Al-Qawl al-Mufid ala Kitab al-Tawhid — Volume 3 (القول المفيد على كتاب التوحيد) — Page 20

Arabic text · النص

Line-by-line translation · المعاني

وَقَوْلُهُ: وَإِلَيْهِ الْحُكْمُ الْخَبَرُ فِيهِ جَارٌ وَمَجْرُورٌ مُقَدَّمٌ، وَتَقْدِيمُ الْخَبَرِ يُفِيدُ الْحَصْرَ وَعَلَى هَذَا يَكُونُ الْحُكْمُ خَاصًّا بِاللَّهِ سُبْحَانَهُ.

And his saying: 'And to Him is the judgment', the predicate in it is a fronted preposition and noun, and fronting the predicate implies restriction, and upon this, the judgment is specific to Allah, glory be to Him.

وَحُكْمُ اللَّهِ يَنْقَسِمُ إِلَى قِسْمَيْنِ:

And the judgment of Allah is divided into two parts:

الْأَوَّلُ: كَوْنِيٌّ، وَهَذَا لَا رَادَّ لَهُ فَلَا يَسْتَطِيعُ أَحَدٌ أَنْ يَرُدَّهُ، وَمِنْهُ قَوْلُهُ تَعَالَى: {فَلَنْ أَبْرَحَ الْأَرْضَ حَتَّى يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ اللَّهُ لِي وَهُوَ خَيْرُ الْحَاكِمِينَ}.

The first: existential, and this has no repeller, so no one can repel it, and from it is His saying, the Exalted: 'So I will never leave the land until my father permits me or Allah decides for me, and He is the best of judges.'

الثَّانِي: شَرْعِيٌّ، وَيَنْقَسِمُ النَّاسُ فِيهِ إِلَى قِسْمَيْنِ مُؤْمِنٌ وَكَافِرٌ، فَمَنْ رَضِيَهُ وَحَكَمَ بِهِ فَهُوَ مُؤْمِنٌ وَمَنْ لَمْ يَرْضَ بِهِ وَلَمْ يَحْكُم بِهِ فَهُوَ كَافِرٌ وَمِنْهُ قَوْلُهُ تَعَالَى: {وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ}.

The second: legal, and people are divided in it into two parts: believer and disbeliever, so whoever is satisfied with it and judges by it is a believer, and whoever is not satisfied with it and does not judge by it is a disbeliever, and from it is His saying, the Exalted: 'And in whatever you differ, the decision thereof is with Allah.'

وَأَمَّا قَوْلُهُ: {أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ} وَقَوْلُهُ تَعَالَى: {وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ} فَهُوَ يَشْمَلُ الْكَوْنِيَّ وَالشَّرْعِيَّ، وَإِنْ كَانَ ظَاهِرُ الْآيَةِ الثَّانِيَةِ أَنَّ الْمُرَادَ الْحُكْمُ الشَّرْعِيُّ؛ لِأَنَّهُ فِي سِيَاقِ الْحُكْمِ الشَّرْعِيِّ، وَالشَّرْعِيُّ يَكُونُ تَابِعًا لِلْمَحَبَّةِ وَالرِّضَا وَالْكَرَاهَةِ وَالسَّخَطِ وَالْكَوْنِيُّ عَامٌ فِي كُلِّ شَيْءٍ.

As for His saying: 'Is not Allah the best of judges?' and His saying, the Exalted: 'And who is better than Allah in judgment for a people who are certain [in faith]?', it includes both the existential and the legal, even if the apparent meaning of the second verse is that the intended meaning is the legal judgment; because it is in the context of legal judgment, and the legal is subject to love, satisfaction, hatred, and displeasure, while the existential is general in everything.

وَفِي الْحَدِيثِ دَلِيلٌ عَلَى أَنَّ مِنْ أَسْمَائِهِ تَعَالَى: [الْحَكَمُ].

And in the hadith is evidence that among His names, the Exalted, is: [The Judge].

وَأَمَّا بِالنِّسْبَةِ لِلْعَدْلِ فَقَدْ وَرَدَ عَنْ بَعْضِ الصَّحَابَةِ أَنَّهُ قَالَ: «إِنَّ اللَّهَ حَكَمٌ عَدْلٌ وَلَا أَعْرِفُ فِيهِ حَدِيثًا مَرْفُوعًا»، وَلَكِنْ قَوْلُهُ تَعَالَى: {وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ}.

As for justice, it has been reported from some of the companions that he said: 'Indeed Allah is a Judge, Just, and I do not know of any elevated hadith regarding it', but His saying, the Exalted: 'And who is better than Allah in judgment for a people who are certain [in faith].'

فِي حَدِيثِ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ مَرْفُوعًا فِي سَرْدِ الْأَسْمَاءِ: «إِنَّ لِلَّهِ تِسْعَةً وَتِسْعِينَ اسْمًا مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْحَكَمُ الْعَدْلُ» الْحَدِيثُ.

In the hadith of Abu Hurairah, may Allah be pleased with him, elevated in the listing of the names: 'Indeed Allah has ninety-nine names, whoever counts them enters Paradise, He is Allah, there is no god but He, the Judge, the Just', the hadith.

وَقَدْ سَبَقَ تَخْرِيجُهُ، وَبَيَانُ ضَعْفِهِ.

And its documentation and the clarification of its weakness have already preceded.

Vocabulary · المفردات (15 verbs · 49 nouns)

• أَفَادَ — to indicate
• كَانَ — to be
• اِنْقَسَمَ — to be divided
• اِسْتَطَاعَ — to be able
• رَدَّ — to repel
• بَرِحَ — to leave
• أَذِنَ — to permit
• حَكَمَ — to judge
• رَضِيَ — to be satisfied
• اِخْتَلَفَ — to differ
• شَمِلَ — to include
• عَرَفَ — to know
• أَحْصَى — to count
• دَخَلَ — to enter
• سَبَقَ — to precede
• قَوْلٌ — saying
• حُكْمٌ — judgment
• خَبَرٌ — predicate
• جَارٌ — preposition
• مَجْرُورٌ — genitive
• مُقَدَّمٌ — fronted
• تَقْدِيمٌ — fronting
• حَصْرٌ — restriction
• خَاصٌّ — specific
• قِسْمٌ — part
• أَوَّلٌ — first
• كَوْنِيٌّ — existential
• رَادٌّ — repeller
• أَحَدٌ — one
• أَرْضٌ — earth
• حَاكِمٌ — judge
• ثَانِيٌ — second
• شَرْعِيٌّ — legal
• نَاسٌ — people
• مُؤْمِنٌ — believer
• كَافِرٌ — disbeliever
• شَيْءٌ — thing
• أَحْسَنُ — best
• قَوْمٌ — people
• ظَاهِرٌ — apparent
• آيَةٌ — verse
• مُرَادٌ — intended meaning
• سِيَاقٌ — context
• تَابِعٌ — follower
• مَحَبَّةٌ — love
• رِضًا — satisfaction
• كَرَاهَةٌ — hatred
• سَخَطٌ — displeasure
• عَامٌّ — general
• حَدِيثٌ — hadith
• دَلِيلٌ — evidence
• اسْمٌ — name
• نِسْبَةٌ — relation
• عَدْلٌ — justice
• بَعْضٌ — some
• صَحَابِيٌّ — companion
• مَرْفُوعٌ — elevated
• سَرْدٌ — listing
• تِسْعَةٌ — nine
• تِسْعُونَ — ninety
• جَنَّةٌ — paradise
• تَخْرِيجٌ — documentation
• بَيَانٌ — clarification
• ضَعْفٌ — weakness