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the books of the Mu'tazilah. Indeed, much of it has been copied verbatim, while some of it they have altered.
Likewise, what they mention by way of (1) Quranic exegesis concerning the verses on the divine attributes, divine decree, and similar matters is taken from Mu'tazilite commentaries, such as those of al-Asamm (2), al-Jubbā'ī (3), Abd al-Jabbār ibn Ahmad al-Hamadhānī (4), al-Rummānī (5), Abū Muslim al-Asbahānī (6), and others. Not a single word of this is transmitted from the early Imāmīs, whether in rational principles or in
(1) “From”: thus in ʿA; B and A read: “in.”
(2) B and A read *kal-ism* (“like the noun”), which is a corruption. He is Abū Bakr ʿAbd al-Rahmān ibn Kaysān al-Asamm. Al-Qādī ʿAbd al-Jabbār included him in the sixth generation of the Muʿtazilah in *Fadl al-Iʿtizāl wa Tabaqāt al-Muʿtazilah*, pp. 267–268, ed. Fuʾād Sayyid (Tunis: al-Dār al-Tūnisiyyah li-l-Nashr, 1393/1974). A biographical notice of al-Asamm and a discussion of his views appeared previously at 2/569.
(3) The name al-Jubbāʾī is applied to Abū ʿAlī Muhammad ibn ʿAbd al-Wahhāb, after whom the Jubbāʾiyyah are named; he was discussed previously at 1/395. It is also applied to his son, Abū Hāshim ʿAbd al-Salām ibn Abī ʿAlī Muhammad, after whom the Bahshamiyyah are named; he was discussed previously at 1/270 and 2/124. In the aforementioned work, al-Qādī ʿAbd al-Jabbār included Abū ʿAlī in the eighth generation, pp. 287–296, and his son Abū Hāshim in the ninth, pp. 304–308.
(4) He is al-Qādī Abū al-Husayn ʿAbd al-Jabbār ibn Ahmad al-Hamadhānī al-Asadābādī, who died in 415 AH. His biographical notice appeared previously at 1/15. See also *Fadl al-Iʿtizāl*, pp. 121–127, and Dr. ʿAbd al-Karīm ʿUthmān, *Qādī al-Qudāt ʿAbd al-Jabbār ibn Ahmad al-Hamadhānī*—may Allah have mercy on him—(Beirut: Dār al-ʿArabiyyah, 1386/1967).
(5) Abū al-Hasan ʿAlī ibn ʿĪsā ibn ʿAlī ibn ʿAbd Allāh al-Rummānī was a Muʿtazilite exegete and a leading grammarian. He was born in Baghdad in 296 AH and died there in 384 AH. See his biographical notice in Ibn al-Murtadā’s *al-Munyah wa-l-Amal*, pp. 65–66; *Fadl al-Iʿtizāl wa Tabaqāt al-Muʿtazilah*, p. 333; al-Suyūtī’s *Bughyat al-Wuʿāt*, pp. 344–345 (al-Khānjī ed., 1326 AH); *Wafayāt al-Aʿyān*, 2/461; *Tārīkh Baghdād*, 12/16–17; and *al-Aʿlām*, 5/134.
(6) He is Abū Muslim Muhammad ibn Bahr al-Isfahānī. Al-Qādī ʿAbd al-Jabbār mentions him twice in the aforementioned work, pp. 299 and 323. Ibn al-Murtadā al-Yamānī also mentions him in *al-Munyah wa-l-Amal*, p. 53, describing him as “the author of the commentary and a man of great learning.” Al-Isfahānī was born in 254 AH and died in 322 AH. He composed poetry and governed Isfahan and the lands of Persia on behalf of the Abbasid caliph al-Muqtadir. See his biographical notice in *al-Aʿlām*, 6/273; *Muʿjam al-Muʾallifīn*, 9/97; *Lisān al-Mīzān*, 5/89; and al-Suyūtī’s *Bughyat al-Wuʿāt*, p. 23. Mustajā Zādah commented at this point: “I possess a commentary called *Tafsīr [word unclear]*, which transmits material from al-Asamm and al-Jubbāʾī. In his *al-Tafsīr al-Kabīr*, Imām al-Rāzī would quote various statements from Abū Muslim al-Isfahānī, approving, promoting, and supporting most of them. Indeed, while interpreting the words of the Most High, ‘My Lord, show me how You give life to the dead,’ he transmitted from him statements that depart from the consensus of the Muslims—and even from that of the Jews and Christians. The Imām approved and supported them. In my marginal gloss on *Tafsīr al-Qādī*, I have demonstrated their unsoundness and falsehood and shown that they violate the consensus of the exegetes.”
