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He also produced a response establishing that the sacrificial son from the descendants of Abraham, peace be upon him, was Ishmael, and he backed this view with numerous proofs (1). He has (2) a response concerning the practice of travelling to Jerusalem on the Day of ʿArafah in order to observe there the taʿrīf ceremony (3). He issued many other replies on this subject as well. He provided a response to the way the Jahmites and the Christians argue from the expression “the Word” (4); a response regarding the person who firmly intended to commit an unlawful act and then died (5); and a response on the dhawq (spiritual taste) and wajd (ecstatic experience) that the Sufis mention (6).
(1) Cited by Ibn Rashiq (p. 299); see Majmuʿ al-Fatawa 4:331–336.
(2) The words “walahu” (“and for him”) are absent from MSS F and K.
(3) Two epistles have been printed in Majmuʿ al-Fatawa 27:5–24 and in Jamiʿ al-Masaʾil, seventh collection (vol. 7).
(4) Cited by Ibn Rashiq (p. 299).
(5) MSS F and K read “tab” (“he repented”); the same reading is noted by Ibn Rashiq (p. 299).
(6) Cited by Ibn Rashiq (p. 299).
وله جواب في أنَّ الذَّبيح من ولد إبراهيم ﵇ هو إسماعيل، واحتجَّ لذلك بأدلة كثيرة (١).
وله (٢) جواب في زيارة القدس يوم عرفة للتعريف به (٣).
وله أجوبة كثيرة في هذا المعنى.
وجواب في احتجاج الجهمية والنصارى بالكلمة (٤).
وجواب فيمن عزم على فعل محرَّم ثم مات (٥).
وجواب في الذوق والوجد الذي يذكره الصوفية (٦).
(١) ذكره ابن رشيّق (ص ٢٩٩). وهي في «مجموع الفتاوى»: (٤/ ٣٣١ ــ ٣٣٦).
(٢) «وله» ليست في (ف، ك).
(٣) طبعت رسالتان في «مجموع الفتاوى»: (٢٧/ ٥ - ٢٤). وفي «جامع المسائل- السابعة»: (٧/).
(٤) ذكره ابن رشيّق (ص ٢٩٩).
(٥) (ف، ك): «تاب». ذكره ابن رشيّق (ص ٢٩٩).
(٦) ذكره ابن رشيّق (ص ٢٩٩).