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al-Nazzām (1), who also upheld the doctrine of the leap, known as al-Nazzām’s leap (2); or is it composed of matter and form, as maintained by those philosophers who hold this view; or is it not composed in either of these ways, as most people hold? This last is the position of the Hishāmiyya, the Kullābiyya (3), the Najjāriyya, the Dirāriyya, and many of the Karrāmiyya. These, then, are the three views, although many books mention only the first two.
The correct view is that it is not composed in either of these ways, as has been explained at length in its proper place.
It follows from this that the animals (4), plants, and minerals that Allah brings into being are entities created by Allah Most High, according to those who deny the indivisible atom; whereas, according to the position of
(1) Al-Nazzām was discussed earlier at 1:404. Ibn Taymiyya has also discussed *al-jawāhir al-farda* (indivisible atoms), or indivisible parts, on several previous occasions and examined the views of their proponents and opponents. See, for example, 1:414; 2:134–139, 208–209.
(2) Al-Nazzām’s denial of indivisible atoms and his assertion that they are divisible ad infinitum led him to adopt the doctrine of *tafra* (the leap). His opponents objected: If an ant walked across a rock from one end to the other, it would have traversed infinitely many parts. How, then, can something finite traverse what is infinite? Al-Nazzām replied that the ant traverses part of the rock by walking and part of it by leaping—that is, it moves from the first position to the second and then leaps from the second to the fourth or fifth. See al-Ashʿarī, *al-Maqālāt*, 2:18–19; *al-Milal wa-l-Nihal*, 1:57–58; *al-Farq bayn al-Firaq*, p. [0–9]5; *al-Tabsīr fī al-Dīn*, p. 43; and Dr. Muhammad Abd al-Hādī Abū Rīda, *Ibrāhīm ibn Sayyār al-Nazzām*, pp. 129–131.
(3) After “the Kullābiyya,” ع adds “and the Nasriyya,” which I consider likely to be a copyist’s interpolation. See the earlier discussion at 2:137.
(4) ب and أ read: “the animals.”
: النَّظَّامُ
(١)
، وَالْتَزَمَ الطَّفْرَةَ الْمَعْرُوفَةَ بِطَفْرَةِ النَّظَّامِ
(٢)
، أَوْ هُوَ مُرَكَّبٌ مِنَ الْمَادَّةِ وَالصُّورَةِ كَمَا يَقُولُهُ مَنْ يَقُولُهُ مِنَ الْمُتَفَلْسِفَةِ، أَوْ لَيْسَ مُرَكَّبًا لَا مِنْ هَذَا وَلَا مِنْ هَذَا كَمَا يَقُولُهُ أَكْثَرُ النَّاسِ، وَهُوَ قَوْلُ الْهِشَامِيَّةِ وَالْكُلَّابِيَّةِ
(٣)
وَالنَّجَّارِيَّةِ وَالضِّرَارِيَّةِ وَكَثِيرٍ مِنَ الْكَرَّامِيَّةِ عَلَى ثَلَاثَةِ أَقْوَالٍ، وَكَثِيرٌ مِنَ الْكُتُبِ لَيْسَ فِيهَا إِلَّا الْقَوْلَانِ الْأَوَّلَانِ.
وَالصَّوَابُ أَنَّهُ لَيْسَ مُرَكَّبًا لَا مِنْ هَذَا وَلَا مِنْ هَذَا، كَمَا قَدْ بُسِطَ فِي مَوْضِعِهِ.
وَيَنْبَنِي عَلَى هَذَا أَنَّ مَا يُحْدِثُهُ اللَّهُ مِنَ الْحَيَوَانِ
(٤)
وَالنَّبَاتِ وَالْمَعَادِنِ فَإِنَّهَا أَعْيَانٌ يَخْلُقُهَا اللَّهُ تَعَالَى عَلَى قَوْلِ نُفَاةِ الْجَوْهَرِ الْفَرْدِ، وَعَلَى قَوْلِ
(١) سَبَقَ الْكَلَامَ عَنِ النَّظَّامِ ١/٤٠٤. وَتَكَلَّمَ ابْنُ تَيْمِيَّةَ مِنْ قَبْلُ أَكْثَرَ مِنْ مَرَّةٍ عَنِ الْجَوَاهِرِ الْفَرْدَةِ أَوِ الْأَجْزَاءِ الَّتِي لَا تَتَجَزَّأُ وَنَاقَشَ أَقْوَالَ مُثْبِتِيهَا وَنُفَاتِهَا. انْظُرْ مَثَلًا: ١/٤١٤، ٢/١٣٤ - ١٣٩، ٢٠٨ - ٢٠٩.
(٢) أَدَّى إِنْكَارُ النَّظَّامِ لِلْجَوَاهِرِ الْفَرْدَةِ وَقَوْلُهُ بِأَنَّهَا تَتَجَزَّأُ إِلَى مَا لَا نِهَايَةَ إِلَى قَوْلِهِ بِالطَّفْرَةِ، وَذَلِكَ أَنَّ خُصُومَهُ اعْتَرَضُوا عَلَيْهِ بِقَوْلِهِمْ: إِذَا مَشَتْ نَمْلَةٌ عَلَى صَخْرَةٍ مِنْ طَرَفٍ إِلَى طَرَفٍ فَإِنَّهَا تَكُونُ قَدْ قَطَعَتْ مَا لَا يَتَنَاهَى، فَكَيْفَ يَقْطَعُ مَا يَتَنَاهَى مَا لَا يَتَنَاهَى؟ فَقَالَ النَّظَّامُ إِنَّ النَّمْلَةَ تَقْطَعُ بَعْضَ الصَّخْرَةِ بِالْمَشْيِ وَبَعْضَهَا بِالطَّفْرَةِ، أَيْ إِنَّهَا تَنْتَقِلُ مِنَ الْمَكَانِ الْأَوَّلِ إِلَى الثَّانِي سَيْرًا ثُمَّ تَطْفِرُ مِنَ الْمَكَانِ الثَّانِي إِلَى الرَّابِعِ أَوِ الْخَامِسِ. وَانْظُرِ: الْمَقَالَاتِ لِلْأَشْعَرِيِّ ٢/١٨ - ١٩ ; الْمِلَلَ وَالنِّحَلَ ١/٥٧ - ٥٨ ; الْفَرْقَ بَيْنَ الْفِرَقِ، ص [٠ - ٩] ٥ ; التَّبْصِيرَ فِي الدِّينِ، ص ٤٣، الدُّكْتُورَ مُحَمَّد عَبْد الْهَادِي أَبُو رِيدَةَ: إِبْرَاهِيمَ بْنَ سَيَّارٍ النَّظَّامَ ; ص ١٢٩ - ١٣١.
(٣) بَعْدَ كَلِمَةِ " وَالْكُلَّابِيَّةِ " فِي (ع) : وَالنَّصْرِيَّةِ، وَرَجَّحْتُ أَنْ تَكُونَ زِيَادَةً مِنَ النَّاسِخِ، وَانْظُرْ مَا سَبَقَ ٢/١٣٧.
(٤) ب، أ: الْحَيَوَانَاتِ.