الْخَامِسُThe fifth::أَنَّهُthatلَوْifقَدَّرَthey couldأَنَّهُمْthat theyقَالُواsaidهَذَاthisفَهُمْthey areآحَادٌindividualsلَاnotيُثْبِتُونَestablishبِنَقْلِهِمby their transmissionالتَّوَاتُرَ،the continuous narration,وَالتَّوَاتُرُand the continuous narrationمِنَofشَرْطِهِits conditionاسْتِوَاءَis the equalityالطَّرَفَيْنِof both sidesوَالْوَاسِطَةِand the intermediariesوَأَيْنَAnd whereالتَّوَاتُرُthe continuous narrationالْمَوْجُودُexistsعَنْamongالْعَرَبِthe Arabsقَاطِبَةًentirelyقَبْلَbeforeنُزُولِthe revelationالْقُرْآنِof the Quranأَنَّهُمْthat theyكَانُواwereلَاnotيَعْرِفُونَknowلِلْإِيمَانِof faithمَعْنًىa meaningغَيْرَother thanالتَّصْدِيقِ؟the affirmation?
The fifth: If it were true that they said this, they are individuals, and their transmission does not establish the continuous narration, and the continuous narration's condition is the equality of both sides and the intermediaries. And where is the continuous narration that exists among the Arabs entirely before the revelation of the Quran that they did not know of any meaning of faith other than affirmation?
فَإِنْIfقِيلَit is said:هَذَاthisيَقْدَحُunderminesفِيinالْعِلْمِthe knowledgeبِاللُّغَةِof the languageقَبْلَbeforeنُزُولِthe revelationالْقُرْآنِ،of the Quran,قِيلَ:it is said:فَلْيَكُنْ،Let it be,وَنَحْنُand weلَاdo notحَاجَةًneedبِناtoمَعَwithبَيَانِthe clarificationالرَّسُولِof the Messengerلِمَاfor that whichبُعِثَhe was sent withاللَّهُby Allahبِهِwith itمِنَofالْقُرْآنِthe Quranأَنْthatنَعْرِفَwe knowالْلُّغَةَthe languageقَبْلَbeforeنُزُولِthe revelationالْقُرْآنِof the Quranوَالْقُرْآنُand the Quranنَزَلَwas sent downبِلُغَةِin the languageقُرَيْشٍof Qurayshوَالَّذِينَand those whoخُوطِبُواwere addressedبِهِwith itكَانُواwereعَرَبًا،Arabs,وَقَدْand theyفَهِمُواunderstoodمَاwhatأُرِيدَwas intendedبِهِwith itوَهُمْand theyالصَّحَابَةُ،the Companions,ثُمَّthenالصَّحَابَةُthe Companionsبَلَّغُواtransmittedلَفْظَthe wordingالْقُرْآنَof the Quranوَمَعْنَاهُand its meaningإِلَىtoالتَّابِعِينَthe following generationsحَتَّىuntilانْتَهَىit reachedإِلَيْنَا،us,فَلَمْso there is noيَبْقَremainsبِناfor usحَاجَةًneedإِلَىtoأَنْtoتَتَوَاتَرَbe transmitted continuouslyعِنْدَنَاamong usتِلْكَthatاللُّغَةُlanguageمِنْother thanغَيْرِthe Quranطَرِيقٍin the way ofتَوَاتُرِcontinuous narrationالْقُرْآنِthe Quranلَكِنَّbutلَمَّاas theتَوَاتَرَcontinuous narrationالْقُرْآنُof the Quranلَفْظًَاin wordingوَمَعْنًى،and meaning,وَعَرَفْنَاand we knewأَنَّهُthat itنَزَلَwas sent downبِلَغَتِهِمْin their languageعَرَفْنَاwe realizedأَنَّهُthat itكَانَwasفِيinلُغَتِهِمْtheir languageلَفْظٌthe termالسَّمَاءِheavensوَالْأَرْضِthe earthوَاللَّيْلِthe nightوَالنهَارِand the dayوَالشَّمْسِthe sunوَالْقَمَرِ،and the moon,وَنَحْوَand similarذَٰلِكَto thatعَلَىasمَاwhatهُوَit isمَعْنَاهَاits meaningفِيinالْقُرْآن،the Quran,وَإِلَّاand elseفَلَوْifكُلِّفْنَاwe were requiredنَقْلًاa transmissionمُتَوَاتِرًاthat is continuousلِآحَادٍfor individualsهَذِهِtheseالْأَلْفَاظِtermsغَيْرَother thanالْقُرْآنِthe Quranلَتَعَذَّرَit would be difficultعَلَيْنَاfor usذَٰلِكَthatفِيinجَمِيعِallالْأَلْفَاظِ،terms,لَا سِيَّمَاespeciallyإِذَاifكَانَit isالْمَطْلُوبُthe requiredأَنْthatجَمِيعَallالْعَرَبَthe Arabsكَانَتْwereتُرِيدُmeaningبِاللَّفْظِby the termهَذَاthisالْمَعْنَى،meaning,فَإِنَّfor thisهَذَاthisيَتَعَذَّرُis difficultالْعِلْمُthe knowledgeبِهِ،of it,وَالْعِلْمُand understandingبِمَعَانِيof the meaningsالْقُرْآنِof the Quranلَيْسَis notمَوْقُوفًاdependentعَلَىonشَيْءٍany matterمِنْofذَٰلِكَ،that,بَلْbutالصَّحَابَةُthe Companionsبَلَّغُواconveyedمَعَانِيthe meaningsالْقُرْآن،of the Quran,كَمَاjust asبَلَّغُواthey conveyedلَفْظَهُits wordingوَلَوْand ifقَدَّرْنَاwe hypotheticallyأَنthatقَوْمًاa peopleسَمِعُواheardكَلَامً،words,عَجَمِيًّا،foreign,وَتَرْجَمُوهُand translated itلَنَاfor usبِلُغَتِهِمْ،into their language,لَمwe would notنَحْتَجَّneedإِلَىtoمَعْرِفَةِknowاللُّغَةِthe languageالَّتِيthatخُوطِبُواthey were addressedبِهَاwith itأَوَّلًا.first.
