Aḍwāʾ al-Bayān - Muhammad al-Amin al-Shinqiti - (1/21)

Aḍwāʾ al-BayānMuhammad al-Amin al-Shinqiti

its cause is found in His words: “Then, even after that, your hearts hardened; they became like rocks, or even harder still” (2:74). In this place He does not state why their hearts became hard, but He makes it clear elsewhere: “So, for their breaking of the covenant, We cursed them and made their hearts hard” (5:13), and: “And the term grew long for them, so their hearts hardened” (57:16).

Another illustration of supplying the cause is His saying: “On the Day when faces will turn white and other faces will turn black” (3:106). Here He hints at the reason for their blackness by adding: “As for those whose faces turned black: ‘Did you disbelieve…?’” (3:106). Elsewhere He spells it out again, as in: “On the Day of Resurrection you will see those who lied against Allah—their faces blackened” (39:60) and similar verses, whose full treatment will come, God willing, in the commentary on Āl ʿImrān.

Among the examples that mention only a single object is His statement: “In that is a lesson for whoever fears” (79:26). Here He does not specify what is to be feared, but He alludes to it in Hūd and Adh-Dhāriyāt. The demonstrative “that” in the present verse refers to what befell Pharaoh of punishment and chastisement, already mentioned: “So Allah seized him with the punishment of the Hereafter and the first life” (79:25).

Once you understand this, know that Allah explicitly declares in Sūrah Hūd that what struck Pharaoh is a sign for whoever fears the punishment of the Hereafter. He thereby makes it plain that the thing feared is the punishment of the Hereafter: that is the omitted object, and the fear in Hūd is the same awe (khashyah) mentioned in An-Nāziʿāt. He says in Hūd: “And Pharaoh’s command was by no means rightly guided. He will lead his people on the Day of Resurrection and will usher them into the Fire…” up to His words “…the water poured forth” (11:97-99), followed by: “In that is surely a sign for whoever fears the punishment of the Hereafter” (11:103). This shows that the suppressed object in An-Nāziʿāt is ‘the punishment of the Hereafter’, for Allah names it explicitly in the very same story in Hūd.

سببه في قوله تعالى: ﴿ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً﴾ فإنه لم يبين هنا سبب قسوة قلوبهم، ولكنه بينه بقوله: ﴿فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً﴾ وقوله: ﴿فَطَال عَلَيهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ﴾. ومن أمثلة ذكر السبب قوله تعالى: ﴿يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ﴾ فإنه أشار هنا لسبب اسودادها بقوله: ﴿فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُمْ﴾ الآية - وقد بينه في مواضع أخر كقوله: ﴿وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ﴾ ونحوها من الآيات كما سترى إن شاء الله تحقيقه في آل عمران. ومن أمثلة ذكر المفعول الواحد قوله تعالى: ﴿إِنَّ فِي ذَلِكَ لَعِبْرَةً لِمَنْ يَخْشَى (٢٦)﴾ فإنه لم يذكر هنا مفعول يخشى، ولكنه أشار إليه في هود والذاريات، وإيضاحُه أن الإشارة في قوله هنا: ﴿إِنَّ فِي ذَلِكَ لَعِبْرَةً لِمَنْ يَخْشَى (٢٦)﴾ راجعة إلى ما أصاب فرعون من النكال والعذاب المذكور في قوله: ﴿فَأَخَذَهُ اللَّهُ نَكَال الْآخِرَةِ وَالْأُولَى (٢٥)﴾. فإذا عرفت ذلك فاعلم أنه تعالى صرح في سورة هود بأن فيما أصاب فرعون من العذاب آية لمن خاف عذاب الآخرة، فصرح بأن الخوف واقع على عذاب الآخرة فهو المفعول، والخوف المذكور في هود هو الخشية المذكورة في النازعاتِ فقوله في هود: ﴿وَمَا أَمْرُ فِرْعَوْنَ بِرَشِيدٍ (٩٧) يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ فَأَوْرَدَهُمُ النَّارَ -إلى قوله- الْمَرْفُودُ (٩٩)﴾ وقوله بعده: ﴿إِنَّ فِي ذَلِكَ لآيَةً لِمَنْ خَافَ عَذَابَ الْآخِرَةِ﴾ يدل على أن المفعول المحذوف في النازعات هو عذاب الآخرة لتصريحه تعالى به في نفس القصة في هود،