السَّيِّئاتُthe bad deedsوَلاَand notبِدٌّmustأَنْthatيُسَرَّهُhe likesفِعْلَthe actionالحَسَنَاتِof good deeds,,وَيَسُوءُهُand he dislikesفِعْلَthe actionالسَّيِّئَاتِof bad deeds,,وَإِنْand whenقَدَرَhe is ableأَنْthatفِيinبَعْضِsomeالأُمُورِmattersلَيْسَnotكَذَلِكَthat wayكَانَhe wasنَاقِصًاdeficientالإِيمَانِfaith
The bad deeds do not have to be liked; he must like the action of good deeds and dislike the action of bad deeds. When he is capable that in some matters it is not thus, he is deficient in faith.
وَالْمُؤْمِنُAnd the believerقَدmayتَصْدُرُcommitمِنْهُfrom himالسَّيِّئَةَthe bad deedفَيَتُوبُso he repentsمِنْهَاfrom itأَوْorيَأْتِيَhe bringsبِحَسَنَاتٍwith good deedsتَمْحُوهَاthat erase it,,أَوْorيُبْتَلَىhe is afflictedبِبَلَاءِwith a trialيُكَفِّرُهَاthat expiates itعَنْهُfor him(عَنْهُ( from him۱1
And the believer may commit a bad deed and then repent from it, or he brings good deeds that erase it, or he is afflicted with a trial that expiates it for him (from him 1).
وَلَكِنْButلَاthere must notبِدٌّbe a mustأَنْthatيَكُونَhe isكَارِهًاdislikingلَهَاto it,,فَإِنَّfor indeedاللَّهَGodأَخْبَرَinformedأَنَّهُthat Heحَبَّبَlovedإِلَىtoالْمُؤْمِنِينَthe believersالإِيمَانَfaithوَكَرِهَand He dislikedإِلَيْهِمto themالكُفْرَdisbeliefوَالْفُسُوقَand immoralityوَالْعِصْيَانَand rebellion.فَمَنSo whoeverلَمْdid notيَكْرَهdislikeالثَّلاثَةَthe threeلَمْwas notيَكُنْone of them,,وَلَكِنْbutمُحَمَّدٌMuhammadبْنَson ofنَصْرٍNasrيَقُولُsays::الْفَاسِقُThe immoral manيَكْرَهُهَاhe dislikes themتَدِينًاfor religious reasons.
But there must not be a dislike to it; for indeed, God informed that He has loved faith to the believers and disliked disbelief, immorality, and rebellion. So whoever does not dislike the three is not one of them. But Muhammad ibn Nasr says: the immoral man dislikes them for religious reasons.
فَيُقَالُIt is said::إِنْIfأُرِيدَit is meantبِذَلِكَby thatأَنَّهُthat heيَعْتَقِدُbelievesأَنَّthatدِينَهُhis religionحَرَّمَهَاhas prohibited them,,وَهُوَand heيُحِبُّlovesدِينَهُthe religionهَذِهِthisمِنْofجُمْلَتِهِits totality,,فَهُوَheيَكْرَهُهَاdislikes them,,وَإِنْand ifكَانَhe wasيُحِبُّlovingدِينَهُthe religionمُجْمَلًاin general,,وَلَيْسَand notفِيinقَلْبِهِhis heartكَرَاهَةٌdislikeلَهَاto itكَانَhe would have beenقَدindeedعَدَمًاdeprivedمِنَofالإيمَانِfaithبِقَدْرِto the extent ofذَٰلِكَthat,,كَمَاasفِيinالْحَدِيثِthe hadithالصَّحِيحِthe authenticمِنْwhoeverرَأَىsawمِنْكُمْamong youمُنْكَرًاan evilفَلْيُغَيِّرْهُthen let him change itبِيَدِهِwith his hand,,فَإِنْifلَمْhe could notيَسْتَطِعْdo itفَبِلِسَانِهِthen with his tongue,,فَإِنْifلَمْhe could notيَسْتَطِعْdo itفَبِقَلْبِهِthen with his heart,,وَذَٰلِكَand thatأَضْعَفُthe weakestالإيمانِfaith(۲)(2)
It is said: if it is meant by that that he believes that his religion has prohibited them, and he loves his religion as a whole, he dislikes them. And if he loves his religion in general but does not have a dislike in his heart for it, he is deprived of faith to the extent of that, as in the authentic hadith: 'Whoever amongst you sees something wrong, let him change it with his hand; and if he is not able, then with his tongue; and if he is not able, then with his heart, and this is the weakest of faith (2).
وَفِيAnd inالْحَدِيثِthe hadithالْآخَرِthe otherالَّذِيthatفِيinالصَّحِيحِthe authenticأَيْضًاalsoصَحِيحٌcorrectمُسْلِمٌMuslim“فَمَن'So whoeverجَاهَدَهُمْstruggled against themبِيَدِهِwith his hand,,فَهُوَhe isمُؤْمِنٌa believerوَمَنand whoeverجَاهَدَهُمْstruggled against themبِلسَانِهِwith his tongue,,فَهُوَhe isمُؤْمِنٌa believer,,وَمَنand whoeverجَاهَدَهُمْstruggled against themبِقَلْبِهِwith his heart,,فَهُوَhe isمُؤْمِنٌa believer,,وَلَيْسَand there is notوَرَاءَbeyondذَٰلِكَthatمِنَofالإيمَانِfaithحَبَّةٍa seedخَرْدَلٍof mustard.
