رَوَىIt was narratedعَنْfromأَبِيAbuحَيَّانَHayyanالتَّمِيمِيِّthe Tamimiأَنَّهُthat heقَالَsaid:.
It was narrated from Abu Hayyan the Tamimi that he said.
العُلَمَاءُThe scholarsثَلاثَةٌare three:.
The scholars are three.
فَعَالِمٌThe first is a scholarبِاللَّهِwho knows Godلَيْسَis notعَالِمًاa scholarبِأَمْرِof the commandاللَّهِof God،, وَعَالِمٌand a scholarبِأَمْرِof the commandاللَّهِof Godلَيْسَis notعَالِمًاa scholarبِاللَّهِof God،, وَعَالِمٌand a scholarبِاللَّهِof Godعَالِمٌis a scholarبِأَمْرِof the commandاللَّهِof God،, فَالعَالِمُand the scholarبِاللَّهِof Godهُوَis the oneالَّذِيwhoيَخَافُهُfears Himوَالْعَالِمُand the scholarبِأَمْرِof the commandاللَّهِof Godهُوَis the oneالَّذِيwhoيَعْلَمُknowsأَمْرَهُHis commandوَنَهْيَهُand His prohibition
The first is a scholar who knows God, but is not a scholar of God's command. The second is a scholar of God's command, but is not a scholar of God. The third is a scholar of God who is also a scholar of God's command. The scholar of God is the one who fears Him, and the scholar of the command of God is the one who knows His command and prohibition.
وَفِيAnd inالصَّحِيحِthe authenticعَنْfromالنَّبِيِّthe Prophet،, أَنَّهُthat heقَالَsaid:.وَاللَّهُBy God!!إِنِّيIndeed Iلَأَرْجُوhopeأَنْthat Iأَكُونَwould beأَخْشَاكُمُthe one who fears you mostاللَّهَGodوَأَعْلَمُكُمْand the most knowledgeable among youبِحُدُودِهِof His limits
And in the authentic narration from the Prophet, that he said: By God! I hope that I would be the one who fears you most of God and the most knowledgeable among you of His limits.
وَإِذَاAnd whenكَانَتْthere areأَهْلُthe peopleالْخَشْيَةِof pietyهُمُthey areالعُلَمَاءُthe scholarsالْمَمْدُوحُونَpraisedفِيinالْكِتَابِthe Bookوَالسُّنَّةِand the Sunnah،, لَمْthey are notيَكُونُواdeservingمُسْتَحَقِّينَof blameلِلذُّمِّfor censure،, وَذَلِكَand thisلَاcannotيَكُونَbeإِلَّاexceptمَعَwithفِعْلِthe actionالْوَاجِبَاتِof the obligatory
And when there are the people of piety who are the praised scholars in the Book and the Sunnah, they are not deserving of blame, and this cannot be except with the action of the obligatory.
وَيَدُلُّAnd it indicatesعَلَيْهِthatقَوْلُهُHis sayingتَعَالَىthe Most High:.﴿فَأَوْحَىAnd He revealedإِلَيْهِمْto themرَبُّهُمْtheir Lordلَتُهْلِكُنَّto destroy youالظَّالِمِينَthe wrongdoersوَلَنَسْكُنَنَّكُمُand We will settle youالْأَرْضَthe earthمِنْfromبَعْدِهِمْafter themذَلِكَthatلِمَنْfor whoeverخَافَfearsمَقَامِيMy positionوَخَافَand fearsوَعِيدِيMy warning
And it indicates that His Saying, the Most High: 'And He revealed to them their Lord, that you will be destroyed, the wrongdoers, and We will settle you the earth from after them. That is for whoever fears My position and fears My warning.'
وَقَوْلُهُAnd His saying:.﴿وَلِمَنْAnd for whoeverخَافَfearsمَقَامَthe position ofرَبِّهِhis Lordجَنَّتَانِtwo gardens
And His saying: 'And for whoever fears the position of his Lord, there are two gardens.'
الرَّحْمَنُThe Most Mercifulفَوَعَدَand He promisedبِالنَّصْرِwith victoryفِيof the worldالدُّنْيَاof the worldوَبِثَوَابِand with the rewardالْآخِرَةِof the Hereafterلِأَهْلِfor the peopleالْخَوْفِof fear،, وَذَلِكَand thisإِنَّمَاis onlyيَكُونُbeلِأَنَّهُمْbecause theyأَدَّوْاfulfilledالْوَاجِبَthe obligation،, فَدَلَّand it indicatesعَلَىthatأَنَّtheالْخَوْفَfearيَسْتَلْزِمُnecessitatesفِعْلَthe actionالْوَاجِبِof the obligatory،, وَلِهَذَاand for thisيُقَالُit is saidلِلْفَاجِرِto the wicked:: لَاdoes notيَخَافُfearاللَّهَGod
The Most Merciful promised victory in this world and the reward of the Hereafter for the people of fear, and this is only because they fulfilled the obligation, and it indicates that fear necessitates the action of the obligatory; for this it is said to the wicked: 'does not fear God.'
