الرَّابِعُthe fourthأَنَّthatقَوْلٌthe sayingالْقَائِلُof the speakerإِنَّthatالِانْتِفَاءَthe negationبَعْضَsomeهَذِهِof theseالأَعْمَالِactionsيَسْتَلْزِمُnecessitatesأَنْthatلَاnotيَكُونَbeفِيinقَلْبِthe heartالْإِنْسَانِof the human beingشَيْءٌsomethingمِنْofالتَّصْدِيقِthe beliefبِأَنَّthatالرَّبَّthe Lordحَقٌّis trueقَوْلٌis a sayingيُعْلَمُknownفَسَادُهُits corruptionبالِاضْطِرَارِby necessity
The fourth: The saying of the speaker that the negation of some of these actions necessitates that there is nothing in the heart of a human being that affirms that the Lord is true, is a saying that is known to be false by necessity.
الْخَامِسُthe fifthأَنَّthatهَذَاthisإِذَاifثَبَتَit is establishedفِيinهَذِهِtheseثَبَتَis establishedفِيinسَائِرِallالْوَاجِبَاتِthe obligatory actsفَيَرْتَفِعُthen the dispute arisesالنِّزَاعُthe quarrelالْمَعْنَوِيُّfigurative
The fifth: If this is established in these (actions), it is established in all obligatory acts, and thus the figurative dispute arises.
فَصْلٌSectionالْوَجْهُthe secondالثَّانِي(2)مِنْofغَلَطٍthe mistakeالْمُرْجِئَةِof the Murji'ahظَنُّهُمْtheir assumptionأَنَّthatمَاwhatفِيinالْقَلْبِthe heartمِنَofالإِيمَانِfaithلَيْسَis notإِلَّاexceptالتَّصْدِيقَthe beliefفَقَطُonlyدُونَwithoutأَعْمَالٍthe actionsالْقُلُوبِof the heartsكَمَاasتَقَدَّمَmentioned earlierعَنْfromجَهْمٍthe Jahmitesالْمُرْجِئَةِof the Murji'ah
Section: The second error of the Murji'ah: Their assumption that what is in the heart as faith is only belief, without the actions of the hearts, as previously mentioned from the Jahmites of the Murji'ah.
الثَّالِثُthe thirdظَنُّهُمْtheir assumptionأَنَّthatالإِيمَانَfaithالَّذِيthat whichفِيinالْقَلْبِthe heartيَكُونُisتَامًّاcompleteبِدُونِwithoutشَيْءٍsomethingمِنَofالأَعْمَالِthe actionsوَلِهَذَاAnd for this reasonيَجْعَلُونَthey considerالأَعْمَالَthe actionsثَمَرَةًthe fruitالإِيمَانِof faithوَمُقَتَضَاهُand its consequenceبِمَنْزِلَةِakin toالْسَّبَبِthe causeمَعَwithالْمُسَبَّبِthe effectوَلَاand notيَجْعَلُونَهَاthey consider itلَازِمَةًnecessaryلَهُfor itوَالْتَّحْقِيقُand the truth is thatإِنَّthatإِيمَانَthe faithالْقَلْبِof the heartالتَّامَّcompleteيَسْتَلْزِمُnecessitatesالْعَمَلَthe actionالظَّاهِرَthe apparentبِحَسَبِهِaccording to itلَاnotمُحَالَةًimpossible
The third: Their assumption that the faith in the heart is complete without any actions. For this reason, they regard actions as the fruit of faith and its consequence, akin to the cause with the effect, and they do not consider them necessary for it. The truth is that the complete faith of the heart necessitates the apparent action according to it, and it cannot exist in the heart as complete faith without an apparent action.
