16
al-Talamankī (1).
Later scholars subsequently differed over the seven later positions (2).
As for (3) the first two positions: the first is the position of the eternalist philosophers, who affirm the eternity of the world, the philosophizing Sabians, and their like. The second is the position of the Jahmiyya among the Mutazila and those who agreed with them [from among] the Najjāriyya (4) and the Dirāriyya.
The Shia, however, are divided (5) over this question, and we have already recounted their disagreement (6). The early Shia used to say, “The Quran is not created,” just as the people of the Sunnah and hadith say. This [position] (7) is what is well known from (8) the Prophet’s Household, such as Alī
(1) His biography appeared above at 1/304. For further biographical information, see *Tadhkirat al-Huffāz*, 3/1098–1100; Ibn Farhūn, *al-Dībāj al-Mudhahhab* (ed. Ibn Shaqrūn, Cairo, 1351 AH), pp. [0–9] 9–40; and *al-Alām*, 1. These sources do not mention his book *Usūl al-Sunna* (*Foundations of the Sunnah*). Alongside the titles of the preceding books, Mustajīzāda wrote in the margin of (ʿA): “Consider the great number of books composed by the hadith imams to refute those who claim that the Speech of Allah Most High is created, such as the Muʿtazila and the Jahmiyya, as well as those among the Rāfidīs and others who followed them.” Books of this kind were authored by adherents of recognized schools—Mālikīs, Shāfiʿīs, and Hanbalīs—as well as by independent hadith scholars who did not affiliate themselves with anyone’s school.] Here ends the lacuna whose beginning was indicated on p. [0–9] 63.
(2) B, N, and M read: “But they subsequently differed over the five later positions.” A reads: “over the fact that the positions . . .,” etc.
(3) B and A read: “As for,” without the preceding “and.”
(4) B, A, N, and M read: “and those who agreed with them, such as the Najjāriyya.”
(5) N reads: “they differ.”
(6) See above, 2/248–249.
(7) “Position” appears only in M.
(8) B and A read: “among” instead of “from.”
الطَّلَمَنْكِيَّ
(١)
. .
وَلَكِنْ بَعْدَ ذَلِكَ تَنَازَعَ الْمُتَأَخِّرُونَ عَلَى الْأَقْوَالِ السَّبْعَةِ الْمُتَأَخِّرَةِ
(٢)
.
وَأَمَّا
(٣)
.
الْقَوْلَانِ الْأَوَّلَانِ:
فَالْأَوَّلُ: قَوْلُ الْفَلَاسِفَةِ الدَّهْرِيَّةِ الْقَائِلِينَ بِقِدَمِ الْعَالَمِ وَالصَّابِئَةِ الْمُتَفَلْسِفَةِ وَنَحْوِهِمْ،
وَالثَّانِي:
قَوْلُ الْجَهْمِيَّةِ مِنَ الْمُعْتَزِلَةِ وَمَنْ وَافَقَهُمْ
[مِنَ]
النَّجَّارِيَّةِ
(٤)
. وَالضِّرَارِيَّةِ. وَأَمَّا الشِّيعَةُ فَمُتَنَازِعُونَ
(٥)
. فِي هَذِهِ الْمَسْأَلَةِ، وَقَدْ حَكَيْنَا النِّزَاعَ عَنْهُمْ فِيمَا تَقَدَّمَ
(٦)
.،
وَقُدَمَاؤُهُمْ كَانُوا يَقُولُونَ:
الْقُرْآنُ غَيْرُ مَخْلُوقٍ،
كَمَا يَقُولُهُ:
أَهْلُ السُّنَّةِ وَالْحَدِيثِ. وَهَذَا
[الْقَوْلُ]
(٧)
. هُوَ الْمَعْرُوفُ عَنْ
(٨)
. أَهْلِ الْبَيْتِ كَعَلِيِّ
(١) سَبَقَتْ تَرْجَمَتُهُ ١/٣٠٤. وَانْظُرْ فِي تَرْجَمَتِهِ أَيْضًا: تَذْكِرَةَ الْحُفَّاظِ ٣/١٠٩٨ - ١١٠٠ ; الدِّيبَاجَ الْمُذَهَّبَ لِابْنِ فَرْحُونَ (ط. ابْنِ شَقْرُونَ، الْقَاهِرَةِ، ١٣٥١) ص [٠ - ٩] ٩ - ٤٠ ; الْأَعْلَامَ ١. وَلَمْ تَذْكُرْ هَذِهِ الْمَرَاجِعُ كِتَابَهُ " أُصُولَ السُّنَّةِ ". وَكَتَبَ مُسْتَجِي زَادَهْ فِي هَامِشِ (ع) أَمَامَ أَسْمَاءِ الْكُتُبِ السَّابِقَةِ مَا يَلِي: " انْظُرْ إِلَى كَثْرَةِ الْكُتُبِ الَّتِي صَنَّفَهَا أَئِمَّةُ الْحَدِيثِ فِي رَدِّ كَلَامِ مَنْ يَقُولُ: إِنَّ كَلَامَ اللَّهِ تَعَالَى مَخْلُوقٌ، مِثْلُ أَهْلِ الِاعْتِزَالِ وَالْجَهْمِيَّةِ وَمَنْ تَابَعَهُمْ مِنَ الرَّوَافِضِ وَغَيْرِهِمْ ".، وَأَمْثَالُ هَذِهِ الْكُتُبِ وَمُصَنِّفُوهَا مِنْ مَذَاهِبَ مَتْبُوعَةٍ: مَالِكِيٍّ وَشَافِعِيٍّ وَحَنْبَلِيٍّ وَمُحَدِّثٍ مُطْلَقٍ لَا يَنْتَسِبُ إِلَى مَذْهَبِ أَحَدٍ] هُنَا يَنْتَهِي السَّقْطُ الْمُشَارُ إِلَى أَوَّلِهِ، ص [٠ - ٩] ٦٣
(٢) ب، ن، م: وَلَكِنْ تَنَازَعُوا بَعْدَ ذَلِكَ عَلَى الْأَقْوَالِ الْخَمْسَةِ الْمُتَأَخِّرَةِ. وَفِي (أ) : عَلَى أَنَّ أَقْوَالَ. . إِلَخْ.
(٣) ب، ا: أَمَّا
(٤) ب، ا، ن، م: وَمَنْ وَافَقَهُمْ كَالنَّجَّارِيَّةِ
(٥) ن: فَيَتَنَازَعُونَ
(٦) انْظُرْ مَا سَبَقَ ٢/٢٤٨ - ٢٤٩
(٧) الْقَوْلُ: زِيَادَةٌ فِي (م) فَقَطْ
(٨) ب، ا: عِنْدَ