مَاwhatكُنْتُمْyou wereتَعْبُدُونَworshipingأَنْتُمْyouوَآبَاؤُكُمْand your forefathersالْأَقْدَمُونَthe ancientفَإِنَّهُمْfor indeed theyعَدُوٌّare an enemyلِيto meإِلَّاexceptرَبَّthe Lordالْعَالَمِينَof the worlds
What you and your ancient forefathers used to worship is indeed an enemy to me, except the Lord of the worlds.
وَقَالَAnd he saidأَيْضًاalsoالْأَنْعَامُthe cattleلَاdo notأُحِبُّlikeالْآفِلِينَthe declining
And He also said, 'I do not like the declining (stars).'
وَقَالَAnd He saidتَعَالَىthe Exaltedالشُّعَرَاءُthe poetsيَوْمَon the dayلَاnotيَنْفَعُbenefitمَالٌwealthوَلَاnorبَنُونَsonsإِلَّاexceptمَنْfor whomأَتَىcomesاللَّهُAllahبِقَلْبٍwith a heartسَلِيمٍsound
And He also said, 'The poets will not benefit on that day wealth or sons, except for one who comes to Allah with a sound heart.'
وَهُوَAnd he isالسَّليمُthe soundمِنَfromالشِّرْكِpolytheism
And he is the sound from polytheism.
وَأَمَّاAnd as forقَوْلِهِمtheir statementإِنَّهُthat indeed itلَاis notمُنَاسَبَةًa relationبَيْنَbetweenالْمُحْدَثِthe modernوَالْقَدِيمِand the ancientتُوَجِبُnecessitatesمَحَبَّتَهُhis loveلَهُfor himوَتَمَتُّعَهُand his enjoymentبِالنَّظَرِby lookingإِلَيْهِat him
And as for their statement that there is no relation between the modern and the ancient that necessitates love for him and enjoyment by looking at him,
فَهَذَاthisالْكَلَامُstatementمُجْمَلٌis generalفَإِنَّbecauseأَرَادُواthey meantبِالْمُنَاسَبَةِby relationأَنَّهُthat itلَيْسَis notبِوَالِدٍby a parentفَهَذَاthisحَقٌّis truth
this statement is general because if they meant by relation that it is not by a parent, this is true.
وَإِنْAnd ifأَرَادُواthey meantأَنَّهُthat itلَيْسَis notبَيْنَهُمَاbetween themمِنَfromالْمُنَاسَبَةِrelationمَامَاwhatبَيْنَbetweenالنَّاكِحِthe one who marriesوَالْمُنْكُوحِand the one being marriedوَآكِلٍand the eaterوَالْمَأْكُولِand the eatenوَنَحْوٍand similarذَلِكَto thatفَهَذَاthisأَيْضًاalsoحَقٌّis true
And if they meant that there is no relation between them similar to what is between the one who marries and the one being married, and the eater and the eaten, then this is also true.
وَإِنْAnd ifأَرَادُواthey meantأَنَّهُthat itلَاis notمُنَاسَبَةًa relationبَيْنَهُمَاbetween themتَوْجِبُthat necessitatesأَنْthatيَكُونَthere beأَحَدُهُمَاone of themمُحِبًّاlovingعَابِدًاworshipingوَالآخَرُand the otherمَعْبُودًاworshipedمُحَبًّاloved
And if they meant that there is no relation between them that necessitates one being a lover worshiping and the other being worshiped and loved,
فَهَذَاthisهُوَisرَأْسُthe headالْمَسْأَلَةِof the issueوَالِاحْتِجَاجُand the argumentبِهِwith itمَصَادَرَةٌis preemptingعَلَىonالْمَطْلُوبِthe demandedوَيَكْفِيand it sufficesفِيinذَلِكَthatالْمَنْعُthe prevention
this is the essence of the issue and arguing with it is a preemption of the demanded, and it suffices in that the prevention.
ثُمَّThenيُقَالُit is saidبَلratherلَاthere is notمُنَاسَبَةٌa relationتَقْتَضِيthat necessitatesالمَحَبَّةَloveالْكَامِلَةَthe completeإِلَّاexceptالْمُنَاسَبَةُthe relationالَّتِيwhichبَيْنَbetweenالمَخْلُوقِthe createdوَالْخَالِقِand the creatorالَّذِيwhoلَاis notإِلَهٌa godغَيْرَهُother than Himالَّذِيwhoهُوَisفِيinالسَّمَاءِthe skyإِلَهٌa Godوَفِيand inالأَرْضِthe earthإِلَهٌa Godوَلَهُand for Himالمَثَلُthe exampleالْأَعْلَىthe highestفِيinالسَّمَاوَاتِthe heavensوَالْأَرْضِand the earth
Then it is said rather, there is no relation that necessitates complete love except the relation which is between the created and the creator, who is no god besides Him, who is in the heavens a God and in the earth a God, and to Him belongs the highest example in the heavens and the earth.
