Mukhtasar al-Ma'ani by al-Taftazani, Vol. 1 (مختصر المعاني) — Page 423

Line-by-line translation · المعاني

الإنشاء: لأَنَّهُ لَابُدَّ لَهُ مِنْ مَحَلٍّ يَتَعَلَّقُ بِهِ وَالْإِنْكَارُ إِمَّا لِلتَّوْبِيخِ أَيْ مَا كَانَ يَنْبَغِي أَنْ يَكُونَ ذَلِكَ الْأَمْرُ الَّذِي كَانَ نَحْوَ أَعَصَيْتَ رَبَّكَ فَإِنَّ الْعِصْيَانَ وَاقِعٌ لَكِنَّهُ مُنْكَرٌ بِهِ، وَمَا يُقَالُ: إِنَّهُ لِلتَّقْرِيرِ فَمَعْنَاهُ التَّحْقِيقُ وَالتَّثْبِيتُ أَوْ لَا يَنْبَغِي أَنْ يَكُونَ نَحْوَ أَتَعْصِي رَبَّكَ، أَوْ لِلتَّكْذِيبِ فِي الْمَاضِي أَيْ لَمْ يَكُنْ نَحْوَ ﴿أَفَأَصْفَاكُمْ رَبُّكُم بِالْبَنِينَ﴾ أَيْ لَمْ يَفْعَلْ ذَلِكَ، أَوْ فِي الْمُسْتَقْبَلِ أَيْ لَا يَكُونُ نَحْوَ ﴿أَنُلْزِمُكُمُوهَا﴾ أَيْ أَنُلْزِمُكُمُ تِلْكَ الْهِدَايَةَ أَوِ الْحُجَّةَ بِمَعْنَى أُنْكِرُهُمْ عَلَى قَبُولِهَا وَنَقْسِرُهُمْ عَلَى الْإِسْلَامِ، وَالْقَسْرُ هُوَ الْقَهْرُ مِنْ مَحَلٍّ وَقَدِ انْحَصَرَ ذَلِكَ الْمَحَلُّ فِي زَيْدٍ وَعَمْرٍو عَلَى التَّرْدِيدِ بِاعْتِبَارِ اعْتِقَادِ الْمُخَاطَبِ، وَقَدْ نُفِيَتْ ذَلِكَ الْمَحَلُّ عَنْهُمَا، فَيَلْزَمُ نَفْيُ الْفِعْلِ مِنْ أَصْلِهِ وَبِهَذَا الِاعْتِبَارِ صَارَ إِنْكَارُ الْمُتَعَلِّقِ كِنَايَةً عَنْ إِنْكَارِ أَصْلِ الْفِعْلِ، فَالْهَمْزَةُ اسْتُعْمِلَتْ هُنَا اسْتِعْمَالَ الْكِنَايَاتِ، وَعَلَى هَذَا قَوْلُهُ تَعَالَى: ﴿قُلْ الذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنثَيْنِ﴾، فَإِنَّ الْغَرَضَ إِنْكَارُ أَصْلِ التَّحْرِيمِ لِمَا فِي بُطُونِ الْأَنْعَامِ، وَلَيْسَ فِيمَا فِي بُطُونِ الْأَنْعَامِ مُحَلَّلٌ وَمُحَرَّمٌ كَمَا عَلَيْهِ الْكَفَرَةُ.

Insha' (creative speech): because it must have a locus to which it relates, and denial (inkar) is either for rebuke—meaning, 'that which occurred should not have occurred'—such as 'Did you disobey your Lord?', for the disobedience has occurred but is being denied; and what is said—that it is for confirmation (taqrir)—means verification and establishment, or 'it should not occur' such as 'Do you disobey your Lord?'; or for negation (takdhib) in the past, meaning 'it did not occur,' such as 'Has your Lord then chosen you for sons?' meaning He did not do that; or in the future, meaning 'it will not occur,' such as 'Shall we compel you to it?' meaning, 'Shall we compel you to that guidance or proof?' in the sense of denying them the acceptance of it and forcing them into Islam, and compulsion is coercion from a locus, and that locus has been restricted to Zayd and 'Amr by way of alternation based on the belief of the addressee, and that locus has been negated from both of them, so the negation of the act from its origin follows, and by this consideration, the denial of the object became a metonymy for the denial of the act itself, so the hamza here was used in the manner of metonymies, and upon this is His saying, the Exalted: 'Say, has He forbidden the two males or the two females?', for the purpose is the denial of the origin of prohibition regarding what is in the wombs of the cattle, and there is nothing in the wombs of the cattle that is permitted or forbidden as the disbelievers hold.

