ٱلصِّفَةُThe attributeهِيَis':
The attribute is:
وَهَكَذَاAnd thusأَسْمَاءُthe namesدِينٍof the religionهَthatٱلَّذِيwhichأَمَرَcommandedٱللَّٰهُAllahبِهِwith itوَرَسُولِهِand His Messengerيُسَمَّىis called.
And thus the names of the religion that Allah commanded with it and His Messenger are called.
إِيمَانًاFaithوَبَرًّاand righteousnessوَتَقْوَىand pietyوَخَيْرًاand goodnessوَدِينًاand a religionوَعَمَلًاand righteous deedsصَالِحًاgoodوَصِرَاطًاand a straight pathمُسْتَقِيمًاuprightوَنَحْوَand similarذَٰلِكَto that
Faith, righteousness, piety, goodness, religion, and righteous deeds, along with a straight and upright path, and similar things.
وَهُوَAnd it isفِيinنَفْسِهِitselfواحِدٌone,لَكِنَّbutكُلَّeachاِسْمٍnameيَدُلُّindicatesعَلَىonصِفَةٍan attributeلَيْسَتْthat is notهِيَtheٱلصِّفَةُattributeٱلَّتِيthatيَدُلُّindicatesعَلَيْهَاon itٱلْآخَرُthe other,وَتَكُونُand it isتِلْكَthatٱلْأَصْلُthe originفِيinٱلْلَّفْظِthe term,وَٱلْبَاقِيand the remainderكَانَwasتَابِعًاdependentلَهَاon itلَازِمًاnecessaryلَهَا,ثُمَّthenصَارَتْbecameدَالَّةًindicativeعَلَيْهَاof itبِالتَّنَاوُلِby implication.
And it is one in itself, but each name indicates an attribute that is not the attribute indicated by the other, and that is the origin in the term, while the remainder was dependent and necessary to it, and then became indicative of it by implication.
فَإِنَّFor indeedٱلْإِيمَانَthe faithأَصْلُهُits essenceٱلْإِيمَانَthe faithٱلَّذِيthat whichفِيis inٱلْقَلْبِthe heart,وَلَاand notبِدٌّwithoutفِيهِitمِنْofشَيْئَيْنِtwo things:تَصْدِيقٍBeliefبِٱلْقَلْبِin the heart,وَإِقْرَارٍand acknowledgmentوَمَعْرِفَةٍand knowledge.
For indeed, the essence of faith is the faith that is in the heart, and it cannot exist without two things: belief in the heart, and acknowledgment and knowledge.
وَيُقَالُAnd it is saidلِهَذَاfor thisقَوْلُthe sayingٱلْقَلْبِof the heart.
And it is said for this, the saying of the heart.
قَالَHe saidٱلْجُنَيْدُAl-Junaidابْنُson ofمُحَمَّدٍMuhammadٱلتَّوحِيدُthe oneness of Godقَوْلٌis the sayingٱلْقَلْبِof the heart,وَٱلتَّوَكُّلُand relianceعَمَلٌis the actionٱلْقَلْبِof the heart.
Al-Junaid bin Muhammad said, 'The oneness of God is the saying of the heart, and reliance is the action of the heart.'
فَلَاSo there is noبِدٌّwithoutفِيهitمِنْofقَوْلٍa sayingٱلْقَلْبِof the heart,وَعَمَلِهِand its action.ثُمَّThenقَوْلٌthe sayingٱلْبَدَنِof the body,وَعَمَلِهِand its actionوَلَاand there is noبِدٌّwithoutفِيهِitمِنْofعَمَلٍactionٱلْقَلْبِof the heart.,مِثْلَSuch asحُبِّthe loveٱللَّٰهِof Allahوَرَسُولِهِand His Messenger,وَخَشْيَةِand fearٱللَّٰهِof Allah,وَحُبِّand the loveمَاof whatيُحِبُّهُHe lovesٱللَّٰهُAllahوَرَسُولِهِand His Messenger,وَبُغْضِand detestingمَاwhatيُبْغِضُهُHe hatesٱللَّٰهُAllahوَرَسُولِهِand His Messenger,وِإِخْلاَصِand sincerityٱلْعَمَلِof the workلِلَّهِto Allahوَحْدَهُalone,وَتَوَكُّلand relianceٱلْقَلْبِof the heartعَلَىonٱللَّٰهِAllahوَحْدَهُalone,وَغَيْرُand otherمِنْofأَعْمَالِthe actionsٱلْقُلُوبِof the heartsٱلَّتِيthatأَوْجَبَهَاwere mandated byٱللَّٰهُAllahوَرَسُولِهِand His Messengerوَجَعَلَهَاand made themمِنْofٱلْإِيمَانِthe faith.
So there is no action in it without the saying of the heart and its action. Then the saying of the body and its action, and there is no action in it without the action of the heart, such as the love of Allah and His Messenger, and the fear of Allah, and the love of what Allah and His Messenger love, and detesting what Allah and His Messenger hate, and sincerity of work to Allah alone, and the reliance of the heart on Allah alone, and other actions of the hearts that Allah and His Messenger mandated and made of faith.
ثُمَّThenٱلْقَلْبُthe heartهُوَisٱلْأَصْلُthe origin,فَإِذَاSo ifكَانَit isفِيهِin itمَعْرِفَةٌknowledgeوَإِرَادَةٌand will,سَرَىit will flowذَٰلِكَthatإِلَىtoٱلْبَدَنِthe bodyبِٱلضَّرُورَةِby necessity.لَاThere is noيُمْكِنُcanأَنْthatيَتَخَلَّفَthe body to deviateعَمَّfrom whatيُرِيدُهُit wantsٱلْقَلْبُthe heart.
