16
Moreover, this statement attributed to Mūsā ibn Jaʿfar was already being repeated by even the most junior members and children of the Qadariyya. It had been well known ever since the Qadariyya first arose, before Mūsā ibn Jaʿfar was born. Mūsā ibn Jaʿfar was born in Medina in 128 or 129 AH, approximately three years before the establishment of the Abbasid state, and died in Baghdad in 183 AH.
Abū Hātim said:
“He was trustworthy and truthful—an imam among the imams of the Muslims.” (1)
The Qadariyya arose before that date; indeed, they arose during the first Islamic century, in the time of al-Zubayr and ʿAbd al-Malik. (2)
[This also demonstrates that this account is a lie. Abū Hanīfa met only Jaʿfar ibn Muhammad. As for Mūsā ibn Jaʿfar, he was not among those whom Abū Hanīfa questioned (3), nor did he ever meet him. Jaʿfar ibn Muhammad was a contemporary of Abū Hanīfa, yet despite his renown for knowledge, Abū Hanīfa was not (one of those who) (4) learned from him. How, then, could he have learned from Mūsā ibn Jaʿfar?] (5)
(1) The biography of Mūsā al-Kāzim appeared previously at 2/460.
(2) Ibn Taymiyya states in *Darʾ Taʿārud al-ʿAql wa-l-Naql*, 5/244: “The Murjiʾa and Qadariyya arose toward the end of the era of the Companions.” Ibn Tāhir al-Baghdādī states in *al-Farq bayn al-Firaq*, p. [0–9] 7: “Then, during the era of the later Companions, the Qadariyya’s dissent concerning divine decree and human capacity arose through Maʿbad al-Juhanī, Ghaylān al-Dimashqī, and al-Jaʿd ibn Dirham. Maʿbad al-Juhanī joined Ibn al-Ashʿath’s revolt and was killed after 80 AH.”
(3) ʿ reads: “among those whom he would ask.”
(4) “Among those who” appears only in ʿ.
(5) The text in square brackets is omitted from N and M but appears in ʿ, A, and B. At the end of this passage, A and B add the word “End,” which is absent from ʿ. Mustajī Zāda added the following marginal comment here in ʿ: “If you object that Abū Nuʿaym, the author of *al-Hilya*, relates therein that when Jaʿfar al-Sādiq met Abū Hanīfa, he forbade him to use analogical reasoning, saying, ‘The first to reason by analogy was Iblīs,’ and that Abū Hanīfa then said, praising him and accepting this statement, ‘Offspring, one of another,’ even though Abū Hanīfa himself upheld analogical reasoning and its validity as proof—and that Abū Nuʿaym narrated this account with its chain of transmission extending to Jaʿfar—the response is that the analogical reasoning endorsed by Abū Hanīfa concerns legal rulings and subsidiary matters, which vary among religious communities and faiths. It is therefore blameworthy, and the deviant sects within Islam, including the Muʿtazila and others, base their positions on this pernicious doctrine. Hence, the foremost authorities and leaders of the Muslim community unanimously condemned analogical reasoning in the foundational tenets of religion.” The account to which Mustajī Zāda refers appears in *Hilyat al-Awliyāʾ*, 3/196–197. It does not indicate that Abū Hanīfa studied under Jaʿfar al-Sādiq; nor, if the account is authentic, does it preclude his having acquired some knowledge from him. See Muhammad Abū Zahra, *al-Imām al-Sādiq*, pp. 252–255, 291–293 (Dār al-Fikr al-ʿArabī, n.d.).
وَأَيْضًا، فَهَذَا الْكَلَامُ الْمَحْكِيُّ عَنْ مُوسَى بْنِ جَعْفَرٍ يَقُولُهُ أَصَاغِرُ الْقَدَرِيَّةِ وَصِبْيَانُهُمْ، وَهُوَ مَعْرُوفٌ مِنْ حِينِ حَدَثَتِ الْقَدَرِيَّةُ قَبْلَ أَنْ يُولَدَ مُوسَى بْنُ جَعْفَرٍ، فَإِنَّ مُوسَى بْنَ جَعْفَرٍ وُلِدَ بِالْمَدِينَةِ سَنَةَ ثَمَانٍ أَوْ تِسْعٍ وَعِشْرِينَ وَمِائَةٍ قَبْلَ الدَّوْلَةِ الْعَبَّاسِيَّةِ بِنَحْوِ ثَلَاثِ سِنِينَ، وَتُوُفِّيَ بِبَغْدَادَ سَنَةَ ثَلَاثٍ وَثَمَانِينَ وَمِائَةٍ.
قَالَ أَبُو حَاتِمٍ:
ثِقَةٌ صَدُوقٌ إِمَامٌ مِنْ أَئِمَّةِ الْمُسْلِمِينَ
(١)
وَالْقَدَرِيَّةُ حَدَثُوا قَبْلَ هَذَا التَّارِيخِ، بَلْ حَدَثُوا فِي أَثْنَاءِ الْمِائَةِ الْأُولَى مِنْ زَمَنِ الزُّبَيْرِ وَعَبْدِ الْمَلِكِ
(٢)
.
