فَلَاSo notيَسْتَثْنِيexclude
So he does not exclude.
قَالَHe saidنَعَمَYes.لَاNoيَسْتَثْنِيexcludeإِذَاifقَالَhe said:.أَنَاI am،مُسْلِمٌMuslim
He said: Yes, he does not exclude if he says: I am a Muslim.
فَقُلْتُSo I saidلَهُto him:.أَقُولُI say:.هَذَاthisمُسْلِمٌMuslim
So I said to him: I say: this is a Muslim.
وَقَدْAnd indeedقَالَsaidالنَّبِيُّthe Prophetﷺ.«الْمُسْلِمُ"The Muslimمَنْfromسَلِمَwho is safeالْمُسْلِمُونَthe Muslimsمِنْfromلِسَانِهِhis tongueوَيدِهِ»and his hand."
And indeed the Prophet ﷺ said: "The Muslim is the one from whom the Muslims are safe from his tongue and hand."
وَأَنَاAnd Iأَعْلَمُknowأَنَّهُthat heلَاnotيَسْلَمُsafeالنَّاسُthe peopleمِنْهُfrom him،فَذَكَرَSo he mentionedحَدِيثَthe hadithمَعْمَرٍMa'marعَنْaboutالزُّهْرِيِّAl-Zuhriقَالَhe said::فَنَرَىSo we seeأَنَّthatالإِسْلَامَIslamالْكَلِمَةَthe wordوَالإِيمَانَand Faithالْعَمَلَthe action.
And I know that he does not keep the people safe from him, so he mentioned the hadith of Ma'mar about Al-Zuhri, who said: So we see that Islam is the word and Faith is the action.
فَبَيَّنَSo it was clarifiedأَحْمَدُAhmadأَنَّthatالإِسْلَامَIslamإِذَاifكَانَit isالْكَلِمَةَthe wordفَلَاthen notاسْتِثْنَاءٌexcludingفِيهَاin it،فَحَيْثُSo where thereكَانَisهُوَitالْمَفْهُومُconceptمِنْfromلَفْظِthe wordالإِسْلَامِIslamفَلَاnotاسْتِثْنَاءٌexclusionفِيهِin itوَلَوْeven ifأُرِيدَit was intendedبِالْإِيمَانِby Faithهَذَاthis،كَمَاasيُرَادُit is meantذَلِكَthatفِيinمِثْلِsuch asقَوْلِهِhis saying: ﴿فَتَحْرِيرُ"Then freeingرَقَبَةٍa neck ofمُّؤْمِنَةٍa believer"
So Ahmad clarified that if Islam is the word, there is no exclusion therein. Therefore, wherever the concept of Islam exists, there is no exclusion. Even if it was intended by 'Faith' this, as it is intended in such a saying: 'Then freeing a neck of a believer'.
فَإِنَّمَاFor whatأُرِيدَis intendedمِنْbyأَظْهَرَwhat is clearlyالإِسْلَامَthe Islam،فَإِنَّForالإِيمَانَFaithالَّذِيthatعُلِّقَتwas tiedبِهِto itأَحْكَامَthe rulingsالدُّنْيَاof this worldهُوَisالإِيمَانُthe Faithالظَّاهِرُmanifestوَهُوَand it isالإِسْلَامُthe Islam.
For what is clearly intended by Islam is the Faith that is tied to it the rulings of this world, which is the manifest Faith, and it is Islam.
فَالْمُسَمَّىSo the nameوَاحِدٌis oneفِيinالأَحْكَامِthe rulingsالظَّاهِرَةِthe apparent.
So the name is one in the apparent rulings.
وَلِهَذَاAnd for thisلَمَّاwhenذَكَرَhe mentionedالْأَثْرَمَAl-Athramلِأَحْمَدَto Ahmadاحْتِجَاجَthe argumentالْمُرْجِئَةِof the Murji'ahبِقَوْلِwith the sayingالنَّبِيِّof the Prophetﷺ:«اعْتِقْهَا"Free her
And for this, when Al-Athram mentioned to Ahmad the argument of the Murji'ah with the saying of the Prophet ﷺ: "Free her,
فَإِنَّهَاfor she isمُؤْمِنَةٌbelieverأَجَابَهُhe repliedبِأَنَّthatالْمُرَادَthe meaningحُكْمَهَاof her rulingفِيinالدُّنْيَاthis worldحُكْمٌis the rulingالْمُؤْمِنَةِof a believer,لَمْnotيُرَدَّit was intendedأَنَّهَاthat sheمُؤْمِنَةٌbelieverعِندَwithاللَّهِAllahتَسْتَحِقُّdeservingدَخَلَenteringالْجَنَّةَthe Paradiseبِلَاwithoutنَارٍa fireإِذَاifلَقِيَتْهُhe met Himبِمَجَرَّدِby mereهَذَاthisالإِقْرَارِacknowledgment.
he replied that the ruling concerning her in this world is the ruling of a believer, it was not intended that she is a believer with Allah deserving of entering the Paradise without fire if she meets Him by mere acknowledgment.
وَهَذَاAnd thisهُوَisالْمُؤْمِنُthe believerالْمُطْلَقُthe absoluteفِيinكِتَابِthe Bookاللَّهِof Allah،وَهُوَand he isالْمَوْعُودُpromisedبِالْجَنَّةِwith the Paradiseبِلَاwithoutنَارٍfireإِذَاifمَاتَhe diesعَلَىuponإِيمَانِهِhis Faith.
