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lies beyond that, and He has tightly curled hair. They went so far as to say, ‘His eyes became afflicted (1), so the angels visited him; and he wept (2) over Noah’s Flood until his eyes became inflamed. He exceeds the Throne (3) by four fingers on every side.’”
It may be answered:
This may be addressed from several angles. First, the earliest people known to have used this very wording in Islam—namely, that Allah is a body possessing length, width, and depth—were leading Imāmīs such as Hishām ibn al-Hakam and Hishām ibn Sālim, as previously mentioned (4). This is unanimously reported by those of every group who recorded the doctrines (5) of the religions and sects, such as Abū ‘Īsā al-Warrāq (6)
(1) (Ayn) reads: “He complained.”
(2) (Ayn) reads: “Then he wept.”
(3) (Ayn) reads: “He extends beyond the Throne”; (B) and (A): “The Throne extends beyond Him”; (N) and (M): “He separates the Throne from Himself.” The reading adopted in the text is from (K).
(4) See above, pp. 104 and 219–222.
(5) “Of doctrines” is omitted from (A) and (B).
(6) Abū ‘Īsā Muhammad ibn Hārūn al-Warrāq was one of the leading Mu‘tazilites before becoming a Rāfidī. He secretly espoused *zandaqa* (heresy) and dualism. Al-Khayyāt stated that he was Ibn al-Rāwandī’s teacher in these beliefs. Abū ‘Īsā al-Warrāq died in Baghdad in 247 AH.
In *A‘yān al-Shī‘a*, al-‘Āmilī listed his works, including *Kitāb Ikhtilāf al-Shī‘a wa-l-Maqālāt* (The Book of Shi‘a Disagreements and Doctrines). He then wrote: “*Kitāb al-Maqālāt* (The Book of Doctrines) is al-Warrāq’s best-known work. In it, he presents the history of religions and sects and explains the views and beliefs of the various groups. It is one of the best-known and most highly regarded early works on this subject. It is cited by al-Mas‘ūdī, Abū al-Hasan al-Ash‘arī, Abū al-Rayhān al-Bīrūnī, al-Shahrastānī, ‘Abd al-Qāhir al-Baghdādī, and Ibn Abī al-Hadīd.”
For al-Warrāq’s biography and reports concerning him, see: *Lisān al-Mīzān*, 5/204; *A‘yān al-Shī‘a*, 47/105–107; al-Najāshī, *al-Rijāl*, p. [0–9]08; al-Khayyāt, *al-Intisār*, pp. [0–9]3, 108, 110, 111; Ibn al-Nadīm, *al-Fihrist*, p. [0–9]73; *Murūj al-Dhahab*, 4/104–105; al-Tūsī, *al-Fihrist*, p. [0–9]1; Ibn Shahrāshūb, *Ma‘ālim al-‘Ulamā’*, p. [0–9]37; and *al-A‘lām*, 7/351.
سِوَى ذَلِكَ، وَلَهُ شَعْرُ قِطَطٍ،
حَتَّى قَالُوا:
اشْتَكَتْ
(١)
عَيْنَاهُ فَعَادَتْهُ الْمَلَائِكَةُ، وَبَكَى
(٢)
عَلَى طُوفَانِ نُوحٍ حَتَّى رَمَدَتْ عَيْنَاهُ، وَأَنَّهُ يَفْضُلُ مِنَ الْعَرْشِ
(٣)
مِنْ كُلِّ جَانِبٍ أَرْبَعَ أَصَابِعَ ".
فَيُقَالُ:
الْكَلَامُ عَلَى هَذَا مِنْ وُجُوهٍ: أَحَدُهَا: أَنْ يُقَالَ: هَذَا اللَّفْظُ بِعَيْنِهِ أَنَّ: اللَّهَ جِسْمٌ لَهُ طُولٌ وَعَرْضٌ وَعُمْقٌ أَوَّلُ مَنْ عُرِفَ أَنَّهُ قَالَهُ فِي الْإِسْلَامِ شُيُوخُ الْإِمَامِيَّةِ كَهِشَامِ بْنِ الْحَكَمِ وَهِشَامِ بْنِ سَالِمٍ كَمَا تَقَدَّمَ ذِكْرُهُ
(٤)
، وَهَذَا مِمَّا اتَّفَقَ عَلَيْهِ نَقْلُ النَّاقِلِينَ لِلْمَقَالَاتِ
(٥)
فِي الْمِلَلِ وَالنِّحَلِ مِنْ جَمِيعِ الطَّوَائِفِ مِثْلِ أَبِي عِيسَى الْوَرَّاقِ
(٦)
(١) ع: اشْتَكَى.
