فَفَهِمْنَاهَاWe understood itسُلَيْمَانَ،Solomon,وَكُلًّاand eachآتَيْنَاWe gaveحُكْمًاa judgmentوَعِلْمًاand knowledge
So We understood it, Solomon; and We gave each of them a judgment and knowledge.
فَذَكَرَHe mentionedهَذَينِthese twoالنَّبِيَّينِprophetsالْكَرِيمَيْنِ،the noble,
He mentioned these two noble prophets,
وَأَثْنَىand praisedعَلَيْهِمَاthemبِالْعِلْمِfor their knowledgeوَالْحُكْمِ.and judgment.
and praised them for their knowledge and judgment.
وَخَصَّAnd he specificallyسُلَيْمَانَSolomonبِالْفَهْمِwith understandingفِيinهَذِهِthisالْوَاقِعَةِincidentالْمُعَيَّنَةِ.in particular.
And he specifically granted Solomon an understanding in this particular incident.
وَقَالَAnd Ali saidبِنthe son ofأَبِيAbuطَالِبٍTalibـــ---وَقَدْAnd it hasسُئِلَbeen asked«"هَلIsخَصَّكُمْhe specifically favored youرَسُولَthe Messengerاللَّهِof Allahصَلَّىpeace be upon himعَلَيْهِupon himوَسَلَّمَand granted peaceبِشَيْءٍwith somethingدُونَless thanالنَّاسِthe people ?»
And Ali bin Abi Talib said — when asked, "Did the Messenger of Allah (peace be upon him) favor you with anything over the people?"
--فَقَالَHe said :«لا"No,وَالَّذِيby the One whoفَلَقَsplit apartالْحَبَّةَthe seedوَبَرَأَand createdالنَّسْمَةَ،the soul,إِلَّاexceptفَهْمًاan understandingيُؤْتِيَهُHe grantsاللَّهُAllahعَبْدًاto a servantفِيinكِتَابِهِHis Bookوَandمَاwhatفِيinهَذِهِthisالصَّحِيفَةِ.document.
He said: "No, by the One who splits the seed and creates the soul, except for an understanding that Allah grants a servant in His Book and what is in this document."
وَكَانَAnd it containedفِيهَاin itالْعَقْلُ،the intellect,وَهُوَand it isالْدِّيَاتُ،the compensations,وَفِكَاكُand redemption ofالْأَسِيرِ،the captive,وَأَنَّand thatلَاnotيُقْتَلَbe killedمُسْلِمٌa Muslimبِكَافِرٍ»by a disbeliever."
And it contained the intellect, which includes compensations and the redemption of the captive, and that a Muslim should not be killed by a disbeliever."
وَفِيAnd inكِتَابِthe bookعُمَرَof Omarبِنthe son ofمُوسَىMusaالْأَشْعَرِيِّthe Ash'ariرَضِيَmay Allah be pleasedعَنْهُمَاwith them both.«"وَالفَهْمُand understandingالْفَهْمِof understandingفِيمَاin whatأَدْلَىis presentedإِلَيْكَ»to you."
And in the book of Umar bin Musa al-Ash'ari (may Allah be pleased with them both), "And understanding of understanding in what is presented to you."
فَالْفَهْمُSo understandingمِنَfromاللَّهِAllahعَلَىuponعَبْدِهِ،his servant,وَنورٌand lightيَقْذِفُهُHe throwsاللَّهُAllahفِيintoقَلْبِهِ.his heart.
So understanding is from Allah upon His servant, and a light that Allah throws into his heart.
يَعْرِفُHe recognizesبِهِ،by it,وَيُدْرِكُand perceivesمَاwhatنِعْمَةَa blessingالَّهِAllah
He recognizes and perceives by it what is the blessing of Allah.
فَالْفَهْمُSo understandingلَاdoes notيُدْرَكُis comprehended byغَيْرِهِothersوَلَاand notيُعَرَّفُ،is recognized,فَيَفْهَمُso he understandsمِنَfromالنَّصِّthe textمَاwhatلَاdoes notيَفْهَمُهُunderstand itغَيْرُهُ،others,مَعَwhileاسْتِوَائِهِمَاboth being equalفِيinحِفْظِهِ.their preservation.
So understanding cannot be comprehended by others nor recognized by them, thus he understands from the text what others do not understand, while both are equal in preserving it.
وَالفَهْمُAnd understandingأَصْلُis the rootمَعْنَاهُ.of its meaning.
And understanding is the root of its meaning.
فَالْفَهْمُSo understandingعَنْofاللَّهِAllahوَرَسُولِهِand His Messengerعُنْوَانُis the titleالصَّدِيقِيَّةِ،of truthfulness,وَمَنْشُورُand the bannerالْوَلَايَةِof guardianshipالنَّبَوِيَّةِ،of prophethood,
So understanding from Allah and His Messenger is the title of truthfulness and the banner of prophethood.
وَفِيهِIn itتَفَوُّتٌthere lingers a disparityمَرَاتِبُthe ranksالْعُلَمَاءِ،of the scholars,حَتَّىuntilعُدَّتْit was countedأَلْفًاa thousandبِوَاحِدٍfor one.
