عَلَىonوَجْهٍfaceيُبَيِّنُshowsأَنَّthatالْهُدَىguidanceكُلَّهُallمَأْخُوذٌtakenمِنْfromكَلَامِthe speechاللَّهِof Allahوَرَسُولِهِand His Messengerبِإِقَامَةِby establishingالدَّلَائِلِthe evidenceالدَّالَّةِ،that indicates,
In such a way that it shows that all guidance is taken from the speech of Allah and His Messenger by establishing the evidence.
لَاnotبِذِكْرِby mentioningالأَقْوَالِthe sayingsالَّتِيwhichتُقْبَلُare acceptedبِلَاwithoutدَلِيلٍevidenceوَتُرَدُّand are rejectedبِلَاwithoutدَلِيلٍevidenceأوorيَكُونَbeالْمَقْصُودُ بِهَاthe intent of itنَصْرٌsupportغَيْرَother thanاللَّهِAllahوَرَسُولِهِ.and the Messenger.
Not by mentioning the sayings that are accepted without evidence and are rejected without evidence, or the intent of them is to support other than Allah and the Messenger.
فَإِنَّIndeedالْوَاجِبَthe dutyأَنْthatيَقْصِدَone intendsمَعْرِفَةَto knowمَاwhatجَاءَhas comeبِهِwithالرَّسُولِthe Messengerوَأَتْبَاعِهِand his followersبِالأَدِلَّةِby the evidenceالدَّالَّةِthat indicatesعَلَىonمَاwhatبَيَّنَهُhas clarifiedاللَّهُAllahوَرَسُولُهُ.and His Messenger.
Indeed, the duty is that one intends to know what has come with the Messenger and his followers by the evidence that indicates what Allah and His Messenger have clarified.
وَمِنْAnd fromهَذَاthisالْبَابِdoorأَقْوَالُthe statementsالسَّلَفِof the Salafوَأَئِمَّةِand the Imamsالسُّنَّةِof the Sunnahفِيinتَفْسِيرِexplainingالْإِيمَانِ،faith,
And from this door are the statements of the Salaf and the Imams of the Sunnah in explaining faith.
فَتَارَةًAt timesيَقُولُونَthey say:هُوَIt isقَوْلٌsayingوَعَمَلٌ،and action,
At times they say: It is a saying and an action,
وَتَارَةًand at other timesيَقُولُونَthey say:هُوَIt isقَوْلٌsayingوَعَمَلٌand actionوَنيَّةٌ.and intention.
and at other times they say: It is a saying and action and intention.
وَتَارَةًAnd at timesيَقُولُونَ:they say:قَوْلٌSayingوَعَمَلٌand actionوَنيَّةٌand intentionوَاتِّبَاعٌand followingالسُّنَّةِ.the Sunnah.
And at times they say: It is a saying and an action and intention and following the Sunnah.
وَتَارَةًAnd at other timesيَقُولُونَ:they say:قَوْلٌSayingبِالْلِّسَانِwith the tongueوَاعْتِقَادٌand beliefبِالْقَلْبِ،in the heart,وَعَمَلٌand actionبِالْجَوَارِحِ،with the limbs,
And at other times they say: It is a saying with the tongue, belief in the heart, and action with the limbs.
وَكُلُّAnd allهَٰذَاthisصَحِيحٌis correct.
And all of this is correct.
فَإِذَاIfقَالُواthey sayقَوْلٌa sayingوَعَمَلٌ،and action,
If they say a saying and an action,
فَإِنَّهُthen itيَدْخُلُincludesفِيinالْقَوْلِthe sayingقَوْلَthe sayingالْقَلْبِof the heart(١)(1))وَ) andاللِّسَانِthe tongueجَمِيعًا،together,
then it includes in the saying the saying of the heart and the tongue together,
وَهَذَاand thisهُوَisالْمَفْهُومُthe conceptمِنْofلَفْظِthe termالْقَوْلِthe sayingوَالْكَلَامِ،and speech,
and this is the concept of the term
وَنَحْوِand soذَٰلِكَthat.
and so that.
إِذَاIfأُطْلِقَتْit is releasedوَالْنَّاسُand the peopleلَهُمْfor themفِيinمُسَمَّىthe nameالْكَلَامِspeechوَالْقَوْلِand sayingعِنْدَwhenالْإِطْلَاقِthe releaseأَرْبَعَةٌfourأَقْوَالٌ،statements,
If released, and the people have four statements regarding the name of speech and saying.
فَالَّذِيThe oneعَلَيْهِuponالسَّلَفِthe Salafوَالْفُقَهَاءِand the juristsوَالْجُمْهُورِand the majorityأَنَّهُis thatيَتَنَوَّلُit encompassesاللَّفْظَthe wordوَالْمَعْنَىand meaningجَمِيعًا،together,
The one upon the Salaf, the jurists, and the majority is that it encompasses the word and meaning together,
كَمَاjust asيَتَنَوَّلُit encompassesلَفْظَthe termالْإِنْسَانِhumanلِلرُّوحِfor the soulوَالْبَدَنِand the bodyجَمِيعًاall together.
just as it encompasses the term 'human' for the soul and the body all together.
وَقِيلَ:And it is said:بَلْratherهُوَit isمُسَمَّاهُits nameهُوَis theاللَّفْظُ،term,وَالْمَعْنَىand the meaningلَيْسَis notجُزْءٌa partمُسَمَّاهُ،of its definition,
And it is said: rather, its name is the term, and the meaning is not a part of its definition,
بَلْratherهُوَit isمَدْلُولٌthe signifiedمُسَمَّاهُ،of its definition,وَهَذَاand thisقَوْلٌis a statementكَثِيرٌof manyمِنْofأَهْلِthe peopleالْكَلَامِ.of speech.
rather it is the signified of its definition, and this is a statement of many of the people of speech.
