وَالتَّسْلِيمَاتِ
and the submissions-
andوَمَوَاقِفِ
the stances ofشُعُوبِهِمْ
their peoplesوَأَقْوَامِهِمْ
and their nationsمَعَهُمْ
with themand the submissions - and the stances of their peoples and nations with them.
٥
5-
-عِلْمُ
The science ofالتَّذْكِيرِ
remindingبِالْمَوْتِ
of deathوَمَا
and whatبَعْدَ
is afterالْمَوْتِ
death5 - The science of reminding of death and what is after death:
كَالْحَشْرِ
such as the gatheringوَالنَّشْرِ
and the resurrectionوَالْحِسَابِ
and the reckoningوَالْمِيزَانِ
and the scaleوَالْجَنَّةِ
and Paradiseوَالنَّارِ
and the Firesuch as the gathering and the resurrection, the reckoning and the scale, and Paradise and the Fire.
وَيَرْجِعُ
And refersتَفْصِيلُ
the detailing ofهَذِهِ
theseالْعُلُومِ
sciencesوَبَيَانُهَا
and their clarificationوَذِكْرُ
and the mentioning ofالْأَحَادِيثِ
the hadithsوَالْآثَارِ
and reportsالْمُتَعَلِّقَةِ
relatedبِهَا
to themإِلَى
toالْوَاعِظِ
the preacherوَالْمُذَكِّرِ
and the reminderThe detailing of these sciences, their clarification, and the mentioning of the hadiths and reports related to them refer back to the preacher and the reminder.
أُسْلُوبُ
The style ofالْقُرْآنِ
the Quranالْكَرِيمِ
the Nobleفِي
inعَرْضِ
presentingالْعُلُومِ
the sciencesالْقُرْآنِيَّةِ
QuranicThe style of the Noble Quran in presenting the Quranic sciences:
وَقَدْ
And hasجَاءَتْ
comeهَذِهِ
theseالْعُلُومُ
sciencesفِي
inالْقُرْآنِ
the Quranالْكَرِيمِ
the NobleThese sciences have come in the Noble Quran
عَلَى
uponطَرِيقَةِ
the method ofالْعَرَبِ
the Arabsالْأَوَّلِينَ
the earliestلَا
notعَلَى
uponمَنْهَجِ
the methodology ofالْعُلَمَاءِ
the scholarsالْمُتَأَخِّرِينَ
the later onesupon the method of the earliest Arabs, not upon the methodology of the later scholars.
فَلَمْ
So it did notيَلْتَزِمْ
adhereفِي
inآيَاتِ
the verses ofالْأَحْكَامِ
rulingsطَرِيقَةَ
to the method ofالْإِيجَازِ
concisenessوَالِاخْتِصَارِ
and brevityكَمُؤَلِّفِي
like the authors ofالْمُتُونِ
the textsالْفِقْهِيَّةِ
jurisprudentialIn the verses of rulings, it did not adhere to the method of conciseness and brevity like the authors of jurisprudential texts,
وَلَا
norطَرِيقَةَ
to the method ofتَنْقِيحِ
refiningالْحُدُودِ
the definitionsوَالْقُيُودِ
and restrictionsكَمَا
asيَفْعَلُهُ
does itالْأُصُولِيُّونَ
the jurisprudential theoristsnor to the method of refining definitions and restrictions as the jurisprudential theorists do.
وَقَدْ
And hasالْتَزَمَ
adheredفِي
inآيَاتِ
the verses ofالْجَدَلِ
debateوَالْمُخَاصَمَةِ
and contentionإِيرَادَ
to bringingالْأَدِلَّةِ
the evidenceالْمَشْهُورَةِ
famousالْمُسَلَّمَةِ
acceptedوَالْبَرَاهِينِ
and the proofsالْخِطَابِيَّةِ
rhetoricalلَا
notتَنْقِيحَ
refiningالْبَرَاهِينِ
the proofsوَتَقْسِيمَهَا
and dividing themعَلَى
uponطَرِيقَةِ
the method ofالْمَنْطِقِيِّينَ
the logiciansIn the verses of debate and contention, it adhered to bringing famous, accepted evidence and rhetorical proofs, not refining proofs and dividing them upon the method of the logicians.
وَلَمْ
And it did notيُرَاعِ
observeفِي
inالِانْتِقَالِ
the transitionمِنْ
fromمَقْصِدٍ
a purposeإِلَى
toآخَرَ
anotherوَمِنْ
and fromمَوْضُوعٍ
a subjectإِلَى
toمَوْضُوعٍ
subjectآخَرَ
anotherتِلْكَ
thatالْمُنَاسَبَةَ
appropriatenessالَّتِي
whichيُرَاعِيهَا
observes itالْأُدَبَاءُ
the litterateursالْمُتَأَخِّرُونَ
the later onesIn transitioning from one purpose to another, and from one subject to another subject, it did not observe that appropriateness which the later litterateurs observe;
بَلْ
ratherأَلْقَى
it castعَلَى
uponعِبَادِهِ
His servantsمَا
whatرَآهُ
He saw itمُهِمّاً
importantسَوَاءٌ
whetherكَانَ
it wasمُقَدَّماً
put forwardأَوْ
orمُؤَخَّراً
put backrather, it cast upon His servants what He saw as important, whether it was put forward or put back.