فِيinالرِّبَاطِthe bondفِيinسَبِيلِpathاللَّهِGod
In the bond in the path of God.
وَكَانُواAnd they wereيَسْتَثْنُونَmaking exceptionsفِيinالإِيمَانِfaithاتِّبَاعًاfollowingلِلْسَّلَفِthe predecessors
And they were making exceptions in faith following the predecessors.
وَاسْتَثْنَوْاAnd they also made exceptionsأَيْضًاalsoالأَعْمَالَthe actionsالصَّالِحَةَrighteousكَقَوْلِlike the sayingالرَّجُلِof the man:: صَلَّيْتُI prayedإِنْifشَاءَHe willsاللَّهُGodوَنَحْوَand similarذَٰلِكَthat,, بِمَعْنَىmeaningالْقُبُولِacceptance,, لِمَاfor whatفِيinذَٰلِكَthatمِنofالْآثَارِthe effectsعَنْfromالسَّلَفِthe predecessors
And they also made exceptions for righteous actions, like the saying of the man: 'I prayed if God wills' and similar statements, meaning acceptance, for what is in that of the effects from the predecessors.
ثُمَّThenصَارَmany becameكَثِيرٌmanyمِنofهَـٰؤُلَاءِtheseبِآخِرَةٍin the endيَسْتَثْنُونَmaking exceptionsفِيinكُلِّeverythingشَيْءٍthing,, فَيَقُولُونَthey say: : هَذَاthisثَوْبِيis my garmentإِنْifشَاءَHe willsاللَّهُGodوَهَذَاand thisحَبْلٌropeإِنْifشَاءَHe willsاللَّهُGod
Then many of these ended up making exceptions in everything, saying: 'this is my garment if God wills' and 'this is a rope if God wills.'
فَإِذَاSo ifقِيلَit is saidلِأَحَدِهِمto one of them:: هَذَاthisلَاnoشَكًّاdoubtفِيهِin it,, قَالَhe said:: نَعَمyesلَاnoشَكًّاdoubtفِيهِin it,, لَكِنbutإِذَاifشَاءَHe willsاللَّهُGodأَنْthatيُغَيِّرَهُHe changes itغَيْرَهُHe changes it.فَيُرِيدُونَThey wantبِقَوْلِهِمby their sayingإِنْifشَاءَHe willsاللَّهُGodجَوَازَthe permissibilityتَغْيِيرِهِof changing itفِيinالْمُسْتَقْبَلِthe future,, وَإِنْeven ifكَانَit isفِيinالْحَالِthe stateلَاnoشَكًّاdoubtفِيهِin it,, كَأَنَّas ifالْحَقيقةُthe realityعِندَهُمْfor themالَّتِيwhichلَاnoيُسْتَثْنَىexception is madeفِيَهَاin itمَاwhatلَمْnotتَتَبَدَّلchange,, كَمَاasيَقُولُهُsay itأَوْلَـٰئِكَthoseفِيinالإِيمَانِfaith:: إِنَّIndeedالإِيمَانَthe faithمَاthatعَلِمَHe knowsاللَّهُGodأَنَّهُthat itلَاnotيَتَبَدَّلُchangesحَتَّىuntilيَمُوتَhe diesصَاحِبُهُhis companionعَلَيْهِon it.
So if it is said to one of them: 'there is no doubt in this', he says: 'yes, there is no doubt in it', but if God wills to change it, they want by their saying 'if God wills' to give permissibility for its change in the future, and even if it is in the current state with no doubt in it, as if the reality for them, in which no exception is made, is what does not change, as those say in faith: 'Indeed, faith is what God knows will not change until its companion dies on it.'
لَكِنButهَذَاthisالْقَوْلُsayingقَالَهُit was said byقَوْمٌpeopleمِنfromأَهْلِthe people ofالعِلْمِknowledgeوَالدِّينِand religionبِاجْتِهَادٍby ijtihadوَالنَّظَرِand reflection
But this saying was expressed by some people among the scholars and the people of religion through ijtihad and reflection.
