إذاifبينit is clear،,وإنماbutيجوزونthey permitتأخيرdelayingبيانthe clarificationماwhatلمhas notيدلindicatedاللفظthe wordingعليهupon it,,كالمجملاتlike ambiguous matters..}],ثمThenنقولwe say::إذاifجوزتyou permittedتأخيرdelayingالبيانthe clarificationفالبيانthen the clarificationقدmayيحصلoccurبجملةwith a completeتامّةsentence,,وبأفعالand by the actionsمنofالرسولthe messengerوبغيرand other thanذلكthat،,ولاand notيكونit beالبيانthe clarificationالمتأخرthat is delayedإلاexceptمستقلاًindependentبنفسهby itself،,لاnotيكونbeبماby whatيجبis requiredاقترانهits conjunctionبغيرهwith something else،,فإنfor ifجعلتyou considerهذاthisمجازاًas a metaphor،,لزمit followsأنthatيكونit isماwhatيحتاجis neededفيinالعملthe actionإلىtoبيانthe clarificationمجازاًas a metaphor،,كقولهlike His sayingخُذْTakeمِنْfromأَمْوَالِهِمْtheir wealthصَدَقَةٌa charityتُطَهَرُهُمْthat purifies themوَتُزَكيهمand elevates themبهاby it[التوبة[Al-Tawbah::١٠٣]103].ثمThenيقالit is said::هبsupposeأنthatهذاthisجائزis permissibleعقلاًrationally،,لكنbutليسis notواقعاًoccurringفيinالشريعةthe Shariaأصلاًat all،,وجميعand allماwhatيذكرis mentionedمنofذلكthat،,باطلis falseكماasقدhasبسطexpandedفيinموضعهits placeفإنfor ifالذينthose whoقالواsaid::},{الظاهرthe apparentالذيwhichلمhas notيردbeen addressedبهby itيدلindicatingعليهupon itظاهرهits appearanceقدmayيؤخرbe delayedبيانهits clarificationاحتجواthey arguedبقولهby His saying::},{إِنَّIndeedاللهَAllahيَأْمُرُكُمْcommands youأَنtoتَذْبَحُواslaughterبَقَرَةa cow))[البقرة[Al-Baqarah::٦٧]67].،,وادعواand they claimأنهاthat it wasكانتwasمعينةspecified،,وأخرand delayedبيانthe clarificationالتعيينof specification،,وهذاand thisخلافis contrary toماwhatاستفاضwas widely narratedعنfromالسلفthe predecessorsمنfromالصحابةthe companionsوالتابعينand the followersلهمof themبإحسانwith goodnessمنthat theyأنهمwere commandedأمرواby themببقرةwith a cowمطلقةunspecifiedفلوIf theyأخذواtookبقرةa cowمنfromالبقرthe cattleفذبحوهاand slaughtered it،,أجزأit would sufficeعنهمfor them،,ولكنbutشدّدواthey insistedفشددand Allah intensifiedاللهAllahعليهمupon themوالآيةand the verseنكرةis indefiniteفيinسياقthe contextالإثباتof affirmation،,فهيit isمطلقةunspecifiedوالقرآنand the Quranيدلindicatesسياقهits contextعلىthatأنAllahذمهمcondemned themعلىforالسؤالaskingبـwith«ما هي؟»‘What is it?’،,ولوand ifكانit wasالمأمورcommandedبهwith itمعيناًspecified،,لماthey would notكانواbeملومينto be blamed..ثمThenإنindeedمثلsuchهذاthisلمhas notيقعoccurredفيinأمرthe matterاللهAllahورسولهand His messengerأنtoيأمرcommandعبادهHis servantsبشيءwith somethingمعينspecific،,ويبهامهand obscuring itعليهمto themمرةonceبعدafterمرةonce againولاand notيذكرهmentionedبصفاتwith attributesتختصspecificبهto itابتداءfrom the beginning..واحتجواAnd they arguedبأنthatاللهAllahأخرdelayedبيانthe clarificationلفظof the wordالصلاةprayerوالزكاةand almsوالحجand pilgrimage،,وأنand thatهذهtheseالألفاظtermsلهاhaveمعانmeaningsفيinاللغةthe languageبخلافunlikeالشرعthe law،,وهذاand thisغلطis wrong،,فإنfor ifاللهAllahإنماonlyأمرهمcommands themبالصلاةwith prayerبعدafterأنthatعرفواthey knewالمأمورthe commandedبهby it،,وكذلكand likewiseالحجthe pilgrimage،,ولمand notيؤخرdelayedاللهAllahقطat allبيانthe clarificationشيءof anythingمنofهذهtheseالمأموراتcommands،,ولبسطand for the elaborationهذهthisالمسألةissueموضعthere is a placeآخرanother..