الإِيْمَانُ،Faith,وَكَانُواand they wereمُؤْمِنِينَbelieversالإِيْمَانُthe faithالْوَاجِبُobligatoryعَلَيْهِمْupon themقَبْلَbeforeأَنْtoيُفْرَضَbe imposedعَلَيْهِمْupon themمَاwhatخُوطِبُواthey were addressedبِفَرْضِهِ،by its obligation.
Faith, and they were believers; the obligatory faith upon them before it was imposed upon them what they were addressed by its obligation.
فَلَمَّاSo whenنَزَلَit was revealedإِنْifلَمْnotيُقِرُّواthey acknowledgeبِوُجُوبِهِits obligationلَمْthey notيَكُونُواbeمُؤْمِنِينَ،believers,
So when it was revealed, if they did not acknowledge its obligation, they would not be believers.
وَلِهَذَاAnd for this reasonقَالَHe saidتَعَالَى:Glory be to Him:﴿وَلِلَّهِ"And for Allahعَلَىuponالنَّاسِ،the people.
And for this reason, He said, "And for Allah upon the people.
حِجُّis the pilgrimage ofالْبَيْتِ،the Houseمَنِwhoeverاسْتَطَاعَis ableإِلَيْهِto itسَبِيلًا،a way.وَمَنand whoeverكَفَرَdisbelievesفَإِنَّthen indeedاللَّهَAllahغَنِيٌّis free from needعَنِofالْعَالَمِينَ)the worlds."
"is the pilgrimage of the House for whoever is able to find a way to it; and whoever disbelieves, then indeed Allah is free from need of the worlds."
[آل[Aaliعِمْرَانَ:Imran:۹۷]97]وَلِهَذَاAnd for this reasonلَمْdid notيَجِئْcomeذِكْرُmentionالْحَجِّof the pilgrimageفِيinأَكْثَرِmostالأَحَادِيثِof the hadithsالَّتِيwhichفِيهَاin itذِكْرُmentionالإِسْلَامِIslamوَالْإِيْمَانِ،and faith,
And for this reason, the mention of the pilgrimage does not come in most of the hadiths that mention Islam and faith.
كَحَدِيثٍSuch as the hadith ofوَفْدِthe delegation ofعَبْدِAbdالْقَيْسِ،Qays,وَحَدِيثٍand the hadith ofالرَّجُلِthe manالْنَّجْدِيِّfrom Najdالَّذِيwhoيُقَالُ لَهُ:is called:ضَمَامٌDhamamبِنْbinثَعْلَبَةَ،Thalabah,وَغَيْرِهَمَا،and others.
Such as the hadith of the delegation of Abd Qays and the hadith of the man from Najd who is called Dhamam bin Thalabah, and others.
وَإِنَّمَاHowever,جَاءَthe mention has comeذِكْرُof the mentionالْحَجِّof the pilgrimageفِيinحَدِيثِthe hadith ofابْنِIbnعُمَرَ،Umarوَجِبْرِيلَ،and Gabriel,
However, the mention of the pilgrimage has come in the hadith of Ibn Umar and Gabriel.
وَذَلِكَAnd thatلِأَنَّbecauseالْحَجَّthe pilgrimageآخِرُis the lastمَاwhatفُرِضَwas imposedمِنَofالْخَمْسِ،the five,فَكَانَتْso it wasقَبْلَbeforeفَرْضِهِits obligationلَاnotيَدْخُلُincludedفِيinالإِيْمَانِfaithوَالْإِسْلَامِ،and Islam,
And that is because the pilgrimage is the last of the five to be imposed, so before its obligation, it was not included in faith and Islam.
فَلَمَّاSo whenفُرِضَit was imposedأَدْخَلَهُhe included itالنَّبِيُّthe Prophetاللَّهِof Allahفِيin
So when it was imposed, the Prophet of Allah included it.
الإِيْمَانَthe faithإِذَاifأُفْرِدَ،taken alone,وَأَدْخَلَهُand included itفِيinالإِسْلَامِIslamإِذَاifقُرِنَتْcoupledبِالإِيْمَانِwith faithوَإِذَاand ifأُفْرِدَ،it is stated alone,وَسَنَذْكُرُand we will mentionإِنْifشَاءَwillsاللَّهُAllahمَتَىwhenفُرِضَit was imposedالْحَجُّ.the pilgrimage.
He included it in faith if taken alone, and included it in Islam if coupled with faith, and we will mention, if Allah wills, when the pilgrimage was imposed.
وَكَذَلِكَAnd likewiseقَوْلُهُمْ:their saying:(مَن(Whoeverآمَنَbelievesوَمَاتَand diesقَبْلَbeforeوُجُوبِthe obligationالْعَمَلِof actionعَلَيْهِupon himمَاتَdiedمُؤْمِنًا)a believer)
And likewise their saying: "Whoever believes and dies before the obligation of action upon him, he dies a believer."
فَصَحِيحٌ،It is correct,لأَنَّهُbecause itأَتَىcameبِالإِيْمَانِwith the faithالْوَاجِبِobligatoryعَلَيْهِ،upon him,وَالْعَمَلَand the actionلَمْnotيَكُنْbeوَجَبَobligatedعَلَيْهِupon himبَعْدُ،after,
It is correct, because it came with the obligatory faith upon him, and the action had not yet been imposed upon him.
فَهَذَاSo thisمِمَّاis among whatيَجِبُmustأَنْtoيُعْرَفَbe knownفَإِنَّهُfor itتَزُولُremovesبِهِwith itشُبْهَةٌthe doubtحَصَلَتْwhich occurredلِلطَّائِفَتَيْنِ.to the two groups.
