مَاذَاWhat
What
وَالسُّؤَالُAnd the questionالَّذِيthatتُورِدُهُis raised byالْمُرْجِئَةُthe Murji'ah::عَنْaboutابْنِIbnمَسْعُودٍMas'udوَيَقُولُونَand they say:إِنَّthatيَزِيدَYazidبِنِbinعُمَيْرَةَUmayrah
And the question that the Murji'ah raise about Ibn Mas'ud, and they say: that Yazid bin Umayrah.
أَوْرَدَهُHe mentioned itعَلَيْهِto himحَتَّىuntilرَجَعَhe returnedجَعَلَhe madeهَذَاthisأَنْthatالْإِنْسَانَa personيَعْلَمُknowsحَالَهُhis stateالْآنَnow
He mentioned it to him until he returned. He made this: that a person knows his state now.
وَمَاAnd whatيَدْرِيdoes he knowيَمُوتُhe will dieعَلَيْهَاupon it
And what does he know upon what he will die?
وَلِهَذَاAnd for thisالسُّؤَالُquestionصَارَbecameطَائِفَةًa groupكَبِيرَةًlarge::يَقُولُونَthey say:الْمُؤْمِنُThe believerهُوَisمَنْone whoسَبَقَprecededفِيinعِلْمِthe knowledgeاللَّهِof Allahأَنَّهُthat heيَخْتِمُwill be sealedلَهُfor himبِالْإِيمَانِwith faithوَالكَافِرُand the disbelieverمِنْis one whoسَبَقَprecededفِيinعِلْمِthe knowledgeاللَّهِof Allahأَنَّهُthat heكَافِرٌis a disbeliever
And for this reason, the question became a large group that they say: The believer is the one who is known to Allah to be sealed with faith, and the disbeliever is the one who is known to Allah to be a disbeliever.
وَأَنَّAnd thatلَاthere is notاعْتِبَارٌconsiderationبِمَاfor whatكَانَwasقَبْلَbeforeذَٰلِكَthat,,وَعَلَىAnd uponهَذَاthisيَجْعَلُونَthey makeالِاسْتِثْنَاءَthe exception,,وَهَذَاand thisأَحَدٌis one ofقَوْلِيthe sayings ofالنَّاسِthe peopleمِنْofأَصْحَابِthe companionsأَحْمَدَAhmadوَغَيْرِهِمand othersوَهُوَand it isقَوْلُthe saying ofأَبِيAbuالْحَسَنِal-Hasanوَأَصْحَابِهِand his companions.
And that there is no consideration for what was before that, and upon this they make the exception, and this is one of the sayings of the people of Ahmad and others, and it is the saying of Abu al-Hasan and his companions.
وَلَكِنَButأَحْمَدُAhmadوَغَيْرُهُand othersمِنَfromالسَّلَفِthe Salafلَمْdid not intendهَذَاthisمَقْصُودَهُمْas their goal,,وَإِنَّمَاratherمَقْصُودَهُمْtheir intentionأَنْis thatالْإِيمَانَfaithالْمُطْلَقَin its entiretyيَتَضَمَّنُincludesفِعْلَthe action ofالْمَأْمُورَاتِthe commandments.
But Ahmad and others from the Salaf did not intend this as their goal; rather their intention is that complete faith includes the action of the commandments.
فَقَوْلُهُSo his saying::أَنَاI amمُؤْمِنٌa believer,كَقَوْلِهِlike his saying::أَنَاI amوَلِيُّa guardianاللَّهِof Allah,وَأَنَاand I amمُؤْمِنٌa believerتَقِيٌّpious,وَأَنَاand I amمِنَone ofالأَبْرَارِthe righteous,وَنَحْوَand similarذَٰلِكَto that,وَابْنُand IbnمَسْعُودٍMas'udرَضِيَ اللَّهُ عَنْهُmay Allah be pleased with him.
So his saying: I am a believer, is like his saying: I am the guardian of Allah, and I am a pious believer, and I am one of the righteous, and similar to that. And Ibn Mas'ud, may Allah be pleased with him,
لَمْdid notيَخْفَhideعَلَيْهِfrom himأَنَّthatالْجَنَّةَParadiseلَاdoes notتَكُونَexistإِلَّاexceptلِمَنْfor one whoمَاتَdiesمُؤْمِنًاas a believer,,,وَأَنَّand thatالْإِنْسَانَa personلَاdoes notيَعْلَمُknowعَلَىonمَاذَاwhatيَمُوتُhe will dieفَإِنَّfor indeedابْنَIbnمَسْعُودٍMas'udأَجَلٌis greaterقَدْرًاin statusمِنْthanهَذَاthis,وَإِنَّمَاbut ratherأَرَادَhe meant:سَلُوهُask himهَلifهُوَhe isفِيinالْجَنَّةِParadiseإِنْifمَاتَhe diesعَلَىonهَذِهِthisالْحَالِstate؟
did not hide from him that Paradise does not exist except for one who dies as a believer, and that a person does not know on what he will die; for indeed, Ibn Mas'ud is greater in status than this, but he meant: ask him if he is in Paradise if he dies in this state?
كَأَنَّهُAs ifقَالَhe said:::سَلُوهُAsk himأَيَكُونُis heمِنْofأَهْلِthe peopleالْجَنَّةِof Paradiseعَلَىonهَذِهِthisالْحَالِstate؟
As if he said: Ask him, is he of the people of Paradise in this state?
فَلَمَّاSo whenقَالَhe said:::اللَّهُAllahوَرَسُولُهُand His Messengerأَعْلَمُknow better.
