التَّصديقُthe affirmationأوصافًاdescriptionsوَشَرَائِطَ،and conditions,مَجْمُوعُهَاits totalityيُصْبِحُbecomesمَجًّاa mereمَقْبُولًاacceptableكَمَاasقُلْنَاwe saidفِيinالصَّلاةِprayerوَالصُّمِand fastingوَالحَّجِّ،and pilgrimage,وَنَحْوِهَاand similar things.وَالصَّلاةُAnd prayerفِيinاللُّغَةِlanguageهِيَisالدُّعَاءُsupplicationغَيْرَother thanأَنْthatالشَّرْعَthe lawضُمَّaddedإِلَيْهَاto itشَرَائِطٌconditions.
The affirmation has descriptions and conditions, the totality of which becomes a mere acceptable type as we said in prayer, fasting, pilgrimage, and similar things. And prayer in language is supplication other than that the law added conditions to it.
فَيُقَالُIt is said:هَذَاthisيُنَاقِضُcontradictsمَاwhatذَكَرُوهُthey mentionedفِيinمُسَمَّىthe naming ofالإِيمَانِ،faith,فَإِنَّهُمْfor theyلَمَّاwhenزَعَمُواthey claimedأَنَّهُthat it isفِيinاللُّغَةِlanguageالتَّصديقِ،the affirmation,وَالشَّرْعِand the lawلَمْdid notيُغَيِّرْهُ،change it,أَوْرَدُواthey presentedعَلَىagainstأَنفُسِهِمْ.themselves.
It is said: this contradicts what they mentioned in the naming of faith, for when they claimed that it is in language the affirmation, and the law did not change it, they presented against themselves.
فَإِنْIfقِيلَit is said:أَلَيْسَisn't itالصَّلاَةُprayerوَالحَّجُّand pilgrimageوَالزَّكَاةُand almsgivingمَعْدُولَةًdeviatedعَنْfromاللُّغَةِ،the language,مُسْتَعْمَلَةًusedفِيinغَيْرِother thanمَذْهَبِthe doctrine ofأَهْلِهَا؟its adherents?قُلْنَاWe saidقَدْthere haveاخْتَلَفَdifferedالعُلَمَاءُthe scholarsفِيinذَٰلِكَ،that,وَالصَّحِيحُand the correctأَنَّهَاis that theyمُقَرَّرَةٌare determinedعَلَىonاَسْتِعْمَالِthe usageأَهْلِof the people ofاللُّغَةِthe languageوَمُبْقَاةٌand remainعَلَىonمُقْتَضَيَاتِهَا،its implications,وَلَيْسَتْand are notمَنْقُولَةً،transferred,إِلَّاexceptأَنَّْهَاthat theyزِيدَتْhave been addedفِيهَاin itأُمُورٌ،things,فَلَوْso ifسَلَّمْنَاwe concedeلِلْخَصْمِto the opponentكَوْنَthe existence ofهَذِهِtheseالأَلْفَاظِtermsمَنْقُولَةً،are transferred,أوorمَحْمُولَةًcarriedعَلَىuponوَجْهِthe meaning ofمِنَofالمَجَازِmetaphorبِدَلِيلٍby evidenceمَقْطُوعٍconclusiveبِهِ،about it,فَعَلَيْهِthen it is on himإِقَامَةِto establishالدَّليلَthe evidenceعَلَىforوُجُودِthe existenceذَٰلِكَof thatفِيinالإِيمَانِ،faith,فَإِنَّهُfor itلَاnotيَجِبُmustإِزَالَةَthe removal ofظَوَاهِرِthe appearances ofالْقُرْآنِthe Quranبِسَبَبِbecause ofإِزَالَةِthe removal ofظَاهِرٍthe apparentمِنْهَا.from it.
If it is said: Isn't prayer, pilgrimage, and almsgiving deviated from the language, used in other than the doctrine of its adherents? We said that the scholars have differed in that, and the correct is that they are determined on the usage of the people of the language and remain on its implications, and are not transferred, except that they have been added in it things. So if we concede to the opponent the existence of these terms being transferred, or carried upon the meaning of metaphor by conclusive evidence about it, then it is on him to establish the evidence for the existence of that in faith, for it must not remove the appearances of the Quran because of the removal of the apparent from it.
