16
[Their true mainstay is uncritical imitation], even though they imagine that they have established their position through demonstrative arguments. At times they follow the Muʿtazilites and the Qadarites(1), and at other times they follow the Corporealists(2) [and the proponents of compulsion(3), though in rational matters they are among the most ignorant of these groups]. For this reason, the great majority of those endowed with knowledge and religion regarded them as one of the most ignorant sects counted among the Muslims.
(1) The Qadarites (*al-Qadariyya*) were those who engaged in discussions of divine predestination (*qadar*) and denied it. The earliest Qadarite was most probably Maʿbad al-Juhanī, who was executed in 80 AH. See al-Nawawī, *Sharh Muslim*, 1/150–151. He was followed in this doctrine by Ghaylān ibn Muslim al-Dimashqī, who was executed during the reign of ʿAbd al-Malik ibn Marwān. See *al-Farq bayn al-Firaq*, p. 70; Zuhdī Jār Allāh, *al-Muʿtazila* (Cairo, 1947), p. [0–9]–7.
In his *Maqālāt*, al-Ashʿarī described the Rāfidites’ disagreements concerning the fundamentals of religion and explained that some of them followed the Muʿtazilites and Qadarites. See *al-Maqālāt*, 1/105, 110, 114, 115. Ibn Taymiyya cites part of his discussion later in the present work (Būlāq ed., 1/214). See also Ahmad Amīn, *Duhā al-Islām*, 3/267–268 (Cairo, 1949).
(2) The Corporealists (*al-Mujassima*) are those who maintain that Allah is one body among others. Al-Ashʿarī (*al-Maqālāt*, 1/102–105) records the views of five early Shia groups, all of which professed corporealism (*tajsīm*). One example is Hishām ibn al-Hakam’s assertion that Allah Most High is a body “whose length is equal to His width and whose width is equal to His depth.” Al-Ashʿarī then states (1/105): “Regarding divine oneness (*tawhīd*), they adopted the position of the Muʿtazilites and Kharijites. Their earliest members, however, professed the likening of Allah to created beings (*tashbīh*) that we have related from them.” Ibn Taymiyya cites al-Ashʿarī’s discussion of this matter in the present work (Būlāq ed., 1/203); see also his discussion of the Corporealists at 1/238–240. See also *Dāʾirat al-Maʿārif al-Islāmiyya*, entry “Body” (*jism*), 6/460–461, and entry “Anthropomorphism” (*tashbīh*), 5/257–258.
(3) In (م): “the Jabriyya and the Mujassima.” The Jabriyya are those who do not affirm that the servant possesses any act or any capacity whatsoever to act; rather, they attribute the act to Allah Most High. To our knowledge, no sect holds compulsion (*jabr*) as its sole doctrine. Most Jabriyya uphold it alongside other doctrines, as did the Jahmiyya, Najjāriyya, and Dirāriyya, who combined compulsion with denial of the divine attributes. See *al-Milal wa-l-Nihal*, 1/79–83; *al-Farq bayn al-Firaq*, pp. 126–130; *Iʿtiqādāt Firaq al-Muslimīn wa-l-Mushrikīn*, pp. 68–69.
I found nothing in the references available to me indicating that the Shia followed the Jabriyya. On this question, see *al-Maqālāt*, 1/110–112; *al-Milal wa-l-Nihal*, 1/146–147, 154.
[وَعُمْدَتُهُمْ فِي نَفْسِ الْأَمْرِ عَلَى التَّقْلِيدِ]
، وَإِنْ ظَنُّوا إِقَامَتَهُ بِالْبُرْهَانِيَّاتِ، فَتَارَةً يَتَّبِعُونَ الْمُعْتَزِلَةَ، وَالْقَدَرِيَّةَ
(١)
، وَتَارَةً يَتَّبِعُونَ الْمُجَسِّمَةَ
(٢)
، [وَالْجَبْرِيَّةُ
(٣)
، وَهُمْ مِنْ أَجْهَلِ هَذِهِ الطَّوَائِفِ] بِالنَّظَرِيَّاتِ، وَلِهَذَا كَانُوا عِنْدَ عَامَّةِ أَهْلِ الْعِلْمِ وَالدِّينِ مِنْ أَجْهَلِ الطَّوَائِفِ الدَّاخِلِينَ فِي الْمُسْلِمِينَ.
(١) الْقَدَرِيَّةُ هُمُ الَّذِينَ كَانُوا يَخُوضُونَ فِي الْقَدَرِ وَيَذْهَبُونَ إِلَى إِنْكَارِهِ. وَأَوَّلُ الْقَدَرِيَّةِ هُوَ - عَلَى الْأَرْجَحِ - مَعْبَدٌ الْجُهَنِيُّ الْمَقْتُولُ سَنَةَ ٨٠ هـ. (انْظُرْ شَرْحَ مُسْلِمٍ لِلنَّوَوِيِّ ١/١٥٠ - ١٥١) وَتَبِعَهُ عَلَى ذَلِكَ غَيْلَانُ بْنُ مُسْلِمٍ الدِّمَشْقِيُّ الْمَقْتُولُ فِي عَهْدِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. انْظُرِ الْفَرْقَ بَيْنَ الْفِرَقِ ٧٠؛ " الْمُعْتَزِلَةَ " تَأْلِيفُ زُهْدِي جَار اللَّهِ (الْقَاهِرَةَ، ١٩٤٧) ص [٠ - ٩]- ٧.
