السَّارِقُthe thief::﴿فَنَSo ifتَابَhe repentsمِنْfromبَعْدِafterظُلْمِهِ،his injustice,وَأَصْلَحَand he sets things rightفَإِنَّfor indeedاللَّـهَAllahيَتُوبُwill accept repentanceعَلَيْهِfrom him﴾[الْمَائِدَةِ:[Al-Ma'idah:٤٢].42].
The thief: "So if he repents from his injustice, and he sets things right, then indeed Allah will accept repentance from him" [Al-Ma'idah: 42].
وَقَالَ:And he said:﴿وَالذَّانِ"And the two whoيَأْتِيَنِهَاcome to itمِنكُمْfrom youفَادُوهُمَاthen compensate themفَإِنifتَابَاthey repentوَأَصْلَحَاand they set things rightفَأَعْرِضُواthen turn awayعَنْهُمَاfrom them[النِّسَاءِ[An-Nisa::١٦].16].
And he said: "And the two who come to it from you, then compensate them; if they repent and set things right, then turn away from them" [An-Nisa: 16].
وَلِهَذَاAnd for this reasonشَرَطَthe scholars stipulatedالْفُقَهَاءُthe juristsفِيinأَحَدِoneقَوْلِهِمof their sayingsفِيinقَبُولِacceptanceشَهَادَةِof the testimonyالْقَاذِفِof the accuserأَنْthatيَصْلُحَ،he must be righteous,وَقَدَّرْتُواand they estimatedذَٰلِكَthatبِسَنَةٍwith a yearكَمَاasفَعَلَdoneعُمَرُby Umarبِصَبِغٍwith Sabighابْنِson ofعَسَلٍAsalلَمَّاwhenأَجَّلَهُhe postponed himسَنَةً،for a year,وَبِذَٰلِكَand based on thatأَخَذَAhmad tookفِيinتَوْبَةِthe repentance ofالدَّاعِيthe callerإِلَىtoالْبِدْعَةِinnovationأَنَّهُthat heيُؤَجَّلُis postponedسَنَةً،for a year,كَمَاasأَجَلَUmarصَبِيغَSabighابْنِson ofعَسَلٍ.Asal.
And for this reason, the scholars stipulated in one of their sayings regarding the acceptance of the testimony of the accuser that he must be righteous, and they estimated this with a year, as Umar did with Sabigh bin Asal when he postponed him for a year, and based on that Ahmad took in the repentance of the caller to innovation that he is postponed for a year, as Umar postponed Sabigh bin Asal.
فَصْلٌSectionفَإِنَّIfقِيلَ:it is said:مَاWhatذُكِرَwas mentionedمِنofتَنَوُّعِthe variety ofدَلاَلَةِindicationاللَّفْظِof the wordبِالْإِطْلاقِin its unrestricted applicationوَالْتَّقْيِيدِand its restrictionفِيinكَلَامِthe speech ofاللَّـهِAllahوَرَسُولِهِand His Messengerوَكَلَامِand the speech ofكُلِّeveryoneأَحَدٍoneبَيْنَbetweenظَاهِرٍapparentلَاcannotيُمْكِنُbeدَفْعُهُdismissedلَكِنَّbutنَقُولُ :we say:دَلاَلَةٌthe indication ofلَفْظِthe wordالإِيمَانِfaithعَلَىonالأَعْمَالِthe deedsمَجَازٌ،is a metaphor,فَقَوْلُهُ ﷺ :for His saying ﷺ:الإِيمَانُFaithبِضْعٌis a fewوَسِتُّونَand sixtyأوorبِضْعٌis a fewوَسَبْعُونَand seventyشُعْبَةً،branches,أَعْلَاهَاthe highest of whichقَوْلٌ :is the statementلَاthere is noإِلَٰهَGodإِلَّاbutاللَّـهُAllahوَأَدْنَاهاand the lowest of themإِمَاطَةُis removingالأَذَىharmعَنْfromالطَّرِيقِthe pathمَجَازٌ،is a metaphor,وَقَوْلُهُ :and His saying:«الإِيمَانُ"Faithأَنْis thatتُؤْمِنَyou believeبِاللَّـهِin Allahوَمَلَائِكَتِهِand His angelsوَكُتُبِهِand His Booksوَ رُسُلِهِand His Messengers.. إِلَى.. toآخِرِهِ،the end of it,حَقِيقَةٌ.is a reality.
