يَئُولُit is interpretedإِلَيْهِto itالْلَّفْظُthe word,,كَقولِas the sayingعَائِشَةَAishaرَضِيَmay it pleaseاللَّهُGodعَنْهَاabout her::كَانَwasرَسُولُthe Messengerاللَّهِof Godﷺ(peace be upon him)يَكْثُرُfrequentlyأَنْto sayيَقُولَhe saysفِيinرُكُوعِهِhis bowing,,وَسُجُودِهِand his prostration::سُبْحَانَكَGlory be to YouاللَّهُمَّO Godوَبِحَمْدِكَand with Your praiseاللَّهُمَّO Godاغْفِرْforgiveلِيَfor meيَتَأَوَّلُit interpretsالْقُرْآنَthe Quran(۱)(1)،,وَإِلَّاand if notفَمَاwhatذَكَرَهُhe mentionedالتَّابِعُونَthe followersلاdoes notيُخَالِفُcontradictظَاهِرَthe apparentالْحَدِيثُthe hadithبَلْbutيُوَافِقُهُit agrees with it,,وَقَوْلُand the sayingأَحْمَدَAhmadبِتَأَوُّلِهِhis interpretation,,أَيwhich means::يُفَسِّرُit explainsمَعْنَاهُits meaning,,وَإِنْeven ifكَانَit wasذَلِكَthatيُوَافِقُit agreesظَاهِرَهُits apparentلِئَلَّاlestيُظَنَّit is assumedمُبْتَدِعٌan innovatorأorمَعْنَاهُits meaningأَنَّهُthat itصَارَbecameكَافِرًاdisbelieverلاnoإِيمَانٌfaithمَعَهُwith itبِحَالٍat all,,كَمَاasتَقُولُهُthe Khawarij sayالْخَوَارِجُthe Khawarij,,فَإِنَّfor surelyالْحَدِيثَthe hadithلاdoes notيَدُلُّindicateعَلَىonهَذَاthisوَالَّذِيand whomنَفَىhe negatedعَنْfromهَؤُلَاءِtheseالإِيمَانَthe faithكَانَwasيَجْعَلُهُمْmakes themمُسْلِمِينَMuslimsلاnotيَجْعَلُهُمْmakes themمُؤْمِنِينَbelievers
The word is interpreted as in the saying of Aisha, may God be pleased with her: The Messenger of God, peace be upon him, frequently used to say in his bowing and prostration: 'Glory be to You, O God, and with Your praise, O God, forgive me.' It interprets the Quran (1), and if not, then what the followers mentioned does not contradict the apparent hadith but rather agrees with it, and Ahmad's saying of his interpretation means he explains its meaning, even if that agrees with its apparent meaning, lest it be assumed by an innovator that its meaning is that he has become a disbeliever with no faith whatsoever, as the Khawarij say. For the hadith does not indicate this, and the one who negated faith from these makes them Muslims, not believers.
قَالَSaidالمَرُوذِيُّAl-Marwazi:قِيلَIt was saidلِأَبِيto Abuعَبْدِ اللَّهِAbd Allah:نَحْنُWe areالْمُؤْمِنُونَthe believers?فَقَالَHe said:نَقُولُWe sayنَحْنُwe areالْمُسْلِمُونَthe Muslims.قُلْتُI saidلِأَبِيto Abuعَبْدِ اللَّهِAbd Allah:نَقُولُWe say:إِنَّاIndeed, weمُؤْمِنُونَare believers?قَالَHe said:وَلَكِنَّbutنَقُولُwe say:إِنَّاwe areمُسْلِمُونَMuslims.وَهَذَاAnd thisلِأَنَّbecauseمِنْofأَصْلِهِits originالِاسْتِثْنَاءِthe exceptionفِيinالإِيمَانِfaith,,لِأَنَّهُbecause it is not knownلاnotيُعْلَمُknowأَنَّهُthat heمُؤَدَّhas fulfilledالْجَمِيعَallمَاwhatأَمَرَهُhe was commandedاللَّهُby Godبِهِto do,فَهُوَhe isمِثْلَlikeقَوْلِهِhis saying:أَنَاI amبِرٌّrighteous,أَنَاI amتَقِيٌّpious,وَلِيُّa friendاللَّهِof God,كَمَاasيُذْكَرُit is mentionedفِيinمَوْضِعِهِits place.وَهَذَاThisلاdoes notيَمْنَعُpreventتَرْكَleavingالِاسْتِثْنَاءِthe exceptionإِذَاifأَرَادَhe wanted:إِنِّيthat I amمُصَدِّقٌbelieving,فَإِنَّهُfor heيَجْزِمُis certainبِمَاof whatفِيinقَلْبِهِhis heartمِنْofالتَّصْدِيقِthe beliefوَلَاand notيَجْزِمُis certainبِأَنَّهُthat he isمُمْتَثِلٌfollowingلِكُلِّeveryمَاwhatأَمَرَhe was commandedبِهِto do,وَكَمَاand asيَجْزِمُis certainبِأَنَّهُthat he lovesيُحِبُّGodوَرَسُولَهُand His Messenger,فَإِنَّهُfor heيَبْغَضُhatesالْكُفْرَdisbelief,وَنَحْوَand similarذَلِكَthatمِمَّاof whichيُعْلَمُhe knowsأَنَّهُthat itفِيinقَلْبِهِhis heart.وَكَذَلِكَAnd likewiseإِذَاifأَرَادَhe wishedبِأَنَّهُthat he isمُؤْمِنٌa believerفِيinالظَّاهِرِthe apparent,فَلَاit does notيَمْنَعُpreventأَنْthatيَجْزِمَhe is certainبِمَاof whatهُوَisمَعْلُومٌknown to him.