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and Zarqān (1), Ibn al-Nawbakhtī (2), (3), Abū al-Hasan al-Ash'arī, Ibn Hazm (4), al-Shahrastānī (5), and others. Reports of this from them are found in the works of the Mu'tazilites, the Shī'a, the Karrāmiyya, the Ash'arīs, the Ahl al-Hadith, and all the other groups.
They said:
“The first person to say that Allah is a body was Hishām ibn al-Hakam.”
People also reported these doctrines—and others even more reprehensible—from the Rāfidīs. Thus, they related what al-Ash'arī and others recorded in works on sects and doctrines concerning Bayān ibn Sam'ān al-Tamīmī, to whom the Bayāniyya, an extremist Shi'i sect, trace their affiliation (6): he maintained that Allah is in human form and that He will perish entirely except for His Face. Bayān also claimed that he could call Venus and it would answer him, and that he accomplished this through the Supreme Name. Khālid ibn Abd Allah therefore killed him
(1) Ibn al-Murtadā mentioned him in *al-Munya wa-l-Amal* (Wish and Hope), in the seventh generation among the associates of al-Nazzām. He identified him as Zarqān Muhammad ibn Shaddād ibn ‘Īsā al-Misma‘ī, Abū Ya‘lā, and stated that he authored *Kitāb al-Maqālāt* (The Book of Doctrines). He then related concerning him: “Abū al-Husayn al-Khayyāt said: al-Ādamī told me that al-Wāthiq summoned Yahyā ibn Kāmil and ordered Zarqān to debate him concerning the divine will. Zarqān established the proof against him; al-Wāthiq then personally debated him and likewise established the proof against him. Al-Ādamī said, ‘Commander of the Faithful, Allah’s proof has now been established against him. If he repents, well and good; otherwise, strike off his head.’” Ibn Hajar stated in *Lisān al-Mīzān*, 5/199, that Zarqān transmitted from Yahyā al-Qattān and others, and that Abū Bakr al-Shāfi‘ī transmitted from him. He nevertheless cited al-Dāraqutnī as saying, “His hadith should not be recorded.” Ibn Hajar dated Zarqān’s death to 278 AH, whereas Ibn al-Athīr stated in *al-Lubāb*, 3/139, that he died in 298 or 299 AH.
(2) He was Abū Muhammad al-Hasan ibn Mūsā ibn al-Hasan ibn Muhammad al-Nawbakhtī, also known as Ibn al-Nawbakhtī. He was discussed briefly above, 1.
(3) There I referred to his book *al-Ārā’ wa-l-Diyānāt* (Opinions and Religions), which I also discussed earlier at 2/106. For al-Nawbakhtī, see also: *Lisān al-Mīzān*, 2/258; al-Tūsī, *al-Fihrist*, p. [0–9]1; Ibn Shahrāshūb, *Ma‘ālim al-‘Ulamā’*, pp. [0–9]2–33; and *al-A‘lām*, 2/239.
(4) Mustajī Zādah wrote in the margin: “Ibn Hazm al-Andalusī had a work on religions and sects that I saw in two volumes. It contained valuable material and demonstrated his considerable standing and breadth of knowledge in the field.”
(5) (B) and (A) read: “and Ibn al-Shahrastānī.”
(6) (Ayn) reads: “were attributed”; (N) and (M) read: “is attributed.”
وَزَرْقَانَ
(١)
، وَابْنِ النُّوبَخْتِيِّ
(٢)
،
(٣)
. وَأَبِي الْحَسَنِ الْأَشْعَرِيِّ وَابْنِ حَزْمٍ
(٤)
وَالشَّهْرَسْتَانِيِّ
(٥)
وَغَيْرِ هَؤُلَاءِ، وَنَقْلُ ذَلِكَ عَنْهُمْ مَوْجُودٌ فِي كُتُبِ الْمُعْتَزِلَةِ وَالشِّيعَةِ وَالْكَرَّامِيَّةِ وَالْأَشْعَرِيَّةِ وَأَهْلِ الْحَدِيثِ وَسَائِرِ الطَّوَائِفِ.
وَقَالُوا:
أَوَّلُ مَنْ قَالَ إِنَّ اللَّهَ جِسْمٌ هِشَامُ بْنُ الْحَكَمِ.
