وَ هَذِهِAnd thisطَرِيقَةٌis a methodأَهْلُof the peopleالْبِدَعِof innovation::وَلِهَذَاAnd for thisكَانَwasالإِمَامُthe ImamأَحْمَدُAhmadيَقُولُsays::أَكْثَرُMostمَاof whatيَخْطَئُerrالنَّاسُthe peopleمِنْfromجِهَةِthe aspectالتَأْوِيلِof interpretationوَ الْقِيَاسِand analogy.
And this is the method of the people of innovation. And for this reason, Imam Ahmad says: Most of the errors of people arise from the aspect of interpretation and analogy.
وَلِهَذَاAnd for this reasonنَجِدُwe findالْمُعْتَزِلَةَthe Mu'tazilaوَ الْمِرْجِئَةَthe Murji'ahوَ الرَّافِضَةَand the Rafdahوَ غَيْرَهُمْand othersمِنْfromأَهْلِthe peopleالْبِدَعِof innovationيُفَسِّرُونَinterpretالْقُرْآنَthe Quranبِرَأْيِهِمwith their opinionوَ مَعْقُولِهِمand their rationalityوَ مَاand whatتَأَوَّلُوهُthey have interpretedمِنْfromاللُّغَةِthe language.
And for this reason, we find the Mu'tazila, the Murji'ah, the Rafdah, and others from the people of innovation interpreting the Quran with their opinions and rationality and what they interpreted from the language.
وَلِهَذَاAnd for this reasonتَجِدُهُمْyou find themلَاnotيَعْتَمِدُونَrelyingعَلَىonأَحَادِيثِthe hadithsالنَّبِيِّof the Prophetﷺpeace be upon himوَ الصَّحَابَةِand the companionsوَ التَّابِعِينَand the Tabi'unوَ أَئِمَّةِand the Imamsالْمُسْلِمِينَof the Muslims.
And for this reason, you find them not relying on the hadiths of the Prophet (peace be upon him), the companions, the Tabi'un, and the Imams of the Muslims.
فَلَاSo they do notيَعْتَمِدُونَrelyلَاnotعَلَىonالسُّنَّةِthe Sunnah،,وَلَاnorعَلَىonإِجْمَاعِthe consensusالسَّلفِof the predecessorsوَ آثَارِهِمand their traces,,وَ إِنَّمَاbut ratherيَعْتَمِدُونَthey relyعَلَىonالْعَقْلِreasonوَ اللُّغَةِand language,وَ تَجِدُهُمْand you find themلَاnotيَعْتَمِدُونَrelyingعَلَىonكُتُبِthe booksالتَّفْسِيرِof interpretationالْمَأْثُورَةِtransmittedوَandالْحَدِيثِthe hadithوَ آثَارand the tracesالسَّلفِof the predecessors,وَ إِنَّمَاbut ratherيَعْتَمِدُونَthey relyعَلَىonكُتُبِthe booksالأَدَبِof literatureوَ كُتُبِand the booksالْكَلَامِof rhetoricالَّتِيwhichوَضَعَتْهَاwere made byرُؤُوسُهُمْtheir leaders.
They neither rely on the Sunnah, nor on the consensus of the predecessors and their traces, but rather they rely on reason and language, and you find them not relying on the books of transmitted interpretations and the hadiths and the traces of the predecessors, but rather they rely on the books of literature and the books of rhetoric that were made by their leaders.
وَ هَذِهِAnd thisطَرِيقَةٌis a methodالْمُلاْحِدَةُof the atheistsأَيْضًاalso,إِنَّمَاthey takeيَأْخُذُونَfromمَاwhatفِيis inكُتُبِthe booksالْفَلْسَفَةِof philosophy,وَ كُتُبِand the booksالأَدَبِof literatureوَ اللُّغَةِand language,وَ أَمَّاAs forكُتُبِthe booksالْقُرْآنِof the Quranوَ الْحَدِيثِand the hadithsوَ الْآثَارِand the tracesفَلَاthey do notيَلْتَفِتُونَturn toإِلَيْهَاthem.
And this is also the method of the atheists; they take what is in the books of philosophy, and the books of literature and language, but as for the books of the Quran and the hadiths and the traces, they do not turn to them.
هَؤُلَاءِTheseيَعْرِضُونَrejectعَنْthe textsنُصُوصِof the Prophetsالْأَنْبِيَاءِas theyإِذْwhenهِيَthey areعِندَهُمْin their viewلَاnotتُفِيدُbenefitالْعِلْمَknowledge.
These reject the texts of the Prophets as they see them not beneficial for knowledge.
وَ أُولَـٰئِكَAnd thoseيَتَأَوَّلُونَinterpretالْقُرْآنَthe Quranبِرَأْيِهِمwith their opinionوَ فَهْمِهِمand their understandingبِلَاwithoutآثَارٍtracesعَنِfromالنَّبِيِّthe ProphetاللَّهِGodوَ أَصْحَابِهِand His companions,وَ قَدْand it hasذُكِرَتْbeen mentionedكَلَامُthe wordsأَحْمَدَof Ahmadوَ غَيْرِهِand othersفِيinإنْكَارِdenyingهَذَاthisوَ جَعْلِهِand making itطَرِيقَةًa methodأَهْلِof the peopleالْبِدَعِof innovation.
