الْوَجْهُthe faceالْعَاشِرُtenth
The tenth point:
أَنَّهُthatلَوْifفُرِضَit is assumedأَنَّthatالإِيمَانَfaithفِيinاللُّغَةِlanguageالتَّصْدِيقِthe affirmation
It is assumed that faith in language is affirmation,
فَمَعْلُومٌit is knownأَنَّthatالإِيمَانَfaithلَيْسَis notهُوَitالتَّصْدِيقَthe affirmationبِكُلِّwith everythingشَيْءٍthing
And it is known that faith is not the affirmation of everything,
بَلْbutبِشَيْءٍwith somethingمَخْصُوصٍspecificوَهُوَand it isمَاwhatأَخْبَرَinformedبِهِwithالرَّسُولِthe Messengerﷺ(peace be upon him)
but with something specific, which is what the Messenger (peace be upon him) informed of.
وَحِينََئِذٍAnd thenفَيَكُونَit would beالإِيمَانُfaithفِيinكَلَامِthe speechالشَّارِعِof the legislatorأَخَصَّmore specificمِنْthanالإِيمَانِfaithفِيinاللُّغَةِthe language
And then faith in the speech of the legislator would be more specific than faith in the language.
وَمَعْلُومٌAnd it is knownأَنَّthatالْخَاصَّthe specificيَنْضَمُّis joinedإِلَيْهِto itقُيُودٌrestrictionsلَاnotتُوجَدُfoundفِيinجَمِيعِallالْعَامِّthe general
And it is known that the specific is joined with restrictions that do not exist in all the general.
كَالحَيَوَانِLike the animalإِذَاifأَخَذَit tookبَعْضَsomeأَنْوَاعِهِof its typesوَهُوَand it isالْإِنْسَانُthe humanكَانَwasفِيinالْمَعْنَىthe meaningالْعَامِّthe generalوَمَعْنَىand the meaningاخْتَصَّis specifiedبِهِwith it
Like the animal, if it took some of its types, which is the human, it had in it the general meaning and a meaning specific to it.
وَذَٰلِكَAnd thatالْمَجْمُوعُthe totalلَيْسَis notهُوَitالْمَعْنَىthe meaningالْعَامُّthe general
And that total is not the general meaning,
فَالتَّصْدِيقُSo the affirmationالَّذِيwhichهُوَitالإِيمَانُfaithأَدْنَىthe leastأَحْوَالِهِof its statesأَنْthatيَكُونَit isنَوْعًاa typeمِنْofالتَّصْدِيقِthe affirmationالْعَامِّthe general
So the affirmation, which is faith, is at least a type of general affirmation.
فَلَاSo it is notيَكُونَit isمُطَابِقًاmatchingلَهُto itفِيinالْعُمُومِthe generalityوَالْخُصُوصِand specificityمِنْwithoutغَيْرِother thanتَغْيِيرِchangingاللِّسَانِthe tongueوَلَاand notقَلْبِهِits heart
So it is not matching it in generality and specificity without changing the tongue or its heart,
بَلْbutيَكُونُit isالإِيمَانُfaithفِيinكَلَامِthe speechالشَّارِعِof the legislatorمُؤَلَّفاًcomposedمِنْofالْعَامِّthe generalوَالْخَاصِand the specific
but faith in the speech of the legislator is composed of the general and the specific,
كَالإِنْسَانِlike the humanالْمَوْصُوفِdescribedبِأَنَّهُas beingحَيَوَانٌanimalوَأَنَّهُand that it isنَاطِقٌspeaking.
like the human described as being an animal and that it is speaking.
الْحَادِيthe eleventhعَشَرٌpoint:
The eleventh point:
أَنَّthatالْقُرْآنَthe Quranلَيْسَis notفِيهِin itذِكْرٌmentionإِيمَانٍof faithمُطْلَقٌabsoluteغَيْرُnotمُفَسَّرٌexplained
that the Quran does not mention faith as absolute and unexplained,
بَلْbutلَفْظُthe termالإِيمَانِfaithفِيهِin itإِمَّاeitherمُقَيَّدٌrestrictedأَوْorمُطْلَقٌabsoluteمُفَسَّرٌexplained
but the term faith in it is either restricted or absolute and explained.
فَالْمُقَيَّدُThe restrictedكَقَوْلِهِas his sayingيُؤْمِنُونَthey believeبِالْغَيْبِin the unseen
The restricted, as in his saying, 'They believe in the unseen'.
وَقَوْلِهِAnd his sayingفَمَاSo whatءَامَنَhe believedلِمُوسَىfor Mosesإِلَّاexceptذُرِّيَّةًa progenyمِنْofقَوْمِهِhis people
And his saying, 'So what believed in Moses except a progeny of his people'.
