16
First: It establishes that everything other than Allah is temporally originated. Even if an existent other than bodies were posited—as is maintained by those philosophers and theologians who affirm the existence of intellects and souls, saying that they are self-subsisting substances and not bodies—this line of reasoning (1) demonstrates that such an existent is temporally originated as well.
A group of later theologians—such as al-Shahrastānī (2), al-Rāzī, al-Āmidī, and others—said: “The early theologians furnished no proof negating these entities, and their proof for the temporal origination of bodies does not extend to them.”
It has been explained elsewhere that these thinkers—such as Abū al-Hudhayl, al-Nazzām (3), the two Hishāms (4), Ibn Kullāb, Ibn Karrām, al-Asharī, al-Qādī Abū Bakr (5), [and Abū al-Maālī]
(1) N and M read: “This is a method.”
(2) Abū al-Fath Muhammad ibn Abd al-Karīm ibn Ahmad al-Shahrastānī was born in 479 AH and died in 548 AH. He was a leading Asharī scholar with extensive knowledge of philosophy and the various schools of thought. Among his best-known works are *al-Milal wa al-Nihal* (*Religions and Sects*) and *Nihāyat al-Iqdām fī Ilm al-Kalām* (*The End of Bold Steps in Theology*). For his biography, see *Tabaqāt al-Shāfiiyya*, 6/128–130; *Wafayāt al-Ayān*, 3/403–404; and *al-Alām*, 7/83–84. See also Yāqūt, *Mujam al-Buldān*, entry “Shahrastān.”
(3) Ibrāhīm ibn Sayyār ibn Hāni al-Basrī, known as al-Nazzām, died in 231 AH, although another report gives 221 AH. He is regarded as the greatest of the Mutazilite masters and was the head of the Nazzāmiyya sect. For his biography and a discussion of his doctrine and sect, see Dr. Muhammad Abd al-Hādī Abū Rīda, *Ibrāhīm ibn Sayyār al-Nazzām*, Cairo, 1365 AH/1946 CE; *al-Farq bayn al-Firaq*, pp. 79–91; *al-Milal wa al-Nihal*, 1/56–61; *Tārīkh Baghdād*, 6/97; *Amālī al-Murtadā*, 1/132; *Khitat al-Maqrīzī*, 1/346; *al-Lubāb fī Tahdhīb al-Ansāb*, 2/230; and *al-Alām*, 1/36.
(4) N reads: “and the Hishāmīs.” The “two Hishāms” are Hishām ibn al-Hakam and Hishām ibn Sālim al-Jawālīqī. They were discussed previously (p. 71, nn. 3–4).
(5) Muhammad ibn al-Tayyib ibn Muhammad, Abū Bakr al-Qādī, known as Ibn al-Bāqillānī or al-Bāqillānī, was born in Basra during the final quarter of the fourth century AH. He lived in Baghdad and died there in 403 AH. He is regarded as the greatest of the Asharīs after al-Asharī. He authored numerous works criticizing philosophy, logic, and various religions and sects. One of the most important was *al-Daqāiq* (*The Subtleties*), which is lost. For his biography, see *Shadharāt al-Dhahab*, 3/160–170; *Tabyīn Kadhib al-Muftarā*, pp. 217–226; *Wafayāt al-Ayān*, 4/400–401; *Tārīkh Baghdād*, 5/379–383; and *al-Alām*, 7/46.
أَحَدُهَا:
ثُبُوتُ حُدُوثِ كُلِّ مَا سِوَى اللَّهِ، حَتَّى إِذَا قُدِّرَ أَنَّ هُنَاكَ مَوْجُودًا سِوَى الْأَجْسَامِ -
كَمَا يَقُولُ مَنْ يُثْبِتُ الْعُقُولَ وَالنُّفُوسَ مِنَ الْمُتَفَلْسِفَةِ وَالْمُتَكَلِّمَةِ:
إِنَّهَا جَوَاهِرٌ قَائِمَةٌ بِأَنْفُسِهَا وَلَيْسَتْ أَجْسَامًا - فَإِنَّ هَذِهِ الطَّرِيقَ
(١)
يُعْلَمُ بِهَا حُدُوثُ ذَلِكَ.
وَطَائِفَةٌ مِنْ مُتَأَخِّرِي أَهْلِ الْكَلَامِ - كَالشَّهْرَسْتَانِيِّ
(٢)
. وَالرَّازِيِّ وَالْآمِدِيِّ وَغَيْرِهِمْ -
قَالُوا:
إِنَّ قُدَمَاءَ أَهْلِ الْكَلَامِ لَمْ يُقِيمُوا دَلِيلًا عَلَى نَفْيِ هَذِهِ، وَدَلِيلُهُمْ عَلَى حُدُوثِ الْأَجْسَامِ لَا يَتَنَاوَلُ هَذِهِ.
وَقَدْ بُيِّنَ فِي غَيْرِ هَذَا الْمَوْضِعِ أَنَّ هَؤُلَاءِ النُّظَّارَ - كَأَبِي الْهُذَيْلِ وَالنَّظَّامِ
(٣)
وَالْهِشَامَيْنِ
(٤)
وَابْنِ كُلَّابٍ وَابْنِ كَرَّامٍ وَالْأَشْعَرِيِّ وَالْقَاضِي أَبِي بَكْرٍ
(٥)
[وَأَبِي الْمَعَالِي]
(١) ن، م: هَذِهِ طَرِيقٌ.
