أَسَالِيبُMethodsقِصَصِof storiesالْأَنْبِيَاءِof the Prophets
Methods of the stories of the Prophets
وَالْمُرْسَلِينَand the MessengersفِيinسُورَةِSurahالْأَعْرَافِAl-A'raf
and the Messengers in Surah Al-A'raf
وَسُورَةِand SurahهُودٍHudوَسُورَةِand Surahالشُّعَرَاءِ،Ash-Shu'ara,
and Surah Hud and Surah Ash-Shu'ara,
ثُمَّthenلِيَرْجِعَlet him returnإِلَىtoهَذِهِtheseالْقِصَصِstories
then let him return to these stories
فِيinسُورَةِSurahالصَّافَّاتِAs-Saffat
in Surah As-Saffat
ثُمَّthenلِيَقْرَأَlet him readهَذِهِtheseالْقِصَصَstoriesنَفْسَهَاthemselves
then let him read these very stories
فِيinسُورَةِSurahالذَّارِيَاتِAdh-Dhariyatيَتَجَلَّىbecomes manifestلَهُto himالْفَرْقُthe differenceكَوَضَحِlike the clarity ofالنَّهَارِ.day.
in Surah Adh-Dhariyat, the difference becomes as clear to him as daylight.
كَذَلِكَLikewiseوَرَدَhas comeذِكْرُthe mention ofمَاwhatيَتَعَلَّقُrelatesبِتَعْذِيبِto the torment ofالْعُصَاةِthe disobedientالظَّالِمِينَ،wrongdoers,
Likewise, the mention of what relates to the torment of the disobedient wrongdoers has come,
وَالْإِنْعَامِand the bestowing of favorعَلَىuponالْمُطِيعِينَthe obedientالصَّالِحِينَrighteous
and the bestowing of favor upon the obedient righteous
بِلَوْنٍin a color/formجَدِيدٍnewفِيinكُلِّeveryمَوْضِعٍplaceمِنْofمَوَاضِعِthe placesذِكْرِهِof its mentionفِيinالْقُرْآنِthe Quranالْكَرِيمِ،Noble,
in a new form in every place of its mention in the Noble Quran,
وَهَكَذَاand thusجَاءَhas comeتَخَاصُمُthe disputing ofأَهْلِthe peopleالنَّارِof Hellبَعْضُهُمْsome of themمَعَwithبَعْضٍothers
and thus the disputing of the people of Hell with one another has come
فِيinصُوَرٍformsجَدِيدَةٍnewوَأَسَالِيبَand methodsمُتَنَوِّعَةٍdiverseفِيinكُلِّeveryمَكَانٍ،place,
in new forms and diverse methods in every place,
وَالْكَلَامُand speechفِيaboutهَذَاthisيَطُولُ.is long.
and speech about this is long.
نَعْلَمُWe knowكَذَلِكَalsoأَنَّthatمُرَاعَاةَobservingمُقْتَضَىthe requirementالْحَالِof the context
We also know that observing the requirement of the context
الَّذِيwhichيَتَكَفَّلُguarantees/takes upon itselfفَنُthe artالْمَعَانِيof meaningsبِتَفْصِيلِهِits detailingوَالْحَدِيثِand speakingعَنْهُ،about it,
which the art of meanings takes upon itself to detail and speak about,
وَاسْتِعْمَالَand the useالِاسْتِعَارَاتِof metaphorsوَالْكِنَايَاتِand metonymies
and the use of metaphors and metonymies
الَّتِيwhichيَحْتَوِيcontainsعَلَيْهَاitفَنُthe artالْبَيَانِ،of exposition (Bayan),
which the art of exposition contains,
مَعَalong withمُرَاعَاةِobservingحَالِthe state ofالْمُخَاطَبِينَthe addresseesالْأُمِّيِّينَwho are unlettered
along with observing the state of the unlettered addressees
الَّذِينَwhoيَجْهَلُونَare ignorant ofهَذِهِtheseالصِّنَاعَاتِ،crafts/arts,
who are ignorant of these arts,
قَدْhas indeedتَوَفَّرَتْbeen realizedفِيinالْقُرْآنِthe Quranالْكَرِيمِthe Nobleوَتَحَقَّقَتْand fulfilled
has indeed been realized in the Noble Quran and fulfilled
بِوَجْهٍin a wayلَاnotيُتَصَوَّرُimaginedأَحْسَنُbetterمِنْهَاthan itوَأَرْوَعُ،and more splendid,
in a way that a better and more splendid one cannot be imagined,
وَذَلِكَand that isأَنَّthatالْمَطْلُوبَwhat is requiredفِيinالْقُرْآنِthe Quranالْكَرِيمِthe Noble
and that is because what is required in the Noble Quran
هُوَisأَنْthatتُودَعَbe depositedبَعْضُsomeاللَّطَائِفِsubtletiesالْبَيَانِيَّةِof exposition
is that some subtle points of exposition be deposited
الَّتِيwhichلَاdo notتَسْتَعْصِيbecome difficultعَلَىforالْعَامَّةِthe general public
which are not difficult for the general public
وَيَتَذَوَقُهَاand are relished byالْخَاصَّةُthe eliteفِيwithinتَضَاعِيفِthe folds ofالْمُخَاطَبَاتِthe addressesالْمَعْرُوفَةِknown
and relished by the elite within the folds of known addresses
وَالْحِوَارِand dialogueالْعَامِّgeneralوَهَذَاand thisهُوَisنَوْعٌa typeمِنْofالْجَمْعِcombiningبَيْنَbetweenالنَّقِيضَيْنِtwo opposites
and general dialogue, and this is a type of combining between two opposites
(الَّذِي(whichلَاdoes notيَتَيَسَّرُbecome easy/possibleمِثْلُهُits likeلِأَيِّfor anyوَاحِدٍoneمِنَofالْبَشَرِ)mankind)
(the like of which is not possible for any human being).
[إِعْجَازُ[The miraculous nature ofالتَّشْرِيعِlegislationالْقُرْآنِيِّ:]Quranic:]
[The Miraculous Nature of Quranic Legislation:]
وَمِنْAnd amongوُجُوهِaspectsالْإِعْجَازِof the miraculousnessالْقُرْآنِيِّQuranicمَاis that whichلَاdoes notيَتَيَسَّرُbecome easyفَهْمُهُits understanding
And among the aspects of Quranic miraculousness is that whose understanding is not easy
إِلَّاexceptلِلْمُتَدَبِّرِينَfor those who ponderالْمُتَأَمِّلِينَand reflect deeplyفِيonأَسْرَارِthe secrets ofالشَّرَائِعِ،divine laws,
except for those who ponder and reflect deeply on the secrets of the divine laws,
وَدَقَائِقِهَا،and its subtleties,وَذَلِكَand that isأَنَّthatهَذِهِtheseالْعُلُومَsciences
and its subtleties, and that is because these sciences