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DOUGLAS S. CROW
C/un+y
Dissertation Presented to
The Faculty of Graduate Studies and Research
In Partial Fulfilment of the Requirements for the Degree of
Doctor of Philosophy.
TABLE OF CONTENTS
Preface iii
Introduction: Spectrum of "al-*Agl" in Early Hadith ix
Abbreviations xxix
86
I.B. The 'Testing i 87
I.C. The 'Encomium' 93
I.D. The 'Listing i 95
I.E. Summary 96
II. Qalam and 'First Creation' 98
II.A. The 'Pen' Against al-Aql 99
I I.B. The Twins: First Qalam then Aql 101
Notes 107
Chapter 3. fAgl as 'First Creation'. 125
I. Priority of Creation? 125
I.A. Sufis, Philosophers, & Mu'tazilah 128
II. First Creation: *Agl, Ruh, Nur Muhammad 135
III. Ibn Taymiyyah's Critique 139
Notes 143
i
Chapter 4. Light and al-'Agl. 164
Chapter 5.
I .A.
II.
PART II THE POWERS OP al-AQL.
The Seventy-Five Powers of
192
199
200
205
II.C. The Triumph Obtained by Ma'rifat al-'Agl 210
Notes 214
Afterword. 292
fidc/e-ndoL 303 tx
Bibliography: I. Arabic 304
II. Non-Arabic 330
***
ii
PREFACE
An explanation is necessary to understand how this dis
five troops of Aql and Jahl, sensing that it held one key
Greek intellect* did not appear the best way to bring them
into focus. I broadened my range of inquiry to explore
iii
linkages or ruptures between pre-Islamic ideas, the Qur'an,
iv
treatment . The philological hurdles were not any less of a
v
linguistic employment and range of meanings for the term
vi
The system of transliteration of Arabic letters employed
- vii
Arabic term may be transposed into English by melding two
***
viii
INTRODUCTION
OLD-ARAB EMPLOYMENT :
ONE. Concrete & material: Centering on 'Restraint &
Protection*. *Agl was traditionally held to be derived from
the hobbling cord (*igal), ie. the physical act of binding
the camel (aqaltu 2-ba'ira); syns. gayyada, habasa, manaa.
The infinitive rag2un denotes the bloodwit idiyah): " *aga2tu
2-gati2a I gave the bloodwit for the slain man" [or "I
1. Only the chief lines of meaning for the term *agl are
given to clarify the comprehension of our study. Certain
labels assigned to particular meanings for *agl are not very
satisfactory. References are absent or kept to an absolute
minimum; see the Bibliography (I. Arabic) for full sources.
Intr. - ix
prevented the slain victim from avenging himself on me or my
Intr. x -
or skillful-ingenuity (daha', zak in) in the pursuit of self-
interest, even involving guile & deceit; and the notion that
the 'agil 1
sagacious* intelligent man' does not let himself
Intr. - xi
zann 'hitting the mark by thoughtful-considering'.
Intr. - xiii
agl u mikyalun thulthahu fitnah va thulthuhu taghaful
Intr. - xiv
QUR'ANIC EMPLOYMENT :
Intr. xv -
worldly life vs. the Hereafter. This aspect clearly
Intr. - xvi
century Iraqi Qadari reports state that the Qur'an was
"revealed in-accordance-with-the-requirements-of [or
'thr ouqh-the-agency-of ' 1 'agl ( bi -1-'agl )", and that
the Prophet was "dispatched bi-l-'aql". Here, 'agl
should probably be read as 'wisdom*understanding'.]
Within certain circles, the Qur'anic employment was
POST-ISLAMIC EMPLOYMENT :
FIVE. 'Moral Intelligence': involving both good-manners
& good-upbringing (nuruah S adab), as well as the divinely
Intr. - xvii
of worldly wisdom or glory, meanings which nevertheless per
Intr. - xviii
d . fAql was commonly associated in three-numerical
Intr. - xix
[later countered by the guardians of Tradition in their
Intr. - xx
elite. The widespread notion of surpassingness & dis
Intr. - xxi
behind the widespread motto "'a gala 'an Allah comprehending
Intr. - xxii
'ascetic*mystics' (later "suff", particularly Iraqi); and by
.