وَهَـٰؤُلَـٰءِAnd thoseالَّذِينَwhoيَسْتَثْنُونَmake exceptionsفِيinكُلِّeverythingشَيْءٍthingتَلَقَّوْاthey receivedذَٰلِكَthatعَنْfromبَعْضٍsomeأَتْبَاعِfollowersشَيْخِهِمtheir sheikh,, وَشَيْخِهِمand their sheikhالَّذِيthe one whoيُنْتَسَبُونَthey attributeإِلَيْهِto himيُقَالُis saidلَهُto him:: أَبُوAbuعَمْرٍوAmrعُثْمَانَUthmanبْنِbinمَرْزُوقٌMarzoukلَمْnotيَكُنْwasمِمَّنْamong whomيَرَىseesهَذَاthisالِاسْتِثْنَاءَexception,, بَلratherكَانَwasفِيinالِاسْتِثْنَاءِthe exceptionعَلَىaccording toطَرِيقَةٍthe wayمِمَّنْofكَانَthose who wereقَبْلَهُbefore him,, وَلَكِنَbutأَحْدَثَsome of his companions after him،andذَٰلِكَthat.
And those who make exceptions in everything received that from some of the followers of their sheikh, and their sheikh who they attribute to is said to them: Abu Amr Uthman bin Marzouk, who was not among those who see this exception, but was in the exception according to the way of those who were before him, but some of his companions innovated that after him.
وَكَانَAnd wasشَيْخُهُمtheir sheikhمُنْتَسِبًاattributedإِلَىtoالإِمَامِthe ImamأَحْمَدَAhmad,, وَهُوَand he isمِنْamongأَتْبَاعِthe followers ofعَبْدِAbdالوَهَّابِal-Wahhabابْنِbinالشَّيْخِthe Sheikhأَبِيof AbuالْفَرَجِAl-Farajالمُقْدِسِيِّal-Maqdisi,, وَأَبُوand AbuالْفَرَجِAl-Farajمِنْfromتَلاَمِذَةِthe students ofالْقَاضِيthe judgeأَبِيAbuيَعْلَىYa'la,, وَهَـٰؤُلَـٰءِAnd theseكُلَّهُمْall of themوَإِنْand evenكَانُواthey were.مُنْتَسِبِينَattributed
And their sheikh was attributed to Imam Ahmad and he is one of the followers of Abdul Wahhab, the son of Sheikh Abu Al-Faraj Al-Maqdisi, and Abu Al-Faraj was from the students of Judge Abu Ya'la, and all of them, even though they were attributed.
إِلَىtoالإِمَامِthe ImamأَحْمَدَAhmad,, فَإِنَّهُمْthey allيُوَافِقُونَconcurابْنَIbnكُلَابٍKulabعَلَىonأَصْلِهِhis originالَّذِيthat whichكَانَwasأَحْمَدُAhmadيُنْكِرُهُdeniedعَلَىonالْكُلَابِيَّةِthe Kullabiya,, وَأَمَرَand he orderedبِالْهَجَرِto avoidالْحَارِثِal-Harithالمُحَاسِبِيِّal-Muhasibiمِنْfromأَجَلِهِfor it.
To Imam Ahmad, they all concur with Ibn Kulab on his origin that Ahmad denied it from the Kullabiya and commanded to avoid al-Harith al-Muhasibi because of it.