If it is said that this undermines the knowledge of the language before the revelation of the Quran, let it be, and we do not need, along with the clarification of the Messenger regarding what Allah sent him with the Quran, to know the language before the revelation of the Quran, and the Quran was sent in the language of Quraysh, and those who were addressed by it were Arabs, and they understood what was intended by it, and they are the Companions. Then the Companions transmitted the wording of the Quran and its meaning to the following generations until it reached us. Thus, there is no remaining need for us to have a continuous narration of that language outside of the method of the Quran, but since the Quran was continuously narrated in wording and meaning, and we know that it was sent down in their language, we realize that it had terms like heaven, earth, night, day, sun, moon, and similar to what they mean in the Quran. Otherwise, if we were required a continuous transmission for the individuals of these terms other than the Quran, it would be difficult for us in all terms, especially if the required is that all Arabs intended by this term this meaning, for this is challenging to know. The understanding of the meanings of the Quran is not dependent on any of that. Rather, the Companions conveyed the meanings of the Quran just as they conveyed its wording. And if we hypothetically assume that a people heard foreign words and translated them for us into their language, we would not need to know the language they were first addressed in.
السَّادِسُ:The sixth:أَنَّهُthatلَمnotيُذْكَرْmentionedشَاهِدًاa witnessمِنْfromكَلَامِthe wordsالْعَرَبِof the Arabsعَلَىonمَاwhatادَّعَاهُhe claimedعَلَيْهِم،against them,وَإِنَّمَاbut ratherاسْتَدَلَّhe derived evidenceمِنْfromغَيْرِother thanالْقُرْآنِthe Quranبِقَوْلِby sayingالنَّاسِ:the people:فُلَانٌSo-and-soيُؤْمِنُbelievesبِالشَّفَاعَةِ،in intercession,وَفُلَانٌand so-and-soيُؤْمِنُbelievesبِالْجَنَّةِin Paradiseوَالنَّارِ،and Hell,وَفُلَانٌand so-and-soيُؤْمِنُbelievesبِعَذَابِin the punishmentالْقَبْرِ،of the grave,وَفُلَانٌand so-and-soلَاdoes notيُؤْمِنُbelieveبِذَٰلِكَ.in that.
The sixth: He did not mention a witness from the words of the Arabs against what he claimed about them. Rather, he deduced evidence from other than the Quran by saying, "So-and-so believes in intercession, and so-and-so believes in Paradise and Hell, and so-and-so believes in the punishment of the grave, and so-and-so does not believe in that."
وَمَعْلُومٌAnd it is knownأَنَّthatهَذَاthisلَيْسَis notأَلْفَاظَthe termsالْعَرَبِof the Arabsقَبْلَbeforeنُزُولِthe revelationالْقُرْآنِ،of the Quran,بَلْbutهُوَit isمِمَّاfrom whatتَكَلَّمَwas spokenالنَّاسُthe peopleبِهِwith itبَعْدَafterعَصْرِthe eraالصَّحَابَةِ،of the Companions,لَمَّاwhenصَارَit becameمِنَofالنَّاسِthe peopleأَهْلَthe peopleالْبِدَعِof innovationيَكْذِبُونَwho denyبِالشَّفَاعَةِintercessionوَعَذَابِand the punishmentالْقَبْرِ،of the grave,وَمُرَادُهُمْand their intentionبِذَٰلِكَby thatهُوَisمُرَادُهُمْas intended by themبِقَوْلِه:by saying:فُلَانٌSo-and-soيُؤْمِنُbelievesبِالْجَنَّةِin Paradiseوَالنَّارِ،and Hell,وَفُلَانٌand so-and-soلَاnotيُؤْمِنُbelieveبِذَٰلِكَ،in that,وَالْقَائِلُand the speakerلِذَٰلِكَfor thatوَإِنْ كَانَand even ifتَصْدِيقُthe affirmationالْقَلْبِof the heartدَاخِلًاis includedفِيinمُرَادِهِم،his intention,فَلَيْسَit is notمُرَادُهُمْhis intentionذَٰلِكَthat alone,بَلْbutمُرَادُهُمْhis intentionالتَّصْدِيقُthe affirmationبِالْقَلْبِof the heartوَاللِّسَانِand the tongueفَإِنَّforمُجَرَّدَmereتَصْدِيقٍaffirmationالْقَلْبِof the heartبِدُونِwithoutاللِّسَانِthe tongueلَاdoes notيُعْلَمُknowحَتَّىuntilيُخْبِرَhe informsبِهِabout it.
It is known that this is not the terminology of the Arabs before the revelation of the Quran; rather, it is what the people spoke of after the era of the Companions, when it became from the people of innovation who deny intercession and the punishment of the grave. Their intention by that is what they intended by saying, "So-and-so believes in Paradise and Hell, and so-and-so does not believe in that," and the speaker of that, even if the affirmation of the heart is included in his intention, it is not his intention alone. Rather, his intention is the affirmation of the heart and the tongue, for mere affirmation of the heart without the tongue does not become known until one informs about it.