يَصِفُdescribesبِهِwith it
He describes himself.
نَفْسَهُhimself
Himself.
وَلَاand notبُدٌّmust beإِذَاifتَحَقَّقَestablishedثُبُوتُaffirmationالْصِّفَاتِthe attributesلِلَّهِfor Allah
And it must be, if the affirmation of the attributes for Allah is established.
الْمَبْحَثُThe topicالثَّالِثُthird::أَنَّنَاthat weلَاdo notنَصِفُdescribeاللَّهَAllahتَعَالَىExaltedبِمَاby whatلَمْdid notيَصِفْdescribeبِهِwith it
The third topic: that we do not describe Allah, Exalted, by what He has not described Himself with.
وَدَلِيلٌAnd the evidenceذَلِكَthatأَيْضًاalsoمِنَfromالسَّمْعِthe hearing::ذَكَرْنَاWe mentionedمِنَfromالسَّمْعِthe hearingآيَتَيْنِtwo verses
And the evidence for that is also from what we hear: we mentioned two verses from the hearing.
وَأَمَّاAnd as forمِنَfromالْعَقْلِthe intellect;;فَقُلْنَاwe said::إِنَّIndeedهَذَاthisأَمْرٌmatterغَيْبِيٌّunseen,,لَاcannotيُمْكِنُbe perceivedإِدْرَاكُهُits comprehensionبِالْعَقْلِby the intellect,,وَضَرَبْنَاand we gaveلِذَلِكَfor thatمَثَلَيْنِtwo examples
And as for the intellect, we said: Indeed, this is a matter that is unseen, it cannot be perceived by the intellect, and we gave two examples for that.
الْمَبْحَثُThe topicالرَّابِعُfourth::وَجُوبٌThe obligationإِجْرَاءُto applyالنُّصُوصِthe textsالْوَارِدَةِreportedفِيinالْكِتَابِthe bookوَالسُّنَّةِand the Sunnahعَلَىonظَاهِرِهَاits apparent meaningلَاnotنَتَعَدَّاهَاtranscend it
The fourth topic: the obligation to apply the texts reported in the book and the Sunnah according to their apparent meaning, and not to transcend them.
مِثَالٌAn exampleذَلِكَof that::لَمَّاWhenوَصَفَHe describedاللَّهَAllahنَفْسَهُhimselfبِأَنَّهُthatلَهُfor himعَيْنًاan eye؛;هَلdoنَقُولُwe say::الْمُرَادُthe intended meaningبِالْعَيْنِby the eyeالرُّؤْيَةُsightلَاnotحَقِيقَةٌthe realityالْعَيْنِeye؟?
An example of that: when Allah describes Himself as having an eye; do we say: the intended meaning by the eye is the sight, not the reality of the eye?
لَوIfقُلْنَاwe said::مَاthat we do notوَصَفْنَاwe describedاللَّهَAllahبِمَاby whatوَصَفَdescribedبِهِwith itنَفْسَهُHimself
If we said: we did not describe Allah by what He described Himself with.
وَلَمَّاAnd whenوَصَفَdescribedاللَّهَAllahنَفْسَهُhimselfبِأَنَّthatلَهُfor himيَدَانِtwo handsوَandبَلْindeedيَدَاهُHis handsمَبْسُوطَتَانِare stretched[المائدة: ٦٤][Al-Ma'idah: 64]
And when Allah described Himself as having two hands, indeed His hands are outstretched [Al-Ma'idah: 64].
لَوIfقُلْنَاwe said::إِنَّThatاللَّهَAllahتَعَالَىExaltedلَيْسَis notلَهُto Himيَدٌa handحَقِيقَةٌthe realityبَلbutالْمُرَادُthe intended meaningبِالْيَدِby the handمَاwhatيُسْبِغُهُHe bestowsمِنَofالنِّعَمِthe blessingsعَلَىonعِبَادِهِHis servants;;
If we said: that Allah, Exalted, does not have a hand in reality, but the intended meaning by the hand is what He bestows of the blessings on His servants;
فَهَلSo doوَصَفْنَاwe describeاللَّهَAllahبِمَاby whatوَصَفَdescribedبِهِwith itنَفْسَهُHimself؟?
So do we describe Allah by what He described Himself with?
لَاNo!!
No!
الْمَبْحَثُThe topicالْخَامِسُfifth::عُمُومُThe generalityكَلَامِwordsالْمُؤَلِّفِof the authorيَشْمَلُincludesكُلَّallمَاwhatوَصَفَHe describedبِهِwith itنَفْسَهُHimselfمِنَofالْصِّفَاتِthe attributesالذَّاتِيَّةِthe essentialالْمَعْنَوِيَّةِthe moralوَالْخَبَرِيَّةِand newsوَالْصِّفَاتِand the attributesالْفِعْلِيَّةِthe active
The fifth topic: The generality of the author’s words includes all that He described Himself with of the essential, moral, and informative attributes and the active attributes.