Minhaj as-SunnahIbn Taimiya

whereupon he said (1):

“Among them is a group called the Mālikiyya, who affiliate themselves with a man called Mālik ibn Anas; and among them is a group called the Shāfiʿiyya, who affiliate themselves with a man called al-Shāfiʿī.”

Their specious argument is that all the renowned imams affirm the attributes of Allah Most High, declare that the Quran is the speech of Allah and is not created, and affirm that Allah will be seen in the Hereafter.

This is the position of the Companions and those who followed them with excellence, including members of the Prophet’s Household and others. It is also the position of the imams whose authority is followed, such as Mālik ibn Anas, al-Thawrī, al-Layth ibn Saʿd, al-Awzāʿī, Abū Hanīfa (and al-Shāfiʿī) (2), Ahmad ibn Hanbal, Ishāq, Dāwūd, Muhammad ibn Khuzayma, Muhammad ibn Nasr al-Marwazī (3), and Abū Bakr

(1) A portion of Abū Hātim Ahmad ibn Hamdān al-Rāzī’s *Kitāb al-Zīna fī al-Kalimāt al-Arabiyya wa-al-Islāmiyya* was published in an edition prepared by Husayn ibn Fayd Allāh al-Hamdānī. Parts One (Cairo, 1957) and Two (Cairo, 1958) do not extend to the passage quoted here by Ibn Taymiyya, which most likely occurs in the author’s discussion of the sects. See the author’s introduction, 1:56–57. (2) “And al-Shāfiʿī” is omitted from (A). (3) Abū Abd Allāh Muhammad ibn Nasr al-Marwazī was an imam, Shaykh al-Islām, jurist, and hadith master. He was born in Baghdad in 202 AH and died in 294 AH. See *Tahdhīb al-Tahdhīb*, 9:489–490; *Tadhkirat al-Huffāz*, 2:201–203; *Tārīkh Baghdād*, 3:315–318; and al-Ziriklī, *al-Alām*, 7:346.
فَقَالَ (١) : " وَمِنْهُمْ طَائِفَةٌ يُقَالُ لَهُمُ الْمَالِكِيَّةُ يَنْتَسِبُونَ إِلَى رَجُلٍ يُقَالُ لَهُ مَالِكُ بْنُ أَنَسٍ، وَمِنْهُمْ طَائِفَةٌ يُقَالُ لَهُمُ الشَّافِعِيَّةُ يَنْتَسِبُونَ إِلَى رَجُلٍ يُقَالُ لَهُ الشَّافِعِيُّ " . وَشُبْهَةُ هَؤُلَاءِ أَنَّ الْأَئِمَّةَ الْمَشْهُورِينَ كُلَّهُمْ يُثْبِتُونَ الصِّفَاتِ لِلَّهِ تَعَالَى، وَيَقُولُونَ: إِنَّ الْقُرْآنَ كَلَامُ اللَّهِ لَيْسَ بِمَخْلُوقٍ، وَيَقُولُونَ: إِنَّ اللَّهَ يُرَى فِي الْآخِرَةِ. هَذَا مَذْهَبُ الصَّحَابَةِ وَالتَّابِعِينَ لَهُمْ بِإِحْسَانٍ مِنْ أَهْلِ الْبَيْتِ وَغَيْرِهِمْ، وَهَذَا مَذْهَبُ الْأَئِمَّةِ الْمَتْبُوعِينَ مِثْلِ مَالِكِ بْنِ أَنَسٍ وَالثَّوْرِيِّ وَاللَّيْثِ بْنِ سَعْدٍ وَالْأَوْزَاعِيِّ، وَأَبِي حَنِيفَةَ (وَالشَّافِعِيِّ) (٢) ، وَأَحْمَدَ بْنِ حَنْبَلٍ وَإِسْحَاقَ وَدَاوُدَ، وَمُحَمَّدِ بْنِ خُزَيْمَةَ وَمُحَمَّدِ بْنِ نَصْرٍ الْمَرْوَزِيِّ (٣) ، وَأَبِي بَكْرٍ
(١) طُبِعَ قِسْمٌ مِنْ كِتَابِ الزِّينَةِ فِي الْكَلِمَاتِ الْعَرَبِيَّةِ وَالْإِسْلَامِيَّةِ لِأَبِي حَاتِمٍ أَحْمَدَ بْنِ حَمْدَانَ الرَّازِيِّ بِتَحْقِيقِ الْأُسْتَاذِ حُسَيْنِ بْنِ فَيْضِ اللَّهِ الْهَمْدَانِيِّ، وَفِي الْجُزْأَيْنِ الْأَوَّلِ (ط. الْقَاهِرَةِ، ١٩٥٧) وَالثَّانِي (ط. الْقَاهِرَةِ، ١٩٥٨) لَمْ يَصِلِ الْمُؤَلِّفُ إِلَى الْمَوْضِعِ الَّذِي نَقَلَ ابْنُ تَيْمِيَّةَ هَذَا النَّصَّ عَنْهُ، وَهُوَ الَّذِي يُوجَدُ عَلَى الْأَغْلَبِ فِي كَلَامِهِ عَنِ الْفِرَقِ، وَانْظُرْ مُقَدِّمَةَ الْمُؤَلِّفِ ١/٥٦ - ٥٧. (٢) وَالشَّافِعِيِّ: سَاقِطَةٌ مِنْ (أ) . (٣) أَبُو عَبْدِ اللَّهِ بْنُ نَصْرٍ الْمَرْوَزِيُّ الْإِمَامُ شَيْخُ الْإِسْلَامِ الْفَقِيهُ الْحَافِظُ، وُلِدَ بِبَغْدَادَ سَنَةَ ٢٠٢ وَتُوُفِّيَ سَنَةَ ٢٩٤. انْظُرْ تَرْجَمَتَهُ فِي: تَهْذِيبِ التَّهْذِيبِ ٩/٤٨٩ - ٤٩٠ ; تَذْكِرَةِ الْحُفَّاظِ ٢/٢٠١ - ٢٠٣ تَارِيخِ بَغْدَادَ ٣/٣١٥ - ٣١٨ ; الْأَعْلَامِ لِلزِّرِكْلِيِّ ٧/٣٤٦.

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