فَإِذَاSo ifخَاضَhe engagesفِيمَاin whatلَاdoes notيَعْنِيهِconcern him,,نَقَصَit diminishesمِنْfromحُسْنِthe goodnessإِسْلَامِهِof his Islam,,فَكَانَthen this isهَذَاthisعَلَيْهِupon him,,إِذْsinceلَيْسَit is notمِنْofشَرْطِthe conditionمَاwhatهُوَhe isعَلَيْهِupon himأَنْthatيَكُونَit isمُسْتَحِقًّاworthyلِعَذَابِof punishmentجَهَنَّمَhell,,وَغَضَبِand the wrathاللَّهِof Allah,,بَلْbutنَقْصٌa decreaseقَدْرِهِin his statusوَدَرَجَةٍand rankعَلَيْهِupon him,,وَلِهَذَاand for this reasonقَالَHe saidتَعَالَىthe Exalted
So if he engages in what does not concern him, it diminishes the goodness of his Islam; then this is upon him, since it is not a condition of what he is upon that he should be worthy of the punishment of Hell and the wrath of Allah, but rather a decrease in his status and rank upon him, and for this reason, He said the Exalted:
﴿لَهَاIt hasمَاwhatكَسَبَتْit earnedوَعَلَيْهَاand upon itمَاwhatاكْتَسَبَتْit has gained
"It has what it earned and upon it what it has gained." [Al-Baqarah: 286]
فَمَاSo whoeverيَعْمَلُworksأَحَدٌanyoneإِلَّاexceptعَلَيْهِupon himأَوْorلَهُfor him,,فَمَاso whateverكَانَwasمِمَّاof whatأَمَرَhe commandedبِهِwith it,,كَانَwasلَهُfor him,,وَإِلَّاand if not,,كَانَthen it wasعَلَيْهِupon him,,وَلَوْeven ifأَنَّهُit diminishesيَنْقُصُdecreaseقَدْرَهُhis statusوَالنَّفْسُand the soulطَبْعَهَاits natureالْحَرَكَةُmovementلَاnotتَسْكُنُsettledقَطٌّat all,,لَكِنَّbutقَدْhasعَفَاforgivenاللَّهُAllahعَمَّfor whatحَدَثَoccursبِهِto itالْمُؤْمِنُونَthe believersأَنْفُسَهُمthemselvesمَاas long asلَمnotيَتَكَلَّمُواthey speakبِهِof it,,أَوْorيَعْمَلُواthey doبِهِwith it
So whoever works does so upon him or for him, so whatever was of what he was commanded with, it was for him; and if not, it was upon him, even if it diminishes his status, and the soul's nature is movement; it does not settle at all, but Allah has forgiven what the believers themselves incur as long as they do not speak of it or act upon it.
فَإِذَاSo ifعَمِلُواthey workedبِهِwith it,,دَخَلَit entersفِيintoالْأَمْرِthe commandوَالْنَّهْيِand the prohibition
So if they act upon it, it enters into the command and the prohibition.
فَإِذَاSo ifكَانَit wasاللَّهُAllahقَدhasكَرِهَhatedإِلَىtoالْمُؤْمِنِينَthe believersجَمِيعَallالْمَعَاصِيthe sins,,وَهُوَand Heقَدhasأَحَبَّlovedإِلَيْهِمto themالإِيْمَانَthe faithالَّذِيwhichيَقْتَضِيentailsجَمِيعَallالطَّاعَاتthe acts of obedience,,إِذَاifلَمnotيُعَارِضْهُit opposesضِدًّاa counterpartبِاتِّفَاقِby agreementالنَّاسِthe people,,فَإِنَّthenالْمُرْجِئَةthe Murji'ahلَاdo notتَنَازَعُcontendفِيinأَنْthatالإِيمَانَthe faithالَّذِيwhichفِيinالْقَلْبِthe heartيَدْعُوcallsإِلَىtoفِعْلٍthe actionالطَّاعَةِof obedienceوَيَقْتَضِيand necessitatesذَلِكَthat,,وَالطَّاعَةُand obedienceمِنْis ofثَمَرَاتِهِits fruitsوَنَتَائِجِهِand outcomes
So if Allah has hated all sins to the believers and He has loved to them the faith which entails all acts of obedience, if it does not oppose a counterpart by the agreement of the people, then the Murji'ah do not contend in that the faith which is in the heart calls to the action of obedience and necessitates that, and obedience is one of its fruits and outcomes.
لَكِنَّهَاBut theyتَنَازَعُdisputeهَلwhetherيَسْتَلْزِمُit entailsالطَّاعَةَobedience؟?فَإِنَّهُFor indeedوَإِنeven ifكَانَit wasيَدْعُوcallsإِلَىtoالطَّاعَةِthe obedienceفَلَهُit hasمُعَارِضٌopposing factorsمِنَfromالنَّفْسِthe soulوَالشَّيَاطِينَand the devil,,فَإِذَاso ifكَانَit isقَدhasكَرِهَhatedإِلَىtoالْمُؤْمِنِينَthe believersالْمُعَارِضُthe oppositionكَانَit wasالْمُقَتَضِيthe determinantلِلطَّاعَةِfor obedienceسَالِمًاsafeعَنْfromهَذَاthisالْمُعَارِضِopposition
But they dispute: whether it entails obedience? For indeed, even if it calls to obedience, it has opposing factors from the soul and the devil; so if it is that Allah has hated to the believers the opposition, then the determinant for obedience is safe from this opposition.
