الاَسْمُThe nameيَدُلُّindicatesعَلَىonالتَّسْمِيَاتِthe names
The name indicates the names.
دَلالَةٌThe indicationتَضْمِينٍof inclusion
The indication of inclusion.
هِيَItدَلاَلَةٌis the indicationالزُّمُof necessity.
It is the indication of necessity.
عَدَلُواThey misrepresentedبِأَسْمَاءِwith the namesاللَّهِof Allahتَعَالَىthe Exaltedعَمَّfrom whatهِيَthey are.عَلَيْهِThey held as such.فَسَمَّوْاSo they namedبِهَاby themأَوْثَانَهُمْtheir idols.فَزَادُواThey increasedوَنَقَصُواand decreased.
They misrepresented the names of Allah the Exalted from what they are, so they named their idols by them, and they increased and decreased.
فَاشْتَقُّواThey derivedاللاتَAl-LatمِنَfromاللَّهِAllahوَالْعُزَّىand Al-Uzzaمِنَfromالْعَزِيزِthe Mightyوَمَنَاةَand Manatمِنَfromالْمَنَّانِthe Bestower.
They derived Al-Lat from Allah, and Al-Uzza from the Mighty, and Manat from the Bestower.
وَرَوَىAnd it was narratedعَنْfromابْنِIbnعَبَّاسٍAbbas(يُلْحِدُونَ(They distortفِيinأَسْمَائِهِHis names)(يَكْذِبُونَ(They lieعَلَيْهِagainst Himوَهَذَاand thisتَفْسِيرٌis an interpretationبِالمَعْنَىby meaning.
And it was narrated from Ibn Abbas (They distort in His names) (They lie against Him, and this is an interpretation by meaning.
وَحَقيقَةُAnd the realityالإلحادِof distortionفِيهاin it: الْعَدْلُis the diversionبِهَاof itعَنْfromالصَّوابِthe truthفِيهاin it.وَإِدْخَالُAnd the inclusionمَاwhatلَيْسَis notمِنْofمَعَانِيهاits meaningsفِيهاin itوَإِخْرَاجُand the exclusionمَعَانِيهاof its meaningsعَنْهَاfrom itهَذَاthisحَقيقَةٌis the truthالإلحادِof distortion.
And the reality of distortion in it is the diversion of it from the truth in it, and the inclusion of what is not of its meanings in it, and the exclusion of its meanings from it; this is the truth of distortion.
وَمَنAnd whoeverفَعَلَdoesذَلِكَthatفَقَدْhasكَذَبَliedعَلَىagainstاللَّهِAllah.
And whoever does that has lied against Allah.
فَفَسَّرَTherefore, Ibn Abbas explainedالإلحادَthe distortionبِالكَذِبِby liesأَوْorهُوَit isغَايَةُthe ultimateالْمُلْحِدِof the distorted
Therefore, Ibn Abbas explained the distortion by lies, or it is the ultimate of the distorted.
فِيInأَسْمَائِهِHis Namesتَعَالَىthe Exaltedفَإِنَّهُfor HeإِذَاwhenأَدْخَلَHe includesفِيinمَعَانِيهاits meaningsمَاwhatلَيْسَis notمِنْهَاfrom them.وَخَرَجَوَخَرَجَبِهَاwith itعَنْfromحَقَائِقِهَاits realitiesأَوْorبَعْضِهَاsome of them.فَقَدْThen he hasعَدَلَdivertedبِهَاitعَنْfromالصَّوابِthe truthوَالْحَقِّand the right,وَهُوَand it isحَقيقَةٌthe truthالإلحادِof distortion.
In His Names the Exalted, for when He includes in their meanings what is not from them, and He departs with it from their realities, or some of them, then he has diverted it from the truth and the right, and it is the truth of distortion.
فَالإلحادُSo distortionإِمَّاeitherيَجْحَدُهَاdenies themوَإِنْكَارُهَاand denies themأَوْorبِجَحْدِby denyingمَعَانِيهاits meaningsوَتَعْطِيلِهَاand nullifying themأَوْorبِتَحْرِيفِهَاby distorting themعَنْfromالصَّوابِthe truth,وَإِخْرَاجِهَاor excluding themعَنْfromالْحَقِّthe truthبِالتَّأْوِيلاتِby false interpretationsالْبَاطِلَةِ.وَإِمَّاorبِجَعْلِهَاby making themأَسْمَاءًnamesلِهَذَاfor thisالْمَخْلُوقَاتِcreationالْمَصْنُوعَاتِof the manufactured,كَإِلْحَادِlike the distortion ofأَهْلِthe people ofالاتِّحَادِunion.
So distortion either denies them and denies them, or by denying their meanings and nullifying them, or by distorting them from the truth, or by excluding them from the truth by false interpretations, or by making them names for this manufactured creation, like the distortion of the people of union.
