16
As for Ibn Aqīl (1), the Qadi (2) in some passages, Abū Khāzim ibn al-Qadi Abī Ya‘lā (3), and Abū al-Khattāb (4), they explicitly affirm purposiveness and wisdom in the acts of Allah Most High, in agreement with those among the scholars of rational inquiry who hold this view.
The Hanafis are among Ahl al-Sunnah who affirm divine decree, and most of them affirm purposiveness (* and beneficial interests. The Karrāmiyya (5) and those like them are (6) likewise among those who affirm
(1) Abū al-Wafā Alī ibn Aqīl ibn Muhammad ibn Aqīl al-Baghdādī was among the Hanbalis who departed from the school’s position and resorted to *tawīl* (figurative interpretation), as did Ibn al-Jawzī. He held al-Hallāj in high esteem, so the Hanbalis sought to kill him. He was born in 431 AH and died in 513 AH. See his biography in Ibn Rajab’s *al-Dhayl*, 1/142–163; *Shadharāt al-Dhahab*, 4/35–40; *Lisān al-Mīzān*, 4/243–244; *al-Alām*, 5/129; and Brockelmann, *GAL*, Supplement, 3/503.
(2) “And the Qadi” is omitted from A and B.
(3) A, B read: “and Abū Hāzim, son of al-Qadi Abū Yalā”; N, M: “and Abū Hāzim.” The correct reading is “Abū Khāzim.” He was Muhammad ibn Muhammad ibn al-Husayn ibn al-Farrā, who died in 527 AH. See Ibn Rajab’s *al-Dhayl*, 1/184–185.
(4) N, M read: “and Abū al-Khattāb the Younger.” This is an error. The correct reading may be “and Abū Yalā the Younger,” namely Muhammad ibn Muhammad ibn al-Husayn ibn Muhammad ibn al-Farrā, Abū al-Husayn, author of *Tabaqāt al-Hanābila*. See *al-Dhayl*, 1/176–178.
(5) The Karrāmiyya were the followers of Muhammad ibn Karrām, Abū Abd Allāh al-Sijistānī, who died in Jerusalem in 255 AH (see *Shadharāt al-Dhahab*, 2/131). The Karrāmiyya agreed with the Salaf in affirming the divine attributes, but went to excess in this regard to the point of *tashbīh* (likening Allah to creation) and *tajsīm* (corporealism). They also agreed with the Salaf in affirming divine decree and wisdom. However, they agreed with the Mutazila that knowing Allah Most High is obligatory on the basis of reason and that reason can judge good and evil prior to revelation. Al-Asharī and Ibn Hazm also classified them among the Murjia because they held that faith consists of verbal profession and affirmation, without the heart. See *al-Maqālāt*, 1/205; Ibn Hazm’s *al-Fisal*, 4/5, 111, 5–75; *al-Milal wa-al-Nihal*, 1/99–104; *al-Farq bayna al-Firaq*, 130–137; *al-Tabsīr fī al-Dīn*, 65–70; and *Itiqādāt Firaq al-Muslimīn wa-al-Mushrikīn*, 67.
(6) “They” is omitted from A and B.
وَأَمَّا ابْنُ عَقِيلٍ
(١)
. وَالْقَاضِي.
(٢)
فِي بَعْضِ الْمَوَاضِعِ، وَأَبُو خَازِمِ بْنُ الْقَاضِي أَبِي يَعْلَى
(٣)
، وَأَبُو الْخَطَّابِ
(٤)
، فَيُصَرِّحُونَ بِالتَّعْلِيلِ وَالْحِكْمَةِ فِي أَفْعَالِ اللَّهِ تَعَالَى مُوَافَقَةً لِمَنْ قَالَ ذَلِكَ مِنْ أَهْلِ النَّظَرِ.
