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Al-Qādī Abū Yalā (1) mentioned two reports concerning this from [Imam] (2) Ahmad. The first holds that it was established through selection (3). He said: “This was the position of a number of hadith scholars, Mutazilites, and Asharis.” This is also the position preferred by al-Qādī Abū Yalā and others.
The second holds that it was established by implicit textual designation and indication. [He said] (4): “This was the position of al-Hasan al-Basrī and a number of hadith scholars” (5), as well as Bakr, the nephew of Abd al-Wāhid (6), and the Bayhasiyyah among the Kharijites (7).
His teacher, Abū Abd Allāh ibn Hāmid (8), said: “As for the evidence establishing the entitlement of
(1) (A) and (B) read: “Abū Yalā and others.”
(2) “The Imam” is added in (A) and (B).
(3) (B) reads: “through reporting,” which is incorrect. The adopted reading, “through selection,” is from (N). Al-Dhahabī also gives the correct reading in his abridgment, *al-Muntaqā min Minhāj al-Itidāl*, pp. 51–52. See note 2, p. 51.
(4) “He said” is omitted from (N) and (M).
(5) Al-Qādī Abū Yalā states in *al-Mutamad fī Usūl al-Dīn*, p. 410, ed. Dr. Wadī Zaydān Haddād (Beirut, 1974): “The caliphate is established through selection by the *ahl al-hall wa-l-aqd* (those empowered to elect the caliph), not through textual designation. This was the position of a number of hadith scholars, Mutazilites, and Asharites. A statement is also related from Ahmad—may Allah have mercy on him—indicating that Abū Bakr’s caliphate was established through implicit textual designation and indication. This was the position of al-Hasan al-Basrī and a number of hadith scholars.”
(6) Bakr was the son of the sister of Abd al-Wāhid ibn Zayd. For a discussion of his doctrine, see *Maqālāt al-Islāmiyyīn*, 1:317–318; *al-Farq bayn al-Firaq*, p. 129.
(7) (N) and (M) read “al-Banhasiyya,” which is incorrect. They were the followers of Abū Bayhas al-Haysam ibn Jābir, a member of the Banū Sad ibn Dubaya. For a discussion of their doctrine, see *Maqālāt al-Islāmiyyīn*, 1:177–182; *al-Milal wa-l-Nihal*, 1:113–115.
(8) Abū Abd Allāh al-Hasan ibn Hāmid ibn Alī ibn Marwān al-Baghdādī was the leading Hanbali scholar of his time. His works include *al-Jāmi* on the Hanbali school and *Sharh al-Khiraqī*. He was the teacher of al-Qādī Abū Yalā, as stated by Ibn Abī Yalā in *Tabaqāt al-Hanābila*, 2:176–177; see also 2:171–177 and 2:195. He died in 403 AH. See also his biography in *Tadhkirat al-Huffāz*, 3:1078–1079; *al-Muntazam*, 7:263–264; and *al-Alām*, 2:201.
وَقَدْ ذَكَرَ الْقَاضِي أَبُو يَعْلَى
(١)
فِي ذَلِكَ رِوَايَتَيْنِ عَنِ
[الْإِمَامِ]
(٢)
أَحْمَدَ: إِحْدَاهُمَا أَنَّهَا ثَبَتَتْ بِالِاخْتِيَارِ
(٣)
.
قَالَ:
" وَبِهَذَا قَالَ جَمَاعَةٌ مِنْ أَهْلِ الْحَدِيثِ وَالْمُعْتَزِلَةِ وَالْأَشْعَرِيَّةِ "
، وَهَذَا اخْتِيَارُ الْقَاضِي أَبِي يَعْلَى وَغَيْرِهِ.
وَالثَّانِيَةُ:
أَنَّهَا ثَبَتَتْ بِالنَّصِّ الْخَفِيِّ وَالْإِشَارَةِ
[قَالَ]
(٤)
:
" وَبِهَذَا قَالَ الْحَسَنُ الْبَصْرِيُّ وَجَمَاعَةٌ مِنْ أَهْلِ الْحَدِيثِ "
(٥)
وَبَكْرُ بْنُ أُخْتِ عَبْدِ الْوَاحِدِ
(٦)
، وَالْبَيْهَسِيَّةُ مِنَ الْخَوَارِجِ
(٧)
.
وَقَالَ شَيْخُهُ أَبُو عَبْدِ اللَّهِ بْنُ حَامِدٍ
(٨)
: " فَأَمَّا الدَّلِيلُ عَلَى اسْتِحْقَاقِ
(١) أ، ب: أَبُو يَعْلَى وَغَيْرُهُ.
