وَAndبِهَذَيْنِwith theseالْمَثَلَيْنِtwo examplesكَانَwasالنَّبِيُّthe Prophetيَمْتَنِعُrefrainمِنْfromعُقُوبَةِpunishmentالْمُنَافِقِينَthe hypocrites
And with these two examples, the Prophet refrained from punishing the hypocrites.
فَإِنَّForفِيهِمْin themمِنْare those whoلَمnotيَكُنْbeيَعْرِفْهُمْknown to him
For among them are those who are not known to him.
كَمَاAsأَخْبَرَinformedاللَّهُGodبِذَٰلِكَof this
As God informed of this.
وَالَّذِينَAnd those whoكَانُواwereيَعْرِفُهُمْknown to himلَوْifعَاقَبَhe punishedبَعْضَهُمْsome of themلَغَضِبَwould have angeredلَهُhisقَوْمَهُpeople
And those who were known to him, if he punished some of them, would have angered his people.
وَلَقَالَAnd people would sayالنَّاسُthe peopleإِنَّthatمُحَمَّدًاMuhammadيَقْتُلُkillsأَصْحَابَهُhis companions
And people would say that Muhammad kills his companions.
فَكَانَSo there would beيَحْصُلُarisingبِسَبَبِdue toذَٰلِكَthatنَفُورٌaversionعَنْtoالإِسْلَامِIslam
So there would be an aversion to Islam arising from that.
إِذْSinceلَمnotيَكُنْbeالذَّنْبُthe sinظَاهِرًاapparentيُشْتَرَكَsharedالنَّاسُthe peopleفِيinمَعْرِفَتِهِknowing it
Since the sin was not apparent, people do not share in knowing it.
وَلَمَّاAnd whenهُمْhe intendedبِعُقُوبَةٍto punishمِنْthose whoيَتَخَلَّفُونَfailعَنْtoالصَّلَاةِthe prayer
And when he intended to punish those who fail to pray,
مَنَعَهُhe was preventedمِنْfromفِيtheالْبُيُوتِhousesمِنْbyالنِّسَاءِthe womenوَالدُّرِّيَّةِand children
he was prevented by the women and children in the houses.
وَأَمَّاAs forمَبْدَأُهُhis principleفَيَتَعَلَّقُis relatedبِهِto itخِطَابٌthe addressالْأَمْرِof commandوَالنَّهْيِand prohibition
As for his principle, it pertains to the address of command and prohibition.
فَإِذَاIfقَالَhe saidاللَّهُGodيَأَيُّهَاOالَّذِينَthose whoآمَنُواhave believedإِذَاwhenقُمْتُمْyou riseإِلَىtoالصَّلَاةِthe prayer
If God says: "O you who have believed, when you rise to pray.
وَنَحْوُand similarذَٰلِكَthatفَهُوَit isأَمْرٌa commandفِيinالظَّاهِرِthe apparentلِكُلِّfor everyoneمَنْwhoأَظْهَرُهُshows it
And similar to that, it is a command in the apparent for everyone who shows it.
وَهُوَAnd it isخِطَابٌan addressفِيinالْبَاطِنِthe hiddenلِكُلِّfor everyoneمَنْwhoعَرَفَknowsمِنْofنَفْسِهِhimselfأَنَّهُthat heمُصَدِّقٌbelievesلِلرَّسُولِin the messenger
And it is an address in the hidden for everyone who knows of himself that he believes in the messenger.
وَإِنْAnd ifكَانَhe wasعَاصِيًاdisobedientوَإِنْand ifكَانَhe wasلَمnotيَقُمfulfillبِالْوَاجِبَاتِthe obligationsالْبَاطِنَةِinternalوَظَّاهِرَةِand external
And if he was disobedient, and if he did not fulfill the internal and external obligations,
وَذَٰلِكَthat is becauseإِنْifكَانَhe wasلَفَظَthe termالَّذِينَthose whoآمَنُواhave believedيَتَنَاوَلُهُمْincludes them.
that is because if the term 'those who have believed' includes them.
فَلَاthere is noكَلَامٌtalkوَإِنْand ifكَانَit wasلَمnotيَتَنَاوَلَهُمْinclude them.
there is no issue, and if it did not include them.
فَذَاكَthat isلِذُنُوبِهِمfor their sins.فَلَاSo, noتَكُونَbecomesذُنُوبُهُمtheir sinsمَانِعَةًpreventiveمِنْfromأَمْرِهِمcommanding themبِالْحَسَنَاتِto do good deedsالَّتِيthe onesإِنْthat ifفَعَلُوهَاthey do itكَانَتْit would beسَبَبًاthe causeلِرَحْمَتِهِمof their mercy.
For that is for their sins. So their sins do not prevent commanding them to do good deeds, which if they do, would be the cause of their mercy.
وَإِنْAnd ifتَرَكُوهَاthey leave itكَانَit isأَمْرُهُمْcommanding themبِهَاwith itوَعُقُوبَتُهُمْand their punishmentعَلَيْهَاon itعُقُوبَةٌpunishmentعَلَىforتَرْكِleavingالإِيمَانِfaith.
