Sharh al-Arba'in al-Nawawiyya by Ibn Uthaymeen (شرح الأربعين النووية) — Page 14

Arabic text · النص

Line-by-line translation · المعاني

الْحَالُ.

The state.

شَرْحُ الْأَرْبَعِينَ النَّوَوِيَّةِ.

Explanation of the Forty Nawawi Hadiths.

فَالْأَعْمَالُ الْقَلْبِيَّةُ: مَا فِي الْقَلْبِ مِنَ الْأَعْمَالِ: كَالتَّوَكُّلِ عَلَى اللَّهِ، وَالْإِنَابَةِ إِلَيْهِ، وَالْخَشْيَةِ مِنْهُ وَمَا أَشْبَهَ ذَلِكَ.

As for heart-based deeds, they are the deeds that reside in the heart, such as reliance upon Allah, turning to Him in repentance, fearing Him, and the like.

وَالْأَعْمَالُ النُّطْقِيَّةُ: مَا يَنْطِقُ بِهِ اللِّسَانُ، وَمَا أَكْثَرَ أَقْوَالَ اللِّسَانِ، وَلَا أَعْلَمُ شَيْئًا مِنَ الْجَوَارِحِ أَكْثَرَ عَمَلًا مِنَ اللِّسَانِ، اللَّهُمَّ إِلَّا أَنْ تَكُونَ الْعَيْنُ أَوِ الْأُذُنُ.

As for verbal deeds, they are what the tongue utters, and how numerous the utterances of the tongue are; I do not know of any bodily organ that performs more deeds than the tongue, unless it be the eye or the ear.

وَالْأَعْمَالُ الْجَوَارِحِيَّةُ: أَعْمَالُ الْيَدَيْنِ وَالرِّجْلَيْنِ وَمَا أَشْبَهَ ذَلِكَ.

As for physical deeds, they are the deeds of the hands, the feet, and the like.

الْأَعْمَالُ بِالنِّيَّاتِ.

Deeds are by intentions.

النِّيَّاتُ: جَمْعُ نِيَّةٍ وَهِيَ: الْقَصْدُ.

Intentions (niyyat) is the plural of intention (niyyah), and it is: the aim.

وَشَرْعًا: الْعَزْمُ عَلَى فِعْلِ الْعِبَادَةِ تَقَرُّبًا إِلَى اللَّهِ تَعَالَى وَمَحَلُّهَا الْقَلْبُ فَهِيَ عَمَلٌ قَلْبِيٌّ وَلَا تَعَلُّقَ لِلْجَوَارِحِ بِهَا.

In Islamic law, it is the resolve to perform an act of worship to draw closer to Allah the Exalted, and its place is the heart; thus, it is a heart-based deed, and the bodily organs have no connection to it.

وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى.

And indeed, for every person is what he intended.

أَيْ لِكُلِّ إِنْسَانٍ مَا نَوَاهُ.

Meaning: for every human being is what he intended.

وَهُنَا مَسْأَلَةٌ: هَلْ هَاتَانِ الْجُمْلَتَانِ بِمَعْنًى وَاحِدٍ، أَوْ مُخْتَلِفَتَانِ؟

Here is a question: do these two sentences have the same meaning, or are they different?

الْجَوَابُ: يَجِبُ أَنْ نَعْلَمَ أَنَّ الْأَصْلَ فِي الْكَلَامِ التَّأْسِيسُ دُونَ التَّوْكِيدِ، وَمَعْنَى التَّأْسِيسِ: أَنَّ الثَّانِيَةَ لَهَا مَعْنًى مُسْتَقِلٌّ، وَمَعْنَى التَّوْكِيدِ: أَنَّ الثَّانِيَةَ بِمَعْنَى الْأُولَى.

The answer: We must know that the fundamental principle in speech is to establish new meaning (ta'sis) rather than to emphasize (tawkid), and the meaning of establishing new meaning is that the second sentence has an independent meaning, while the meaning of emphasis is that the second sentence has the same meaning as the first.