(٢) الْإِمَامِ: زِيَادَةٌ فِي (أ) ، (ب) .
(٣) ب: بِالْإِخْبَارِ، وَهُوَ خَطَأٌ، وَالْمُثْبَتُ مِنْ (ن) وَقَدْ ذَكَرَ الذَّهَبِيُّ فِي مُخْتَصَرِهِ " الْمُنْتَقَى مِنْ مِنْهَاجِ الِاعْتِدَالِ " الْقِرَاءَةَ الصَّحِيحَةَ، ص ٥١ - ٥٢، وَانْظُرْ تَعْلِيقَ ٢ ص ٥١.
(٤) قَالَ: سَاقِطَةٌ مِنْ (ن) ، (م) .
(٥) قَالَ الْقَاضِي أَبُو يَعْلَى فِي كِتَابِ " الْمُعْتَمَدِ فِي أُصُولِ الدِّينِ "، ص ٤١٠: تَحْقِيقُ د. وَدِيع زَيْدَان حَدَّاد، ط. بَيْرُوتَ ١٩٧٤: " وَطَرِيقُ ثُبُوتِ الْخِلَافَةِ الِاخْتِيَارُ مِنْ أَهْلِ الْحَلِّ وَالْعَقْدِ وَلَيْسَ طَرِيقُ ثُبُوتِهَا النَّصَّ، وَبِهَذَا قَالَ جَمَاعَةٌ مِنْ أَصْحَابِ الْحَدِيثِ وَالْمُعْتَزِلَةِ وَالْأَشْعَرِيَّةِ، وَرَوَى عَنْ أَحْمَدَ - رَحِمَهُ اللَّهُ - كَلَامًا يَدُلُّ عَلَى أَنَّ خِلَافَةَ أَبِي بَكْرٍ ثَبَتَتْ بِالنَّصِّ الْخَفِيِّ وَالْإِشَارَةِ، وَبِهَذَا قَالَ الْحَسَنُ الْبَصْرِيُّ وَجَمَاعَةٌ مِنْ أَهْلِ الْحَدِيثِ ".
(٦) بَكْرُ ابْنُ أُخْتِ عَبْدِ الْوَاحِدِ بْنِ زَيْدٍ؛ انْظُرِ الْكَلَامَ عَلَى مَذْهَبِهِ فِي مَقَالَاتِ الْإِسْلَامِيِّينَ ١/٣١٧ - ٣١٨؛ الْفَرْقُ بَيْنَ الْفِرَقِ. ص ١٢٩.
(٧) ن، م: الْبَنْهَسِيَّةُ، وَهُوَ خَطَأٌ، وَهُمْ أَصْحَابُ أَبِي بَيْهَسٍ الْهَيْصَمِ بْنِ جَابِرٍ، وَهُوَ أَحَدُ بَنِي سَعْدِ بْنِ ضُبَيْعَةَ، انْظُرِ الْكَلَامَ عَلَى مَذْهَبِهِمْ فِي مَقَالَاتُ الْإِسْلَامِيِّينَ ١/١٧٧ - ١٨٢، الْمِلَلُ وَالنِّحَلُ ١/١١٣ - ١١٥.
(٨) أَبُو عَبْدِ اللَّهِ الْحَسَنُ بْنُ حَامِدِ بْنِ عَلِيِّ بْنِ مَرْوَانَ الْبَغْدَادِيُّ، إِمَامُ الْحَنَابِلَةِ فِي زَمَانِهِ، لَهُ " الْجَامِعُ " فِي مَذْهَبِ الْحَنَابِلَةِ وَلَهُ " شَرْحُ الْخِرَقِيِّ "، كَانَ شَيْخًا لِلْقَاضِي أَبِي يَعْلَى، كَمَا ذَكَرَ ذَلِكَ ابْنُ أَبِي يَعْلَى فِي طَبَقَاتِ الْحَنَابِلَةِ ٢/١٧٦ - ١٧٧ (وَانْظُرْ ٢/١٧١ - ١٧٧، ٢/١٩٥) تُوُفِّيَ سَنَةَ ٤٠٣. وَانْظُرْ تَرْجَمَتَهُ أَيْضًا فِي تَذْكِرَةِ الْحُفَّاظِ ٣/١٠٧٨ - ١٠٧٩؛ الْمُنْتَظِمِ ٧/٢٦٣ - ٢٦٤؛ الْأَعْلَامِ ٢/٢٠١.