( ijtihad) The practise of knowledge benefits one's self as
well as others; without it fllm can be injurious. iAql as
Insight and Understanding is simultaneously the guide, the
path (al-maha;)jat al-vadihah), and the goal of the aspirant,
Intr. - xxiii
over and above assiduous outward works springing from blind-
faith or zealous literalism (al-sa'im al-ga'im bi-l-layl).
b. The salvific guiding function of 'agl entails hierar
chical levels of attainment of paradisial degrees (darajat,
gur bah), matched by an infinite gradation of human endowment
("la ghayata la-hu"), or of divine grace (fadl ). One
Intr. - xxiv
Imamology (a'immah = hujaj Allah), becoming subsumed within
317f.), the 2nd century Syrian and Iraqi Qadarls did not
construe fagl in terms of a Neoplatonic 'First Emanation'.
For that matter nor did the early Mu'tazilah theologians,
with the possible exception of certain ghall Mu'tazilis
touched by extremist ShT'i currents. Such an employment of
Intr. XXV
teaching on nous as the luminous "eye of the heart*soul"
**
The sixth imam of the Shi'ah, Ja'far al-Sadiq
(d.148/765), inherited all of the above domains of 'agl-
notions, and assisted in propelling the hiJcmah-employment of
'agl beyond dogmatic theological issues into the sphere of
Intr. - xxvi
His transformation of the Agbil/ report on the creation,
Intr. - xxvii
The most rich and significant early Muslim employment of
***
Intr. - xxvlii
ABBREVIATIONS
r
Aal = Ibn Abl 1-Dunya, a 1 * Aa1 wa Fadluh. ed. M.S. Ibrahim.
-
Concordance = A.J. Wensinck, et.al., Concordance et indices
de la trad it i on Musulmane.
E.I .2 The Encyclopaedia of Islam New Ed., Leiden, 1960- .
=
E.Ir. Encyclopaedia I ranica. ed. Ehsan Yarshater .
= .
F .Nadlm = Ibn al-Nadlm, al-Fihr ist ed. Rida Tajaddud.
F.Tusi =
Abu Ja'far al-Tusl, j al-Fihr ist.
Furu * al-Kulayni, al-Furu min al-KafI. ed. al-Ghaf far!.
GAL = C. Brockelmann, Geschichte des arabischen Li tteratur.
GAS = F. Sezgin, Geschichte des arabischen Schr i f turns.
Hilvat = Abu Nu'aym al-IsbahanT, Hilyat al-Awl i vi 1 .
al-Dhahabl, Tadhk irat al-Huf faz. 4th ed .
=-
Huffaz
'I lal Ibn Babawayh al-Sadug, *1131 al-Shara 1 i * .
I 'tizal Abu al-Qasim ai-Balkhl, al-QaT Abd al-Jabbar, &
=
al-Hakim al-Jushaml, Fadl al-I rt izal wa Tabaaat al-
Mu'tazilah.
Jarh = Ibn AbT Hatim al-RazT, al-Jarh wa al-Ta'dTl. I-IX.
Kami 1 =
AbdAllah Ibn 'Adiy, al-Kami 1 fT Du'afa 1 al-Ri jal.
Lexicon =
E.W. Lane, An_ Arab ic-Ena1 ish Lexicon.
Mahas in -
Ahmad b. Muhammad al-Bargl, al-Mahas in.
MajruhTn = ibn Hibban al-BustT, Kitab al-MairuhTn._
Matalib = Ibn Hajar al-'AsqalanT, al- Matalib al- * A1 ivyah.
Mlzan = al-Dhahabl, Mlzin al-I'tidal.
R.KishshT = al-KishshI\al-Tusi, Ikht iyar Ma'r i fat al-Ri ial.
R.Naiashi = al-Najashi, al-Riial.
R .Tusl Abu Ja'faral-Tusl, al-Riial.
=
Sifat = Ibn al-Jawzi, S 1 fat al-Safwah , 2nd ed.
SEL = The Shorter Encyclopaedia of Islam.
TahdhXb = Ibn Hajar al-AsjjalanI, TahdhXb al-Tahdhlb.
Tanaih = al-MamaqanT, Tanaih al-Maqal fT * I lm al-Ri il.
TawhTd =
Ibn Babawayh al-Sadug, Kitab al-TawhTd.
