Al-Fawz al-Kabir fi Usul al-Tafsir

al fawz al kabir fi usul al tafsir

Page 26

مَجَالُ

Sphere

عَمَلِ

of work

النُّبُوَّةِ

of prophethood

فِي

in

إِصْلَاحِ

reforming

النَّاسِ:

the people:

The sphere of prophethood's work in reforming people:

وَكُلُّ

And every

قَوْمٍ

nation

يَمْلِكُ

possesses

عَادَاتٍ

customs

And every nation possesses customs

وَمَنَاهِجَ

and methodologies

خَاصَّةً

special

فِي

in

عِبَادَاتِهِ،

its worship,

and special methodologies in its worship,

وَنِظَامِ

and the system

أُسْرَتِهِ،

of its family,

and the system of its family,

وَاجْتِمَاعِهِ

its society

وَسِيَاسَتِهِ

its politics

وَمَدَنِيَّتِهِ،

and its civilization,

its society, its politics, and its civilization,

فَإِذَا

so if

ظَهَرَتْ

appears

فِيهِ

in it

النُّبُوَّةُ،

prophethood,

so if prophethood appears in it,

فَإِنَّهَا

then it

لَا

does not

تَسْتَأْصِلُ

eradicate

هَذِهِ

these

الْعَادَاتِ

customs

then it does not eradicate these customs

وَلَا

nor

تَضَعُ

does it set

لَهُ

for it

عَادَاتٍ

customs

جَدِيدَةً،

new,

nor does it set new customs for it,

بَلْ

rather

إِنَّمَا

it only

تُقِيمُ

establishes

الْمِيزَانَ

the scale

الْقِسْطَ،

just,

rather it only establishes the just scale,

وَتُمَيِّزُ

and distinguishes

بَيْنَهَا،

between them,

and distinguishes between them,

فَمَا

so whatever

كَانَ

was

مِنْهَا

of them

مُوَافِقاً

conforming

لِلْأَصْلِ،

to the origin,

so whatever of them was conforming to the origin,

مُطَابِقاً

matching

لِرِضَا

the pleasure

اللَّهِ

of Allah

- تَعَالَى -

- the Most High -

أَبْقَتْهُ

it kept it

وَحَفِظَتْهُ،

and preserved it,

matching the pleasure of Allah - the Most High - it kept it and preserved it,

وَمَا

and whatever

كَانَ

was

مِنْهَا

of them

مُخَالِفاً

contrary

لِرِضَا

to the pleasure

اللَّهِ

of Allah

- تَعَالَى -

- the Most High -

أَبْقَتْهُ

it kept it

وَحَفِظَتْهُ،

and preserved it,

and whatever of them was contrary to the pleasure of Allah - the Most High - it kept it and preserved it,

وَمَا

and whatever

كَانَ

was

مِنْهَا

of them

مُخَالِفاً

contrary

لِلْأَصْلِ،

to the origin,

and whatever of them was contrary to the origin,

مُنَافِياً

repugnant

لِرِضَا

to the pleasure

اللَّهِ

of Allah

- تَعَالَى -

- the Most High -

عَدَّلَتْهُ

it adjusted it

حَسَبَ

according to

الضَّرُورَةِ

necessity

وَسَوَّتْهُ.

and straightened it.

repugnant to the pleasure of Allah - the Most High - it adjusted it according to necessity and straightened it.

كَذَلِكَ

Likewise

يَكُونُ

is

التَّذْكِيرُ

the reminding

بِآلَاءِ

of the bounties

اللَّهِ،

of Allah,

Likewise is the reminding of the bounties of Allah,

وَالتَّذْكِيرُ

and the reminding

بِأَيَّامِ

of the days

اللَّهِ

of Allah

- عَلَى

- upon

هَذَا

this

الْأُسْلُوبِ -

method -

and the reminding of the days of Allah - upon this method -

بِمَا

with what

يَكُونُ

is

مَعْرُوفاً

known

عِنْدَهُمْ،

among them,

with what is known among them,

شَائِعاً

prevalent

لَدَيْهِمْ،

among them,

prevalent among them,

فَهَذَا

so this

هُوَ

is

السَّبَبُ

the reason

فِي

in

اخْتِلَافِ

the difference

شَرَائِعِ

in the laws

الْأَنْبِيَاءِ

of the prophets

- عَلَيْهِمْ

- upon them

صَلَوَاتُ

be the prayers

اللَّهِ

of Allah

وَسَلَامُهُ -.

and His peace -.

so this is the reason for the difference in the laws of the prophets - upon them be the prayers of Allah and His peace -.

اخْتِلَافُ

The difference

شَرَائِعِ

of the laws

الْأَنْبِيَاءِ

of the prophets

كَاخْتِلَافِ

is like the difference

وَصِفَاتِ

in descriptions of

الطَّبِيبِ:

the physician:

The difference of the laws of the prophets is like the difference in descriptions of the physician:

وَهَذَا

And this

الْاخْتِلَافُ

difference

فِي

in

شَرَائِعِ

the laws

الْأَنْبِيَاءِ

of the prophets

And this difference in the laws of the prophets

كَالْاخْتِلَافِ

is like the difference

فِي

in

أَحْكَامِ

the prescriptions

الطَّبِيبِ،

of the physician,

is like the difference in the prescriptions of the physician,

فَإِنَّهُ

for indeed he

عِنْدَ

upon

مُعَالَجَتِهِ

treating

لِشَخْصَيْنِ

two persons

مُخْتَلِفَى

of different

الْمِزَاجِ،

temperaments,

for indeed upon treating two persons of different temperaments,

يَصِفُ

he prescribes

لِأَحَدِهِمَا

for one of them

أَدْوِيَةً

medicines

وَأَغْذِيَةً

and foods

بَارِدَةً،

cooling,

he prescribes for one of them cooling medicines and foods,

وَلِلْآخَرِ

and for the other

أَدْوِيَةً

medicines

وَأَغْذِيَةً

and foods

حَارَّةً،

warming,

and for the other warming medicines and foods,

وَغَرَضُ

and the purpose

الطَّبِيبِ

of the physician

مِنْ

from

مُعَالَجَتِهِمَا

treating them

وَاحِدٌ،

is one,

and the purpose of the physician from treating them is one,

وَهُوَ

and it is

إِصْلَاحُ

the reforming

مِزَاجِهِ،

of his temperament,

and it is the reforming of his temperament,

وَإِزَالَةُ

and the removal

الْفَسَادِ

of the corruption

الطَّارِئِ

incoming

عَلَيْهِ،

upon him,

and the removal of the corruption incoming upon him,

لَيْسَ

it is

غَيْرَ،

not other,

nothing other than that,

وَيُمْكِنُ

and it is possible

أَنْ

that

يَصِفَ

prescribe

الطَّبِيبُ

the physician

لِكُلِّ

for every

مِنْطَقَةٍ

region

أَدْوِيَةً

medicines

وَأَغْذِيَةً

and foods

مُخْتَلِفَةً

different

تُلَائِمُ

that suit

أَهْلَهَا،

its people,

and it is possible that the physician prescribes for every region different medicines and foods that suit its people,

كَمَا

just as

just as