Maryam: (79) Nay, We shall write what...

(Nay) is a refutation and a rebuke against uttering that grave statement. In this, there is an admonition regarding his error. This is the doctrine of Al-Khalil, Sibawayh, Al-Akhfash, Al-Mubarrad, and the generality of the Basrans regarding this particle. There are other schools of thought concerning it, which we may point to, God willing. This is the first place in the Quran where it appears; it is repeated in the latter half, occurring in thirty-three instances. Abu al-Abbas did not permit pausing upon it in any location.

Al-Farra said: It falls into four categories:

1. That upon which it is good to pause and good to begin.
2. That upon which it is good to pause but not good to begin.
3. That upon which it is good to begin but not good to pause.
4. That upon which neither is good.

As for the first category, it occurs in ten places, including the one at hand, and His saying (Exalted is He): "That they may be for them a source of might. Nay," and His saying (Glorified is He): "That I might do righteousness in that which I left behind. Nay," and His saying (Almighty is He): "Those whom you associated with Him as partners. Nay," and His saying (Blessed and Exalted is He): "That he should enter a Garden of Bliss. Nay," and His saying (Majestic is He): "That I may increase. Nay," and His saying (Whose Name is Mighty): "Scriptures spread out. Nay," and His saying (Glorified and Exalted is He): "My Lord has humiliated me. Nay," and His saying (Blessed is His Name): "That his wealth has made him immortal. Nay," and His saying (Whose affair is Exalted): "Then We save him. Nay."

Whoever interprets it in these places as a refutation of what preceded it pauses upon it; and whoever interprets it as the "Nay" (Kalla) used for alerting, or as meaning "truly," begins with it, as it allows for that in these contexts.

As for the second category, it occurs in two places: His saying (Majestic is His Majesty) as a narrative: "I fear that they will kill me. He said: Nay," and His saying (Whose affair is Exalted): "We are indeed overtaken. He said: Nay."

As for the third category, it occurs in nineteen places, such as His saying (Exalted is He): "Nay, it is a reminder," "Nay, by the moon," "Nay, but you deny the Recompense," "Nay, when it reaches the collarbone," "Nay, there is no refuge," "Nay, but you love the immediate," "Nay, they will know," "Nay, [when] he has not fulfilled what He commanded him," "Nay, but that which they have earned is rust upon their hearts," "Nay, but you honor not the orphan," "Nay, indeed the record of the wicked," "Nay, indeed the record of the righteous," "Nay, indeed they from their Lord," "Nay, when the earth is leveled," "Nay, indeed the human being transgresses," "Nay, if he does not desist," "Nay, do not obey him," "Nay, you will soon know," "Nay, if you knew," because it does not signify refutation in these instances.

As for the fourth category, it occurs in two places: "Then nay, you will know; then nay, you will know." It is not good to pause on "then" because it is a conjunction, nor on "nay" because the benefit (of the meaning) follows thereafter.

Some have said: It is good to pause on "nay" throughout the entire Quran because it means "cease," except in one place: His saying (Exalted is He): "Nay, by the moon," because it is connected to the oath, similar to saying: "Yes, by my Lord."

(We shall write what he says) means: We shall manifest that We have recorded his speech, just like the saying: "If we traced our lineage, you would not find me the son of a despicable woman, nor would you find any starting point from which to reproach me." That is: If we traced our lineage, you would know and it would become clear that I am not the son of a despicable woman. Or, We shall take retribution by writing down the criminal's crime and preserving it against him. For the very act of writing it down barely lags behind the speech, due to His saying (Exalted is He): "He utters no word except that there is an observer present," and His saying (Glorified and Exalted is He): "And Our messengers are with them recording."

The basis of the first interpretation is treating the manifestation of a thing that was hidden as the equivalent of bringing into existence a non-existent thing, by virtue of the fact that both involve bringing something out from concealment to manifestation; thus, it is a metaphorical derivation based on likening the manifestation of the writing before the witnesses to its actual creation. The basis of the second is naming a thing by its cause, for recording the criminal's crime is certainly the cause of his punishment. Abu al-Sa’ud said: It is said that the writing in the second meaning is a metaphor for the threat of retribution, though this involves some obscurity. Some said: There is no metaphor in the verse, but rather the seen (in sa-naktubu) is for emphasis, and the meaning is: We write in the present. This was refuted by stating that if the seen emphasizes, it only emphasizes a promise or a threat, implying that it will inevitably occur in the future; as for it emphasizing what is intended for the present, that is not the case. Thus, let this be revisited.

Al-A'mash recited: "Sa-yuktabu" (with a ya, in the passive voice). It is reported from 'Asim: (And We shall extend for him of the punishment, an extension) in place of what he claims for himself of extension in wealth and children. That is: We shall lengthen for him of the punishment what he deserves, or we shall increase his punishment, doubling it for him from the extension. It is said: Madduhu and Amadduhu have the same meaning. This is indicated by the recitation of Ali (may God honor his face): "Wa-numiddu" (with a damma). In this sense, it is permissible to use it with the lam (preposition) or without it. Its meaning, according to the first, is "We shall perform the extension for him," which is more eloquent than "We shall extend him," and it is emphasized by the verbal noun (an extension) to signify the intensity of God's wrath upon him for his disbelief, his fabrication against God (Exalted is He), and his mockery of His mighty signs. We seek refuge with God (Mighty and Majestic is He) from that which necessitates His wrath.