وَنَقَلَ النَّاسُ عَنِ الرَّافِضَةِ هَذِهِ الْمَقَالَاتِ وَمَا هُوَ أَقْبَحُ مِنْهَا، فَنَقَلُوا مَا ذَكَرَهُ الْأَشْعَرِيُّ وَغَيْرُهُ فِي كُتُبِ الْمَقَالَاتِ عَنْ بَيَانِ بْنِ سَمْعَانَ التَّمِيمِيِّ الَّذِي تَنْتَسِبُ
(٦)
إِلَيْهِ الْبَيَانِيَّةُ مِنْ غَالِيَةِ الشِّيعَةِ أَنَّهُ كَانَ يَقُولُ: إِنَّ اللَّهَ عَلَى صُورَةِ الْإِنْسَانِ وَإِنَّهُ يَهْلِكُ كُلُّهُ إِلَّا وَجْهَهُ، وَادَّعَى بَيَانٌ أَنَّهُ يَدْعُو الزُّهَرَةَ فَتُجِيبُهُ، وَأَنَّهُ يَفْعَلُ ذَلِكَ بِالِاسْمِ الْأَعْظَمِ، فَقَتَلَهُ خَالِدُ بْنُ عَبْدِ اللَّهِ
(١) ذَكَرَهُ ابْنُ الْمُرْتَضَى فِي " الْمُنْيَةِ وَالْأَمَلِ " فِي الطَّبَقَةِ السَّابِعَةِ ضِمْنَ أَصْحَابِ النَّظَّامِ فَسَمَّاهُ: زَرْقَانُ مُحَمَّدُ بْنُ شَدَّادِ بْنِ عِيسَى الْمِسْمَعِيُّ، أَبُو يَعْلَى، وَقَالَ إِنَّ لَهُ كِتَابَ " الْمَقَالَاتِ " ثُمَّ قَالَ عَنْهُ: " قَالَ أَبُو الْحُسَيْنِ الْخَيَّاطُ، حَدَّثَنِي الْآدَمِيُّ قَالَ: أَحْضَرَ الْوَاثِقُ يَحْيَى بْنَ كَامِلٍ وَأَمَرَ زَرْقَانَ أَنْ يُنَاظِرَهُ فِي الْإِرَادَةِ حَتَّى أَلْزَمَهُ الْحُجَّةَ، ثُمَّ نَاظَرَهُ الْوَاثِقُ بِنَفْسِهِ فَأَلْزَمَهُ الْحُجَّةَ، فَقَالَ الْآدَمِيُّ: يَا أَمِيرَ الْمُؤْمِنِينَ قَامَتْ حُجَّةُ اللَّهِ عَلَيْهِ، فَإِنْ تَابَ وَإِلَّا فَاضْرِبْ عُنُقَهُ ". وَذَكَرَ ابْنُ حَجَرٍ (لِسَانَ الْمِيزَانِ ٥/١٩٩) أَنَّهُ رَوَى عَنْ يَحْيَى الْقَطَّانِ وَغَيْرِهِ وَعَنْهُ رَوَى أَبُو بَكْرٍ الشَّافِعِيُّ، وَلَكِنَّهُ نَقَلَ عَنِ الدَّارَقُطْنِيِّ: لَا يَكْتُبُ حَدِيثَهُ ; وَحَدَّدَ ابْنُ حَجَرٍ سَنَةَ وَفَاةِ زَرْقَانَ بِأَنَّهَا ٢٧٨. وَأَمَّا ابْنُ الْأَثِيرِ (اللُّبَابُ ٣/١٣٩) فَذَكَرَ أَنَّهُ تُوُفِّيَ سَنَةَ ٢٩٨ أَوْ ٢٩٩.
(٢) هُوَ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُوسَى بْنِ الْحَسَنِ بْنِ مُحَمَّدٍ النُّوبَخْتِيُّ أَوِ ابْنُ النُّوبَخْتِيِّ، وَسَبَقَ الْكَلَامُ عَنْهُ بِإِيجَازٍ ١
(٣) وَأَشَرْتُ هُنَاكَ إِلَى كِتَابِهِ " الْآرَاءِ وَالدِّيَانَاتِ " وَتَكَلَّمْتُ عَنْهُ أَيْضًا فِيمَا سَبَقَ ٢/١٠٦. وَانْظُرْ عَنِ النُّوبَخْتِيِّ أَيْضًا: لِسَانَ الْمِيزَانِ ٢/٢٥٨ ; الْفِهْرِسْتَ لِلطُّوسِيِّ، ص [٠ - ٩] ١ ; مَعَالِمَ الْعُلَمَاءِ لِابْنِ شَهْرَاشوب، ص [٠ - ٩] ٢ - ٣٣ ; الْأَعْلَامَ ٢/٢٣٩
(٤) عَلَّقَ مُسْتَجِي زَادَهْ فِي الْهَامِشِ بِقَوْلِهِ: " وَقَدْ كَانَ لِابْنِ حَزْمٍ الْأَنْدَلُسِيِّ كِتَابٌ فِي الْمِلَلِ وَالنِّحَلِ رَأَيْتُهُ فِي جِلْدَيْنِ وَفِيهِ فَوَائِدُ وَعُلِمَ مِنْهُ أَنَّ لَهُ قَدَمًا وَسَهْمًا فِي الْإِحَاطَةِ ".
(٥) ب، ا: وَابْنِ الشَّهْرَسْتَانِيِّ.
(٦) ع: نُسِبَتْ ; ن، م: يُنْسَبُ.