وَإِنَّمَاAnd onlyيَكْرَهُhe dislikesمَاwhatكَرِهَتْothers dislikedسَائِرُallالْغَالِيَةُthe extremistsمِنْofقَوْلِthe sayingالْمُرْجِئَةِof the Murji'ahإِذْwhenيَقُولُونَthey say:الإِيمَانُthe faithشَيْءٌsomethingمُتَمَاثِلٌidenticalفِيinجَمِيعِallمِثْلِlikeكَوْنِthe caseكُلِّeveryإِنْسَانٍhumanلَهُhasرَأْسٌa head,فَيَقُولُthen saysأَحَدُهُمْone of themأَنَاI amمُؤْمِنٌa believerحَقًّاtruly,وَأَنَاand I amمُؤْمِنٌa believerعِندَwithاللَّهِGod،,وَنَحْوَand similarذَلِكَthat.كَمَاAsيَقُولُthe one saysالْإِنْسَانُa personلِيhas for meرَأْسٌa headحَقًّاtruly,وَأَنَاand I amلِيhasرَأْسٌa headفِيinعِلْمِthe knowledgeاللَّهِof Godحَقًّاtruly.فَمَنSo whoeverجَزْمًاis certainبِهِof itعَلَىinهَذَاthisالْوَجْهِway,فَقَدْhasأَخْرَجَexcludedالْأَعْمَالَthe actionsالْبَاطِنَةَhiddenوَالظَّاهِرَةَand apparentعَنْهَاfrom it,وَهَذَاand thisمُنْكَرٌis a distortionمِنْofالْقَوْلِwhat was saidوَزُورٌand a lieعِندَatالْصَّحَابَةِthe companionsوَالتَّابِعِينَand the followersوَمَنand whoeverاتَّبَعَهُمْfollowed themمِنْfromسَائِرِthe rest ofالْمُسْلِمِينَthe Muslims.وَلِلنَّاسِAnd peopleفِيinمَسْأَلَةِthe issue ofالِاسْتِثْنَاءِthe exceptionكَلَامٌwordsيُذْكَرُthat are mentionedفِيinمَوْضِعِهِits place.
Al-Marwazi said: It was said to Abu Abd Allah: Are we the believers? He said: We say we are Muslims. I said to Abu Abd Allah: Do we say: 'Indeed, we are believers?' He said: But we say: 'Indeed, we are Muslims.' And this is because its origin is the exception in faith, because he does not know that he has fulfilled all that God commanded him to do, he is like his saying: 'I am righteous, I am pious, I am a friend of God,' as it is mentioned in its place. And this does not prevent the leaving of the exception if he wanted: 'Surely, I believe,' for he is certain of what is in his heart of belief, and he is not certain that he has fulfilled all that he was commanded to do, and as he is certain that he loves God and His Messenger, for he hates disbelief, and similar to that which he knows is in his heart. And likewise, if he wished that he is a believer in the apparent, it does not prevent him from being certain of what is known to him. It is only disliked what others disliked of the words of the Murji'ah when they say: 'Faith is something identical in all,' like the case of every human having a head, and then one of them says, "I am a true believer, and I am a believer with God," and similar to that. As one says, 'I have a head truly, and I have a head in God's knowledge truly.' So whoever is certain of it in this way has excluded the hidden and apparent actions from it, and this is a distortion of the words and a lie according to the companions and the followers and whoever followed them from the rest of the Muslims. And people in the issue of exception have words that are mentioned in their place.
أَهْلُهُIts people,,,وَالْمَقْصُودُand the intendedهُنَاhereأَنْthatهُنَاhereقَوْلَيْنِtwo sayingsمُتَطَرِّفِينَextremist:قَوْلٌA sayingمِنْofيَقُولُthe one who says:الإِسْلَامُIslamمَجْرَدُis merelyالْكَلِمَةُthe word,وَالأَعْمَالُand the actionsالظَّاهِرَةُthe apparentلَيْسَتْare notدَاخِلَةًincludedفِيinمَسْمَّىthe label,وَقَوْلٌand the sayingمِنْofيَقُولُthe one who says:مَسْمَّىthe label(۱)(1)مُتَّفَقٌis agreedعَلَيْهِupon.٢٩٤294.
Its people, and the intended here is that here are two extremist sayings: the saying of the one who says: 'Islam is merely the word, and the apparent actions are not included in the label,' and the saying of the one who says: 'The label is agreed upon.'