وَالصَّحَابَةُand the companionsوَالتَّابِعِينَ،and the followers,وَكَذَلِكَand likewiseذَكَرَhe mentionedفِيinرِسَالَتِهِhis messageإِلَىtoأَبِيAbuعَبْدِ الرَّحْمَنِAbdul Rahmanالْجَرْجَانِيِّal-Jarjaniفِيinالرَّدِّthe responseعَلَىtoالْمُرْجِئَةِ،the Murji'ah,وَهَذِهِand thisطَرِيقَةٌis the wayسَائِرِof allأَئِمَّةِthe Imamsالْمُسْلِمِينَof the Muslimsلَاdo notيَعْدِلُونَdeviateعَنْfromبَيَانِthe explanationالرَّسُولِof the Messengerإِذَاifوَجَدُواthey foundإِلَىtoذَٰلِكَthatسَبِيلًا،a path,وَمَنْand whoeverعَدَلَdeviatesعَنْfromسَبِيلِهِمْtheir pathوَقَعَhe fallsفِيintoالْبِدَعِinnovationsالَّتِيwhichمَضْمُونُهَاits essenceأَنَّهُis that heيَقُولُsaysعَلَىaboutاللَّهِAllahوَرَسُولِهِand His Messengerمَاwhatلَاnotيَعْلَمُhe knowsأَوْorغَيْرَother thanالْحَقِّ،the truth,وَهَذَاand thisمِمَّاis whatحَرَّمَهُAllah has forbiddenاللَّهُAllahوَرَسُولُهُ،and His Messenger,وَقَالَand He saidتَعَالَىthe Most Highفِيinالشَّيْطَانِ:the satan:إِنَّمَاIndeed,يَأْمُرُكُمhe commands youبِالسُّوءَto evilوَالْفَحْشَاءِand immoralityوَأَنْand toتَقُولُواsayعَلَىaboutاللَّهِAllahمَاwhatلَاnotتَعْلَمُونَyou know.
And the companions and the followers, likewise, he mentioned in his message to Abu Abdul Rahman al-Jarjani in response to the Murji'ah. This is the way of all the Imams of the Muslims; they do not deviate from explaining the Messenger if they find a way to do so. Whoever deviates from their path falls into the innovations whose essence is that he speaks about Allah and His Messenger what he does not know or other than the truth. And this is what Allah and His Messenger forbidden.
وَقَالَAnd He saidتَعَالَىthe Most Highفِيinالشَّيْطَانِ:the satan:إِنَّمَاIndeed,يَأْمُرُكُمhe commands youبِالسُّوءَto evilوَالْفَحْشَاءِand immoralityوَأَنْand toتَقُولُواsayعَلَىaboutاللَّهِAllahمَاwhatلَاnotتَعْلَمُونَyou know.
And He said the Most High in regard to the satan: 'Indeed, he commands you to evil and immorality and to say about Allah what you do not know.'
وَقَالَAnd He saidتَعَالَىthe Most HighأَلَمْDid notيُؤْخَذْtakenعَلَيْهِمupon themمِيثَاقُa covenantالْكِتَابِof the BookأَنْthatلَاnotيَقُولُواsayعَلَىaboutاللَّهِAllahإِلَّاexceptالْحَقَّthe truth.[الأعراف: ١٦٨].[Al-A'raf: 168].وَهَذَاAnd thisمِنfromتَفْسِيرِthe interpretationالْقُرْآنِof the Quranبِالرَّأْيِby opinionالَّذِيwhichجَاءَcameفِيهin itالْحَدِيثِthe Hadithمِنwhoeverقَالَsaidفِيinالْقُرْآنِthe Quranبِرَأْيِهِby his opinionفَلْيَتَبَوَّأْlet him prepareمَقْعَدَهُhis seatمِنfromالنَّارِthe Fire.(۱).(1).
And He said the Most High, 'Did not a covenant of the Book be taken upon them that they should not say about Allah except the truth?' [Al-A'raf: 168]. And this is from the interpretation of the Quran by opinion which there came in the Hadith: 'Whoever says in the Quran by his opinion, let him prepare his seat in the Fire.' (1).
مَثَالُAn exampleذَٰلِكَof thatأَنَّthatالْمُرْجِئَةُthe Murji'ahلَمَّاwhenعَدَلُواthey deviatedعَنْfromمَعْرِفَةِknowledgeكَلَامِof the wordsاللَّهِAllahوَرَسُولِهِ،and His Messenger,أَخَذُواthey beganيَتَكَلَّمُونَto speakفِيaboutمُسَمَّىthe designationالْإِيمَانِof faithوَالْإِسْلَامِand Islamوَغَيْرِهُمَاand othersبِطُرُقٍ،in ways,ابْتَدَعُوهَاthey innovated.مِثْلَLikeأَنْthatيَقُولُوا:they say:الْإِيمَانُthe faithاللُّغَةُ:in language:هُوَisالتَّصْدِيقُ،the affirmation,وَالرَّسُولُand the Messengerإِنَّمَاis onlyخَاطَبَaddressedالنَّاسَthe peopleبِلُغَةِin the languageالْعَرَبِ،of the Arabsلَمْhe did notيُغَيِّرْهَا،change it,فَيَكُونَand thusمُرَادُهُhis intentبِالْإِيمَانِwith faithالتَّصْدِيقُ،is affirmation,ثُمَّthenقَالُواthey saidوَالتَّصْدِيقُand the affirmationإِنَّمَاis onlyيَكُونُit isبِالْقَلْبِwith the heartوَاللِّسَانِ،and the tongue,أَوْorبِالْقَلْبِ،with the heart,فَالأَعْمَالُso the deedsلَيْسَتare notمِنfromالإِيمَانِ،the faith,ثُمَّthenعُمِدَتُهُمْtheir argumentفِيis inأَنَّthatالإِيمَانُthe faithهُوَisالتَّصْدِيقُthe affirmationقَوْلَهُ:his saying:﴿وَمَا'And whatأَنتَyou areبِمُؤْمِنٍa believerلَنَا﴾for us.'[يُوسُفَ: ١٧].[Yusuf: 17].أَيْMeaningبِمُصَدِّقٍa believer.لَنَا.for us.