There lingers a disparity in the ranks of scholars, until it was counted as a thousand to one.
فَانظُرْSo lookإِلَىtoفَهْمِthe understandingابْنِof Ibnعَبَّاسٍ،Abbas,وَقَدْand heسَأَلَهُwas askedعُمَرُ،Omar,وَمَنْand fromحَضَرَthose who were presentمِنَfromأَهْلِthe peopleبَدْرٍof Badrوَغَيْرِهِمْand othersعَنْaboutسُورَةِthe surah(إِذَا(Whenجَاءَcameنَصْرُvictoryاللَّهِof Allahوَالْفَتْحِ)and the opening )
So look to the understanding of Ibn Abbas, as he was asked by Omar and those who were present from the people of Badr and others about the surah (When the victory of Allah and the opening ) and what Ibn Abbas understood from it.
وَمَاAnd whatخَصَّis specifiedبِهِfor himابْنُIbnعَبَّاسٍAbbasمِنَofفَهْمِهُhis understandingمِنْهَاfrom it«أَنَّهَاthat itنَعْيٌis an announcementاللَّهِof Allahسُبْحَانَهُthe Glorifiedنَبِيَّهُto His Prophetإِلَىtoنَفْسِهِ»Himself."
And what is specified for Ibn Abbas from his understanding from it is that 'it is an announcement from Allah, the Glorified, of His Prophet to Himself.'
وَإِعْلَامُهُAnd informing himبِحُضُورِof the presenceأَجَلِهِ،of his term,وَمُوَافَقَةِand the agreementعُمَرَ لَهُof Omar with himعَلَىonذَلِكَ،that,وَخَفَايَاهُand its secrecyعَنْfromغَيْرِهِمَاothersمِنَfromالْصَّحَابَةِthe companionsوَابْنِand IbnعَبَّاسٍAbbasإِذْasذَاكَhe was thenأَحْدَثَهُمthe youngest among them.سِنًّا.in age.
And informing him of the presence of his term, and the agreement of Omar with him on that, and its secrecy from others of the companions, while Ibn Abbas was then the youngest among them.
وَأَيْنَAnd whereتَجِدُdo you findفِيinهَذِهِthisالسُّورَةِsurahالإِعْلَامَthe announcementبِأَجَلِهِ،of his term except,لَوْلَاif not forالْفَهْمِthe understandingالْخَاصِّ؟specific?
And where do you find in this surah the announcement of his term, if not for the specific understanding?
وَيَدُقُّAnd it becomes preciseهَذَاthisحَتَّىuntilيَصِيرَit becomesإِلَىtoمَرَاتِبَlevelsتَتَقَاصَرُthat are lessعَنْهَاthan itأَفْهَامٌthe understandingأَكْثَرُof mostالنَّاسِ،the people,فَيَحْتَاجُand needsمَعَalong withالنَّصِّthe textإِلَىtoغَيْرِهِother.
And it becomes precise until it reaches levels that are lesser than the understanding of most of the people, and needs along with the text to something else.
وَلَاand does notيَقَعُoccurالِاسْتِغْنَاءُthe independenceبِالنُّصُوصِby the textsفِيinحَقِّهِ.its right.
The independence by texts does not occur in its right.
وَأَمَّاAnd as forفِيinحَقِّthe rightصَاحِبِof the possessorالْفَهْمِ :of understanding:فَلَاit does notيَحْتَاجُneedمَعَwithالنُّصُوصِthe textsإِلَىtoغَيْرِهَا.others.
As for the right of the possessor of understanding, it does not need along with the texts to others.
الْمَرْتَبَةُThe rankالسَّادِسَةُ:the sixth:مَرْتَبَةُRankالْبَيَانِof clarityالْعَامِّgeneralوَهُوَand it isتَبْيِينُthe explanationالْحَقِّof the truthتَمْيِيزُهُdifferentiating itمِنَfromالْبَاطِلِthe falsehoodبِأَدِلَّتِهِwith its evidencesوَشَوَاهِدِهِand its witnessesوَأَعْلَامِهِ.and its signs.
The sixth rank is the rank of general clarity, and it is the explanation of truth, differentiating it from falsehood with its evidences, witnesses, and signs.
بِحَيْثُIn such a wayيُصْبِحُit becomesمَشْهُودًاwitnessedلِلْقُلُوبِ،by the hearts,كَشُهُودِas witnessingالْعَيْنِthe eyeلِلْمَرْئِيَّاتِ.to the visible things.
In such a way it becomes witnessed by the hearts, as witnessing the eye to visible things.
وَهَذِهِAnd thisالْمَرْتَبَةُrankهِيَisحُجَّةُthe argumentاللَّهِof AllahعَلَىagainstخَلْقِهِHis creationالَّتِيthatلَاnotيُعَذِّبَpunishأَحَدًاanyoneوَلَاnorيُضِلُّهُمْdeceive themإِلَّاexceptبِمَعْرِفَةٍwith the knowledgeمِنْofلَهَاfor itوَلَاand does notيَمْتَنِعُpreventمِنْهَا.of it.
And this rank is the argument of Allah against His creation, that He does not punish anyone nor leads them astray except with the knowledge for it, nor does He prevent it.