Then the heart is the origin, so if it has knowledge and will, that will necessarily flow to the body; the body cannot deviate from what the heart wants.
وَلِهَذَاFor this reasonقَالَthe Prophet saidٱلنَّبِيُّthe Prophetﷺ ﷺ فِيinٱلْحَدِيثِthe hadithٱلصَّحِيحِthe authentic:أَلَاIndeedوَإِنَّand indeedفِيinٱلْجَسَدِthe bodyمُضْغَةٌa morselإِذَاifصَلُحَتْit is goodصَلَحَthe restلَهَاof itسَائِرُthe rest ofٱلْجَسَدِ, وَإِذَاand ifفَسَدَتْit is corruptedفَسَدَthe restلَهَاof itسَائِرُthe rest ofٱلْجَسَدِthe body.,أَلَاIndeedٱلْقَلْبُthe heart.
For this reason, the Prophet ﷺ said in the authentic hadith: 'Indeed, there is a morsel in the body; if it is good, the rest of the body will be good, and if it is corrupted, the rest of the body will be corrupted. Indeed, it is the heart.'
وَهِيَAnd it isوَقَالَand saidأَبُوAbuهُرَيْرَةَHuraira:ٱلْقَلْبُthe heartمَلِكٌis the kingوَٱلْأَعْضَاءُand the limbsجُنُودُهُits soldiers,فَإِذَاifطَابَit is goodٱلْمَلِكُthe kingطَابَتْthe soldiersجُنُودُهُits soldiers.وَإِذَاAnd ifخَبُثَit is corruptedٱلْمَلِكُthe kingخَبُثَتْthe soldiersجُنُودُهُits soldiers.
And it is said by Abu Huraira: 'The heart is the king and the limbs are its soldiers; if the king is good, its soldiers will be good, and if the king is corrupted, its soldiers will be corrupted.
وَقَوْلُAnd the sayingأَبِيof AbuهُرَيْرَةَHurairaتَقْرِيبٌis an analogyوَقَوْلُand the sayingٱلنَّبِيِّof the Prophetﷺ ﷺ أَحْسَنُis betterبَيَانًاin explanation.فَإِنَّFor indeedٱلْمَلِكُthe kingوَإِنْand indeedكَانَwasصَالِحًاgoodفَٱلْجُمْرَةُthe troopsلَهُمْthey haveاخْتِيَارٌchoiceقَدْmayيَعْصُونَdisobeyبِهِto himمَلِكَهُمْtheir kingوَبِٱلْعَكْسِand vice versa.فَيَكُونُSo there can beفِيهمin themصَلَاحٌgoodnessمَعَwithفَسَادِهِمits corruption.أوorفَسادٌcorruptionبِخِلَافِin contrastٱلْقَلْبِthe heartفَإنَّfor indeedٱلْجَسَدُthe bodyتَابِعٌfollowsلَهُit.لَاIt does notيَخْرُجُdeviateعَنْfromإِرَادَتِهِhis willقَطٌّat all.
And the saying of Abu Huraira is an analogy, and the saying of the Prophet ﷺ is better in explanation. For indeed, the king, even if he is good, the troops have choice, they may disobey their king and vice versa. So there can be goodness in them with its corruption, or corruption unlike the heart for indeed the body follows it; it does not deviate from its will at all.
كَمَاAsقَالَsaidٱلنَّبِيُّthe Prophetﷺ ﷺ ذَٰلِكَthatصَلَاحُهُits goodness,إِذَاifصَلُحَتْit becomes goodصَلَحَthe restلَهَاfor itسَائِرُthe rest ofٱلْجَسَدِthe body.,وَإِذَاAnd ifفَسَدَتْit becomes corruptedفَسَدَthe restلَهَاfor itسَائِرُthe rest ofٱلْجَسَدِthe body.
As the Prophet ﷺ said: 'If it is good, the rest of the body will be good, and if it is corrupted, the rest of the body will be corrupted.'
فَإِذَاSo ifكَانَit isٱلْقَلْبُthe heartصَالِحًاgoodبِمَاwith whatفِيهِis in itمِنْofٱلْإِيمَانِfaithعِلْمًاknowledgeوَعَمَلًاand actionقَلْبِيًّاheartfelt,لَزِمَit necessarily followsضَرُورَةًby necessityصَلَاحُthe goodnessٱلْجَسَدِof the bodyبِٱلْقَوْلِwith the sayingٱلظَّاهِرِapparentوَٱلْعَمَلِand actionبِٱلْإِيمَانِwith faithٱلْمُطْلَقِabsolute.
So if the heart is good with what is in it of faith, knowledge, and heartfelt action, it necessarily follows that the goodness of the body is observed with the apparent saying and the action with absolute faith.
كَمَاAsقَالَsaidأَهْلُthe people ofٱلْحَدِيثِthe hadithمُوَافِقٌaffirmedعَلَيْهِit,(۱)(1)مُتَّفَقٌit is agreed upon.عَلَيْهِupon it.[[اِنظُرْseeصَحِيحٌthe authenticٱلْجَامِعُcollectionٱلصَّغِيرُthe small one.،٣١٩٣3193.وَأَوَّلُهُAnd its beginningٱلْحَلَالُthe lawfulبَيِّنٌis clear.وَٱلْحَرَامُand the unlawfulبَيِّنٌis clear....وَقَدْand it is.تَقَدَّمَprecededصpage١١11.
As the people of the hadith affirmed it, it is agreed upon (1). [See the authentic collection, the small one, 3193, and its beginning: 'The lawful is clear and the unlawful is clear.' And it is preceded by page 11.