وَلِهَذَاAnd for this reasonصَارُواthey have begunيَقْدِرُونَto considerمَسَائِلَmattersيَمْتَنِعُimpossibleوَقُوعَهَاto happenلِعَدَمِfor lack ofتَحَقُّقِactualization ofالِارْتِبَاطِthe connectionالَّذِيwhichبَيْنَbetweenالْبَدَنِthe bodyوَالْقَلْبِand the heartمِثْلَsuch asأَنْthatيَقُولُواthey sayرَجُلٌa manفِيinقَلْبِهِhis heartمِنَofالإِيمَانِthe faithمِثْلَlikeمَاwhatفِيinقَلْبِthe heartأَبِيof AbuبَكْرٍBakrوَعُمَرٍand Umarوَهُوَand heلَاdoes notيَسْجُدُprostrateلِلَّهِto Allahسُجْدَةًa prostrationوَلَاand notيَصُومُfastsرَمَضَانَRamadanوَيَزْنِيand commits adulteryبِأُمِّهِwith his motherوَأُخْتِهِand sisterوَيَشْرَبُand drinksالْخَمْرَwineنَهَارَduring the dayرَمَضَانَof Ramadanيَقُولُونَthey sayهَذَاthisمُؤْمِنٌis a believerتَامٌّcompleteالإِيمَانِof faithفَيَبْقَىand remainsسَائِرُotherالمُؤْمِنِينَbelieversيُنْكِرُونَdenyذَلِكَthatغَايَةَto the utmostالِإنْكَارِof denial
And for this reason, they have begun to consider matters impossible for them to occur due to the lack of actualization of the connection between the body and the heart, such as saying: A man has in his heart a faith like that in the heart of Abu Bakr and Umar, yet he does not prostrate to Allah, nor does he fast Ramadan, and he commits adultery with his mother and sister, and drinks wine during the day of Ramadan. They say: This is a believer with complete faith, while the other believers deny that to the utmost.
قَالَsaidأَحْمَدُAhmadبْنِbinحَنبَلَHanbalحَدَّثَنَاreported to usخَلَفٌKhalafبْنِbinحَيَّانَHayyanحَدَّثَنَاreported to usمُعْقَلٌMu’qalبْنِbinعُبَيْدٍUbaidاللَّهِAllah
Ahmad bin Hanbal said: Khalaf bin Hayyan reported to us, Mu’qal bin Ubaid Allah reported to us.
تَقَدَّمَpreviouslyالْوَجْهُthe firstالأَوَّلُfirstفِيinالصفحةthe page١٥٦156
The first point was previously mentioned on page 156.
لَمْI did notأَجِدْfindفِيinالرُّوَاةِthe narratorsمِنْofهَذِهِthisالطَّبَقَةِclassمِنْofاسْمِهِhis nameخَلَفٌKhalafبْنِbinحَيَّانَHayyanحَتَّىuntilوَلَاnotفِيinتَعْجِيلِthe hasteningالْمَنْفَعَةِthe benefitلِابْنِfor IbnحَجَرٍHajarوَإِنَّمَاratherرَأَيْتُI sawفِيinتَارِيخِthe historyبَغْدَادَof Baghdad٣٣٠/٨330/8مَاwhatنَصُّهُis statedخَلَفٌKhalafبْنِbinحَيَّانَHayyanبْنِbinصَدَقَةٍSadqaوَالِدٍthe fatherوَكِيعٍof Wakiالْقَاضِيthe judgeذَكَرَmentionedأَحْمَدُAhmadبْنِbinكَامِلٍKamilأَنَّهُthat heكَانَwasأَحَدًاone ofالْمَوْصُوفِينَthe describedبِالشَّطَارَةِof clevernessوَحَدَّثَand narratedعَنْfromيَزِيدَYazidبْنِbinهَارُونَHarunرَوَىhe narratedعَنْهُfrom himابْنُهُhis sonمُحَمَّدٌMuhammadالْمَعْرُوفُknownبِوَكِيعٍas WakiقُلْتُI saidفَهُوَhe isمِنْfromطَبَقَةِthe classأَحْمَدَof Ahmadفَيَبْعُدُit is farأَنْthatيَكُونَhe isمِنْofشُيُوخِهِhis teachersمَعَwithكَوْنِهِhis beingغَيْرَnotمَعْرُوفٍknownبِالرِّوَايَةِfor narrationفَاللَّهُSo Allahأَعْلَمُknows
I did not find in the narrators of this class anyone named Khalaf bin Hayyan, not even in the hastening of benefit for Ibn Hajar, but rather I saw in the history of Baghdad (330/8) what is stated: Khalaf bin Hayyan bin Sadqa, the father of Waki’ the judge: Ahmad bin Kamil mentioned that he was one of the described in cleverness. He narrated from Yazid bin Harun; he was narrated to by his son Muhammad known as Waki. I said: He is from the class of Ahmad, so it is far that he should be among his teachers as he is not known for narration; Allah knows best.