Majmu' al-FatawaIbn Taimiya

the Mu'tazilah on divine decree and the threat of punishment. For this reason, some who affiliate themselves with the Sunnah, hadith, and adherence to the early Muslims followed Jahm’s approach. Likewise, concerning “faith and the threat of punishment,” they followed the approach of the extremist Murji'ah: Jahm and his followers.

Jahm became known for “two kinds” of innovation. One concerned (the divine names and attributes), in which he went to extremes in negation. The Bātiniyyah, the philosophers, and others agreed with him on this, as did the Mu'tazilah regarding the attributes, though not the names. The Kullābiyyah, together with those jurists and hadith scholars who agreed with them, followed him in denying the attributes connected with Allah’s will. The Karrāmiyyah and others agreed with him on the underlying principle: that an infinite succession cannot have continued eternally, and that He cannot have always spoken whenever He willed and acted whenever He willed, since events without a beginning are impossible. On the basis of this principle—denying the existence of an endless succession in the future—he maintained that Paradise and Hell would perish. Abū al-Hudhayl, the leading scholar of the Mu'tazilah, agreed with him on this, but held that movements would come to an end.

Thus, regarding the attributes, the Mu'tazilah are the effeminates of the Jahmiyyah. As for the Kullābiyyah regarding the attributes . . . (1) (*), and likewise the Ash'ariyyah. But, as Abū Ismā'īl al-Ansārī said:

“The Ash'ariyyah—the females—are the effeminates of the Mu'tazilah.”

Some people say, “The Mu'tazilah are the effeminates of the philosophers,” because they do not know that Jahm preceded them in adopting this principle, or because they are their effeminates in certain respects. Al-Shahrastānī states that they derived what they adopted from the philosophers, because he considers only the debates of his Ash'ari companions with them. This contrasts with the leading scholars of the Sunnah, whose debates were with the Jahmiyyah, who were known among

(1) A blank in the original. (*) Shaykh Nāsir ibn Hamad al-Fahd stated (p. 73): The text corresponding to the blank, as found at 14/349, reads: “As for the Kullābiyyah, [they affirm the attributes in general] (1), and likewise the Ash'ariyyah…” (1) Perhaps the wording of the abridged text is: “As for the Kullābiyyah concerning the attributes, [they affirm them in general], and likewise the Ash'ariyyah.” And Allah knows best.
الْمُعْتَزِلَةِ فِي الْقَدَرِ وَالْوَعِيدِ؛ فَلِهَذَا سَلَكَ مَسْلَكَ جَهْمٍ مَنْ يَنْتَسِبُ إلَى السُّنَّةِ وَالْحَدِيثِ وَاتِّبَاعِ السَّلَفِ. وَكَذَلِكَ سَلَكُوا فِي " الْإِيمَانِ وَالْوَعِيدِ " مَسْلَكَ الْمُرْجِئَةِ الْغُلَاةِ جَهْمٍ وَأَتْبَاعِهِ؛ وَجَهْمٌ اشْتَهَرَ عَنْهُ " نَوْعَانِ " مِنْ الْبِدْعَةِ: نَوْعٌ فِي (الْأَسْمَاءِ وَالصِّفَاتِ) فَغَلَا فِي النَّفْيِ؛ وَوَافَقَهُ عَلَى ذَلِكَ الْبَاطِنِيَّةُ وَالْفَلَاسِفَةُ وَنَحْوُهُمْ؛ وَالْمُعْتَزِلَةُ فِي الصِّفَاتِ دُونَ الْأَسْمَاءِ. والْكُلَّابِيَة وَمَنْ وَافَقَهُمْ مِنْ الْفُقَهَاءِ وَأَهْلِ الْحَدِيثِ فِي نَفْيِ الصِّفَاتِ الِاخْتِيَارِيَّةِ، والكَرَّامِيَة وَنَحْوُهُمْ وَافَقُوهُ عَلَى أَصْلِ ذَلِكَ؛ وَهُوَ امْتِنَاعُ دَوَامِ مَا لَا يَتَنَاهَى وَأَنَّهُ يَمْتَنِعُ أَنْ يَكُونَ لَمْ يَزَلْ مُتَكَلِّمًا إذَا شَاءَ؛ وَفَعَّالًا إذَا يَشَاءُ؛ لِامْتِنَاعِ حَوَادِثَ لَا أَوَّلَ لَهَا، وَعَنْ هَذَا الْأَصْلِ نَفْيُ وُجُودِ مَا لَا يَتَنَاهَى فِي الْمُسْتَقْبَلِ قَالَ بِفَنَاءِ الْجَنَّةِ وَالنَّارِ، وَوَافَقَهُ أَبُو الهذيل إمَامُ الْمُعْتَزِلَةِ عَلَى هَذَا؛ لَكِنْ قَالَ تَتَنَاهَى الْحَرَكَاتُ. فَالْمُعْتَزِلَةُ فِي الصِّفَاتِ مَخَانِيثُ الْجَهْمِيَّة، وَأَمَّا الْكُلَّابِيَة فِي الصِّفَاتِ. . . (١) (*) ، وَكَذَلِكَ الْأَشْعَرِيَّةُ؛ وَلَكِنَّهُمْ كَمَا قَالَ أَبُو إسْمَاعِيلَ الْأَنْصَارِيُّ: الْأَشْعَرِيَّةُ الْإِنَاثُ هُمْ مَخَانِيثُ الْمُعْتَزِلَةِ، وَمِنْ النَّاسِ مَنْ يَقُولُ: الْمُعْتَزِلَةُ مَخَانِيثُ الْفَلَاسِفَةِ؛ لِأَنَّهُ لَمْ يَعْلَمْ أَنَّ جَهْمًا سَبَقَهُمْ إلَى هَذَا الْأَصْلِ. أَوْ لِأَنَّهُمْ مَخَانِيثُهُمْ مِنْ بَعْضِ الْوُجُوهِ، والشَّهْرَستَانِي يَذْكُرُ أَنَّهُمْ أَخَذُوا مَا أَخَذُوا عَنْ الْفَلَاسِفَةِ؛ لِأَنَّهُ إنَّمَا يَرَى مُنَاظَرَةَ أَصْحَابِهِ الْأَشْعَرِيَّةِ مَعَهُمْ بِخِلَافِ أَئِمَّةِ السُّنَّةِ؛ فَإِنَّ مُنَاظَرَتَهُمْ إنَّمَا كَانَتْ مَعَ الْجَهْمِيَّة، وَهُمْ الْمَشْهُورُونَ عِنْدَ
(١) بياض بالأصل (*) قال الشيخ ناصر بن حمد الفهد (ص ٧٣): وموضع البياض كما في ١٤/ ٣٤٩: ((وأما الكلابية [فيثبتون الصفات في الجملة] (١)، وكذلك الأشعرية. .). (١) لعل عبارة المختصر هي (وأما الكلابية في الصفات [قيثبتونها في الجملة] وكذلك الأشعرية)، والله أعلم.

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