وَهُوَAnd heمِنَis fromالصِّفَاتِthe attributesالذَّاتِيَّةِthe essentialالْخَبَرِيَّةِinformativeالَّتِيthatمَسَمًّىهَاits nameبِالنِّسْبَةِin relationإِلَيْنَاto usأَبْعَاضٍpartsوَأَجْزَاءٍand piecesوَلَاand do notنَقُولُsayمِنَfromالصِّفَاتِthe attributesالذَّاتِيَّةِthe essentialالْمَعْنَوِيَّةِthe moralوَلَوْAnd ifقُلْنَاwe saidبِذَلِكَ؛thereby;لَكُنَّاwe would beنُوَافِقُagreeمِنْwithتَأَوُّلِهits interpretationتَحْرِيفًا،distortion,وَلَاand do notنَقُولُ:we say:إِنَّهَاthat it isبَعْضٌsomeمِنَofاللَّهِ،Allah,أوorجُزْءٌpartمِنَofاللَّهِ؛Allah;لِأَنَّbecauseذَلِكَ.that.
And he is from the essential informative attributes that its name in relation to us is parts and pieces, and we do not say: from the essential moral attributes, and if we said that; we would agree with its interpretation, with distortion, and we do not say: it is some of Allah, or a part of Allah; because that is.
هَذَاThisوَقَدْAnd indeedفَسَّرَinterpretedأَهْلُthe people ofالتَّحْرِيفdistortionوَجْهُthe faceاللَّهِof Allahبِثَوَابِهِ؛by His reward;فَقَالُوا:they said:الْمُرَادُthe intendedبِالْوَجْهِby the faceفِيinالْآيَةِthe verseالثَّوَابِthe rewardكُلُّeverythingشَيْءٍthingيَفْنَى؛perish;إِلَّاexceptثَوَابُthe rewardاللَّهِ!of Allah!
This has been interpreted by the people of distortion as the face of Allah by His reward; they said: the intended meaning by the face in the verse is the reward of everything that perishes; except for the reward of Allah!
فَفَسَّرُواSo they interpretedالْوَجْهَthe faceالَّذِيwhichهُوَisصِفَةٌthe attributeكَمَالٍ؛of perfection;فَسَّرُوهُthey interpreted itبِشَيْءٍby somethingمَخْلُوقٍcreatedبَائِنٍseparateعَنْfromاللَّهِAllahقَابِلٍcapableلِلْعَدَمِof non-existenceوَالْوُجُودِ؛and existence;فَالثَّوَابُSo the rewardحَادِثٌis a new occurrenceبَعْدَafterأَنْthatلَمْnotيَكُنْ،exist,وَجَائِزٌand it is possibleأَنْthatيَرْتَفِعَit could ceaseلَوْلَاif it were not forوَعْدُthe promiseاللَّهِof Allahبِبَقَائِهِ؛by its permanence;لَكَانَit would beمِنْfromحَيْثُas far asالْعَقْلِthe reasonجَائِزًاpermittedأَنْthatيَرْتَفِعَ؛it could cease;أَعْنِي:I mean:الثَّوَابَ!the reward!
So they interpreted the face which is an attribute of perfection; they interpreted it by something created separate from Allah, capable of non-existence and existence; so the reward is a new occurrence after it did not exist, and it is possible that it could cease if it were not for the promise of Allah by its permanence; it would be from the standpoint of reason permissible that it could cease; I mean: the reward!
فَهَلSo do youتَقُولُونَsayالْآنَ:now:إِنَّthatوَجْهَthe faceاللَّهِof AllahالَّذِيwhichوَصَفَdescribedاللَّهَAllahبِهِby Himselfنَفْسِهِ Himselfمِنْfromبَابِthe categoryالْمُمْكِنِpossibleأوorمِنْfromبَابِthe categoryالْوَاجِبِ؟necessary?
So do you say now: that the face of Allah which Allah described by Himself is from the category of possible or from the category of necessary?
إِذَاIfفَسَّرُوهُthey interpreted itبِالثَّوَابِ؛by the reward;صَارَit becameمِنَfromبَابِthe categoryالْمُمْكِنِpossibleالَّذِيwhichيَجُوزُit is permissibleوُجُودُهُits existenceوَعَدَمٌand non-existenceهَذَاThisقَوْلُهُمْtheir statementمَرْدُودٌis rejectedبِمَاby whatيَلِي:follows:
If they interpreted it by the reward; it became from the category of possible which it is permissible for its existence and non-existence. This statement of theirs is rejected by what follows:
أَوَّلًا:First:أَنَّهُthat itمُخَالِفٌis contraryلِلظَّاهِرِto the apparentاللَّفْظِ؛word;فَإِنَّFor ifظَاهِرُapparentاللَّفْظِthe wordingأَنَّthatهَذَاthisوَجْهٌfaceخَاصٌّ،specific,وَلَيْسَand is notهُوَitالثَّوَابَ.the reward.
First: that it is contrary to the apparent wording; for if the apparent wording suggests that this is a specific face, and it is not the reward.
ثَانِيًا:Second:أَنَّهُthat itمُخَالِفٌis contraryلِإِجْمَاعِto the consensusالسَّلَفِ؛of the predecessors;فَمَاfor there is notمِنَofالسَّلَفِthe predecessorsأَحَدٌoneقَالَ:said:إِنَّthatالْمُرَادَthe intended meaningبِالْوَجْهِby the faceالثَّوَابُthe rewardوَهَذِهِand theseكُتُبُهُمtheir booksبَيْنَbetweenأَيْدِينَا؛our hands;مَزْبُورَةٌwrittenمَحْفُوظَةٌ،preserved,أَخْرَجُواbring usلَنَاfor usنَصًّاa textعَنْfromالصَّحَابَةِthe companionsأَوْorعَنْfromأَئِمَّةِthe imamsالتَّابِعِينَof the followersوَمِنَand fromتَبِعَهُمْthose who followed them
Second: that it is contrary to the consensus of the predecessors; for there is not one of the predecessors who said: that the intended meaning by the face is the reward; and these are their written and preserved books between our hands; bring us a text from the companions or from the imams of the followers and those who followed them.