وَحَقِيقَةٌAnd the truthقَوْلِof the statementهَؤُلَاءِof theseأَنَّهُمْthat theyجَحَدُواdeniedكَوْنَthe existenceاللَّهِof Allahمَعْبُودًاas being worshipedفِيinالْحَقِيقَةِtruth
And the truth of the statement of these is that they denied the existence of Allah as being worshiped in truth.
وَلِهَذَاAnd thereforeوَافَقُواagreedعَلَىonهَذِهِthisالْمَسْأَلَةِissueطَوَائِفُgroupsمِنَofالصُّوفِيَّةِthe Sufisالْمُتَكَلِّمِينِthe theologiansالَّذِينَwhoيُنْكِرُونَdenyأَنْthatيَكُونَthere isاللَّهُAllahمُحِبًّاas lovingفِيinالْحَقِيقَةِtruth
And therefore, groups among the Sufis and the theologians who deny that Allah is loving in truth have agreed on this issue.
فَأَقَرُّواAnd they acknowledgedبِكَوْنِهِHis existence as beingمُحَبًّاlovedوَandمَنَعُواdeniedكَوْنَهُHim beingمُحِبًّاlovingلَأَنَّهُمْbecause theyتَصَوَّفُواtook to Sufismمَعَwithمَاwhatكَانُواthey wereعَلَيْهِuponمِنَofقَوْلِthe statementأُولَـئِكَof thoseالْمُتَكَلِّمِينَspeakers
And they acknowledged His existence as being loved, but they denied Him being loving because they engaged in Sufism along with what they were upon of the statement of those speakers.
فَأَخَذُواAnd they tookعَنْfromالصُّوفِيَّةِthe Sufisمَذْهَبَهُمْtheir doctrineفِيinالْمَحَبَّةِloveوَإِنْand ifكَانُواthey wereقَدْindeedيَخْلِطُونَmixingفِيهَاin it
And they took from the Sufis their doctrine in love, even if they were mixing in it.
وَأَصْلُAnd the essenceإِنْكَارِهَاof denying itإِنَّمَاis onlyهُوَit isقَوْلُthe statementالْمُعْتَزَلَةِof the Mu'tazilaوَنَحْوَهُمْand their likesمِنَofالْجَهْمِيَّةِthe Jahmites
And the essence of denying it is only the statement of the Mu'tazila and their likes from the Jahmites.
فَأَمَّاAs forمَحَبَّةُthe loveالرَّبِّof the Lordعَابِدِهِfor His servantفَهُمْtheyلَهَاfor itأَشَدُّare more intenseإِنْكًارًاin denyingوَمُنْكِرُهَاand those who deny itقِسْمَانِare of two kindsقِسْمٌone kindيَتَأَوَّلُونَهَاthey interpret itبِنَفْسِby the essenceالْمَفْعُولَاتِof the actionsالَّتِيwhichيُحِبُّهَاhe lovesالْعَبْدُthe servantفَيَجْعَلُونَso they makeمَحَبَّتَهُHis loveنَفْسَthe sameخَلْقِهِof His creationوَandقِسْمٌanother kindيَجْعَلُونَهَاthey consider itنَفْسَthe sameإِرَادَتِهِwill for the actionsلِتِلْكَfor thoseالْمَفْعُولَاتِactions
As for the love of the Lord for His servant, they are more intense in denying it, and those who deny it are of two kinds: one kind interprets it by the essence of the actions which he loves from the servant, so they make His love the same as His creation, and another kind regards it as the same as His will for those actions.
وَقَدْAnd indeedبَسَطْنَاwe have elaboratedالْكَلَامَthe speechفِيinذَلِكَthatفِيinقَوَاعِدِthe principlesالصِّفَاتِof attributesوَالْقَدَرِand destinyوَلَيْسَand it is notهَذَاthisهُوَisمَوْضِعُهَاits place
And indeed we have elaborated the speech in that in the principles of attributes and destiny, and this is not its place.
وَمِنَAnd amongالْمَعْلُومِthe knownأَنْهُis thatقَدْindeedدَلَّindicatedالْكِتَابُthe Bookوَالسُّنَّةُand the Sunnahوَاتِّفَاقُand the consensusالسَّلَفِthe predecessorsالْأُمَّةِof the UmmahعَلَىonأَنْthatاللَّهَAllahيُحِبُّlovesوَيَرْضَىand is pleasedمَاwhatأَمَرَHe commandedبِفِعْلِهِto be acted uponمِنَfromوَاجِبٍthe obligatoryوَمُسْتَحَبٍّand the recommended
And among the known is that the Book, the Sunnah, and the consensus of the predecessors of the Ummah have indicated that Allah loves and is pleased with what He commanded to be acted upon from the obligatory and the recommended.
