16
Most High is seen with the eyes in the Hereafter, and whoever denies this is deemed an innovator by them. Even if some of those affiliated with these schools maintain such a denial, it is not the doctrine of their leading authorities or of those whose opinions are relied upon in issuing fatwas. Whoever wishes to attribute a doctrine to a group must identify both the person who stated it and the person who transmitted it; otherwise, anyone can lie. His falsehood in what he attributed to the adherents of the Sunnah has thus become clear, just as it has become clear that those doctrines—and others even more outrageous than them—are among (1) the doctrines of the early (2) Imāmiyya.
The Third Point:
It may be said that a sect is distinguished either by the name of its leading figures or by a description of its characteristics. An example of the former is the designation:
The Najadāt (3) (4).
(1) The word *min* (“among”) is omitted in (B) and (A).
(2) (N) and (M) read: “his predecessors.”
(3) (A) reads: “is affiliated”; “is called”; (M) reads: “is distinguished.”
(4) The Najadāt—also called the Najdiyya—were the followers of Najda ibn ʿĀmir, or ʿUwaymir, al-Hanafī, who belonged to the Banū Hanīfa. He was initially a follower of Nāfiʿ ibn al-Azraq, but later broke with him and launched an independent revolt in al-Yamāma in 66 AH, during the time of ʿAbd Allāh ibn al-Zubayr. He seized al-Bahrayn, Oman, and the surrounding regions, and assumed the title “Commander of the Believers.” Some of his followers later turned against him and killed him in 69 AH.
The Najadāt differed from the other Khawārij on several matters. Among these was that they did not hold every major sin to constitute unbelief, nor did they maintain that those who committed major sins would be punished eternally. It is also reported that they believed there was no need for an *imām* (leader) and that they should make the Book of Allah the arbiter among themselves.
Ibn Taymiyya states later, at 3/62 (B), that the Companions did not declare them unbelievers; that Ibn ʿUmar—may Allah be pleased with him—and other Companions prayed behind Najda; and that Ibn ʿAbbās—may Allah be pleased with them both—answered questions that Najda put to him. A report concerning Najda also appears in al-Bukhārī. Compare *Lisān al-Mīzān*, 6/168, which states that al-Jūzajānī included him among the weak narrators.
For further information on Najda and the Najadāt, see: *Tārīkh al-Yaʿqūbī*, 2/263, 272, 273; al-Dīnawarī, *al-Akhbār al-Tiwāl*, p. [0–9]07; al-Dhahabī, *al-ʿIbar*, 1/77; *Sharh Nahj al-Balāgha*, al-Maʿārif ed., 4/132, 134, 135, 141; *Raghbat al-Āmil: Sharh Kitāb al-Kāmil li-l-Mubarrad*, 7/102, Subayh ed., 1348/1929; *Maqālāt al-Islāmiyyīn*, 1/157, 162, 164, 189, 190; *al-Milal wa-l-Nihal*, 1/110–112; *al-Farq bayn al-Firaq*, pp. [0–9]2–54; *al-Tabsīr fī al-Dīn*, pp. [0–9]0–31; al-Maqrīzī, *al-Khitat*, 2/354; Ibn Hazm, *al-Fisal*, 5/53; al-Malatī, *al-Tanbīh*, p. [0–9]5; and *al-Aʿlām*, 8/324–325.
تَعَالَى يُرَى فِي الْآخِرَةِ بِالْأَبْصَارِ، وَمَنْ أَنْكَرَ ذَلِكَ كَانَ مُبْتَدِعًا عِنْدَهُمْ، وَإِنْ كَانَ فِي الْمُنْتَسِبِينَ إِلَيْهِمْ مَنْ يَقُولُ ذَلِكَ فَلَيْسَ هُوَ قَوْلَ أَئِمَّتِهِمْ وَلَا الَّذِينَ يُفْتَى بِقَوْلِهِمْ، وَمَنْ أَرَادَ أَنْ يَنْقُلَ مَقَالَةً عَنْ طَائِفَةٍ فَلْيُسَمِّ الْقَائِلَ وَالنَّاقِلَ، وَإِلَّا فَكَلُّ أَحَدٍ يَقْدِرُ عَلَى الْكَذِبِ، فَقَدْ تَبَيَّنَ كَذِبُهُ فِيمَا نَقَلَهُ عَنْ أَهْلِ السُّنَّةِ، كَمَا تَبَيَّنَ أَنَّ تِلْكَ الْأَقْوَالَ وَمَا هُوَ أَشْنَعُ مِنْهَا مِنْ
(١)
أَقْوَالِ سَلَفِ
(٢)
الْإِمَامِيَّةِ.
الْوَجْهُ الثَّالِثُ:
أَنْ يُقَالَ: إِنَّ الطَّائِفَةَ إِنَّمَا تَتَمَيَّزُ
(٣)
بَاسِمِ رِجَالِهَا أَوْ بِنَعْتِ أَحْوَالِهَا،
فَالْأَوَّلُ كَمَا يُقَالُ:
النَّجَدَاتُ
(٤)
.