(٢) ع: فَبَكَى.
(٣) ع: يَفْضُلُ عَنِ الْعَرْشِ ; ب، ا: يَفْضُلُ الْعَرْشُ عَنْهُ ; ن، م: يَفْصِلُ الْعَرْشَ عَنْهُ. وَالْمُثْبَتُ عَنْ (ك) .
(٤) انْظُرْ مَا سَبَقَ ١٠٤، ٢١٩ - ٢٢٢.
(٥) لِلْمَقَالَاتِ: سَاقِطَةٌ مِنْ (أ) ، (ب) .
(٦) أَبُو عِيسَى مُحَمَّدُ بْنُ هَارُونَ الْوَرَّاقُ، كَانَ مِنْ أَئِمَّةِ الْمُعْتَزِلَةِ ثُمَّ أَصْبَحَ رَافِضِيًّا، وَكَانَ يُبْطِنُ الزَّنْدَقَةَ وَالْقَوْلَ بِالتَّثْنِيَةِ، وَقَالَ الْخَيَّاطُ إِنَّهُ كَانَ أُسْتَاذَ ابْنِ الرَّوَانْدِيِّ فِي ذَلِكَ، وَتُوُفِّيَ أَبُو عِيسَى الْوَرَّاقُ بِبَغْدَادَ سَنَةَ ٢٤٧. وَذَكَرَ الْعَامِلِيُّ فِي " أَعْيَانِ الشِّيعَةِ " مُصَنَّفَاتَهُ وَمِنْهَا: " كِتَابُ اخْتِلَافِ الشِّيعَةِ وَالْمَقَالَاتِ " ثُمَّ قَالَ: " وَكِتَابُ الْمَقَالَاتِ هُوَ أَشْهَرُ كُتُبِ الْوَرَّاقِ يَذْكُرُ فِيهِ تَارِيخَ الْمِلَلِ وَالنِّحَلِ وَشَرْحِ آرَاءِ وَعَقَائِدِ الْفِرَقِ الْمُخْتَلِفَةِ، وَهُوَ مِنْ أَشْهَرِ الْكُتُبِ الْقَدِيمَةِ وَأَكْثَرِهَا اعْتِبَارًا فِي هَذَا الْمَوْضُوعِ، يَنْقُلُ عَنْهُ الْمَسْعُودِيُّ وَأَبُو الْحَسَنِ الْأَشْعَرِيُّ وَأَبُو الرَّيْحَانِ الْبَيْرُونِيُّ وَالشَّهْرَسْتَانِيُّ وَعَبْدُ الْقَاهِرِ الْبَغْدَادِيُّ وَابْنُ أَبِي الْحَدِيدِ ". وَانْظُرْ تَرْجَمَةَ الْوَرَّاقِ وَمَا ذُكِرَ عَنْهُ فِي: لِسَانِ الْمِيزَانِ ٥/٢٠٤ ; أَعْيَانِ الشِّيعَةِ ٤٧/١٠٥ - ١٠٧ ; الرِّجَالِ لِلنَّجَاشِيِّ، ص [٠ - ٩] ٠٨ ; الِانْتِصَارِ لِلْخَيَّاطِ، ص [٠ - ٩] ٣، ١٠٨، ١١٠، ١١١ ; الْفِهْرِسْتِ لِابْنِ النَّدِيمِ، ص [٠ - ٩] ٧٣ ; مُرُوجِ الذَّهَبِ ٤/١٠٤ - ١٠٥ ; الْفِهْرِسْتِ لِلطُّوسِيِّ، ص [٠ - ٩] ١ ; مَعَالِمِ الْعُلَمَاءِ لِابْنِ شَهْرَاشوب، ص [٠ - ٩] ٣٧ ; الْأَعْلَامِ ٧/٣٥١.