يُوجَدُThere isعَنْهُمْabout themأَنَّهُمْthat theyقَالُواsaidكَلَامٌspeechالنَّفْسِof the selfكَمَاasقَالُواsaidحَدِيثٌthe talkالنَّفْسِof the selfوَلِهَذَاand thereforeيُعَبِّرُexpressedبِلَفْظٍby the termالْحَدِيثِthe حديثعَنْaboutالْأَحْلَامِthe dreamsالَّتِيthatتُرَىare seenفِيinالْمَنَامِthe dreamكَقَوْلِlike the statementيَعْقُوبَof Jacobعَلَيْهِpeace be upon himالسَّلاَمُ(the peace)::وَيُعَلِّمُكَAnd He will teach youمِنْfromتَأْوِيلِthe interpretation ofالْأَحَادِيثِthe الحديثs﴾[يُوسُفَ:[Joseph:٦]6]وَقَوْلُAnd the sayingيُوسُفَof Joseph:﴿وَعَلَّمْتَنِيAnd You taught meمِنْfromتَأْوِيلِthe interpretation ofالْأَحَادِيثِ)the الحديثs)[يُوسُفَ:[Joseph:۱۰۱]101]وَتِلْكَAnd thoseفِيinالنَّفْسِthe selfلاdo notتَكُونُexistبِاللِّسَانِby the tongue,,فَلَفْظُSo the termالْحَدِيثِحديثقَدْmayيَقِيدُbe restrictedبِمَاto whatفِيis inالنَّفْسِthe self,,بِخِلَافِunlikeلَفْظِthe termالْكَلَامِspeech,,فَإِنَّهُfor itلَمْhas notيُعْرَفْbe knownأَنَّهُthat itأُرِيدَis meantبِهِby itمَاwhatفِيis inالنَّفْسِthe selfفَقَطonly
There is about them that they said the speech of the self as they said the حديث of the self, and therefore it is expressed by the term حديث about the dreams that are seen in the dream, like the statement of Jacob, peace be upon him: "And He will teach you from the interpretation of the أحاديث" [Joseph: 6] and the saying of Joseph: "And You taught me from the interpretation of the أحاديث" [Joseph: 101]. And those in the self do not exist by the tongue, so the term حديث may be restricted to what is in the self, unlike the term speech, for it has not been known that it is meant by what is in the self only.
وَأَمَّاAnd as forقَوْلُهُHis sayingتَعَالَى:the Exalted: وَأَسِرُّواAnd keep secretقَوْلَكُمْyour speechأَوْorاجْهَرُواproclaim it openlyبِهِwith itإِنَّهُIndeed, Heعَلِيمٌis All-Knowingبِذَاتِof what is withinالصُّدُورِthe breasts[الْمَلَكِ][the kingdom]فَالْمُرَادُthe intended meaningبِهِby itالْقَوْلُthe speechالَّذِيwhichتَارَةًsometimesيُسِرُّis kept secretبِهِwith itفَلَاso notيَسْمَعُهُhe hears itالْإِنْسَانُthe human,,وَتَارَةًand sometimesيَجْهَرُproclaimsبِهِitفَيَسْمَعُونَهُand they hear it.كَماAsيُقَالُit is said::أَسِرُّواKeep secretالْقِرَاءَةَthe recitationوَاجْهَرُواand proclaimبِهَاwith itوَصَلَاةُand the prayerالسِّرُّthe secretوَصَلَاةُand the prayerالْجَهْرِ،the public,وَلِهَذَاand for this reasonلَمْnotيَقُلْsay::قُولُواSay itبِأَلْسِنَتِكُمْwith your tonguesأَوْorبِقُلُوبِكُمْ،with your hearts,وَمَاand whatفِيis inالنَّفْسِthe selfلَاdoes notيَتَصَوَّرُimagineالْجَهْرَthe proclamationبِهِ،with it,وَإِنَّمَاbutيُجْهَرُproclaimedبِمَاwith whatفِيis inاللِّسَانِthe tongue.
And as for His saying, the Exalted: "And keep secret your speech or proclaim it openly, indeed, He is All-Knowing of what is within the breasts" [the kingdom] the intended meaning by it is the speech which sometimes is kept secret and so not the human hears it, and sometimes it is proclaimed and they hear it. As it is said: 'Keep secret the recitation and proclaim it' and the prayer is secret and the prayer is public, and for this reason it did not say: 'Say it with your tongues or with your hearts,' and what is in the self does not imagine proclamation with it, but rather it is proclaimed what is in the tongue.
وَقَوْلُهُ:And His saying: ﴿إِنَّهُIndeed, Heعَلِيمٌis All-Knowingبِذَاتِof what is withinالصُّدُورِthe breastsمِنْofبَابِthe sectionالتَّنْبِيهِ،of alerting,يَقُولُ:He says:إِنَّهُIndeed, Heيَعْلَمُknowsمَاwhatفِيis inالصُّدُورِ،the breasts,فَكَيْفَso howلَاnotيَعْلَمُhe knowsالْقَوْلَ،the speech,كَمَاasقَالَHe saidفِيinالْآيَةِthe other verse: ﴿وَإِنAnd ifتَجْهَرْyou proclaimبِالْقَوْلِthe speech,,فَإِنَّهُindeed, Heيَعْلَمُknowsالسِّرَّthe secretوَأَخْفَى)and what is more hidden.[طَهَ][Ta-Ha]فَنَبَّهَSo He alertedبِذَٰلِكَby thatعَلَىtoأَنَّهُthat Heيَعْلَمُknowsالْجَهْرَ.the proclamation.
