"kāna" in both of them. Do you not see that you say, "yaqūmu kāna Zaydun," and the operating effect of "kāna" does not appear upon "yaqūmu," and likewise, "qāma kāna Zaydun"? For that reason, its operating effect was rendered void with "fāʿil" by analogy with "faʿala" and "yafʿalu," while it was made to operate with "fāʿil" sometimes because it is a noun, just as it operates with nouns. However, if "kāna" precedes nouns and verbs, and the noun and verb come after it, then in his view it is an error for "kāna" to be rendered inoperative. Therefore, he deemed invalid the opinion of the Basran scholar that we mentioned, and interpreted the statement of God, Mighty and Majestic, "bimā kānū yakdhibūn" as meaning: that which they lie about.

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The discourse regarding the interpretation of the statement of Him whose praise is Majestic: ﴿And when it is said to them, "Do not cause corruption on the earth"﴾

The scholars of interpretation differed regarding the interpretation of this āyah:

It was narrated from Salmān al-Fārisī that he used to say: These people have not come yet.

337- Abū Kurayb narrated to us, saying: ʿAththām ibn ʿAlī narrated to us, saying: al-Aʿmash narrated to us, saying: I heard al-Minhāl ibn ʿAmr narrating from ʿAbbād ibn ʿAbd Allāh, from Salmān, who said: These people have not come yet—those who {And when it is said to them, "Do not cause corruption on the earth," they say, "We are only peacemakers."} (1)