وَبِالْجُمَلَةِAnd in summaryفَمَنْwhoeverاحْتَاجَneedsإِلَىtoأَنْknowيَعْرِفَthe termمُسَمَّىnameالْكَلَامِof speechفِيinلُغَةِthe languageالْعَرَبِof the Arabs,,وَالْفُرْسِand the Persians,,وَالْرُّومِand the Romans,,وَالْتُّرْكِand the Turks,,وَسَائِرِand otherأَجْنَاسِtypesبَنِي آدَمَof the children of Adamبِقَوْلِby the statementشَاعِرٍof a poet,,فَإِنَّهُthen he isمِنْone of theأَبْعَدِmost distantالنَّاسِpeopleعَنْfromمَعْرِفَةِunderstandingطُرُقِthe waysالعِلْمِof knowledge,,ثُمَّand thenهُوَhe isمِنْone of theالْمَوْلِدِينَnewbornsوَلَيْسَand notمِنْofالشُّعَرَاءِthe ancient poetsالْقُدَمَاءِthe old,,وَهُوَand he isنَصْرَانِيٌّa ChristianكَافِرٌinfidelمُثَلِّثٌTrinitarian,,وَاسْمُهُand his nameالأَخْطَلُis Al-Akhtal,,وَالخَطَلُand the 'khital' (inaccuracy)فَسَادٌis a corruptionفِيinالْكَلَامِspeech,,وَهُوَand he isنَصْرَانِيٌّa Christian,,وَالنَّصَارَىand the Christiansقَدْhaveأَخْطَؤُواerredفِيinمُسَمَّىthe termالْكَلَامِspeech,,فَجَعَلُواso they madeالْمَسِيحَthe Messiahالْقَائِمَthe one who standsبِنَفْسِهِby Himselfهُوَisنَفْسٌthe sameكَلِمَةٌWordاللَّهِof Allah
And in summary, whoever needs to know the term of speech in the language of the Arabs, the Persians, the Romans, the Turks, and other types of the children of Adam by the statement of a poet, then he is one of the most distant people from understanding the ways of knowledge, and he is one of the newborns and not among the ancient poets; and he is a Christian, an infidel Trinitarian, and his name is Al-Akhtal, and the 'khital' (inaccuracy) is a corruption in speech. He is a Christian, and the Christians have erred in the term of speech, so they made the Messiah who stands by Himself the same as the Word of Allah.
فَتَبَيَّنَSo it became clearأَنَّهُthatإِنifكَانَthere isالإِيمَانُfaithفِيinاللُّغَةِthe languageهُوَisالتَّصْدِيقُthe belief,,وَالْقُرْآنُand the Quranإِنَّمَاonlyأَرَادَintendedبِهِby itمُجَرَّدَmerelyالتَّصْدِيقِthe beliefالَّذِيwhichهُوَisقَوْلٌa statement,,وَلَمْand notيُسَمَّcalledالْعَمَلُthe actionتَصْدِيقًاas belief.فَلَيْسَSo, it is notالصَّوَابُcorrectإِلَّاexceptقَوْلٌthe sayingالْمُرْجِئَةُof the Murji'ah::إِنَّهُthat it isاللَّفْظُthe utteranceوَالْمَعْنَىand the meaningأَوْorقَوْلٌthe sayingالْكَرَامِيَّةُof the Karamiyah::إِنَّهُthat it isقَوْلٌa sayingبِاللِّسَانِwith the tongueفَقَطُonly.
So it became clear that if faith in language is the belief, and the Quran intended by it merely the belief which is a statement, and did not call the action belief, then it is not correct except for the saying of the Murji'ah that it is the utterance and the meaning, or the saying of the Karamiyah that it is a saying with the tongue only.
فَإِنَّIndeed,تَسْمِيَةُthe namingقَوْلِof the speechاللِّسَانِof the tongueقَوْلًاas a sayingأَشْهَرُis more famousفِيinاللُّغَةِthe languageمِنَthanتَسْمِيَةِthe namingمَعْنًىthe meaningفِيinالْقَلْبِthe heartقَوْلًاas a saying,,كَقَوْلِهِas His sayingتَعَالَىthe Most Highيَقُولُونَthey sayبِأَلْسِنَتِهِمْwith their tonguesمَاwhatلَيْسَis notفِيinقُلُوبِهِمْtheir hearts.
Indeed, the naming of the speech of the tongue as a saying is more famous in the language than the naming of the meaning in the heart as a saying, as His saying the Most High: "They say with their tongues what is not in their hearts."
وَقَوْلُهُAnd His saying::وَمِنَAnd amongالنَّاسِthe peopleمَنْare those whoيَقُولُsayأَمَنَّاWe believeبِاللَّهِin Allahوَبِالْيَوْمِand in the Dayالْآخِرِof Judgmentوَمَاand they are notهُمtheyبِمُؤْمِنِينَbelievers.
And His saying: "And among the people are those who say, 'We believe in Allah and in the Last Day,' and they are not believers."
وَأَمْثَالُAnd examplesذَٰلِكَof thatبِخِلاَفِunlikeمَاwhatفِيis inالنَّفْسِthe self,فَإِنَّهُfor itإِنَّمَاonlyيُسَمَّىis calledحَدِيثًاa conversation.
