Risalah, the source thereof, and comforting its bearer PBUH

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All praise belongs to Allah who sent upon his chosen slave Muhammad sallallahu alaihi wa sallam this book, and for it he placed no crookedness whatsoever, neither spoken such as poor syntax and ineloquence, nor at the meaning level such as contradiction or being contrary to wisdom. Rather he made it fully attributed with straightforwardness. He revealed it in order for it (the book) to warn the disbelievers in general of a severe punishment which will occur for them especially from Allah in the afterlife, and in order to congratulate those believers who do righteous deeds, that in the afterlife for them will be an excellent reward wherein they will reside forever and ever and in order to warn of a punishment especially those disbelievers who , naoodhu billah, said Allah has taken a son. Separate mention of such people is being done because this calamity was widespread in Arabia; the Arab polytheists, Jews, and Christians all were caught up in this false belief. Neither do they have any proof upon it, nor do their forefathers. Grave indeed is the word which comes out of their mouths. They speak nothing but lie, in which there is not even logical possibility of truth, due to rational impermissibility.

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You undergo so much sorrow upon their disbelief that it seems perhaps you will give your life behind them if they do not bring faith in this Quranic theme, out of sorrow. That is to say, do not be so sorrowful that it places you in a near-death state. This is because the world is a realm for trial and testing. In it will be found both belief and disbelief. Hence, we have made the things of the earth an adornment for it, in order to test by means of it the people to see who is most excellent in terms of deed and who does not perform good deeds. In other words, who becomes distracted by its adornment from remembering Allah, Most High, and who, instead of becoming infatuated by its beauty, turns their attention to Allah, azza wa jalla. So this world concludes to be a realm of trial. Therefore, at the creation level (takweenan) it is required for some to indulge in disbelief while others are honoured with faith. It follows that excessive sorrow is useless. Please, continue your effort.

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In addition, please do not ponder upon the consequence of their disbelief, for establishing this consequence is our role. Hence, a day will come when we shall surely turn whatever is upon it into a level plain, i.e. destroy it all. That is to say Judgement-day will arrive. In it after perishing (fanaa) there will be lasting (baqaa) within which will be reward and punishment; all will occur. To summarize, please continue propagating and don’t dwell on their state, worrying about them being punished. That is Our concern, as mentioned elsewhere [2:119]:

اللغات قوله باخع قاتل ومهلك . الأسف الحزن والغضب مشترك قوله جرزاً أرض لا نبات فيه وأصله القطع أي أرض قطع نباتها ١٢

النحو قوله قيماً معمول لجعل المقدر أي جعله قيماً ١٢ قوله لينذر متعلق بقوله أنزل قوله ماكثين حال من الضمير في لهم قوله كبرت التأنيث باعتبار المقالة وكلمة تميز قوله أسفاً مفعول له لقوله باخع ١٢

البلاغة قوله قيما قال الزمخشري فائدة الجمع بينه وبين نفي العوج التأكيد فرب مستقيم مشهود له بالاستقامة لا يخلو من أدنى عوج عند السبر والتصفح وقدم النفي للاهتمام ١٢ قوله تخرج فائدته استعظام إجترائهم على النطق بها وإخراجها من أفواههم فإن كثيرا مما يوسوس به الشيطان وتحدث به النفس لا يمكن أن يتفوه به بل يصرف عنه الفكر فكيف بمثل هذا المنكر كذا في الروح ١٢ قوله على آثارهم في البيضاوي أي إذا ولوا عن الايمان. شبهه * لما تداخله من الوجد على توليهم بمن فارقته أعزته وهو يتحسر كائناً على آثارهم ويبخع نفسه وجدا عليهم ١٢ قوله أحسن في الروح وإيراد صيغة التفضيل مع أن الابتلاء شامل للفريقين باعتبار أعمالهم المنقسمة إلى الحسن والقبيح أيضا لا إلى الحسن والأحسن فقط للإشعار بان الغاية الأصلية من الجعل المذكور انما هو ظهور إحسان المحسنين ١٢ قوله صعيدا جرزا محمول على المجاز عندي لان الصعيد الجرز هي الأرض لا ما على الأرض وانما تجوز مبالغة وصفا للحال بوصف المحل وعلى الحقيقة عند غيري بجعله ترابا فصح تسميته صعيدا أو على الكناية عن مطلق الفناء كما يقال لمن مات صار ترابا وللناس فيما يعشقون مذاهب ١٢

الكلام قوله يعملون الصالحات هو سبب لا شرط ١٢

 ضمير المفعول راجع إليه صلى الله عليه وسلم ١٢ منه *