فَإِنَّهُمْFor theyجَعَلُوهَاmade themأَسْمَاءًnamesهَذَاof thisالْكَوْنِuniverseمَحْمُودَةًits praisedوَمَذْمُومَةًand its blameworthy,حَتَّىuntilقَالَthe chief saidزَعِيمُهُمْtheir chief(1)(1)(وَهُوَ(And he isالمُسَمَّىcalledبِكُلِّwith everyاسْمٍnameمَمْدُوحٍpraisedعَقْلًاby reasonوَشَرْعًاand by lawوَعُرْفًاand custom,وَبِكُلِّand with everyاسْمٍnameمَذْمُومٍblameworthyعَقْلًاby reasonوَشَرْعًاand by lawوَعُرْفًاand custom
For they made them names of this universe, its praised and its blameworthy, until the chief said, (And he is called with every name praised by reason, by law, and by custom, and with every name blameworthy by reason, by law, and by custom).
تَعَالَىExalted is HeاللَّهُAllahعَمَّfrom whatيَقُولُthey sayالْمُلْحِدُونَthe distorting.عُلُوًّاExaltedكَبِيرًاand Great.
Exalted is Allah above what the distorting say, Exalted and Great.
دَلاَلَةُThe indicationالأَسْمَاءِof the namesالْخَمْسَةُfiveعَلَىonالذَّاتِthe essenceوَالصِّفَاتِand the attributes
The indication of the names five on the essence and the attributes.
الأَصْلُThe originalالثَّانِيsecond: أَنَّis thatالإسْمُthe nameمِنْofأَسْمَائِهِHis namesتَبَارَكَthe Blessedوَتَعَالَىand Exaltedكَمَاasيَدُلُّindicatesعَلَىtheالذَّاتِessenceوَالصِّفَةِand the attributeالَّتِيthatاشْتَقَّتْderivedمِنْهَاfrom it: بِالْمُطَابَقَةِ: by correspondence.
The original second: is that the name of His names the Blessed and Exalted indicates both the essence and the attribute that are derived from it: by correspondence.
فَإِنَّهُIndeed itيَدُلُّindicatesعَلَيْهَاitدَلَالَتَيْنِby two indicationsأُخْرَيَيْنِother.
Indeed it indicates it by two other indications.
فَيَدُلُّIt indicatesعَلَىonالصِّفَةِthe attributeبِمَفْرَدِهَاby itselfبِالتَّضْمِينِby inclusionوَكَذَلِكَand likewiseعَلَىonالذَّاتِthe essenceالْمُجَرَّدَةِabstractعَنْfromالصِّفَةِthe attribute.
It indicates on the attribute by itself by inclusion and likewise on the essence abstract from the attribute.
وَيَدُلُّAnd it indicatesعَلَىonالصِّفَةِthe attributeالأُخْرَىotherبِاللزُومِby necessity.
And it indicates on the other attribute by necessity.
فَإِنَّForاِسْمَthe nameالسَّمِيعِthe All-Hearingيَدُلُّindicatesعَلَىonذَاتِthe essenceالرَّبِّof the Lordوَسَمْعِهِand His hearingبِالْمُطَابَقَةِby correspondence.وَعَلَىAnd onالذَّاتِthe essenceوَحْدَهَاalone.
For the name the All-Hearing indicates on the essence of the Lord and His hearing by correspondence. And on the essence alone.
وَعَلَىAnd onالسَّمْعِthe hearingوَحْدَهُaloneبِالتَّضْمِينِby inclusion.
And on the hearing alone by inclusion.
وَيَدُلُّAnd it indicatesعَلَىonاِسْمِthe nameالْحَيِّthe Ever-Livingوَصِفَةِand the attributeالْحَيَاةِof lifeبِالاِلْتِزَامِby necessity.
And it indicates on the name the Ever-Living and the attribute of life by necessity.
وَكَذَلِكَAnd likewiseسَائِرَallأَسْمَائِهِHis namesوَصِفَاتِهِand attributes.
And likewise all His names and attributes.
وَلَكِنَّButيَتَفَاوَتُmen differفِيinمَعْرِفَةِtheir knowledgeاللُّزُومِof necessityوَعَدَمِهَاand its absence.وَمِنْAnd fromهَهُنَاhereيَقَعُoccurs.
But men differ in their knowledge of necessity and its absence. And from here occurs.
(۱)(1)هُوَIt isأَبُوAbuسَعِيدٍSaidالْخَرَّازِthe WeaverالَّذِيwhoقَالَsaidعَنْaboutرَبِّهِHis Lord: وَهُوَ: He isالمُسَمَّىcalledبِأَبِيby AbuسَعِيدٍSaidالْخَرَّازِthe Weaver.
(1) It is Abu Said the Weaver, who said about his Lord: He is called by Abu Said the Weaver.