(إِلَهٌ)(God)وَقَوْلُهُAnd His saying{وَيُؤْمِنْ{And he believesبِاللَّهِ}in Allah}هُوَit isمَعْنَىthe meaningالرُّكْنِof the pillarالثَّانِيthe second(إِلَّا(exceptاللَّهَ).Allah).
(God) And His saying: {And he believes in Allah} is the meaning of the second pillar (except Allah).
وَكَذَلِكَAnd similarlyقَوْلُهُHis sayingعَنِaboutإِبْرَاهِيمَAbrahamعَلَيْهِpeace be upon himالسَّلَامُ:upon him:{وَإِذْ{And whenقَالَsaidإِبْرَاهِيمُAbrahamلِأَبِيهِto his fatherوَقَوْمِهِand his peopleإِنَّنِيindeed Iبَرَاءٌam innocentمِمَّاfrom whatتَعْبُدُونَyou worship(٢٦)(26)إِلَّاexceptالَّذِيthe One whoفَطَرَنِيcreated meفَإِنَّهُthen indeed Heسَيَهْدِينِ}will guide me}[الزُّخْرُفِ:[Az-Zukhruf:٢٧،٢٦]26-27]
And similarly His saying about Abraham, peace be upon him: {And when Abraham said to his father and his people, "Indeed I am innocent from what you worship (26) Except the One who created me, then indeed He will guide me"} [Az-Zukhruf: 26-27].
فَقَوْلُهُ:So His saying:{إِنَّنِي{Indeed Iبَرَاءٌ}am innocent}هُوَisمَعْنَىthe meaningالنَّفْيِof negationفِيinالرُّكْنِthe pillarالْأَوَّلِ.the first.
So His saying: {Indeed I am innocent} is the meaning of negation in the first pillar.
وَقَوْلُهُ:And His saying:{إِلَّا{Exceptالَّذِيthe One whoفَطَرَنِي}created me}هُوَisمَعْنَىthe meaningالْإِثْبَاتِof affirmationفِيinالرُّكْنِthe pillarالثَّانِي.the second.
And His saying: {Except the One who created me} is the meaning of affirmation in the second pillar.
وَعَلَيْهِAnd accordinglyفَإِنَّindeedشُرُوطَهَاits conditionsمُجْمَلَةًsummarizedثَمَانِيَةٌ:are eight:
And accordingly, its conditions summarized are eight:
الْأَوَّلُ:The first:الْعِلْمُKnowledgeبِمَعْنَاهَاof its meaningنَفْيًاnegatingوَإِثْبَاتًا.and affirming.
The first: Knowledge of its meaning, negating and affirming.
الثَّانِي:The second:الْيَقِينُCertaintyوَهُوَand it isكَمَالُthe perfectionالْعِلْمِof knowledgeبِهَاof itالْمُنَافِيwhich contradictsلِلشَّكِّdoubtوَالْرَّيْبِ.and suspicion.
The second: Certainty, and it is the perfection of knowledge of it, which contradicts doubt and suspicion.
الثَّالِثُ:The third:الْإِخْلَاصُSincerityالْمُنَافِيwhich contradictsلِلشِّرْكِ.polytheism.
The third: Sincerity, which contradicts polytheism.
الرَّابِعُ:The fourth:الصِّدْقُTruthfulnessالْمُنَافِيwhich contradictsلِلْكَذِبِfalsehoodالْمَانِعُpreventingمِنَfromالنِّفَاقِ.hypocrisy.
The fourth: Truthfulness, which contradicts falsehood, preventing hypocrisy.
الْخَامِسُ:The fifth:الْمَحَبَّةُLoveلِهَذِهِfor thisالْكَلِمَةِwordوَلِمَاand for whatدَلَّتْit indicatesعَلَيْهِof thatوَالسُّرُورُand joyبِذَلِكَ.therein.
The fifth: Love for this word and for what it indicates, and joy therein.
السَّادِسُ:The sixth:الِانْقِيَادُSubmissionبِحُقُوقِهَاto its rightsالْمُنَافِيwhich contradictsلِلتَّرْكِabandonmentوَهِيَand they areالْأَعْمَالُthe deedsالْوَاجِبَةُobligatoryإِخْلَاصًاsincerelyلِلَّهِfor Allahوَطَلَبًاand seekingلِمَرْضَاتِهِ.His pleasure.
The sixth: Submission to its rights, which contradicts abandonment: and they are the obligatory deeds, sincerely for Allah and seeking His pleasure.
السَّابِعُ:The seventh:الْقَبُولُAcceptanceالْمُنَافِيwhich contradictsلِلرَّدِّ.rejection.
The seventh: Acceptance, which contradicts rejection.
الثَّامِنُ:The eighth:الْكُفْرُDisbeliefبِمَاin whatسِوَىis other thanاللَّهِAllahمِنَfromالْأَنْدَادِ.equals.
The eighth: Disbelief in what is other than Allah, from equals.
وَسَوْفَAnd soonأَتَنَاوَلُI will addressكُلَّeachشَرْطٍconditionبِشَرْحٍwith an explanationيُبَيِّنُthat clarifiesالْمَقْصُودَ:the intended meaning:
And soon I will address each condition with an explanation that clarifies the intended meaning:
أَوَّلًا:Firstly:الْعِلْمُKnowledgeبِمَعْنَاهَاof its meaningنَفْيًاnegatingوَإِثْبَاتًاand affirmingالْمُنَافِيwhich contradictsلِلْجَهْلِignoranceبِذَلِكَ:of that:
Firstly: Knowledge of its meaning, negating and affirming, which contradicts ignorance of that:
قَالَSaidالشَّيْخُSheikhعَبْدُAbdullahاللَّهِbinبْنُJubrin:جِبْرِينَ:"And what is meant"وَالْمُرَادُis the true knowledgeالْعِلْمُof the meaningالْحَقِيقِيُّof the two testificationsبِمَدْلُولِand what each of them necessitatesالشَّهَادَتَيْنِin terms of action.وَمَاAnd its oppositeتَسْتَلْزِمُهُis ignorance,كُلٌّwhich is what causedمِنْهُمَاthe polytheistsمِنَto contradictالْعَمَلِ،its meaning,وَضِدُّas they were ignorantالْعِلْمِof the meaning of the deity,الْجَهْلُ،and the implicationوَهُوَof negation and affirmation.الَّذِيAnd they missedأَوْقَعَthat the intentionالْمُشْرِكِينَof this wordمِنْis its meaning,هَذِهِwhich the polytheistsالْأُمَّةِwho knewفِيwhat it indicatesمُخَالَفَةِcontradicted,مَعْنَاهَا،as they said:حَيْثُ{Has he madeجَهِلُواthe godsمَعْنَىone deity?الْإِلَهِ،Indeed, thisوَمَدْلُولَis a strange thing}النَّفْيِ[Sad:وَالْإِثْبَاتِ،5]
Said Sheikh Abdullah bin Jubrin: "And what is meant is the true knowledge of the meaning of the two testifications and what each of them necessitates in terms of action. And its opposite is ignorance, which is what caused the polytheists to contradict its meaning, as they were ignorant of the meaning of the deity, and the implication of negation and affirmation. And they missed that the intention of this word is its meaning, which the polytheists who knew what it indicates contradicted, as they said: {Has he made the gods one deity? Indeed, this is a strange thing} [Sad: 5]".