[وَهَذَا مِمَّا يُبَيِّنُ أَنَّ هَذِهِ الْحِكَايَةَ كَذِبٌ، فَإِنَّ أَبَا حَنِيفَةَ إِنَّمَا اجْتَمَعَ بِجَعْفَرِ بْنِ مُحَمَّدٍ، وَأَمَّا مُوسَى بْنُ جَعْفَرٍ فَلَمْ يَكُنْ مِمَّنْ سَأَلَهُ
(٣)
أَبُو حَنِيفَةَ وَلَا اجْتَمَعَ بِهِ، وَجَعْفَرُ بْنُ مُحَمَّدٍ هُوَ مِنْ أَقْرَانِ أَبِي حَنِيفَةَ، وَلَمْ يَكُنْ أَبُو حَنِيفَةَ
(مِمَّنْ)
(٤)
يَأْخُذُ عَنْهُ مَعَ شُهْرَتِهِ بِالْعِلْمِ، فَكَيْفَ يَتَعَلَّمُ مِنْ مُوسَى بْنَ جَعْفَرٍ]
(٥)
؟
(١) سَبَقَتْ تَرْجَمَةُ مُوسَى الْكَاظِمِ ٢/٤٦٠.
(٢) يَقُولُ ابْنُ تَيْمِيَّةَ فِي دَرْءِ تَعَارُضِ الْعَقْلِ وَالنَّقْلِ ٥/٢٤٤: وَالْمُرْجِئَةُ وَالْقَدَرِيَّةُ حَدَثُوا فِي أَوَاخِرِ عَصْرِ الصَّحَابَةِ، وَيَقُولُ ابْنُ طَاهِرٍ الْبَغْدَادِيُّ فِي الْفَرْقِ بَيْنَ الْفِرَقِ، ص [٠ - ٩] ٧: ثُمَّ حَدَثَ فِي زَمَانِ الْمُتَأَخِّرِينَ مِنَ الصَّحَابَةِ خِلَافُ الْقَدَرِيَّةِ فِي الْقَدَرِ وَالِاسْتِطَاعَةِ مِنْ مَعْبَدٍ الْجُهَنِيِّ وَغَيْلَانَ الدِّمَشْقِيِّ وَالْجَعْدِ بْنِ دِرْهَمٍ. وَقَدْ خَرَجَ مَعْبَدٌ الْجُهَنِيُّ مَعَ ابْنِ الْأَشْعَثِ وَقُتِلَ بَعْدَ سَنَةِ ثَمَانِينَ.
(٣) ع: مِمَّنْ يَسْأَلُهُ.
(٤) مِمَّنْ: فِي (ع) فَقَطْ.
(٥) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) وَهُوَ فِي (ع) ، (أ) ، (ب) ، وَفِي آخِرِ هَذِهِ الْعِبَارَاتِ فِي (أ) ، (ب) كَلِمَةُ انْتَهَى وَهِيَ لَيْسَتْ فِي (ع) ، وَعَلَّقَ مُسْتَجِي زَادَهْ عِنْدَ هَذَا الْمَوْضِعِ فِي (ع) بِتَعْلِيقٍ جَاءَ فِيهِ فَإِنْ قُلْتَ: إِنَّ أَبَا نُعَيْمٍ صَاحِبَ الْحِلْيَةِ ذَكَرَ فِيهِ أَنَّ جَعْفَرَ الصَّادِقَ لَمَّا اجْتَمَعَ بِأَبِي حَنِيفَةَ نَهَاهُ عَنِ الْقِيَاسِ، فَقَالَ: أَوَّلُ مَنْ قَاسَ إِبْلِيسُ، فَقَالَ أَبُو حَنِيفَةَ مُثْنِيًا عَلَيْهِ وَقَبُولًا لِهَذَا الْكَلَامِ: " ذُرِّيَّةٌ بَعْضُهَا مِنْ بَعْضٍ "، مَعَ أَنَّ أَبَا حَنِيفَةَ مِمَّنْ يَقُولُ بِالْقِيَاسِ وَصِحَّةِ الِاحْتِجَاجِ بِهِ، وَإِنَّ أَبَا نُعَيْمٍ ذَكَرَ هَذِهِ الْقِصَّةَ بِسَنَدِهَا الْمَسْرُودَةِ عَلَى جَعْفَرٍ، وَالْجَوَابُ أَنَّ الْقِيَاسَ الَّذِي قَالَ بِهِ أَبُو حَنِيفَةَ هُوَ فِي الْأَحْكَامِ وَالْفُرُوعِ الَّتِي تَخْتَلِفُ بِاخْتِلَافِ الْمِلَلِ وَالْأَدْيَانِ فَهُوَ مَذْمُومٌ وَمَدَارُ الْفِرَقِ الضَّالَّةِ مِنَ الْفِرَقِ الْإِسْلَامِيَّةِ مِنَ الْمُعْتَزِلَةِ وَغَيْرِهَا عَلَى هَذِهِ الْمَقَالَةِ الْخَبِيثَةِ، وَمِنْ ثَمَّ اتَّفَقَ عُظَمَاءُ الْأُمَّةِ وَكُبَرَاءُ الْمِلَّةِ عَلَى ذَمِّ الْقِيَاسِ فِي الْأُصُولِ الدِّينِيَّةِ، وَالْحِكَايَةُ الَّتِي يُشِيرُ إِلَيْهَا مُسْتَجِي زَادَهْ فِي حِلْيَةِ الْأَوْلِيَاءِ ٣/١٩٦ - ١٩٧ وَهِيَ لَا تَدُلُّ عَلَى أَنَّ أَبَا حَنِيفَةَ كَانَ يَتَعَلَّمُ مِنْ جَعْفَرٍ الصَّادِقِ، وَلَا يَمْنَعُ إِنْ صَحَّتِ الْحِكَايَةُ أَنْ يَكُونَ قَدِ اسْتَفَادَ مِنْهُ بَعْضَ الْعِلْمِ. وَانْظُرْ كِتَابَ " الْإِمَامُ الصَّادِقُ " لِمُحَمَّدٍ أَبِي زَهْرَةَ، ص \ ٢٥٢ - ٢٥٥ - ٢٩١ - ٢٩٣ ط. دَارِ الْفِكْرِ الْعَرَبِيِّ بِدُونِ تَارِيخٍ.