Aḍwāʾ al-BayānMuhammad al-Amin al-Shinqiti

—the appointed time with his Lord came to forty nights.

Another example is His saying, “We drowned Pharaoh’s people while you were looking on” (2:50). The way in which He drowned them is spelled out elsewhere, as in: “Strike the sea with your staff, and it split…” and: “Strike for them a dry path through the sea….”

A similar case is when the occurrence of a command is mentioned without indicating whether it was first issued in an absolute form (tanjīz) or a conditional one (taʿlīq), and this is then clarified in another passage. Thus He says, “When We said to the angels, ‘Prostrate yourselves before Adam…’,” yet here He does not state whether the command was unconditional or conditional at the outset. In al-Ḥijr and Ṣād He explains that it was originally conditional: “When your Lord said to the angels, ‘I am creating a human being from dry clay, molded from dark mud. So when I have fashioned him and breathed into him of My spirit, fall down before him in prostration’” (15:28–29); and: “When your Lord said to the angels, ‘I am creating a human being from clay. So when I have fashioned him and breathed into him of My spirit, fall down before him in prostration’” (38:71–72).

Among the Qur’an’s other modes of clarification is that it may cite a demand and then, in another place, explain what was really intended by that demand. For example, in al-Anʿām He says, “They say, ‘Why has no angel been sent down to him?’ Had We sent down an angel, the matter would have been decided…”; He makes clear in al-Furqān that what they wanted was another warner to accompany him—may Allah bless him and grant him peace: “And they say, ‘What is wrong with this Messenger? He eats food and walks in the markets. Why has no angel been sent down to him so that he might be a warner along with him?’” (25:7).

Yet another type of clarification is that something may be mentioned in one passage, and elsewhere something connected to it is supplied—its cause, its object, a locative or temporal circumstance, or some other attachment. An example of mentioning

مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيلَةً﴾. ومن أمثلته قوله تعالى: ﴿وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنْتُمْ تَنْظُرُونَ (٥٠)﴾ فإنه بين كيفية إغراقه لهم في مواضع أخر كقوله: ﴿أَنِ اضْرِبْ بِعَصَاكَ الْبَحْرَ فَانْفَلَق﴾ الآية - وقوله: ﴿فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا﴾ الآية -. ومن هذا القبيل أن يذكر وقوع أمر من غير تعرض إلى كونه وقع أولًا بتنجيز أو تعليق، ثم بين ذلك في موضع آخر، ومثاله قوله تعالى: ﴿وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ﴾ الآية - فإنه لم يبين هنا هل ذلك الأمر بالسجود وقع أولًا بتنجيز أو تعليق وقد بين في (الحجر) و (ص) أنه وقع أولًا معلقًا قال في الحجر: ﴿وَإِذْ قَال رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ صَلْصَالٍ مِنْ حَمَإ مَسْنُونٍ (٢٨) فَإِذَا سَوَّيتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ (٢٩)﴾ وقال في ص: ﴿إِذْ قَال رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ (٧١) فَإِذَا سَوَّيتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ (٧٢)﴾. ومن أنواع البيان المذكورة فيه أن يقع طلب لأمرٍ، ويبين في موضع آخر المقصود من ذلك الأمر المطلوب، ومثاله قوله تعالى في الأنعام: ﴿وَقَالُوا لَوْلَا أُنْزِلَ عَلَيهِ مَلَكٌ وَلَوْ أَنْزَلْنَا مَلَكًا لَقُضِيَ الْأَمْرُ﴾ الآية - فإنه بين في الفرقان أن مرادهم بالملك المقترح إنزالُه، أن يكون نذيرًا آخر معه ﷺ، وذلك في قوله تعالى: ﴿وَقَالُوا مَالِ هَذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنْزِلَ إِلَيهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا (٧)﴾. ومن أنواع البيان التي تضمنها أيضًا أن يذكر أمر في موضع، ثم يذكر في موضع آخر شيء يتعلق بذلك الأمر، كأن يذكر له سبب أو مفعول، أو ظرف مكان، أو ظرف زمان، أو متعلق، فمثال ذكر

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