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Ibn al-Nawbakhtī mentioned them in his major work (1), as did Abū al-Hasan al-Ash'arī in his well-known book Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Musallīn (The Doctrines of the Muslims and the Differences among Those Who Pray) (2), al-Shahrastānī in his well-known book al-Milal wa al-Nihal (Religions and Sects) (3), and others besides them (4).
Sunni and Shi'i groups alike relate, from the early Imāmī authorities, reprehensible doctrines of—
(1) I previously discussed al-Nawbakhtī and his book *al-Ārā wa al-Diyānāt* in volume 1 of this work. The “major work” intended here is *al-Ārā wa al-Diyānāt*. Al-Najāshī states of it in *al-Rijāl* (p. [0–9]0) that it is “a substantial and valuable book containing many branches of knowledge.”
(2) Al-Asharī—who is renowned for his trustworthiness and precision in presenting the positions of all his opponents—discussed corporealism among the Imāmiyya in two passages of his *Maqālāt al-Islāmiyyīn*. The first is in vol. [0–9], pp. [0–9]02–105. He begins: “The Rāfidis who espouse the Imāmī doctrine differed concerning corporealism and are divided into six groups.” Al-Asharī then describes their doctrines in detail. Several pages later in the present work, Ibn Taymiyya quotes his words from this passage verbatim (Būlāq ed., 1:203). The second passage in *Maqālāt al-Islāmiyyīn* is in vol. [0–9], pp. [0–9]57–259, under the heading: “An Explanation of People’s Disagreement concerning Corporealism.” Al-Asharī begins by presenting the doctrine of Hishām ibn al-Hakam and concludes by discussing the doctrine of Hishām ibn Sālim al-Jawālīqī.
(3) Al-Shahrastānī—whom Ibn Taymiyya accuses of inclining toward Shiism—states in *al-Milal wa al-Nihal*, 1:154: “Thus, the Imāmiyya adhered to the Adliyya concerning foundational doctrines and to the Mushabbiha concerning the divine attributes, bewildered and astray.” Al-Shahrastānī presents the views of the two Hishāms in detail and recounts their statements on corporealism at 1:164–165. See also *Nihāyat al-Iqdām*, p. [0–9]03 ff.
(4) See, for example: Ibn Tāhir al-Baghdādī, *Usūl al-Dīn*, pp. [0–9]3–77; *al-Farq bayn al-Firaq*, pp. [0–9]0–43; *al-Tabsīr fī al-Dīn*, pp. [0–9]3–25; al-Tahānawī, *Kashshāf Istilāhāt al-Funūn*, entry “al-Mushabbiha” (those who liken Allah to creation); *Dāirat al-Maārif al-Islāmiyya*, entries “tashbīh” (likening Allah to creation) and “jism” (body). See also our earlier discussion of the Mujassima (corporealists) in this work, 1:9 (n. [0–9]).
ذَكَرَهَا ابْنُ النُّوبَخْتِيِّ فِي كِتَابِهِ الْكَبِيرِ
(١)
، وَكَمَا ذَكَرَهَا أَبُو الْحَسَنِ الْأَشْعَرِيُّ فِي كِتَابِهِ الْمَعْرُوفِ فِي
" مَقَالَاتِ الْإِسْلَامِيِّينَ وَاخْتِلَافِ الْمُصَلِّينَ "
(٢)
وَكَمَا ذَكَرَهَا الشَّهْرَسْتَانِيُّ فِي كِتَابِهِ الْمَعْرُوفِ
" بِالْمِلَلِ وَالنِّحَلِ "
(٣)
، وَكَمَا ذَكَرَهَا غَيْرُ هَؤُلَاءِ
(٤)
.
وَطَوَائِفُ السُّنَّةِ وَالشِّيعَةِ تَحْكِي عَنْ قُدَمَاءِ أَئِمَّةِ الْإِمَامِيَّةِ مِنْ مُنْكَرِ
(١) تَكَلَّمْتُ مِنْ قَبْلُ عَلَى النُّوبَخْتِيِّ وَكِتَابِهِ " الْآرَاءُ وَالدِّيَانَاتُ " فِي هَذَا الْكِتَابِ ١، وَالْكِتَابُ الْكَبِيرُ الْمَقْصُودُ هُنَا هُوَ " الْآرَاءُ وَالدِّيَانَاتُ " وَقَدْ ذَكَرَ عَنْهُ النَّجَاشِيُّ (الرِّجَالُ، ص [٠ - ٩] ٠) أَنَّهُ كِتَابٌ كَبِيرٌ حَسَنٌ يَحْتَوِي عَلَى عُلُومٍ كَثِيرَةٍ ".
