Correspondence with Maulana Jalil Ahsan Nadwi

DISCUSSION AND CORRESPONDENCE and is requesting a commentary from me–the Author). Nevertheless, here are some questions that arise from your responses, as well as some additional new ones: 1. By bayyinat, do you mean arguments supporting prophethood, monotheism, and resurrection, or something else? From my studies, it seems that the commentators generally interpret hujaj (proofs) as referring to these three types of arguments, though I do not have a specific reference in mind. 2. If hujaj refers to the part of revelation that contains these three types of arguments, does kitab then refer to the remainder of the revelation, such as laws, stories, and so on, or to some specific portion? 3. You understand mizan to mean justice, and in explaining its meaning, you wrote ai amarna bil- ‘adl, which I interpret to mean: “We commanded the messengers to act justly, without wrongdoing.” Is this your intended meaning, or something else? 4. The translation of liyaqum al-naas bil-qist as “so that people may uphold justice” is not clear to me. In Arabic, the preposition ‘ala is generally used when referring to establishing something, not bi-Qam bil-amr translates to “undertaking,” and tawalla means “to remain firm upon something,” or is it