وَقَدْ ذَكَرَ الْأَشْعَرِيُّ فِي مَقَالَاتِهِ اخْتِلَافَ الرَّافِضَةِ فِي أُصُولِ الدِّينِ وَبَيَّنَ أَنَّ بَعْضَهُمْ كَانُوا يُتَابِعُونَ الْمُعْتَزِلَةَ وَالْقَدَرِيَّةَ. انْظُرِ الْمَقَالَاتِ ١/١٠٥، ١١٠، ١١٤، ١١٥، (وَنَقَلَ ابْنُ تَيْمِيَّةَ بَعْضَ كَلَامِهِ فِيمَا يَلِي مِنْ هَذَا الْكِتَابِ: بُولَاقَ ١/٢١٤) . وَانْظُرْ أَيْضًا ضُحَى الْإِسْلَامِ لِأَحْمَدَ أَمِين ٣/٢٦٧ - ٢٦٨، الْقَاهِرَةَ، ١٩٤٩.
(٢) الْمُجَسِّمَةُ هُمُ الْقَائِلُونَ بِأَنَّ اللَّهَ جِسْمٌ مِنَ الْأَجْسَامِ، وَقَدْ أَوْرَدَ الْأَشْعَرِيُّ (الْمَقَالَاتِ ١/١٠٢ - ١٠٥) آرَاءَ خَمْسِ فِرَقٍ مِنَ الشِّيعَةِ الْأَوَائِلِ وَكُلُّهَا تَذْهَبُ إِلَى التَّجْسِيمِ مِثْلَ قَوْلِ هِشَامِ بْنِ الْحَكَمِ بِأَنَّ اللَّهَ تَعَالَى جِسْمٌ " طُولُهُ مِثْلُ عَرْضِهِ، وَعَرْضُهُ مِثْلُ عُمْقِهِ " ثُمَّ قَالَ الْأَشْعَرِيُّ (١/١٠٥) " وَقَالُوا فِي التَّوْحِيدِ بِقَوْلِ الْمُعْتَزِلَةِ وَالْخَوَارِجِ، فَأَمَّا أَوَائِلُهُمْ فَإِنَّهُمْ كَانُوا يَقُولُونَ مَا حَكَيْنَا عَنْهُمْ مِنَ التَّشْبِيهِ ". وَقَدْ نَقَلَ ابْنُ تَيْمِيَّةَ فِي كِتَابِنَا هَذَا (بُولَاقَ ١/٢٠٣) كَلَامَ الْأَشْعَرِيِّ فِي هَذَا الصَّدَدِ، وَانْظُرْ مَا ذَكَرَهُ أَيْضًا عَنِ الْمُجَسِّمَةِ (١/٢٣٨ - ٢٤٠) . وَانْظُرْ أَيْضًا دَائِرَةَ الْمَعَارِفِ الْإِسْلَامِيَّةِ، مَادَّةَ " جَسَمَ "، ٦/٤٦٠ - ٤٦١، وَمَادَّةَ " التَّشْبِيهِ ": ٥/٢٥٧ - ٢٥٨.
(٣) م: الْجَبْرِيَّةُ وَالْمُجَسِّمَةُ. وَالْجَبْرِيَّةُ هُمُ الَّذِينَ لَا يُثْبِتُونَ لِلْعَبْدِ فِعْلًا، وَلَا قُدْرَةً عَلَى الْفِعْلِ أَصْلًا، بَلْ يُضِيفُونَ الْفِعْلَ إِلَى اللَّهِ تَعَالَى. وَلَا تُوجَدُ - فِيمَا نَعْلَمُ - فِرَقٌ تَنْفَرِدُ بِالْقَوْلِ بِالْجَبْرِ، بَلْ أَكْثَرُ الْجَبْرِيَّةِ يَقُولُونَ بِهِ مَعَ قَوْلِهِمْ بِأُمُورٍ أُخْرَى مِثْلَ الْجَهْمِيَّةِ وَالنَّجَّارِيَّةِ وَالضِّرَارِيَّةِ الَّذِينَ جَمَعُوا بَيْنَ الْجَبْرِ وَنَفْيِ الصِّفَاتِ. انْظُرِ الْمِلَلَ وَالنِّحَلَ ١/٧٩ - ٨٣؛ الْفَرْقَ بَيْنَ الْفِرَقِ ١٢٦ - ١٣٠؛ اعْتِقَادَاتِ فِرَقِ الْمُسْلِمِينَ وَالْمُشْرِكِينَ ٦٨ - ٦٩.
وَلَمْ أَجِدْ فِيمَا بَيْنَ يَدَيَّ مِنَ الْمَرَاجِعِ مَا يَدُلُّ عَلَى مُتَابَعَةِ الشِّيعَةِ لِلْجَبْرِيَّةِ، وَانْظُرْ فِي ذَلِكَ الْمَقَالَاتِ ١/١١٠ - ١١٢؛ الْمِلَلَ وَالنِّحَلَ ١/١٤٦ - ١٤٧، ١٥٤.