المُعَذُورُ،The excused,كَمَاasفِيinالْحَدِيثِthe hadithأَنَّهُthat heخَرَجَwent outوَقَدْandأَصَابَهُمْafflicted themعَوَكَillnessوَهُمْwhile theyيُصَلُّونَwere prayingقُعُودًاsitting.
The excused, as in the hadith that he went out while they were afflicted by an illness and were praying sitting.
فَقَالَSo he saidذَاكَ،that,وَلَمْand noيَجُوزُone permitsأَحَدٌanyoneمِنَfromالسَّلَفِthe predecessorsصَلَاةَthe prayerالتَّطَوُّعِvoluntaryمُضْطَجِعًاlying downمِنْwithoutغَيْرِanyعُذْرٍ،excuse,
So he said that, and no one from the predecessors permits the voluntary prayer while lying down without excuse.
وَلَاAnd noيَعْرِفُone knowsأَنْthatأَحَدًاanyoneمِنَfromالسَّلَفِthe predecessorsفَعَلَdidذَاكَ،that,وَجَوَازَهُand its permissibilityوَجْهٌis a viewفِيinمَذْهَبِthe doctrineالشَّافِعِيّ،of al-Shafi'i,وَأَحْمَدَ،and Ahmad,وَلَاand noيَعْرِفُone knowsلِصَاحِبِهِfor its companionسَلَفٌprecedentصِدْقٌ،truth,
And no one from the predecessors knows that anyone did that, and its permissibility is a view in the doctrine of al-Shafi'i and Ahmad, and no one knows of its true precedent.
مَعَWithأَنَّthatهَذِهِthisالمَسْأَلَةُissueمِمَّاof that whichتَعُمُّis widespreadبِهَاwith itالْبَلْوَى،affliction,
With the fact that this issue is one that is widespread with it.
فَلَوْSo ifكَانَit wasيَجُوزُpermittedلِكُلِّfor everyمُسْلِمٍMuslimأَنْtoيُصَلِّيَprayالتَّطَوُّعَthe voluntaryعَلَىonجَنْبِهِ،his side,وَهُوَand he isصَحِيحٌhealthyلَاnotمَرِضٌsickبِهِ،with it,
So if it were permitted for every Muslim to pray the voluntary prayer on his side while he is healthy, without any sickness,
كَمَاasيَجُوزُit is permissibleأَنْtoيُصَلِّيَprayالتَّطَوُّعَthe voluntaryقَاعِدًاsittingوَعَلَىand onالرَّاحِلَةِthe mountلَكَانَthen it would have beenهَذَاthisمِمَّاone of the thingsقَدْthat hasبَيَّنَهُclarifiedالرَّسُولُthe Messengerﷺpeace be upon him,,لِأُمَّتِهِ،to his nation,
as it is permissible to pray the voluntary prayer sitting and on the mount, then this would have been one of the things that the Messenger (peace be upon him) clarified to his nation,
وَكَانَand it wasالْصَّحَابَةُthe companionsتَعَلَّمُواlearnedذَاكَ،that,ثُمَّthenمَعَwithقُوَّةِthe strengthالدَّاعِيof calling toإِلَىtoالْخَيْرِgood,,لَاnotبِدٌmustأَنْtoيَفْعَلُواdoفَلَمَّاso whenذَاكَthatبَعْضُهُمْ،some of them,لَمْnoيَفْعَلْهُdid itأَحَدٌanyoneمِنْهُمْ،from them,دَلَّit indicatesعَلَىthatأَنَّهُit was notلَمْestablishedمَشْرُوعًاas prescribedعِندَهُمْ،with them,
and the companions learned that, then with the strength of calling to good, it must be done. So when some of them did not do it, it indicates that it was not established as prescribed with them.
وَهَذَاAnd thisمُبَسَطٌis elaboratedفِيinمَوْضِعِهِits place.
And this is elaborated in its place.
وَالْمَقْصُودُAnd the intendedهُنَاhereأَنَّهُis thatيَنْبَغِيit is necessaryلِلْمُسْلِمِfor the Muslimأَنْtoيُقَدِّرَvalueقَدْرَthe worthكَلَامَof the speechاللَّهِof Allahوَرَسُولِهِ؛and His Messenger;
And the intended here is that it is necessary for the Muslim to value the worth of the speech of Allah and His Messenger;
بَلْratherلَيْسَthere is noلِأَحَدٍfor anyoneأَنْtoيَحْمِلَcarryكَلَامَthe speechأَحَدٍof anyoneمِنَfromالنَّاسِthe peopleإِلَّاexceptعَلَىonمَاwhatعُرِفَis knownأَنَّهُthat heأَرَادَهُintendedلَاnotعَلَىonمَاwhatيَحْتَمِلُهُit can carryذَاكَthatاللَّفْظُwordفِيinكَلَامِthe speechكُلِّeveryoneأَحَدٍ،anyone,
Rather, there is no one for anyone to carry the speech of anyone from the people except on what is known that he intended, not on what that word can carry in the speech of everyone.
