مِنَfromذَٰلِكَthat
From that.
الظُّلْمَةِ،the darkness,وَأُوْلَـٰئِكَand thoseلَهُمْfor themنَهْمَةٌa desireفِيinالعِلْمِknowledgeوَالْعِبَادَةِ،and worship,فَصَارُواso they becameيُعْرَضُexposedلَهُمْto themمِنَfromالْوَسَاوِسِthe insinuationsالَّتِيthatتُضِلُّهُمْmislead them--وَهُمْand theyيَظُنُّونَهَاthink of it asهُدًىguidanceفَيُطِيعُونَهَاand they obey it--مَاwhatلَاnotيُعْرَضُexposedلِغَيْرِهِمْ،to others,
The darkness, and those have a desire for knowledge and worship, so they are exposed to the insinuations that mislead them - and they think of them as guidance and obey them - which do not occur to others.
وَمَنAnd whoeverسَلِمَis safeكَانَwasمِنْهُمْone of themمِنَofأَئِمَّةِthe leadersالْمُتَّقِينَof the piousمُصَابِيحَthe lampsالْهُدَىof guidanceوَيَنَابِيعَand springsالعِلْمِ،of knowledge,كَمَاasقَالَsaidابْنَIbnمَسْعُودٍMas'udلِأَصْحَابِهِ :to his companions:كُونُواBeيَنَابِيعَspringsالعِلْمِ،of knowledge,مُصَابِيحَlampsالْحِكَْمَةِ،of wisdom,سُرُجَtorchesاللَّيْلِ،of the night,الْقُلُوبُthe heartsأَحْلَاسٌare cloaksالْبُيُوتِof the housesخَلَاقٌare dressesالثِّيَابِthe garmentsتَعْرِفُونَyou knowفِيinأَهْلِthe peopleالسَّمَاءِ،of the heavens,وَتُخْفُونَand you concealعَلَىfromأَهْلِthe peopleالْأَرْضِ.of the earth.
And whoever is safe was one of the leaders of the pious, lamps of guidance and springs of knowledge, as Ibn Mas'ud said to his companions: "Be springs of knowledge, lamps of wisdom, torches of the night, the hearts are cloaks of the houses, the garments are dresses, you know in the people of the heavens, and you conceal from the people of the earth."
فَصْلٌSection،,جَدِّدْrenewوَمِمَّاAnd among the thingsيَنْبَغِيit is necessaryأَنْtoيُعْلَمَknowأَنَّthatالأَلْفَاظَthe wordsالْمَوْجُودَةَpresentفِيinالْقُرْآنِthe Quranوَالْحَدِيثِ،and the hadith,إِذَاifعُرِفَتْknownتَفْسِيرُهَاits interpretationوَمَاand whatأُرِيدَwas intendedبِهَاby itمِنْfromجِهَةِthe sideالنَّبِيِّthe Prophetلَمْnotيُحَتَجَّneedفِيinذَٰلِكَthatإِلَىtoالِاسْتِدْلَالِthe argumentبِأَقْوَالِby the sayingsأَهْلِof the peopleاللُّغَةِof the languageوَلَاnorغَيْرِهِمْothers.
Section, renew And among the things it is necessary to know that the words present in the Quran and Hadith, if their interpretation is known and what was intended by it from the Prophet, there is no need in that to argue by the sayings of the people of the language or others.
وَلِهَذَاAnd for thisقَالَsaidالْفُقَهَاءُ :the scholars:الأَسْمَاءُthe namesثَلاثَةٌthreeأَنْوَاعٌ :types:نَوْعٌA typeيُعْرَفُis knownحَدُّهُits limitبِالشَّرْعِby the lawكَالصَّلَاةِlike prayerوَ الزَّكَاةِand zakatوَنَوْعٌand a typeيُعْرَفُis knownحَدُّهُits limitبِاللُّغَةِby the languageكَالشَّمْسِlike the sunوَالْقَمَرِ،and the moon,وَنَوْعٌand a typeيُعْرَفُis knownحَدُّهُits limitبِالْعُرْفِby the customaryكَلفظas the wordالْقَبْضِ،the act of seizing,وَوظيفٌand the termالْمَعْرُوفِthe knownفِيinقَوْلِهِ:his saying:﴿وَعَاشِرُوهُنَّ"And be good to themبِالْمَعْرُوفِ [النساء: ١٩]in what is acceptable” [An-Nisa: 19]
And for this, the scholars said: The names are three types: A type known by the law, like prayer and zakat; a type known by the language, like the sun and the moon; and a type known by the customary, such as the word ‘the act of seizing’ and the term known in his saying: "And be good to them in what is acceptable” [An-Nisa: 19].
