Aḍwāʾ al-Bayān - Muhammad al-Amin al-Shinqiti - (1/22)

Aḍwāʾ al-BayānMuhammad al-Amin al-Shinqiti

This is further supported by Allah’s words in Sūrah adh-Dhāriyāt: “And in Moses too—when We sent him to Pharaoh with manifest authority” (51:38). The phrase “and in Moses” is conjoined to His previous words, “and We left therein a sign for those who fear the painful punishment” (51:37). Thus the meaning is: We left, in the story of Pharaoh and Moses and in the punishment that struck Pharaoh for denying Moses, a sign for those who dread the painful chastisement. This clarifies the omitted object—it is the punishment of the Hereafter, exactly as stated in Hūd. You will, God willing, see this point explained again in An-Nāziʿāt.

An illustration that involves the omission of the second object is His saying: “Then you adopted the calf …,” and every other verse that speaks of their taking the calf as a deity. In each instance the second object is suppressed; its intended sense is: “you took the calf as a god.” The constant omission serves to signal that it is unseemly even to voice the claim that a fabricated calf could be a deity. Allah hints at this missing object in Ṭā Hā when He says: “Thus did the Samaritan cast; he produced for them a calf, a lifeless body that lowed, and they said: ‘This is your god and the god of Moses’” (20:87-88).

An example of specifying the place adverb appears in His words: “All praise is due to Allah, Lord of the worlds” (1:2). In ar-Rūm He clarifies that the heavens and the earth are among the spatial contexts of His praise: “To Him belongs the praise in the heavens and on the earth.”

An example of specifying the time adverb is His statement in al-Qaṣaṣ: “His is the praise in the first and the last,” and His words at the opening of Sabaʾ: “To Him belongs the praise in the Hereafter, and He is the All-Wise, the All-Aware” (34:1). These texts show that both this world and the Hereafter are temporal settings for His praise.

Among the further examples is His declaration: “so that you may be witnesses over mankind, and that the Messenger may be a witness over you.” In an-Nisāʾ He makes it clear that the Messenger’s testimony will occur on the Day of Resurrection, where He says: “So how will it be when We bring from every nation a witness—”

ويؤيده قوله تعالى في الذاريات: ﴿وَفِي مُوسَى إِذْ أَرْسَلْنَاهُ إِلَى فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ (٣٨)﴾ الآية؛ لأن قوله: ﴿وَفِي مُوسَى﴾ معطوف على قوله: ﴿وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (٣٧)﴾ فيكون المعنى: وتركنا في قصة فرعون مع موسى وما أصابه من العذاب بسبب تكذيبه له آية للذين يخافون العذاب الأليم، ففيه بيان المفعول، وأنه عذاب الآخرة كما ذكر في هود. وسترى إن شاء الله إيضاحه في النازعات. ومثاله في أحد المفعولين قوله: ﴿ثُمَّ اتَّخَذْتُمُ الْعِجْلَ﴾ الآية. ونحوها من جميع آيات اتخاذهم العجل إلهًا، فإن المفعول الثاني محذوف في جميعها، وتقديره اتخذتم العجل إلهًا، ونكتة حذفه دائمًا التنبيه على أنه لا ينبغي أن يتلفظ بأن عجلًا مصطنعًا إله، وقد أشار إلى هذا المفعول في طه بقوله: ﴿فَكَذَلِكَ أَلْقَى السَّامِرِيُّ (٨٧) فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَهُ خُوَارٌ فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى﴾. ومثال ذكر ظرف المكان قوله تعالى: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالمِينَ (٢)﴾ ثم بين في سورة الروم أن السموات والأرض من الظروف المكانية لحمده جل وعلا، وذلك في قوله تعالى: ﴿وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ﴾ الآية. ومثال ذكر ظرف الزمان قوله تعالى في القصص: ﴿لَهُ الْحَمْدُ فِي الْأُولَى وَالْآخِرَةِ﴾ وقوله في أول سبأ: ﴿وَلَهُ الْحَمْدُ فِي الْآخِرَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (١)﴾ فبين أن الدنيا والآخرة من الظروف الزمانية لحمده. ومن أمثلته قوله تعالى: ﴿لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيكُمْ شَهِيدًا﴾ فإنه بين في النساء أن شهادة الرسول واقعة يوم القيامة وذلك في قوله: ﴿فَكَيفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