An example of that is that the Murji'ah, when they deviated from knowing the words of Allah and His Messenger, began to speak about the designation of faith and Islam and others in ways that they innovated. Like when they say: 'The faith in language is affirmation,' and the Messenger only addressed the people in the language of the Arabs; He did not change it, and thus his intent with faith is affirmation. Then they said, 'And affirmation is only with the heart and the tongue, or with the heart, so the deeds are not from faith.' Then their argument is in that 'faith is only affirmation' mentioned in his saying: 'And what you are for us a believer.' [Yusuf: 17]. Meaning a believer for us.
فَيُقَالُThen it is saidلَهُمْ:to them:اسْمُThe nameالإِيمَانِof faithقَدْhasتَكَرَّرَbeen repeatedذِكْرُهُits mentionفِيinالْقُرْآنِthe Quranوَالْحَدِيثِand the Hadithأَكْثَرَmoreمِنَthanذِكْرِthe mention ofسَائِرِallالْأَلْفَاظِ،the words,وَهُوَand it isأَصْلُthe basisالدِّينِof religionوَبِهِby itيُخْرَجُone goes outالنَّاسُpeopleمِنَfromالظُّلُمَاتِthe darknessإِلَىtoالنُّورِ،the light,بَيْنَbetweenالسُّعَدَاءِthe happyوَالْأَشْقِيَاءِ،and the miserable,وَمَنْand whoeverيُوَالِيfollowsوَمَنْand whoeverيُعَادِيopposes.وَالْدِّينُAnd the religionكُلَّهُis allتَابِعٌfollowsلِهَذَاto this.وَيُفَرِّقُAnd it differentiatesوَكُلُّand everyمُسْلِمٍMuslimمُحْتَاجٌis in needإِلَىofمَعْرِفَةِknowledgeذَٰلِكَ،of that,أَفِيَجُوزُis it permissibleأَنْthatيَكُونَbeالرَّسُولُthe Messengerقَدْhasأَهْمَلَneglectedبَيَانَthe explanationهَذَاof thisكُلِّه،all,وَوَكَّلَهُand left itإِلَىtoهَاتِينَthese twoالْمُقَدِّمَتَيْنِ؟premises?
Then it is said to them: 'The name of faith has been mentioned in the Quran and the Hadith more than the mention of all other words, and it is the basis of religion, and by it, people are taken out of darkness into light, differentiating between the happy and the miserable, and between those who follow and those who oppose. And the whole religion follows this. And every Muslim is in need of knowledge of that. Is it permissible that the Messenger has neglected to explain all of this and left it to these two premises?'
وَمَعْلُومٌAnd it is knownأَنَّthatالشَّاهِدُthe evidenceالَّذِيthatاسْتُشْهِدُواthey citedبِهِby itعَلَىonأَنَّthat(۱)(1)هَذَاthisالْحَدِيثُHadithلَاdoes notوُجُودٌexistلَهُfor itبِهَذَاwith thisاللَّفْظِwordإِنَّمَاratherهُوَit isمُرَكَّبٌcomposedمِنْofحَدِيثَيْنِ،two Hadiths,الأَوَّلُthe firstعَنْaboutابْنِIbnعَبَّاسٍAbbasبِلَفْظٍ:with the wording:مَنْwhoeverقَالَsaysفِيinالْقُرْآنِthe Quranبِغَيْرِwith noعِلْمٍknowledgeفَلْيَتَبَوَّأْlet him prepareمَقْعَدَهُhis seatمِنَfromالنَّارِ».the Fire.'[انظُرْ[Seeضَعِيفٌweakالْجَامِعُthe collectionالصَّغِيرَةِthe small٥٧٣٧].5737].وَالْآخَرُAnd the otherعَنْfromجُنْدُبٍJundabبِلَفْظٍ:with the wording:مَنْwhoeverقَالَsaysفِيinالْقُرْآنِthe Quranبِرَأْيِهِby his opinionفَأَصَابَand he is correctفَقَدْhe hasأَخْطَأَ».missed.'[انظُرْ[Seeضَعِيفٌweakالْجَامِعُthe collectionالصَّغِيرِthe small٥٧٣٦]5736].وَكِلَاAnd bothالْحَدِيثَيْنِof the two Hadithsضَعِيفَةٌ.are weak.
And it is known that the evidence that they cited for that (1) this Hadith does not exist with this wording; rather, it is composed of two Hadiths, the first from Ibn Abbas with the wording: 'Whoever says in the Quran with no knowledge, let him prepare his seat in the Fire.' [See weak collection, small 5737]. And the other from Jundab with the wording: 'Whoever says in the Quran by his opinion, and he is correct, he has missed.' [See weak collection, small 5736]. And both of these Hadiths are weak.