TanzXh =
Ibn Arraq al-Kinanl, TanzXh al-Shar X *ah
al-Mar f u'ah.
T.Baghdad = al-Khatlb al-Baghdadi, Ta'rlkh Baghdad.
Theoloqie = Josef van Ess, Theoloaie und Gesellschaf t.
Thiqat = Ibn Hibban al-BustT, Kitab al-Thiaat.
Tradition = G.H.A. Juynboll, Muslim Tradition.
Tuhaf = Ibn Shubah al-Harranl, Tuhaf al- fUqul.
Usui =
al-Kulayni, al-Usul min al-KafI. ed. al-Ghaffar!.
Zwischen = J . van Ess, Zwischen HadI t und Theoloqie.
***
xxix
FOR LAURE AND RALFH
WITH GRATITUDE
***
Shibll Shumayyil
9
PART I
2. Salient Motifs.
1
1 - SI A Creation 2
"One can not doubt that this saying stands under the
influence of the notion of the 'Universal Intellect'
{ Weltintellekt)as the first intellectual substance
emanating from the divine essence." (319, & cf. 318)
* textual details.
tion of
In keeping with the explicit personifica
4agl in the report(s), we translate the pronominal
suffixes hu & ka as 'him' and thee. After presenting the
successive versions, the significance of their chief fea
tures shall be reviewed (ch.2).
SI A. SUNNI TRANSMISSION
4
#1) AbdAllah b. Ahmad Ibn Hanbal (d.290/903), in the
zawaid to his father's Kltab al-Zuhd. ed. M. Jalal Sharaf
[Alexandria 19843 II 300.
IRNAD 'All b. Muslim al-Tusi10 (d.253/867) } Sayyar b.
m al-Duba'I12 (d .178/794-5 )
al-Basrl
} Malik b. Dinar
marfu * :
(d. 127/745)
bi-, with the pair of transitive verbs akhudhu & uti (1st
1 - SI A Creation 10
intent.
Critics noted that an almost identical version as a gawl
of al-Hasan was included by al-Bayhaq! (d.458/1066) in his
Shu *ab a1-Iman [not seen; quoted in La'a ll I 129-30], via
Ibn fAdiy, on the isnad:
... the Basran Qadari 'UbaydAllah b. Muhammad b. Hafs
al-'A'ishia* (=Ibn fAishah, d.228/842-3) } the Basran
gass & Qadari zahid Salih al-Murrl28 (d.172/788-9 or
176/792-3) } al-Hasan al-Basrl.
Al-Bayhaqi's version included an extra element in the 'list
ing* that highlights its Qadari intent: " inn! bi-ka u'badu
1 - SI A Creation 11
guided 6:58 & 117, 28:56 & 85, 17:25 & 84, 53:30. If
1 - SI A Creation 13
mented on by critics.
The fact that the idbar comes first might be sig-
nif icant,B X also the reversal "bi-Jca utX wa bi-ka akhudhu".
1 - SI A Creation 15
in the Hereafter; ie. <"You earn the reward, and you suffer
the penalty">. However, this may be reading too much into
the text. In keeping with the signification of the igbal &
idbaz of the personified aql as obedience (adherence &
avoidance), here 1i- may signify advantage rather than mere
possession, opposed to 'ala indicating injury.DD Thus, "la-
ka al-thawab wa alayka al-iqab" may simply be rendered:
1 - SI A Creat i on 17
ence and His creation and direction of the world and man, so
man comes to know God by reason of God's gift of aql.es
This notion may have had some connection to the early
"(Al-'agl)
is cut/ ungutI fa [into varying individual
portions], so likewise has God apportioned faith and
the 'modes of obedience'/kadhalika gasama llahu l-7man
wa l-adyan.72 Thus, 'There is no power [for man to
act) but by means of God'l"
-
Qadar i Ghayla n i yya h .7-4
ing, facing, turning back, and sitting. All these are mute
outward actions, wherein agl's unhesitating obedience to
God's commands (ie. his alacrity in comprehending the divine
i
1 - SI A Creation 23
ation of lisan and 'agl familiar from old Arab times and in
done for a reason. The only real exception to this was the
iconoclastic Hanbali scholar and avid polemicist Abu 1-
truth, the interest and the controversy over this report has
**
BDUKCC Ahmad b. Muhammad b. Khalid al-Barqi (d.274/887-
8 or 280/893-4), Kitab al-Mahas in. kitab masabih al-zulam,
bab al-'agl, 192 #s 4 - 8, & 194 #13 > al-MajlisI, Bihar I
96-7 #s 1, 3-6, 9; & 92 #23.
ing' lacks the element bi-ka ikhudhu va bi-ka u'ti, yet the
hermit who wished for God's donkey (Usui I 11-2 #8), where
God says: "...inna 2-thavaba ala gadri l-agl the reward is
in report #2 above.
