16
with the broader body of the Jahmiyyah, including the Mu'tazilah, [the Najjāriyyah] (1), the Dirāriyyah, and the various branches of the Murji'ah. Thus, every Mu'tazilī is a Jahmī, but not every Jahmī is a Mu'tazilī. [Jahm, however, was more extreme in negation, for he denied the divine names and attributes, whereas the Mu'tazilah deny the attributes but not the names] (2).
Bishr al-Marīsī belonged to the Murji'ah, not to the Mu'tazilah; rather, he was a leading figure (3).
(1) “And the Najjāriyyah”: omitted from (ن) and (م).
(2) “But not the names”: found only in (ع). The text between square brackets is omitted from (ن) and (م).
(3) Abū Abd al-Rahmān Bishr ibn Ghiyāth ibn Abī Karīma Abd al-Rahmān al-Marīsī, al-Adawī by clientage. His grandfather was a client of Zayd ibn al-Khattāb—may Allah be pleased with him. It is also said that his father was a Jewish fuller and dyer in Kufa. Ibn Hajar said: “He studied jurisprudence under Abū Yūsuf and excelled in it, and he mastered *kalām* (speculative theology). He then openly espoused the createdness of the Quran and debated in its defense. He never met Jahm ibn Safwān; rather, he adopted his doctrine, argued in its support, and called others to it.” He was the leader of the Marīsiyyah, a sect of the Murji’ah. They held that *īmān* (faith) consists in *tasdīq* (affirmation), and that affirmation is made jointly by the heart and tongue. Al-Shahrastānī stated that al-Marīsī’s doctrine was close to that of al-Najjār and Burghūth, and that they affirmed that Allah, Most High, has eternally willed everything He knew would come to pass—good and evil, faith and unbelief, obedience and disobedience. Bishr died in 218 AH; according to another report, in 219 AH. There is disagreement concerning his *nisba*: it is said that he was named after the village of Marīs in Upper Egypt, while other explanations have also been given. For his biography and doctrine, see *Lisān al-Mīzān*, 2:29–31; *Wafayāt al-A‘yān*, 1:251–52; *Tārīkh Baghdād*, 7:56–67; *al-A‘lām*, 2:27–28; *al-Farq bayna al-Firaq*, p. 124; *al-Tabsīr fī al-Dīn*, p. 61; al-Maqrīzī, *al-Khitat*, 2:350; Ibn Hazm, *al-Fisal*, 3:33, 4:80; *Dā’irat al-Ma‘ārif al-Islāmiyya*, Carra de Vaux’s article “Bishr ibn Ghiyāth.” See also al-Dārimī, *al-Radd ‘alā Bishr al-Marīsī*; *Tārīkh al-Adab al-Arabī*, 4:27–28; Sezgin, M [0–9], vol. [0–9], pp. 65–66. Mustajīzāda wrote in the margin of (ع): “It was widely reported of him that he (would) curse the Mu‘tazilah for holding that human beings create their own acts.”
مَعَ جِنْسِ الْجَهْمِيَّةِ مِنَ الْمُعْتَزِلَةِ
[وَالنَّجَّارِيَّةِ]
(١)
وَالضِّرَارِيَّةِ وَأَنْوَاعِ الْمُرْجِئَةِ، فَكُلُّ مُعْتَزِلِيٍّ جَهْمِيٌّ وَلَيْسَ كُلُّ جَهْمِيٍّ مُعْتَزِلِيًّا،
[لَكِنْ جَهْمٌ أَشَدُّ تَعْطِيلًا؛ لِأَنَّهُ نَفَى الْأَسْمَاءَ وَالصِّفَاتِ، وَالْمُعْتَزِلَةُ تَنْفِي الصِّفَاتِ دُونَ الْأَسْمَاءِ]
(٢)
.
وَبِشْرٌ الْمَرِيسِيُّ كَانَ مِنَ الْمُرْجِئَةِ، لَمْ يَكُنْ مِنَ الْمُعْتَزِلَةِ، بَلْ كَانَ مِنْ كِبَارِ
(٣)
.
(١) وَالنَّجَّارِيَّةِ: سَاقِطَةٌ مِنْ (ن) ، (م) .
(٢) دُونَ الْأَسْمَاءِ: فِي (ع) فَقَطْ. وَسَقَطَ مَا بَيْنَ الْمَعْقُوفَتَيْنِ مِنْ (ن) ، (م) .
