Al-Tafsīr al-QayyimIbn al-Qayyim

The word “peace” here may fall within the scope of what is to be said. It would then be coordinated with the declarative statement, “Praise be to Allah,” and the command to speak would encompass both clauses. On this reading, the recitation would pause after the final clause, which would occupy the accusative position as speech quoted after “say.”

Alternatively, it may begin an independent sentence coordinated with the imperative sentence. On this reading, it would have no grammatical case position. This interpretation is more likely. Accordingly, the salutation of peace upon them would come from Allah, corresponding to His salutations upon His messengers mentioned earlier—may Allah bless them and grant them peace.

On the first interpretation, He would be commanding us to pronounce peace upon them. But an objection may be raised: how can a declarative statement be coordinated with a request when the two are incompatible? It would be awkward to say, “Stand up, and Zayd went away,” or “Go out, and Amr sat down.”

The answer is that the imperative sentence has been reported within a declarative sentence. Nevertheless, coordinating a declarative statement with the imperative sentence is precluded here, because the wording is neither discordant nor disjointed. This is comparable to His words, Most High:

10: 101 “Say, ‘Consider what is in the heavens and the earth.’ But what avail are signs and warnings to people who do not believe?”

His words, “But what avail are signs,” are not coordinated with the quoted command, “Consider,” but with the larger sentence. Besides, coordinating a declarative statement with a request is common, as in His words, Most High:

21: 112 “He said, ‘My Lord, judge in truth. Our Lord is the Most Merciful, whose help is sought against what you allege.’”

And His words:

23: 118 “And say, ‘My Lord, forgive and have mercy, and You are the best of those who show mercy.’”

The point is that, according to this interpretation, Allah, Glorified is He, has pronounced peace upon His chosen servants, the messengers being the best among them. He has also stated that He singled them out, as

وكلمة «السلام» هاهنا يحتمل أن تكون داخلة في حيّز القول. فتكون معطوفة على الجملة الخبرية، وهي «الحمد لله» ويكون الأمر بالقول متناولا للجملتين معا. وعلى هذا فيكون الوقف على الجملة الأخيرة ويكون محلها النصب، محكية بالقول. ويحتمل أن تكون جملة مستأنفة مستقلة، معطوفة على جملة. الطلب وعلى هذا: فلا محل لها من الإعراب. وهذا التقدير أرجح. وعليه يكون السلام من الله عليهم، وهو المطابق لما تقدم من سلامه سبحانه على رسله صلّى الله عليهم وسلّم. وعلى التقدير الأول: يكون أمرنا بالسلام عليهم، ولكن يقال على هذا: كيف يعطف الخبر على الطلب، مع تنافر ما بينهما؟ فلا يحسن أن يقال: قم وذهب زيد، ولا أخرج وقعد عمرو. ويجاب عن هذا: بأن جملة الطلب قد حكيت بجملة خبرية، ومع هذا يمتنع العطف فيه بالخبر على الجملة الطلبية. لعدم تنافر الكلام فيه وتباينه. وهذا نظير قوله تعالى: ١٠: ١٠١ قُلِ انْظُرُوا ماذا فِي السَّماواتِ وَالْأَرْضِ وَما تُغْنِي الْآياتُ وَالنُّذُرُ عَنْ قَوْمٍ لا يُؤْمِنُونَ؟. فقوله تعالى: «وما تغنى الآيات» ليس معطوفا على القول وهو «انظروا» بل معطوف على الجملة الكبرى، على أن عطف الخبر على الطلب كثير، كقوله تعالى: ٢١: ١١٢ قالَ: رَبِّ احْكُمْ بِالْحَقِّ. وَرَبُّنَا الرَّحْمنُ الْمُسْتَعانُ عَلى ما تَصِفُونَ وقوله: ٢٣: ١١٨ وَقُلْ رَبِّ اغْفِرْ وَارْحَمْ، وَأَنْتَ خَيْرُ الرَّاحِمِينَ. والمقصود: أنه على هذا القول: يكون الله سبحانه قد سلم على المصطفين من عباده، والرسل أفضلهم. وقد أخبر تعالى: أنه أخلصهم كما

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