And His saying: "Indeed, He is All-Knowing of what is within the breasts" alerts us that He knows what is in the breasts, so how can He not know the speech, as He said in the other verse: "And if you proclaim the speech, indeed, He knows the secret and what is more hidden" [Ta-Ha]. So He alerted by that to that He knows the proclamation.
وَيَدُلُّAnd it indicatesعَلَىtoذَٰلِكَthatأَنَّهُthat Heقَالَ:said:وَأَسِرُّواAnd keep secretقَوْلَكُمْyour speechأَوْorاجْهَرُواproclaim it openlyبِهِwith itإِنَّهُindeed, Heعَلِيمٌis All-Knowingبِذَاتِof what is withinالصُّدُورِthe breasts.فَلَوْSo ifأَرَادَHe wantedبِالْقَوْلِby the speechمَاwhatفِيis inالنَّفْسِthe selfلِكَوْنِbecauseهَذَاthisذِكْرٌmentionعِلْمِهِof His knowledgeبِذَاتِof what is withinالصُّدُورِthe breasts,لَمْnotيَكُنْbeقَدْalreadyذُكِرَmentionedعِلْمُهُHis knowledgeبِالنَّوْعِof the typeالْآخَرِotherوَهُوَwhich isالْجَهْرُthe proclamationوَإِنْand ifقِيلَ:it was said:نَبَّهَit alerts:قِيلَ: بَلْrather it alerts to both.نَبَّهَSo it alertsعَلَىtoالْقِسْمَيْنِthe two types.
And it indicates that He said: "And keep secret your speech or proclaim it openly, indeed, He is All-Knowing of what is within the breasts. So if He wanted by the speech what is in the self because this mentions His knowledge of what is within the breasts, it would not have mentioned His knowledge of the other type which is the proclamation. And if it was said: it alerts, it would be better to say: it alerts to both types.
وَقَوْلُهُAnd His saying: : ﴿وَايَتُكَAnd your signأَلَّاthat notتَكَلَّمَspeakالنَّاسَthe peopleثَلَاثَةَthreeأَيَّامٍdays,إِلَّاexceptرَمْزًا﴾in gestures.[آلِعِمْرَانَ:[Al-Imran:٤١]41]قَدْIndeed, it hasذُكِرَmentionedهَذَاthisفِيinقَوْلِهِHis saying:ثَلَاثَةَthreeلَيَالٍnightsسَوِيًّاequally.[مَرْيَمَ:[Mary:۱۰]10]وَهُنَاكَAnd thereلَمْnotيَسْتَثْنِexcludedشَيْئًا،anything,وَالْقَصَّةُand the storyواحِدَةٌ،one,وَهَذَاand thisيَدُلُّindicatesعَلَىtoأَنَّthatالِاسْتِثْنَاءَthe exceptionمُنْقَطِعٌis disconnectedوَالْمَعْنَىand the meaningآيَتُكَis your signأَلَّاthat notتَكَلَّمَspeakالنَّاسَ،the people,لَكِنْbutتَرْمُزُyou gestureلَهُمْto themرَمْزًا،with gestures,كَنَظَائِرِهِمْlike its counterpartsفِيinالْقُرْآنِ،the Quran,وَقَوْلُهُ:and His saying:﴿فَأَوْحَى"So He inspiredإِلَيْهِمْto them﴾﴾[مَرْيَمَ:[Mary:١١]11]هُوَit isالرَّسْمُthe gestureوَلَوْand ifقُدِّرَit was assumedأَنَّthatالرَّسْمُthe gesturingاسْتِثْنَاءٌis an exceptionمُتَّصِلٌconnectedلَكَانَit would have beenقَدْalreadyدَخَلَincludedفِيinالْكَلَامِthe speechالْمُقَيَّدِrestrictedبِالِاسْتِثْنَاءِ،by the exception,كَمَاasفِيinقَوْلِهِ:His saying:﴿وَمَا"And whatكَانَwasلِبَشَرٍfor a humanأَنْtoيُكَلِّمَهُspeak to himاللَّهُAllahإِلَّاexceptوَحْيًاby revelationأَوْorمِنْfromوَرَايَbehindحِجَابٍa veilأَوْorيُرْسِلَHe sendsرَسُولًاa messengerفَيُوحِيَand inspiresبِإِذْنِهِwith His permissionمَاwhatيَشَاءُ)He wills.[الشُّورَى:[Ash-Shura:٥١]51]
And His saying: "And your sign that not speak the people for three days, except in gestures" [Al-Imran: 41] has been mentioned in His saying: "Three nights equally" [Mary: 10]. And there it did not exclude anything, and the story is one, and this indicates that the exception is disconnected and the meaning is your sign that not speak the people, but you gesture to them with gestures, like its counterparts in the Quran. And His saying: "So He inspired to them" [Mary: 11] it is the gesture. And if it was assumed that the gesture is connected exception, it would have already included in the speech restricted by the exception, as in His saying: "And what was for a human to speak to him Allah except by revelation or from behind a veil or He sends a messenger and inspires with His permission what He wills." [Ash-Shura: 51].