خَبَرِيَّةٌ،informative,وَلاَand notنَقُولُ:we say:أَجْزَاءٌpartsوَأَبْعَاضٌand portionsبَلْbutنَتَحَاشَىwe avoidهَذَاthisاللَّفْظُtermلَكِنَّbut
Informative, and we do not say: parts and portions but we avoid this term;
مُسَمَّاهَاIts nameلَنَاfor usأَجْزَاءٌpartsوَأَبْعَاضٌ؛and portions;لِأَنَّbecauseالْجُزْءُthe partوَالْبَعْضُand the portionمَاwhatجازَis permissibleانفِصَالُهُits separationعَنْfromالْكُلِّ؛the whole;
Its name for us is parts and portions; because a part and a portion are those which can be separated from the whole;
فَالْرَّبُّSo, the Lordعَزَّ وَجَلَّthe Exalted and Gloriousلاَdoes notيُتَصَوَّرُit is imaginedأَنْthatشَيْئًاanythingمِنْofهَذِهِtheseالْصِّفَاتُattributesالَّتِيwhichوَصَفَdescribedبِهَاby themنَفْسَهُ -Himself -كَالْيَدِ -like the hand -أَنْtoتَزُولَcease to existأَبَدًا؛ever;لَأَنَّهُbecauseمَوْصُوفٌdescribedبِهَاwith it.
So, the Lord Exalted and Glorious does not permit that anything of these attributes that He described Himself with - like the hand - should ever cease to exist; because He is described with them eternally,
وَلِهَذَاAnd for thisلاَwe do notنَقُولُ:say:إِنَّهَاthat they areأَبْعَاضٌportionsوَأَجْزَاءٌ.and parts.
And for this reason, we do not say: that they are portions and parts.
وَالْصِّفَاتُAnd the attributesالْفِعْلِيَّةُof actionهِيَareالمُتَعَلِّقَةُrelatedبِمَشِيئَتِهِto His willإِنIfشَاءَHe willedفَعَلَهَا،He does it,وَإِنand ifشَاءَHe willedلَمْdid notيَفْعَلْهَا،do it,وَقَدْand hasذَكَرْنَاwe mentionedأَنَّthatهَذِهِtheseالْصِّفَاتُattributesالْفِعْلِيَّةُof actionمِنْهَاAmong themمَاwhatيَكُونُisلَهُfor Himسَبَبٌ،a reason,وَمِنْهَاand among themمَاwhatلَيْسَis notلَهُfor Himسَبَبٌa reasonوَمِنْهَاand among themمَاwhatيَكُونُisذَاتِيًّاessentiallyفِعْلِيًّا.acting.
And the attributes of action are those related to His will; if He wills, He does them, and if He wills, He does not do them, and we have mentioned that these attributes of action are among them what has a reason, and among them what does not have a reason, and among them what is essentially active.
جَمَعَHe gathered**قَوْلَهُHis speech::وَلاَAnd notيُحَرِّفُونَthey distortالْكَلِمَthe wordsعَنْfromمَوَاضِعِهِ»:its positions:
He gathered his speech: "And they do not distort the words from its positions:
(الْكَلِمَ):(the words):اسْمٌ،is a name,كَلِمَةٌa wordوَيُرَادُand refersبِهِto itكَلَامٌthe speechاللَّهُof Allahوَكَلَامٌand speechرَسُولِهِ .of His Messenger.
(the words): is a name, a word, and refers to the speech of Allah and the speech of His Messenger.
