يَخْتَلِفُThe differenceالْإِنْسَانُhumanالْبِرُّrighteousnessوَالفَاجِرُand the wicked,,وَالإِيمَانُand the beliefبِالْجَنَّةِin Paradiseوَالنَّارِand Hell,,وَأَنْهُمَاand that theyقَدْhaveخُلِقَتَاbeen createdقَبْلَbeforeآدَمَAdam.
The righteous and the wicked differ from each other, and the belief in Paradise and Hell, and that they were created before Adam.
وَالإِيمَانُAnd the beliefبِالْبَعْثِin resurrectionبَعْدَafterالْمَوْتِdeath,,وَالإِيمَانُand the beliefبِجَمِيعِin allأَقْدَارِdecreesاللَّهِof Allahخَيْرِهَاits goodوَشَرِّهَاand its evil,,وَحَلَوَاهَاand its sweetوَمُرَّهَاand its bitter,,أَنَّهَاthat it isمِنَfromاللَّهِAllahقَضَاءٍa decreeوَقَدَرٍand destinyوَمَشِيئَةٍand will,,وَحُكْمٍand judgment,,وَأَنَّand thatذَلِكَthatعَدْلٌis justمِنْهُfrom Him,,وَحِكْمَةٌand wisdomبَالِغَةٌprofound,,اسْتَأْثَرَHe has reservedبِعِلْمِwith knowledgeغَيْبِهَاof its unseenوَمَعْنَىand the meaningحَقَائِقِهَاof its realities.
And the belief in resurrection after death, and the belief in all of Allah's decrees, both good and evil, sweet and bitter, that they are from Allah's decree, destiny, will, and judgment, and that this is just and profound wisdom, which He has reserved with the knowledge of its unseen and the meaning of its realities.
قَالَHe said::وَقَدْAnd indeedقَالَsaidقَائِلُونَsome say::إِنَّthatالإِيمَانَbeliefهُوَisالإِسْلَامُIslamوَهَذَاand thisقَدْhasأَذْهَبَremovedالتَّفَاوُتَthe disparityوَالْمَقَامَاتِand the ranks,,وَهَذَاand thisيُقَرِّبُbrings closerمِنْtoمَذْهَبِthe doctrine,,الْمُرْجِئَةِof the Murji'ah.وَقَالَAnd others saidآخَرُونَanother group::إِنَّthatالإِسْلَامَIslamغَيْرُis different fromالإِيمَانِbeliefوَهَؤُلَاءِand theseقَدْhaveأَدْخَلُواintroducedالتَّضَادَّcontradictionوَالتَّغَايُرَand difference,,وَهَذَاand thisقَرِيبٌis closeمِنْtoقَوْلِthe statementالإِبَاضِيَّةِof the Ibadi.فَهَذِهِThis issueمَسْأَلَةٌis a matterمُشْكِلَةٌof contentionتَحْتَاجُthat needsإِلَىtoشَرْحٍexplanationوَتَفْصِيلٍand detail.
He said: And indeed some say that belief is Islam, and this has removed the disparity and ranks; and this brings closer to the doctrine of the Murji’ah. And others said that Islam is different from belief, and these have introduced contradiction and difference, and this is close to the statement of the Ibadi. This issue is a matter of contention that needs explanation and detail.
فَمَثَلُSo the exampleالإِسْلَامِof Islamمِنْin relation toالإِيمَانِbelief,,كَمَثَلِis likeالشَّهَادَتَيْنِthe two testimoniesإِحْدَاهُمَاone of themمِنَfromالْأُخْرَىthe otherفِيinالْمَعْنَىmeaning,,وَالْحُكْمِand judgmentفَشَهَادَةُfor the testimonyالرَّسُولِof the Messengerغَيْرُis different fromشَهَادَةِthe testimonyالْوَحْدَانِيَّةِof oneness,,فَهُمَاthey areشَيْئَانِtwo thingsفِيinالْأَعْيَانِsubstanceوَإِحْدَاهُمَاand one of themمُرَتَّبِطَةٌis connectedبِالْأُخْرَىto the otherفِيinالْمَعْنَىmeaningوَالْحُكْمِand judgmentكَشَيْءٍlike a single thing.