كَمَاAsوَافَقَهُhe agreedعَلَىtoأَصْلِهِhis originطَائِفَةٍa groupمِنَofأَصْحَابِthe companions ofمَالِكٍMalik,, وَالشَّافِعِيِّand al-Shafi'i,, وَأَبِيand AbuحَنِيفَةَHanifa,, كَأَبِيlike Abuالْمَعَالِيal-Maaliالْجُوَيْنِيِّal-Juwaini,, وَأَبِيand Abuالْوَلِيدِal-Walid,, وَأَبِيand Abuمَنْصُورٍal-Mansurالمَاتُرِيدِيِّal-Maturidi,, وَغَيْرِهِمand others,وَقَوْلِهِمand the sayingsهَـٰؤُلَـٰئِكَof theseفِيinمَسَائِلِissuesمُتَعَدِّدَةٍmultipleمِنَofمَسَائِلِissuesالْصِّفَاتِthe attributesوَمَاand whatيَتَعَلَّقُrelatesبِهَاto them,, كَمَسْأَلَةِlike the issueالْقُرْآنِof the Qur'an,, هَلْdoesهُوَHeسُبْحَانَهُGlorifiedيَتَكَلَّمُspeakبِمَشِيئَتِهِwith His willوَقُدْرَتِهِand His power؟?أَمْOrالْقُرْآنُthe Qur'anلَازِمٌnecessaryلِذَاتِهِfor His essence?وَقَوْلُهُمْAnd their sayingفِيinالِاسْتِثْنَاءِthe exceptionمَبْنِيٌّis basedعَلَىonذَٰلِكَthatالأَصْلِorigin.
As he agreed on his origin a group of the companions of Malik, al-Shafi'i, and Abu Hanifa, like Abu al-Maali al-Juwaini, Abu al-Walid al-Baji, Abu al-Mansur al-Maturidi, and others, and the sayings of these in multiple issues of the attributes and what relates to them, like the issue of the Qur'an, does He, Glorified, speak with His will and His power? Or is the Qur'an necessary for His essence? And their saying in the exception is based on that origin.
وَكَذَٰلِكَAnd likewiseبَنَاهُhe built itالأَشْعَرِيُّal-Ash'ariوَأَتْبَاعَهُand his followersعَلَيْهِon it,, لِأَنَّbecauseهَـٰؤُلَـٰئِكَtheseكُلَّهُمْallكُلَابِيَّةٌKullabiya.يَقُولُونَThey say: إِنَّIndeedاللَّهَGodلَمْnotيَتَكَلَّمْspeakبِمَشِيئَتِهِwith His willوَقُدْرَتِهِand His power,, وَلَاnorيَرْضَىis pleasedوَلَاnorيَغْضَبُis angryعَلَىonأَحَدٍanyoneبَعْدَafterإِيمَانِهِhis faithوَكُفْرِهِand his disbelief,, وَلَاnorيَفْرَحُhe rejoicesبِتَوْبَةِin the repentanceالتَّائِبِof the repentantبَعْدَafterتَوْبَتِهِhis repentance．وَلِهَذَاAnd for this reasonوَافَقُواthey agreedالسَّلَفَthe predecessorsعَلَىonأَنْthatالْقُرْآنَthe Qur'an
And likewise, al-Ash'ari and his followers built it on this, because all of these are Kullabiya. They say: 'Indeed, God did not speak with His will and His power, nor is He pleased nor angry with anyone after his faith and disbelief, nor does He rejoice in the repentance of the repentant after his repentance.' And for this reason, they agreed with the predecessors that the Qur'an.
لَاnotكَلَامَspeechاللَّهِof God.. تَبَارَكَBlessedوَأَنزَلَand He sent downعَلَىtoعِبَادِهِHis servantsالْكُتُبَthe booksوَالْمُرْسَلِينَand the messengersفَإِنَّهَاthey areكَلَامُthe speechاللَّهِof God... وَمَاAnd whatيَقُولُونَthey sayتِلْكَthatكَلَامُlanguageاللَّهِof Godلَاnotيُؤْخَذُbe takenبِحَقٍّas a right.فَهَذَاSo thisأَمْرٌmatterعَظِيمٌgreat.أَمْرٌmatterلَهُfor itوَجُوبٌobligationأَنْtoيُجِيبَrespond
There is no speech of God. Blessed and He sent down to His servants the books and the messengers, for they are the speech of God. And what they say, that speech of God should not be taken as a right. So this matter is great, a matter that requires an obligation to respond.