وَيَدُلُّAnd it indicatesعَلَىthatهَذَاthisالمَعْنَىmeaningقَوْلُهُHis sayingتَعَالَىthe Most High:.﴿إِنَّمَاIndeed, onlyالتَّوْبَةُthe repentanceعَلَىuponاللَّهِGodلِلَّذِينَfor those whoيَعْمَلُونَactالسُّوَءَevil deedsبِجَهَالَةٍin ignoranceثُمَّthenيَتُوبُونَrepentمِنْfromقَرِيبٍnear
And it indicates that this meaning is found in His saying, the Most High: 'Indeed, only the repentance is upon God for those who act evil deeds in ignorance, then repent from near.'
عَصَىdisobedience،, قَالَsaidأَبُوAbuالْعَالِيَةُAl-Aliya:.سَأَلْتُI askedأَصْحَابَthe companionsمُحَمَّدٍMuhammadعَنْaboutهَذِهِthisالْآيَةِverse،, فَقَالُواso they saidلِيto me:: كُلُّEveryoneمَنْwhichاللَّهَGodفَهُوَis indeedجَاهِلٌignorantوَكُلُّand everyoneمَنْwhoتَابَrepentsقَبْلَbeforeالْمَوْتِdeathفَقَدْhasتَابَrepentedمِنْfromقَرِيبٍnear،, وَكَذَٰلِكَand likewiseقَالَsaidسَائِرُotherالْمُفَسِّرِينَinterpretersقَالَsaidمُجَاهِدٌMujahidكُلُّEveryعَاصٍtransgressorفَهُوَindeedجَاهِلٌignorantحِينَat the timeمَعْصِيَتِهِof his disobedience،, وَقَالَAnd he saidالْحَسَنُAl-Hasanوَقَتَادَةُand Qatadahوَعَطَاءٌand Ataوَالسُّدِّيand Al-Suddiوَغَيْرُهُمْand others:: إنَّمَاThey are onlyسُمُّواcalledجَهَالاًignorantلِمَعَاصِيهِمfor their transgressions،, لَا, notأَنَّهُمْthat theyغَيْرُnotمُمَيَّزِينَdistinguished.
Disobedience, said Abu Al-Aliya: I asked the companions of Muhammad about this verse, and they said to me: 'Everyone from God is indeed ignorant, and everyone who repents before death has repented from near,' and likewise said other interpreters. Mujahid said, 'Every transgressor is indeed ignorant at the time of his disobedience.' Al-Hasan, Qatadah, Ata, Al-Suddi, and others said: 'They are only called ignorant for their transgressions, not that they are not distinguished.'
وَقَالَAnd he saidالزُّجَّاجُAl-Zajjaj:: لَيْسَIt is notمَعْنَىthe meaningالْآيَةِof the verseأَنَّهُمْthat theyيَجْهَلُونَare unawareأَنَّهَاthat itسُوءٌis evil،, لِأَنَّbecauseالْمُسْلِمَthe Muslimلَوْifأَتَىhe came withمَاthat whichيَجْهَلُهُhe is unaware ofكَانَit would beكَمَنْlike one whoلَمْnotيَوَاقِعcommittedسُوءًاevil,, وَإِنَّمَاbutيُحْتَمَلُit is possibleأَمْرَانِtwo matters
And he said Al-Zajjaj: 'It is not the meaning of the verse that they are unaware that it is evil, because the Muslim, if he came with that which he is unaware of, would be like one who did not commit evil; but it is possible that there are two matters.'
أَحَدُهُمَاThe first isأَنْهُمْthat theyعَمَلُوهُdid itوَهُمْwhile theyيَجْهَلُونَwere unaware,, الْمَكْرُوهَthe dislikedفِيهِin it
The first is that they did it while they were unaware of the disliked in it.
وَالثَّانِيAnd the second isأَنْهُمْthat theyأَقْدَمُواadvancedعَلَىuponبَصِيرَةٍknowledgeوَعِلْمٍand knewبِأَنَّthatعَاقِبَتَهُthe consequencesمَكْرُوهَةٌare disliked،, وَآثَرُواand preferredالْعَاجِلَةَthe immediateعَلَىoverالْآجِلَةِthe delayed
And the second is that they advanced upon knowledge and knew that the consequences are disliked, and preferred the immediate over the delayed.
فَسُمُّواSo they are calledجَهَالًاignorantلِإِيثَارِهِمfor their preferenceالْقَلِيلَthe littleعَلَىoverالرَّاحَةِthe comfortالْكَثِيرَةِthe abundantوَالْعَافِيَةِand the well-beingالدَّائِمَةِlasting
So they are called ignorant for their preference of the little over the comfort of the abundant and the lasting well-being.
فَقَدْIndeedجَعَلَmadeالزُّجَّاجُAl-Zajjajالْجَهْلَignoranceإمَّاeitherعَدَمَthe lack ofالعِلْمِknowledgeبِعَاقِبَةِof the consequencesالْفِعْلِof the actionأَوْorفَسَادَcorruptionالإرَادَةِof the will،, وَقَدْand it mayيُقَالُbe said:: هُمَاthey bothمُتَلَازِمَانِare complementaryوَهَذَاand thisمَبْسُوطٌis elaboratedفِيinالْكَلَامِthe speechمَعَwithالْجَهْمِيَّةِthe Jahmites
Indeed, Al-Zajjaj made ignorance either the lack of knowledge of the consequences of the action or the corruption of the will, and it may be said that they both are complementary. And this is elaborated in the speech with the Jahmites.