Minhaj as-Sunnah - Ibn Taimiya - (2/248)

Minhaj as-SunnahIbn Taimiya

whether they say: He began speaking after He had not been speaking, as the Karrāmiyya and others maintain *) (1).

[The Rāfidīs’ Views Concerning the Quran]

Al-Ashʿarī (2) said:

“The Rāfidīs differed concerning the Quran, and they fall into two groups.

“The first group consists of Hishām ibn al-Hakam and his followers. They maintain that the Quran is neither a creator nor created. One of those who reports (3) the various doctrinal views added to the account of Hishām, alleging (4) that he used to say: ‘It is neither a creator nor created; nor should it be said (5) that it is uncreated, for it is an attribute, and an attribute is not itself described.’”

He said:

“Zarqān related that Hishām ibn al-Hakam (6) said: ‘The Quran is of two kinds. If you mean what is heard, Allah created the articulated sound, which is (7) the representation of the Quran. As for the Quran (8) itself, it is an act of Allah (9), like knowledge and motion; it is neither He nor other than Him (10).’

“The second group among them maintain that it is created and brought into being: it did not exist and then came to be, just as the Muʿtazilites and Kharijites maintain.”

He said:

“These are some of their later adherents (11).”

(1) Part of the text between the two asterisks appears in B and A, but not in its proper place; most of it appears in N and M, and all of it in ʿ. (2) See *Maqālāt al-Islāmiyyīn*, 1/109–110. (3) The five manuscripts read *ʿan* (“from”), while *al-Maqālāt* reads *ʿalā* (“on”). (4) The word “alleging” is omitted from ʿ. (5) A and B read: “and he does not say.” (6) N and M read: “Zabarqān related from Hāshim ibn al-Hakam,” which is an obvious error. (7) B and A read: “then.” (8) The phrase “As for the Quran” is omitted from A and B. (9) A and B read: “It is the act of the act of Allah Most High.” (10) A and B read: “nor is it other than Him.” (11) The phrase “among them” is omitted only from ʿ; it appears in *al-Maqālāt*, 1/110.

يَقُولُونَ: تَكَلَّمَ بَعْدَ أَنْ لَمْ يَكُنْ مُتَكَلِّمًا، كَمَا تَقُولُهُ الْكَرَّامِيَّةُ وَغَيْرُهُمْ *) (١) . [مقالات الروافض في القرآن] قَالَ الْأَشْعَرِيُّ (٢) : " وَاخْتَلَفَتِ الرَّوَافِضُ فِي الْقُرْآنِ، وَهُمْ فِرْقَتَانِ: فَالْفِرْقَةُ الْأُولَى مِنْهُمْ هِشَامُ بْنُ الْحَكَمِ وَأَصْحَابُهُ: يَزْعُمُونَ أَنَّ الْقُرْآنَ لَا خَالِقٌ وَلَا مَخْلُوقٌ، وَزَادَ بَعْضُ مَنْ يُخْبِرُ عَنْ (٣) الْمَقَالَاتِ فِي الْحِكَايَةِ عَنْ هِشَامِ فَزَعَمَ (٤) أَنَّهُ كَانَ يَقُولُ: لَا خَالِقٌ وَلَا مَخْلُوقٌ، وَلَا يُقَالُ (٥) أَيْضًا: غَيْرُ مَخْلُوقٍ ; لِأَنَّهُ صِفَةٌ وَالصِّفَةُ لَا تُوصَفُ " . قَالَ: " وَحَكَى زَرْقَانُ عَنْ هِشَامِ بْنِ الْحَكَمِ (٦) أَنَّهُ قَالَ: الْقُرْآنُ عَلَى ضَرْبَيْنِ: إِنْ كُنْتَ تُرِيدُ الْمَسْمُوعَ فَقَدْ خَلَقَ اللَّهُ الصَّوْتَ الْمُقَطَّعَ وَهُوَ (٧) رَسْمُ الْقُرْآنِ، فَأَمَّا الْقُرْآنُ (٨) فَهُوَ فِعْلُ اللَّهِ (٩) مِثْلَ الْعِلْمِ وَالْحَرَكَةِ، لَا هُوَ هُوَ، وَلَا غَيْرَهُ (١٠) . وَالْفِرْقَةُ الثَّانِيَةُ مِنْهُمْ: يَزْعُمُونَ أَنَّهُ مَخْلُوقٌ مُحْدَثٌ لَمْ يَكُنْ ثُمَّ كَانَ، كَمَا تَزْعُمُ الْمُعْتَزِلَةُ وَالْخَوَارِجُ ". قَالَ: " وَهَؤُلَاءِ قَوْمٌ مِنَ الْمُتَأَخِّرِينَ مِنْهُمْ (١١) " .

(١) الْكَلَامُ بَيْنَ النَّجْمَتَيْنِ يُوجَدُ بَعْضُهُ فِي (ب) ، (أ) وَلَكِنْ فِي غَيْرِ مَوْضِعِهِ الصَّحِيحِ، وَيُوجَدُ أَكْثَرُهُ فِي (ن) ، (م) وَجَمِيعُهُ فِي (ع) . (٢) فِي مَقَالَاتِ الْإِسْلَامِيِّينَ ١/١٠٩ - ١١٠. (٣) فِي النُّسَخِ الْخَمْسِ: عَنْ، وَفِي " الْمَقَالَاتِ ": عَلَى. (٤) فَزَعَمَ: سَاقِطَةٌ مِنْ (ع) . (٥) أ، ب: وَلَا يَقُولُ. (٦) فِي (ن) ، (م) زَبَرْقَانُ عَنْ هَاشِمِ بْنِ الْحَكَمِ، وَهُوَ خَطَأٌ بَيِّنٌ. (٧) ب، أ: ثُمَّ. (٨) فَأَمَّا الْقُرْآنُ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٩) أ، ب: فَهُوَ فِعْلُ فِعْلِ اللَّهِ تَعَالَى. (١٠) أ، ب: وَلَا هُوَ غَيْرَهُ. (١١) مِنْهُمْ: سَاقِطَةٌ مِنْ (ع) فَقَطْ، وَهِيَ فِي " الْمَقَالَاتِ " ١/١١٠.