سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ سَأَلَهُ رَجُلٌ عَنْ قَوْلِ الْمُرْجِئَةِ فِي الْكُفْرِ وَ الْإِيمَانِ وَ قَالَ إِنَّهُمْ يَحْتَجُّونَ عَلَيْنَا وَ يَقُولُونَ كَمَا أَنَّ الْكَافِرَ عِنْدَنَا هُوَ الْكَافِرُ عِنْدَ اللَّهِ فَكَذَلِكَ نَجِدُ الْمُؤْمِنَ إِذَا أَقَرَّ بِإِيمَانِهِ أَنَّهُ عِنْدَ اللَّهِ مُؤْمِنٌ فَقَالَ سُبْحَانَ اللَّهِ وَ كَيْفَ يَسْتَوِي هَذَانِ وَ الْكُفْرُ إِقْرَارٌ مِنَ الْعَبْدِ فَلَا يُكَلَّفُ بَعْدَ إِقْرَارِهِ بِبَيِّنَةٍ وَ الْإِيمَانُ دَعْوًى لَا تَجُوزُ إِلَّا بِبَيِّنَةٍ وَ بَيِّنَتُهُ عَمَلُهُ وَ نِيَّتُهُ فَإِذَا اتَّفَقَا فَالْعَبْدُ عِنْدَ اللَّهِ مُؤْمِنٌ وَ الْكُفْرُ مَوْجُودٌ بِكُلِّ جِهَةٍ مِنْ هَذِهِ الْجِهَاتِ الثَّلَاثِ مِنْ نِيَّةٍ أَوْ قَوْلٍ أَوْ عَمَلٍ وَ الْأَحْكَامُ تَجْرِي عَلَى الْقَوْلِ وَ الْعَمَلِ فَمَا أَكْثَرَ مَنْ يَشْهَدُ لَهُ الْمُؤْمِنُونَ بِالْإِيمَانِ وَ يَجْرِي عَلَيْهِ أَحْكَامُ الْمُؤْمِنِينَ وَ هُوَ عِنْدَ اللَّهِ كَافِرٌ وَ قَدْ أَصَابَ مَنْ أَجْرَى عَلَيْهِ أَحْكَامَ الْمُؤْمِنِينَ بِظَاهِرِ قَوْلِهِ وَ عَمَلِهِ .
Translation
Muhammad Bin Al Hassan, from one of our companions, from Al Ash’as Bin Muhammad, from Muhammad Bin Hads Bin Kharjat who said, ‘I heard Abu Abdullah<sup>asws</sup> saying, and a man had asked him<sup>asws</sup> about the words of the Murjiites regarding the disbelief and the belief (<span class="iTxt">Emān</span>), and he said, ‘They are arguing against us and are saying like, The dis<span class="iTxt">Momin</span> amongst us is a dis<span class="iTxt">Momin</span> in the Presence of Allah<sup>azwj</sup>, and similar to that, we find the <span class="iTxt">Momin</span> when he acknowledges with his belief, he is a <span class="iTxt">Momin</span> in the Presence of Allah<sup>azwj</sup>’. So he<sup style="font-weight: normal">asws</sup> said: ‘Glory be to Allah<sup style="font-weight: normal">azwj</sup>! And how can these two be the same, and the disbelief is an acknowledgement from the servant? So he would not be encumbered after his acknowlegement with (presenting) a proof. And the <span class="iTxt">Emān</span> (belief) is a claim. It is not allowed except with proof, and its proof is his deed and his intention. So when they are concordant, so the servant would be a <span class="iTxt">Momin</span> in the Presence of Allah<sup style="font-weight: normal">azwj</sup>. And the disbelief is present in every direction from these three directions – from an intention, or speech, or deed. And the Ordinances would flow upon the speech as well as from the deed. So how often the <span class="iTxt">Momin</span>s testify for someone as having belief (<span class="iTxt">Emān</span>), and the Ordinances of the <span class="iTxt">Momin</span>s flow upon him, (but) he is a dis<span class="iTxt">Momin</span> in the Presence of Allah<sup style="font-weight: normal">azwj</sup>; and he would be correct, the one who applies the Ordinances of the <span class="iTxt">Momin</span>s upon him (going by the) aparent of his words and his deeds’.
Compiled by Shaykh Muhammad ibn Ya'qub al-Kulayni
Source
License: Free for educational and research use (Thaqalayn Data API)
Provided for research and educational purposes. Original source: Thaqalayn Project. Open License.