الْقِيَامَةُ،The Day of Resurrection,ثُمَّthenجَعَلَHe madeسُبْحَانَهُGlory be to Himفِيinأَيْدِيthe handsالْمَلَائِكَةِof the angelsكُتُبًbooksتَكْتُبُthat writeمَاwhatيَعْمَلُهُthe human does;لِأَنَّbecauseالَّذِيthat whichفِيinاللَّوْحِthe preserved tabletالْمَحْفُوظِ(al-Mahfouz),قَدْhasكُتِبَتْwrittenفِيهَاin itمَاwhatكَانَwasيُرِيدُwantsالْإِنْسَانُthe humanأَنْtoيَفْعَلَ،do,وَالْكِتَابَةَand the writingالَّتِيthat whichتَكْتُبُهَاthey writeالْمَلَائِكَةُthe angelsهِيَis
The Day of Resurrection, then He made, glory be to Him, in the hands of the angels books that write what the human does; because that which is in the preserved tablet has been written about what the human wants to do, and the writing that the angels write is what the human is rewarded for.
وَلِهَذَاAnd for thisيَقُولُsaysاللَّهُAllahعَزَّthe Almightyوَجَلَّ :and Exalted:﴿﴿وَلَنَبْلُوَنَّكُمْAnd We will surely test youحَتَّىuntilتَعْلَمُواyou knowالْمُجَاهِدِينَthe striving onesمِنْكُمْof youوandالصَّابِرِينَthe patient ones
And for this, Allah, the Almighty and Exalted, says: ﴿And We will surely test you until you know the striving ones among you and the patient ones﴾ (Muhammad: 31).
أَمَّاAs forعِلْمُهُHis knowledgeبِأَنْthatعَبْدَهُHis servant,فُلَانًاsuch and such,أَوْorلَاdoes notيَصْبِرَ؛he be patient;فَهَذَاthis isسَابِقٌpredeterminedمِنْfromقَبْلُ،before,لَكِنَّbutلَاdoes notيَتَرَتَّبُfollowعَلَيْهِupon himالثَّوَابُrewardوَالْعِقَابُ.and punishment.
As for His knowledge that His servant such and such is patient or not; this is predetermined from before, but it does not entail reward and punishment.
الْآيَةُThe verseالثَّالِثَةُ :the third:قَوْلُهُ:His saying:﴿وَمَا تَحْمِلُ﴿And no female bearsمِنْfromأُنْثَىa femaleوَلَاand notتَضَعُgive birthإِلَّاexceptبِعِلْمِهِ)by His knowledge)[فَاطِر: ١١].[Fater: 11].
The verse the third: His saying: ﴿And no female bears from a female and not gives birth except by His knowledge) [Fater: 11].
وَمَاAnd whatنَافِيَةٌ.is negating.وAndأُنْثَى :A female:فَاعِلٌthe doerتَحْمِلُ،that carries,لَكِنَّهَاbut itمُعْرَبَةٌis grammatically analyzedبِضَمَّةٍwith a dammahمُقَدَّرَةٌestimatedعَلَىonآخِرِهَاits endمَمْنُوعَةٌpreventedمِنْfromظُهُورِهَاits appearanceاِشْتِغَالِهَاdue to the engagementالْمَحَلِّof the stateبِحَرَكَةِwith the movementحَرْفِof the letterالْجَرِّthe genitiveالزَّائِدِ.the additional.
And what is negating. And a female: the doer that carries, but it is grammatically analyzed with a dammah estimated upon its end, prevented from its appearance due to the engagement of the state with the movement of the letter of the additional genitive.
وَهُنَاAnd hereإِشْكَالٌ :is a problem:كَيْفَHowتَقُولُdo you sayزَائِدٌ،additional,وَلَيْسَwhen there is notفِيinالْقُرْآنِthe Quran?فَالْجَوَابُThe answerأَنَّهُis that itزَائِدٌis additionalمِنْfromحَيْثُwhereالإِعْرَابِ،the grammar,أَمَّاhowever,مِنْfromحَيْثُwhereالْمَعْنَى؛the meaning;فَهُوَit isمُفِيدٌbeneficialوَلَيْسَand is notفِيinالْقُرْآنِthe Quranشَيْءٌanythingزَائِدٌadditionalلَاnotفَائِدَةٌof benefitمِنْهُ؛from it;وَلِهَذَاand for thisنَقُولُ:we say:هُوَit is
And here is a problem: How do you say additional, when there is not in the Quran? The answer is that it is additional from the point of the grammar, however, from the point of the meaning; it is beneficial and is not anything additional of benefit in it; and for this we say: it is additional.
(٤٩٨/٢)(498/2)وَصَحَّحَهُ،and corrected it,وَالْبَيْهَقِيُّand Al-Bayhaqiفِيinالأَسْمَاءِthe namesوَالْصِّفَاتِ»and the attributes»(٨٠٤)،(804),وَالأَجُورِيُّand Al-Ajuriفِيinالشَّرِيعَةِ»the divine law»(۱۷۸)،(178),وَابْنُand IbnأَبِيAbuعَاصِمٍAsimفِيinالسُّنَّةِ))the Sunah))(١٠٥)،(105),وَالْحَدِيثُand the Hadithصَحَّحَهُcorrected itالأَلْبَانِيُّAl-Albani فِيinالصَّحِيحَةِ»the authentic»(۱۳۳)(133)وَفِيand inالسُّنَّةِ»the Sunnah»لَابْنِof IbnأَبِيAbuعَاصِمٍAsim(٤٨/١(48/1وand٤٩).49).
(498/2) and corrected it, and Al-Bayhaqi in the names and the attributes» (804), and Al-Ajuri in the divine law» (178), and Ibn Abi Asim in the Sunnah)) (105), and the Hadith has been corrected by Al-Albani in the authentic» (133) and in the Sunnah» by Ibn Abi Asim (48/1 and 49).