And those interpret the Quran with their opinions and understanding without traces from the Prophet of God and his companions. And it has been mentioned the words of Ahmad and others in denying this and making it a method of the people of innovation.
وَ إِذَاAnd ifتَدَبَّرْتَyou reflect uponحُجَجَهُمْtheir arguments,وَجَدْتَyou findدَعْوَىtheir claimsلَاnotتَقُومُstandعَلَيْهَاon itدَلِيلًاevidence.
And if you reflect upon their arguments, you will find their claims are not supported by evidence.
وَ الْقَاضِيAnd the judgeأَبُوAbuبَكْرBakrالْبَاقِلَانِيal-Baqilaniنَاصَرَsupportedقَوْلَthe statementجَهْمٍof Jahmفِيinمَسْأَلَةِthe issueالإِيمَانِof faithمُتَابَعَةًfollowingلِأَبِيto Abuالْحَسَنِal-Hasanالْأَشْعَرِيِّal-Ash'ari,وَ كَذَٰلِكَand likewiseأَكْثَرُmostأَصْحَابِهِof his companions.
And the judge Abu Bakr al-Baqilani supported the statement of Jahm in the issue of faith, following Abu al-Hasan al-Ash'ari, and likewise, most of his companions.
فَأَمَّاAs forأَبُوAbuالْعَبَّاسِAl-Abbasالْقَلَانِسِيal-Qalansi,وَ أَبُوand AbuعَلِيٍّAliالثَّقَفِيal-Thaqafi,وَ أَبُوand Abuعَبْدِ اللَّهِAbdullahبْنِthe son ofمُجَاهِدٍMujahidشَيْخِthe teacherالْقَاضِيof the judgeأَبِيAbuبَكْرٍBakrوَ صَاحِبِand the companionأَبِيof Abuالْحَسَنِal-Hasanفَإِنَّهُمْthen theyنَاصَرُواsupportedمَذَاهِبَthe opinions ofالسَّلفِthe predecessors,وَ ابْنَand IbnكُلَابٍKulabنَفْسَهُhimselfوَ الْحُسَيْنَand Al-Husseinبْنِthe son ofفَضْلٍFadlالْبَجَلِيal-Bajiliوَ نَحْوِهِمَاand others like themكَانُواwereيَقُولُونَsaying::هُوَit isالتَّصْدِيقَthe affirmationوَ الْقَوْلَand sayingجَمِيعًاtogetherمُوَافَقَةًagreementلِمَنْwith whoeverقَالَهُsaid itمِنْfromفُقَهَاءِthe scholarsالْكُوفِيِّينَof Kufa,كَحَمَّادٍlike Hamadابْنِthe son ofأَبِيAbiسُلَيْمَانَSulaimanوَ مِنْand whoeverاتَّبَعَهُمْfollowed themمِثْلَlikeأَبِيAbuحَنِيفَةَHanifaوَ غَيْرِهِمand others.
As for Abu al-Abbas al-Qalansi, and Abu Ali al-Thaqafi, and Abdullah bin Mujahid, the teacher of Abu Bakr the judge and the companion of Abu al-Hasan, then they supported the opinions of the predecessors, and Ibn Kulab himself, and Al-Hussein bin Fadl al-Bajili and others like them were saying: It is the affirmation and the saying altogether in agreement with whoever said it from the scholars of Kufa, like Hamad bin Abi Sulaiman and whoever followed them, like Abu Hanifa and others.
فَصْلٌSectionوَ أَبُوAnd Abuالْحَسَنِal-Hasanالْأَشْعَرِيُّal-Ash'ariنَاصَرَsupportedقَوْلَthe statementجَهْمٍof Jahmفِيinالإِيمَانِfaith,مَعَwhileأَنَّهُheنَاصَرَsupportedالْمَشْهُورَthe well-knownعَنْaboutأَهْلِthe peopleالسُنَّةِof the Sunnahمِنْthatأَنَّهُheيُسْتَثْنَىis excludedفِيinالإِيمَانِfaithفَيَقُولُand he says::أَنَاI amمُؤْمِنٌa believerإنْifشَاءَhe wills.لَأَنَّهُBecause heنَاصَرَsupportedمَذْهَبَthe doctrine ofأَهْلِthe peopleالسُّنَّةِof the Sunnahفِيthatلَاnotيُكَفِّرَdisbelieveأَحَدٌanyoneمِنْofأَهْلِthe peopleالْقِبْلَةِof the Qibla,وَلَاnorيَخْلُدُونَthey remain eternallyفِيinالنَّارِthe fire.
Section: And Abu al-Hasan al-Ash'ari supported the statement of Jahm regarding faith, while he upheld the well-known view of the people of the Sunnah that he is excluded in faith, therefore he says: I am a believer, if God wills. Because he upheld the doctrine of the people of the Sunnah that no one among the people of the Qibla disbelieves, nor will they remain eternally in the fire.