Aḍwāʾ al-Bayān - Muhammad al-Amin al-Shinqiti - (1/15)

Aḍwāʾ al-BayānMuhammad al-Amin al-Shinqiti

Another example is Allah’s saying, “And that which she worshipped instead of Allah had diverted her; indeed she was from a disbelieving people” (27:43). The identity of that people is left unspecified here, yet the Qur’an hints that they were the people of Sabaʾ through the words the hoopoe reports: “He said, ‘I have grasped something you have not grasped, and I have come to you from Sabaʾ with sure news. Indeed, I found a woman ruling over them…’” (27:22-23).

A further illustration of concision produced by an undefined relative clause is His statement, “Livestock animals have been made lawful for you—except what is recited to you” (5:1). The phrase “what is recited to you,” the relative clause, is left vague there, but it is clarified elsewhere: “Forbidden to you are carrion, blood…” (5:3).

Another instance is His saying, “the path of those You have blessed” (1:7). Those blessed ones are not identified in that verse, but they are spelled out in, “those upon whom Allah has bestowed His favor—the prophets, the ever-truthful, the martyrs, and the righteous. How excellent are such for companions!” (4:69).

Yet another example is His statement, “You were concealing within yourself that which Allah was going to reveal” (33:37). Here the matter that the Prophet—may Allah bless him and grant him peace—kept to himself and that Allah would disclose is left undefined. The Qur’an, however, alludes to the fact that it refers to his marriage to Zaynab bint Jahsh, which had been revealed to him while she was still married to Zayd ibn Ḥārithah; for it was this marriage that Allah made public when He said, “When Zayd had concluded his need of her, We gave her to you in marriage” (33:37). This is the sound meaning of the verse, supported by the Qur’an itself and befitting the Prophet’s exalted rank. From this you will realize that the claim advanced by many commentators—that what he concealed was an attraction to Zaynab while she was still with Zayd, that she heard him exclaim, “Glory be to the One who turns the hearts,” and so on—is entirely baseless. The proof is that Allah revealed none of that, even though He expressly stated that He would lay bare what His Messenger had kept hidden. If Allah wills, you will soon see a detailed exposition of the matter

ومن أمثلته قوله تعالى: ﴿وَصَدَّهَا مَا كَانَتْ تَعْبُدُ مِنْ دُونِ اللَّهِ إِنَّهَا كَانَتْ مِنْ قَوْمٍ كَافِرِينَ (٤٣)﴾ فإنه أبهم هؤلاء القوم هنا ولكنه أشار إلى أنهم سبأ بقوله عن الهدهد مقررًا. له: ﴿فَقَال أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإ بِنَبَإ يَقِينٍ (٢٢) إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ﴾ الآية. ومثال الإجمال بسبب الإبهام في صلة موصول قوله تعالى: ﴿أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ إلا مَا يُتْلَى عَلَيكُمْ﴾ فقد أبهم هنا هذا المتلو عليهم الذي هو صلة الموصول ولكنه بينه بقوله: ﴿حُرِّمَتْ عَلَيكُمُ الْمَيتَةُ وَالدَّمُ﴾ الآية. ومن أمثلته قوله تعالى: ﴿صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيهِمْ﴾ فإنه أبهم هنا هؤلاء ﴿الَّذِينَ أَنْعَمَ اللَّهُ عَلَيهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا (٦٩)﴾. ومن أمثلته قوله تعالى: ﴿وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ﴾ فإنه هنا أبهم هذا الذي أخفاه ﷺ في نفسه وأبداه الله، ولكنه أشار إلى أن المراد به زواجه زينب بنت جحش حيث أوحى إليه ذلك وهي في ذلك الوقت تحت زيد بن حارثة، لأن زواجه إياها هو الذي أبداه الله بقوله: ﴿فَلَمَّا قَضَى زَيدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا﴾ وهذا هو التحقيق في معنى الآية الذي دل عليه القرآن وهو اللائق بجنابه ﷺ وبه تعلم أن ما يقوله كثير من المفسرين من أن ما أخفاه في نفسه ﷺ وأبداه الله، وقوع زينب في قلبه ومحبته لها وهي تحت زيد وأنها سمعته قال: "سبحان مقلب القلوب" إلى آخر القصة فإنه كله لا صحة له، والدليل عليه أن الله لم يبد من ذلك شيئًا مع أنه صرح بأنه مبدي ما أخفاه رسوله ﷺ، وسترى إن شاء الله تحقيق المقام