اِعْتِقَادٌBeliefاِفْتِعَالٌFabrication
Belief: fabrication.
مِنْfromالْعَقْدِthe contractوَandهُوَit isالرَّبْطُthe linkingوَالشَّدُّand tightening,,هَذَاthisمِنْfromحَيْثُwhereالتَّصْرِيفِthe declensionاللُّغَوِيِّlinguistic,,وَأَمَّاand as forفِيinالِاصْطِلَاحِthe terminologyعِندَهُمْamong them;;فَهُوَit isحُكْمٌthe judgmentالذِّهْنِthe mindالْجَازِمِthe decisive;;يُقَالُit is said::اِعْتَقَدْتُI believedكَذَلِكَthus;;يَعْنِيit means::جَزَمْتُI assertedبِهِitفِيinقَلْبِيmy heart;;فَهُوَit isحُكْمٌthe judgmentالذِّهْنِthe mindالْجَازِمِthe decisive;;فَإِنْifطَابَقَmatchesالْوَاقِعَthe reality;;فَthenصَحِيحٌcorrect,,وَإِنْand ifخالَفَتْit contradictsالْوَاقِعَthe reality;;فَthenفَاسِدٌinvalid;;فَاعْتِقَادُنَاso our beliefأَنْthatاللَّهَAllahإِلَٰهٌis a godواحِدٌoneصَحِيحٌtrue,,وَاعْتِقَادُand the beliefالنَّصَارَىٰof the ChristiansأَنْthatاللَّهَAllahثَالِثٌthe thirdثَلاثَةٌthreeبَاطِلٌfalse؛;لِأَنَّهُbecause it isمُخَالِفٌcontradictoryلِلْوَاقِعِto reality,,وَوَجْهٌand the reasonاِرْتِبَاطِهِof its relationبِالْمَعْنَىto the meaningاللُّغَوِيِّlinguisticظَاهِرٌis apparent;;لِأَنَّbecauseهَذَاthisالَّذِيwhichحُكِمَjudgedفِيinقَلْبِهِhis heartعَلَىaboutشَيْءٍsomethingمَاthatكَأَنَّهُas if heعَقَدَهُcontracted itعَلَيْهِon itوَشَدَّهُand tightened itعَلَيْهِon itبِحَيْثِso thatلَاnotيَتَفَلَّتُslips awayمِنْهُfrom it
From the contract, it is the linking and tightening, this from the perspective of linguistic declension, and as for the terminology among them; it is the decisive judgment of the mind; it is said: I believed thus; it means: I asserted it in my heart; it is the decisive judgment of the mind; if it matches the reality; then it is correct, and if it contradicts the reality; then it is invalid; so our belief that Allah is one true God, and the belief of the Christians that Allah is the third of three is false; because it contradicts reality, and the reason of its relation to the linguistic meaning is apparent; because this which judged in his heart about something is as if he has contracted it and tightened it so that it does not slip away from it.
وَand«الْمَفْرُقَةُ»"the sect"بِكَسْرٍwith a kasraالْفَاءِthe letter f;;بِمَعْنَىmeaning::الطَّائِفَةُthe group,,قَالَsaidاللَّهُAllahتَعَالَىMost High::فَلَوْلَاso why notنَفَرَa party went outمِنْfromكُلِّeveryفِرْقَةٍsectمِّنْهُمْfrom themطَائِفَةٌa group]][التَّوْبَةِ:[At-Tawbah:١٢٢]122],,وَأَمَّاand as forالْفُرْقَةُthe sectبِالضَّمِّwith a dhamma؛;فَهِيَthen it isمَأْخُوذَةٌtakenمِنْfromالِافْتِرَاقِthe divergence
And "the sect" is with a kasra; meaning: the group. Allah, Most High, said: "So why not a party from every sect among them go out?" [At-Tawbah: 122], and as for "the sect" with a dhamma; then it is taken from the divergence.
