Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (3/152)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

If it is pronounced nabīʾ (prophet), with a hamzah, it is on the pattern faʿīl, derived from nabaʾ (news). Here faʿīl carries both an active and a passive sense, for he is one who conveys news and one who is informed.

But if it is pronounced nabiyy (prophet), with a doubled ya and without a hamzah, then either its original form contained a hamzah, which was omitted for ease of pronunciation, or it is derived from nabwah (elevation), meaning loftiness. He was called this because of the loftiness of his rank, peace and blessings be upon him.

If it is asked: Could we not say that nabiyy, with a ya, derives from both meanings: from nabwah, meaning elevation, and from nabaʾ, meaning news?

The answer is: Yes, that is possible, because the principle is that when a word admits of two meanings that are not mutually contradictory, and there is no reason to prefer one over the other, it is understood as encompassing them both. There is no doubt that the Messenger’s rank, peace and blessings be upon him, is the loftiest of ranks, and that he both receives and conveys news.

“And Allah’s mercy and His blessings.”

His words, “and Allah’s mercy”: “mercy” is coordinated with “peace be upon you,” meaning, “and Allah’s mercy be upon you.” Thus, it may be understood as the coordination of one clause with another, with the predicate omitted. It may also be understood as the coordination of one noun with another, in which case there is no need to supply an omitted predicate.

When mercy is coupled with forgiveness or peace, it has one meaning; when it is mentioned on its own, it has another. When coupled with forgiveness or peace, it refers to that by which what is sought is attained, whereas forgiveness and peace refer to that by which what is feared is removed. When mentioned on its own, it encompasses both matters. Thus, after supplicating for the Messenger, peace and blessings be upon him, to be granted peace, you supplicate for him to be granted mercy: so that what is feared may be removed from him and what is sought may be attained for him.

If someone asks: Why did he begin with peace before mercy?

The answer is that removal comes before adornment.

أمّا إذا قيل: النبيءُ بالهمزة، فهو فعيل مِن النبأ بمعنى الخَبَر، لكنه فعيل، بمعنى فاعل ومفعول؛ لأنه منبئ ومنبأ. وأما إذا قيل: النَّبيُّ بتشديد الياء بلا همز، فإما أن تكون أصلها مهموزاً وحُذفت الهمزة تخفيفاً، وإمَّا أن تكون من «النَّبْوَة» وهي الارتفاع وسُمِّيَ بذلك لارتفاع رُتبته ﷺ. فإن قيل: ألا يمكن أن نقول بأنها النَّبي بالياء من الأمرين جميعاً من النَّبْوَة وهو الارتفاع، ومن النبأ وهو الخبر؟ فالجواب: يمكن، لأن القاعدة: أن اللفظ إذا احتمل معنيين لا يتنافيان ولا مُرَجِّح لأحدهما على الآخر؛ حُمل عليهما جميعاً. ولا شَكَّ أن الرسولَ ﷺ مقامُه أرفع المقامات وأنه منبأ ومنبئ. وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، ........... قوله: «ورحمة الله» «رحمة» معطوفة على «السَّلام عليك» يعني: ورحمة الله عليك، فيكون عطف جملة على جملة والخبر محذوف، ويجوز أن يكون مِن باب عطف المفرد على المفرد، فلا يحتاج إلى تقدير الخبر. والرحمة إذا قُرنت بالمغفرة أو بالسَّلامِ صار لها معنى، وإن أُفردت صار لها معنى آخر، فإذا قُرنت بالمغفرة، أو بالسلام صار المراد بها: ما يحصُل به المطلوب، والمغفرة والسلام: ما يزول به المرهوب، وإن أُفردت شملت الأمرين جميعاً، فأنت بعد أن دعوت لرسول الله ﷺ بالسَّلام دعوت له بالرَّحمة؛ ليزول عنه المرهوب ويحصُل له المطلوبُ. فإن قال قائل: لماذا بدأ بالسَّلام قبل الرحمة؟ فالجواب: أنَّ التَّخلية قبل التحلية.