الْوَجْهُThe aspectالثَّالِثُthird::أَنْthatيُقَالُit is said::كَوْنُthe existenceالشَّيْءِof the thingمَاضِيًاas past,وَمُسْتَقْبَلًاand as futureأَمْرًاis a matterإِضَافِيًّاadditionalبِالنِّسْبَةِin relationإِلَىtoالْمُتَكَلِّمِthe speakerالْمُخْبِرِthe informer,فِيمَاin whatمَضَىhas passedقَبْلَbeforeكَلَامِهِhis speech,كَانَwasمَاضِيًاpast,وَمَاand whatيَكُونُwill beبَعْدَهُafter itيَكُونُisمُسْتَقْبَلًاfuture,وَبِنِسْبَةٍand in proportionأَحَدُهُمَاone of themإِلَىtoالْآخَرِthe other,فَالْمَاضِيُso the pastمَاضٍis pastعَلَىonمَاwhatيُسْتَقْبَلُis received,وَالْمُسْتَقْبَلُand the futureمُسْتَقْبَلٌis futureلِمَاfor whatقَدْhasمَضَىpassed,وَمَاand noمَاضٍfromإِلَّاexceptوَقَدْhasكَانَbeenمُسْتَقْبَلًاfuture,وَمَاand noمِنْfromمُسْتَقْبَلٍthe futureإِلَّاexceptوَسَيَصِيرُwill becomeمَاضِيًاpast,,,فَلَيْسَso it is notذَٰلِكَthatفَرْقًاa differenceيَعُودُthat returnsإِلَىtoصِفَاتِthe attributesالنَّوْعَيْنِof the two types,حَتَّىuntilيُقَالَit is said::إِنَّthatأَحَدَهُمَاone of themمُمْكِنٌis possible,وَالْآخَرُand the otherمُمْتَنِعٌis impossible,,,بَلْbutهَذَاthisالْمَاضِيُpastكَانَwasمُسْتَقْبَلًاfuture,وَهَذَاand thisالْمُسْتَقْبَلُfutureيَصِيرُwill becomeمَاضِيًاpast,,,فَتَتَّصِفُthus describesكُلُّeveryالْحَادِثَاتُeventبِالْمَضِيِّwith being pastوَالْاسْتِقْبَالِand future,,,فَلَمْthus it was notيَكُنْto beفِيinذَٰلِكَthatمَاwhichهُوَisلَازِمٌnecessaryلِلنوعَيْنِfor the two typesيُوجِبُthat necessitatesالْفَرْقَthe differenceبَيْنَهُمَاbetween them.
The third aspect: It can be said that the existence of a thing as past and future is an additional matter in relation to the speaker or informer; what has passed before his speech was past, and what will come after it will be future, and in relation to one of them to the other, so the past is past based on what is anticipated, and the future is future based on what has passed, and there is no past that has not been future, and no future that will not become past; thus there is no difference that pertains to the properties of the two types, such that it is said that one of them is possible and the other impossible, but this past was future, and this future will become past; thus all events are characterized by being past and future, and so there is nothing that is necessary for the types to necessitate a difference between them.
وَبَسْطُAnd the elaborationالْكَلَامِon the speechعَلَىonذَٰلِكَthatلَهُhasمَوْضِعٌa placeآخَرُanother.
And the elaboration on that has another place.
وَالْمَقْصُودُAnd the intendedهُنَاhere::أَنْthatهَذَاthisالْقَوْلُsayingهُوَisالْقَوْلُthe sayingبِفَنَاءِof the perishabilityالْجَنَّةِof the Paradise,وَالنَّارِand the Fireقَوْلٌis a sayingلَمْnotيُعْرَفْknownعَنْfromأَحَدٍanyoneمِنْofالسَّلَفِthe predecessors:مِنْfromالْصَّحَابَةِthe companionsوَالْتَّابِعِينَand the followersلَهُمْof themبِإِحْسَانٍwith good conduct,,,وَلَاnorعَنْfromأَحَدٍanyoneمِنْofأَئِمَّةِthe Imamsالْمُسْلِمِينَof the Muslims,,,وَالَّذِينَand thoseقَالُوهُwho said itلَمْdid notيَقُولُوهُsay itتَلَقِّيًاreceivedلَهُit fromمِنْfromخِطَابِthe addressالرَّسُولِof the Messengerصَلَّىpeaceاللَّهُof Allahعَلَيْهِupon himوَسَلَّمَand peace,..وَإِعْلَامَهُand his informingوَبَيَانَهُand clarification,,,وَلَاnorمِنْfromقِيَاسٍreasoning or analogyمَعْقُولٍthat can be comprehendedدَلَّindicatedعَلَيْهِto itالرَّسُولُthe Messenger,,,وَإِنَّمَاbut ratherقَالُوهُthey said itعَنْfromقِيَاسٍthe reasoningقَاسُوهُthey measured itبِعُقُولِهِمwith their minds,,,وَهُوَand it isخَطَأٌan errorفِيinنَفْسِitselfالْأَمْرِthe matter.
And the intended here: that this saying is the saying of the perishability of Paradise and the Fire, is a saying that has not been known from anyone from the predecessors: from the companions and those who followed them in righteousness, nor from any of the Imams of the Muslims, and those who said it did not say it received from the address of the Messenger, peace be upon him, or his informing and clarification, nor from a rational analogy indicated by the Messenger, but rather they said it based on reasoning they drew from their minds, and it is an error in itself.
وَإِنْAnd ifكَانَit wasقَدْhasاشتَبَهَconfusedعَلَىtoكَثِيرٍmanyمِنْofأَهْلِthe peopleالْكَلَامِof speechفَاعْتَقَدُوهُso they believed itحَقًّاtruth,,,حَتَّىuntilبَنَوْاthey builtعَلَيْهِupon itوُجُوبَthe necessityحُدُوثِof the occurrence ofمَاwhatلَمْnotيَخْلُbe freeمِنْofالْحَادِثَاتِevents,,,بَلْbutوُجُوبَthe necessityحُدُوثِof the occurrence ofمَاwhatتَقُومُestablishesبِهِby itالْحَادِثَاتِthe events..
And if it has perplexed many of the people of speech so that they believed it to be true, until they built upon it the necessity of the occurrence of what was not free from events, but the necessity of the occurrence of that which establishes the events.
وَمِنْAnd fromهَذَاthisقَالُواthey said:إِنَّthatالْقُرْآنَthe Quranمَخْلُوقٌis createdهُوَis,وَغَيْرُهُand otherمِنْofكَلَامِthe speech ofاللَّهِAllah,,,وَإِنْand ifاللَّهَAllahيَمْتَنِعُforbidsأَنْthatيَكُونَit beلَمْnotيَزَلْhas ceasedمُتَكَلِّمًاto speakإِذَاifشَاءَHe wills,,,وَعَلَيْهِand upon thatأَيْضًاalsoبَنَوْاthey constructedنَفْيَthe denial ofالصِّفَاتِthe attributes,لَأَنَّهَاbecause theyأَعْرَاضٌaccidents.
And from this they said: that the Quran is created; and other than it from the speech of Allah, and if Allah forbids that it has ceased to speak whenever He wills; and upon that, they also built the denial of attributes, because they are accidents.
انْظُرْSee:: الْصَّفَدِيَّةُAl-Safadiyyahلِشَيخِof SheikhالإِسْلامِIslamابْنِIbnتَيْمِيَّةَTaimiyyah٢/٣٠-٣٢2/30-32.
See: Al-Safadiyyah of Sheikh Islam Ibn Taimiyyah 2/30-32.
مَاWhatبَيْنَis betweenالْقَوْسَيْنِthe parenthesesذَكَرَهُmentioned itابْنُIbnالْقَيْمَAl-QayyimفِيinحَادِيHaadiالأَرْوَاحِthe soulsالْبَابِthe chapter::٦٧67ص٣٤٣p. 343بِتَصَرُّفٍwith alteration.
What is mentioned between the parentheses was stated by Ibn al-Qayyim in Haadi Al-Arwah, chapter: 67, p. 343 with alteration.