وَوَجْهٌand the reasonذَٰلِكَthatأَنْthatالنَّبِيَّthe Prophetﷺ, peace be upon him,قَالَsaid::وَسَتَفْتَرِقُand this nation will divideهَذِهِthisالْأُمَّةُthe nationعَلَىintoثَلاَثٍthreeوَسَبْعِينَand seventyفِرْقَةًsects,,كُلُّهَاall of themفِيinالنَّارِthe fireإِلَّاexceptوَاحِدَةٌone
And the reason for that is that the Prophet, peace be upon him, said: "And this nation will divide into three and seventy sects; all of them in the fire except one."
قَالُواthey said::مَنwhoهِيَis itيَاOرَسُولَmessengerاللَّهِ؟of Allah?::قَالَsaid::مَنwhoكَانَwasعَلَىonمَثَلٍsimilar toمَاwhatأَنَاIعَلَيْهَاon itوَأَصْحَابِيand my companions»"
They said: "Who is it, O Messenger of Allah?" He said: "Whoever was on similar to what I am upon and my companions."
هَذَاthisالْحَدِيثُthe hadithيُبَيِّنُexplainsلَنَاto usمَعْنَىthe meaning(النَّاجِيَةُ)(the saved)؛;فَمَنso whoeverكَانَwasعَلَىonمَثَلٍsimilar toمَاwhat(النَّاجِيَةُ)(the saved)؛;فَمَنthen whoeverكَانَwasعَلَىonمَثَلٍsimilar toمَاwhat(١)(1)
This hadith explains to us the meaning of (the saved); so whoever was on similar to what (the saved) is; so whoever was on similar to what (1)
رَوَاهُIt was narratedالتِّرْمِذِيُّby Al-Tirmidhi(٢٦٤١)(2641)وَالْلالَّكَائِيُّand Al-Lalakaiفِيinشَرْحِthe explanationالسُّنَّةِof the Sunnah(١٤٧)(147),,وَالْحَاكِمُand Al-Hakim(١٢٩/١)(129/1)وَالْأَجُورِيُّand Al-Ajuri(١٥(15وand١٦،16,مِنْfromحَدِيثِthe narrationعَبْدِ اللَّهِof AbdullahبِنْbinعَمْرٍAmrرَضِيَ اللّهُ عَنْهُمَاmay Allah be pleased with them,,بِإِسْنَادٍwith a chainفِيهِin itعَبْدُ الرَّحْمَانِAbdur RahmanبِنْbinزِيَادٍZiadبِنْbinأَنْعَمَAnamالإفْرِيقِيُّthe Africanوَهُوَand heضَعِيفٌweakلِسُوءِdue to poorحِفْظِهِhis preservation،,وَلَكِنَّbutلِلْحَدِيثِfor the narrationشَاهِدٌthere is a witnessعَنْfromأَنَسٍAnasرَضِيَ اللَّهُ عَنْهُmay Allah be pleased with himأَخْرَجَهُwho reported itالطَّبَرَانِيُّAl-Tabaraniفِيin«الصَّغِيرِ»"the Small"(٧٢٤)(724),,وَالْعَقِيلِيُّand Al-Aqiliفِيin«الضُّعَفَاءَ»"the weak"(٢٦٢/٢)(262/2),,وَبِهِand by itيَرْتَقِيascendsإِلَىtoدَرَجَةِdegreeالْحَسَنِof goodness
This narration was narrated by Al-Tirmidhi (2641) and Al-Lalakai in the explanation of the Sunnah (147), and Al-Hakim (129/1) and Al-Ajuri (15 and 16), from the narration of Abdullah bin Amr, may Allah be pleased with them, with a chain in which Abdur Rahman bin Ziad bin Anam the African is weak due to poor preservation, but there is a witness for the narration from Anas, may Allah be pleased with him, who reported it from Al-Tabarani in "the Small" (724), and Al-Aqili in "the Weak" (262/2), and by it, it ascends to the degree of goodness.