ظَنَّthoughtأَنَّهُمْthat theyيَجْعَلُونَهَاmake itشَيْئًاa thingوَاحِدًاoneوَلَيْسَand notكَذَلِكَlike thatفَإِنَّforالإِيمَانَfaithمُسْتَلْزِمٌis requiredلِلْإِسْلَامِfor Islam
He thought that they make it one thing, and it's not like that, for faith is required for Islam.
بِاتِّفَاقِهِمْ،By their consensus,وَلَيْسَand it is notإِذَاifكَانَit wasالْإِسْلَامُIslamدَاخِلًاincludedفِيهِin itيَلْزَمُit is necessaryأَنْthatيَكُونَit isهُوَitإِيَّاهُ،it,أَمَّاas forالْإِسْلَامِIslam
By their consensus, it is not necessary that if Islam is included in it, that it must be the same.
فَلَيْسَFor it is notمَعَهُwith itدَلِيلٌa proofعَلَىthatأَنَّهُitيَسْتَلْزِمُentailsالإِيمَانَfaithعِندَin the case ofالإِطْلَاقِ،generality,وَلَكِنbutهَلdoesيَسْتَلْزِمُentailالإِيمَانَfaithالْوَاجِبَthe obligatoryأَوorكَمَالَperfectionالإِيمَانِ؟of faith?
For there is no proof that it entails faith in generalities, but does it entail obligatory faith or the perfection of faith?
فِيهِIn itنِزَاعٌ،there is a dispute,وَلَيْسَand there is noمَعَهُmatter with itدَلِيلٌproofعَلَىthatأَنَّهُitمُسْتَلْزِمٌentailsلِلْإِيمَانِ،for faith,وَلَكِنbutالْأَنْبِيَاءَthe prophetsالَّذِينَwhoوَصَفَهُمْdescribed themاللَّهُAllahبِالإِسْلَامِwith Islamكُلُّهُمْall of themكَانُواwereمُؤْمِنِينَ،believers,وَقَدْand Heوَصَفَهُمْdescribed themاللَّهُAllahبِالإِيمَانِwith faithوَلَوْalthoughلَمdid notيُذْكَرْmentionذَاكَthatعَنْهُمْ،about them,فَإِنَّنَاfor weنَعْلَمُknowقَطْعًاcertainlyأَنَّthatالْأَنْبِيَاءَthe prophetsكُلَّهُمْall of themمُؤْمِنُونَ .are believers.
In it there is a dispute, and there is no proof that it entails faith, but the prophets whom Allah described with Islam were all believers, and Allah described them with faith even though He did not mention that about them, for we know certainly that all the prophets are believers.
وَكَذَلِكَAnd likewiseالسَّابِقُونَthe predecessorsالأَوَّلُونَthe firstكَانُواwereمُسْلِمِينَ ،Muslims,مُؤْمِنِينَbelieversوَلَوْeven ifقَدْرٌit was granted thatأَنْthatالإِسْلَامَIslamيَسْتَلْزِمُentailsالإِيمَانَfaithالْوَاجِبَthe obligatoryفَغَايَةُthe utmostمَاwhatيُقالُ :is said:إِنَّهُمَاthat they bothمُتَلَازِمَانِ،are intertwined,فَكُلُّfor everyمُسْلِمٍMuslimمُؤْمِنٌ،is a believer,وَكُلُّand everyمُؤْمِنٍbelieverمُسْلِمٌ،is a Muslim,وَهَذَاand thisصَحِيحٌis correctإِذَاifأُرِيدَit is intendedأَنْthatكُلَّeveryمُسْلِمٍMuslimيَدْخُلُentersالْجَنَّةَParadiseمَعَهُwith himالإِيمَانَfaithالْوَاجِبَ،the obligatory,وَهُوَand it isمُتَّفَقٌ عَلَيْهِagreed uponإِذَاifأُرِيدَit is intendedأَنْthatكُلَّeveryمُسْلِمٍMuslimيُثَابَis rewardedعَلَىforعِبَادَتِهِ،his worship,فَلَاthen do notبُدَّ أَنْit is necessary thatيَكُونَthere isمَعَهُwith itأَصْلٌan originالإِيمَانِ،of faith,فَمَاfor there is noمِنْofمُسْلِمٍMuslimإِلَّاexceptوَهُوَhe isمُؤْمِنٌ،a believer,وَإِنْand ifلَمْdid notيَكُنْhe isهُوَitالإِيمَانُfaithالَّذِيwhichنَفَاهُthe Prophet negatedالنَّبِيُّthe Prophetﷺ(peace be upon him)عَن مَنْabout whomلَاnotيُحِبُّhe lovesلِأَخِيهِfor his brotherمَاwhatيُحِبُّhe lovesلِنَفْسِهِ،for himself,وَعَن مَنْand about whomيَفْعَلُhe commitsالْكَبَائِرَthe major sinsوَعَنْand also about theالأَعْرَابِBedouinsوَغَيْرِهِمْand others
And likewise the predecessors were Muslims and believers, and even if it were granted that Islam entails obligatory faith, the utmost that could be said is that they are intertwined; every Muslim is a believer, and every believer is a Muslim, and this is correct if it is intended that every Muslim enters Paradise with obligatory faith, and it is agreed upon if it is intended that every Muslim is rewarded for his worship, then it is necessary that he has the origin of faith, for there is no Muslim except that he is a believer, and even if it is not the faith which the Prophet (peace be upon him) negated about one who does not love for his brother what he loves for himself, and about one who commits major sins and about the Bedouins and others.
