Al-Fawz al-Kabir fi Usul al-Tafsir

al fawz al kabir fi usul al tafsir

Page 24

فَيَا

O

أَسَفَى

my sorrow

عَلَى

over

جَهْلِ

the ignorance of

الْيَهُودِ

the Jews

O my sorrow over the ignorance of the Jews

بَلْ

rather

عَلَى

over

كَذِبِهِمْ

their lying

وَافْتِرَائِهِمْ،

and their fabrication,

rather over their lying and fabrication,

أَفَهَلْ

then is it

كَانَ

that

امْتِنَانُ

the favor of

اللَّهِ

Allah

- تَعَالَى -

- the Most High -

عَلَى

upon

هَاجَرَ

Hajar

وَإِسْمَاعِيلَ

and Ishmael

- عَلَيْهِمَا السَّلَامُ -

- peace be upon them -

did the favor of Allah - the Most High - upon Hajar and Ishmael - peace be upon them -

بِهَذِهِ

with this

الْمُبَالَغَةِ

exaggeration

وَالتَّأْكِيدِ،

and emphasis,

with this exaggeration and emphasis,

وَذِكْرِ

and the mention of

هَذِهِ

this

الْأُمَّةِ

nation

الْخَيِّرَةِ

the best

بِهَذَا

with this

التَّشْرِيفِ

honor

وَالتَّكْرِيمِ

and dignity

and the mention of this best nation with this honor and dignity

يَعْنِي

mean

غَيْرَ

other

ذَلِكَ

than that

مِنْ

of

مَعْنًى؟

meaning?

mean other than that in meaning?

يُمْكِنُ

It makes possible

بِهِ

thereby

الْيَهُودُ

for the Jews

أَنْ

that

يَزْعُمُوا

they claim

It makes it possible for the Jews to claim

أَنَّ

that

هَذِهِ

these

الْآيَاتِ

verses

لَا

do not

تَدُلُّ

indicate

عَلَى

the

الْحَثِّ

urging

وَالتَّحْرِيضِ

and incitement

عَلَى

to

إِتْبَاعِ

follow

هَذَا

this

الدِّينِ

religion

وَالتَّسْلِيمِ

and submitting

لَهُ!

to it!

that these verses do not indicate urging and inciting to follow this religion and submit to it!

سُبْحَانَكَ

Glory be to You

هَذَا

this

إِفْكٌ

is a lie

عَظِيمٌ.

great.

Glory be to You, this is a great lie.

الْإِلْحَاقُ

Attaching

وَالِافْتِرَاءُ

and Fabricating

Attaching and Fabricating

وَأَمَّا

And as for

الْإِلْحَاقُ

attaching

وَالِافْتِرَاءُ

and fabricating

عَلَى

against

اللَّهِ

Allah

- تَعَالَى -

- the Most High -

And as for attaching and fabricating against Allah - the Most High -

وَنِسْبَةُ

and attributing

مَا

what

يَكْتُبُونَهُ

they write

إِلَى

to

اللَّهِ

Allah

- تَعَالَى -

- the Most High -

وَإِلَى

and to

التَّوْرَاةِ،

the Torah,

and attributing what they write to Allah - the Most High - and to the Torah,

فَيَرْجِعُ

goes back

سَبَبُهُ

its reason

إِلَى

to

أَنَّ

that

أَحْبَارَهُمْ

their rabbis

وَرُهْبَانَهُمْ

and their monks

تَعَمَّقُوا

deepened

وَتَشَدَّدُوا

and became strict

فِي

in

الدِّينِ،

religion,

its reason goes back to the fact that their rabbis and monks deepened and became strict in religion,

وَسَلَكُوا

and they followed

طَرِيقَ

the path of

الِاسْتِحْسَانِ

preference

أَيْ

meaning

اسْتِنْبَاطَ

deducing

بَعْضِ

some

الْأَحْكَامِ

rulings

بِنَاءً

based

عَلَى

upon

إِدْرَاكِ

realization of

الْمَصَالِحِ

interests

فِيهَا

in them

بِدُونِ

without

أَيِّ

any

نَصٍّ

text

مِنَ

from

الشَّارِعِ،

the Lawgiver,

and they followed the path of preference, meaning deducing some rulings based on the realization of interests in them without any text from the Lawgiver,

(بَلْ

(rather

بِالْعَقْلِ

by the intellect

الْمَصْلَحِيِّ

of interests

وَالْهَوَى

and the desires

الْبَشَرِيِّ)

of humans)

(rather by the utilitarian intellect and human desire)

وَرَجَّحُوا

and they favored

اسْتِنْبَاطَاتٍ

deductions

وَاهِيَةً،

flimsy,

وَاسْتِسْحَانَاتٍ

and preferences

دَخِيلَةً،

imported,

and they favored flimsy deductions and imported preferences,

فَوَضَعَهَا

so placed them

أَتْبَاعُهُمْ

their followers

مَوْضِعَ

in the position of

الْأَصْلِ

the foundation

وَأَلْحَقُوهَا

and attached them

بِهِ،

to it,

so their followers placed them in the position of the foundation and attached them to it,

وَاعْتَقَدُوا

and believed

اتِّفَاقَ

the agreement of

سَلَفِهِمْ

their predecessors

عَلَى

upon

شَيْءٍ

a thing

حُجَّةً

as a proof

قَاطِعَةً،

conclusive,

and believed the agreement of their predecessors upon something to be a conclusive proof,

وَلَمْ

and they did not

يَكُنْ

have

لَدَيْهِمْ

with them

مُسْتَنَدٌ

any basis

فِي

in

إِنْكَارِ

denying

نُبُوَّةِ

the prophethood of

عِيسَى

Jesus

- عَلَيْهِ السَّلَامُ -

- peace be upon him -

إِلَّا

except

أَقْوَالَ

the statements of

سَلَفِهِمْ،

their predecessors,

and they had no basis in denying the prophethood of Jesus - peace be upon him - except the statements of their predecessors,

وَكَذَلِكَ

and likewise

حَالُهُمْ

their state

فِي

in

كَثِيرٍ

many

مِنَ

of

الْأَحْكَامِ.

the rulings.

and likewise is their state in many of the rulings.

وَأَمَّا

And as for

التَّقْصِيرُ

the shortcoming

وَالتَّسَاهُلُ

and laxity

فِي

in

تَنْفِيذِ

implementing

أَحْكَامِ

the rulings of

الشَّرِيعَةِ

the Sharia

وَبِارْتِكَابِ

and by committing

الْمَنَاهِي،

prohibitions,

And as for the shortcoming and laxity in implementing the rulings of the Sharia and committing prohibitions,

وَالْبُخْلُ

and stinginess

وَالْحِرْصُ،

and greed,

وَمَا

and what

إِلَى

to

ذَلِكَ

that

فَظَاهِرٌ

it is apparent

أَنَّهُ

that it

مِنْ

is from

and stinginess and greed, and what is to that effect, it is apparent that it is from