and the verb following it takes either the light or heavy nūn, and sometimes it occurs without a nūn. The nūn was considered good in it when "mā" entered it because "mā" implies negation, so it belongs to that which is non-affirmative; and since it is the particle that negates the affirmative, the nūn was considered good in it, similar to their saying: "bi-ʿaynin mā arayannaka"; when "mā" was inserted into it, the nūn became appropriate here.

A group of Arabic linguists rejected the claim of the proponent of this view (1) that the "mā" in "bi-ʿaynin mā arayannaka" carries the sense of negation, asserting that it is for the emphasis of speech.

Others said: Rather, it is filler in speech, and its meaning is omission, while the intended sense of the phrase is: "bi-ʿaynin arāka"; and it is not permissible to make something that is disputed a root principle upon which other cases are measured by analogy (qiyās).

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The commentary on the interpretation of His statement, majestic be His mention: ﴿guidance from Me, then whoever follows My guidance—there will be no fear concerning them, nor will they grieve (38)﴾

Abū Jaʿfar said: Guidance in this place means clarification and direction to the right path. As:

794- Al-Muthannā ibn Ibrāhīm narrated to us, saying: Ādam al-ʿAsqalānī narrated to us, saying: Abū Jaʿfar narrated to us, from Al-Rabīʿ, from Abū al-ʿĀliya regarding His statement: {And if guidance should come to you from Me}, he said: Guidance means the prophets, the messengers, and clarification. (2)

If what Abū al-ʿĀliya said regarding that is as he said, then the address in His statement: {Go down}—even if it was to Adam and his wife—must be intended to refer to Adam, his wife, and their offspring. In that case, it would be similar to His statement: {He said to it and to the earth, "Come, willingly or unwillingly." They said, "We have come willingly"} [Sūrat Fuṣṣilat: 11], meaning: We have come willingly with the creation within us; and similar to His statement in the recitation