عَلَىOnالتَّوْحِيدِthe Onenessوَالنُّبُوَّةِand Prophethoodوَالْمَعَادِand the Day of Resurrectionوَأَنْand thatالْقُرْآنَthe Quranكَلَامَهُis His speech.
On the Oneness, the Prophethood, and the Day of Resurrection, and that the Quran is His speech.
وَقَدْAndذَكَرْنَاwe have mentionedوَجْهَthe aspectالِاسْتِدْلاَلِof inferenceبِذَلِكَregarding thatفِيinكِتَابِthe book«أَيْمَانِ"The Oathsالْقُرْآنِ»of the Quran."
And we have mentioned the aspect of inference regarding that in the book "The Oaths of the Quran."
عِندَWhenقَوْلِهِHe says:﴿﴿فَلَاSo there is noأُقِيمُI will establishبِمَاwhat youتُبْصِرُونَseeوَمَاand whatلَاdoes notتُبْصِرُونَsee.إِنَّهُIndeed, itلَقَوْلٌis a saying ofرَسُولٍa noble Messenger.كَرِيمٍ)(Noble)
When He says: "So there is no I will establish what you see and what does not see. Indeed, it is a saying of a noble Messenger."
وَذَكَرْنَاAnd we mentioned(٢)(2)طَرَفًاsome aspectsمِنْofذَٰلِكَthatعِندَatقَوْلِهِ:His saying:﴿﴿وَفِيAnd inأَنفُسِكُمْyourselves,أَفَلَاWill you notتُبْصِرُونَsee?﴾﴾[الذَّارِيَاتِ/[Adh-Dhariyat /٢١]،21], andوَأَنَّthatالْإِنْسَانَthe humanدَلِيلٌis a proofلِنَفْسِهِ(٣)for himself (3).عَلَىOnوُجُودِthe existenceخَالِقِهِof his Creatorوَتَوْحِيدِهِand His Unityوَصِدْقِand the truthfulnessرُسُلِهِof His messengersوَإِثْبَاتِand the affirmation ofصِفَاتِهِthe attributesكَمَالِهِof His perfection.
And we mentioned (2) some aspects of that at His saying: "And in yourselves, will you not see?" [Adh-Dhariyat / 21], and that the human is a proof for his Creator, His Unity, and the truthfulness of His messengers and the affirmation of His perfect attributes.
فَقَدْThus,بَانَit has become clearأَنَّthatالْمُضَيِّعَthe negligentمَغْرُورٌis deludedعَلَىinالتَّقْدِيرَيْنِthe two estimations:تَقْدِيرِthe estimationتَصْدِيقِهِof his affirmationوَيَقِينِهِ،and his certainty,وَتَقْدِيرِand the estimationتَكذِيبِهِof his denialوَشَكِّهِ(٥)and his doubt (5).
Thus, it has become clear that the negligent is deluded in the two estimations: the estimation of his affirmation and his certainty, and the estimation of his denial and his doubt (5).
فَإِنْIfقُلْتَ:you say:كَيْفَHowيَجْمَعُcan it gatherالتَّصْدِيقَthe affirmationالْجَازِمَwhich is certainالَّذِيthat whichلَا شَكَّthere is no doubtفِيْهِin itبِالْمَعَادِ،about resurrection,وَالْجَنَّةِand the paradiseوَالنَّارِand the hellوَيَتَخَلَّفُand be absentالْعَبْدُthe servantأَنَّهُthat heمَطْلُوبٌis requiredغَدًاtomorrowإِلَىbeforeبَيْنَthe presence ofيَدَيْthe hands ofبَعْضٍsomeالْمُلُوكِof the kings(٧)(7)
If you say: How can it gather the affirmation which is certain, which there is no doubt in it about resurrection, and the paradise and the hell, while the servant is to be absent as he is required tomorrow before the presence of some of the kings (7)?
وَهَلْAnd is itفِيinالطَّبَاعِthe natureالْبَشَرِيَّةِof humansأَنْthatيَعْلَمَknowsعُقُوبَةً،the punishment,أَوْorيُكْرِمَهُhonors himأَتْمَّin the utmostكَرَامَةً؛honor;وَيَبِيتَand sleepsسَاهِيًاheedlesslyغَافِلًا،oblivious,لَاnotيَتَذَكَّرُremembering
And is it in the nature of humans that one knows the punishment, or honors him in the utmost honor; and sleeps heedlessly, oblivious, not remembering?
(۱)(1)وَهُوَAnd it isالمَطْبُوعُprintedبِعُنْوَانِunder the titleالتَّبْيَانِ"The Explanation"فِيinأَقْسَامِthe categoriesالْقُرْآنِ».of the Quran."انْظُرْSeeص۱۰۹.p. 109.
And it is printed under the title "The Explanation in the Categories of the Quran." See p. 109.
(۲)(2)ف:Thus: «وَقَدْ"And we haveذَكَرْنَا».mentioned."
Thus: "And we have mentioned."
(۳)(3)ل:L: «دَلِيلٌ"A proofلِنَفْسِهِ،for himself,وَكَذَاand likewiseفِيinخَا.the margin.
L: "A proof for himself, and likewise in the margin.
(۴)(4)التَّبْيَانُThe Explanationفِيinأَقْسَامِthe categoriesالْقُرْآنِ of the Quran.(۱۹۰).(190).
The Explanation in the categories of the Quran (190).
(۵)(5)زZتَكْذِيبِهِhis denialرُسُلِهِ،of his messengers,تَحْرِيفٍthe distortion.
Z his denial of his messengers, the distortion.
(۶)(6)كَذَاThusفِيinالنُّسَخِall copies.كُلِّهَا.There.وَفِيAnd inحَاشِيَةٍthe marginس:S:«تَخَلُّفٍ»،"absent,"وَفَوْقَهَا:and above it:«ظ"Zخ»،K"يَعْنِيmeaningالظَّاهِرَةَthe apparentتَخَلُّفٍabsenceكَمَاasفِيinنُسْخَةٍanother copy,أُخْرَى،to be joinedلِيَكُونَso that it isمَعْطُوفًاconjoined
Thus in all copies. And in the margin S: "absent," and above it: "ZK," meaning the apparent absence as in another copy, to be joined.
(۷)(7)ف:Thus: «مَلِكٌ»."a king."
Thus: "a king."
(٨)(8)ل:L: «يُثِيبُ»،"he would reward,"تَصْحِيفٍ .an error.
L: "he would reward," an error.
(۹)(9)ل:L: «يَذْكُرُ»،"he would mention,"وَكَذَاand likewiseفِيinخَا.the margin.
L: "he would mention," and likewise in the margin.