وأماAnd as forقولthe sayingمنofيقولthose who sayإنthatالحقيقةthe realityماis whatيسبقcomes firstإلىtoالذهنthe mindعندinالإطلاقthe release،,فمنfor whoeverأفسدcorruptedالأقوالthe statements،,فإنهthenيقالit is said::إذاifكانit wasاللفظthe termلمnotينطقbe pronouncedبهby itإلاexceptمقيداًrestricted،,فإنهthenيسبقcomes firstإلىtoالذهنthe mindفيinكلeveryموضعsituationمنهof itماwhatدلindicatedعليهupon itذلكthatالموضعlocation،,وأماand as forإذاifأطلقit is released،,فهوitلاnotيستعملbe usedفيinفلمnotيبقremainلهfor itحالstateإطلاقof releaseمحضpureحتىuntilيقالit is saidإنifالذهنthe mindيسبقcomes firstإليهto itأمorلاnot۔.
If it is clear, then they permit delaying the clarification of what the wording has not indicated, like ambiguous matters. Then we say: if you permit delaying the clarification, then the clarification may occur with a complete sentence, and by the actions of the Messenger and other than that, and the delayed clarification must be independent by itself, not be something that requires conjunction with something else. If you consider this as a metaphor, it follows that what is needed to clarify in action is a metaphor, as in His saying: ‘Take from their wealth a charity that purifies them and elevates them.’ [Al-Tawbah: 103]. Then it is said: suppose that this is rationally permissible, but is not actually found in the Sharia at all, and all that is mentioned is false as has been elaborated in its place. For those who claimed: the apparent that was not addressed has a clarification which may be delayed, they supported their claim with His saying: 'Indeed Allah commands you to slaughter a cow.' [Al-Baqarah: 67], and they claimed that it was specified and the clarification for specification was delayed, which is contrary to what is widely narrated from the predecessors, from the companions and their followers with goodness, that they were commanded with an unspecified cow, so if they took a cow from the cattle and slaughtered it, it would suffice for them, but they insisted, thus Allah intensified it upon them, and the verse indicates an indefinite term in the context of affirmation, so it is unspecified, and the Quran indicates that Allah condemned them for asking ‘What is it?’, and if what was commanded was specific, they would not be blamed. Then indeed, such a thing did not occur in Allah and His Messenger commanding His servants with something specific and obscuring it for them again and again without mentioning it with attributes that specify it from the beginning. They also argued that Allah delayed the clarification of the terms prayer, alms, and pilgrimage, and that these terms have meanings in the language unlike the law, and this is incorrect. Because Allah only commanded them with prayer after they knew what was commanded, and likewise for the pilgrimage, and Allah never delayed the clarification of anything from these commanded acts, and for the elaboration of this matter, there is another place. And as for the saying of those who say that the reality is what comes to the mind upon release, it is one of the most corrupt sayings; it can be said: if the term has not been pronounced except in a restricted manner, then what it indicates precedes the mind in every situation, and as for when it is released, it cannot be used in any pure release state until it can be said that the mind comes first to it or not.