Section: If it is said: What was mentioned of the variety of indication of the word in its unrestricted application and its restriction in the speech of Allah and His Messenger and the speech of everyone is apparent and cannot be dismissed; but we say: the indication of the word 'faith' on the deeds is a metaphor. For His saying ﷺ: 'Faith is a few and sixty or a few and seventy branches, the highest of which is the statement 'there is no God but Allah' and the lowest of them is removing harm from the path' is a metaphor, and His saying: 'Faith is that you believe in Allah, His angels, His Books, and His Messengers.. to the end of it,' is a reality.
وَهَذَاAnd thisعُمدَةٌis the main point ofالْمُرْجِئَةِthe Murji’ahوَالْجَهْمِيَّةِand the Jahmiyyahوَالْكَرَامِيَّةِand the Karamiyaوَكُلُّand everyoneمَنْwhoلَمْdid notيَدْخُلْincludeالأَعْمَالَthe deedsفِيinاسْمِthe name ofالإِيمَانِfaith.
And this is the main point of the Murji’ah, Jahmiyyah, Karamiya, and everyone who did not include the deeds in the name of faith.
وَنَحْنُAnd weنُجِيبُanswerبِجَوَابَيْنِ:with two answers:أَحَدُهُمَاThe first one isكَلَامٌa general speechعَامٌّabout the wordفِيinلَفْظِthe termالْحَقِيقَةُrealityوَالْمَجَازِ،and metaphor,وَالثَّانِي:and the second is:مَاwhatيَخْتَصُّis specificبِهَذَاto thisالْمَوْضِعِ.place.
And we answer with two answers: The first one is a general speech about the word 'reality' and 'metaphor,' and the second is what is specific to this place.
فَبِتَقْدِيرِSo assumingأَنَّthatيَكُونَit isأَحَدُهُمَاone of themمَجَازًا،is a metaphor,مَاwhatهُوَisالْحَقِيقَةُthe realityمِنfromذَٰلِكَthatمِنofالْمَجَازِ؟the metaphor?هَلIsالْحَقِيقَةُthe realityهِيَisالْمُطْلَقَ،the unrestricted,أوorالْمُقَيَّدُthe restrictedأوorكِلَاهُمَاboth areحَقِيقَةًrealitiesحَتَّىuntilيُعْرَفَit is knownأَنَّthatلَفْظَthe termالإِيمَانَfaithإِذَاifأُطْلِقَis unrestrictedعَلَىonمَاذَاwhatيَحْمِلُ؟it carries?
So assuming that one of them is a metaphor, what is the reality of that metaphor? Is the reality the unrestricted, or the restricted, or are both realities until it is known what the term 'faith' carries when unrestricted?
فَيُقَالُIt is saidأَوَّلًا:first:تَقْسِيمُthe division ofالأَلْفَاظِthe wordsالدَّالَّةِindicatingعَلَىonمَعَانِيهَاtheir meaningsإِلَىintoحَقِيقَةٍrealitiesوَمَجَازٍ،and metaphors,وَتَقْسِيمُهَا،and their division,أَوْorالْمَعَانِيthe meaningsالْمَدْلُولَةِwhich are indicatedعَلَيْهَا،by them,إنifاسْتُعْمِلَتْit is usedلَفْظَthe termالْحَقِيقَةُrealitiesوَالْمَجَازِand metaphors inفِيthe indicatedفِيinالْمَدْلُولِthe conceptأوorفِيinالدَّلَالَةِ،the indication,فَإِنَّthenهَذَاthisكُلَّهُallقَدmightيَقَعَoccurفِيinكَلَامِthe speech ofالمُتَأَخِّرِينَ.the later scholars.
It is said first: the division of the words indicating their meanings into realities and metaphors, and their division, or the meanings indicated by them, if the term 'realities' and 'metaphors' is used in the indicated or in the indication, then this might occur in the speech of the later scholars.
وَلَكِنَّButالمَشْهُورُit is well-knownأَنَّthatالْحَقِيقَةُthe realityوَالْمَجَازُand the metaphorمِنare amongعَوَارِضِthe characteristics ofالْأَلْفَاظِ،the words,وَبِكُلِّand in everyحَالٍ،case,فَهَذَاthisالتَّقْسِيمُdivisionهُوَisاصْطِلَاحٌa terminologyحَادِثٌthat has occurredبَعْدَafterانقِضَاءِthe passing ofالثَّلَاثَةِthe threeالْقُرُونِ،centuries,لَمnotيَتَكَلَّمْtalkedبِهِ أَحَدٌ منby anyone fromالْأَسْلَافِ.the predecessors.
But it is well-known that the reality and the metaphor are among the characteristics of the words, and in every case, this division is a terminology that has occurred after the passing of three centuries, by no one from the predecessors.