وَلِلْعُلَمَاءِ رَحِمَهُمُ اللَّهُ فِي هَذِهِ الْمَسْأَلَةِ رَأْيَانِ، أَوَّلُهُمَا: أَنَّ الْجُمْلَتَيْنِ بِمَعْنًى وَاحِدٍ، فَقَدْ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَأَكَّدَ ذَلِكَ بِقَوْلِهِ: وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى.

The scholars, may Allah have mercy on them, have two opinions on this issue; the first of them is that the two sentences have the same meaning, for the Prophet, peace and blessings of Allah be upon him, said, 'Deeds are by intentions,' and he emphasized that by saying, 'And indeed, for every person is what he intended.'

وَالرَّأْيُ الثَّانِي: أَنَّ الثَّانِيَةَ غَيْرُ الْأُولَى، فَالْكَلَامُ مِنْ بَابِ التَّأْسِيسِ لَا مِنْ بَابِ التَّوْكِيدِ.

The second opinion is that the second sentence is different from the first, so the speech is a matter of establishing new meaning, not a matter of emphasis.

وَالْقَاعِدَةُ: أَنَّهُ إِذَا دَارَ الْأَمْرُ بَيْنَ كَوْنِ الْكَلَامِ تَأْسِيسًا أَوْ تَوْكِيدًا فَإِنَّنَا نَجْعَلُهُ تَأْسِيسًا، وَأَنْ نَجْعَلَ الثَّانِيَ غَيْرَ الْأَوَّلِ، لِأَنَّكَ لَوْ جَعَلْتَ الثَّانِيَ هُوَ الْأَوَّلَ صَارَ فِي ذَلِكَ تَكْرَارٌ يَحْتَاجُ إِلَى أَنْ نَعْرِفَ السَّبَبَ.

The rule is: if a matter revolves between speech being an establishment of new meaning or an emphasis, we treat it as an establishment of new meaning, and we treat the second as different from the first, because if you were to make the second the same as the first, it would result in repetition that would require us to know the reason.

Vocabulary · المفردات (14 verbs · 43 nouns)

• أَشْبَهَ — to resemble
• نَطَقَ — to speak
• عَلِمَ — to know
• كَانَ — to be
• نَوَى — to intend
• وَجَبَ — to be necessary
• رَحِمَ — to have mercy
• قَالَ — to say
• أَكَّدَ — to confirm
• دَارَ — to revolve
• جَعَلَ — to make
• صَارَ — to become
• اِحْتَاجَ — to need
• عَرَفَ — to know
• حَالٌ — state
• شَرْحٌ — explanation
• أَرْبَعُونَ — forty
• عَمَلٌ — deed
• قَلْبٌ — heart
• تَوَكُّلٌ — reliance
• إِنَابَةٌ — turning
• خَشْيَةٌ — fear
• لِسَانٌ — tongue
• قَوْلٌ — saying
• شَيْءٌ — thing
• جَارِحَةٌ — limb
• عَيْنٌ — eye
• أُذُنٌ — ear
• يَدٌ — hand
• رِجْلٌ — leg
• نِيَّةٌ — intention
• جَمْعٌ — collection
• قَصْدٌ — aim
• شَرْعٌ — law
• عَزْمٌ — determination
• فِعْلٌ — action
• عِبَادَةٌ — worship
• تَقَرُّبٌ — drawing near
• مَحَلٌّ — place
• تَعَلُّقٌ — attachment
• امْرُؤٌ — man
• إِنْسَانٌ — human
• مَسْأَلَةٌ — issue
• جُمْلَةٌ — sentence
• مَعْنًى — meaning
• جَوَابٌ — answer
• أَصْلٌ — origin
• كَلَامٌ — speech
• تَأْسِيسٌ — foundation
• تَوْكِيدٌ — emphasis
• عَالِمٌ — scholar
• رَأْيٌ — opinion
• نَبِيٌّ — prophet
• قَاعِدَةٌ — rule
• أَمْرٌ — matter
• تَكْرَارٌ — repetition
• سَبَبٌ — reason