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Sīnā, while others said that this applies only to elemental bodies, not celestial ones, and claimed that this was the view of Aristotle and the ancients.
Many authors mention only these two positions. Consequently, anyone familiar only with these works knows only these two positions.
The third position is that of the overwhelming majority of rational thinkers and most schools of speculative thought: a body is composed of neither the former nor the latter. This was the position of Ibn Kullāb, the leading authority followed by al-Ash'arī and others. It was also the position of many among the Karrāmiyya, as well as the Hishāmiyya, the Najjāriyya (1), and the Dirāriyya (2).
(1) The Najjāriyya are the followers of Abū Abd Allāh al-Husayn ibn Muhammad ibn Abd Allāh al-Najjār. We do not know the dates of his birth and death. Ibn al-Nadīm, however, states in *al-Fihrist* (p. [0–9]79) that he died from an illness that afflicted him when al-Nazzām silenced him in a debate between them. He was thus a contemporary of al-Nazzām, who most probably died around 231 AH. Although al-Shahrastānī counts al-Najjār among the *Mujbira* (advocates of compulsion), he states that al-Najjār agreed with the *Sifātiyya* (affirmers of the divine attributes) concerning God’s creation of human acts. Indeed, al-Najjār is reported to have upheld *kasb* (acquisition) in the form later affirmed by al-Asharī. The Najjāriyya agreed with the Mu'tazilites in denying the divine attributes and in holding that knowledge of God is rationally obligatory before revelation is received. Al-Asharī counts them among the Murji'a. Al-Shahrastānī also reports al-Kabī as saying: “Al-Najjār held that the Exalted Creator exists in every place, not in the sense of His knowledge and power.” See al-Asharī, *Maqālāt*, 1:199–200, 315–316; *al-Milal wa-al-Nihal*, 1:81–82; *al-Farq bayna al-Firaq*, pp. 126–127; Ibn Tāhir, *Usūl al-Dīn*, p. 334; *al-Tabsīr fī al-Dīn*, pp. [0–9]1–62; Ibn al-Nadīm, *al-Fihrist*, pp. 179–180; Ibn al-Athīr, *al-Lubāb*, 3:215; and al-Ziriklī, *al-A'lām*, 2:276.
(2) A and B read “al-Sirāriyya,” which is a corruption. The Dirāriyya are the followers of Dirār ibn Amr (see *Lisān al-Mīzān*, 3:203) and Hafs al-Fard (see *Lisān al-Mīzān*, 2:330–331; Ibn al-Nadīm, *al-Fihrist*, p. [0–9]80). They resemble the Najjāriyya in many of their doctrines: they deny the divine attributes, hold that God creates human acts, and reject the doctrine of *tawallud* (the generation of secondary effects). Unlike the Najjāriyya, however, they reject the view that knowledge of God is rationally obligatory before revelation is received. See *al-Milal wa-al-Nihal*, 1:82–83; *al-Farq bayna al-Firaq*, pp. [0–9]29–130; Ibn Tāhir, *Usūl al-Dīn*, pp. [0–9]39–340; *al-Tabsīr fī al-Dīn*, pp. [0–9]2–63; *Maqālāt al-Islāmiyyīn*, 1:313–314; and al-Malatī, *al-Tanbīh wa-al-Radd*, p. 43.
سِينَا، وَمِنْهُمْ مَنْ قَالَ بَلْ هَذَا فِي الْأَجْسَامِ الْعُنْصُرِيَّةِ دُونَ الْفَلَكِيَّةِ، وَزَعَمَ أَنَّ هَذَا قَوْلُ أَرِسْطُو وَالْقُدَمَاءِ.
وَكَثِيرٌ مِنَ الْمُصَنِّفِينَ لَا يَذْكُرُ إِلَّا هَذَيْنِ الْقَوْلَيْنِ، وَلِهَذَا كَانَ مَنْ لَمْ يَعْرِفْ إِلَّا هَذِهِ الْمُصَنَّفَاتِ لَا يَعْرِفُ إِلَّا هَذَيْنِ الْقَوْلَيْنِ.
وَالْقَوْلُ الثَّالِثُ:
قَوْلُ جَمَاهِيرِ الْعُقَلَاءِ وَأَكْثَرُ طَوَائِفِ النُّظَّارِ: أَنَّهُ لَيْسَ مُرَكَّبًا لَا مِنْ هَذَا وَلَا مِنْ هَذَا، وَهَذَا قَوْلُ ابْنِ كُلَّابٍ إِمَامِ الْأَشْعَرِيِّ وَغَيْرِهِ، وَهُوَ قَوْلُ كَثِيرٍ مِنَ الْكَرَّامِيَّةِ، وَهُوَ قَوْلُ الْهِشَامِيَّةِ، وَالنَّجَّارِيَّةِ
(١)
وَالضِّرَارِيَّةِ
(٢)
.