(٢) أَبُو الْفَتْحِ مُحَمَّدُ بْنُ عَبْدِ الْكَرِيمِ بْنِ أَحْمَدَ الشَّهْرَسْتَانِيُّ، وُلِدَ سَنَةَ ٤٧٩، وَتُوُفِّيَ سَنَةَ ٥٤٨. كَانَ مِنْ أَئِمَّةِ الْأَشَاعِرَةِ وَلَهُ اطِّلَاعٌ وَاسِعٌ عَلَى الْفَلْسَفَةِ وَالْمَقَالَاتِ الْمُخْتَلِفَةِ، وَمِنْ أَشْهَرِ كُتُبِهِ: كِتَابُ " الْمِلَلِ وَالنِّحَلِ "، وَكِتَابُ: " نِهَايَةِ الْأَقْدَامِ فِي عِلْمِ الْكَلَامِ ". تَرْجَمَتُهُ فِي: طَبَقَاتِ الشَّافِعِيَّةِ ٦/١٢٨ - ١٣٠؛ وَفَيَاتِ الْأَعْيَانِ ٣/٤٠٣ - ٤٠٤؛ الْأَعْلَامِ ٧/٨٣ ٨٤. وَانْظُرْ: يَاقُوتَ: مُعْجَمَ الْبُلْدَانِ، مَادَّةَ شَهْرَسْتَانَ.
(٣) إِبْرَاهِيمُ بْنُ سَيَّارِ بْنِ هَانِئٍ الْبَصْرِيُّ، وَيُعْرَفُ بِالنَّظَّامِ، تُوُفِّيَ سَنَةَ ٢٣١ وَقِيلَ: سَنَةَ ٢٢١ عَلَى رِوَايَتَيْنِ، وَيُعَدُّ أَعْظَمَ شُيُوخِ الْمُعْتَزِلَةِ، وَهُوَ رَأْسُ الْفِرْقَةِ النَّظَّامِيَّةِ. انْظُرْ تَرْجَمَتَهُ وَالْكَلَامَ عَلَى مَذْهَبِهِ وَفِرْقَتِهِ فِي كِتَابِ: " إِبْرَاهِيمَ بْنِ سَيَّارٍ النَّظَّامِ " تَأْلِيفُ الدُّكْتُورِ مُحَمَّدْ عَبْدِ الْهَادِي أَبُو رِيدَهْ، الْقَاهِرَةَ ١٣٦٥/١٩٤٦؛ الْفَرْقِ بَيْنَ الْفِرَقِ، ص ٧٩ - ٩١؛ الْمِلَلِ وَالنِّحَلِ ١/٥٦ - ٦١؛ تَارِيخِ بَغْدَادَ ٦/٩٧؛ أَمَالِي الْمُرْتَضَى ١/١٣٢؛ خُطَطِ الْمَقْرِيزِيِّ ١/٣٤٦؛ اللُّبَابِ فِي تَهْذِيبِ الْأَنْسَابِ ٢/٢٣٠، الْأَعْلَامِ ١/٣٦.
(٤) ن: وَالْهِشَامِيِّينَ. وَالْمَقْصُودُ بِالْهِشَامَيْنِ: هِشَامُ بْنُ الْحَكَمِ، وَهِشَامُ بْنُ سَالِمٍ الْجَوَالِيقِيُّ وَسَبَقَ الْكَلَامُ عَنْهُمَا (ص ٧١ ت [٠ - ٩] ، ٤) .
(٥) مُحَمَّدُ بْنُ الطَّيِّبِ بْنِ مُحَمَّدٍ أَبُو بَكْرٍ الْقَاضِي الْمَعْرُوفُ بِابْنِ الْبَاقِلَّانِيِّ، أَوِ الْبَاقِلَّانِيِّ، وُلِدَ بِالْبَصْرَةِ فِي الرُّبُعِ الْأَخِيرِ مِنَ الْقَرْنِ الرَّابِعِ، وَعَاشَ فِي بَغْدَادَ، وَتُوُفِّيَ بِهَا سَنَةَ ٤٠٣، وَهُوَ يُعَدُّ أَعْظَمَ الْأَشَاعِرَةِ بَعْدَ الْأَشْعَرِيِّ، وَقَدْ أَلَّفَ كُتُبًا كَثِيرَةً نَقَدَ فِيهَا الْفَلْسَفَةَ وَالْمَنْطِقَ وَالْمِلَلَ الْمُخْتَلِفَةَ. وَمِنْ أَهَمِّهَا كِتَابُ " الدَّقَائِقِ " وَهُوَ مَفْقُودٌ. تَرْجَمَتُهُ فِي: شَذَرَاتِ الذَّهَبِ ٣/١٦٠ - ١٧٠؛ تَبْيِينِ كَذِبِ الْمُفْتَرَى، ص ٢١٧ - ٢٢٦؛ وَفَيَاتِ الْأَعْيَانِ ٤/٤٠٠ - ٤٠١؛ تَارِيخِ بَغْدَادَ ٥/٣٧٩ - ٣٨٣؛ الْأَعْلَامِ ٧/٤٦.