#12) [#7] IONAD
*Ali b. al-Hakam: } Hisham130 }
al-Sadiq :
Lamina khalaqa llahul-iagla Vhen God had created al-
agl, He said to him, "Come forward l" so he drew near.
Then He said to him, "Go back!" so he retreated. Then
He said to him, "By My Power and My Majesty! I did not
create a creature dearer to Me than thee. By means of
thee I receive and by means of thee I bestow. And on
account of thee I reward/wa alayka uthlbu. n x so
COMMENT!)
A Kufan-Medinese isnad presented as a gawl of al-
Sadiq. This version appears close to early form(s) of the
report. Notice the reappearance of God's receiving and bes
1 - SI B Creation 34
linked with taklif and the role of *agl as God's hujjah. 140
Within the Shi ri context of the 'elite' vs. the 'outsiders'
1 - SI B Creation 37
***
1 - Creat 1 on 38
NOTES
taql"; & 96, on the lamina form as "la version moderee" which
tradi t ionist-theologians '*1'6cretrent et y apport&rent une
Idgere modification"); al-Shahrastani Milal > D. Gimaret,
Religions I 226 n.30; Cl. Gilliot, Exaese. Lanque. et
Theoloaie [Paris 1990] 261: "...certains courants gadarites
pour lesquels le *aql (intelligence ou logos?) a et6 cr6 en
premier", + 261 n.5; & van Ess, Theologie II 170-1.
1 - Creation NOTES 41
I 244 #146.
197-8; & ed. M. 'Abd al-Qadir 'Ata [Cairo 19873 352-3 ,<3342:
"la-hu aslan sallhan... mursal jayyld (al-lsnad)", ie. al-
Suyutl was inclined to accept al-Hasans irsal. Also Muham
mad al-Murtada al-Zabldi (d.1205/1790), Ithaf al-Sidat al -
Muttaalna bi- Sharh Asrar Ihva' *Ulum al-Din [Cairo 1311, &
Beirut 1409/19893 I 455 & 474, rebutting the assertion that
all the turug of the Agbili AdbirJ report are 'weak' made by
'Abd al-Rahim b. al-Husayn al-Hafiz al-'Iraqi in his a 1-
MuohnT an Haml al-Asfar fl 1-Isfar fT Takhrll ma fI 1-Ihva'
min al-Akhbar [on margin of Ihva 1 3. This version of the
report did not escape Goldziher's attention; see ZA XXII
322, & 323 n.l, invoking Kawaqji, al-Lu'lu' al-MaSnur f i -ma
la Asia la-hu aw bi-Aslihi Mawdu f [Cairo n.d.] 64: "wa
haythu ukhtullfa fi-hi la yabsunu 1-hukmu 'alayhl bi-1-
wad .
some of them over others (in this world); and surely the
Hereafter shall be greater in degrees (of rank) and greater
in surpass inness (than their excelling each other in this
world )".
23. See the report from the Musnad of Abu Dawud al-
Tayalisi (d .203/818-9 ), ascribed to Abu Hurayrah: "ya'tl 2-
Islamu yavma 1-qlyamati fa-yaqulu llahu *azza va Jalla: anta
2-Islamu wa Ana "1-Salam", al-yavma bl-ka u'tT va bi-ka
akhudhu"; Mata lib III bab al-Islami shartun fl gabuli 1-
'amal, 52 #2855.
34. See Q 3:73, 5:54, 57: 21 & 29, 62:4 the refrain
dhilika fadlu llahi yu'tihi man yasha'u, referring to divine
guidance and forgiveness (huwa wasi un 'allmun), provided by
God to whom He knows. Compare the prophetic hadith given by
al-Hakim al-Tirmidhi depicting God's pre-cognis ing the saved
and the damned among Adam's progeny on the Yawm al-Mithag as
He sprinkles His light upon them (...fa-gad 'alima man
yusibuhu wa man yukhti 'uhu... thumma istantaqahum
yavma'idh); Adab al-Nafs, ed. al-Saih [Cairo 1993] 93.
