16
- Whoever claims that mere knowledge (1) lodged in the heart is saving even if he never voices (2) it is a Jahmi (3).
- Whoever maintains that, in the sight of Allah, he is a believer who has perfected his faith—this is one of the most repulsive and disgraceful statements of the Murjiʿah (4).
- He said (5): The divine decree (6)—its good and its evil, its little and its much, its outward and its inward, its sweet and its bitter, its loved and its loathed, its fair and its foul, its first and its last—is from Allah, blessed and exalted be He (7): a judgment He has passed upon His servants (8) and a measure (9) He has fixed for them; none can overstep it (10)
(1) In manuscript H the verb reads taqa' (to occur), whereas the editor notes that the other copies read tanfa' (to benefit).
(2) Manuscript T reads: la yatakallam (he does not speak).
(3) Manuscripts T and H read: fahuwa murji' (then he is a Murji'i).
(4) Omitted in manuscripts T and H.
(5) Supplied from manuscript T.
(6) It is the belief that Allah knew the measures of all things and the times of their occurrence, recorded this in the al-Lawh al-Mahfuz (the Preserved Tablet), and then brought them into existence by His power and will in accordance with His prior knowledge. See Sharh al-Nawawi, 1/109; Sharh al-Aqida al-Wasitiyya by Shaykh Salih al-Fawzan, p. 12.
(7) Absent from manuscript T; manuscript H inserts the phrase azza wa jalla (Mighty and Majestic).
(8) Not found in manuscript T.
(9) Manuscript T adds the word wa qadran (and as decree).
(10) Manuscript T reads: wahid (one).
* ومن زعم أن المعرفة تنفع
(١)
في القلب وإن لم يتكلم
(٢)
بها فهو جهمي
(٣)
.
*
[ومن زعم أنه مؤمن عند الله مستكمل الإيمان، فهذا من أشنع قول المرجئة وأقبحه]
(٤)
.
*
[قال]
(٥)
: والقدر
(٦)
خيره وشره، وقليله وكثيره، وظاهره وباطنه، وحلوه ومره، ومحبوبه ومكروهه، وحسنه وسيئه، وأوله وآخره من الله
[تبارك وتعالى]
(٧)
، قضاءٌ قضاه
[على عباده]
(٨)
. وقدرٌ
(٩)
قدّره عليهم، لا يعدو أحد
(١٠)
(١) في (ح): تقع، وأشار المحقق أن في النسخ الأخرى (تنفع).
(٢) في (ط): لا يتكلم.
(٣) في (ط) و (ح): فهو مرجئ.
(٤) لا توجد في (ط) و (ح).
(٥) من (ط).
(٦) هو الإيمان بأن الله علم مقادير الأشياء وأزمان وقوعها، وكتب ذلك في اللوح المحفوظ، ثم أوجدها بقدرته تعالى ومشيئته على وفق ما سبق به علمه. انظر شرح النووي (١/ ١٠٩)، وشرح العقيدة الواسطية للشيخ صالح الفوزان -حفظه الله- (ص ١٢).
(٧) لا توجد في (ط)، وفي (ح): -عَزَّ وَجَلَّ-.
(٨) لا توجد في (ط).
(٩) في (ط): وقدرًا.
(١٠) في (ط): واحد.