وَأَيْضًا،And also,فَأَيْنَwhereذِهْن؟mind?!
And also, where is the mind?!
فَإِنَّForالْعَرَبِيَّthe Arabالَّذِيwhoيَفْهَمُunderstandsكَلَامَthe speechالْعَرَبِ،of the Arabs,يَسْبِقُprecedesإِلَىtoذِهْنِهِhis mindمِنْfromاللَّفْظِthe wordمَاwhatلَاdoes notيَسْبِقُprecedeإِلَىtoذِهْنِthe mindذَاكَthatالنَّبَطِيِّNabatiالَّذِيwhoصَارَhas becomeيَسْتَعْمِلُusesالْأَلْفَاظَthe wordsفِيinغَيْرِother thanمَعَانِيهَا،its meanings,
For the Arab who understands the speech of the Arabs, what precedes his mind from the word is not what precedes the mind of that Nabati who has become using words in other than their meanings.
وَمِنْAnd fromهُنَاhereغَلَطٌmanyكَثِيرٌof people,فَإِنَّهُمْfor theyقَدْhaveتَعَوَّدُواbecome accustomedمَاwhatاعْتَادُوهُ،they have become accustomed to,إِمَّاeitherمِنْfromخِطَابِthe speechعَامَّتِهِمof their peopleوَإِمَّاor fromخِطَابِthe speechعُلَمَائِهِمof their scholarsبِاسْتِعْمَالِby usingاللَّفْظِthe wordفِيinمَعْنَى،a meaning,
And from here, many people have erred, for they have become accustomed to what they used, either from the speech of their common people or from the speech of their scholars by using the word in a meaning.
فَإِذَاSo ifسَمِعُوهُthey hear itفِيinالْقُرْآنِthe Quranوَالْحَدِيثِand the Hadithظَنُّواthey assumeأَنَّهُthat it isمُسْتَعْمَلٌusedفِيinذَلِكَthatالْمَعْنَى،meaning,
So if they hear it in the Quran and the Hadith, they assume that it is used in that meaning,
فَيَحْمِلُونَthen they carryكَلَامَthe speechاللَّهِof Godوَرَسُولِهِand His Messengerعَلَىonلُغَتِهِمtheir Nabati languageالنَّبَطِيَّةِand their recent custom.
then they carry the speech of God and His Messenger on their Nabati language and recent custom.
وَهَذَاAnd thisمِمَّاis whatدَخَلَenteredبِهِby itالْغَلَطُthe errorعَلَىonطَوَائِفَ،groups,
And this is what has led to error among groups.
بَلْRather,الْوَاجِبُit is necessaryأَنْtoيُعَرَّفَknowاللُّغَةَthe languageوَالْعَادَةَand the customوَالْعُرْفَand the normالَّذِيwhichنَزَلَwas revealedفِيinالْقُرْآنِthe Quranوَالسُّنَّةِ،and the Sunnah,
Rather, it is necessary to know the language, the custom, and the norm that was revealed in the Quran and the Sunnah,
وَمَاand whatكَانَwasالْصَّحَابَةُthe companionsيَفْهَمُونَunderstoodمِنَfromالرَّسُولِthe Messengerعِنْدَwhenسَمَاعِhearingتِلْكَthoseالْأَلْفَاظِ،words,
and what the companions understood from the Messenger when hearing those words,
فَبِتِلْكَfor by thoseاللُّغَةِlanguageوَالْعَادَةِand customوَالْعُرْفِand normخَاطَبَهُمُGod addressed themاللَّهُand His Messengerوَرَسُولُهُwith themلَاnotبِمَاby whatحَدَثَhappenedبَعْدَ ذَاكَ.after that.
God and His Messenger addressed them with that language, custom, and norm, not by what happened after that.
وَأَيْضًا،And also,فَقَدْwe haveبَيَّنَّاexplainedفِيinغَيْرِother thanهَذَاthisالْمَوْضِعِlocationأَنْthatاللَّهَGodوَرَسُولَهُand His Messengerلَمْdid notيَدَعْleaveشَيْئًاanythingمِنَofالْقُرْآنِthe Quranوَالْحَدِيثِand Hadithإِلَّاexceptبَيَّنَexplainedمَعْنَاهُits meaningلِلْمُخَاطَبِينَ،to the ones addressed,
And also, we have explained in other than this location that God and His Messenger did not leave anything of the Quran and Hadith except that they explained its meaning to the ones addressed,
وَلَمْand did notيُحَوِّجْهُمْmake them needإِلَىtoشَيْءٍanythingآخَر،else,كَمَاasقَدْhaveبَسَطْنَاelaboratedالْقَوْلَthe speechفِيinغَيْرِother thanهَذَاthisالْمَوْضِعِ.location.
and did not make them need anything else, as we have elaborated in other than this location.
فَقَدْThusتَبَيَّنَit has been shownأَنْthatمَاwhatيَدَّعِيهُthey claimهَؤُلَاءِtheseمِنَofاللَّفْظِthe absolute wordالْمُطْلَقِthe absoluteمِنْfromجَمِيعِallالْقَيُودِthe restrictionsلَاdoes notيُوجَدُexistإِلَّاexceptمُقَدَّرًاdeterminedفِيinالْأَذْهَان،the mindsلَاnotمَوْجُودًاexistingفِيinالْكَلَامِthe speechالْمُسْتَعْمَلِ.used.
