والخُشوعِand humilityوتَدبُّرِand contemplationالقرآنِ،the Quran,فكُلُّso everyoneمَنwhoخَشَعَhumblesقَلْبَهُhis heartخَشَعَتْhumblesجَوَارِحُهُ،his limbs,وَلاand notيَنعَكِسُ،reflected,
And humility and contemplation of the Quran, for everyone who humbles his heart, his limbs also humble, and does not reflect,
وَلِهَذَاAnd because of thisقِيلَit was said: إِيَّاكُمْ: Bewareوَخُشُوعِof the hypocrisy of humilityالنِّفاقِwhich is when the body is humbleوَهُوَand the heart is notأَنَّthatيَكُونَisالْجَسَدُthe bodyخَاشِعًا،humble,وَالْقَلْبُand the heartلَيْسَis notبِخَاشِعٍ،humble,
And because of this, it was said: Beware of the humility of hypocrisy, which is when the body is humble and the heart is not humble.
فَإِذَاSo whenصَلَحَthe heart is rectifiedالْقَلْبُthe heartصَلَحَتِthe entire body is rectifiedالْجَسَدُthe bodyكُلُّهُallوَلَيْسَand notإِذَاwhenكَانَit isالْجَسَدُthe bodyفِيinعِبَادَةٍworshipيَكُونُthe heart isالْقَلْبُthe heartقَائِمًاstandingبِحَقائقِهَا .to its realities.
So when the heart is rectified, the entire body is rectified; and not when the body is in worship, the heart is standing to its realities.
وَالنَّاسُAnd peopleفِيinالإيمانيfaithوَالإسلامِand Islamعَلَىare onثَلاثٍthreeمَرَاتِبَlevels :ظَالِمٌAn oppressorلِنَفْسِهِ،to himself,ومُقَتَصِدٌ،and middle ground,وَandسَابِقٌprecedentبِالْخَيْرَاتِ،in good deeds,
And people in faith and Islam are on three levels: An oppressor to himself, a middle ground, and a predecessor in good deeds.
فَالْمُسْلِمُSo the Muslimظَاهِرًاoutwardlyوَبَاطِنًاand inwardlyإِذَاifكَانَisظَالِمًاan oppressorلِنَفْسِهِ،to himself,فَلَاthere is no wayبُدٌّbutأَنْthatيَكُونَhe hasمَعَهُwith himإِيمَانٌfaithوَلَكِنْbutلَمْhas notيَأْتِbroughtبِالْوَاجِبِthe obligatoryوَلَاand notيَنْعَكِسُreflectedوَكَذَلِكَand likewiseفِيinالْآخِرِ،the other,وَandسَيَأْتِيit will comeإِنْifشَاءَGod wills.
So the Muslim outwardly and inwardly, if he is an oppressor to himself, there is no way but that he has faith, but he has not brought the obligatory, and it is not reflected, and likewise in the other, and it will come if God wills.
وَالْآيَاتُAnd the versesالَّتِيthatاحْتَجَّMuhammad ibn Nasr used as evidenceبِهَاthey indicateمُحَمَّدٌon the obligation of Islam,ابْنُand that it isنَصْرٌthe religion of God,تَدُلُّand that God loves it and is pleased with itعَلَىand that He has no religion other than it.وُجُوبُThis is all true, but not in thisالإسلامِ،what indicates that it is the faith,وَأَنَّهُbut it indicates that by mere Islamدِينٌthe man isاللهُ،of the people of Paradise,وَأَنَّas mentioned in the first statement.اللَّهُFor God promised the believersوَعَدًاparadise in other verses,المُؤْمِنِينَand did not mentionبِالْجَنَّةِthis promise in the name of Islam,فِيand thenغَيْرَthis praise and obligationآيَة،and God's love for him indicatesوَلَمْthat he enters into faith.يُذْكَرْThis is a consensus amongهَذاthe people of sunna,الْوَعْدُthey all say: Every believer is a Muslim,بِالْاسْمِand whoever brings the obligatory faith has brought the obligatory Islam,وَلَيْسَbut the dispute is in the opposite,هُوَand this isكَمَاlike the prayerأَنْthat God lovesصَلَاةٌand commands it and makes it obligatoryيُحِبُّهَاand praises it and its people in other places,وَيَأْمُرُ بِهَاand then it does not indicateوَيُوْجِبُهَاthat the name of prayer is the name of faith,وَيُثَنِّيbut the prayer is part of faith,عَلَيْهَاall believers pray,وَعَلَىand it is not necessaryأَهْلَهَاthat everyone who prays and does major sins is a believer.
And the verses that Muhammad ibn Nasr used as evidence indicate the obligation of Islam, that it is the religion of God, and that God loves it and is pleased with it and that He has no religion other than it. This is all true, but not in this what indicates that it is the faith; rather, it indicates that by mere Islam, the man is among the people of Paradise, as mentioned in the first statement. For God promised the believers paradise in other verses, and did not mention this promise in the name of Islam. And then this praise and obligation, and God's love for him indicates that he enters into faith. This is a consensus among the people of sunna; they all say: Every believer is a Muslim, and whoever brings the obligatory faith has brought the obligatory Islam. But the dispute is in the opposite. This is like the prayer that God loves and commands it and makes it obligatory and praises it and its people in other places. And then it does not indicate that the name of prayer is the name of faith, but the prayer is part of faith; all believers pray, and it is not necessary that everyone who prays and commits major sins is a believer.
الإيمَانُFaithوَجَمِيعُand allمَاthatذَكَرَهُhe mentionedمِنَfromالحُجَّةِthe evidenceعَنْaboutالنَّبِيِّthe Prophetﷺ(peace be upon him)فَإِنَّهُfor inفِيهاthemالتَّفْرِيقَthe differentiationبَيْنَbetweenمُسَمَّىthe name ofوَالْإسلامِand Islamإِذَاwhenذُكِرُواthey are all mentioned,جَمِيعًا،as in the Hadith of Gabriel and others,وَفِيهَاand in itأَيْضًاalsoأَنَّthatاسْمَthe name ofالإيمَانِfaithإِذَاifأُطْلِقَit is mentionedدَخَلَit includesفِيهِIslam,قَالَAbu Abdullah ibn Hamid said in his bookأَبُوthe authoredعَبْدُ اللهِAbdullahابْنُibnحَامِدٍHamedفِيinكِتَابِهِhis bookالمُصَنَّفِthe categorizedفِيinأُصُولِهِthe principles ofالدِّينِreligion:قَدْWe haveذَكَرْنَاmentioned that faith isأَنَّa sayingالإيمَانُand an action.فَأَمَّاAs forالإسلامِ،Islam,فَكَلَامُthe speech ofأَحْمَدَAhmadيَحْتَمِلُcontainsرِوَايَتَيْنِ :two narrations:إِحْدَاهُمَاOne of them isأَنَّهُthat it is likeكَالإيمَانِfaith.وَالثَّانِيَةُThe second isأَنَّهُthat it is a sayingقَوْلٌwithout action.بِلَاThis is inعَمَلٍtext in regards to a narration.
Faith and all that he mentioned regarding the evidence from the Prophet (peace be upon him) contains the differentiation between the name of faith and Islam when they are all mentioned, as in the Hadith of Gabriel and others, and in it also that the name of faith, when mentioned, includes Islam. Abu Abdullah ibn Hamid said in his authored book on the principles of religion: We have mentioned that faith is a saying and an action. As for Islam, the speech of Ahmad allows for two narrations: one of them is that it is like faith, and the second is that it is a saying without action.