Ithbāt Ṣifat al-ʿUlū - Ibn Qudama - (176)

Ithbāt Ṣifat al-ʿUlūIbn Qudama

The ascetic Aḥmad ibn ʿĀṣim al-Mawṣilī (1) informed us; Abū al-Qāsim ʿAlī ibn al-Qāsim al-Muqrī of Mosul (2) narrated to us, saying: “I copied from the book of Ibn Hishām al-Baladī (3):

In the name of Allah, the Most Compassionate, the Most Merciful. This is the testament that Idrīs al-Shāfiʿī laid down.”

(Shaykh al-Islām said) (4): Abū Manṣūr Muḥammad ibn ʿAlī ibn Muḥammad ibn al-Ḥasan ibn Sahl ibn Khalīfah (ibn al-Ṣabbāḥ al-Baladī) (5) also informed us; he said: My grandfather Muḥammad ibn al-Ḥasan ibn Sahl ibn Khalīfah related to me; Abū ʿAlī al-Ḥusayn ibn Hishām ibn ʿUmar al-Baladī narrated to us, saying:

“This is the testament of Muḥammad ibn Idrīs al-Shāfiʿī, may Allah have mercy on him:

He enjoined that he testifies there is no god but Allah (alone) (6) and that Muḥammad—may Allah bless him and grant him peace—is His servant and messenger; that he believes in Allah, His angels, His books, and His messengers (7)—we make no distinction between any of His messengers—and that:

‘Indeed, my prayer, my worship, my living and my dying are for Allah, Lord of the worlds; He has no partner. With this I have been commanded.’ [Qur’an 6:162–163]

He affirmed that Allah will resurrect those in the graves; that Paradise is real and that the Fire (8) is real; that the punishment of the grave, the reckoning, the Balance, and the Bridge are all real; and that Allah recompenses His servants for their deeds. Upon this I live, (and upon this) (9) I die, and upon this I shall be raised, if Allah wills. I bear witness that faith (īmān) is speech, action, and heart-knowledge; it increases and decreases. I bear witness that the Qur’an is the speech of Allah, exalted be He, uncreated; and that Allah will be seen in the Hereafter, the believers looking upon Him openly,

(1) In other manuscripts: “anba’a” without “qal.” (2) In non-autograph manuscripts: “anba’a.” (3) All manuscripts read “Ibn Hashim,” but the correct name is Ibn Hisham, as attested in all copies in the second isnād and in al-Siyar (vol. 10, p. 79). It is also recorded by al-Dhahabi in al-ʿUluww, p. 120. (4) The text within parentheses is absent from other manuscripts, which read: “qal: wa akhbarana.” (5) The text within parentheses is absent from manuscripts H and R. (6) It is not present in the autograph. (7) In the autograph: “wa rasooluh.” (8) The particle “an” does not occur in other manuscripts. (9) It is not found in non-autograph manuscripts.

أَخْبَرَنَا (١) الزَّاهِدُ أَحْمَدُ بْنُ عَاصِمٍ الْمَوْصِلِيُّ، (ثَنَا) (٢) أَبُو الْقَاسِمِ عَلِيُّ بْنُ الْقَاسِمِ الْمُقْرِي بِالْمَوْصِلِ، قَالَ: كَتَبْتُ مِنْ كِتَابِ ابْنِ هِشَامٍ (٣) الْبَلَدِيِّ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ -هَذَا مَا وَصَّى بِهِ إِدْرِيسَ الشَّافِعِيُّ. ح (قَالَ شَيْخُ الإِسْلَامِ) (٤) : وَأَخْبَرَنَا أَبُو مَنْصُورٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ سَهْلِ بْنِ خَلِيفَةَ (بْنِ الصَّبَّاحِ الْبَلَدِيُّ) (٥) ، قَالَ: حَدَّثَنِي جَدِّي مُحَمَّدُ بْنُ الْحَسَنِ بْنِ سَهْلِ بْنِ خَلِيفَةَ، ثنا أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ هِشَامِ بْنِ عُمَرَ الْبَلَدِيُّ، قَالَ: هَذِهِ وَصِيَّةُ مُحَمَّدِ بْنِ إِدْرِيسَ الشَّافِعِيِّ ﵁: أَوْصَى أَنَّهُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ (وَحْدَهُ) (٦) وَأَنَّ مُحَمَّدًا ﷺ عَبْدُهُ وَرَسُولُهُ، وَأَنَّهُ يُؤْمِنُ بِاللَّهِ، وَمَلائِكَتِهِ، وَكُتُبِهِ، وَرُسُلِهِ (٧) ، لا نُفَرِّقُ بَيْنَ أَحَدٍ من رسله، و (إن صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ) ، وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ، وَأَنَّ الجنة حق، و (أن) (٨) النَّارَ حَقٌّ، وَأَنَّ عَذَابَ الْقَبْرِ وَالْحِسَابَ، وَالْمِيزَانَ وَالصِّرَاطَ حَقٌّ، وَأَنَّ اللَّهَ يَجْزِي الْعِبَادَ بِأَعْمَالِهِمْ، عَلَيْهِ أَحْيَا (وَعَلَيْهِ) (٩) أَمُوتُ، وَعَلَيْهِ أُبْعَثُ إِنْ شَاءَ اللَّهُ، وَأَشْهَدُ أَنَّ الإِيمَانَ قَوْلٌ وَعَمَلٌ وَمَعْرِفَةٌ بِالْقَلْبِ، يَزِيدُ وَيَنْقُصُ وَأَنَّ الْقُرْآنَ كَلَامُ اللَّهِ تَعَالَى غَيْرُ مَخْلُوقٍ، وَأَنَّ اللَّهَ ﷿ يُرَى فِي الآخِرَةِ، يَنْظُرُ إِلَيْهِ الْمُؤْمِنُونَ عِيَانًا،

(١) في النسخ الأخرى: "أنبأ" بدون "قال". (٢) في غير الأصل: "أنبأ". (٣) في جميع النسخ: "ابن هاشم"، وإنما هو ابن هشام كما جاء في جميع النسخ في السند الثاني، وكما في السير ١٠/٧٩. وهو عند الذهبي في العلو ص ١٢٠. (٤) ما بين القوسين لا يوجد في النسخ الأخرى، وفيها: قال: وأخبرنا. (٥) ما بين القوسين لا يوجد في (هـ) ، و (ر) . (٦) لا توجد في الأصل. (٧) في الأصل: "ورسوله". (٨) "أن" لا توجد في النسخ الأخرى. (٩) لا توجد في غير الأصل.