40. For his life and works see GAL I 540 .5 S.I
7 48; & S.
Leder, Ibn al-6auzi und seine KomPilation wider die Leidens-
chaft [Beirut 1984] 15-42.
45. Abd
al-Rahman b. 'AbdAllah Ibn sabit, a Meccan Suc
cessor whose irsal on leading Companions was popular, he
belonged to the circle of Ibn 'Abbas in Mecca (fT fugaha
min sshab Ibn Abbas); Jarh V 240 #1137 & 249 #1191; Tahdhlb
VI 180-1 #361.
55. Mizan III 206 #6146; Ibn Hajar, Lisan IV 360-1 #1745
(quoting al-'UqaylX); deemed majhul & munkar al-hadl th.
Given his shadowy status, other possibilities may
include: eg. the Damascene "Abu Salih al-Ash'arl" al-Azdl or
al-Ansari (Tahdhib XIX 130-1 #s 607 & 608); & or the Basran-
Damascene noted for manakXr, Abu Hafs rUmar b. Salih al-Azdl
(Jarh VI 116 #628, Mairuhln II 87, Thioat VIII 443, Mlzan
III 205-6 #6145). And cf. the Medinan 'Umar b. AbdAllSh
mavla Ghufrah (d.l45\6), known for iTsal on Companions and
gisas & raga'ig.
Scholar at Work , Ibn Tawus and his Library [Leiden 1992] 169
#155. Ibn Tawus drew heavily from al-Salili's Fi tan in com
piling his Malahim. relying on a Mss. dated 307/919-20 based
on the author's copy found in a school in Wasit.
be weak'
.
The widely varying critical opinions may be
1 - Creation NOTES 58
explained by his Qadari links. See Jarh VII 113 #649; Mai-
ruhin II 211; Mlzan III 373-4 #6817; Tahdhlb al-Kamal XXIII
383-91 #4800; TahdhTb VIII 322-4 #581.
Al-Mizzl's notice listing his pupils (TahdhTb al-Kamal
XXIII 384-5) is crawling with Syrian and YamanT militant
QadarXs who were partisans of Ghaylan al-Dimashqi and\or
were involved in the failed revolt of YazTd III in 126/744,
including Hafs b. Ghaylan (Theoloqie I 80-1), Thawr b.
YazTd, Thabit b. Thawban ( ibid. 96) & his son Abd al-Rahman
( ibid. 102-5), 'utbah b. Abi Hakim al-Hamdani ( ibid. 109),
al-'Ala' b. al-Harith (ibid. 101-2), al-Wadln b. Ata*
( ibid . 81-2), and Yazid b. Yazid b. Jabir ( ibid. 97-9); fur
ther, ibid . I 123-9, & van Ess, "Les Qadarites et la
6ailaniya de Yazid III, Studla Islamica XXXI/1970/273-4.
behavior' (= moral-intelligence).
1 - Creation NOTES 60
69.
See Zwischen 106, & 101-14 generally for his discus
sion of the fitrah notion in early hadlth; & van Ess,
Anfanqe 13, 16, 45, 56, & 202; Theoloaie I 73-5 (on
84. Jarh III 178-9 #770 & 180 #775; Tahdhlb XII 108
#504. Or even with another Basran/ eg. Jarh III 177 #764,
184 #794; Tahdhlb II 409-10 #716; & Mudlh II 46-7.
reports and dubbed a 'liar' by Ibn Main & Ibn Hanbal; Jar h
IV 277 #1193; Ha jruhln I 346; Mlzan II 256; al-MizzI,
Tahdhlb al-Kamal XII 328f.; Tahdhlb IV 296-7 #508.
his Basran associates. See Jarh III 11-2 837; Kamil II 710-
7; Mlzan I 487-9 #1843; Tahdhlb II 275-6 #502; I tizil 91,
103, 342; & Theologie II 60.
XL11/199 5/285-8.
