16
Moreover, on the hypothesis under discussion—namely, that the eternal being did not necessarily entail those temporal events, but that they came into being after not existing—it follows (1) that the world was devoid of all temporal events, which then occurred (2) within it without any newly arising cause. This resembles the doctrine of the Harranians, who affirm (3) five eternal principles: the Being Necessary in Himself, matter, duration, the soul, and prime matter, as maintained by Democritus (4), Ibn Zakariyyā the physician (5), and those who agreed with them; or it resembles an opinion related from some of the ancients: that the substances constituting the world (6) are eternal—which is the doctrine that matter is eternal—
(1) B only: “it follows.”
(2) A and B: “it occurred.”
(3) A and B: “and they are those who maintain.”
(4) This is Democritus (DEMOKRITOS), the famous Greek philosopher. He was born in Abdera, in the region of Thrace, but the exact dates of his birth and death are unknown. We know only that he became prominent around 420 BCE. See, for example, Bertrand Russell, *History of Western Philosophy*, 1:114, trans. Dr. Zakī Najīb Mahmūd (Cairo, 1954). He was the leading figure of the atomist school, whose doctrine—as later Arab writers described it—affirmed the indivisible particle, or *al-jawhar al-fard* (the indivisible atom). For his biography and doctrine in Arabic sources, see Ibn Juljul, *Tabaqāt al-Atibbā wa-l-Hukamā*, p. [?]3; Ibn al-Qiftī, *Ikhbār al-Ulamā bi-Akhbār al-Hukamā*, p. [?]82; and *al-Milal wa-l-Nihal*, 1:107–108, 120–122.
(5) This is Abū Bakr Muhammad ibn Zakariyyā al-Rāzī, the physician and philosopher who died in 313 AH. He was among those affiliated with Islam who upheld the doctrine of *al-jawhar al-fard* (the indivisible atom). For his biography, see Ibn Juljul, *Tabaqāt al-Atibbā*, pp. 77–78; Ibn al-Qiftī, pp. 271–277; and Ibn Zahīr al-Bayhaqī, *Tārīkh Hukamā al-Islām* (Damascus, 1946), pp. [?]1, 22. Dr. S. Pines discusses al-Rāzī’s doctrine in detail in *Madhhab al-Dharra inda al-Muslimīn* (The Doctrine of the Atom among the Muslims), trans. Dr. Muhammad Abd al-Hādī Abū Rayda (Cairo, 1946). On p. [?]0, he cites al-Rāzī as saying: “The eternal principles, or substances, are five: the Creator, the soul, prime matter, time, and space.” See also the same work, pp. [?]1–56; and Ibn Hazm, *al-Fisal*, 5:197.
(6) N and M: “the worlds.”
وَأَيْضًا، فَإِنَّهُ عَلَى هَذَا التَّقْدِيرِ الَّذِي نَتَكَلَّمُ عَلَيْهِ، وَهُوَ تَقْدِيرُ أَنْ لَا يَكُونَ الْأَزَلِيُّ مُسْتَلْزِمًا لِتِلْكَ الْحَوَادِثِ، بَلْ كَانَتْ حَادِثَةً بَعْدَ أَنْ لَمْ تَكُنْ، فَيَلْزَمُ
(١)
أَنَّ الْعَالَمَ كَانَ خَالِيًا عَنْ جَمِيعِ الْحَوَادِثِ، ثُمَّ حَدَثَتْ
(٢)
فِيهِ بِلَا سَبَبٍ حَادِثٍ، وَهُوَ شَبِيهٌ بِقَوْلِ الْحَرَّانِيِّينَ الْقَائِلِينَ
(٣)
بِالْقُدَمَاءِ الْخَمْسَةِ الْوَاجِبِ بِنَفْسِهِ، وَالْمَادَّةِ، وَالْمُدَّةِ، وَالنَّفْسِ، وَالْهَيُولِي، كَمَا يَقُولُهُ دِيمُقْرَاطِيسُ
(٤)
، وَابْنُ زَكَرِيَّا الطَّبِيبُ
(٥)
وَمَنْ. وَافَقَهُمَا، أَوْ بِقَوْلٍ يُحْكَى عَنْ بَعْضِ الْقُدَمَاءِ، وَهُوَ أَنَّ جَوَاهِرَ الْعَالَمِ
(٦)
أَزَلِيَّةٌ، وَهُوَ الْقَوْلُ بِقِدَمِ الْمَادَّةِ -
(١) ب (فَقَطْ) : يَلْزَمُ.