So the example of Islam in relation to belief is like the two testimonies; one of them is from the other in meaning and judgment. The testimony of the Messenger is different from the testimony of oneness, for they are two things in substance, and one of them is connected to the other in meaning and judgment like a single thing.
كَذَلِكَSimilarlyالإِيمَانُbeliefوَالإِسْلَامُand Islamأَحَدُهُمَاone of themمُرَتَّبِطٌis connectedبِالْآخَرِto the other,,فَهُمَاso they areكَشَيْءٍlike a single thing.
Similarly, belief and Islam are connected to each other, so they are like a single thing.
لَاThere is noإِيمَانٌbeliefلِمَنْfor one who has noلَاnoإِسْلَامٌIslamلَهُfor him.إِذْForلَاnoيَخْلُوone is devoidالْمُسْلِمُof a Muslimمِنْfromإِيمَانٍbeliefبِهِin himيَصِحُّto validateإِسْلَامَهُhis Islam.,,وَلَاand noيَخْلُوis devoidالْمُؤْمِنُof a believerمِنْfromإِسْلَامٍIslamبِهِin himيُحَقِّقُwhich fulfillsإِيمَانَهُhis beliefمِنْfromحَيْثُwhereاشْتَرَطَAllah conditionاللَّهُfor Allahلِلْأَعْمَالِfor righteous deedsالصَّالِحَةِgoodالإِيمَانَthat belief,,وَاشْتَرَطَand He conditionedلِلْإِيمَانِfor beliefالأَعْمَالَthe deedsالصَّالِحَةِgood.
There is no belief for one who has no Islam for, there is no Muslim devoid of belief that validates his Islam, and there is no believer devoid of Islam that fulfills his belief, as Allah conditioned for righteous deeds the belief and conditioned for belief the good deeds.
فَقَالَAnd He saidفِيinتَحْقِيقِestablishingذَلِكَthis﴿فَمَن‘So whoeverيَعْمَلُworksمِنَfromالصَّالِحَاتِthe righteous deeds
And He said in establishing this: 'So whoever works from the righteous deeds.
وَهُوَand he isمُؤْمِنٌa believerفَلَاthere is noكُفْرَانٌrejectionلِسَعْيِهِfor his efforts.'
And he is a believer, there is no rejection for his efforts.
[الْأَنْبِيَاءِ[The Prophets::٩٤]94]وَقَالَAnd He saidفِيinتَحْقِيقِestablishingالإِيمَانِbeliefبِالْعَمَلِby deeds::﴿وَمَن‘And whoeverيَأْتِهِcomes to Himمُؤْمِنًاa believerقَدْwho hasعَمِلَdoneالصَّالِحَاتِthe righteous deedsفَأُولَـٰئِكَthen thoseهُمْareالدَّرَجَاتُthe highest ranks.الْعُلَىthe superior.
And He said in establishing belief by deeds: 'And whoever comes to Him a believer who has done the righteous deeds, then those are the highest ranks.
[طَه][Taha
[Taha]
فَمَنSo whoeverكَانَwasظَاهِرُهُhis outward appearanceأَعْمَالُworksالإِسْلَامِof Islamوَلَاand does notيَرْجِعُreturnإِلَىtoعُقُودِthe contractsالإِيمَانِof beliefبِالْغَيْبِin the unseen,,فَهُوَhe isمُنَافِقٌa hypocriteنِفَاقًاhypocrisyيَنْقُلُthat transfersعَنْfromالْمِلَّةِthe faith.
So whoever has the outward works of Islam and does not return to the contracts of belief in the unseen, he is a hypocrite that transfers him from the faith.
وَمَنْAnd whoeverكَانَwasعَقْدُهُhis creedالإِيمَانُbeliefبِالْغَيْبِin the unseenوَلَاand does notيَعْمَلُactبِأَحْكَامِby the rulingsالإِيمَانِof belief،,وَشَرَائِعِand the lawsالإِسْلَامِof Islam،,فَهُوَhe isكَافِرٌa disbelieverكُفْرًاof disbeliefلَاnotيَثْبُتُto establishمَعَهُwith himتَوْحِيدٌthe oneness [of God].
And whoever has the creed of belief in the unseen and does not act by the rulings of belief and the laws of Islam, he is a disbeliever of disbelief that does not establish with him the oneness of God.
وَمَنْAnd whoeverكَانَwasمُؤْمِنًاa believerبِالْغَيْبِin the unseenمِمَّاof whatأَخْبَرَتْinformedبِهِby itالرُّسُلُthe MessengersعَنْaboutاللَّهِAllahعَامِلًاactingبِمَاby whatأَمَرَHe commandedاللَّهُAllahفَهُوَthen he isمُؤْمِنٌa believerمُسْلِمٌa Muslim.
And whoever is a believer in the unseen of that which the messengers informed about Allah, acting by what Allah commanded, then he is a believer and a Muslim.
وَلَوْلَاAnd if not forأَنَّهُit was the case thatكَعَلَكَذَلِكَin that wayلَكَانَthere would beالْمُؤْمِنُthe believerيَجُوزُallowedمُسْلِمًاto be a Muslim.وَلَجَازَAnd it would be permissibleأَنْthatالْمُسْلِمُthe Muslimلَاnotيُسَمَّىbe calledمُؤْمِنًاa believerبِاللَّهِin Allah.
And if it were not the case, the believer would be allowed to be a Muslim, and it would be permissible that the Muslim not be called a believer in Allah.
وَقَدْAnd it has beenأَجْمَعَagreed uponأَهْلُby the peopleالْقِبْلَةِof the qiblahعَلَىthatكُلِّeveryمُؤْمِنٍbelieverمُسْلِمٍis a Muslimوَكُلِّand everyمُسْلِمٍMuslimمُؤْمِنٍis a believerبِاللَّهِin Allahوَمَلَائِكَتِهِand His angelsوَكُتُبِهِand His booksقَالَHe saidوَمَثَلُAnd the exampleالإِيمَانِof beliefفِيinالْأَعْمَالِthe deedsكَمَثَلِis likeالْقَلْبِthe heartفِيinالْجِسْمِthe bodyلَاnotيَنْفَكُّcan be separatedأَحَدُهُمَاone of themعَنْfromالْآخَرِthe other.
And it has been agreed upon by the people of the qiblah that every believer is a Muslim and every Muslim is a believer in Allah, His angels, and His books. He said: And the example of belief in the deeds is like the heart in the body; one cannot be separated from the other.
لَاThere is noيَكُونُlivingذُوone who hasجِسْمٍa bodyحَيٍّaliveلَاwithoutقَلْبٍheartلَهُin him.وَلَاAnd notذُوone who hasقَلْبٍa heartبِغَيْرِwithoutجِسْمٍa body.فَهُمَاThey areشَيْئَانِtwo thingsمُنْفَرِدَانِseparate thingsوَهُمَاthey areفِيinالْحُكْمِrulingوَالمَعْنَىand meaningمُنْفَصِلَانِseparate.,,وَمَثَلُهُمَاAnd likewise,أَيْضًاalsoأَنْthatلَاnotيُسَمَّىbe calledجِسْمًاa body,وَلَاand notيُسَمَّىbe calledقَلْبًa heart.
There is no living being who has a body without a heart in him. And there is also no one with a heart without a body. They are two distinct entities, separate in ruling and meaning. Likewise, it cannot be called a body, nor can it be called a heart.