وَالْإِنْكَارُ: ظَاهِرُهُ أَنَّ الْإِنْكَارَ لَا يَخْرُجُ عَنْ هَذِهِ الْأَقْسَامِ، فَتَكُونُ الْأَمْثِلَةُ السَّابِقَةُ دَاخِلَةً فِي هَذِهِ الْأَقْسَامِ، كَقَوْلِهِ: ﴿أَغَيْرَ اللَّهِ تَدْعُونَ﴾، فَيَجُوزُ أَنْ يَكُونَ لِلتَّوْبِيخِ أَيْ لَا يَنْبَغِي أَنْ يَكُونَ، وَنَحْوَ قَوْلِهِ: "أَتَقْتُلُنِي إِلَخ" لِلتَّكْذِيبِ فِي الْمُسْتَقْبَلِ أَيْ لَا يَكُونُ هَذَا، وَقَوْلِهِ: "إِمَّا لِلتَّوْبِيخِ أَيِ التَّعْيِيرِ وَالتَّقْرِيعِ عَلَى أَمْرٍ قَدْ وَقَعَ فِي الْمَاضِي، أَوْ عَلَى أَمْرٍ خِيفَ وُقُوعُهُ فِي الْمُسْتَقْبَلِ بِأَنْ كَانَ الْمُخَاطَبُ بِصَدَدِ أَنْ يُوقِعَهُ، فَفِي الْقِسْمِ الْأَوَّلِ يُفَسَّرُ التَّوْبِيخُ بِمَا يَقْتَضِي الْوُقُوعَ أَيْ مَا كَانَ يَنْبَغِي أَنْ يَكُونَ ذَلِكَ الْأَمْرُ الَّذِي كَانَ؛ لِأَنَّ الْعُرْفَ أَنَّكَ إِنَّمَا تَقُولُ: مَا كَانَ يَنْبَغِي لَكَ هَذَا يَا فُلَانُ إِذْ صَدَرَ مِنْهُ وَفِي الْقِسْمِ الثَّانِي يُفَسَّرُ بِمَا لَا يَقْتَضِي الْوُقُوعَ أَيْ لَا يَنْبَغِي أَنْ يَكُونَ هَذَا الْأَمْرُ الَّذِي أَنْتَ أَيُّهَا الْمُخَاطَبُ بِصَدَدِ عَمَلِهِ، فَالْغَرَضُ مِنَ التَّوْبِيخِ النَّدَمُ عَلَى مَاضٍ وَالِارْتِدَاعُ عَنْ مُسْتَقْبَلٍ.

Denial: Its apparent meaning is that denial does not fall outside these categories, so the previous examples are included in these categories, such as His saying: 'Do you call upon other than Allah?', so it is permissible for it to be for rebuke, meaning 'it should not be,' and such as His saying: 'Will you kill me, etc.' for negation in the future, meaning 'this will not happen,' and His saying: 'Either for rebuke, meaning blaming and scolding for a matter that has occurred in the past, or for a matter feared to occur in the future, in that the addressee is about to cause it to happen; so in the first category, rebuke is interpreted as that which necessitates occurrence, meaning 'that which occurred should not have occurred,' because the convention is that you only say: 'This should not have been for you, O so-and-so,' when it has issued from him, and in the second category, it is interpreted as that which does not necessitate occurrence, meaning 'this matter which you, O addressee, are about to do, should not occur,' so the purpose of rebuke is regret for the past and restraint from the future.

مَا كَانَ هَذَا إِذَا كَانَ التَّوْبِيخُ عَلَى أَمْرٍ وَاقِعٍ فِي الْمَاضِي.

This is the case if the rebuke is for a matter that occurred in the past.

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Vocabulary · المفردات (32 verbs · 55 nouns)

• تَعَلَّقَ — to relate
• كَانَ — to be
• اِنْبَغَى — to be appropriate
• إِنْشَاء — composition
• مَحَلّ — place
• إِنْكَار — denial