وَرُوِيَAnd it was narratedعَنْfromابْنِIbnعَبَّاسٍAbbasأَنَّهُthat heقَالَ :said:تَفْسِيرُThe interpretationالْقُرْآنِof the Quranعَلَىonأَرْبَعَةِfourأَوْجُهٍ :aspects:تَفْسِيرٌAn interpretationيُعْرَفُthat is known toالعَرَبِthe Arabsمِنْfromكَلَامِهَا،its speech,وَتَفْسِيرٌand an interpretationلَاis notيُعْذَرُexcusedأَحَدٌanyoneبِجَهَالَتِهِfor their ignoranceوَتَفْسِيرٌand an interpretationيَعْلَمُهُthat is known by the scholars,وَتَفْسِيرٌand an interpretationلَاis notيَعْلَمُهُknown byإِلَّاexceptاللَّهُGodمَنْwhoادَّعَىclaimsعِلْمَهُto know itفَهُوَhe isكَاذِبٌa liarفَإِنَّFor the nameالصَّلَاةِof prayerوَ الزَّكَاةِand zakatوَالصِّيَامِand fastingوَالْحَجِّand pilgrimageوَنَحْوِand similarذَٰلِكَ،that,قَدindeedبَيَّنَbetweenالرَّسُولُthe Messengerﷺ(peace be upon him)
And it was narrated from Ibn Abbas that he said: The interpretation of the Quran has four aspects: an interpretation that is known to the Arabs from their speech, an interpretation that no one is excused for their ignorance, an interpretation that is known by the scholars, and an interpretation that is known only to God. Whoever claims to know it is a liar. For the name of prayer, zakat, fasting, pilgrimage, and similar matters, the Messenger (peace be upon him) has indeed clarified.
وَكَذَلِكَSimilarly,لَفْظُthe termالْخَمْرِalcoholوَغَيْرِهَا،and others,وَمِنْand fromهُنَاكَthereيُعْرَفُis understoodمَعْنَاهَا،its meaning,فَلَوْifأَرَادَone wantedأَحَدٌanyoneأَنْtoيُفَسِّرَهَاinterpret itبِغَيْرِby other thanمَاwhatبَيَّنَهُhe clarifiedالنَّبِيُّthe Prophetلَمْnotيُقْبَلْacceptedمِنْهُfrom him
Similarly, the term alcohol and others are understood from there. If anyone wanted to interpret it by other than what the Prophet clarified, it would not be accepted from him.
وَأَمَّاAnd as forالْكَلَامِthe speechفِيaboutاِشْتِقَاقِهَاits derivationوَوَجْهِand the aspectدلالَتِهَاof its implicationفَذَاكَthat isمِنْofجِنْسِthe kindعِلْمِscienceالْبَيَانِof clarificationوَتَعْلِيلِand the justificationالأَحْكَامِ،of the rulings,هُوَit isزِيَادَةٌan additionفِيtoالعِلْمِ،knowledge,وَبَيَانُand clarificationحِكْمَةِof the wisdomأَلْفَاظِof the wordsالْقُرْآنِ،of the Quran,لَكِنَّbutمَعْرِفَةٌknowingالْمُرَادَwhat is intendedبِهَاby itلَاnotيَتَوَقَّفُdependsعَلَىonهَذَا.this.
And as for the speech about its derivation and the aspect of its implication, that is of the kind of science of clarification and justification of the rulings, it is an addition to knowledge, and clarification of the wisdom of the words of the Quran, but knowing what is intended by it does not depend on this.
وَاسْمُAnd the nameالإِيمَانِof faithوَالإِسْلَامِand Islamوَالنِّفَاقِand hypocrisyوَالكُفْرِ،and disbelief,هِيَisأَعْظَمُgreaterمِنْthanهَذَاthisكُلِّه،all,فَالنَّبِيُّso the Prophetﷺ(peace be upon him)قَدhas indeedبَيَّنَclarifiedالْمُرَادَwhat is intendedبِهَذِهِby theseالأَلْفَاظِwordsبَيَانًاan explanationلَاwithoutيَحْتَاجُneedingمَعَهُwith itإِلَىtoالِاسْتِدْلَالِthe argumentعَلَىforذَٰلِكَthatبِالْاِشْتِقَاقِby the derivation.
And the names of faith, Islam, hypocrisy, and disbelief are greater than all this; the Prophet (peace be upon him) has indeed clarified what is intended by these words, an explanation that does not need an argument for that by the derivation.