Tafsir of Al-Qalam 68:2

The sentence is the response to the oath, and the second ba is an addition for the purpose of emphasizing the negation. Majnun is the predicate of ma, and the first ba denotes accompaniment (mulabasa). The prepositional phrase occupies the position of a state (hal) relative to the pronoun in the predicate, and the operator governing it is the sense of negation. The meaning is: madness is negated from you while you are in a state of being clothed in the blessing of your Lord, favored by Him with what He has bestowed upon you of soundness of judgment, prophethood, and nobility. Nasir al-Din favored this.

Similar to this is the view that considers the ba to be causal, with the prepositional phrase attached to the negation like an adverb of action (al-zarf al-laghw), as if it were said: "Madness is negated from you because of the blessing of your Lord upon you." It has also been permitted that the ba denotes accompaniment and is in the position of a state, with the operator being majnun; its own ba does not prevent its government because it is an addition. Nasir al-Din countered this by noting that it is problematic from a semantic perspective, arguing that its conclusion under this estimation is that "madness was negated from you at the time of your being clothed in the blessing of your Lord," which does not imply the absolute negation of madness from him—may Allah bless him and grant him peace—for all times. But is there any intent other than this? It was objected against him that this is clearly an objection that also applies to what he himself chose, for the meaning in that case would be: "Negated from you, while clothed in the blessing of your Lord, is madness," which also does not imply its negation from him—upon him be prayer and peace—at all times, even though that is the intended meaning.

It was answered that this state is necessary for him—may Allah bless him and grant him peace—and never separates from him; therefore, negating it from him during that state necessitates negating it from him permanently and in all other states. This was countered by the claim that this applies to both estimations and is not unique to one over the other. Yet, you are aware that there is a difference between them; for if the operator is majnun, as indicated, the meaning becomes "the madness occurring upon you is negated during the aforementioned state of being clothed [in the blessing]," which implies the possibility of it occurring in that state, or even its actual existence. This is a senseless meaning, for how can the existence or occurrence of madness be conceived at the time of his—may Allah bless him and grant him peace—being clothed in the blessing, of which soundness of judgment is a part? This does not apply to the preferred estimation, for the negation understood in that case does not apply to madness qualified by what was mentioned. Even if it is qualified therein, there is no harm in it, because its qualification is inherent to the essence of the one from whom it is negated, as you have known. Furthermore, it has been said that if the ba is interpreted as causal and the prepositional phrase is considered an adverb of action, it becomes clear that it is semantically impermissible to attach it to what follows.

They have discussed the state sentence and the state itself when it occurs after a negation, a discussion mentioned by al-Khafaji. He verified that in such a case, what is necessitated is only the negation of the concomitance of the state to its possessor, not the negation of the state itself—so reflect and do not be heedless.

It has also been permitted that "by the blessing of your Lord" is an oath parenthetically inserted into the speech to emphasize it, without estimating an answer for it, or an answer is estimated for it which the aforementioned speech indicates. Abu Hayyan considered this view to be the most apparent.

Mentioning the attribute of Lordship (Rububiyyah)—which denotes leading to the ascents of perfection—along with the genitive attribution to His pronoun—may Allah bless him and grant him peace—is for the sake of his honor and to signal that He, the Exalted, will perfect His blessing upon him and lead him to a height beyond which there is no further height. The intent is his—may Allah bless him and grant him peace—exoneration from the madness they attributed to him out of envy, enmity, and stubbornness. Thus, the essence of the speech is: You are exonerated from what they say.