وَإِنْAnd ifلَمْnotيَكُنْbeذَلِكَthatمَوْجُودًاexistingوَعَلَىand onأَنَّهُthat itقَدْindeedيُرِيدُwantsوُجُودَthe existenceأُمُورٍthingsيَبْغَضُهَاHe hatesوَيَسْخَطُهَاand is displeased withمِنَfromالْأَعْيَانِthe manifestوَالْأَفْعَالِand actionsكَالْفُسُوقِlike corruptionوَالْكُفْرِand disbelief
And if that did not exist, and that He indeed wants the existence of things that He hates and is displeased with, from the manifest and actions, like corruption and disbelief.
وَقَدْAnd indeedقَالَHe saidاللَّهُAllahتَعَالَىthe ExaltedالْبَقَرَةُAl-Baqarahوَاللَّهُand Allahلَاdoes notيُحِبُّloveالْفَسَادَcorruption
And indeed Allah, the Exalted, said in Al-Baqarah: 'And Allah does not love corruption.'
وَقَالَAnd He saidتَعَالَىthe ExaltedالزُّمَرُAz-Zumarوَلَاand does notيَرْضَىapproveلِعِبَادِهِfor His servantsالْكُفْرَdisbelief
And He said, 'And does not approve for His servants disbelief.'
وَالْمَقْصُودُAnd the goalهُنَاhereإِنَّمَاis onlyهُوَit isفِيinذِكْرِmentioningمَحَبَّةِthe loveالْعِبَادِof the servantsلِلَّهِfor Allah
And the goal here is only in mentioning the love of the servants for Allah.
وَقَدْAnd indeedتَبَيَّنَit has become clearأَنَّthatذَلِكَthatهُوَit isأَصْلُthe essenceأَعْمَالِof the actionsالإِيمَانِof faith
And indeed it has become clear that it is the essence of the actions of faith.
وَلَمْAnd notيَتَبَيَّنْhas been evidentبَيْنَbetweenأَحَدٍanyoneمِنَofسَلَفِthe predecessorsالْأُمَّةِof the Ummahمِنَofالصَّحَابَةِthe companionsوَالْتَّابِعِينَand the followersلَهُمْof themبِإِحْسَانٍwith goodnessنِزَاعٌdisputeفِيinذَلِكَthat
And not has been evident between anyone of the predecessors of the Ummah from the companions and the followers with goodness a dispute in that.
وَكَانُواAnd theyيَحَرِّكُونَmovedهَذِهِthisالْمَحَبَّةَloveبِمَاwith whatشَرَعَAllah ordainedأَنْtoتَحَرَّكَbe stirredبِهِby itمِنَfromأَنْوَاعِtypesالْعِبَادَاتِof worshipsالشَّرْعِيَّةِlegislatedكَالْعُرْفَانِlike gnosisالْإِيمَانِيِّof faithوَالسَّمَاعِand the listeningالْفُرْقَانِيِّof the groups
And they moved this love with what Allah ordained to be stirred by it from types of legislated worships, like the gnosis of faith and the listening of the groups.
قَالَHe saidتَعَالَىthe ExaltedالشُّورَىAsh-Shuraوَكَذَلِكَand likewiseأَوْحَيْنَاWe inspiredإِلَيْكَto youرُوحًاa spiritمِنْfromأَمْرِنَاOur commandمَاwhatكُنتَyou wereتَدْرِيnot awareمَاwhatالْكِتَابُthe Bookوَلَاand notالْإِيمَانُfaithإِلَىuntilآخِرِthe lastالسُّورَةِof the surah
He said, 'And likewise We inspired to you a spirit from Our command; you were not aware of what the Book and faith are until the last of the surah.'
ثُمَّThenأَنَّهُwhen it was longلَمَّاtimeطَالَlongالأَمَدُthe periodصَارَbecameفِيinطَائِفَةٍthe groupالْمُتَكَلِّمَةِof the speakersمِنَofالْمُعْتَزَلَةِthe Mu'tazilaوَغَيْرِهِمand othersمِنَofيُنْكِرُونَthey denyهَذِهِthisالْمَحَبَّةِloveوَصَارُواand becameفِيinبَعْضِsomeالمُتَصَوِّفَةِof the Sufisيَطْلَبُونَto seekتَحْرِيكَهَاto stir itبِأَنْوَاعٍwith typesمِنَofالسَّمَاعِlistening
Then when a long time passed, a group of the Mu'tazila and others began to deny this love, and among some of the Sufis they began to seek to stir it with various types of listening.