Zād al-MaʿādIbn al-Qayyim

together. No one with understanding could have any doubt about this. Moreover, the genitive reading is weakened (1) by another consideration (2): the awkwardness of the construction, “I passed by Zayd and, after him, ‘Amr,” with ‘Amr in the genitive. The coordinating conjunction takes the place of the preposition, so nothing should intervene between it and the noun in the genitive, just as nothing should intervene between a preposition and the noun it governs.

Further evidence is that when Allah, glorified be He, recounted the story of Abraham and his son who was to be sacrificed in Surah al-Sāffāt, He said:

“When they had both submitted, and he had laid him down on his forehead (103), We called out to him, ‘O Abraham (104), you have fulfilled the vision.’ Indeed, this is how We reward those who do good (105). This was truly the clear trial (106). And We ransomed him with a great sacrifice (107). We preserved his good name among later generations (108): ‘Peace be upon Abraham’ (109). This is how We reward those who do good (110). He was indeed one of Our believing servants.”

Then He said:

“And We gave him glad tidings of Isaac, a prophet among the righteous.” [al-Sāffāt: 103–112]

These were glad tidings from Allah in recognition of his patient endurance of what he had been commanded to do. This very clearly indicates that the son announced here was someone other than the first; indeed, it is virtually an explicit statement to that effect.

If it is said: The second announcement concerned his prophethood. That is, when the father patiently endured what he had been commanded to do, and the son submitted to Allah’s command, Allah rewarded him by granting him prophethood.

The reply is: The glad tidings concerned the whole: Isaac himself, his coming into existence, and his becoming a prophet. This is why “a prophet” is in the accusative as a circumstantial qualifier referring to a future state—that is, envisaging (3) his prophethood. The glad tidings cannot be excluded from applying to the principal element and then restricted to the dependent circumstantial qualifier, which functions as a syntactic adjunct. Such a reading is linguistically impossible. Rather, if the glad tidings concerned his prophethood, then their application

(1) Vocalized thus, with the ‘ayn doubled, in manuscripts sād and jīm. (2) Manuscripts kāf and ‘ayn: “The genitive reading is weak on another ground.” (3) Manuscripts kāf and ‘ayn: “mqdr”.
جميعًا. هذا ما لا يستريب ذو فهم فيه البتة. ثم يُضعِّف (١) الجرَّ أمر آخر (٢) وهو ضعف قولك: مررت بزيد ومن بعده عمرٍو، لأن العاطف يقوم مقام حرف الجر، فلا يُفصَل بينه وبين المجرور، كما لا يفصل بين حرف الجر والمجرور. ويدل عليه أيضًا أن الله سبحانه لما ذكر قصة إبراهيم وابنه الذبيح في سورة (الصافات) فقال: ﴿فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (١٠٣) وَنَادَيْنَاهُ أَنْ يَاإِبْرَاهِيمُ (١٠٤) قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ (١٠٥) إِنَّ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ (١٠٦) وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (١٠٧) وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (١٠٨) سَلَامٌ عَلَى إِبْرَاهِيمَ (١٠٩) كَذَلِكَ نَجْزِي الْمُحْسِنِينَ (١١٠) إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ﴾، ثم قال: ﴿وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ﴾ [الصافات: ١٠٣ - ١١٢]. فهذه بشارة من الله له شكرًا له على صبره على ما أمر به. وهذا ظاهر جدًّا في أن المبشَّر به غير الأول، بل هو كالنص فيه. فإن قيل: فالبشارة الثانية وقعت على نبوته، أي لما صبر الأبُ على ما أُمِر به، وأسلم الولدُ لأمر الله، جازاه الله على ذلك بأن أعطاه النبوة. قيل: البشارة وقعت على المجموع: على ذاته ووجوده، وأنه يكون نبيًّا، ولهذا نصب نبيًّا على الحال المقدَّرة، أي: مقدِّرين (٣) نبوتَه. فلا يمكن إخراج البشارة أن تقع على الأصل، ثم تخص بالحال التابعة الجارية مجرى الفضلة، هذا محال من الكلام. بل إذا وقعت البشارة على نبوته فوقوعها
(١) كذا ضبط بتشديد العين في ص، ج. (٢) ك، ع: «يضعف الجرُّ من وجه آخر». (٣) ك، ع: «مقدر».

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