So this is among what must be known, for it removes the doubt which occurred to the two groups.
فَإِذَاIfقِيلَ:it is said:الأَعْمَالُthe actionsالْوَاجِبَةُthe obligatory onesمِنَofالإِيْمَانِ،the faith,فَالإِيْمَانُthen faithالْوَاجِبُobligatoryمُتَنَوِّعٌis variedلَيْسَnotشَيْئًاsomethingوَاحِدًاoneفِيinحَقِّthe rightجَمِيعِallالنَّاسِ،the people,
If it is said: The obligatory actions are of the faith, then obligatory faith is varied; it is not one thing in the right of all the people.
وَأَهْلُAnd the people ofالسُّنَّةِthe Sunnahوَالْحَدِيثِand the Hadithيَقُولُونَ:say:جَمِيعُAllالأَعْمَالِactionsالْحَسَنَةِgood onesوَاجِبُهَاits obligatoryوَمُسْتَحَبُّهَاand its recommendedمِنْofالإِيْمَانِ،the faithأَيِwhichمِنْinالإِيْمَانِthe faithالْكَامِلِcompleteبِالْمُسْتَحَبَّاتِ،by the recommended,
And the people of Sunnah and Hadith say: All good actions, their obligatory and recommended ones, are part of the faith, which is the complete faith by the recommended.
لَيْسَتْIt is notمِنْofالإِيْمَانِthe faithالْوَاجِبِ،the obligatory,وَيُفَرَّقُand it is differentiatedبَيْنَbetweenالإِيْمَانِthe faithالْوَاجِبِthe obligatoryوَبَيْنَand betweenالإِيْمَانِthe faithالْكَمَلِthe completeبِالْمُسْتَحَبَّاتِby the recommended
It is not of the obligatory faith, and it is differentiated between obligatory faith and complete faith by the recommended.
كَمَاAsيَقُولُthe juristsالْفُقَهَاءُfollows:الْغُسْلُWashingيَنْقَسِمُis dividedإِلَىintoمُجْزِئٍwhat sufficesوَكَاْمِلٍ،and complete,فَالْمُجْزِئُfor what sufficesمَاthat whichأَتَىdoes bringفِيهِin itبِالْوَاجِبَاتِ،the obligatory,فَقَط،onlyوَالْكَامِلُand the completeمَاthat whichأَتَىdoes bringفِيهِin itبِالْمُسْتَحَبَّاتِ،the recommended,
As the jurists say: Washing is divided into what suffices and what is complete; what suffices is that which brings only the obligatory, and the complete is that which brings in the recommended.
وَلَفْظُAnd the termالْكَمالُthe completenessقَدmayيُرَادُmeanبِهِby itالْكَمالُthe completenessالْوَاجِبُthe obligatoryوَقَدand mayيُرَادُmeanبِهِby itالْكَمالُthe completenessالْمُسْتَحَبُّ.the recommended.
And the term 'completeness' may mean the obligatory completeness, and it may mean the completeness that is recommended.
وأَمَّاAs forقَوْلُهُمْ :their saying:إِنَّIndeedاللَّهَAllahفَرَّقَdistinguishedبَيْنَbetweenالإِيْمَانِthe faithوَالْعَمَلِand the actionفِيinمَوَاضِعَ،places,فَهَذَاthisصَحِيحٌis correctوَقَدand has beenبَيَّنَاexplainedأَنَّthatالإِيْمَانَthe faithإِذَاifأُطْلِقَit is stated broadlyأَدْخَلَincludesاللَّهُAllahوَرَسُولَهُand His Messengerفِيهِin itالأَعْمَالَthe actionsالْمَأْمُورَ بِهَا،commanded,
As for their saying: Indeed Allah distinguished between faith and action in some places, this is correct; and it has been explained that if faith is stated broadly, Allah and His Messenger include in it the commanded actions.
وَقَدAnd has beenيُقَرَنَcoupledبِهِwith itالأَعْمَالُ،the actions,وَذَكَرْنَاand we mentionedنَظَائِرَsimilar examplesلِذَلِكَfor thatكَثِيرَةً،many,وَذَلِكَand thatلِأَنَّbecauseأَصْلَthe essence ofالإِيْمَانِfaithهُوَisمَاwhatفِيinالْقَلْبِ،the heart,وَالْأَعْمَالُand the actionsالظَّاهِرَةُapparentلَازِمَةٌare necessaryلِذَلِكَ،for that,
And has been coupled with it the actions, and we mentioned many similar examples for that; and that is because the essence of faith is what is in the heart, and the apparent actions are necessary for that.
لَاnotيَتَصَوَّرُis imaginedوُجُودُthe existenceإِيْمَانٍof faithالْقَلْبِof the heartالْوَاجِبِthe obligatoryمَعَwithعَدَمِlack ofجَمِيعِallأَعْمَالِactionsالْجَوَارِحِ،of the limbs,
The existence of the obligatory faith of the heart is not imagined with the lack of all actions of the limbs.
بَلْButمَتَىwheneverنَقَصَتْit decreasedالأَعْمَالُthe actionsالظَّاهِرَةُapparentكَانَتْit wasلِنَقْصِfor a lackالإِيْمَانِof faithالَّذِيwhichفِيinالْقَلْبِ،the heart,
But whenever the apparent actions decreased, it was for a lack of the faith that is in the heart.
فَصَارَSo it becameالإِيْمَانُthe faithمُتَنَاوِلًاcomprehendingلِلْمَلْزُومِthe necessary consequenceوَاللاَّزِمِ،and the necessary,إِنْifكَانَit wasأَصْلُهُits origin.
So faith became comprehending the necessary consequence and the necessary, if its origin.