134. Ibn Babawayhs Amil i agrees with Mahas in. yet some
Mss. of Mahasin read the energetic la ukmilannaka. Both
Usui and Naqd have the perfect akznaltuka, "I have only per
fected you in those whom I wish (to do so)".
9 ka uti".
riwayahl
Does this reflect an alternative form of this
137. All
b. al-Hakam b. al-Zubayr al-Nakha1, of Kufa
(and\or from al-Anbar), and companion of the 8th imam al-
Rida and\or al-Jawad. Deemed reliable, he authored a book
relayed via Abu Ja'far Ahmad al-BarqT and Muhammad b. al-
Sindl. See R.Naiashi II 109 #716; R.TusI 382 #30, 403 #12;
F.TusI 87 #366; Tanolh Ha 285-6 #s 8250-8254. He was the
pupil of the Imiami theologian Abu Ahmad Muhammad Ibn Abi
Umayr al-Azdl (d.217/832; R.Kishshl 570 #1079, & see
Theoloaie I 384-6).
Dawud b. al-Muhabbar ).
The proper context against which to view this notion is the
into the world; the land of Israel received nine, and the
rest of the nations were given one"; trans. U. Wilckens,
"Sophia", in G. Kittel, ed r Theological Dictionary of the
New Testament . trans. Bromily, VII 506-28, on 507.
SALIENT MOTIFS
of creation.
SI A. The 'SETTING'.
2 - SI Mot i fs 89
6
2 - SI Mot i fs 93
SI E. SUMMARY :
Such intense creative enrichment among Iraqi schools
pursuing increasingly independent paths throughout the sec
ond century, must not distract one from appreciating the
roots of this report. The versions attributed to the
2 - SI Mot i fs 97
Medinan Kurayb (2), to the Meccan Ibn Sabit (#4), and that
the last third of the first century AH. If one accepts this
assertion, one must also accept that the Aqbill report is an
2 - SII Motifs 99
form of hadlths.39
Taking their cue from Q 68:1 "By the
inkstand and the Pen and by that which they write", a famous
gavl was elaborated whose basic form asserts :
voluntarist notions.
SII B. THE TWINS: FIRST QALAM, THEN AQL
Around the late second or early third century AH, the
"avwalu ma khalaqa llahu 1-galamu" report converged with or
was grafted onto a predestinar ian version of the "lamina
fchalaga llahu l-'agla" report. The marriage of the two
resulted in a peculiar offspring intended to effect some
sort of harmonization or reconciliation between two
originally incompatible families. Or the intent may have
been to mitigate the perceived baleful consequences of the
which smoothed the way for *agl being placed "In the
Beginning" of creation in the following centuries?
***
2 - Motifs 107
NOTES
2. Eg. al-TabaranT,
al-Mujam al-Kabir XI 148 #11439, on
the isnad ... Baqiyyah } Ibn Jurayj } Ata } Ibn Abbas }
marfu*: "lamma Jchalaga llahu Jannata Adnin, Jchalaga fi-ha
ma la aynun ra 'at wa la udhunun sami *at wa la Jchutira ala
galbi basharin, tbumraa gala la-bi.* "taJcallarai / ", fa-galat:
"gad aflaha l~mu minun"." And its version via the Kufan
Shi'i Yahya b. Salamah b. Kuhayl al-Hadrami (d.172/788-9 or
179/795) } his father (d.121/739) } Mujahid } Ibn Abbas }
marfu "inna llaha Jchalaga Jannata Adnin min yagutatin
hamra', fa-gala la-ha..."/ Mizan IV 382 (from al-Khatib,
T.Baghdad ). Also see Uthmian b. Sa*id al-DarimT, Radd f ala
1-MarTsT 551 via: Ahmad b. Yunus } al-Thawrl } al-A*mash }
the Medinan Successor Abu Salih Dhakwan } Abu Hurayrah }
marfu*: "lamma Jchalaga llahu 1-khalqa, Jcataba bi-yadihi *ala
nafsihi: inna rahmatl taghlibu ghadabl". And al-Tha*labT,
-
Ara 1 is al-Malal is 6: "lamma Jchalaga llahu ta *ala 1
arda..."; & 15 (on Kab al-Ahbar): "lamma Jchalaga llahu
ta ala l-arsha gala...". & See above ch.l n.4.
7.