كُتُبِ الْمُعْتَزِلَةِ، بَلْ كَثِيرٌ مِنْهُ مَنْقُولٌ نَقْلَ الْمِسْطَرَةِ وَبَعْضُهُ قَدْ تَصَرَّفُوا فِيهِ.
وَكَذَلِكَ مَا يَذْكُرُونَهُ مِنْ
(١)
تَفْسِيرِ الْقُرْآنِ فِي آيَاتِ الصِّفَاتِ وَالْقَدَرِ وَنَحْوِ ذَلِكَ، هُوَ مَنْقُولٌ مِنْ تَفَاسِيرِ الْمُعْتَزِلَةِ كَالْأَصَمِّ
(٢)
وَالْجُبَّائِيِّ
(٣)
وَعَبْدِ الْجَبَّارِ بْنِ أَحْمَدَ الْهَمَذَانِيِّ
(٤)
وَالرُّمَّانِيِّ
(٥)
وَأَبِي مُسْلِمٍ الْأَصْبَهَانِيِّ
(٦)
وَغَيْرِهِمْ، لَا يُنْقَلُ عَنْ قُدَمَاءِ الْإِمَامِيَّةِ مِنْ هَذَا حَرْفٌ وَاحِدٌ، لَا فِي الْأُصُولِ الْعَقْلِيَّةِ وَلَا فِي
(١) مِنْ: كَذَا فِي (ع) وَفِي (ب) ، (أ) : فِي.
(٢) ب، أ: كَالِاسْمِ، وَهُوَ تَحْرِيفٌ، وَهُوَ أَبُو بَكْرٍ عَبْدُ الرَّحْمَنِ بْنُ كَيْسَانَ الْأَصَمُّ، ذَكَرَهُ الْقَاضِي عَبْدُ الْجَبَّارِ ضِمْنَ الطَّبَقَةِ السَّادِسَةِ مِنْ طَبَقَاتِ الْمُعْتَزِلَةِ فِي كِتَابِهِ: (فَضْلُ الِاعْتِزَالِ وَطَبَقَاتُ الْمُعْتَزِلَةِ) ص ٢٦٧ - ٢٦٨، تَحْقِيقُ الْأُسْتَاذِ فُؤَاد سَيِّد، طَبْعَةُ الدَّارِ التُّونِسِيَّةِ لِلنَّشْرِ، تُونِسُ ١٣٩٣ ١٩٧٤ وَسَبَقَتْ تَرْجَمَةُ الْأَصَمِّ وَالْكَلَامُ عَلَى آرَائِهِ ٢/٥٦٩.
(٣) يُطْلَقُ اسْمُ الْجُبَّائِيِّ عَلَى أَبِي عَلِيٍّ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ، وَالْفِرْقَةُ الَّتِي تُنْسَبُ إِلَيْهِ هِيَ الْجُبَّائِيَّةُ، سَبَقَ الْكَلَامُ عَلَيْهِ ١/٣٩٥، كَمَا يُطْلَقُ عَلَى ابْنِهِ أَبِي هَاشِمٍ عَبْدِ السَّلَامِ بْنِ أَبِي عَلِيٍّ مُحَمَّدٍ، وَالْفِرْقَةُ الَّتِي تَنْتَسِبُ إِلَيْهِ هِيَ الْبَهْشَمِيَّةُ، وَسَبَقَ الْكَلَامُ عَلَيْهِ ١/٢٧٠، ٢/١٢٤، وَذَكَرَ الْقَاضِي عَبْدُ الْجَبَّارِ أَبَا عَلِيٍّ ضِمْنَ الطَّبَقَةِ الثَّامِنَةِ فِي الْمَرْجِعِ الَّذِي سَبَقَ ذِكْرُهُ، ص ٢٨٧ - ٢٩٦، وَذَكَرَ ابْنَهُ أَبَا هَاشِمٍ فِي الطَّبَقَةِ التَّاسِعَةِ، ص ٣٠٤ - ٣٠٨.
(٤) هُوَ الْقَاضِي أَبُو الْحُسَيْنِ عَبْدُ الْجَبَّارِ بْنُ أَحْمَدَ الْهَمَذَانِيُّ الْأَسَدَآبَادِيُّ، الْمُتَوَفَّى سَنَةَ ٤١٥، سَبَقَتْ تَرْجَمَتُهُ ١/١٥، وَانْظُرْ تَرْجَمَتَهُ أَيْضًا فِي كِتَابِ " فَضْلِ الِاعْتِزَالِ " ص ١٢١ - ١٢٧، وَانْظُرْ كِتَابَ (قَاضِي الْقُضَاةِ عَبْدِ الْجَبَّارِ بْنِ أَحْمَدَ الْهَمَذَانِيِّ) تَأْلِيفَ الدُّكْتُورِ عَبْدِ الْكَرِيمِ عُثْمَان (رَحِمَهُ اللَّهُ) ، ط. دَارَ الْعَرَبِيَّةِ، بَيْرُوتَ ١٣٨٦ ١٩٦٧.
