عالماًKnowingبأنهthat he isيتكلمspeaking،,والعلمand the knowledgeبأنهthat he isمتكلمٌspeakingبعدَafterالعلمِthe knowledgeبأنهthat he isحيٌّalive,,والعلمُand the knowledgeبأنهthat he isحيٌّaliveبعدَafterالعلمِthe knowledgeبأنهthat he isفاعلٌacting,,والعلمُand the knowledgeبأنهthat he isفاعلٌactingبعدَafterالعلمِthe knowledgeبالفعلِby the action،,وهوand he isكونَbeingالعالمِthe worldفعلاًactuallyلهُto him,,وقالَand said::وكذلكَSimilarlyيتضمنُincludesالعلمَknowledgeبكونهِof beingقادراًcapableولَهُand to himقدرةٌpowerوعالماًand knowingولَهُand to himعلمٌknowledge،,ومريداًand willingولَهُand to himإرادةٌwillوسائرَand otherماwhatلاnotيصحُّvalidالعلمُthe knowledgeباللهِabout Godإلاّexceptبعدَafterالعلمِthe knowledgeبهِof Himمنَofشرائطَconditionsالإيمانِof faith.
Knowing that he is speaking, and the knowledge that he is a speaker after the knowledge that he is alive, and the knowledge that he is alive after the knowledge that he is acting, and the knowledge that he is acting after the knowledge by the action, and he is being the world actually to him. And he said: Similarly, it includes the knowledge of being capable and to him a power, and knowing and to him knowledge, and willing and to him a will, and all other things that valid knowledge about God cannot be established except after the knowledge of Him as conditions of faith.
قلتُI said::هذاthisمماis whatاختلفَdifferedفيهِin itقولُthe sayingالأشعريّof Ash'ariوهوand it isأنَّthatالجهلَignoranceببعضِof someالصفاتِattributes,,هلwhetherيكونُit isجهلاًignoranceبالموصوفِabout the described,,أمorلاnot؟?علىAccording toقولَيْنِtwo sayingsوالصحيحُand the correctالذيthat whichعليهِon itالجمهورُthe majorityوهوand it isآخرُthe lastقولَيْهِof his sayings,,أنهُthat itلاnotيستلزمُentailsالجهلَignoranceبالموصوفِabout the described,,وجَعَلَand makeإثباتَthe affirmationالصفاتِof attributesمنَofالإيمانِfaithمِمّاas whatخالفَcontradictedفيهِin itالأشعريُّAsh'ariجهماًJahm،,فإنَّforجهماًJahmغالٍextremeفيinنفيِdenyingالصفاتِattributes،,بلratherوفيand inالأسماءِthe names.
I said: This is part of what has differing opinions about the saying of Ash'ari, which is whether ignorance of some attributes entails ignorance of the described or not. There are two opinions, and the correct one according to the majority is that it does not entail ignorance of the described, and they made the affirmation of attributes as part of faith, which Ash'ari contradicted Jahm in, for Jahm was extreme in denying attributes, and also in the names.
قالَHe saidأبوAbuالحسنِal-Hasan::ثمَّThenالسمعَthe hearingوردَis mentionedبضمِّwith the additionشرائطَconditionsأخرىotherإليهِto it,,وهوand which isأنَّthatلاnotيُقترنُis associatedبهِwith itماwhatيدلُindicatesعلىonكفرٍdisbeliefمنَofيأتيهِcomes to himفعلاًin actionوتركاًand omission,,وهوand it isأنَّthatالشرعَthe Shariaأمرَهُcommands himبتركِto leaveالعبادةَworshipوالسجودِand prostrationللصنمِto the idol,,فلوifأتىhe comesبهِwith itدلَّit indicatesعلىonكفرهِhis disbelief،,وكذلكَand likewiseمنwhoقتلَkillsنبياًa prophetأوorاستخفَّmisrepresentsبهِhim,,دلَّit indicatesعلىonكفرهِhis disbelief،,وكذلكَand likewiseلوifتركَhe leavesتعظيمَglorificationالمصحفِthe Quranأوorالكعبةَthe Kaabaدلَّit indicatesعلىonكفرهِhis disbelief,,قالَhe said::وأحدُand oneماof whatاستدللناwe inferredبهِby itعلىonكفرهِhis disbeliefمامنعthat which preventedالشرعَthe Shariaأنfromيقرنهُassociating itبالإيمانِwith faithأوorأوجبَmade obligatoryضمهُits inclusionإلىtoالإيمانِfaithلوifوجدَit existedدلَّناit indicatedذلكthatعلىonأنَّthatالتصديقَthe beliefالذيthat whichهوisالإيمانَfaithمفقودٌmissingمنfromقلبهِhis heart,,وكذلكَand likewiseكلَّallماwhatكفرَdisbelievedبهِby itالمخالفَthe opposingمنofطريقِthe wayالتأويلِinterpretationفإنماso indeedكفرناهُwe disbelieve himبهِby itلدلالتهِdue to its indicationعلىonفقدِthe lossماwhatهوisإيمانٌfaithمنfromقلبهِhis heart,,لاستحالةِfor the impossibilityأنthatيقضيthe verdictالسمعَthe hearingبكفرٍby disbeliefمنofمعهُwith himالإيمانِfaithوالتصديقِand beliefبقلبهِin his heart.