إِذَاifقِيلَ :it is said:إِنَّthatالإِسْلَامَIslamوَالْإِيمَانَand faithالتَّامَّthe completeمُتَلَازِمَانِ،are intertwined,لَمit is notيَلْزَمْnecessaryأَنْthatيَكُونَthere isأَحَدُهُمَاone of themهُوَisالْآخَرُ،the other,كَالرُّوحِlike the soulوَالْبَدَنِand the bodyفَلَاfor there is noيُوجدُexistعِندَنَاwith usرُوحٌsoulإِلَّاbutمَعَwithالْبَدَنِ،the body,وَلَاnorيُوجدُis thereبَدَنٌa bodyحَيٌّaliveإِلَّاexceptمَعَwithالرُّوحِthe soulوَلَيْسَand is notأَحَدُهُمَاone of themالْآخَرُ،the other,فَالْإِيمَانُfaithكَالرُّوحِ،is like the soul,فَإِنَّهُfor itقَائِمٌis establishedبِالرُّوحِwith the soulوَمُتَّصِلٌand is connectedبِالْبَدَنِwith the bodyوَالإِسْلَامُand Islamكَالْبَدَنِis like the bodyوَلَاand does notيَكُونُbeالْبَدَنُthe bodyحَيًّاaliveإِلَّاexceptبِمَعْنَىin the senseأَنَّهُthat itمَاwhatمُتَلَازِمَانِ،are intertwined,لَاnotأَنْthatمُسَمَّىthe titleأَحَدُهُمَاone of themهُوَisمُسَمَّىthe titleالْآخَرُ،the other,وَإِسْلَامُand the Islamالْمُنَافِقِينَ،of the hypocrites,كَبَدَنٍlike the bodyالْمَيِّتِof the deadجَسَدٌa bodyبِلَاwithoutرُوحٍ،soul,فَمَاfor there is noمِنْofبَدَنٍa bodyحَيٍّaliveإِلَّاexceptوَفِيهِin itرُوحٌ،a soul,وَلَكِنbutالأَرْوَاحُthe soulsمُتَنَوِّعَةٌ،are varied,كَمَاasقَالَthe Prophet saidالنَّبِيُّthe Prophetﷺ :(peace be upon him)الأَرْوَاحُthe soulsجُنُودٌare soldiersمُجَنْدَةٌmobilizedفَمَاfor whatتَعَارَفَ مِنْهَاis familiar among themائْتَلَفَتْare unitedوَمَاand whatتَنَاكَرَ مِنْهَاis unfamiliar among themاخْتَلَفَتْ(۱)differed.
If it is said that Islam and complete faith are intertwined, it is not necessary that one of them is the other, like the soul and the body; for there is no body existing without the soul, and there is no living body except with the soul, and neither is one the other. Faith is like the soul, for it exists with the soul and connects with the body, and Islam is like the body, and the body cannot be alive except in the sense that they are intertwined, not that the title of one of them is the title of the other. The Islam of the hypocrites is like the body of the dead, a body without a soul; for there is no living body except that it has a soul, but the souls are varied, as the Prophet (peace be upon him) said: "The souls are soldiers mobilized; so what is familiar among them comes together, and what is unfamiliar among them varies."
وَلَيْسَAnd notكُلُّeveryمَنْone ofصَلَّىthose who prayedبَدَنَهُwith his bodyيَكُونُisقَلْبُهُhis heartمُنَوَّرًاenlightenedبِذِكْرِby the remembranceاللَّهِof Allahوَالْخُشُوعِand humilityوَفَهْمِand understandingالْقُرْآنِof the Quranوَإِنْand ifكَانَتْit wasصَلَاتُهُhis prayerيُثَابُis rewardedعَلَيْهَاfor itوَيُسْقَطُand is absolvedعَنْهُfor himالْفَرْضُthe obligationفِيinأَحْكَامِthe rulingsالدُّنْيَا،of this world,فَهَكَذَاso similarlyالإِسْلَامُIslamالظَّاهِرُthe apparentبِمَنْزِلَةٍis likeالصَّلَاةِthe prayerالظَّاهِرَةِthe apparentوَالْإِيمَانُand faithبِمَنْزِلَةٍis likeمَاwhatيَكُونُisفِيinالْقَلْبِthe heartحِينَwhenالصَّلَاةِthe prayer
And not every one who prays with his body is his heart enlightened by the remembrance of Allah, humility, and understanding of the Quran; and if his prayer is rewarded for it and the obligation is relieved from him in the rulings of this world, so similarly, the apparent Islam is like the apparent prayer, and faith is like what is in the heart when praying.
(۱)(1)رَوَاهُNarratedمُسْلِمٌby Muslimوَأَعَلَّقَهُand relatedالْبُخَارِيُّby Bukhari[تَقَدَّمَ[Seeالصَّفْحَةَthe page٥٥].55].
(1) Narrated by Muslim and related by Bukhari [See page 55].