Thus it has been shown that what these claim about the absolute word from all restrictions does not exist except as determined in the minds, not as existing in the speech used.
كَمَاAsأَنَّthatمَاwhatيَدَّعِيهُthey claimالْمَنْطِقِيُّونَthe logiciansمِنَofالْمَعْنَىthe absolute meaningالْمُطْلَقِthe absoluteمِنْfromجَمِيعِallالْقَيُودِrestrictionsلَاdoes notيُوجَدُexistإِلَّاexceptمُقَدَّرًاdeterminedفِيinالذِّهْن،the mind,
As that what the logicians claim about the absolute meaning from all restrictions does not exist except as determined in the mind,
لَاthere is noيُوجَدُexistفِيinالْخَارِجِthe outsideشَيْءٌanythingمَوْجُودٌexistentخَارِجَoutsideعَنْfromكُلِّeveryقَيْدٍ.restriction.
there is no existing thing outside from every restriction.
وَلِهَذَاAnd for this reasonكَانَit has beenمَاwhatيَدَّعُونَهُthey claimمِنَofتَقْسِيمِthe divisionالْعِلْمِof knowledgeإِلَىintoتَصَوُّرٍthe conceptionوَتَصْدِيقٍand beliefوَأَنَّand thatالتَّصَوُّرَthe conceptionهُوَisتَصَوُّرٌthe conceptionالمَعْنَىof the simple meaningالسَّاذِجِsimpleالْخَالِيfreeعَنْfromكُلِّeveryقَيْدٍrestrictionلَاdoes notيُوجَدُexistوَكَذَلِكَand likewiseمَاwhatيَدَّعُونَهُthey claimمِنَofالْبَسَائِطِthe simplesالَّتِيthatتَتَركَّبُare composedمِنْهَاfrom themالْأَنْوَاعِ،the types,وَأَنَّهَاand they areأُمُورٌmattersمُطْلَقَةٌabsoluteعَنْfromكُلِّeveryقَيْدٍrestrictionلَاdoes notتُوجَدُexistوَمَاand whatيَدَّعُونَهُthey claimمِنَofأَنْthatوَاجِبٍthe necessaryالْوُجُودِexistenceهُوَisوُجُودٌa beingمُطْلَقٌabsoluteعَنْfromكُلِّeveryأَمْرٍmatterثُبُوتِيٍّessentialلَاnotيُوجَدُexist.
And for this reason, what they claim about knowledge's division into conception and belief, and that conception is the conception of the simple meaning free from every restriction does not exist, and likewise, what they claim about the simples from which the types are composed, and that they are absolute matters free from every restriction does not exist, and what they claim about the necessary existence is an existence that is absolute from every essential matter does not exist.
فَهَذِهِThus, theseالْصِّفَاتُqualitiesالْمُطْلَقَاتُthe absolutesعَنْfromجَمِيعِallالْقَيُودِrestrictionsيَنْبَغِيshouldمَعْرِفَتُهَاbe knownلِمَنْto whoeverيَنْظُرُlooksفِيinهَذِهِtheseالْعُلُومِ،sciences,
Thus, these qualities that are absolute from all restrictions should be known to whoever looks into these sciences,
فَإِنَّهُfor indeedبِسَبَبِbecause ofظَنِّهِمْthe assumptionوُجُودَهَاof their existenceضَلَّhave led astrayطَوَائِفَgroupsفِيinالْعَقْلِيَّاتِmental mattersوَالسَّمْعِيَّاتِ،and hearables,
for indeed, because of the assumption of their existence have led astray groups in mental matters and hearables,
بَلْratherإِذَاifقَالَscholars saidالْعُلَمَاءُ :the scholars:مُطْلَقٌabsoluteوَمُقَيَّدٌ،and conditional,إِنَّمَاfor
rather, if scholars said: absolute and conditional,
مُطْلَقًاthey mean by absoluteيَعْنُونَthat thing which is not restricted,وَمُقَيَّدًاand conditional.
they mean that thing which is not restricted, and conditional.
كَمَاAsيَقُولُونَ :they say:الرَّقَبَةُthe neckمُطْلَقَةٌis absoluteفِيinآيَةٍthe verseكَفَّارَةِfor the expiationالْيَمِينِof the oathوَمُقَيَّدَةٌand conditionalفِيinآيَةٍthe verseالْقَتْلِof killing
As they say: the neck is absolute in the verse of expiation for the oath and conditional in the verse of killing.
أَيthat is whyمُطْلَقَةٌabsoluteعَنْfromقَيْدِthe condition of faith,وَإِلَّاotherwiseفَقَدْit was saidقِيلَ :to include:فَتَحْرِيرُthe freeing ofرَقَبَةٍa neck[النساء: ۹۲][An-Nisa: 92]فَاقِيدَتThen it was restrictedبِأَنْهَاto be one neck,واحِدَةٌ،one,وَأَنَّهَاand it isمَوْجُودَةٌ،exist,وَأَنَّهَاand it can beتُقْبَلُfreedالتَّحْرِيرَthis liberation
that is why absolute from the condition of faith, otherwise it was said to include: 'the freeing of a neck (An-Nisa: 92), then it was restricted to being one neck, and it exists, and it can be freed.