الْقَصَصُ
The storiesوَالْأَحْدَاثُ
and the eventsالْمَسْمُوعَةُ
auditoryالْمَأْثُورَةُ،
narrated,The narrated auditory stories and events,
كَمَا
asحُكِيَتْ
they were toldمِنْ
withoutغَيْرِ
anyتَصَرُّفٍ
manipulationعَقْلِيٍّ
mentalفِيهَا.
in them.as they were told without any mental manipulation in them.
[مَوْقِفُ
[The stanceبَعْضِ
of someقُدَمَاءِ
earlyالْمُفَسِّرِينَ
commentatorsمِنَ
regardingالتَّعْرِيضَاتِ
allusionsفِي
inالْآيَاتِ:]
the verses:][The stance of some early commentators regarding allusions in the verses:]
وَقَدْ
And indeedكَانَتْ
used to beطَائِفَةٌ
a groupمِنْ
ofقُدَمَاءِ
earlyالْمُفَسِّرِينَ
commentatorsAnd a group of early commentators used to
يَضَعُونَ
putالتَّعْرِيضَاتِ
the allusionsالْوَارِدَةَ
mentionedفِي
inالْآيَةِ
the verseنُصْبَ
beforeأَعْيُنِهِمْ،
their eyes,put the allusions mentioned in the verse before their eyes,
وَيَفْتَرِضُونَ
and supposeبَعْضَ
someالْمَحَامِلِ
interpretationsالْمُنَاسِبَةِ
suitableلَهَا،
for it,and suppose some interpretations suitable for it,
وَيُصَرِّحُونَ
and stateبِهَا
themفِي
inصُورَةِ
the formالِاحْتِمَالَاتِ
of possibilitiesالْمُمْكِنَةِ،
possible,and state them in the form of possible possibilities,
وَيَشْتَبِهُ
and it becomes confusedذَلِكَ
thatعَلَى
toالْمُتَأَخِّرِينَ
the later onesفَيَقَعُونَ
so they fallفِي
intoشُبُهَاتٍ
doubtsوَإِشْكَالاتٍ.
and problems.and that becomes confused to the later ones so they fall into doubts and problems.
وَلَمَّا
And sinceأَنَّ
thatأَسَالِيبَ
methodsالتَّوضِيحِ
of clarificationلَمْ
were notتَكُنْ
beingمُنَقَّحَةً
refinedفِي
inذَلِكَ
thatالْعَصْرِ،
era,And since the methods of clarification were not refined in that era,
لِذَلِكَ
thereforeكَثِيرًا
oftenمَا
whatيَشْتَبِهُ
is confusedالتَّقْرِيرُ
the statementبِالِاحْتِمَالِ،
with the possibility,therefore often the statement is confused with the possibility,
بِالتَّقْرِيرِ
with the statementبِالْجَزْمِ
with certaintyوَالْقَطْعِ
and definitenessفَيَعْتَقِدُونَ
so they believeأَحَدَهُمَا
one of themمَكَانَ
in place ofالْآخَرِ،
the other,with the statement of certainty and definiteness so they believe one of them in place of the other,
وَهَذَا
and thisأَمْرٌ
is a matterاجْتِهَادِيٌّ
ijtihadiفِيهِ
in itمَجَالٌ
is scopeلِإِعْمَالِ
for exercisingالْعَقْلِ،
the intellect,and this is an Ijtihadi matter in which there is scope for exercising the intellect,
وَرَكْضٌ
and runningلِجِيَادِ
of the steedsالْقِيلِ
of sayingوَالْقَالِ.
and gossip.and running of the steeds of saying and gossip.
وَمَنْ
And whoeverحَفِظَ
preservesهَذِهِ
thisالنُّكْتَةَ
subtletyفَإِنَّهُ
then indeed heيَسْتَطِيعُ
is ableأَنْ
toيَقُولَ
speakبِالْقَوْلِ
with the statementالْفَصْلِ
decisiveفِي
inكَثِيرٍ
manyمِنْ
ofمَوَاضِعِ
placesالِاخْتِلَافِ
of disagreementبَيْنَ
betweenالْمُفَسِّرِينَ،
the commentators,And whoever preserves this subtlety, then indeed he is able to speak with the decisive statement in many places of disagreement between the commentators,
وَأَنْ
and toيَعْلَمَ
knowفِي
inكَثِيرٍ
manyمِنْ
ofمُنَاظَرَاتِ
the debatesالصَّحَابَةِ
of the Companions- رَضِيَ
- may Allah be pleasedاللَّهُ
Allahعَنْهُمْ -
with them -وَمُنَاقَشَاتِهِمْ،
and their discussions,and to know in many of the debates of the Companions - may Allah be pleased with them - and their discussions,
أَنَّهَا
that theyلَيْسَتْ
are notآرَاءَهُمُ
their viewsالْقَطْعِيَّةَ
definitiveالْمُخْتَمَرَةَ،
matured,that they are not their definitive matured views,
بَلْ
ratherإِنَّمَا
theyهِيَ
areآرَاءٌ
viewsعِلْمِيَّةٌ
scientificيَتَدَاوَلُهَا
circulate themالْمُجْتَهِدُونَ
the mujtahidsفِيمَا
amongبَيْنَهُمْ
themselvesلِلْبَحْثِ
for researchوَالنَّظَرِ.
and consideration.rather they are scientific views which the mujtahids circulate among themselves for research and consideration.
مَعْنَى
Meaningقَوْلِ
of the statementابْنِ
of Ibnعَبَّاسٍ
Abbas- رَضِيَ
- may Allah be pleasedاللَّهُ
Allahعَنْهُ -
with him -فِي
regardingمَسْحِ
wipingالْأَرْجُلِ:
the feet:Meaning of the statement of Ibn Abbas - may Allah be pleased with him - regarding wiping the feet:
وَعَلَى
And uponهَذَا
thisالْمَحْمَلِ
interpretationيَحْمِلُ
interpretsالْمُؤَلِّفُ
the authorالْفَقِيرُ
the poorقَوْلَ
the statementابْنِ
of Ibnعَبَّاسٍ
Abbas- رَضِيَ
- may Allah be pleasedاللَّهُ
Allahعَنْهُمَا -
with both of them -فِي
regardingالْآيَةِ
the verseالْكَرِيمَةِ:
noble:And upon this interpretation the poor author interprets the statement of Ibn Abbas - may Allah be pleased with both of them - regarding the noble verse: