وَلَاand notتُؤْمِنُواyou believeإِلَّاexceptلِمَنfor whomتَبِعَfollowsدِينَكُمْyour religion
And do not believe except for those who follow your religion.
قُلْSayإِنَّIndeedالْهُدَىٰthe guidanceهُدًىis guidanceمِّنَfromاللَّهِAllah
Say, 'Indeed, the guidance is the guidance of Allah.'
أَنَّThatيُؤْتَىit is givenأَحَدٌto anyoneمِّثْلَlikeمَاwhatأُوتِيتُمْyou were givenأَوْorيُقَوَّوْاbecome powerful with youعِندَwithرَبِّكُمْyour Lord
That it is given to anyone like what you were given, or they become powerful with you at your Lord.
قُلْSayإِنَّIndeedالْفَضْلَthe favorبِيَدِis in the hand ofاللَّهِAllah
Say, 'Indeed, the favor is in the hand of Allah.'
وَقَالَAnd He saidفِيinالْآيَةِthe verseالْأُخْرَىٰthe other:
And He said in the other verse:
وَاللَّهُand Allahأَعْلَمُknows betterحَيْثُwhereيَجْعَلُHe placesرِسَالَتَهُHis message
And Allah knows better where He places His message.
وَقَالَAnd He said:وَاللَّهُAnd Allahيَصْطَفِيchoosesمِنَfromالْمَلَائِكَةِthe angelsرُسُلًاmessengersوَمِنَand fromالنَّاسِthe people
And Allah chooses from the angels messengers and from the people.
وَقَالَAnd He said:يَغْفِرُHe forgivesلِمَنto whomيَشَاءُHe willsوَيُعَذِّبُand punishesمَنwhomيَشَاءُHe wills
And He said: 'He forgives whom He wills and punishes whom He wills.'
وَقَدْAnd indeedبَيَّنَHe has explainedفِيinمَوَاضِعَplacesأَسْبَابَthe reasonsالْمَغْفِرَةَfor forgivenessوَأَسْبَابَand the reasonsالْعَذَابَfor punishmentوَكَذَلِكَand likewiseيَرْزُقُHe providesمَنfor whomيَشَاءُHe willsبِغَيْرِwithoutحِسَابٍaccounting
And indeed He has explained in places the reasons for forgiveness and the reasons for punishment, and likewise, He provides for whom He wills without accounting.
وَقَدْAnd indeedعَرَفَHe knowsأَنَّهُthat itقَدْmayيُخَصِّspecializeمِنْfromيَشَاءُHe willsبِأَسْبَابِwith the reasonsالرَّازِقِof provision.
And indeed He knows that He may specialize from whom He wills with the reasons of provision.
وَإِذَاAnd ifكَانَthere wasمِنَofالإِيمَانِthe faithمَاwhatيُعَجِّزُis beyond the abilityعَنْهُof itكَثِيرٌmanyمِنَofالنَّاسِthe peopleوَيَخْتَصُّand He specializesاللَّهُAllahبِهِwith itمِنْto whomيَشَاءُHe wills
And if there is of the faith what is beyond the ability of many of the people, and Allah specializes with it whom He wills,
فَذَٰلِكَthen thatمَاwhichيُفَضِّلُهُمُprefers themاللَّهُAllahبِهِwith it.
that is what Allah prefers them with.
وَذَٰلِكَAnd thatالإِيمَانُthe faithيُنْفَىis negatedعَنْfromغَيْرِهِمْothers.
And that faith is negated from others.
لَكِنْButلَاnotعَلَىonوَجْهِthe faceالذَّمِّof condemnationبَلْratherعَلَىonوَجْهِthe faceالتَّفْضِيلِof preference.
But not on the face of condemnation; rather, on the face of preference.
فَإِنَّFor verilyالذَّمَّthe condemnationإِنَّمَاis onlyيَكُونُisعَلَىonتَرْكِthe abandonment ofمَأْمُورٍwhat is commandedأَوْorفِعْلٍthe doing ofمَحْظُورٍwhat is prohibited.
For verily, the condemnation is only on the abandonment of what is commanded or the doing of what is prohibited.
لَكِنْButعَلَىonمَاwhatذَكَرَهُhe mentionedأَبُوAbuطَالِبٍTalibيُقَالُit is said:
But on what Abu Talib mentioned, it is said:
فَمَثَلُSo likeهَـٰؤُلآءِtheseمُسْلِمُونَare Muslimsلَاnotمُؤْمِنُونَbelieversبِاعْتِبَارٍin considerationوَيُقَالُand it is said:إِنَّهُمْthat they areمُؤْمِنُونَbelieversبِاعْتِبَارٍby considerationآخَرَanother.
So like these, they are Muslims, not believers in consideration; and it is said that they are believers by another consideration.
وَعَلَىAnd onهَذَاthisيُنْفَىit negatesالإِيمَانَthe faithعَمَّنfrom whomفَاتَتْهُmissed itالْكَمَالَthe completionالْمُسْتَحَبِّpreferred.
And on this, it negates the faith from whom missed the preferable completion.
بَلْRatherالْكَمَالَthe completionالَّذِيwhichيُفَضِّلُprefersبِهِwith itعَلَىoverمَنْwhomفَاتَتْهُmissed itوَإِنْand even ifكَانَتْit wasغَيْرَnotمَقْدُورٍpossibleلِلْعِبَادِfor the servants.
Rather, the completion which prefers over those who missed it, even if it was not possible for the servants.
بَلْRatherيُنفَىit is negatedعَنْهُfrom itالْكَمَالَthe completionالَّذِيwhichوَجَبَis obligatoryعَلَىonغَيْرِهِothersوَإِنْand even ifلَمْnotيَكُنْbeفِيinحَقِّهِhis rightلَاnotوَاجِبًاobligatoryوَلَاnorمُسْتَحَبًّاpreferred.
Rather, the completion which is obligatory on others is negated from it, even if it was not obligatory nor preferred in his right.
لَكِنَّButهَذَاthisلَاnotيُعْرَفُknownفِيinكَلَامِthe speechالشَّارِعِof the legislator.
But this is not known in the speech of the legislator.
وَلَمْAnd notيُعْرَفْknownفِيinكَلَامِهِhis speechإِلَّاunlessأَنْthatنَفْيَthe negationالْإِيمَانِof faithيَقْتَضِيentailsالذَّمَّthe condemnationحَيْثُwhereكَانَthere wasفَلَاthus notيُنْفَىis negatedإِلَّاexceptعَمَّنfrom thoseلَهُwho hasذَنبٌsin.
And it is not known in his speech unless the negation of faith entails the condemnation where it is; thus it is not negated except from those who have a sin.
فَتَبَيَّنَSo it is clearأَنَّthatقَوْلَهُhis saying:أَوْorمُسْلِمٌMuslimتَوَقَّفَstoppedفِيinأَدَاءِthe performanceالْوَاجِبَاتِthe obligationsالْبَاطِنَةِthe inwardوَظَّاهِرَةِand outwardكَمَاasقَالَتْthe majority ofالنَّاسُthe people.
So it is clear that his saying: 'or Muslim' stopped in the performance of the inward and outward obligations as the majority of the people said.
ثُمَّThenطَائِفَةٌa groupيَقُولُونَthey say:قَدْit may beيَكُونَthere isمُنَافِقًاa hypocriteلَيْسَnotمَعَهُwith himشَيْءٌthingمِنَofالإِيمَانِfaith.
Then a group says: 'It may be that he is a hypocrite, with him not being anything of faith.
وَهُمَاAnd both areالَّذِينَwhoيَقُولُونَsay:الْأَعْرَابُthe Bedouinsالْمَذْكُورُونَmentionedمُنَافِقُونَare hypocritesلَيْسَnotمَعَهُمْwith themمِنَofالإِيمَانِfaithشَيْءٌanything.
And both are the ones who say: 'The mentioned Bedouins are hypocrites, not having any of faith.
وَهَذَاAnd thisهُوَisالْقَوْلُthe sayingالَّذِيwhichنَصَرَهُwas supportedطَائِفَةٌa group.كَمُحَمَّدٍSuch as MuhammadبْنِbinنَصْرٍNasr.وَالْأَكْثَرُونَAnd the majorityيَقُولُونَsay:بَلْRatherهَـٰؤُلَاءِtheseلَمnotيَكُونُواbeمِنَofالْمُنَافِقِينَthe hypocritesالَّذِينَwhoلَاnotيُقْبَلُacceptمِنْهُمْfrom themشَيْءٌanythingمِنَofأَعْمَالِهِمْtheir deeds.
And this is the saying that was supported by a group such as Muhammad bin Nasr. And the majority say: 'Rather, these were not from the hypocrites who accept nothing from their deeds.
وَإِنْAnd ifكَانَthere wasفِيهِمin themشُعْبَةٌa factionنِفَاقٍof hypocrisy.بَلْButكَانُواthey wereمَعَهُمْwith themتَصْدِيقٌa beliefيُقْبَلُwhich acceptsمَعَهُalong withمِمَّاwhatعَمِلُوهُthey didلِلَّهِfor Allah.
And if there was in them a faction of hypocrisy, but they had a belief which accepts along with what they did for Allah.
وَلِهَذَاAnd for thisجَعَلَهُمْHe made themمُسْلِمِينَMuslims.وَلِهَذَاAnd for thisقَالَHe said:
And for this, He made them Muslims. And for this, He said:
أَنْThatهَدَاكُمْguided youلِلْإِيمَانِto the faithإِنifكُنتُمْyou areصَادِقِينَtruthful.
'That He guided you to the faith if you are truthful.'
كَمَاAsقَالُواthey saidمِثْلَlikeذَٰلِكَthatفِيinالزَّانِيthe fornicatorوَالسَّارِقِand the thiefوَغَيْرِهِمَاand othersمِمَّنfrom whomنُفِيَwas negatedعَنْهُfrom themالإِيمَانُthe faith.
As they said the same in the fornicator, the thief, and others from whom faith was negated.
مَعَWithأَنَّthatمَعَهُمُwith itالتَّصْدِيقَthe belief.وَهَذَاAnd thisأَصَحُّis the most correctالْأَقْوَالِof the sayingsالثَّلاثَةِthe threeفِيهِمin them.
With that, along with the belief, and this is the most correct of the three sayings in them.