فَإِنَّFor verilyكَثِيرًاmanyمِنَofالنَّاسِthe peopleيَتَأَوَّلُinterpretالنُّصُوصَthe textsالْمُخَالِفَةَwhich contradictلِقَوْلِهِ،his statement,
For verily many of the people interpret the texts that contradict his statement,
يَسْلُكُhe followsمَسْلَكَthe pathمَنْofيَجْعَلُmakesالتَّأْوِيلَthe interpretationكَأَنَّهُas if it isذِكْرٌa mentionمَاwhatيَحْتَمِلُهُit can carryاللَّفْظُ،the word,
he follows the path of one who makes the interpretation as if it is a mention of what the word can carry,
وَقَصْدُهُand his intendedبِهِby itدَفْعٌrepelذَاكَthatالْمُحْتَجُّthe claimantعَلَيْهِagainst himبِذَٰلِكَby thatالنَّصُّ،text,
and his intended by it is to repel that claimant against him by that text,
وَهَذَاand thisخَطَأٌ،is a mistake,بَلْbutجَمِيعُallمَاwhatقَالَهُhe saidاللَّهُAllahوَرَسُولُهُand His Messengerيَجِبُis obligatoryالإِيمَانُto believeبِهِ،in it,
and this is a mistake, but all that Allah and His Messenger said is obligatory to believe in.
فَلَيْسَtherefore it is notلَنَاfor usأَنْtoنُؤْمِنَbelieveبِبَعْضِin someالْكِتَابِof the Bookوَنَكْفُرَand disbelieveبِبَعْضٍ،in some,
Therefore, it is not for us to believe in some of the Book and disbelieve in some.
وَلَيْسَAnd notالِاعْتِنَاءُthe concernبِمُرَادِهِfor the intended meaningفِيinأَحَدٍoneالنَّصَّيْنِof the two textsدُونَwithoutالآخَرِthe otherبِأَوْلَىis superiorمِنَtoالْعَكْسِ،the contrary,
And the concern for the intended meaning in one of the two texts without the other is not superior to the contrary,
فَإِذَاSo ifكَانَit wasالنَّصُّthe textالَّذِيwhichوَافَقَهُagrees with himيَعْتَقِدُhe believesأَنَّهُthatاتَّبَعَhe followedفِيهِin itمُرَادَthe intentالرَّسُولِ،of the Messenger,فَكَذَٰلِكَthen likewiseالنَّصُّthe textالْآخَرُthe otherالَّذِيwhichتَأَوَّلَهُ،he interpreted,
So if the text which agrees with him he believes that he followed the intent of the Messenger, then likewise the other text which he interpreted,
فَيَكُونُthen it isأَصْلٌthe coreمَقْصُودُهُof his intendedمَعْرِفَةٌknowledgeمَاwhatأَرَادَهُhe intendedالرَّسُولُthe Messengerبِكَلَامِهِ،by his speech,وَهَذَاand thisهُوَisالْمَقْصُودُthe purposeبِكُلِّof allمَاthat whichيَجُوزُis permissibleمِنْofتَفْسِيرٍinterpretationوَتَأْوِيلٍand interpretationعِندَwithمَنْwhomيَكُونُisاصْطِلَاحُهُhis terminologyتَغَيُّرٌdiffer fromمَعْنَاهُمَا،their meanings,
then it is the core of his intended knowledge of what he intended by the speech of the Messenger, and this is the purpose of all that which is permissible in interpretation and interpretation for those whose terminology differs from their meanings,
وَأَمَّاAnd as forمَنْwhoيَجْعَلُهُمَاmakes them bothبِمَعْنًىin one meaningوَاحِدٍ،one,كَمَاasهُوَisالْغَالِبُthe commonعَلَىinاصْطِلَاحِthe terminologyالْمُفَسِّرِينَof the interpreters,,فَتَأْوِيلٌthen interpretationعِندَهُمwith themهُوَisالتَّفْسِيرُ،the explanation,
And as for those who make them both in one meaning, as is the common in the terminology of the interpreters, then interpretation with them is the explanation,
وَأَمَّاAnd as forالتَّأْوِيلُthe interpretationفِيinكَلَامِthe speechاللَّهِof Allahوَرَسُولِهِand His Messengerفَلَهُthen it hasمَعْنًىa meaningثَالِثٌthirdغَيْرَdifferent fromمَعْنَاهُits meaningفِيinاصْطِلَاحِthe terminologyالْمُفَسِّرِينَ،of the interpreters,
And as for the interpretation in the speech of Allah and His Messenger, then it has a third meaning different from its meaning in the terminology of the interpreters,
وَغَيْرَand different fromمَعْنَاهُits meaningفِيinاصْطِلَاحِthe terminologyمُتَأَخِّرِيof the laterالْفُقَهَاءِjuristsوَالأُصُولِيِّينَand the usuliyn,,كَمَاasبَسَطَelaboratedفِيinمَوْضِعِهِits place.
and different from its meaning in the terminology of the later jurists and the usuliyn as elaborated in its place.
(۱)(1)حَدِيثٌHadithصَحِيحٌ.authentic.[انظُرْ[SeeصَحِيحٌauthenticسُنَنِSunansأَبِيof AbuدَاوُدَDawood۸۳۷،837,۸۳۸،838,وَصَحِيحٌand authenticسُنَنِSunansالتُّرْمِذِيِّal-Tirmidhi٣٠٥،305,وَصَحِيحٌand authenticسُنَنِSunansالنَّسَائِيِّal-Nasa'i١٥٦٦،1566,وَصَحِيحٌand authenticسُنَنِSunansابْنِof Ibnمَاجَهَ»Majah"١٠١٦،1016,وَصَفْحَةُand pageصَلَاةِthe prayerالنَّبِيِّof the Prophetصَفْحَةٍpage٥٢52،,وَإِرْوَاءُand "Irwa'الْغَلِيلِ»al-Ghalil"٤٥٥،455.
(1) Authentic hadith. [See authentic Sunans of Abu Dawood 837, 838, and authentic Sunans of al-Tirmidhi 305, and authentic Sunans of al-Nasa'i 1566, and authentic Sunans of Ibn Majah 1016, and page of the Prophet's prayer 52, and "Irwa' al-Ghalil" 455.]}