بِحُكْمِهِمْby their rulingفِيinالْمُسْلِمِينَthe Muslimsالظَّالِمِينَthe oppressorsالْمُعْتَدِينَthe aggressorsكَمَاasذَكَرَتْmentionedالْآثَارُthe narrationsعَنْهُمْabout themبِذَلِكَby thatفِيinغَيْرِother thanهَذَاthisالْمَوْضِعِplace
By their ruling on the oppressive and aggressive Muslims, as the narrations mention about them in other places.
وَكَذَلِكَAnd likewiseسَائِرَthe rest ofالثَّنْتَيْنِthe twoوَالسَّبْعِينَand seventyفِرْقَةًsects,,مِنْwhoeverكَانَwasمِنْهُمْamong themمُنَافِقًاa hypocriteفَهُوَhe isكَافِرٌa disbelieverفِيinالْبَاطِنِthe inward,,وَمَنْand whoeverلَمْdid notيَكُنْbeمُنَافِقًاa hypocriteبَلْbutكَانَwasمُؤْمِنًاa believerبِاللَّهِin Godوَرَسُولِهِand His Messengerفِيinالْبَاطِنِthe inward,,لَمْdid notيَكُنْbeكَافِرًاa disbelieverفِيinالْبَاطِنِthe inward,,وَإِنْand ifأَخْطَأَhe erredفِيinالتَّأْوِيلِthe interpretationكَائِنًاwhateverمَاwasكَانَwasخَطَأُهُhis error,,وَقَدْand mayيَكُونَbeفِيinبَعْضِهِمْsome of themشُعْبَةًa branchمِنْofشُعَبِbranchesالنِّفَاقِhypocrisy,,وَلَاand notيَكُونَbeفِيهِin itالنِّفَاقُhypocrisyالَّذِيwhichيَكُونُisصَاحِبَهُits ownerفِيinالدَّرَكِthe lowestالْأَسْفَلِabodeمِنْofالنَّارِthe fire
And likewise, for all the two seventy sects, whoever among them was a hypocrite, he is a disbeliever in the inward; and whoever was not a hypocrite but was a believer in God and His Messenger inwardly, he is not a disbeliever inwardly, even if he erred in interpretation, whatever his error may be, and may be in some of them a branch of hypocrisy, and there is not in it the hypocrisy that places its owner in the lowest abode of the fire.
وَمَنْAnd whoeverقَالَsaid::إِنَّifالثَّنْتَيْنِthe twoوَالسَّبْعِينَand seventyفِرْقَةًsectsكُلَّeveryوَاحِدٍoneمِنْهُمْof themيُكَفِّرُdisbelievesكُفْرًاa disbeliefيَنْقُلُthat takes awayعَنْfromالْمِلَّةِthe faith,,فَقَدْthen he hasخَالَفَcontradictedالْكِتَابَthe Bookوَالسُّنَّةَand the Sunnahوَإِجْمَاعَand the consensusالْصَّحَابَةِof the Companionsرَضْوَانُ اللَّهِmay Allah be pleasedعَلَيْهِمْupon themأَجْمَعِينَall together,,بَلْbutوَإِجْمَاعَthe consensusالْأَئِمَّةِof the Imamsالْأَرْبَعَةِthe fourوَغَيْرِand others thanالْأَرْبَعَةِthe four,,فَلَيْسَthere is notفِيهِمْin themمَنْwhoكَفَرَdisbelievedكُلَّeveryوَاحِدٍoneمِنَofالثَّنْتَيْنِthe twoوَالسَّبْعِينَand seventyفِرْقَةًsects,,وَإِنَّمَاbutيُكَفِّرُdisbelievesبَعْضُهُمْsome of themبَعْضَsomeالْمَقَالَاتِof the statements,,كَمَاasقَدْmayبَسَطَelaboratedالْكَلَامَthe discussionعَلَيْهِمْabout themفِيinغَيْرِother thanهَذَاthisالْمَوْضِعِplace
And whoever said that the seventy-two sects, every one of them disbelieves a disbelief that takes away from the faith, then he has contradicted the Book, the Sunnah, and the consensus of the Companions may Allah be pleased with them all, and the consensus of the four Imams and others than them, for there is no one in them who disbelieved every one of the seventy-two sects, but some of them disbelieve some of the statements, as the discussion has been elaborated about them in other places.
وَإِنَّمَاAnd onlyقَالَsaidالْأَئِمَّةُthe Imamsبِكُفْرِabout disbelief ofهَذَاthisلَأَنَّbecauseهَذَاthisفَرْضٌis a hypothetical caseمَاthatلَاnotيَقَعُoccurs,,فَيُقْبَلُthus it is impossibleأَنْthatيَكُونَthere beالرَّجُلُa manلَاnotيَفْعَلُdoشَيْئًاanythingمِمَّاof whatأُمِرَhe was commandedبِهِwith itمِنَofالصَّلاةِprayerوَالزَّكَاةِand zakatوَالصِّيَامِand fastingوَالْحَجِّand pilgrimage,,وَيَفْعَلُand doesمَاwhatيَقْدِرُhe canعَلَيْهِuponمِنَofالْمُحَرَّمَاتِthe prohibited,,مِثْلَlikeالصَّلاةِprayerبِلَاwithoutوُضُوءٍablutionوَإِلَىand towardsغَيْرِother thanالْقِبْلَةِthe Qibla,,وَنِكَاحِand marriage toالْأُمَّهَاتِthe mothers,,وَهُوَand he isمَعَwithذَلِكَthatمُؤْمِنٌa believerفِيinالْبَاطِنِthe inwardبَلْbutلَاnotيَفْعَلُdoذَاكَthatإِلَّاexceptلِعَدَمِfor lackالْإِيمَانِof faithالَّذِيthatفِيinقَلْبِهِhis heart,,وَلِهَذَاand for thisكَانَwereأَصْحَابُthe companionsأَبِيof AbuحَنِيفَةَHanifaيُكَفِّرُونَthey disbelieveأَنْوَاعًاvarietiesمِمَّنْof those whoيَقُولُونَsayكَذَاsuch and suchوَكَذَاand suchلِمَاfor whatفِيهِin itمِنَofالاِسْتِخْفَافِdisdain,,وَيَجْعَلُونَهُand they make himمُرْتَدًّاan apostateبِبَعْضِby someهَذِهِof theseالْأَنْوَاعِkindsمَعَwithالنِّزَاعِthe disputeاللَّفْظِيِّthe verbalالَّذِيwhichبَيْنَbetweenأَصْحَابِهِhis companionsوَبَيْنَand betweenالْجُمْهُورِthe majorityفِيinالْعَمَلِthe action::هَلis it thatهُوَheدَاخِلٌincludedفِيinاسْمِthe nameالإِيمَانِof faithأَمْorلَاnot؟?
And the Imams said that about this disbelief because this is a hypothetical case that does not occur, thus it is impossible that a man does not do anything from what he was commanded of prayer, zakat, fasting, and pilgrimage, and does what he can of the prohibited, like praying without ablution and towards other than the Qibla, and marriage to mothers, and he is with that a believer inwardly; but he does not do that except for lack of faith that is in his heart, and for this, the companions of Abu Hanifa used to declare disbelievers varieties of those who say such and such, for what is in it of disdain, and they make him an apostate by some of these kinds with the verbal dispute that is between his companions and the majority in action: is he included in the name of faith or not?
وَلِهَذَاAnd for thisفَرَضَa hypothetical caseمُتَأَخِّرُواthe laterالْفُقَهَاءِjuristsمَسْأَلَةًa questionيَمْتَنِعُis impossibleوَقُوعُهَاto occurوَهُوَand it isأَنَّthatالرَّجُلَa manإِذَاifكَانَwasمُقِرًّاacknowledgingبِوُجُوبِthe obligation ofالصَّلَاةِprayerفَدُعِيَthen calledإِلَيْهَاto itوَامْتَنَعَand refusedوَاسْتُتِيبَand was asked to repentثَلاثًاthree timesمَعَwithتَهْدِيدِهِhis threatبِالْقَتْلِof death,,فَلَمَّاso whenلَمْdid notيُصَلِّprayحَتَّىuntilقُتِلَhe was killedهَلdoesيَمُوتُhe dieكَافِرًاa disbelieverأَوْorفَاسِقًاa sinner؟..
And for this, the later jurists proposed a question that is impossible to occur, which is if a man acknowledges the obligation of prayer, and he is called to it and refuses, and is asked to repent three times with a threat of death, so when he does not pray until he is killed, does he die as a disbeliever or as a sinner?
وَهَذَاAnd thisالْفَرْضُhypothetical caseبَاطِلٌis void,,فَإِنَّهُfor itيَمْتَنِعُis impossibleفِيinالْفِطْرَةِnatureأَنْthatيَكُونَthere beالرَّجُلُa manيَعْتَقِدُbelievesأَنَّthatاللَّهَAllahفَرَضَهَاhas mandated itعَلَيْهِupon himوَأَنَّهُand that heيُعَاقِبُهُwill punish himعَلَىforتَرْكِهَاleaving itوَيَصْبِرَand be patientعَلَىonالْقَتْلِthe killingوَلَاand notيَسْجُدَprostrateلِلَّهِto Allahسُجْدَةًa prostrationمِنْofغَيْرِwithoutعُذْرٍexcuseلَهُfor himفِيinذَلكَthat,,هَذَاthisلَاnotيَفْعَلُهُdoesبَشَرٌa humanقَطُever,,بَلْbutوَلَاnorيَضْرِبَwould hitأَحَدٌanyoneمِمَّنْof those whoيُقِرُّونَacknowledgeبِوُجُوبِthe obligation ofالصَّلَاةِprayerإِلَّاexceptصَلَّىhas prayed,,لَاnotيَنْتَهِيendsالْأَمْرُthe matterبِهِwith himإِلَىtoالْقَتْلِdeath,,وَسَبَبُand the reasonذَلكَthatأَنَّthatالْقَتْلُthe killing
And this hypothetical case is void, for it is impossible in human nature that a man believes that Allah has mandated it upon him and that He will punish him for leaving it, and he is patient with the killing and does not prostrate to Allah a prostration without excuse for him in that, this does not happen to any human ever, and nor would anyone of those who acknowledge the obligation of prayer do anything but pray; the matter does not end with him to death, and the reason for that is that killing.