أَرَادُواThey wantedتِلْكَthatبِالْقِيَاسِby comparisonعَلَىtoتِلْكَthat,,بَلْbutهَذَاthisتَبْدِيلٌis a changeوَتَحْرِيفٌand distortion.
They wanted that by comparison to that, but this is a change and a distortion.
فَإِذَاSo ifقَالَhe says:«الْجَارُThe neighborأَحَقٌّis more deservingبِسَقْبِهِof his right
So if he says: 'The neighbor is more deserving of his right...'
فَالْجَارُThen the neighborهُوَisالْجَارُthe neighborلَيْسَis notهُوَheالشَّرِيكُthe partner,,,فَإِنَّforهَذَاthisلَاdoes notيَعْرِفُknowفِيinلُغَتِهِمْtheir language,
Then the neighbor is not the partner, for this is not known in their language,
لَكِنَّbutلَيْسَthere is notفِيinالْلَّفْظِthe wordمَاanythingيَقْتَضِيthat necessitatesأَنَّهُthat heيَسْتَحِقُّdeservesالشَّفْعَةَthe right of preemption,لَكِنَّbutيَدُلُّit indicatesعَلَىthatالْبَيْعَthe saleلَهُto himأَوْلَىis preferable.
but there is nothing in the word that necessitates that he deserves the right of preemption; but it indicates that the sale is preferable to him.
وَأَمَّاAs forالْخَمْرِalcohol,فَقَدْit hasثَبَتَbeen establishedبِالنُّصُوصِby numerous textsالْكَثِيرَةِmanyوَالنُّقُولِand authentic narrationsالصَّحِيحَةِthat it was the nameلِكُلِّfor everyمُسْكِرٍintoxicantلَمْnotيُسَمَّbe calledالنَّبِيذَthe nabidhخَمْرًاwineبِالْقِيَاسِby comparison.
As for alcohol, it has been established by numerous texts and authentic narrations that it was the name for every intoxicant; it was not called 'nabidh' as a comparison for wine.
وَكَذَلِكَSimilarly,الْنَّبَّاشَthe grave robberكَانُواthey used toيُسَمُّونَهُcall himسَارِقًاa thief,,,كَمَاasقَالَتْAisha:سَارِقٌA thiefمَوْتَانَاof our deadكَسَارِقٍlike a thiefأَحْيَائِنَاof our living.
Similarly, they used to call the grave robber a thief, as Aisha said: 'A thief of our dead is like a thief of our living.
وَاللَّائِطُAnd the sodomiteعِندَهُمْamong themكَانَwasأَغْلَظَmore severeمِنَthanالزَّانِيthe fornicatorبِالْمِرَأَةِwith the woman,
And the sodomite among them was more severe than the fornicator with the woman,
وَلَاand there is noبَدٌّnecessityفِيinتَفْسِيرِthe interpretationالْقُرْآنِof the Quranوَالْحَدِيثِand the hadithمِنْwithoutأَنْthatيَعْرِفَone knowsمَاwhatيَدُلُّindicatesعَلَىonمُرَادِthe intentionاللَّهِof Godوَرَسُولِهِand His Messengerمِنَfromالْأَلْفَاظِthe words,,,وَكَيْفَand howيُفْهَمُto understandكَلَامَهُHis speech.
and there is no necessity in the interpretation of the Quran and the Hadith without knowing what indicates the intention of God and His Messenger from the words, and how to understand His speech.
فَمَعْرِفَةُSo the knowledgeالْعَرَبِيَّةَof Arabicالَّتِيthatخُوطِبْنَاwe were addressedبِهَاwith it,,مِمَّاis among whatيُعِينُhelpsعَلَىtoأَنْthatنَفْقَهَwe comprehendمُنْتَدَىthe intentionاللَّهِof Godوَرَسُولِهِand His Messenger،,بِكَلَامِهِby His words.
So, the knowledge of Arabic that we were addressed with helps us to comprehend the intention of God and His Messenger by His words.
وَكَذَلِكَAnd likewiseمَعْرِفَةُthe knowledgeدَلَالَةِof the implicationsالْأَلْفَاظِof the wordsعَلَىonالْمَعَانِيthe meanings,,,فَإِنَّforعَامَّةَthe majorityضَلَالَةِof the misguidanceأَهْلِof the peopleالْبِدَعِof innovationكَانَتْwasبِهَذَاby thisالسَّبَبِreason.
And likewise, the knowledge of the implications of the words for the meanings, for the majority of the misguidance of the people of innovation was by this reason.
فَإِنَّهُمْFor theyصَارُواhave becomeيَحْمِلُونَthey carryكَلَامَthe speechاللَّهِof Godوَرَسُولِهِand His Messenger,,عَلَىonمَاwhatيَدَّعُونَthey claimأَنَّهُthat itدَالٌّindicatesعَلَيْهِon itوَلَاand notيَكُونَit isالْأَمْرُthe matterكَعَذَاكِlike that,
For they have become those who carry the speech of God and His Messenger on what they claim it indicates, and the matter is not like that.
وَيَجْعَلُونَAnd they makeهَذِهِthisالدَّلَالَةَindicationحَقِيقَةًa reality,وَهَذِهِand thisمَجَازًاa metaphor,
And they make this indication a reality, and this a metaphor.