And this is the absolute believer in the Book of Allah, and he is promised by Paradise without fire if he dies upon his Faith.
وَلِهَذَاAnd for thisكَانَwasابْنُIbnمَسْعُودٍMas'udوَغَيْرُهُand othersمِنَfromالسَّلَفِthe Salafيَلْزَمُونَthey were strictمَنْwhoeverشَهِدَtestifiedلِنَفْسِهِfor himselfبِالْإِيمَانِwith Faithأَنْthatيَشْهَدَhe should testifyلَهُfor himبِالْجَنَّةِwith Paradise,يَعْنُونَthey meantإِذَاifمَاتَhe diesعَلَىuponذَلِكَ,فَإِنَّهُfor heقَدindeedعَرَفَknowأَنَّthatالْجَنَّةَParadiseلَاnotيَدْخُلُهَاhe enters itإِلَّاexceptمَنْfor whomمَاتَhe diesمُؤْمِنًاa believer.
And for this, Ibn Mas'ud and others from the Salaf insisted that whoever testifies for himself with Faith should also testify for him with Paradise, they meant that if he dies upon that, for he indeed knows that Paradise is not entered except by one who dies a believer.
فَإِذَاSo ifقَالَhe saysالْإِنْسَانُthe personأَنَاI amمُؤْمِنٌbelieverقَطْعًاsurely،وَأَنَاand IمُؤْمِنٌbelieverعِندَwithاللَّهِAllah.
So if a person says: I am a believer surely, and I am a believer with Allah.
قِيلَIt is saidلَهُto him::فَاقْطَعْso concludeبِأَنَّكَthat youتَدْخُلُwill enterالْجَنَّةَthe Paradiseبِلَاwithoutعَذَابٍtormentإِذَاifمُتَّكَyou dieعَلَىuponهَذَاthisالْحَالِstateفَإِنَّforاللَّهَAllahأَخْبَرَtellsأَنْthatالْمُؤْمِنِينَthe believersفِيinالْجَنَّةِthe Paradise.
It is said to him: So conclude that you will enter the Paradise without torment if you die upon this state, for Allah tells that the believers are in the Paradise.
وَأَنْكَرَAnd Ahmad deniedابْنُIbnحَنْبَلٍHanbalحَدِيثَthe hadithابْنِIbnعُمَيْرَةَ'UmayrahأَنَّthatعَبْدَAbdاللَّهِAllahرَجَعَreturnedعَنْfromالِاسْتِثْنَاءِthe exclusion.
And Ahmad denied the hadith of Ibn 'Umayrah that Abdullah returned from exception.
فَإِنَّFor whatابْنُIbnمَسْعُودٍMas'udلَمَّاwhenقِيلَit was saidلَهُto him:.إِنَّIndeedقَوْمًاa groupيَقُولُونَthey say:.إِنَّاWe areمُؤْمِنُونَbelievers،فَقَالَhe saidأَفَلَاWould they notسَأَلْتُمُوهُمْask themأَفِيare
For what Ibn Mas'ud, when it was said to him: Indeed a group says: We are believers, he said: Would they not ask them, are they in the Paradise?
وَفِيAnd inرِوَايَةٍa narrationأَفَلَاwould they notقَالُواsay
And in the narration: Would they not say that we are the people of Paradise?
وَفِيAnd inرِوَايَةٍa narrationقِيلَit was saidلَهُto him:: إِنَّIndeedهَذَاthisيَزْعُمُclaimsأَنَّهُthat heمُؤْمِنٌis a believer,قَالَhe saidفَاسْأَلُوهُthen ask himأَفِيare
And in the narration, it was said to him: Indeed this one claims that he is a believer, he said: Then ask him, is he in the Paradise or in the Fire?
فَسَأَلُوهُThey asked himفَقَالَhe said::اللَّهُAllahأَعْلَمُis most knowing،فَقَالَHe said to themعَبْدُAbdاللَّهِAllahفَهَلَاSo why notوَكَلَّتْyou entrustedالأُولَىthe firstكَمَاjust asوَكَلَّتْyou entrustedالثَّانِيَةَthe second?مَنْwhoeverقَالَsaidأَنَاI amمُؤْمِنٌa believerفَهُوَhe isكَافِرٌa disbelieverوَمَنْand whoeverقَالَsaidأَنَاI amعَالِمٌknowledgeableفَهُوَhe isجَاهِلٌignorantوَمَنْand whoeverقَالَsaidهُوَhe isفِيinالْجَنَّةِthe Paradiseفَهُوَhe isفِيinالنَّارِthe Fire.
They asked him, and he said: Allah knows best, so he said to them: So why not have you entrusted the first just as you entrusted the second? Whoever says I am a believer, he is a disbeliever; and whoever says I am knowledgeable, he is ignorant; and whoever says he is in the Paradise, he is in the Fire.
يَرْوَىIt is narratedعَنْaboutعُمَرَOmarبْنِIbnالْخَطَّابِAl-Khattabمِنْfromوُجُوهٍthe perspectivesمُرْسَلًاsentمِنْfromحَدِيثِthe hadithقَتَادَةَQatadahوَنُعَيْمٍWa-Nu'aymبْنِIbnأَبِيAbuهِنْدٍHindوَغَيْرِهِمَاand others.
It is narrated about Omar Ibn Al-Khattab from several perspectives sent from the hadith of Qatadah and Nu'aym Ibn Abu Hind and others.