(٥) أَبُو الْحَسَنِ عَلِيُّ بْنُ عِيسَى بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ الرُّمَّانِيُّ، مِنْ مُفَسِّرِي الْمُعْتَزِلَةِ، وَمِنْ كِبَارِ النُّحَاةِ، وُلِدَ بِبَغْدَادَ سَنَةَ ٢٩٦ وَتُوُفِّيَ بِهَا ٣٨٤، انْظُرْ تَرْجَمَتَهُ فِي: الْمُنْيَةِ وَالْأَمَلِ لِابْنِ الْمُرْتَضَى، ص ٦٥ - ٦٦، فَضْلِ الِاعْتِزَالِ وَطَبَقَاتِ الْمُعْتَزِلَةِ، ص ٣٣٣ ; بُغْيَةِ الْوُعَاةِ لِلسُّيُوطِيِّ، ٣٤٤ - ٣٤٥ ط الْخَانْجِيِّ، ١٣٢٦، وَفَيَاتِ الْأَعْيَانِ ٢/٤٦١، تَارِيخِ بَغْدَادَ ١٢/١٦ - ١٧، الْأَعْلَامِ ٥/١٣٤.
(٦) هُوَ أَبُو مُسْلِمٍ مُحَمَّدُ بْنُ بَحْرٍ الْأَصْفَهَانِيُّ، ذَكَرَهُ الْقَاضِي عَبْدُ الْجَبَّارِ فِي كِتَابِهِ الْمُشَارِ إِلَيْهِ مَرَّتَيْنِ ص ٢٩٩، ٣٢٣: وَذَكَرَهُ ابْنُ الْمُرْتَضَى الْيَمَانِيُّ فِي ((الْمُنْيَةِ وَالْأَمَلِ)) ص ٥٣، وَقَالَ عَنْهُ: ((صَاحِبُ التَّفْسِيرِ وَالْعِلْمِ الْكَبِيرِ)) وَقَدْ وُلِدَ الْأَصْفَهَانِيُّ عَامَ ٢٥٤ وَتُوُفِّيَ سَنَةَ ٣٢٢، وَلَهُ شِعْرٌ، وَوَلِيَ أَصْفَهَانَ وَبِلَادَ فَارِسَ لِلْمُقْتَدِرِ الْعَبَّاسِيِّ، وَانْظُرْ تَرْجَمَتَهُ فِي الْأَعْلَامِ ٦/٢٧٣، مُعْجَمِ الْمُؤَلِّفِينَ ٩/٩٧ لِسَانِ الْمِيزَانِ ٥/٨٩ ; بُغْيَةِ الْوُعَاةِ لِلسُّيُوطِيِّ ص ٢٣، وَقَدْ عَلَّقَ مُسْتَجَى زَادَهْ عِنْدَ هَذَا الْمَوْضِعِ بِقَوْلِهِ: ((وَعِنْدِي تَفْسِيرٌ يُقَالُ لَهُ تَفْسِيرُ (الْكَلِمَةُ غَيْرُ وَاضِحَةٍ) يُنْقَلُ عَنِ الْأَصَمِّ وَالْجُبَّائِيِّ، وَقَدْ كَانَ الْإِمَامُ الرَّازِيُّ يَنْقُلُ فِي تَفْسِيرِهِ الْكَبِيرِ عَنْ أَبِي مُسْلِمٍ الْأَصْفَهَانِيِّ أَشْيَاءَ وَيَسْتَحْسِنُ أَكْثَرَهَا وَيُرَوِّجُهَا وَيُؤَيِّدُهَا حَتَّى إِنَّهُ نَقَلَ عَنْهُ فِي تَفْسِيرِ قَوْلِهِ تَعَالَى رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى كَلِمَاتٍ هِيَ خَارِجَةٌ عَنْ إِجْمَاعِ الْمُسْلِمِينَ، بَلْ عَنْ إِجْمَاعِ الْيَهُودِ وَالنَّصَارَى، وَاسْتَحْسَنَهَا الْإِمَامُ وَأَيَّدَهَا، وَقَدْ بَيَّنْتُ فَسَادَهَا وَبُطْلَانَهَا وَكَوْنَهَا خَارِقَةً لِإِجْمَاعِ أَهْلِ التَّفْسِيرِ فِي حَاشِيَتِي عَلَى تَفْسِيرِ الْقَاضِي)) .