(١) النَّجَّارِيَّةِ هُمْ أَتْبَاعُ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ النَّجَّارِ، وَلَسْنَا نَعْرِفُ تَارِيخَ مَوْلِدِهِ وَوَفَاتِهِ وَلَكِنَّ ابْنَ النَّدِيمِ يَذْكُرُ فِي الْفِهْرِسْتِ (ص [٠ - ٩] ٧٩) أَنَّهُ مَاتَ بِسَبَبِ الْعِلَّةِ الَّتِي أَصَابَتْهُ عِنْدَمَا أَفْحَمَهُ النَّظَّامُ فِي جِدَالٍ جَرَى بَيْنَهُمَا، فَيَكُونُ بِذَلِكَ مُعَاصِرًا لِلنَّظَّامِ الَّذِي تُوُفِّيَ حَوَالِي ٢٣١ عَلَى الْأَرْجَحِ. وَعَلَى الرَّغْمِ مِنْ أَنَّ الشَّهْرَسْتَانِيَّ يَعُدُّهُ مِنَ الْمُجْبِرَةِ إِلَّا أَنَّهُ يَقُولُ إِنَّهُ يُوَافِقُ الصِّفَاتِيَّةِ فِي خَلْقِ الْأَعْمَالِ، بَلْ يُذْكَرُ أَنَّهُ قَالَ بِالْكَسْبِ عَلَى حَسَبِ مَا يُثْبِتُهُ الْأَشْعَرِيُّ مِنْ بَعْدِهِ. وَالنَّجَارِيَّةِ يُوَافِقُونَ الْمُعْتَزِلَةَ فِي نَفْيِ الصِّفَاتِ، وَفِي الْقَوْلِ بِأَنَّ الْمَعْرِفَةَ وَاجِبَةٌ بِالْعَقْلِ قَبْلَ وُرُودِ السَّمْعِ، وَيَعُدُّهُمُ الْأَشْعَرِيُّ مِنَ الْمُرْجِئَةِ، وَيَنْقُلُ الشَّهْرَسْتَانِيُّ عَنِ الْكَعْبِيِّ قَوْلَهُ: إِنَّ النَّجَّارَ كَانَ يَقُولُ: إِنَّ الْبَارِئَ تَعَالَى بِكُلِّ مَكَانٍ وُجُودًا لَا عَلَى مَعْنَى الْعِلْمِ وَالْقُدْرَةِ. انْظُرْ مَقَالَاتِ الْأَشْعَرِيِّ ١/١٩٩ - ٢٠٠، ٣١٥ - ٣١٦ ; الْمِلَلَ وَالنِّحَلَ ١/٨١ - ٨٢ ; الْفَرْقَ بَيْنَ الْفِرَقِ، ص ١٢٦ - ١٢٧ ; أُصُولَ الدِّينِ لِابْنِ طَاهِرٍ، ص ٣٣٤ ; التَّبْصِيرَ فِي الدِّينِ، ص [٠ - ٩] ١ - ٦٢ ; الْفِهْرِسْتَ لِابْنِ النَّدِيمِ، ص ١٧٩ - ١٨٠ ; اللُّبَابَ لِابْنِ الْأَثِيرِ، ٣/٢١٥ ; الْأَعْلَامَ لِلزِّرِكْلِيِّ ٢/٢٧٦.
(٢) أ، ب: الصِّرَارِيَّةِ، وَهُوَ تَحْرِيفٌ. وَالضِّرَارِيَّةِ هُمْ أَتْبَاعُ ضِرَارِ بْنِ عَمْرٍو (انْظُرْ لِسَانَ الْمِيزَانِ ٣/٢٠٣) وَحَفْصِ الْفَرْدِ (انْظُرْ لِسَانَ الْمِيزَانِ ٢/٣٣٠ - ٣٣١ ; الْفِهْرِسْتَ لِابْنِ النَّدِيمِ، ص [٠ - ٩] ٨٠) ، وَهُمْ يُشْبِهُونَ النَّجَّارِيَّةِ فِي الْكَثِيرِ مِنْ أَقْوَالِهِمْ فَهُمْ يَنْفُونَ الصِّفَاتِ وَيَقُولُونَ بِخَلْقِ اللَّهِ لِأَفْعَالِ الْعِبَادِ وَيُبْطِلُونَ الْقَوْلَ بِالتَّوَلُّدِ، وَلَكِنَّهُمْ يُنْكِرُونَ الْقَوْلَ بِوُجُوبِ الْمَعْرِفَةِ بِالْعَقْلِ قَبْلَ وُرُودِ السَّمْعِ انْظُرْ: الْمِلَلَ وَالنِّحَلَ ١/٨٢ - ٨٣ ; الْفَرْقَ بَيْنَ الْفِرَقِ، ص [٠ - ٩] ٢٩ - ١٣٠ ; أُصُولَ الدِّينِ لِابْنِ طَاهِرٍ، ص [٠ - ٩] ٣٩ - ٣٤٠ ; التَّبْصِيرَ فِي الدِّينِ ص [٠ - ٩] ٢ - ٦٣ ; مَقَالَاتِ الْإِسْلَامِيِّينَ ١/٣١٣ - ٣١٤ ; التَّنْبِيهَ وَالرَّدَّ لِلْمَلْطِيِّ، ص ٤٣.