Mukhtasar al-Ma'ani by al-Taftazani, Vol. 2 (مختصر المعاني) — Page 237

Line-by-line translation · المعاني

الْفَنُّ الثَّالِثُ، وُجُوهُ تَحْسِينِ الْكَلَامِ، إِلَّا وَقْتَ مَشِيئَةِ اللَّهِ تَعَالَى: ﴿إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ﴾ مِنْ تَخْلِيدِ الْبَعْضِ كَالْكُفَّارِ وَإِخْرَاجِ الْبَعْضِ كَالْفُسَّاقِ ﴿وَأَمَّا الَّذِينَ سُعِدُوا فَفِي الْجَنَّةِ خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ عَطَاءً غَيْرَ مَحْذُودٍ﴾ أَيْ غَيْرَ مَقْطُوعٍ بَلْ مُمْتَدٌّ لَا إِلَى نِهَايَةٍ، وَمَعْنَى الِاسْتِثْنَاءِ فِي الْأَوَّلِ أَنَّ بَعْضَ الْأَشْقِيَاءِ لَا يُخَلَّدُونَ كَالْعُصَاةِ مِنَ الْمُؤْمِنِينَ الَّذِينَ شَقُوا بِالْعِصْيَانِ، وَفِي الثَّانِي أَنَّ بَعْضَ السُّعَدَاءِ لَا يُخَلَّدُونَ فِي الْجَنَّةِ بَلْ يُفَارِقُونَهَا ابْتِدَاءً يَعْنِي أَيَّامَ عَذَابِهِمْ كَالْفُسَّاقِ مِنَ الْمُؤْمِنِينَ الَّذِينَ سَعِدُوا بِالْإِيمَانِ، وَالتَّأْبِيدُ مِنْ مَبْدَأٍ مُعَيَّنٍ كَمَا يَنْتَقِضُ بِاعْتِبَارِ الِانْتِهَاءِ، فَكَذَلِكَ يَنْتَقِضُ بِاعْتِبَارِ الِابْتِدَاءِ، فَقَدْ جَمَعَ الْأَنْفُسَ فِي قَوْلِهِ: لَا تَكَلَّمُ نَفْسٌ ثُمَّ فَرَّقَ بَيْنَهُمْ بِأَنَّ بَعْضَهُمْ شَقِيٌّ وَبَعْضَهُمْ سَعِيدٌ، ثُمَّ قَسَّمَ بِأَنْ أَضَافَ إِلَى الْأَشْقِيَاءِ مَا لَهُمْ مِنْ عَذَابِ النَّارِ، وَإِلَى السُّعَدَاءِ مَا لَهُمْ مِنْ نَعِيمِ الْجَنَّةِ بِقَوْلِهِ: فَأَمَّا الَّذِينَ شَقُوا إِلَى آخِرِهِ، إِلَّا وَقْتَ إِلَخْ يَحْتَمِلُ أَنَّهُ حَمَلَ مَا عَلَى الْمَصْدَرِيَّةِ الظَّرْفِيَّةِ، فَيَكُونُ الْوَقْتُ دَاخِلًا فِي مَعْنَاهَا؛ لِأَنَّهَا نَائِبَةٌ عَنْهُ، وَيَحْتَمِلُ تَقْدِيرَهَا بِمُجَرَّدِ الْمَصْدَرِيَّةِ، فَيَكُونُ الْكَلَامُ عَلَى حَذْفِ الْمُضَافِ، فَالْوَقْتُ مُقَدَّرٌ فِي الْكَلَامِ.

The third art, the aspects of beautifying speech, except for the time of the will of God Almighty: 'Indeed, your Lord is a doer of what He intends,' by making some eternal, like the disbelievers, and removing others, like the sinners: 'And as for those who were prosperous, they will be in Paradise, abiding therein as long as the heavens and the earth endure, except what your Lord wills, a gift without limit,' meaning not cut off, but rather extended without end. The meaning of the exception in the first case is that some of the wretched are not made eternal, like the disobedient among the believers who became wretched through disobedience; and in the second case, that some of the prosperous are not made eternal in Paradise, but rather depart from it initially, meaning during the days of their punishment, like the sinners among the believers who became prosperous through faith. Perpetuity from a specific beginning, just as it is invalidated by considering the end, is likewise invalidated by considering the beginning. He gathered the souls in His saying: 'No soul shall speak,' then He distinguished between them by saying that some of them are wretched and some of them are prosperous. Then He divided by attributing to the wretched what they have of the punishment of the Fire, and to the prosperous what they have of the bliss of Paradise, by His saying: 'As for those who were wretched,' to the end of it. 'Except for the time, etc.' may imply that he interpreted 'ma' (what) as the adverbial infinitive, so the time is included in its meaning because it acts as a substitute for it; and it is possible to interpret it as merely an infinitive, so the speech is based on the omission of the genitive, and the time is implied in the speech.