(٢) أ، ب: حَدَثَ.
(٣) أ، ب: وَهُمْ مَنْ يَقُولُ.
(٤) وَهُوَ دِيمُوقْرَيْطِسُ DEMOKRITOS الْفَيْلَسُوفُ الْيُونَانِيُّ الْمَشْهُورُ، وَقَدْ وُلِدَ فِي أَبَدِيرَا مِنْ أَعْمَالِ تَرَاقِيَا، وَلَكِنَّنَا لَا نَعْلَمُ تَارِيخَ وِلَادَتِهِ وَوَفَاتِهِ بِالضَّبْطِ، وَإِنَّمَا نَعْلَمُ أَنَّهُ اشْتَهَرَ حَوَالَيْ سَنَةَ ٤٢٠ ق. م. (انْظُرْ مَثَلًا بُرُوتَرَانْدِرَسِلَ: تَارِيخَ الْفَلْسَفَةِ الْغَرْبِيَّةِ ١/١١٤، تَرْجَمَةَ الدُّكْتُورِ زَكِيِّ نَجِيبِ مَحْمُود، الْقَاهِرَةِ، ١٩٥٤) . وَهُوَ أَهَمُّ شَخْصِيَّاتِ الْمَدْرَسَةِ الذَّرِّيَّةِ وَمَذْهَبُهَا - كَمَا ذَكَرَ الْعَرَبُ فِيمَا بَعْدُ - هُوَ مَذْهَبُ الْقَائِلِينَ بِالْجُزْءِ الَّذِي لَا يَتَجَزَّأُ أَوْ بِالْجَوْهَرِ الْفَرْدِ. وَانْظُرْ تَرْجَمَتَهُ وَمَذْهَبَهُ فِي الْكُتُبِ الْعَرَبِيَّةِ مِثْلِ طَبَقَاتِ الْأَطِبَّاءِ وَالْحُكَمَاءِ لِابْنِ جَلْجَلَ، ص [٠ - ٩] ٣ ; إِخْبَارَ الْعُلَمَاءِ بِأَخْبَارِ الْحُكَمَاءِ لِابْنِ الْقِفْطِيِّ، ص [٠ - ٩] ٨٢ ; الْمِلَلَ وَالنِّحَلَ ١/١٠٧ - ١٠٨، ١٢٠ - ١٢٢.
(٥) وَهُوَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ زَكَرِيَّا الرَّازِيُّ الطَّبِيبُ وَالْفَيْلَسُوفُ الْمُتَوَفَّى سَنَةَ ٣١٣، وَهُوَ أَحَدُ الْقَائِلِينَ بِمَذْهَبِ الْجَوْهَرِ الْفَرْدِ مِنَ الْمُنْتَسِبِينَ إِلَى الْإِسْلَامِ. انْظُرْ تَرْجَمَتَهُ فِي طَبَقَاتِ الْأَطِبَّاءِ لِابْنِ جَلْجَلَ، ص ٧٧، ٧٨ ; ابْنُ الْقِفْطِيِّ، ٢٧١ - ٢٧٧ ; ابْنُ ظَهِيرٍ الْبَيْهَقِيُّ، تَارِيخَ حُكَمَاءِ الْإِسْلَامِ (دِمَشْقَ ١٩٤٦) ، ص [٠ - ٩] ١، ٢٢. وَقَدْ تَكَلَّمَ الدُّكْتُورُ س. بِينِيسُ فِي كِتَابِهِ " مَذْهَبِ الذَّرَّةِ عِنْدَ الْمُسْلِمِينَ " (تَرْجَمَةَ الدُّكْتُورِ مُحَمَّدِ عَبْدِ الْهَادِي أَبِي رَيْدَهْ، الْقَاهِرَةِ، ١٩٤٦) عَلَى مَذْهَبِ الرَّازِيِّ بِالتَّفْصِيلِ، وَذَكَرَ (ص [٠ - ٩] ٠) قَوْلَ الرَّازِيِّ: إِنَّ الْقُدَمَاءَ أَوِ الْجَوَاهِرَ خَمْسَةٌ: الْبَارِيُّ وَالنَّفْسُ وَالْهَيُولَى وَالزَّمَانُ وَالْمَكَانُ. وَانْظُرْ نَفْسَ الْكِتَابِ ص [٠ - ٩] ١ - ٥٦ ; انْظُرْ أَيْضًا: الْفِصَلَ لِابْنِ حَزْمٍ ٥ - ١٩٧.
(٦) ن، م: الْعَوَالِمِ.