(١) مِنْ: سَاقِطَةٌ مِنْ (ب) ، (أ) .
(٢) ن، م: سَلَفِهِ.
(٣) أ: يَنْتَمِي ; تُسَمَّى ; م: تُمَيَّزُ.
(٤) النَّجَدَاتُ - وَيُقَالُ لَهُمُ النَّجْدِيَّةُ - أَتْبَاعُ نَجْدَةَ بْنِ عَامِرٍ - أَوْ عُوَيْمِرٍ الْحَنَفِيِّ، وَهُوَ مَنْ بَنِي حَنِيفَةَ، كَانَ مِنْ أَتْبَاعِ نَافِعِ بْنِ الْأَزْرَقِ ثُمَّ فَارَقَهُ وَخَرَجَ مُسْتَقِلًّا بِالْيَمَامَةِ سَنَةَ ٦٦ أَيَّامَ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ وَاسْتَوْلَى عَلَى الْبَحْرَيْنِ وَعُمَانَ وَمَا حَوْلَهُمَا وَتَسَمَّى بِأَمِيرِ الْمُؤْمِنِينَ، ثُمَّ نَقَمَ عَلَيْهِ بَعْضُ أَتْبَاعِهِ فَقَتَلُوهُ سَنَةَ ٦٩. وَخَالَفَ النَّجَدَاتُ سَائِرَ الْخَوَارِجِ فِي أُمُورٍ: مِنْهَا: عَدَمُ قَوْلِهِمْ بِأَنَّ كُلَّ كَبِيرَةٍ كَفْرٌ، وَبِأَنَّ أَصْحَابَ الْكَبَائِرِ يُعَذَّبُونَ عَذَابًا دَائِمًا، وَحُكِيَ عَنْهُمْ أَنَّهُمْ قَالُوا بِعَدَمِ الْحَاجَةِ إِلَى إِمَامٍ وَأَنَّ عَلَيْهِمْ أَنْ يُحَكِّمُوا كِتَابَ اللَّهِ فِيمَا بَيْنَهُمْ. وَيَذْكُرُ عَنْهُمُ ابْنُ تَيْمِيَّةَ فِيمَا بَعْدُ ٣/٦٢ (ب) أَنَّ الصَّحَابَةَ لَمْ يُكَفِّرُوهُمْ وَأَنَّ ابْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُ وَغَيْرَهَ مِنَ الصَّحَابَةِ كَانُوا يُصَلُّونَ خَلْفَ نَجْدَةَ، وَأَنَّ ابْنَ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا أَجَابَهُ عَنْ مَسَائِلَ سَأَلَهُ عَنْهَا وَجَاءَ حَدِيثُهُ فِي الْبُخَارِيِّ (وَقَارِنْ لِسَانَ الْمِيزَانِ ٦/١٦٨ وَفِيهِ أَنَّ الْجُوزَجَانِيَّ ذَكَرَهُ فِي الضُّعَفَاءِ) . وَانْظُرْ أَيْضًا عَنْ نَجْدَةَ وَالنَّجَدَاتِ: تَارِيخَ الْيَعْقُوبِيِّ ٢/٢٦٣، ٢٧٢، ٢٧٣ ; الْأَخْبَارَ الطِّوَالَ لِلدَّيْنَوَرِيِّ، ص [٠ - ٩] ٠٧ ; الْعِبَرَ لِلذَّهَبِيِّ ١، ٧٧ ; شَرْحَ نَهْجِ الْبَلَاغَةِ (ط. الْمَعَارِفِ) ٤/١٣٢ - ١٣٤ - ١٣٥ - ١٤١ ; رَغْبَةَ الْآمِلِ شَرْحَ كِتَابِ الْكَامِلِ لِلْمُبَرِّدِ ٧/١٠٢ (ط. صُبَيْحٍ ١٣٤٨/١٩٢٩) ; مَقَالَاتِ الْإِسْلَامِيِّينَ ١/١٥٧، ١٦٢، ١٦٤، ١٨٩، ١٩٠ ; الْمِلَلَ وَالنِّحَلَ ١/١١٠ - ١١٢ ; الْفَرْقَ بَيْنَ الْفِرَقِ، ص [٠ - ٩] ٢ - ٥٤ ; التَّبْصِيرَ فِي الدِّينِ، ص [٠ - ٩] ٠ - ٣١ ; الْخِطَطَ لِلْمَقْرِيزِيِّ ٢/٣٥٤ ; الْفِصَلَ لِابْنِ حَزْمٍ ٥/٥٣، التَّنْبِيهَ لِلْمَلْطِيِّ، ص [٠ - ٩] ٥ ; الْأَعْلَامَ ٨/٣٢٤ - ٣٢٥