16
that are implicit and whose meaning requires reflection.” It is reported of the Jārūdiyya, a branch of the Zaydiyya (1), that the Prophet—may Allah bless him and grant him peace—designated Alī by a description applicable to him alone, rather than naming him explicitly.
Thus, the Rāwandiyya’s claim of an explicit designation is of the same kind as the claim made by the Rāfida. Other views among the Imāmiyya have already been mentioned.
[Abū Muhammad] Ibn Hazm (2) said:
“Those who maintain that the imamate (3) may belong (4) only to someone of pure Qurayshi lineage (5) differed. One group said:
It may belong to
(1) N and M read: “the Jārūdiyya and the Zaydiyya,” which is an error. The Jārūdiyya are a branch of the Zaydiyya and take their name from a figure known as Abū al-Jārūd. On their doctrine, see: *Maqālāt al-Islāmiyyīn*, 1/133–135; *al-Milal wa-al-Nihal*, 1/140–141; and *al-Farq bayna al-Firaq*, pp. 22–24.
(2) N and M read: “Ibn Hazm.” The text that follows appears in F, 4/154, where it begins: “They differed.”
(3) N reads: “the Imāmiyya,” which is a corruption.
(4) F reads: “is not permissible.”
(5) F, 4/154, reads *sulba*; A and B read *sibya*. The correct reading is *salība*, as printed here and as found in N and M. The meaning is that the imamate may belong only to someone of pure Qurayshi lineage. In al-Zamakhsharī’s *Asās al-Balāgha*, under the root s-l-b, the expression *Arabī salīb* means “an Arab of pure lineage.”
الْخَفِيِّ الَّذِي يَحْتَاجُ إِلَى تَأَمُّلٍ لِمَعْنَاهُ. وَحُكِيَ عَنِ الْجَارُودِيَّةِ مِنَ الزَّيْدِيَّةِ
(١)
أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - نَصَّ عَلَى عَلِيٍّ بِصِفَةٍ لَمْ تَكُنْ تُوجَدُ إِلَّا فِيهِ، لَا مِنْ جِهَةِ التَّسْمِيَةِ.
فَدَعْوَى الرَّاوَنْدِيَّةِ فِي النَّصِّ مِنْ جِنْسِ دَعْوَى الرَّافِضَةِ، وَقَدْ ذُكِرَ فِي الْإِمَامِيَّةِ أَقْوَالٌ أُخَرُ.
قَالَ
[أَبُو مُحَمَّدِ]
بْنُ حَزْمٍ
(٢)
" اخْتَلَفَ الْقَائِلُونَ بِأَنَّ الْإِمَامَةَ
(٣)
لَا تَكُونُ
(٤)
إِلَّا فِي صَلِيبَةِ قُرَيْشٍ
(٥)
،
فَقَالَتْ طَائِفَةٌ:
هِيَ جَائِزَةٌ فِي
(١) ن، م: الْجَارُودِيَّةِ وَالزَّيْدِيَّةِ. وَهُوَ خَطَأٌ. وَالْجَارُودِيَّةُ هُمْ مِنْ فِرَقِ الزَّيْدِيَّةِ وَيَنْتَسِبُونَ إِلَى مَنْ يُعْرَفُ بِأَبِي الْجَارُودِ. انْظُرْ عَنْ مَذْهَبِهِمْ: مَقَالَاتِ الْإِسْلَامِيِّينَ ١/١٣٣ - ١٣٥؛ الْمِلَلَ وَالنِّحَلُ ١/١٤٠ - ١٤١؛ الْفَرْقَ بَيْنَ الْفِرَقِ، ٢٢ - ٢٤.
(٢) ن، م: ابْنُ حَزْمٍ. وَالْكَلَامُ التَّالِي فِي (ف) ٤/١٥٤. وَأَوَّلُهُ فِي (ف) : وَاخْتَلَفَ.
(٣) ن: الْإِمَامِيَّةَ، وَهُوَ تَحْرِيفٌ.
(٤) ف: لَا تَجُوزُ.
(٥) ف ٤/١٥٤: صُلْبَةِ؛ أ، ب: صِبْيَةِ، وَالصَّوَابُ مَا أَثْبَتْنَاهُ، وَهُوَ الَّذِي فِي (ن) ، (م) وَالْمَعْنَى أَنَّ الْإِمَامَةَ لَا تَكُونُ إِلَّا فِي قُرَشِيٍّ خَالِصِ النَّسَبِ. وَفِي " أَسَاسِ الْبَلَاغَةِ " لِلزَّمَخْشَرِيِّ، مَادَّةِ: " صَلَبَ ": عَرَبِيٌّ صَلِيبٌ: خَالِصُ النَّسَبِ.