16
Nusayrīs and others—there are doctrines displaying even greater extremism and unbelief than these doctrines. Indeed, scarcely any vile doctrine is found among those affiliated with the Sunnah without there being among the Shia something still fouler] (1).
The proponents of unity (2), who affirm the unity of existence—such as the followers of Ibn Arabī and Ibn Sabīn (3) (4)—claim that they behold Allah continually. For [according to them] (5), beholding Him is the same in this world and the Hereafter, since His essence (6) is absolute existence permeating all created beings.
These and similar doctrines are found among people, but the doctrines found among the Shia are more outrageous and repugnant, as is evident among the extremist Nusayrīs and their like. For this reason, the Nusayrīs venerated the proponents of the unity [of existence] (7). Al-Tilimsānī (8) was the shaykh of the proponents of unity [who wrote a commentary on the “Mawāqif”
(1) The text in square brackets appears only in (Ayn).
(2) (Ayn) alone reads: “and the proponents of indwelling and unity.”
(3) Biographical notices of both were provided previously, 1/378.
and Ibn al-Fārid
(4) Abū Hafs Umar ibn Murshid ibn Alī, Sharaf al-Dīn Ibn al-Fārid, was of Hama origin and Egyptian by birth, residence, and death. He was known as the “Sultan of the Lovers.” He was born in 576 AH and died in 632 AH. See his biography in *Wafayāt al-Ayān*, 3/126–127; *Mīzān al-Itidāl*, 2/266; *Shadharāt al-Dhahab*, 5/149–153; *Lisān al-Mīzān*, 4/317–319; and *al-Alām*, 5/216–217. See also Professor Muhammad Mustafā Hilmī, *Ibn al-Fārid wa-al-Hubb al-Ilāhī* (*Ibn al-Fārid and Divine Love*), Cairo, 1364 AH/1945 CE; and *Sultān al-Āshiqīn* (*Sultan of the Lovers*), Alām al-Arab series, March 1963.
(5) “According to them” is omitted from (N) and (M).
(6) (B) and (A) read: “and if His essence were,” which is incorrect.
(7) (Ayn) reads: “the proponents of unity”; (N) and (M) read: “the proponent of unity.”
(8) Afīf al-Dīn Sulaymān ibn Abd Allāh ibn Alī al-Kūmī al-Tilimsānī. His biography was provided previously, 1/378. See also *Fawāt al-Wafayāt*, 1/363–366, which states: “Qutb al-Dīn al-Yūnīnī said: I saw a group attribute to him laxity in religion and an inclination toward the Nusayrī doctrine”; *al-Bidāya wa-al-Nihāya*, 13/326; *al-Nujūm al-Zāhira*, 8/29–31; and *al-Alām*, 3/193, which lists among his works *Sharh Mawāqif al-Niffazī*; the correct reading is *al-Niffarī*.
النُّصَيْرِيَّةِ وَغَيْرِهِمْ مَا هُوَ أَعْظَمُ غُلُوًّا وَكُفْرًا مِنْ هَذِهِ الْمَقَالَاتِ، فَلَا يَكَادُ يُوجَدُ مِنَ الْمُنْتَسِبِينَ إِلَى السُّنَّةِ مَقَالَةٌ خَبِيثَةٌ إِلَّا وَفِي جِنْسِ الشِّيعَةِ مَا هُوَ أَخْبَثُ مِنْهَا]
(١)
.
وَأَهْلُ الْوَحْدَةِ
(٢)
الْقَائِلُونَ بِوَحْدَةِ الْوُجُودِ، كَأَصْحَابِ ابْنِ عَرَبِيٍّ وَابْنِ سَبْعِينَ
(٣)
(٤)
يَدَّعُونَ أَنَّهُمْ يُشَاهِدُونَ اللَّهَ دَائِمًا، فَإِنَّ
[عِنْدَهُمْ]
(٥)
مُشَاهَدَتَهُ فِي الدُّنْيَا وَالْآخِرَةِ عَلَى وَجْهٍ وَاحِدٍ، إِذْ كَانَتْ ذَاتُهُ
(٦)
الْوُجُودَ الْمُطْلَقَ السَّارِيَ فِي الْكَائِنَاتِ.