YThe faithless ingrate threatened with Hellfire is
depicted as slyly calculating: Q 74:23 "thumma adbara wa
stakbara then he turned away and was disdainful". In 79:21-
2 Pharoah rejects Moses and the truth, "turning away/adbara,
devising schemes". In contrast, as Moses approached the
burning bush, he was afraid: 28:31 "he turned back retreat-
ing/ walla mudbiran and did not look back"; God called out to
him, "Come forward/agbil 1 and fear notl".
18. Note that one archaic meaning for the English noun
intelligent' is "a hearer"; The Oxford Enal ish Dictionary.
2 - Mot i fs NOTES 113
19 .
Ibn * Abd Rabbih (d.328/940), 'lad al-Farid II 244,
unfortunately without isnad ("fl ba'di 1-hadTth"); cf. ch.l
reports #2 & #3.
32. Eg. the Asl book of Durust b. Abi Mansur, where al-
Sadiq informs Zurarah b. A'yan: "inn! la-a'lamu awwala
shayin khuliqa: ...al-huruf"; al-Usul al-Sittah 'Ashar
[Tehran 1371g] 160; cf. Usui I bab huduth al-asma', 112 #1.
See G. Vajda, "Les lettres et les sons de la langue Arabe
d*apr&s Abu Hatim al-Razi", Arabica VII 1/1961/113-30. on
119-21, > Etudes de tholooie et de phllosophie arabo-
islamiaues [Variorum, London 1986] IV. Further, I. Gold-
ziher, "Melanges Judo-Arabes: XXIV La Creation des Let
tres", Revue des fetudes Juives C/1905/188-90; Moshe Idel,
Kabbalah. New Perspectives [New Haven 1988] passim; &
Theoloqie I 401.
sa adah wa 1-shaga', 279-80 ## 405 & 406, & bab bad' al-
khalq, 281-3 ## 412 & 413; Usu I 152-3 #1, & II 6-7 #1.
56 .
See Theologie I 138-40; despite the reputation some
had for ascetic life-styles, several were hostile to Sufis.
The conjunction of predestinar ian and Murji'T views had been
common from the late first century; Madelung, E.I .z VII
606b.
rienced the same doubts over these results, but were forced
by the nature and weight of the evidence to the picture
drawn here.
125
3 - SI First Creat ion 126
#18 ) I ONAD
Abu 1-Fadl Sahl b. al-Marzuban b. Muhammad
-
to *agl, Ma 1 i vvat a 1 * Aa1 wa Haaiaat Haah. nor in his
other writings can he be said to uphold a Neoplatonis ing
3 - SI First Creation 129
ii. AL-KINDI
Almost at the same time and place, the first significant
Muslim faylasuf/philosopher Ya'qub b. Ishaq al-Kindi1 1 (d.
shortly after 256/870?), who absorbed Neoplatonic and
Aristotelian teachings into his eclectic system while
remaining close to the theological concerns of certain early
iii. MU'TAZILAH
During the lifetimes of both al-Muhasibl and al-Kindf, a
9 Among the hadiths they cited as proof texts for this idea
was a form of our report :29
#19) Inna Ulha Ta 'ala khalaga l-agla, fa-gala la-hu,
agJbili... Truly, God created al-'agl. Then He said to
him, "Come forward!" so he drew near. He said to him,
"Go back!" so he retreated. Then He said, "I did not
create a 'being* more esteemed than thee/khalgan akrama
min-ka. By means of thee I grant, and by means of thee
I receive." tcf. ch.l #1 & #14)
The two are then quoted as saying: "The Messiah put on a
body/tadarra 'u jasadan, and before putting on (a body) he
till now. At best the *agl of Ibn Khabit and Fadl may be
3 - SI First Creation 133
prepare his reader for the 'agl report and to help in com
prehending Ibn Khabit's equation of Christ = pure
intelligence. All these terms are al-Shahrastanl's gloss.30
In a similar vein, when discussing the equivalence between
Gods *ilm with His essence established by the early Basran
Mutazill Abu 1-Hudhayl al-'Allaf31 (d. ca. 227/841), al-
ShahrastanT dresses it in more philosophically systematic
language: he likened it to the philosophical notion that God
is pure intellect.3=
might make its absence from al-Kindi and his school more to
Tirmidhl (ch.l #3, #5.b, & #8) only knows this hadlth in its
they both date from the same era, we may adduce this form,
during the third and early fourth centuries. This era wit-
-
covered over; thus its listing in Kanz a 1 * Umma 1 III kitab
3 - SII First Creation 139
versive.
