Minhaj as-Sunnah - Ibn Taimiya - (2/299)

Minhaj as-SunnahIbn Taimiya

many of the Muʿtazila, and the Karrāmiyya. It is also the position of the Kullābiyya—the leading authorities among the Ashʿarīs—according to the account of Abū ʿAlī al-Thaqafī and others. In agreement with the Karrāmiyya’s position,

“They affirmed for Allah an act subsisting in His essence, distinct from what is effected, just as they affirmed for Him an eternal will subsisting in His essence” (1).

He also related the rest of the creed they had composed when a dispute arose between them and Ibn Khuzayma concerning the Quran. However, I do not know whether this was the position of Ibn Kullāb himself or whether they stated it on the basis of this principle, which was well established among them.] (2)

[The Positions of the Rāfida on the Creation of the Servants’ Acts]

Divine decree itself is a subject of dispute among the Imāmiyya, just as they disagree over the divine attributes.

Abū al-Hasan al-Ashʿarī (3) \ 110 said:

“The Rāfida differed concerning the servants’ acts (4): Are they created?

N: created by Allah Most High; M: created by Allah. They are (5) three groups:

The first group [among them] is Hishām ibn al-Hakam (6):”

(1) See the discussion above, 1:323–325, concerning the Kullābiyya and Karrāmiyya’s affirmation of Allah Most High’s eternal, beginningless will. (2) Here ends the lacuna whose beginning was noted at the start of the preceding page. (3) The following passage appears in *Maqālāt al-Islāmiyyīn*, 1:110. (4) B and A read: “The Rāfida differed concerning the servants’ actions”; (Ayn) reads: “The Rawāfid differed concerning the servants’ deeds”; M reads: “The Rāfida differed concerning the servants’ deeds.” The adopted reading is from N and is also the wording found in *al-Maqālāt*. (5) *Al-Maqālāt* reads: “and they are.” (6) N and M read: “The first group—and they are Hishām ibn al-Hakam”; B and A read: “The first group among them is Hishām ibn al-Hakam”; *al-Maqālāt* reads: “The first group among them—and it is Hishām ibn al-Hakam.” The adopted reading is from (Ayn).

وَكَثِيرٍ مِنَ الْمُعْتَزِلَةِ وَالْكَرَّامِيَّةِ، وَهُوَ قَوْلُ الْكُلَّابِيَّةِ أَيْضًا أَئِمَّةُ الْأَشْعَرِيَّةِ فِيمَا ذَكَرَهُ أَبُو عَلِيٍّ الثَّقَفِيُّ وَغَيْرُهُ عَلَى قَوْلِ الْكَرَّامِيَّةِ: " وَأَثْبَتُوا لِلَّهِ فِعْلًا قَائِمًا بِذَاتِهِ غَيْرَ الْمَفْعُولِ، كَمَا أَثْبَتُوا لَهُ إِرَادَةً قَدِيمَةً قَائِمَةً بِذَاتِهِ " (١) ، وَذَكَرَ سَائِرَ الِاعْتِقَادِ الَّذِي صَنَّفُوهُ لَمَّا جَرَى بَيْنَهُمْ وَبَيْنَ ابْنِ خُزَيْمَةَ نِزَاعٌ فِي مَسْأَلَةِ الْقُرْآنِ، لَكِنْ مَا أَدْرِي هَلْ ذَلِكَ قَوْلُ ابْنِ كُلَّابٍ نَفْسِهِ أَوْ قَالُوهُ هُمْ بِنَاءً عَلَى هَذَا الْأَصْلِ الْمُسْتَقِرِّ عِنْدَهُمْ؟] (٢) . . [مقالات الرافضة فِي خلق أَعْمَالِ الْعِبَادِ] ثُمَّ الْقَدَرُ فِيهِ نِزَاعٌ بَيْنَ الْإِمَامِيَّةِ، كَمَا بَيْنَهُمُ النِّزَاعُ فِي الصِّفَاتِ. قَالَ أَبُو الْحَسَنِ الْأَشْعَرِيُّ (٣) \ ١١٠.: " وَاخْتَلَفَتِ الرَّافِضَةُ فِي أَعْمَالِ الْعِبَادِ (٤) . هَلْ هِيَ مَخْلُوقَةٌ؟ ن: مَخْلُوقَةٌ لِلَّهِ تَعَالَى ; م: مَخْلُوقَةٌ لِلَّهِ. وَهِيَ (٥) . ثَلَاثُ فِرَقٍ: فَالْفِرْقَةُ الْأُولَى [مِنْهُمْ] وَهُمْ هِشَامُ بْنُ الْحَكَمِ (٦) :

(١) انْظُرْ مَا سَلَفَ ١/٣٢٣ - ٣٢٥ عَنْ قَوْلِ الْكُلَّابِيَّةِ وَالْكَرَّامِيَّةِ بِالْإِرَادَةِ الْقَدِيمَةِ الْأَزَلِيَّةِ لِلَّهِ تَعَالَى. (٢) هُنَا يَنْتَهِي السَّقْطُ الْمُشَارُ إِلَى أَوَّلِهِ فِي أَوَّلِ الصَّفْحَةِ السَّابِقَةِ (٣) فِي " الْمَقَالَاتِ " النَّصُّ التَّالِي فِي مَقَالَاتِ الْإِسْلَامِيِّينَ ١ (٤) ب، أ: وَاخْتَلَفَتِ الرَّافِضَةُ فِي أَفْعَالِ الْعِبَادِ ; ع: اخْتَلَفَ الرَّوَافِضُ فِي أَعْمَالِ الْعِبَادِ ; م: وَاخْتَلَفَ الرَّافِضَةُ فِي أَعْمَالِ الْعِبَادِ. وَالْمُثْبَتُ عَنْ (ن) وَهُوَ الْمَوْجُودُ فِي " الْمَقَالَاتِ " (٥) الْمَقَالَاتُ: وَهُمْ (٦) ن، م: فَالْفِرْقَةُ الْأُولَى وَهُمْ هِشَامُ بْنُ الْحَكَمِ ; ب، أ: فَالْفِرْقَةُ الْأُولَى مِنْهُمْ هِشَامُ بْنُ الْحَكَمِ ; " الْمَقَالَاتُ ": فَالْفِرْقَةُ الْأُولَى مِنْهُمْ وَهُوَ هِشَامُ بْنُ الْحَكَمِ، وَالْمُثْبَتُ عَنْ (ع) .