Exegesis of the verse: (( ... before, a guidance for the people, and He sent down the Criterion ... ))

He said: , There is a linguistic issue here, because it is known that "min" (from) is a preposition, and a preposition governs the genitive case. You say: "I came from the house to the mosque," and it is not permissible to say: "I came from the house to the mosque," nor "from the house to the mosque," is it? Here it says: So why did it not say: ? We say: Because "qabla" (before) and "ba'da" (after) and their sisters have conditions. If they are made possessive in form, they follow the grammatical cases, meaning they are in the genitive with a preposition, in the accusative with a tool of accusative, and in the nominative with a tool of nominative. And if they are made possessive in meaning, if they are made possessive in meaning, they become built on the damma (vowel), meaning if the possessed is deleted and its meaning is intended, it becomes built on the damma, built permanently on the damma, like this verse: Its original form is: "from before this book," but the possessed was deleted and its meaning was intended, so it was built on the damma. If the possessed is deleted and its form is intended, it is inflected according to the grammatical cases but without tanwin (dual vowel), it is inflected without tanwin, so you say for example: without tanwin. If the possessed is deleted and what is intended? Its form. How many cases is this? Three cases. If it is cut off from possession in form and meaning, it follows the grammatical cases with tanwin, it follows the grammatical cases with tanwin, so you say: "from before," and "from after," and from this is the saying of the poet:
So he prepared the drink for me, and I was before almost choking on the water of the Euphrates
So he said: "I was before," he put it in the accusative with tanwin, because he intended the measure of cutting off from possession in form and meaning. So the divisions, O 'Abd Allah? The student: Three,

The Shaykh : Add one? Three, four, yes, four divisions. The first?
The student: The first is if it is made possessive in form,

The Shaykh : The second?
The student: The second: if the possessed is deleted and its form is intended,

The Shaykh : The third:
The student: If the possessed is deleted and neither its form nor its meaning, the fourth: if the possessed is deleted and only its meaning is intended,

The Shaykh : Correct? It is inflected in all four cases except one case, which is: if the possessed is deleted and its meaning is intended. He said: This is the object for the sake of which, connected to "nazzala" (He sent down) and "anzala" (He sent down), meaning He sent down to you the book as a guidance for the people, , so it is the object for the sake of which, meaning for the sake of guiding the people. And what is meant by guidance here is guidance of indication, which leads to guidance of success, but the original in these books is guidance of indication. For this reason he said: generally, even the disbelievers, it guides them, it guides them and indicates to them, it clarifies for them the truth from the falsehood, but they may be granted success to accept the truth and act upon it, or they may not be granted success. And "huda" (guidance) is the opposite of "dalaal" (misguidance), and "ihtada" (to be guided) means to be on the right path, and "dalla" (to be misguided) means to deviate, get lost, and be lost. From this is named "al-dalil" (the lost one), meaning the lost, wandering camel. And his saying: "al-nas" (the people) has been mentioned to us repeatedly that its original form is "anās," and its hamza was deleted for lightness due to frequent usage, and what is meant by "al-nas" are human beings, and they are the children of Adam. And his saying: What is meant by "al-Furqan" (the Criterion) here is the meaning, and it is not meant to be the Qur'an. So what is meant is that He sent down what clarifies the difference between the truth and the falsehood. And we said that because if we specified it with the Qur'an, there would be repetition with his saying: And there would be a distinction because the Torah and the Gospel are a Criterion, whereas the Torah and the Gospel are a Criterion, there is no doubt that they contain a distinction between the truth and the falsehood. So He sent down the Criterion which these three books contain, which are: the Qur'an, the Torah, and the Gospel. In them is guidance, and in them is the Criterion, in them is the distinction between the truth and the falsehood, and in them is the distinction between the people of truth and the people of falsehood, all of them. So in them is a distinction between the doer and the done, between the truth in itself, saying this is truth and this is falsehood, and between the people of truth and the people of falsehood. Is there a distinction between the beneficial and the harmful? Yes, in them is a distinction between the beneficial and the harmful. Is there a distinction between the more beneficial and the beneficial? Yes, in them is a distinction between the more harmful and the harmful, because the word "al-Furqan" is a broad word that includes everything by which the distinction is made from all angles.