Bukhari

Explanation:
In the complete verse, the words after «بظلم» in «اولئك لهم الامن وهم مهتدون» are different, meaning that security is only for them, and they alone are rightly guided. It is understood from this that whoever is a monotheist (muwahhid) will certainly receive security, no matter how sinful he may be. This does not mean that there will be absolutely no punishment for sins, as the Murji’ah claim. From the hadith and the verse, the chapter’s translation is derived: that one sin is lesser than another sin.

Hafiz Ibn Hajar rahimahullah states that among the noble Companions (Sahabah), the word “wrongdoer” (zalim) was generally used for all: polytheism (shirk), disbelief (kufr), and acts of disobedience (ma‘asi). That is why they encountered confusion, upon which the noble verse from Surah Luqman was revealed, and it was clarified that in the previous verse, “wrongdoing” (zulm) refers to polytheism (shirk). The meaning, therefore, is that those who did not mix their faith (iman) with the greatest wrongdoing, i.e., polytheism (shirk), for them there is security. Here, the deficiency and increase of faith (iman) is also established.

Hadith Commentary:
➊
This heading is also a refutation of the Murji’ah and is for the affirmation of increase and decrease in faith, because in the noble verse, disbelief (kufr) and polytheism (shirk) have been described as a type of oppression (zulm).
It is evident from the Qur’an and Hadith that there are various levels of oppression—some are minor and some are major. This means that even in shirk and kufr, one must accept levels, because they are types of oppression. Since disbelief (kufr) is the opposite of faith (iman),
therefore, its levels are automatically established.
Because things become clear through their opposites.
This is the intended purpose of the heading.

➋
In the noble verse, the word “zulm” (oppression) is general, which includes disbelief (kufr), polytheism (shirk), and sins (ma‘asi).
That is why the noble Companions (radi Allahu anhum ajma‘in) encountered a difficulty related to the word “zulm,” and the answer of the Messenger of Allah (sallallahu alayhi wa sallam) pertains to the word ﴿لَمْ يَلْبِسُوا﴾ (“did not mix”). The literal meaning of (labasa) is “to mix,” and this is only possible where the container of both things is the same.
Now, by “zulm” here, the meaning cannot be the actions of the limbs (i.e., sins), because the place of sins is the limbs, and the place of faith (iman) is the heart. However, the place of kufr, shirk, and iman is the same; therefore, only that oppression (zulm) will mix with faith (iman) which can reach the container of faith, and there is none other than kufr and shirk.

➌
This hadith also refutes the Mu‘tazilah of the present age (the deniers of hadith),
who consider only the Arabic language sufficient for understanding the Qur’an and do not give importance to the statements of the Messenger of Allah (sallallahu alayhi wa sallam), the possessor of the Qur’an. If their claim were correct, then the noble Companions (radi Allahu anhum ajma‘in) would not have encountered any confusion in understanding the Qur’an. Therefore, in order to understand the noble Qur’an, it is extremely necessary to keep in view the statements and practices of the Prophet (sallallahu alayhi wa sallam), the possessor of the Qur’an.
This is the very explanation whose protection Allah Himself has taken responsibility for. The statement of Allah Most High is:
﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ﴾ “Then indeed, upon Us is its explanation.” ( )