الرَّفْعِnominative caseأَوْorوَضْعُplacingالْمُفْرَدِthe singularمَكَانَin place ofالتَّثْنِيَةِthe dual
nominative case, or placing the singular in place of the dual,
أَوْorوَرَدَthe feminine cameالْمُؤَنَّثُthe feminineمَكَانَin place ofالْمُذَكَّرِthe masculine
or the feminine coming in place of the masculine
عَلَىuponطَرِيقِthe way ofكَلامِspeech ofالْعَرَبِthe Arabsالأَوْلِينَthe first
according to the way of the speech of the first Arabs.
وَعَلَىAnd uponهَذَاthis
And upon this,
الَّذِيthat whichتَحَقَّقَhas been establishedعِنْدِيwith meفِيregardingقَوْلِهِHis statementتَعَالَىthe Most High
that which has been established with me regarding His statement - the Most High -
وَالْمُقِيمِينَAnd those who establishالصَّلاةَthe prayer
{And those who establish the prayer}, latter part,
إِنَّهَاthat itفِيis inحَالَةِthe state ofالرَّفْعِnominative
is that it is in the state of nominative case,
وَيَنْبَغِيand it is fittingأَنْthatيُبَيَّنَits meaning be clarifiedمَعْنَاهَاits meaningحَالََةِin the state ofالرَّفْعِnominative
and its meaning in the state of nominative should be clarified,
وَاللَّهُand Allahأَعْلَمُknows best
and Allah knows best.
عِلْمُThe science ofالْمَعَانِيmeaningsوَالْبَيَانِand rhetoric
The Science of Meanings and Rhetoric:
أَمَّاAs forالْمَعَانِيmeaningsوَالْبَيَانِand rhetoric
As for meanings and rhetoric,
فَإِنَّهُthen it isعِلْمٌa scienceحَادِثٌnewly originatedبَعْدَafterانْقِضَاءِthe passing ofعَهْدِthe era ofالصَّحَابَةِthe Companionsوَالتَّابِعِينَand the Successors
it is a science that originated after the passing of the era of the Companions and the Successors -
رَضِيَmay Allah be pleasedاللَّهُAllahعَنْهُمْwith them
may Allah be pleased with them -
فَمَاso whateverيَكُونُisمِنْهُfrom itمَفْهُومًاunderstoodفِيinعُرْفِthe custom ofجُمْهُورِthe majority ofالْعَرَبِthe Arabsالأَوْلِينَthe first
so whatever of it is understood according to the custom of the majority of the first Arabs,
فَهُوَthen itعَلَىis uponالرَّأْسِthe headوَالْعَيْنِand the eye
then it is welcomed with utmost respect and acceptance,
وَأَمَّاand as forالدَّقَائِقُthe subtletiesوَالأُمُورُand mattersالْفَنِّيَّةُtechnicalالَّتِيwhichلاَdo notيُدْرِكُهَاgrasp themإِلاَّexceptالْمُتَعَمِّقُونَthose who delve deepفِيinعِلْمِthe science ofالْمَعَانِيmeaningsوَالْبَيَانِand rhetoric
and as for the subtleties and technical matters which are not grasped except by those who delve deeply into the science of meanings and rhetoric,
فَلاَthen we do notنُسَلِّمُconcedeبِأَنَّهَاthat it isمَطْلُوبَةٌrequiredفِيinفَهْمِunderstandingالْقُرْآنِthe Quran
then we do not concede that it is required in understanding the Quran.
إِشَارَاتُIndications ofالصُّوفِيَّةِthe Sufis
[Indications of the Sufis]
وَأَمَّاAnd as forإِشَارَاتُindications ofالصُّوفِيَّةِthe Sufisوَاعْتِبَارَاتُهُمْand their considerations
And as for the indications of the Sufis and their considerations,
فَإِنَّهَاthen theyفِيinحَقِيقَةِthe reality ofالأَمْرِthe matterلَيْسَتْare notمِنْfromعِلْمِthe science ofالتَّفْسِيرِexegesis
in reality, they are not from the science of exegesis,
بَلْratherالْوَاقِعُthe realityأَنَّهُis thatتَمُرُّpass byحَالَat the time ofاسْتِمَاعِlistening toالْقُرْآنِthe Quranالْكَرِيمِthe Noble
rather, the reality is that during the listening to the Noble Quran,
خَوَاطِرُthoughtsعَلَىuponقَلْبِthe heart ofالسَّالِكِthe seekerوَتَتَكَشَّفُand are uncoveredلَهُfor himأَشْيَاءُthings
thoughts pass over the heart of the seeker and things become unveiled to him,
تَنْشَأُoriginatingمِنْfromتَفَكُّرِهِhis reflectionفِيinالنَّظْمِthe arrangementالْقُرْآنِيِّQuranic
originating from his reflection upon the Quranic arrangement,
أَوْorالْحَالَةِthe stateالَّتِيwhichيَتَّصِفُhe is characterizedبِهَاby it
or the state by which he is characterized,
أَوْorالْمَعْرِفَةِthe knowledgeالَّتِيwhichيَمْلِكُهَاhe possesses
or the knowledge which he possesses.
فَهِيَSo theyأُمُورٌare mattersوِجْدَانِيَّةٌexperientialذَوْقِيَّةٌtaste-basedلاَnotتَفْسِيرَexegesisلِلآيَاتِfor the versesالْقُرْآنِيَّةِQuranic
(They are experiential, taste-based matters, not an exegesis of the Quranic verses).
وَمِثَالُAnd an example ofذَلِكَthatأَنْis thatيَسْمَعَhearsعَاشِقٌa loverمُتَيَّمٌinfatuated
And an example of that is that an infatuated lover hears
قِصَّةَthe story ofلَيْلَىLaylaوَمَجْنُونٍand Majnun
the story of Layla and Majnun,
فَيَتَذَكَّرُso he remembersعَشِيقَتَهُhis beloved
so he remembers his beloved,
وَيَسْتَعِيدُand he retrievesالذِّكْرَيَاتِthe memoriesالَّتِيwhichبَيْنَهَاbetween herوَبَيْنَهُand him
and he retrieves the memories that are between her and him.