(٢) تَكَلَّمَ الْأَشْعَرِيُّ - وَهُوَ الْمَعْرُوفُ بِأَمَانَتِهِ وَدِقَّتِهِ فِي عَرْضِ أَقْوَالِ جَمِيعِ مُخَالِفِيهِ - عَنِ التَّجْسِيمِ عِنْدَ الْإِمَامِيَّةِ فِي مَوْضِعَيْنِ مِنْ كِتَابِهِ " مَقَالَاتِ الْإِسْلَامِيِّينَ " الْأَوَّلُ: ج [٠ - ٩] ، ص [٠ - ٩] ٠٢ - ١٠٥: وَبَدَأَ الْكَلَامُ بِقَوْلِهِ: " وَاخْتَلَفَ الرَّوَافِضُ أَصْحَابُ الْإِمَامِيَّةِ فِي التَّجْسِيمِ، وَهُمْ سِتُّ فِرَقٍ " وَيُفَصِّلُ الْأَشْعَرِيُّ الْكَلَامَ بَعْدَ ذَلِكَ عَنْ مَقَالَاتِهِمْ، وَيَنْقُلُ ابْنُ تَيْمِيَّةَ نَصَّ كَلَامِهِ فِي ذَلِكَ الْمَوْضِعِ فِي هَذَا الْكِتَابِ بَعْدَ صَفَحَاتٍ (بُولَاقٍ ١/٢٠٣) . وَالْمَوْضِعُ الثَّانِي مِنَ الْمَقَالَاتِ ج [٠ - ٩] ، ص [٠ - ٩] ٥٧ - ٢٥٩ وَعُنْوَانُ الْكَلَامِ فِيهِ: هَذَا شَرْحُ اخْتِلَافِ النَّاسِ فِي التَّجْسِيمِ، ثُمَّ يَبْدَأُ الْأَشْعَرِيُّ بِإِيرَادِ كَلَامِ هِشَامِ بْنِ الْحَكَمِ، وَيَتَكَلَّمُ فِي النِّهَايَةِ عَنْ مَقَالَةِ هِشَامِ بْنِ سَالِمٍ الْجَوَالِيقِيِّ.
(٣) يَقُولُ الشَّهْرَسْتَانِيُّ - وَهُوَ الَّذِي يَتَّهِمُهُ ابْنُ تَيْمِيَّةَ بِالْمَيْلِ إِلَى التَّشَيُّعِ - فِي " الْمِلَلِ وَالنِّحَلِ " ١/١٥٤: " فَلِهَذَا صَارَتِ الْإِمَامِيَّةُ مُتَمَسِّكِينَ بَالْعَدْلِيَّةِ فِي الْأُصُولِ، وَبِالْمُشَبِّهَةِ فِي الصِّفَاتِ مُتَحَيِّرِينَ تَائِهِينَ ". وَيَعْرِضُ الشَّهْرَسْتَانِيُّ أَقْوَالَ الْهِشَامَيْنِ بِالتَّفْصِيلِ وَيَسْرُدُ كَلَامَهُمَا فِي التَّجْسِيمِ ١/١٦٤ - ١٦٥. وَانْظُرْ أَيْضًا: نِهَايَةَ الْإِقْدَامِ، ص [٠ - ٩] ٠٣ وَمَا بَعْدَهَا.
(٤) انْظُرْ مَثَلًا: أُصُولَ الدِّينِ لِابْنِ طَاهِرٍ الْبَغْدَادِيِّ، ص [٠ - ٩] ٣ - ٧٧ ; الْفَرْقَ بَيْنَ الْفِرَقِ، ص [٠ - ٩] ٠ - ٤٣، التَّبْصِيرَ فِي الدِّينِ، ص [٠ - ٩] ٣ - ٢٥ ; كَشَّافَ اصْطِلَاحَاتِ الْفُنُونِ لِلتَّهَانَوِيِّ، مَادَّةَ " الْمُشَبِّهَةِ " ; دَائِرَةَ الْمَعَارِفِ الْإِسْلَامِيَّةِ، مَادَّةَ " التَّشْبِيهِ "، " جَسَمَ ". وَانْظُرْ مَا سَبَقَ أَنْ ذَكَرْنَاهُ عَنِ الْمُجَسِّمَةِ فِي هَذَا الْكِتَابِ ١/٩ (ت [٠ - ٩] ) .