اَلتَّكَلُّمُthe speakingوَالتَّكْلِيمُand the speech.
Speaking and speech.
وَقَالَAnd He saidتَعَالَىThe Exalted:﴿وَضَرَبَAnd Allah struckاللَّهُAllahمَثَلًاan example:رَجُلَيْنِof two menأَحَدُهُمَاone of themأَبْكَمُmuteلَاnotيَقْدِرُableعَلَىtoشَيْءٍanything،وَهُوَand he isكَلٌّa burdenعَلَىonمَوْلَاهُhis master،أَيْنَمَاwhereverيُوَجِّهُهُhe directs himلَا يَأْتِيhe does not comeبِخَيْرٍwith good،هَلIsيَسْتَوِيequalهُوَheوَمَنْand the one whoيَأْمُرُcommandsبِالْعَدْلِwith justice،وَهُوَand he isعَلَىonصِرَاطٍa pathمُسْتَقِيمٍstraight؟﴿(۱)
And Allah said: "And Allah struck an example: two men, one of them is mute, unable to do anything, and he is a burden on his master. Wherever he directs him, he does not come with good. Is he equal to the one who commands with justice and is on a straight path?" (1)
فَجَعَلَThus He madeنَفْيًthe negationصِفَةًof the attributeالْكَلَامِof speechمُوْجِبًاobligatoryلِبَطْلَانِfor the invalidationالإِلَٰهِيَّةِof divinity..
Thus, the negation of the attribute of speech is obligatory for the invalidation of divinity.
وَهَذَاAnd thisأَمْرٌis a matterمَعْلُومٌknownبِالْفِطْرَةِby natural dispositionوَالْعُقُولِand sound intellectsالسَّلِيمَةِ..
And this matter is known by natural disposition and sound intellects.
وَالْكُتُبُAnd the heavenly booksالسَّمَوَاتِ..
And the heavenly books.
أَنْThatفَاقِدٌthe one who lacksصِفَاتِthe attributesالْكَمَالِof perfectionلَاnotيَكُونَbeإِلَهًاa godوَلَاnorمُدَبِّرًاa planner,وَلَاnorرَبًّاa lord,بَلْbutهُوَhe isمَذْمُومٌblameworthyمُعِيبٌdefective,نَاقِصٌdeficientلَيْسَnotلَهُfor himالْحَمْدُpraiseلَاnoفِيinالأُولَىٰthe first,وَلَاnorفِيinالْآخِرَةِthe Hereafter..
That the one who lacks the attributes of perfection cannot be a god or a planner, nor a lord, but he is blameworthy, defective, and deficient; he has no praise, neither in the first nor in the Hereafter.
وَإِنَّمَاAnd it is onlyالْحَمْدُpraiseفِيinالأُولَىٰthe first,وَالْآخِرَةُand the Hereafterلِمَنْfor one whoلَهُhasصِفَاتِthe attributesالْكَمَالِof perfection,وَنُعُوتَand descriptionsالْجَلاَلِof majesty,الَّتِيwhichلِأَجْلِهَاfor whichاَسْتَحَقَّhe deservesالْحَمْدَpraise.
And it is only praise in the first and the Hereafter for the one who has the attributes of perfection and the descriptions of majesty, for which he deserves praise.
وَلِهَذَاAnd for thisسَمَّىthe predecessors namedالسَّلَفُthe pious predecessorsكُتُبَهُمْtheir booksالَّتِيwhichصَنَّفُوهَاthey compiledفِيinالسُّنَّةِthe Sunnah,وَإِثْبَاتِand provingصِفَاتِthe attributesالرَّبِّof the Lordوَعُلُوِّهِand His exaltationعَلَىoverخَلْقِهِHis creation,وَكَلَامِهِand His speechوَتَكْلِيمِهِand His communication:تَوْحِيدًاas Tawheed.لِأَنَّBecauseنَفْيَthe negationذَٰلِكَof thatوَإِنْكَارَهُand denial of itوَكُفْرًاand disbelief in itبِهِ, إِنْكَارٌis denialلِلصَّانِعِof the Creator,وَجَحْدٌand rejectionلَهُof Him.وَإِنَّمَاAnd it is onlyتَوْحِيدُهُHis unicityإِثْبَاتٌto proveصِفَاتِthe attributesكَمَالِهِof His perfection,وَتَنْزِيهُهُand His absolutismعَنْfromالتَّشْبِيهِsimilaritiesوَالنَّقَائِصِand deficiencies..
And for this, the predecessors named their books which they compiled in the Sunnah, and proving the attributes of the Lord and His exaltation over His creation, and His speech and communication, as Tawheed. Because the negation of that and denial of it, and disbelief in it, is denial of the Creator, and rejection of Him. And it is only His unicity to prove the attributes of His perfection, and to purify Him from similarities and deficiencies.