(٣) أَبُو عَبْدِ الرَّحْمَنِ بِشْرُ بْنُ غِيَاثِ بْنِ أَبِي كَرِيمَةَ عَبْدُ الرَّحْمَنِ الْمَرِيسِيُّ، الْعَدَوِيُّ بِالْوَلَاءِ، كَانَ جَدُّهُ مَوْلًى لِزَيْدِ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، وَقِيلَ إِنَّ أَبَاهُ كَانَ يَهُودِيًّا قَصَّارًا صَبَّاغًا بِالْكُوفَةِ قَالَ ابْنُ حَجَرٍ: " تَفَقَّهَ عَلَى أَبِي يُوسُفَ فَبَرَعَ، وَأَتْقَنَ عِلْمَ الْكَلَامِ، ثُمَّ جَرَّدَ الْقَوْلَ بِخَلْقِ الْقُرْآنِ وَنَاظَرَ عَلَيْهِ، وَلَمْ يُدْرِكِ الْجَهْمَ بْنَ صَفْوَانَ إِنَّمَا أَخَذَ مَقَالَتَهُ وَاحْتَجَّ لَهَا وَدَعَا إِلَيْهَا ". وَهُوَ رَأْسُ طَائِفَةِ الْمَرِيسِيَّةِ مِنَ الْمُرْجِئَةِ وَكَانَتْ تَقُولُ إِنَّ الْإِيمَانَ هُوَ التَّصْدِيقُ وَأَنَّ التَّصْدِيقَ يَكُونُ بِالْقَلْبِ وَاللِّسَانِ جَمِيعًا، وَقَالَ الشَّهْرَسْتَانِيُّ إِنَّ مَذْهَبَ الْمَرِيسِيِّ كَانَ قَرِيبًا مِنْ مَذْهَبِ النَّجَّارِ وَبُرْغُوثٍ وَأَنَّهُمْ أَثْبَتُوا كَوْنَهُ تَعَالَى مُرِيدًا لَمْ يَزَلْ لِكُلِّ مَا عَلِمَ أَنَّهُ سَيَحْدُثُ مِنْ خَيْرٍ وَشَرٍّ وَإِيمَانٍ وَكُفْرٍ وَطَاعَةٍ وَمَعْصِيَةٍ. وَقَدْ تُوُفِّيَ بِشْرٌ سَنَةَ ٢١٨ وَقِيلَ: ٢١٩، وَاخْتُلِفَ فِي نِسْبَتِهِ فَقِيلَ إِنَّهُ يُنْسَبُ إِلَى قَرْيَةَ مَرِيسٍ بِصَعِيدِ مِصْرَ وَقِيلَ غَيْرُ ذَلِكَ. انْظُرْ تَرْجَمَتَهُ وَمَذْهَبَهُ فِي: لِسَانِ الْمِيزَانِ ٢/٢٩ - ٣١ ; وَفَيَاتِ الْأَعْيَانِ ١/٢٥١ - ٢٥٢ ; تَارِيخِ بَغْدَادَ ٧/٥٦ - ٦٧ ; الْأَعْلَامِ ٢/٢٧ - ٢٨ ; الْفَرْقِ بَيْنَ الْفِرَقِ، ص ١٢٤ ; التَّبْصِيرِ فِي الدِّينِ، ص ٦١ ; الْخِطَطِ لِلْمَقْرِيزِيِّ ٢/٣٥٠ ; الْفِصَلِ لِابْنِ حَزْمٍ ٣/٣٣، ٤/٨٠ ; دَائِرَةِ الْمَعَارِفِ الْإِسْلَامِيَّةِ، مَقَالَةِ كَارَادِي فُو عَنْ " بِشْرِ بْنِ غِيَاثٍ ". وَانْظُرْ كِتَابَ " الرَّدِّ عَلَى بِشْرٍ الْمَرِيسِيِّ " لِلدَّارِمِيِّ ; تَارِيخِ الْأَدَبِ الْعَرَبِيِّ ٤/٢٧ - ٢٨ ; سِزْكِينَ م [٠ - ٩] ، ج [٠ - ٩] ، ص ٦٥ - ٦٦ وَكَتَبَ مُسْتَجِي زَادَهْ فِي هَامِشِ (ع) : " وَقَدْ شَاعَ عَنْهُ أَنَّهُ (كَانَ) يَلْعَنُ الْمُعْتَزِلَةَ لِقَوْلِهِمْ بِخَلْقِ الْأَفْعَالِ ".