وَالْحَنَفِيَّةُ هُمْ مِنْ أَهْلِ السُّنَّةِ الْقَائِلِينَ بِالْقَدَرِ، وَجُمْهُورُهُمْ يَقُولُونَ بِالتَّعْلِيلِ
(* وَالْمَصَالِحِ، وَالْكَرَّامِيَّةُ (٥)
، وَأَمْثَالُهُمْ هُمْ
(٦)
أَيْضًا مِنَ الْقَائِلِينَ
(١) أَبُو الْوَفَاءِ عَلِيُّ بْنُ عَقِيلِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ الْبَغْدَادِيُّ، مِنَ الْحَنَابِلَةِ الَّذِينَ خَالَفُوا الْمَذْهَبَ وَلَجَأُوا إِلَى التَّأْوِيلِ مِثْلُ ابْنِ الْجَوْزِيِّ، كَانَ يُعَظِّمُ الْحَلَّاجَ فَأَرَادَ الْحَنَابِلَةُ قَتْلَهُ. وُلِدَ سَنَةَ ٤٣١ وَتُوُفِّيَ سَنَةَ ٥١٣. انْظُرْ تَرْجَمَتَهُ فِي الذَّيْلِ لِابْنِ رَجَبٍ ١/١٤٢ - ١٦٣ ; شَذَرَاتِ الذَّهَبِ ٤/٣٥ - ٤٠ ; لِسَانِ الْمِيزَانِ ٤/٢٤٣ - ٢٤٤ ; الْأَعْلَامِ ٥/١٢٩ ; بُرُوكِلْمَانَ GAL الْمُلْحَقِ ٣/٥٠٣.
(٢) وَالْقَاضِي: سَاقِطَةٌ مِنْ (أ) ، (ب) .
(٣) أ، ب: وَأَبُو حَازِمِ بْنُ الْقَاضِي أَبِي يَعْلَى ; ن، م: وَأَبُو حَازِمٍ. وَالصَّوَابُ أَبُو خَازِمٍ. وَهُوَ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ الْفَرَّاءِ الْمُتَوَفَّى سَنَةَ ٥٢٧. انْظُرِ الذَّيْلَ لِابْنِ رَجَبٍ ١/١٨٤ - ١٨٥.
(٤) ن، م: وَأَبُو الْخَطَّابِ الصَّغِيرُ. وَهُوَ خَطَأٌ. وَلَعَلَّ الصَّوَابَ " وَأَبُو يَعْلَى الصَّغِيرُ " وَهُوَ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ الْفَرَّاءِ أَبُو الْحُسَيْنِ صَاحِبُ كِتَابِ " طَبَقَاتِ الْحَنَابِلَةِ ". انْظُرِ الذَّيْلَ ١/١٧٦ - ١٧٨.
(٥) الْكَرَّامِيَّةُ هُمْ أَتْبَاعُ مُحَمَّدِ بْنِ كَرَّامٍ أَبِي عَبْدِ اللَّهِ السِّجِسْتَانِيِّ الْمُتَوَفَّى فِي الْقُدْسِ سَنَةَ ٢٥٥ (انْظُرْ شَذَرَاتِ الذَّهَبِ ٢/١٣١) . وَالْكَرَّامِيَّةُ يُوَافِقُونَ السَّلَفَ فِي إِثْبَاتِ الصِّفَاتِ وَلَكِنَّهُمْ يُبَالِغُونَ فِي ذَلِكَ إِلَى حَدِّ التَّشْبِيهِ وَالتَّجْسِيمِ، وَهُمْ يُوَافِقُونَ السَّلَفَ أَيْضًا فِي إِثْبَاتِ الْقَدَرِ وَالْقَوْلِ بِالْحِكْمَةِ، وَلَكِنَّهُمْ يُوَافِقُونَ الْمُعْتَزِلَةَ فِي وُجُوبِ مَعْرِفَةِ اللَّهِ تَعَالَى بِالْعَقْلِ وَفِي أَنَّ الْعَقْلَ يُحَسِّنُ وَيُقَبِّحُ قَبْلَ الشَّرْعِ. كَمَا يَعُدُّهُمُ الْأَشْعَرِيُّ وَابْنُ حَزْمٍ مِنَ الْمُرْجِئَةِ لِقَوْلِهِمْ إِنَّ الْإِيمَانَ هُوَ الْإِقْرَارُ وَالتَّصْدِيقُ بِاللِّسَانِ دُونَ الْقَلْبِ. انْظُرِ الْمَقَالَاتِ ١/٢٠٥ ; الْفِصَلَ لِابْنِ حَزْمٍ ٤/٥، ١١١، ٥ - ٧٥، الْمِلَلَ وَالنِّحَلَ ١/٩٩ - ١٠٤ ; الْفَرْقَ بَيْنَ الْفِرَقِ ١٣٠ - ١٣٧ ; التَّبْصِيرَ فِي الدِّينِ ٦٥ - ٧٠ ; اعْتِقَادَاتِ فِرَقِ الْمُسْلِمِينَ وَالْمُشْرِكِينَ ٦٧.
(٦) هُمْ: سَاقِطَةٌ مِنْ (أ) ، (ب) .