So when he said: Allah and His Messenger know better.
قَالَHe said:أَفَلَاIs it not thatوَكِّلْتُI have entrustedالأُولَىٰthe firstكَمَاjust asوَكِّلْتُI have entrustedالثَّانِيَةَthe second?
He said: Is it not that I have entrusted the first just as I have entrusted the second?
يَقُولُHe says:هَذَاthisالتَّوَقُّفُpauseيَدُلُّindicatesعَلَىthatأَنَّكَyou do notتَشْهَدُbear witnessلِنَفْسِكَfor yourselfبِفِعْلِby the action ofالْوَاجِبَاتِthe obligationsوَتَرْكِand abandonment ofالْمُحَرَّمَاتِ, فَإِنَّهُfor indeedمَنْwhoeverشَهِدَbears witnessلِنَفْسِهِfor himselfبِذَلِكَby thatشَهِدَhe bears witnessأَنَّهُthat heمِنْis ofأَهْلِthe peopleالْجَنَّةِof Paradiseإِنْifمَاتَhe diesعَلَىonذَٰلِكَthat.
He says: this pause indicates that you do not bear witness for yourself by the action of the obligations and the abandonment of the prohibitions. For indeed, whoever bears witness for himself by that bears witness that he is of the people of Paradise if he dies on that.
وَلِهَذَاAnd for this reasonصَارَthere becameالَّذِينَthose whoلَاdo notيَرَوْنَseeالِاسْتِثْنَاءَthe exceptionلِأَجْلِfor the sake ofالْحَالِthe present state,بَلْbutلِلْمُوَافَاةِfor the fulfillment,لَاdo notيَقْطَعُونَcut offبِأَنْthatاللَّهَAllahيَقْبَلُacceptsتَوْبَةَthe repentanceتَائِبٍof the repentant,,,كَمَاjust asلَاnotيَقْطَعُونَcut offبِأَنْthatاللَّهَ تَعَالَىAllah the Exaltedيُعَاقِبُpunishesمُذْنِبًاthe sinner,
And for this reason, those who do not see the exception for the sake of the present state, but rather for the fulfillment, do not cut off that Allah accepts the repentance of the repentant, just as they do not cut off that Allah the Exalted punishes the sinner.
فَإِنَّهُمْFor indeed, theyلَوْifقَطَعُواthey cut offبِقَبُولِwith acceptingتَوْبَتِهِhis repentanceلَزِمَهُمْit would compel themأَنْtoيَقْطَعُواconclude thatلَهُfor himبِالْجَنَّةِParadiseوَهُمْand theyلَاdo notيَقْطَعُونَcut offلِأَحَدٍfor anyoneمِنْofأَهْلِthe people ofالْقِبْلَةِthe Qiblahلَاneitherبِجَنَّةٍwith ParadiseوَلَاnorنَارٍFireإِلَّاexceptمَنْfor whomقَطَعَit is cutلَهُfor himالنُّصُوصُtext.
For indeed, if they cut off with accepting his repentance, it would compel them to conclude that for him is Paradise, and they do not cut off for anyone of the people of Qiblah, neither with Paradise nor with Fire except for whom the text is cut for him.
وَإِذَاAnd ifقِيلَit is said:الْجَنَّةُParadiseهِيَisلِمَنْfor one whoأَتَىcameبِالتَّوْبَةِwith the repentanceالنَّصُوحِthe sincereمِنْfromجَمِيعِallالسَّيِّئَاتِsins.
And if it is said: Paradise is for one who comes with sincere repentance from all sins.
قَالُواThey said:وَلَوْEven ifمَاتَhe diesعَلَىonهَذِهِthisالتَّوْبَةِrepentanceلَمhe did notيَقْطَعُواconcludeلَهُfor himبِالْجَنَّةِParadise,وَهُمْand theyلَاdo notيَسْتَثْنُونَexcludeفِيinالْأَحْوَالِcases,بَلْratherيَجْزِمُونَthey assertبِأَنَّthatالْمُؤْمِنَthe believerمُؤْمِنٌis a believerتَامُcompleteالإِيمَانِfaith,وَلَكِنَbutعِندَهُمْwith themالإِيمَانُfaithعِندَwithاللَّهِAllahهُوَisمَاwhatيُوفَىis fulfilledبِهِby it.
They said: Even if he dies on this repentance, he did not conclude for him Paradise, and they do not exclude it in the cases, but rather they assert that the believer is a believer of complete faith. But with them, faith with Allah is what is fulfilled by it.
فَمَنْSo whoeverقَطَعُواthey concluded for himلَهُfor himبِأَنَّهُthat heمَاتَdiedمُؤْمِنًاa believerلَاnoذَنْبَsinلَهُto himقَطَعُواthey concludedلَهُfor himبِالْجَنَّةِwith Paradise,فَلِهَذَاfor this reasonلَاthey do notيَقْطَعُونَcut offبِقَبُولِwith acceptingالتَّوْبَةِthe repentanceلِئَلَّاso that notيَلْزَمَهُمْit would compel themأَنْtoيَقْطَعُواconcludeبِالْجَنَّةِfor Paradise.وَأَمَّاAnd as forأَئِمَّةُthe leaders ofالسَّلَفِthe Salaf,فَإِنَّمَاfor theyلَمْdid notيَقْطَعُواcut off
So whoever they concluded for him that he died as a believer without sin, they concluded for him Paradise, for this reason they do not cut off with accepting the repentance so that not it would compel them to conclude for Paradise. And as for the leaders of the Salaf, for they did not cut off.