فَهَذِهِ الْمَقَالَاتُ وَأَمْثَالُهَا مَوْجُودَةٌ فِي النَّاسِ، وَلَكِنَّ الْمَقَالَاتِ الْمَوْجُودَةَ فِي الشِّيعَةِ أَشْنَعُ وَأَقْبَحُ، كَمَا هُوَ مَوْجُودٌ فِي الْغَالِيَةِ مِنَ النُّصَيْرِيَّةِ وَأَمْثَالِهِمْ، وَلِهَذَا كَانَ النُّصَيْرِيَّةُ يُعَظِّمُونَ الْقَائِلِينَ بِوَحْدَةِ
[الْوُجُودِ]
(٧)
. وَكَانَ التِّلِمْسَانِيُّ
(٨)
شَيْخُ الْقَائِلِينَ بِالْوَحْدَةِ [الَّذِي شَرَحَ
" مَوَاقِفَ "
(١) مَا بَيْنَ الْمَعْقُوفَتَيْنِ فِي (ع) فَقَطْ.
(٢) ع (فَقَطْ) : وَأَهْلُ الْحُلُولِ وَالْوَحْدَةِ.
(٣) سَبَقَتْ تَرْجَمَتُهُمَا ١/٣٧٨. وَابْنِ الْفَارِضِ
(٤) أَبُو حَفْصٍ عُمَرُ بْنُ مُرْشِدِ بْنِ عَلِيٍّ، شَرَفُ الدِّينِ ابْنُ الْفَارِضِ، الْحَمَوِيُّ الْأَصْلِ، الْمِصْرِيُّ الْمَوْلِدِ وَالدَّارِ وَالْوَفَاةِ، يُلَقَّبُ بِسُلْطَانِ الْعَاشِقِينَ. وُلِدَ سَنَةَ ٥٧٦ وَتُوُفِّيَ سَنَةَ ٦٣٢. انْظُرْ تَرْجَمَتَهُ فِي: وَفَيَاتِ الْأَعْيَانِ ٣/١٢٦ - ١٢٧ ; مِيزَانِ الِاعْتِدَالِ ٢/٢٦٦ ; شَذَرَاتِ الذَّهَبِ ٥/١٤٩ - ١٥٣ ; لِسَانِ الْمِيزَانِ ٤/٣١٧ - ٣١٩ ; الْأَعْلَامِ ٥/٢١٦ - ٢١٧. وَانْظُرْ لِلْأُسْتَاذِ مُحَمَّد مُصْطَفَى حِلْمِي كِتَابَ " ابْنِ الْفَارِضِ وَالْحُبِّ الْإِلَهِيِّ "، الْقَاهِرَةَ، ١٣٦٤/١٩٤٥، وَكِتَابَ " سُلْطَانِ الْعَاشِقِينَ "، سِلْسِلَةَ أَعْلَامِ الْعَرَبِ، مَارِسَ ١٩٦٣.
(٥) عِنْدَهُمْ: سَاقِطَةٌ مِنْ (ن) ، (م) .
(٦) ب، أ: وَإِذَا كَانَتْ ذَاتُهُ، وَهُوَ خَطَأٌ.
(٧) ع: الْقَائِلِينَ بِالْوَحْدَةِ ; ن، م: الْقَائِلَ بِالْوَحْدَةِ.
(٨) عَفِيفُ الدِّينِ سُلَيْمَانُ بْنُ عَبْدِ اللَّهِ بْنِ عَلِيٍّ الْكُومِيُّ التِّلِمْسَانِيُّ سَبَقَتْ تَرْجَمَتُهُ ١/٣٧٨. وَانْظُرْ فِي تَرْجَمَتِهِ أَيْضًا: فَوَاتَ الْوَفَيَاتِ ١/٣٦٣ - ٣٦٦ (وَفِيهِ: " قَالَ قُطْبُ الدِّينِ الْيُونِينِيُّ: رَأَيْتُ جَمَاعَةً يَنْسُبُونَهُ إِلَى رِقَّةٍ فِي الدِّينِ وَالْمَيْلِ إِلَى مَذْهَبِ النُّصَيْرِيَّةِ) ; الْبِدَايَةَ وَالنِّهَايَةَ ١٣/٣٢٦، النُّجُومَ الزَّاهِرَةَ ٨/٢٩ - ٣١ ; الْأَعْلَامَ ٣/١٩٣ (وَذَكَرَ مِنْ مُؤَلَّفَاتِهِ " شَرْحَ مَوَاقِفِ النِّفَّزِيِّ " وَالصَّوَابُ: النِّفَّرِيُّ) .