Tafsir of Al-Jathiyah 45:6

"These are the signs of Allah." [This consists of] a subject and a predicate, and the words of the Exalted, "We recite them to you," serve as an adverbial state (hal). Its governing word is the meaning of the demonstrative pronoun, as in the phrase "This is my husband, an old man" (Hada ba‘li shaykhan), according to the well-known view. It is also said that it is the predicate, and "the signs of Allah" is an appositive (badal) or an explanatory clause (‘atf bayan).

His words, the Glorified, "in truth," serve as an adverbial state from the agent of "We recite them" or from its object—meaning: "We recite them, being truthful," or "they are characterized by truth," so the ba (in bil-haqq) denotes accompaniment (mulabasa). It is also permissible for it to be for the sake of causal purpose (ta‘lil). The "signs" referred to are either the verses of the Quran, or the Surah, or what was mentioned before regarding the heavens, the earth, and other things—their recitation being the recitation of that which signifies them. It has been interpreted as "narrating," meaning: "We narrate them to you."

Ibn Atiyyah said: The speech implies an omitted genitive noun (mudaf), meaning: "We recite their nature and the nature of the lesson to be taken from them." It was also read as yatluha (in the third person), meaning the agent is the pronoun referring to the Exalted, and in both readings, the meaning is their recitation to him (peace be upon him) through the mediation of the Angel (peace be upon him).

"So in what discourse after Allah and His signs will they believe?"

This is from the category of their saying, "Zayd and his generosity amazed me," intending "the generosity of Zayd amazed me," except that they diverged from this for the purpose of hyperbole in amazement. Meaning: "So in what discourse after these signs recited in truth will they believe?" In this, there is an indication that there is no declaration clearer than this declaration, and no sign more indicative than this sign.

The status of the signs is magnified by the demonstrative pronoun, by attributing them to Allah (the Mighty and Majestic), by making "We recite them" a state (hal) with the pronoun of magnification, then by repeating the Majestic Name for the aforementioned purpose, and by attributing them to Him via the pronoun once again. Az-Zamakhshari mentioned this, and Abu Hayyan critiqued it, saying there is nothing to it, for it contains, in terms of meaning, the insertion of nouns without necessity, and the conjunction—unless it is meant as something other than conjunction, such as moving it into the category of apposition (badal). For the estimation of "the generosity of Zayd" only occurs in "Zayd and his generosity amazed me" without a conjunction as an appositive. This is a reversal of the realities of grammar. The meaning in the example is that the essence of Zayd amazed him, and his generosity also amazed him; so they are two amazements, not one. This is based on a lack of depth in understanding the words of Jarallah (Az-Zamakhshari).

He who delves deep does not see him as claiming an "insertion," but rather that the statement of the summary meaning suggests it. There is a complete difference between this method and the method of apposition. He (Az-Zamakhshari) mentioned that the benefit of this method—the method of attributing a verb to a thing while the intention is to attribute it to that which is conjoined to it—is the strength of the specification of the conjoined item with the object of conjunction, in terms of indicating that it has become so associated that it is valid for its attributes, actions, and states to be attributed to the first intentionally, because it is in its place. This is not the case with apposition, as the intention there for the attribution is only for the second item. Here, both are intended.

If you say: "If that attribute is not attributed to the first, then an insertion is necessitated, as Abu Hayyan said, and what is mentioned regarding hyperbole does not remove the impediment; and even if it were granted, which of the known methods of indication is it?"

The answer is: It is not attributed to it in reality, but since there is a complete association between them—in the sense that the signs here are by His permission (the Exalted) or pleasing to Him (the Glorified)—it is made as if it were the one intended for attribution, and he alluded to that specification with an allusive metonymy. Then he conjoined that which is truly attributed to it, making it a follower therein. Through this, there is a complete difference from apposition, which the objector overlooked. Thus, the entire attribution is metaphorical. This is how some of the investigators have established it.

Al-Wahidi said: It means, "In what discourse after the discourse of Allah," meaning the Quran. It has been used to refer to it in the words of the Exalted: "Allah has sent down the best of discourse." The omission (idmar) is good due to the context of the preceding discourse. His words, "and His signs," are conjoined to it because they differ both generally and specifically; for the signs are that very discourse, when its parts are considered. If what is meant are the signs and proofs explained therein, it is not an instance of the specific conjoined to the general, for the signs are not [separate from] the Quran; rather, the aspect of their indication and their presentation is from it. Thus, in this aspect, there is also an indication of the nature of the declaration and the thing declared, just as in the first aspect.

Ad-Dahhak said: It means, "In what discourse after the oneness of Allah." It is not hidden that, on its surface, this has no meaning. Perhaps he meant: "After the discourse of His oneness," i.e., the discourse containing that, or it is after the estimation of a genitive, from the category of "Zayd and his generosity amazed me." In any case, the fa is in response to an implied condition, and the prepositional phrase is an adjective for "discourse." It is also permissible for it to be related to "will they believe," moved forward for the sake of the rhyming cadence (fasilah).

Ibn Amir, Abu Bakr, Hamzah, and Al-Kisa'i read it as tu'minun with the ta (second person), which is consistent with the words of the Exalted, "And in your creation," according to the appearance and form; otherwise, what is intended here are the disbelievers, unlike the former.

Talha read it as tuqinun (will you attain certainty) with the ta and the qaf.