And examples of that are unlike what is in the self, for it is only called a conversation.
وَالْكَرَامِيَّةُAnd the Karamiyah(۱)(1)يَقُولُونَsay::الْمُنَافِقُThe hypocriteمُؤْمِنٌis a believerوَهُوَand heمَخْلَدٌis eternalفِيinالنَّارِthe Fire,لَأَنَّهُbecause heآمَنَbelievedظَاهِرًاoutwardlyلَاbut notبَاطِنًاinwardly.
And the Karamiyah (1) say: The hypocrite is a believer and he is eternal in the Fire, because he believed outwardly but not inwardly.
وَإِنَّمَاAnd onlyيَدْخُلُentersالْجَنَّةَthe Paradiseمَنْwhoآمَنَbelievesظَاهِرًاoutwardlyوَبَاطِنًاand inwardly.
And only who believes outwardly and inwardly enters Paradise.
قَالُواThey said:وَالدَّلِيلُAnd the proofعَلَىonشُمُولِthe comprehensivenessالإِيمَانِof faithلَهُis that itأَنَّهُis thatيَدْخُلُit entersفِيinالأَحْكَامِthe rulingsالدُّنْيَوِيَّةِof this worldالمُعَلَّقَةِattached toبِاسْمِthe name ofالإِيمَانِfaithكَقَوْلِهِlike His sayingتَعَالَىthe Most HighفَتَحْرِيرُAnd freeingرَقَبَةٍa neckمُؤْمِنَةٍof a believer.
They said: And the proof of the comprehensiveness of faith for him is that it enters in the rulings of this world attached to the name of faith, like His saying the Most High: 'And freeing a neck of a believer.'
وَيُخَاطَبُAnd he is addressedفِيinالظَّاهِرِthe apparentبِالْجُمُعَةِwith the Friday prayerوَ الطَّهَارَةِand the purification,,وَغَيْرِand otherذَلِكَof thatمِمَّاwhichخُوطِبَhe was addressedبِهِwith itالَّذِينَthose whoآمَنُواbelieved.
And he is addressed in the apparent with the Friday prayer, and the purification, and other than that, which those who believed were addressed.
وَأَمَّاAnd as forمَنْwhoصَدَقَbelievedبِقَلْبِهِwith his heartوَلَمْand did notيَتَكَلَّمْspeakبِلِسَانِهِwith his tongue,فَإِنَّهُthen heلَاdoes notيُعَلَّقُattachبَهِto himشَيْءٌanythingمِنْofأَحْكَامِthe rulingsالإِيمَانِof faithلَاnotفِيinالدُّنْيَاthe worldوَلَاnorفِيinالْآخِرَةِthe Hereafter.وَلَاNorيَدْخُلُentersفِيinخِطَابِthe addressاللَّهِof Allahلِعِبَادِهِto His servantsبِقَوْلِهِ:((۱)(1)وَعَلَىAnd onهَامِشِthe marginالنُّسْخَةِof the manuscriptالْهِنْدِيَّةِIndianقَوْلُهُ: “الكَرَّامية بِهِ فَتْحِالكَافِ وَتَشْدِيدِ الرَّاء، نِسْبَةٌ إِلَى إمَامِهِمْ أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ كَرَامِ النِّيسَابُورِي،وَكَانَتْand he wasوَالِدَهُhis fatherيَحْمِلُpreservingالْكَرَمَgenerosity.فَقَالَAnd he saidلَهُto him:الكَرَامِيَّةُ : the nobleوَكَانَAnd he wasأَبُوthe fatherعَبْدِ اللَّهِof Abdullahهَذَاthisمِنْofأَهْلِthe people ofنَيْسَابُورَNisapurثُمَّthenأَخْرَجَhe expelledعَنْهَاfrom itوَانْتَقَلَand movedإِلَىtoبَيْتِthe Houseالمُقَدَّسِthe holyوَسَكَنَهَاand resided in itوَمَاتَand diedبِهَاin itسَنَةَin the year٢٤٤244.سَمِعَHe heardعَلِيٌّAliابْنَbinحَجَرٍHajarوَأَحْمَدَand AhmadابْنَbinحَرْبٍHarbوَغَيْرِهِمَاand others.رُوِيَHe narratedعَنْfromإِبْرَاهِيمَIbrahimابْنِson ofمُحَمَّدٍMuhammadابْنِbinسُفْيَانَSufyan,,وَإِبْرَاهِيمَand Ibrahimابْنِbinالحَجَّاجِal-Hajjaj,,وَغَيْرِهِمَاand others.قَالَHe saidابْنُIbnحِبَّانٍHibban:: خَذَلَمَنْfrom the one ofالمَذَاهِبِthe sectsأَرْدَأَهَاthe worst.وَمِنَAnd fromالأَحَادِيثِthe hadithsأَوْهَىthe weakest.وَقَالَAnd he saidالذَّهَبِيُّal-Dhahabi::سَاقِطٌHe is weakالْحَدِيثُin the hadithعَلَىbecause ofبِدْعَتِهِhis innovation.
And as for whoever believes in his heart and does not speak with his tongue, then he does not attach to him anything of the rulings of faith either in this world or in the Hereafter, nor does he enter in the address of Allah to His servants.
حَتَّىUntilالْتَقَطَhe took
Until he took.