لاَThey do notيُحَرِّفُونَهُdistort itعَنْfromمَوَاضِعِهِ؛its positions;أَيthat isعَنْfromمَدْلُولَاتِهِ؛its meanings;فَمَثَلًاFor example,قَوْلُهُHis statementتَعَالَى:the Most High:﴿﴿بَلْButيَدَاهُHis two handsمَبْسُوطَتَانِ﴾are spread out﴾[المَائِدَة: ٦٤]؛[Al-Ma'idah: 64];يَقُولُونَ:they say:هِيَIt isيَدٌa handحَقيقةٌ،real,ثَابِتَةٌfixedلِلَّهِto Allahمِنْwithoutغَيْرِwithoutتَكْيِيفٍdetailingوَلاَand notتَمْثِيلٍlikeningوَالْمُحَرِّفُونَAnd the distortersيَقُولُونَ:say:قُوَّتُهُHis powerأَوْorنِعْمَتُهُHis favor;أَمَّاAs forأَهْلُ السُّنَّةِ؛the people of the Sunnah;فَيَقُولُونَ:they say:القُّوَّةُThe strengthشَيْءٌis a thingوَالْيَدُand the handشَيْءٌis a thingآخَرَ،else;وَالْنِّعْمَةُand the favorشَيْءٌis a thingوَالْيَدُand the handشَيْءٌis a thingآخَرَ؛else;فَهُمْThey (the people)لاَdo notيُحَرِّفُونَdistort
They do not distort it from its positions; that is its meanings; for example, His statement, the Most High: ﴾ But His two hands are spread out﴾ [Al-Ma'idah: 64]; they say: It is a real and fixed hand for Allah without detailing and without likening, and the distorters say: His power or His favor; as for the people of the Sunnah, they say: The power is one thing, and the hand is another thing; and the favor is one thing, and the hand is another thing; they do not distort it.
فَهُمْTheyلاَdo notيُحَرِّفُونَdistortالكَلِمَthe wordsعَنْfromمَوَاضِعِهَا؛its positions;فَإِنَّFor as much asالْتَّحْرِيفَthe distortionمِنْfromدَأْبِthe habitالْيَهُودِ،the Jews,﴿﴿مِنَofالَّذِينَthose whoهَادُواbecame Jewsيُحَرِّفُونَthey distortالْكَلِمَthe wordsعَنْfromمَوَاضِعِهَا﴾its positions﴾[النِّسَاء : ٤٦]؛[An-Nisa: 46];
For as much as the distortion is a habit of the Jews, ﴾ those who became Jews, they distort the words from their positions﴾ [An-Nisa: 46];
فَكُلُّSo, everyoneمَنْwhoحَرَّفَdistortsنُصُوصَthe textsالْكِتَابِof the Bookوَالسُّنَّةِ؛and the Sunnah;فَفِيهِso he hasشَبَهٌsimilarityمِنَtoالْيَهُودِ؛the Jews;فَاحْذَرْSo bewareهَذَا،this,وَلاَand do notتَشَبَّهْimitateبِالْمَغْضُوبِwith those who earned angerعَلَيْهِمْupon themالَّذِينَthose whoجَعَلَmadeاللَّهُAllahمِنْهُمْamong themالْقُرَادَthe monkeysوَالْخُنَّزِيرَand the pigs;وَعَبَدَand worshippedالطَّاغُوتَ،the tyrant,لاَdo notتُحَرِّفُواdistortبَلْbutفَسِّرُواexplainالْكَلَامَthe speechعَلَىuponمَاwhatأَرَادَHe intendedاللَّهُAllahوَرَسُولَهُ .and His Messenger.
So, everyone who distorts the texts of the Book and the Sunnah; so he has a similarity to the Jews; So beware of this, and do not imitate those who earned Allah's anger upon whom Allah made among them the monkeys and the pigs; and worshipped the tyrant; do not distort, but explain the speech as Allah and His Messenger intended.
وَمِنَAnd fromكَلَامِthe wordsالشَّافِعِيِّof Al-Shafi'iمَاwhatيُذْكَرُis mentionedعَنْهُ:about him:آمَنْتُI believedبِاللَّهِin Allahوَبِمَاand in whatجَاءَcameعَنْfromاللَّهِAllahوَرَسُولِهِ .and His Messenger.
And from the words of Al-Shafi'i, what is mentioned about him: I believed in Allah and in what came from Allah and His Messenger.