Tafsir of Ash-Shura 42:35

"And that those who dispute... may know."

If you ask: What are the aspects of the three recitations for wa-yaʿlama (and that He may know)?

I say:

• As for the jazm (jussive): It is based on the apparent conjunction (to the preceding jussive verb).
• As for the rafʿ (nominative): It is based on a new beginning (istiʾnāf).
• As for the naṣb (accusative): It is based on conjunction to an omitted causal clause. Its estimation is: "In order that He may take vengeance upon them, and [in order that] He may know those who dispute." This type of conjunction to an omitted causal clause is not rare in the Qur’an. Examples include: "And that We may make him a sign for the people" (Maryam: 21), and "And Allah created the heavens and the earth in truth, and that every soul may be recompensed for what it has earned" (Al-Jathiya: 22).

As for the statement of Al-Zajjaj—that the naṣb is due to an implied an (particle) because it is preceded by a conditional clause—he says: "If you do [something], I will do the like and honor you (wa-ukrimaka)." If you wish, you may say wa-ukrimaka (accusative), meaning "and I will honor you." If you wish, you may say wa-ukrim (jussive).

This view is subject to scrutiny based on what Sibawayh presented in his book. He said: "Know that the naṣb following fa and waw in a sentence like 'If you come to me, I will come to you and honor you' is weak." It is similar to the verse: "And I will join the Hijaz, so I may find rest." This is permissible, but it is not the standard or proper way of speech. However, in a conditional clause, it becomes slightly stronger because the action is not mandatory unless the first action occurs. Since it resembles that which is not mandatory—like an interrogative and its likes—they permitted this in it, despite its weakness.

It is not permissible to interpret a widely transmitted (mustafīḍa) recitation based on a weak aspect that is neither standard nor proper speech. Had it been of this category, Sibawayh would not have omitted it from his book, especially since he mentioned similar examples from problematic verses.

If you ask: How is the meaning valid for the jazm (jussive) of wa-yaʿlama?

I say: It is as if He said: "Or if He wills, He combines three matters: the destruction of a people, the salvation of a people, and the warning of others, 'from any place of escape'—that is, from any place to turn away from His punishment."

"So whatever you have been given is but the enjoyment of the worldly life, but that which is with Allah is better and more lasting for those who have believed and upon their Lord rely."