وَأَيْضًاAnd alsoفَإِذَاifكَرِهُواthey hateجَمِيعَallالسَّيِّئَاتِthe evils,,فَلَمthen notيَبْقَremainإِلَّاexceptحَسَنَاتٌthe good deedsأَوْorمُبَاحَاتٌpermissible things,,وَالْمُبَاحَاتُand the permissible thingsلَمnotتُبَحَّbe allowedإِلَّاexceptلِأَهْلِto the people ofالإِيمَانِfaithالَّذِينَwhoيَسْتَعِينُونَseek helpبِهَاwith themعَلَىonالطَّاعَاتِthe acts of obedience,,وَإِلَّاand if notفَاللَّهُthen Allahلَمdid notيُبِحْpermitلِأَحَدٍfor anyoneشَيْئًاanythingأَنْthatيَسْتَعِينْseeks helpبِهwith itعَلَىonكُفْرٍdisbeliefوَلَاnorفُسُوقٍdevianceوَلَاnorعِصْيَانٍdisobedience,,وَلِهَذَاand for this reasonلَعَنَhe cursedالنَّبِيُّthe Prophetعَاصِرَthe one who pressesالْخَمْرَwineوَمُعْتَصِرَهَاand the one who extracts it,,كَمَاjust asلَعَنَhe cursedشَارِبَهَاthe one who drinks it
And also, if they hate all evils, then nothing remains except for good deeds or permissible things; and the permissible things are not allowed except for the people of faith who seek help with them for the acts of obedience, and if not, then Allah has not permitted for anyone to seek help with anything on disbelief or deviance or disobedience. And for this reason, the Prophet cursed the one who presses wine and the one who extracts it, just as he cursed the one who drinks it.
وَالْعَاصِرُAnd the one who pressesيَعْصِرُpressesعِنَبًاgrapesعَصِيرًاjuiceيُمْكِنُcanأَنْtoيَنْتَفِعَbenefitبِهِfrom itفِيinالْمُبَاحِthe permissible thingsلَكِنَّbutلَمَّاwhenعَلِمَhe knewأَنْthatقَصْدَthe aimالْعَاصِرِof the one who pressesأَنْtoيَجْعَلَهَاmake itخَمْرًاwine,,لَمْnotيَكُنْbeلَهُfor himأَنْtoيُعِينَهُassist himبِمَاwithجِنْسِهِits typeمُبَاحٍpermissibleعَلَىonمَعْصِيَةٍdisobedienceاللَّهِof Allah,,بَلْbutلَعَنَهُhe cursed himالنَّبِيُّthe Prophetصَلَّى اللهُ عَلَيْهِ وَسَلَّمَpeace be upon himعَلَىforذَلِكَthat
And the one who presses grapes can benefit from it in the permissible things; but when he knew that the aim of the one who presses is to make it wine, it was not for him to assist him with something of its type that is permissible for the disobedience of Allah, but the Prophet cursed him for that.
لِأَنَّBecauseاللَّهَAllahلَمdid notيَحِلَّallowإِعَانَةَthe assistanceالْعَاصِيof the disobedientعَلَىinمَعْصِيَتِهِhis disobedience,,وَلَاnorأَبَاحَallowلَهُfor himمَاwhatيَسْتَعِينُhe helps himselfبِهِwith itفِيinالْمَعْصِيَةِthe sin,,فَلَاso notتَكُونَthere areمُبَاحَاتٌthe permissible thingsلَهُمْfor themإِلَّاexceptإِذَاifاسْتَعَانُواthey seek helpبِهَاwith themعَلَىonالطَّاعَاتِthe acts of obedience
Because Allah did not allow the assistance of the disobedient in his disobedience, nor did He permit for him what he helps himself with in the sin, so there are no permissible things for them except if they seek help with them in the acts of obedience.
فَيَلْزَمُSo it followsمِنَfromانْتِفَاءِthe elimination ofالسَّيِّئَاتِsinsأَنْهُمْthat theyلَاdo notيَفْعَلُواdoإِلَّاexceptالْحَسَنَاتِthe good deeds.. وَلِهَذَاAnd for this reasonكَانَthere wasمَنْwhoتَرَكَabandonedالْمَعَاصِيَthe sinsكُلَّهَاallفَلَاand notبِدٌexceptأَنْtoيَشْتَغِلَbusy himselfبِطَاعَةِwith obedienceاللَّهِAllah
So it follows that with the elimination of sins they do not commit except for good deeds. And for this reason, whoever abandoned all sins must occupy himself with the obedience of Allah.
وَفِيAnd inالْحَدِيثِthe hadithالصَّحِيحِ: «كُلُّ"Everyالنَّاسِpeopleيَغْدُوgoes out,, فَبَائِعٌso the sellerنَفْسَهُof himselfفَمُعْتِقُهَاthen either freeing itأَوْorمُوبِقُهَاbringing about its ruin
And in the authentic hadith: "Every person goes out, so the seller of himself either freeing it or bringing about its ruin."
فَالْمُؤْمِنُSo the believerلَاmustبُدَّtoأَنْtoيُحِبَّloveالحَسَنَاتِthe good deeds,,وَلَاand notبُدَّbutأَنْtoيَبْغَضَhateالسَّيِّئَاتِthe evils
So the believer must love the good deeds, and not but must hate the evils.