And when He described - glorified and exalted is He - this Qur'an with what He described it of greatness; and the clarification of all the objectives; among which is the question of the disbelievers - upon seeing the punishment - for the delay in obedience; in His saying (the Most High): "And warn the people on the Day the punishment comes to them" [Ibrahim: 44]; it was as if it was said: why did He not clarify to the disbelievers the evil of their consequence in a way that would turn them back? So He said - glorified and exalted is He - expanding on His saying: "And let them be warned by it" [Ibrahim: 52] -: "Perhaps they would wish"; He indicated (the Most High) by His use of the present tense that their wish for that would be very much; repeated; and His use of "perhaps" - and it usually follows in the past - indicates that it is something definite; just as it is definite in the past that has occurred; "those who disbelieved"; meaning: even for a time; and wishing: is the desire; and it is the estimation of meaning in the soul for enjoyment; and the display of inclination of the natures towards it; and in it there is a sharing between wishing and love; Al-Rummani said; and it is here for wishing; for He clarified their wish in His saying: "If they were"; meaning: a natural state; "Muslims"; meaning: deeply rooted in the description of Islam from the beginning of their matter to its end; Al-Rummani said: and Islam is: giving something in a state of safety; like the submission of the garment to the one who shortens it; and the submission of the child to the one who teaches him; so Islam (p-12) which is faith - is giving the meaning of truth in religion by acknowledgment; and acting upon it; it has ended; and indeed, every one who embraced Islam from the companions regretted their delay in embracing Islam; when they knew the virtue of Islam; and saw the virtues of the predecessors - as is mentioned in the biographies and the conquests of the lands; and what Allah wills of that will be on the Day of Resurrection; and what is before it; so the meaning is that if you deny in the certainty - in the manner of His saying: "Then the wrongdoers will say, 'Our Lord, delay us'" [Ibrahim: 44]; the verse - that you will turn away from this arrogance; and disavow these traits and aspirations; so you will ask Allah (the Most High) for obedience; and the opportunity has passed with the occurrence of the event of death and other than it; so there is no less than that you have doubt in the matters that may occur; and it is not appropriate at that time for the rational person to neglect the concern of preparation for estimating this possibility; this - I mean the minimization - is the implication of "perhaps"; and some of them said: indeed, it may come for the maximization; and Al-Jamal (p-13) Ibn Hisham said in the book "Al-Mughni": that it is the most common of its states; and he cited evidence that does not indicate upon reflection; and the saying of one who attributed that to Al-Kashaf is not correct; for his words are taken from Al-Zajjaj; and the phrase of Al-Zajjaj - as transmitted by Imam Jamal al-Din Muhammad ibn al-Mukarram; in his book "Lisan al-Arab"; and from his handwriting I have quoted: whoever said that "perhaps" means maximization; he is against what the Arabs know; so if a speaker says: why was it permissible in His saying: "Perhaps those who disbelieved would wish"; and "perhaps" for minimization? The answer is that the Arabs were addressed with what they know in the threat; and the man threatens the man and says: "Perhaps you will regret your action"; and he does not doubt that he will regret; and he says: "Perhaps a person regrets from what you have done"; and he knows that a person often regrets; but his metaphor is that this would be something wished in one of the states of punishment; or that a person fears that he will regret something; it is incumbent upon him to avoid it; and the evidence that it is the meaning of the threat is His saying (the Most High): "Leave them to eat (p-14) and enjoy" [Al-Hijr: 3]; it has ended.

It has been known from this that they use it in the meaning of scarcity in what they know to be abundant; to loosen the reins; and to indicate the necessity of taking the more cautious approach. This is evident in the threat; and there is a significant difference between what is known to be abundant from something outside of the statement that is reported about it; and between what its abundance is known from that statement. And 'ma' has been added; in it as an affirmation; in that it implies that the matter can only be like that; and to prepare it for the coming of the action after it. Imam Abu Hayyan said: The apparent meaning is that 'ma' in 'rubba' is preparatory; and that is because it is a preposition - with a disagreement regarding it - that is followed only by nouns. So it was brought in as preparatory for the coming of the action after it. And despite the frequent occurrence of 'rubba' in the speech of the Arabs, it has not occurred in the Qur'an except in this instance; it has ended. And it has entered here on the present tense - and it is for the past - because it is for the truth of the promise; as if it were a reality; it had been; or because 'ma' when it follows it allows its entry on the future; just as it enters on the definite noun; Al-Rummani said: