الترجمة · EN

ترجمة آلية

...of them as such through His statement: {Lord of the worlds}, then the most fitting of His attributes, May His Remembrance be Exalted, to follow that is what His statement {Lord of the worlds, the Most Compassionate, the Most Merciful} did not encompass, given the closeness of connection and proximity between the two verses, since His wisdom is the wisdom unlike any other wisdom, and in repeating His description, May His Remembrance be Exalted, as {Master of the Day of Judgment}, there would be a repetition of what had already passed of His description in His statement {Lord of the worlds}, along with the proximity of the two verses and the overlap of the two attributes. In repeating that, there would be a repetition of different words with identical meanings, offering the listener no needed benefit from what was repeated. That which His attributes, May His Remembrance be Exalted, before His statement: {Master of the Day of Judgment} did not encompass is the meaning contained in His statement: {King of the Day of Judgment}, which is His description as the King.

It is clear then that the most correct of the two recitations, and the interpretation most deserving of the Book, is the recitation of the one who recites it: {King of the Day of Judgment}, in the sense of devoting sovereignty exclusively to Him on the Day of Judgment, rather than the recitation of the one who recites {Master of the Day of Judgment} in the sense that He owns judgment among them and the decisive decree, being unique in it to the exclusion of all His creation.

If someone supposes that His statement {Lord of the worlds} is a report of His ownership of them in this world to the exclusion of the Hereafter, necessitating joining that to the report about Himself that He is the One who owns them in the Hereafter in the same manner as His ownership of them in this world through His statement {Master of the Day of Judgment}—he has been heedless and has supposed wrongly (1).

That is because if it were permissible for a supposer to suppose that the meaning of His statement {Lord of the worlds} is restricted to informing about the Lordship over the world of this life to the exclusion of the world of the Hereafter—despite the absence of evidence that such is its meaning in the apparent text of the Revelation, or in a transmitted report from the Messenger, peace and blessings of God be upon him, or in a proof found in intellect—it would be permissible for another to suppose that it is restricted to the world of the time in which His statement {Lord of the worlds} was revealed, to the exclusion of all that occurs after it in subsequent times among the worlds. For it is correct, based on the explanation we have previously presented, that the world of every time is distinct from the world of the time that follows it.

If a foolish person is ignorant of the truth of that based on what we have previously presented, then in the statement of God, May His Praise be Exalted: {And We certainly gave the Children of Israel the Book, wisdom, and prophethood, and provided them with good things, and favored them over the worlds} [Surah al-Jāthiyah: 16], there is clear indication that the world of every time is distinct from the world of the time before it and the world of the time after it. This is because God, May His Praise be Exalted, favored the nation of our Prophet Muḥammad, peace and blessings of God be upon him, over all previous nations and informed them of that in His statement: {You were the best nation brought forth for mankind...} the verse [Surah Āl ʿImrān: 110]. Thus it is known thereby that the Children of Israel in the era of our Prophet were not—despite their denial of him, peace and blessings of God be upon him—the best of the worlds; rather, the best of the worlds in that era and after it until the establishment of the Hour are the believers in him who follow his methodology, to the exclusion of all other nations that disbelieve and stray from his methodology.

And since the invalidity of the interpretation of an interpreter—were he to interpret His statement {Lord of the worlds} as meaning

الحواشي

  • (1) His statement "aghfala" is an intransitive verb. Its meaning is: he entered into heedlessness and forgetfulness and fell into them, which is authentic classical Arabic, even if not found in dictionaries, and it is like their saying: anjada (he entered Najd), and similar expressions. It suffices as good Arabic that it is the language of al-Shāfiʿī, who used it frequently in al-Risāla and al-Umm. Among that is his statement in al-Risāla (42, no. 136): "And through Imitation, those among them who were heedless became heedless."

أُنتجت هذه الترجمة بمساعدة الذكاء الاصطناعي وهي ضمن عملية مراجعة بشرية مستمرة. وجدت خطأً؟ استخدم خيار الملاحظات في قائمة القارئ. كيف نُترجِم

العربية (المصدر)

إيَّاهم كذلك بقوله: (ربِّ العالمين) ، فأولى الصّفات من صفاته جل ذكره أن يَتْبَع ذلك ما لم يحْوِه قوله (ربِّ العالمين الرَّحمن الرحيم) ، مع قرب ما بين الآيتين من المواصَلة والمجاورة، إذْ كانت حكمتُه الحكمةَ التي لا تشبهها حِكمةٌ، وكان في إعادة وصفه جلّ ذكره بأنه (مالِكِ يوم الدين) ، إعادةُ ما قد مضى من وصفه به في قوله (ربِّ العالمين) ، مع تقارب الآيتين وتجاوز الصفتين. وكان في إعادة ذلك تكرارُ ألفاظ مختلفة بمعان متفقة، لا تفيد سامع ما كُرِّر منه فائدةً به إليها حاجة. والذي لم يحْوِه من صفاته جلّ ذكره ما قبل قوله: (مالك يوم الدين) ، المعنى الذي في قوله: (مَلِك يوم الدين) ، وهو وصْفه بأنه الملِك.فبيِّن إذًا أن أولى القراءتين بالصواب، وأحقّ التأويلين بالكتاب، قراءة من قرأه (مَلِكِ يَوْمِ الدِّينِ) ، بمعنى إخلاص المُلك له يوم الدين، دون قراءة من قرأ (مالك يوم الدين) الذي بمعنى أنه يملك الحكمَ بينهم وفصلَ القضاء، متفرِّدًا به دون سائر خلقه.فإن ظنّ ظانّ أن قوله (رَبّ العَالمين) نبأ عن ملكه إياهم في الدنيا دون الآخرة، يوجبُ وصْلَ ذلك بالنبأ عن نفسه أنه: مَنْ مَلَكهم في الآخرة على نحو مِلْكه إياهم في الدنيا بقوله (مالك يوم الدين) - فَقد أغفلَ وظنَّ خطأ (١) .وذلك أنه لو جاز لِظانّ أنْ يظنّ أن قوله (ربّ العالمين) محصورٌ معناه على الخبر عن ربوبِيَّة عالم الدنيا دُونَ عالم الآخرة، مع عدم الدلالة على أن مَعنى ذلك كذلك في ظاهر التنزيل، أو في خبرٍ عن الرسول ﷺ به منقولٍ، أو بحجّة موجودة في المعقول - لجاز لآخر أن يظنّ أن ذلك محصور على عالم الزمان الذي فيه نزل قوله (رب العالمين) ، دون سائر ما يحدث بعدَه في الأزمنة الحادثة من العالمين. إذْ كان صحيحًا بما قد قدّمنا من البيان، أنّ عالمَ كل زمان غير عالم الزمان الذي بعده.فإن غَبِيَ - عن علم صحة ذلك بما قد قدمنا - ذو غباء، فإنّ في قول الله جل ثناؤه: (وَلَقَدْ آتَيْنَا بَنِي إِسْرَائِيلَ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى الْعَالَمِينَ) [سورة الجاثية: ١٦] دلالةً واضحةً على أنّ عالم كلّ زمان، غيرُ عالم الزمان الذي كان قَبله، وعالم الزمان الذي بعدَه، إذْ كان الله جلّ ثناؤه قد فضّل أمّة نبينا محمد ﷺ على سائر الأمم الخالية، وأخبرهم بذلك في قوله: (كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ) الآية [سورة آل عمران: ١١٠] . فمعلومٌ بذلك أن بَني إسرائيل في عصر نبينا لم يكونوا -مع تكذيبهم به ﷺ أفضلَ العالمين، بل كانَ أفضلَ العالمين في ذلك العصر وبعدَه إلى قيام الساعة، المؤمنون به المتَّبِعون منهاجهُ، دون من سِواهم من الأمم المكذِّبة الضالة عن منهاجه.وإذْ كان بيِّنًا فساد تأويل متأوِّلٍ لو تأوّل قوله (ربّ العالمين) أنه معنيٌّ به

الحواشي

(١) قوله "أغفل"، فعل لازم غير متعد. ومعناه: دخل في الغفلة والنسيان ووقع فيهما، وهي عربية معرقة، وإن لم توجد في المعاجم، وهي كقولهم: أنجد، دخل نجدًا، وأشباهها. وحسبك بها عربية أنها لغة الشافعي، أكثر من استعمالها في الرسالة والأم. من ذلك قوله في الرسالة: ٤٢ رقم: ١٣٦: "وبالتقليد أغفل من أغفل منهم".