وَالْمُطْلَقُAnd the absoluteالْمُفَسَّرُexplainedكَقَوْلِهِas His sayingتَعَالَىthe ExaltedإِنَّمَاIndeedالْمُؤْمِنُونَthe believersالَّذِينَwhoإِذَاifذُكِرَmentionedاللَّهُAllahوَجِلَتْtrembledقُلُوبُهُمْtheir hearts
And the absolute explained, as His saying, 'Indeed, the believers are those when Allah is mentioned, their hearts tremble.'
وَقَوْلِهِAnd His sayingإِنَّمَاIndeedالْمُؤْمِنُونَthe believersالَّذِينَwhoءَامَنُواbelievedبِاللَّهِin Allahوَرَسُولِهِand His Messengerثُمَّthenلَمnotيَرْتَابُواdoubtوَجَاهَدُواand strivedبِأَمْوَالِهِمْwith their wealthوَأَنفُسِهِمand themselvesفِيinسَبِيلِthe wayاللَّهِof Allahأُو۟لَـٰئِكَthoseهُمْthey areالصَّادِقُونَthe truthful.
And His saying, 'Indeed, the believers are those who believed in Allah and His Messenger, then they did not doubt and they strove with their wealth and themselves in the way of Allah; those are the truthful.'
وَنَحْوَAnd similarذَلِكَto that
And similar to that.
وَقَوْلِهِAnd His sayingفَلَاSo noوَرَبِّكَby your Lordلَاnotيُؤْمِنُونَbelieveحَتَّىuntilيُحَكِّمُوكَthey make you judgeفِي مَاin whatشَجَرَarisenبَيْنَهُمْbetween themثُمَّthenلَاnotيَجِدُواthey findفِي أَنفُسِهِمin themselvesحَرَجًاany discomfortمِمَّاfrom whatقَضَيْتَyou judgedوَيُسَلِّمُواand they submitتَسْلِيمًاsubmitting.
And His saying, 'So no, by your Lord, they will not believe until they make you the judge in what has arisen between them, then they find not in themselves any discomfort from what you judged, and they submit in full submission.'
وَأَمْثَالَAnd examplesهَذِهِof theseالْآيَاتِversesوَكُلَّand allإِيمَانٍfaithمُطْلَقٍabsoluteفِيinالْقُرْآنِthe Quranفَقَدْhaveبَيَّنَexplainedفِيهِin itأَنَّهُthatلَاnotيَكُونَit isالرَّجُلُthe manمُؤْمِنًاa believerإِلَّاexceptبِالْعَمَلِby actionمَعَwithالتَّصْدِيقِthe affirmation.
And examples of these verses, and all absolute faith in the Quran have explained in it that a man cannot be a believer except by action along with affirmation.
فَقَدْIndeedبَيَّنَexplainedفِيinالْقُرْآنِthe Quranأَنَّthatالإِيمَانَfaithلَاnotبِدُونِwithoutفِيهِin itعَمَلٍactionمَعَwithالتَّصْدِيقِthe affirmation.
Indeed, it has been explained in the Quran that faith cannot be without action along with affirmation.
كَمَاJust asذُكِرَmentionedمِثْلُsimilarذَلِكَto thatفِيinاسْمِthe nameالصَّلَاةِprayerوَ الزَّكَاةِand almsgivingوَ الصِّيَامِand fastingوَ الْحَجِّand pilgrimage.
Just as it was mentioned similarly in the name of prayer, almsgiving, fasting, and pilgrimage.
فَإِنْIfقِيلَit is saidتِلْكَthoseالأَسْمَاءُtermsبَاقِيَةٌare preservedوَلَكِنbutضُمَّaddedإِلَىtoالمُسَمَّىthe namedأَعْمَالًاactionsفِيinالْحُكْمِthe rulingلَاnotفِيinالْاسْمِthe term
If it is said those terms are preserved, but actions have been added to the named in the ruling not in the term,
كَمَاasيَقُولُthe judgeأَبُوAbuيَعْلَىYalaوَ غَيْرِهِand othersقِيلَit is saidإِنْifكَانَit wasهَذَاthisصَحِيحًcorrectقِيلَit is saidمِثْلَsimilarفِيto inالإِيمَانِfaithوَقَدْand indeedأَوْرَدَa questionهَذَاthisالسُّؤَالَquestionلِبَعْضِهِمto some of themثُمَّthenلَمnotيَجِبْanswer itعَنْهُabout itبِجَوَابٍwith a responseصَحِيحٍcorrect
as the judge Abu Yala and others say, it is said that if this is correct, it is said the same in faith.
بَلْbutزَعَمَhe allegedأَنَّthatالْقُرآنَthe Quranلَمْnotيَذْكُرْmention itفِيin itذَلِكَthatوَلَيْسَand notكَذَلِكَlike thatبَلْbutالْقُرْآنُthe Quranوَالسُّنَّةُand the Sunnahمَمْلُؤَانِare filledبِذَٰلِكَwith that.
But he alleged that the Quran does not mention that in it, and it is not like that; rather, the Quran and the Sunnah are filled with that.