وَأَمَّا الَّذِينَ سُعِدُوا: أَيْ بِالْإِيمَانِ وَإِنْ شَقُوا بِسَبَبِ الْمَعَاصِي، لَا يُقَالُ فَعَلَى هَذَا كَيْفَ يَكُونُ قَوْلُهُ: فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ تَقْسِيمًا صَحِيحًا مَعَ أَنَّ مِنْ شَرْطِهِ أَنْ تَكُونَ صِفَةُ كُلِّ قِسْمٍ مَنْفِيَّةً عَنْ قَسِيمِهِ؛ لِأَنَّ ذَلِكَ الشَّرْطَ مِنْ حَيْثُ التَّقْسِيمُ لِلِانْفِصَالِ الْحَقِيقِيِّ أَوْ مَانِعِ الْجَمْعِ، وَهُنَا الْمُرَادُ أَنَّ أَهْلَ الْمَوْقِفِ لَا يَخْرُجُونَ عَنِ الْقِسْمَيْنِ وَإِنَّ حَالَهُمْ لَا يَخْلُو عَنِ السَّعَادَةِ وَالشَّقَاوَةِ، وَذَلِكَ لَا يَمْنَعُ اجْتِمَاعَهُمَا فِي شَخْصٍ بِاعْتِبَارَيْنِ فَتَكُونُ أَمَّا فِي قَوْلِهِ تَعَالَى: وَأَمَّا الَّذِينَ سُعِدُوا لِمَنْعِ الْخُلُودِ فَيَجُوزُ الْجَمْعُ.

'And as for those who were prosperous': meaning by faith, even if they were wretched due to sins. It should not be said: 'Based on this, how can His saying: 'Among them are the wretched and the prosperous' be a correct division, given that one of its conditions is that the attribute of each part must be negated from its counterpart?' Because that condition applies to division in terms of true disjunction or mutual exclusivity, whereas here the intent is that the people of the gathering do not fall outside these two categories, and that their state is never devoid of prosperity or wretchedness; and that does not prevent them from being combined in one person from two perspectives, so 'amma' (as for) in His saying: 'And as for those who were prosperous' is for the prevention of eternity, so combination is permissible.

وَمَعْنَى الِاسْتِثْنَاءِ جَوَابٌ عَمَّا يُقَالُ: مَا مَعْنَى الِاسْتِثْنَاءِ فِي قَوْلِهِ: إِلَّا مَا شَاءَ رَبُّكَ مَعَ أَنَّ أَهْلَ الْجَنَّةِ لَا يَخْرُجُونَ مِنْهَا أَصْلًا، وَكَذَا أَهْلُ النَّارِ لَا يَخْرُجُونَ مِنْهَا، وَالِاسْتِثْنَاءُ يُفِيدُ خُرُوجَهُمْ، وَحَاصِلُ الْجَوَابِ: أَنَّهُ اسْتَثْنَى الْفُسَّاقَ مِنَ الْمُخَلَّدِينَ فِي النَّارِ بِاعْتِبَارِ الِانْتِهَاءِ، وَمِنَ الْمُخَلَّدِينَ فِي الْجَنَّةِ بِاعْتِبَارِ الِابْتِدَاءِ؛ لِأَنَّهُمْ لَمْ يَدْخُلُوهَا مَعَ السَّابِقِينَ، فَالْخُلُودُ فِي حَقِّهِمْ نَاقِصٌ بِاعْتِبَارِ الْمَبْدَأِ، فَظَهَرَ أَنَّ مَا صَدَقَ عَلَيْهِ الِاسْتِثْنَاءُ فِي الِاسْتِثْنَاءَيْنِ وَاحِدٌ وَهُمُ الْفُسَّاقُ.

The meaning of the exception is an answer to what is said: 'What is the meaning of the exception in His saying: 'Except what your Lord wills,' even though the people of Paradise do not leave it at all, and likewise the people of the Fire do not leave it, and the exception implies their departure?' The gist of the answer is that He excepted the sinners from those who are eternal in the Fire in terms of the end, and from those who are eternal in Paradise in terms of the beginning, because they did not enter it with the forerunners; thus, eternity in their case is deficient in terms of the beginning, so it became clear that what the exception applies to in both exceptions is one and the same, and they are the sinners.

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Vocabulary · المفردات (23 verbs · 88 nouns)

• أَرَادَ — to want
• دَامَ — to last
• شَاءَ — to will
• فَنّ — art
• وَجْه — aspect
• تَحْسِين — improvement