And if they leave it, it is a command to them with it and their punishment on it is punishment for leaving faith.
وَالكَافِرُAnd the disbelieverيَجِبُmustعَلَيْهِupon himأَيْضًاalsoلَكِنَّbutلَاnotيَصِحُّvalidمِنْهُfrom himحَتَّىuntilيُؤْمِنَhe believes.
And the disbeliever must also, but it is not valid from him until he believes.
وَكَذَٰلِكَAnd likewiseالْمُنافِقُthe hypocriteالْمِحْضُthe purelyلَاnotيَصِحُّvalidمِنْهُfrom himفِيinالْبَاطِنِthe hiddenحَتَّىuntilيُؤْمِنَhe believes.
And likewise the purely hypocrite is not valid from him in the hidden until he believes.
وَأَمَّاAnd as forمَنْthose whoكَانُواwereمَعَهُwith himأَوَّلَthe beginningالإِيمَانِof faithفَهَذَاthisيَصِحُّis validمِنْهُfrom him.لِأَنَّBecauseمَعَهُhe hasإِقْرَارَهُhis affirmationفِيinالْبَاطِنِthe hiddenبِوُجُوبِof the necessityمَاwhatأَوْجَبَهُthe messenger obligatedوَالتَّحْرِيمِand prohibitionمَاwhatحَرَّمَهُhe prohibited,
And as for those who were with him at the beginning of faith, this is valid from him because he has his affirmation in the hidden of what the messenger obligated and what he prohibited.
وَهَذَاAnd thisسَبَبٌreasonالصِّحَّةِfor validity.وَأَمَّاAnd as forكَمَالَهُcompletenessفَيَتَعَلَّقُis relatedبِهِto itخِطَابٌthe addressالْوَعْدِof promiseبِالْجَنَّةِof Paradiseوَالنَّصْرَةِand victoryوَالسَّلَامَةِand safetyمِنْfromالنَّارِthe Fire.
And this is the reason for validity. And as for its completeness, it is related to the address of promise of Paradise, victory, and safety from the Fire.
فَإِنَّForهَذَاthisالْوَعْدُpromiseإِنَّمَاonlyهُوَisلِمَنْfor whomفَعَلَdoesالْمَأْمُورَthe commandedوَتَرَكَand leavesالْمَحْظُورَthe prohibitions.
For this promise is only for whom does the commanded and leaves the prohibitions.
وَمَنْAnd whoeverفَعَلَdoesبَعْضًاsomeوَتَرَكَand leavesبَعْضًاsome,فَيُثَابُhe is rewardedعَلَىforمَاwhatفَعَلَهُhe did,وَيُعَاقَبُand he is punishedعَلَىforمَاwhatتَرَكَةُhe left,
And whoever does some and leaves some is rewarded for what he did and is punished for what he left.
فَلَاSo noيَدْخُلُentersهَذَاthisفِيinاسمِthe nameالْمُؤْمِنِbelieverالْمُسْتَحِقِّworthyلِلْحَمْدِfor praiseوَالثَّنَاءِand thanks,دُونَwithoutالذَّمِّblameوَالْعِقَابِand punishment.
So, this does not enter into the name of the believer worthy of praise and thanks, without blame and punishment.
وَمَنْAnd whoeverنَفَىdeniedعَنْهُfrom himالرَّسُولَthe messengerالإِيمَانَfaith,فَنَفْيُthen denialالإِيمَانِof faithفِيinهَذَاthisالْحُكْمِruling,لَأَنَّهُbecause itذُكِرَmentionedذَٰلِكَthatعَلَىinسَبِيلِthe way ofالْوَعِيدِthreat,وَالْوَعِيدُand the threatإِنَّمَاonlyيَكُونُoccursبِنَفْيِby denyingمَاwhatيَقْتَضِيentitlesالثَّوَابَrewardوَيَدْفَعُand preventsالْعِقَابَpunishment.
And whoever the messenger denied faith from him, then the denial of faith in this ruling is because it was mentioned in the way of threat, and the threat only occurs by denying what entitles reward and prevents punishment.
وَلِهَذَاAnd for this reasonمَاwhatفِيinالْكِتَابِthe bookوَالسُّنَّةِand the Sunnahمِنْofنَفْيِdenyingالإِيمَانِfaithعَنْfromأَصْحَابِthe people ofالذُّنُوبِsins,فَإِنَّمَاit is onlyفِيinخِطَابِaddress ofالْوَعِيدِthreat,وَالذَّمِّand blame,لَاnotفِيinخِطَابِaddress ofالْأَمْرِcommandوَالنَّهْيِand prohibition,وَلَاnorفِيinأَحْكَامِjudgmentsالدُّنْيَاof this world.
And for this reason, what is in the Book and the Sunnah about denying faith from the people of sins is only in the address of threat and blame, not in the address of command and prohibition, nor in the judgments of this world.