مِنَofالْمُعْتَزِلَةِthe Mu'tazilaوَغَيْرِهِمand othersوَطَائِفَةٍand a groupمِنْofالْمُنْتَسِبِينَthose attributedإِلَىtoالسُّنَّةِ،the Sunnah,
of the Mu'tazila and others, and a group of those attributed to the Sunnah,
وَهُوَand it isقَوْلٌthe statementالنُّحَاةِ،of the grammarians,لَأَنَّbecauseصِنَاعَتَهُمْtheir craftمَتَعَلِّقَةٌis relatedبِالْأَلْفَاظِ،to the words,
and it is the statement of the grammarians, because their craft is related to the words,
وَقِيلَ:And it is said:بَلْratherمُسَمَّاهُit is the definitionهُوَisالْمَعْنَى،the meaning,وَإِطْلَاقُand the use ofالْكَلَامِthe speechعَلَىonاللَّفْظِthe termمَجَازٌ،is metaphorical,
And it is said: rather, it is the definition is the meaning, and the use of the speech on the term is metaphorical,
لِأَنَّهُbecauseدَالٌّindicatesعَلَيْهِ،it,وَهَذَاand thisقَوْلٌis a statementابنof Ibnكِلَابِ،Khalab,وَمَنْand thoseاتَّبَعَهُ.who followed him.
because it indicates it, and this is a statement of Ibn Khalab, and those who followed him.
وَقِيلَ:And it is said:بَلْratherهُوَit isمُشْتَرَكٌcommonبَيْنَbetweenاللَّفْظِthe wordوَالمَعْنَى،and the meaning,
And it is said: rather, it is common between the word and the meaning,
وَهُوَand it isقَوْلٌa statementبَعْضِof someالْمُتَأَخِّرِينَof the later onesمِنَofالْكَلَابِيَّةِ،the Kalabiya,
and it is the statement of some of the later ones of the Kalabiya,
وَلَهُمْand for themقَوْلٌis a statementثَالِثٌthe thirdيُرْوَىis narratedعَنْfromأَبِيAbuالْحَسَنِal-Hasanأَنَّهُthat itمَجَازٌis metaphoricalفِيinكَلَامِthe speechاللَّهِof Allahحَقِيقَةٌit is realفِيinكَلَامِthe speechالْآدَمِيِّين،of humans,
and for them is a statement narrated from Abu al-Hasan that it is metaphorical in the speech of Allah and real in the speech of humans,
لِأَنَّbecauseحُرُوفَthe lettersالْآدَمِيِّينof humansتَقُومُstandبِهِم،by them,فَلَاso it does notيَكُونَbeالْكَلَامُthe speechقَائِمًاstandingبِغَيْرِwithoutالْمُتَكَلِّمِ،the speaker,
because the letters of humans stand by them, so the speech does not be standing without the speaker,
بِخِلَافِunlikeالْكَلَامِthe speechالْقُرْآنِيِّ،Quranic,فَإِنَّهُfor itلَاdoes notيَقُومُstandعِندَهُwith it,بِاللَّهِ،by Allah,فَيَمْتَنِعُtherefore it is impossibleأَنْthatيَكُونَbeكَلَامُهُHis speechوَلِبَسْطِand to elaborate on thisمَوْضِعٌtopicآخَر.another.
unlike the Quranic speech, for it does not stand with it by Allah, therefore it is impossible that His speech be.
وَالْمَقْصُودُAnd the intendedهُنَاhereأَنْis thatمَنْwhoeverقَالَsaidمِنَofالسَّلَفِthe Salaf:الإِيمَانُbeliefقَوْلٌis sayingوَعَمَلٌ،and is action,
And the intended here is that whoever among the Salaf said: belief is saying and is action,
أَرَادَhe meantقَوْلَthe sayingالْقَلْبِof the heartوَاللِّسَانِand the tongueوَعَمَلَand actionالْقَلْبِof the heartوَالْجَوَارِحِ،and the limbs,
he meant the saying of the heart and the tongue and the action of the heart and the limbs,
وَمَنْand whoeverأَرَادَintendedالِاعْتِقَادَbeliefرَأَىhe sawأَنْthatلَفْظَthe termالْقَوْلِsayingلَاdoes notيُفْهَمُunderstandمِنْهُfrom itإِلَّاexcept forالْقَوْلَthe sayingالظَّاهِرَ،the apparent,
And whoever intended the belief saw that the term
أَوْorخَافَfearedذَٰلِكَ،that,فَزَادَso he increasedالِاعْتِقَادَthe beliefبِالْقَلْبِ،in the heart,
or feared that, so he increased the belief in the heart,
وَمَنْand whoeverقَالَ:said:قَوْلٌsayingاللَّفْظُthe word(١)(1)وَعَلَىand onهَامِشِthe marginالنُّسْخَةِof the copyالهِنْدِيَّةِ:Indian:وَقَوْلُand the sayingالْقَلْبِof the heartهُوَisإِقْرَارُهُhis acknowledgmentوَمَعْرِفَتُهُand his knowledgeوَتَصْدِيقُهُ،and his belief,وَعَمَلُهُand his actionهُوَisانْقِيَادُهُhis complianceلِمَاto whatصَدَّقَhe believes inبِهِ.it.
And whoever said: saying the word and on the margin of the Indian copy: and the saying of the heart is his acknowledgment and his knowledge and his belief, and his action is his compliance to what he believes in.