He said, Abu al-Hasan: Then the hearing is mentioned with the addition of other conditions to it, which is that it should not be associated with what indicates disbelief from those who come to it in action and omission, which is that the Sharia commands him to leave worship and prostration to the idol, for if he comes with it it indicates his disbelief; and likewise, whoever kills a prophet or misrepresents him, it indicates his disbelief; and likewise, if he leaves glorification of the Quran or the Kaaba, it indicates his disbelief. He said: And one of the things we inferred on his disbelief is that which the Sharia prevented from associating it with faith or made obligatory its inclusion in faith if it existed; that indicated to us that the belief which is faith is missing from his heart. And likewise, all what the opposing disbeliever disbelieved by it is due to its indication of the loss of what is faith from his heart, for it is impossible to make the verdict of hearing about disbelief for someone who has belief and belief in his heart.
فيُقالُIt is said::لاNoريبَdoubtأنَّthatالشارعَthe legislatorلاnotيَقْضِيdecidesبكفرٍwith disbeliefمَنofمعهُwith himالإيمانَfaithبقلبهِin his heart،,لكنَّbutدعواكمَyour claimأنَّthatالإيمانَfaithهوَisالتصديقَthe beliefوإنْeven ifتجردَdetachedعنfromجميعِallأعمالِactionsالقلبِof the heartغلطٌis wrong،,ولهذاand for this reasonقالواthey said::أعمالُActionsالتصديقِof beliefوالمعرفةِand knowledgeمِنfromقلبهِhis heartألاdo you not seeترىthatأنَّthatالشريعةَthe Shariaحكمتْruledبكفرهِwith his disbeliefوالشريعةَand the Shariaلاnotتحكمُruleبكفرِwith disbeliefالمؤمنِthe believerالمصدِّقِthe believer،,لهذاfor this reasonنقولُwe say::إنَّthatكفرَdisbeliefإبليسَIblisلعنهُmay curse himاللهُGodكانَwasأشدُّmore severeمنthanكفرِdisbeliefكلِّeveryكافرٍdisbeliever،,وأنهُand that heلمdid notيعرفْknowاللهَGodبصفاتهِby His attributesقطعاًcertainlyولاand notآمنَbelievedبهِin Himإيماناًa faithحقيقياًtrueباطناًinternallyوإنْand even ifوجدَhe foundمنهُfrom himالقولَthe statementوالعبادةَand worship،,وكذلكَand likewiseاليهودُthe Jewsوالنصارىand the Christiansوالمجوسُand the Magiansوغيرهمand othersمنَofالكفرةِthe disbelieversلمdid notيوجدْexistفيinقلوبِهمْtheir heartsحقيقةَthe truthالإيمانِof faithالمعتدَّthat is acceptedبهِin itفيinحالٍthe stateحكمناwe judgeعليهمْupon them۱۲۲122
It is said: There is no doubt that the legislator does not decide disbelief for one who has faith in his heart, but your claim that faith is belief even if it is detached from all actions of the heart is wrong, and for this reason they said: Actions of belief and knowledge are from his heart, do you not see that the Sharia ruled with his disbelief and the Sharia does not rule with disbelief for the believer who truly believes? For this reason, we say: Indeed, the disbelief of Iblis, may God curse him, was more severe than the disbelief of every disbeliever, and certainly he did not know God by His attributes nor did he believe in Him with a true faith internally even if he found the statement and worship from him. And likewise, the Jews, the Christians, the Magians, and others of the disbelievers did not have the truth of accepted faith in their hearts in the state we judge upon them.