فَجَعَلَThus madeالْمُعَطِّلَةَthe ones who cause voidsجَحْدٌdenialالصِّفَاتِthe attributesوَتَعْطِيلًاand negationالصَّانِعِof the Creatorعَنْهَاfrom themتَوْحِيدًاas Tawheed..
Thus the ones who cause voids made the denial of the attributes and the negation of the Creator from them as Tawheed.
وَجَعَلُواAnd they madeإِثْبَاتَهَاthe affirmation of themاللَّهَAllahتَشْبِيهًاa resemblanceوَتَجْسِيمًاand corporealityوَتَرْكِيبًاand composition..
And they made the affirmation of them regarding Allah a resemblance, corporeality, and composition.
فَسَمَّوْاThus they namedالْبَاطِلَthe falsehoodبِاسْمِwith the nameالْحَقِّof the truth،تَرْغِيبًاto encourageفِيهِin it،وَزُخْرُفًاand embellishmentsيُنْفِقُونَهُthey spreadبِهِwith it..
Thus they named falsehood with the name of the truth, encouraging in it, and they spread embellishments with it.
وَسَمَّوْاAnd they namedالْحَقَّthe truthبِاسْمِwith the nameالْبَاطِلِof falsehoodتَنْفِيرًاto deterعَنْهُfrom it..
And they named the truth with the name of falsehood to deter from it.
وَالنَّاسُAnd the peopleأَكْثَرُهُمْmost of themمَعَwithظَاهِرِclearالسَّكَّةِthe way,لَيْسَnotلَهُمْfor themنَقْدٌcriticismالنُّقَّادِof the critics.,(مَنْWhoeverيَهْدِ اللهُguides Allahفَهُوَhe isالْمُهْتَدِيthe guided.وَمَنْAnd whoeverيُضِلِّmisleadsفَلَنْwill notتَجِدَfindلَهُfor himوَلِيًّاa protectorمُرْشِدًاa guide.)(۲)
And most of the people are with the apparent way, having no criticism of the critics. (Whoever Allah guides is the guided; and whoever He misleads will not find for him a protector or a guide.) (2)
وَالْمَحْمُودُAnd the praisedلَاnotيُحْمَدُbe praisedعَلَىforالْعَدَمِabsenceوَالسُّكُوتِand silenceأَلْبَتَّةَat allإِلَّاexceptإِذَاifكَانَتwereسَلْبًاnegationعُيُوبٌof defectsوَنَقَائِصَand shortcomings،تَتَضَمَّنُthat includeإِثْبَاتَthe affirmationأَضْدَادِهَاof their oppositesمِنَofالْكَمَالَاتِperfectionsالثُّبُوتِيَّةِthat are established.,
And the praised is not praised for absence and silence at all, except if there was a negation of defects and shortcomings, including the affirmation of their opposites from established perfections.
وَكَذَٰلِكَAnd likewiseحَمْدُهُHis praiseلِنَفْسِهِto Himselfعَلَىforعَدَمِnot havingاتِّخَاذِtakingالْوَلَدِa childالْمُتَضَمِّنِwhich includesلِكَمَالِthe perfectionصَمَدِيَّتِهِof His self-sufficiencyوَغِنَاهُand His richnessوَمُلْكِهِand His dominion،وَتَعْبِيدِand the submissionكُلِّ شَيْءٍof everythingلَهُto Him,فَاتِّخَاذُfor takingالْوَلَدِa childيُنَافِيcontradictsذَٰلِكَ, كَمَاasقَالَتsaidتَعَالَىthe Exalted:(قَالُوا(They saidاتَّخَذَ اللّٰهُ وَلَدًAllah has taken a child.سُبْحَانَهُExalted is HeهُوَHe isالْغَنيُّthe self-sufficientلَهُfor Himمَاwhatفِيinالسَّمَاوَاتِthe heavensوَمَاand whatفِيinالْأَرْضِthe earth)(۳)
And likewise, His praise for Himself for not taking a child includes the perfection of His self-sufficiency, richness, and dominion; and the submission of everything to Him. For taking a child contradicts that, as the Exalted said: (They said, " Allah has taken a child; Exalted is He! He is the self-sufficient. To Him belongs what is in the heavens and what is in the earth.") (3)
سُورَةُSurahالنَّحْلِAl-NahlالْآيَةُVerse٧٦76..
Surah Al-Nahl, Verse 76.
سُورَةُSurahالْكَهْفِAl-KahfالْآيَةُVerse١٧17..
Surah Al-Kahf, Verse 17.
سُورَةُSurahيُونُسَYunusالْآيَةُVerse٦٧67..
Surah Yunus, Verse 67.