And in the other hadith which is also authentic from Muslim: 'So whoever struggles against them with his hand is a believer, and whoever struggles against them with his tongue is a believer, and whoever struggles against them with his heart is a believer, and there is not beyond that a seed of mustard of faith.
فَعُلِمَSo it was knownأَنَّthatالْقَلْبَthe heartإِذَاifلَمْis notيَكُنْthereفِيهِin itكَرَاهَةٌdislikeمَاwhatيُكْرِهُهُis dislikedاللَّهُby Godلَمْnotيَكُنْbeفِيهِin itمِنَfromالإِيمَانِfaithالَّذِيthatيَسْتَحِقُّdeservesبِهِwith itالثَّوَابَthe rewardوَقَوْلُهُand his sayingمِنَofالإِيمَانِfaithأَيٌّisمِنْofهَذَاthisالإِيمَانِfaith,,وَهُوَand it isالإِيمَانُthe faithالْمُطْلَقُabsoluteأَيٌّthat isلَيْسَnotوَرَاءَbeyondهَذِهِtheseالثَّلاثِthreeمَاwhatهُوَisمِنَofالإِيمَانِ, وَلَاand notقَدْرَthe size ofحَبَّةٍa seedخَرْدَلٍof mustard.وَالْمَعْنَىAnd the meaningهَذَاthisآخِرُlastحُدُودِlimitsالإِيمَانِof faithمَاthat whichيَبْقَىremainsبَعْدَafterهَذَاthisمِنَofالإِيمَانِfaithشَيْءٌanything.
So it was known that if the heart does not have a dislike for what God dislikes, then it does not have from the faith that deserves a reward. And his saying of faith means of this faith, and it is absolute faith; that there is nothing beyond these three that is of faith, not the weight of a seed of mustard. And the meaning is that this is the last limits of faith; there remains after this nothing from faith.
(۱)(1)وَعَلَىAnd onهَامِشِthe marginالنُّسْخَةِof the versionالهِنْدِيَّةِthe Indianهَذِهِthisبَعْضُsomeالأَشْيَاءِthingsالْمُكَفِّرَةِthat expiateلِلذُّنُوبِfor sins,,وَهِيَand they areتَبْلُغُreachفَوْقَmore thanالعَشَرَةِten,,وَقَدْand they haveذَكَرَهَاmentioned itالْمُؤَلِّفُthe authorفِيinكِتَابِthe bookالإِيمَانِthe faithالصَّغِيرِlittleوَذَكَرَهَاand mentioned itالشَّارِحُthe commentator«الطَّحَاوِيَّةِ»‘Al-Tahawiyyah.’
(1) And on the margin of this Indian version are some things that expiate for sins, and they reach more than ten, and the author has mentioned them in the book of the little faith and the commentator 'Al-Tahawiyyah' has mentioned them.
[[انظُرْLookالصَّفْحَةَat page۳۲۷327مِنْfromشَرْحِthe commentaryالْعَقِيدَةِof the creedالطَّحَاوِيَّةِAl-Tahawiyyahبِتَحْقِيقِby the verificationجَمَاعَةٍgroupمِنَofالعُلَمَاءِscholars,,بِتَخْرِيجِwith the verificationالأَلْبَانِيِّof Al-Albaniطَبْعَتْpublishedالْمَكْتَبَةَthe officeالإِسْلَامِيَّةَIslamic.وَذُكِرَAnd it mentionedمِنْهَاamong themالْمُحَقِّقُthe verifierابْنُson ofأَبِيAbuالْعِزِّAl-Izz:: التَّوبَةُrepentance,, الِاسْتِغْفَارُseeking forgiveness,, الْحَسَنَاتُgood deeds,, الْمَصَائِبُcalamities,, الدُّنْيَوِيَّةُworldly,, عَذَابُpunishmentالْقَبْرِof the grave,, دُعَاءُthe supplicationالْمُؤْمِنِينَof the believers,, مَاwhatيُهْدَىis givenإِلَيْهِمto himمِنَofالثَّوَابِrewardبَعْدَafterالْمَوْتِdeath,, أَهْوَالِawfulيَوْمِthe Dayالْقِيَامَةِof resurrection,, الِاقتِصَاصِthe retributionبَعْدَ, الصِّرَاطِthe bridge,, شَفَاعَةِintercessionالشَّافِعِينَof those who intercede,, عَفْوٍforgivenessأَرْحَمَthe Most Mercifulالرَّاحِمِينَthe merciful... غَيْرَotherذَلِكَthan that.].]
[Look at page 327 of the commentary on the creed of Al-Tahawiyyah verified by a group of scholars, with the verification of Al-Albani published by the Islamic office. The verifier Ibn Abi Al-Izz mentioned among them: repentance, seeking forgiveness, good deeds, worldly calamities, the punishment of the grave, the supplication of the believers, what is given of reward after death, the awful trials of the Day of Resurrection, the retribution after the bridge, the intercession of those who intercede, forgiveness of the Most Merciful, the merciful. Other than that.]
(۲)(2)رَوَاهُRelated byمُسْلِمٌMuslim,,[تَقَدَّمَ[mentionedصَفْحَةَthe page١٣13
(2) Related by Muslim, [mentioned page 13].