Yazma cildi 27 · Sayfa 280

الله بذٰلك كله لنعرف مكايده^[120].

(تفسير الظلم بالشرك)

فهو يقول للإنسان بما يزين له: ﴿أكفر﴾؛ فإذا كفر يقول له: ﴿إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخافُ الله رَبَّ الْعالَمِينَ﴾. ﴿فَكانَ عاقِبَتَهُما أَنَّهُما في النَّارِ خالِدَيْنِ فِيها﴾؛ لأن الكفر هنا هو الشرك، وهو الظلم العظيم؛ ولذٰلك قال: ﴿وذٰلك جَزاءُ الظَّالِمِينَ﴾ [الحشر: ١٦، ١٧]؛ يريد المشركين؛ فإنهم الذين لبسوا إيمانهم بظلم، وفسره رسول الله ص بما قاله لقمان لابنه: ﴿يا بُنَيَّ لا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ [لقمان: ١٣].

فعلمنا بهٰذا التفسير أن الله أراد بالإيمان هنا في قوله: ﴿ولَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ﴾ [الأنعام: ٨٢]، أنه الإيمان بتوحيد الله؛ لأن الشرك لا يقابله إلا التوحيد، فعلم النبي ص ما لم تعلمه الصحابة.

(التأويل والإعلام الإلهي)

ولهٰذا ترك التأويل من تركه من العلماء ولم يقل به، واعتمد على الظاهر وترك ذٰلك لله، إذ قال: ﴿وما يَعْلَمُ تَأْوِيلَهُ إِلَّا الله﴾ [آل عمران: ٧]؛ فمن أعلمه الله بما أراده في قوله، علمه بإعلام الله لا بنظره.

ومن رحمة الله بخلقه أنه غفر للمتأولين من أهل ذٰلك اللسان العلماء به إذا أخطؤوا في تأويلهم فيما تلفظ به رسولهم، إما فيما ترجمه عن الله، وإما فيما شرع له أن يشرعه قولا وفعلا.

(إنصاف المنزل وإعطاء الحقوق)

وليس في المنازل الإلهية كلها على كثرتها — ما ذكرنا منها في هٰذا الكتاب وما لم نذكر — من يعطي الإنصاف^[121] ويؤدي

all this so that we may know his plots.^[120]

(Explaining Wrongdoing as Association)

Through what he makes attractive to the human being, he tells him, “Disbelieve.” When he disbelieves, he tells him, “I am quit of you. I fear God, Lord of the worlds.” “The outcome for both was that they were in the Fire, abiding therein,” for unbelief here means association, which is immense wrongdoing. Hence He said, “That is the recompense of the wrongdoers” [al-Ḥashr 59:16, 17], intending the associators. They are the ones who clothed their faith in wrongdoing. The Messenger of God, God's blessings and peace be upon him, explained it through what Luqmān said to his son: “My son, do not associate anything with God. Association is indeed immense wrongdoing” [Luqmān 31:13].

Through this explanation we know that by faith here, in His saying, “They did not clothe their faith in wrongdoing” [al-Anʿām 6:82], God intended faith in God's oneness, for only oneness stands opposite association. The Prophet, God's blessings and peace be upon him, thus knew what the Companions did not know.

(Interpretation and Divine Communication)

Hence those scholars who abandoned interpretation abandoned it and did not affirm it. They relied upon the outward and left that to God, for He said, “None knows its interpretation except God” [Āl ʿImrān 3:7]. Whomever God informs of what He intended in His saying knows it through God's informing, rather than his own consideration.

Among God's mercies toward His creation is His forgiving the interpreters who belong to that language and know it, when they err in interpreting what their messenger uttered, whether in what he translated from God or in what was prescribed for him to prescribe through speech and action.

(The Abode's Fairness and Rendering Rights)

Among all the divine Abodes in their multitude—those we have mentioned in this book and those we have not—none grants fairness^[121] and renders