كَمَاAsأَخْطَأَتْthe Murji'ah erredالْمُرْجِئَةُin the beliefفِيinاسْمِthe nameالإِيمَانِof faithجَعَلُواthey madeلَفْظَthe termالإِيمَانِfaithحَقِيقَةًa realityفِيinمُجَرَّدِmereالتَّصْدِيقِbeliefوَتَنَاوُلِهِand its takingلِلْأَعْمَالِto actionsمَجَازًاa metaphor.
As the Murji'ah erred in the name of faith, they made the term 'faith' a reality in mere belief and its taking to actions a metaphor.
فَيُقَالُIt is said:إِنْIfلَمْnotيَصِحَّbe correctالتَّقْسِيمُthe divisionإِلَىintoحَقِيقَةٍa realityوَمَجَازٍand metaphor,,,فَلَاthen notحَاجَةًa needإِلَىto this,وَإِنْand ifصَحَّit is correctفَهَذَاthen thisلَاdoes notيَنْفَعُكُمbenefit youبَلْratherهُوَit isعَلَيْكُمْagainst youلَاnotلَكُمْfor youلِأَنَّbecauseالْحَقِيقَةَthe realityهِيَisاللَّفْظُthe wordالَّذِيthatيَدُلُّindicatesبِإِلَطَاقِهِby its applicationبِلَاwithoutقَرِينَةٍany conditionوَالْمَجَازُand the metaphorإنَّمَاonlyيَدُلُّindicatesبِقَرِينَةٍwith a condition.
It is said: If the division into reality and metaphor is not correct, then there is no need for this, and if it is correct, then it does not benefit you, rather it is against you, not for you, because the reality is the word that indicates by its application without condition, and the metaphor only indicates with a condition.
وَقَدْAnd it hasتَبَيَّنَbeen clarifiedأَنَّthatلَفْظَthe termالإِيمَانِfaithحَيْثُwhereأُطْلِقَتْit is appliedفِيinالْكِتَابِthe scriptureوَالسُّنَّةِand the Sunnah,دَخَلَتْincludesفِيهَاin itالْأَعْمَالَthe actions,وَإِنَّمَاand it is onlyيُدَّعَىclaimedخُرُوجُهَاits exclusionمِنْهَاfrom itعِنْدَatالتَّقْيِيدِthe restriction,
And it has been clarified that the term 'faith' where it is applied in the scripture and the Sunnah includes the actions, and it is only claimed that its exclusion from it is at the time of restriction.
وَهَذَاAnd thisيَدُلُّindicatesعَلَىthatالْحَقِيقَةَthe realityقَوْلُهُis His saying:الإِيمَانُ‘Faith is
And this indicates that the reality is His saying: 'Faith is...'
بِضْعٌpart ofوَسَبْعُونَseventyشُعَبَةًbranches.
a part of seventy branches.
وَأَمَّاAnd as forحَدِيثُthe Hadithجِبْرِيلَof Gabriel,فَإِنَّهُifكَانَit wasأَرَادَintendedبِالْإِيمَانِby faithمَاwhatذُكِرَwas mentionedمَعَwithالإِسْلَامِIslam,,,فَهُوَthen it isكَذَلِكَthe same.
And as for the Hadith of Gabriel, if it intended by faith what was mentioned with Islam, then it is the same.
وَهَذَاAnd thisهُوَisالْمَعْنَىthe meaningالَّذِيthatأَرَادَthe Prophet intended,قَطْعًاcertainly,كَمَاasأَنَّهُwhen he mentionedالإِحْسَانَihsanأَرَادَhe meantالإِحْسَانَihsanمَعَwithالإِيمَانِfaithوَالإِسْلَامِand Islam,
And this is the meaning that the Prophet intended, certainly, as when he mentioned ihsan he meant ihsan with faith and Islam,
لَمْhe did notيَرِدْintendأَنْthatالإِحْسَانَihsanمُجَرَّدًاmerelyعَنْfromإِيمَانٍfaithوَإِسْلَامٍand Islam.
he did not intend that ihsan be merely from faith and Islam.
وَلَوْAnd ifقَدَّرَit was longed forأَنَّهُthat itأُرِيدَwas intendedبِلَفْظِby the termالإِيمَانِfaithمُجَرَّدَmereالتَّصْدِيقِaffirmation,فَلَمْthen notيَقَعْit would occurذَلِكَthatإِلَّاexceptبِقَرِينَةٍa condition,فَيَلْزَمُthen it would necessitateأَنْthatيَكُونَit isمَجَازًاa metaphor,وَهَذَاand thisمَعْلُومٌis knownبِالضَّرُورَةِby necessityلَاthere is noيُمْكِنُنَاone canالْمُنَازَعَةُargueفِيهِin itبَعْدَafterتَدَبُّرٍreflection.
And if it was intended by the term 'faith' mere affirmation, then it would not occur except with a condition, thus it would necessitate that it be a metaphor, and this is known by necessity, one cannot argue in it after reflection.
رَوَاهُNarratedالْبُخَارِيُّby Al-Bukhari.
Narrated by Al-Bukhari.