فَيُقَالُIt is said:أَنْتُمْYouفِيinالإِيمَانِfaithجَعَلْتُمْmadeالشَّرْعَthe lawزَادَadded to itفِيهِin itوَجَعَلْتُمُوهُand made itكَالصَّلاَةِlike prayerوَالزَّكَاةِ،and almsgiving,مَعَwhileأَنَّهُit isلَاnotيُمْكِنُpossibleأَحَدًاfor anyoneأَنْtoيَذْكُرَmentionشَيْئًاanythingمِنَfromالشَّرْعِthe lawدَلِيلًاas proofعَلَىthatأَنْthatالإِيمَانَfaithلَاdoes notيُسَمَّىis calledبِهِwith itإِلَّاexceptالمُوَافَاةَthe compliance with it.وَبِتَقْدِيرٍAnd assuming that,فَمَعْلُومٌit is knownأَنْthatدَلَالَةَthe implicationالشَّرْعِof the lawعَلَىin terms ofضَمِّincludingالأَعْمَالِthe deedsإِلَيْهِto itأَكْثَرُis moreوَأَشْهَرُ،and common,فَكَيْفَhowلَمْdid notتَدْخُلِenterالأَعْمَالُthe deedsفِيinمُسَمَّىthe naming ofشَرْعًا؟law?
It is said: You in faith made the law add to it and made it like prayer and almsgiving, while it is not possible for anyone to mention anything from the law as proof that faith is not called with it except the compliance with it. And assuming that, it is known that the implication of the law is including the deeds to it is more and common, so how did the deeds not enter in the naming of it legally?
وَقَوْلُهُAnd his saying:لَاthere is noبِدٌّ مِّنْa necessity ofدَلِيلٍevidenceمَقْطُوعٍconclusiveبِهِabout itجَوَابَانِ:is two responses:(أَحَدُهُمَا)(The first)النَّقْضُthe refutationبِالمُوَافَاةِ،by compliance,فَإِنَّهُfor itلَاdoes notيَقْطَعُconcludeفِيهِ.in it.(الثَّانِي):(The second):لَاwe do notنُسَلِّمُ،concede,بَلْbutنَحْنُweنَقْطَعُconcedeبِأَنَّthatحُبَّthe love ofاللَّهِGodوَرَسُولِهِand His Messengerوَخَوْفَand fear ofاللَّهِGodوَنَحْوِهَا،and similar things,دَاخِلٌis includedفِيinمُسَمَّىthe naming ofالإِيمَانِfaithفِيinكَلَامِthe words ofاللَّهِGodوَرَسُولِهِand His Messengerأَعْظَمُgreaterمِمَّاthan whatنَقْطَعُwe concedeبِبَعْضِwith someأَفْعَالِacts ofالصَّلاَةِprayerوَالصُّمِand fastingوَالحَّجِّand pilgrimageكَالمَسَائِلِas the matters ofالنِّزَاعِ،dispute,ثُمَّthenأَبُوAbuالحَسَنِ،Al-Hasan,وَابْنِand Ibnفُورَك،Furuk,وَغَيْرِهِمْand othersمِنَamongالْقَائِلِينَthe ones who sayبِالمُوَافَاةِby complianceهُمْtheyلَاdo notيَجْعَلُونَconsiderالشَّرْعَthe lawضَمَّas an additionإِلَيْهِto itشَيْئًا،anything,بَلْbutعِندَهُمْin their viewكُلَّeveryoneمَنْwhoسُلِبَdeprived him ofالشَّرْعَthe lawاسْمَthe nameالإِيمَانِ،of faith,فَقَدْhas lostفَقَدْhas lostمِنْfromقَلْبِهِhis heartالتَّصديقِ،the affirmation,قَالَ:he said:وَمِنْAnd amongأَصْحَابِنَاour companionsمَنْthere areلَمْnotيَجْعَلconsiderالمُوَافَاةَcomplianceعَلَىas a conditionالإِيمَانِof faithشَرْطًاa conditionفِيinكَوْنِهِits beingإِيمَانًاfaithحَقِيقِيًّاtrueفِيinالحَالِ،the state,وَإِنْand ifجَعَلَتْmade thatشَرْطًاa conditionفِيforاسْتِحْقَاقِearningالثَّوَابَthe rewardعَلَيْهِ،upon it,وَهَذَاand thisمَذْهَبُthe doctrineالْمُعْتَزِلَةِof the Mu'tazila.
And his saying: there is no necessity for conclusive evidence about it is two responses: (The first) the refutation by compliance, for it does not conclude in it. (The second): we do not concede, but we concede that the love of God and His Messenger and fear of God and similar things, is included in the naming of faith in the words of God and His Messenger greater than what we concede with some acts of prayer, fasting and pilgrimage as the matters of dispute, then Abu Al-Hasan, and Ibn Furuk, and others among the ones who say by compliance, they do not consider the law as an addition to it anything, but in their view, everyone who was deprived of the law of the name of faith, has lost from his heart the affirmation, he said: And among our companions are those who do not consider compliance as a condition for faith being true in the present state, and if made that a condition for earning the reward upon it, and this is the doctrine of the Mu'tazila.