His criticism falls into three main parts. First: that
all competent Traditionist critics agreed that the "awwalu
ma khalaga llahu" report is a forgery and a 'lie' (kadhib
mawdu') which no self-respecting muhaddith would transmit.
He asserts it was forged by 'peripatetic' philosophers, and
they were followed in turn by esoteric Shi*is (Ikhwan al-
Safa', Isma'Ilis), Sufis (Ibn al-ArabI & Ibn Sab'In), and
rationalist theologians. They twisted its wording by
m
3 - Sill First Creat i on 1-32
**
Ibn Taymiyyah's treatment of the Aqbil! report(s) has
***
3 - First Creation 143
NOTES
17.
y
_
Ed. M. Abu Radah, Rasa'i 1 al-Kindl a 1-Fa Isa f ivvah
[Cairo 1950 ]. Also see Michel Allard, "L'Epttre de Kindi
sur les Definitions", BEQ XXV/1972/47-83, text 57 "al-'agl =
jawharun basltun mudrikun li-l-ashya'i bi -haga'igiha" >
trans. Jolivet, L 1 Intellect 24 "substance simple qui percoit
les choses dans leur vrit6". For further discussion of
aql in early Islamic philosophy, see Jamil Sailba , "Ma'an!
-
l-'agl fl 1-falsafati 1 'arabiyyah", Maiallat al-Ma ;ma' al-
Luqhat al-'Arabiyyah bl-Dimasha XXIX/1954/496-511, on 498f.
n .103 ).For Ibn Sina's alleged use of it, see the text pub
lished by A.F. al-Ahwani, al-Risalah fT Mar i f at al -Nafs a I -
NStiaah wa Ahwaliha [Cairo 19523 181-92, on 189 > trans.
J.R. Michot, "L'fipitre sur la connaissance de l'ame
rationelle et de ses ytats, attribute a Avicenne", Revue
Phi losoohiaue de Louvain LXXXII/1984/479-99, on 492 ("awwalu
ma khalaga", otherwise basically an early form). Michot
(480-1) deems the work as written over a century after Ibn
Slna, perhaps by a later commentator of ibn al-'Arabl. 4
Compare the curious work of pseudo-al-Farabi, Maaalat a 1-
RafI fah fI Usui 'I lm ed . Aydin Sayili, TTKB
al-Tabl rah ./
19. Van Ess, E.I.z VII 1057a-8b; idem. E.Ir. I 275-80; &
Theoloaie III 296f. A vigorous defender of Islam in debates
with Christians, Jews, Dualists, and Mater ial ists/Dahriyyah,
he was keenly interested in the epistemological and
scientific ground of theology (thus his disputations with
the Shl! thinker Hisham b. al-Hakam). Van Ess observes
that his interest in Hellenistic ideas was unusual among the
mutakallimln.
4 Howevcv, xln Sma may poss itly >e. to fht report i His
fti5a.ln.h FT Sjyy a/*$acla> j iw litrehe. v-lluUes +o The. |-
L- } G.F- Mouv-ani , d< It** ffTni's *ssa.j Sec.ret o-f
Q sons xry i y hHUzz.
3 - First Creation NOTES 149
38. Above n.36 for the 'ilm al-gismah. See al-HakTm al-
Tirmidhl, Marifat al-Asrar. ed. al-Juyushl, 38: "wa l-'aglu
ajza'uhu min fadadi 2-ramli wa 1-thara, yu llahu li-
3'anufihim rala gadri marAtibihim, fa-man kana min Allahi
agraba kana hazzuhu min al-'agli awfara." The chie!: saint
or imam al-avliya ' (= al-majdhub) is depicted as endowed
with an extra-ordinary measure of *agl ("'azimu 2-hazzi min
al-aql")} Slrat al-Awl i va' 104 S133 line 7. These notions
apparently draw upon the materials adduced below, ch.4
reports #22 & #23.
45. This Anas and his father are unknown outside of this
single riwayab; Tangih I 155 #1073. The same is true of
Hammad. Obviously with such an untenable isnad, Ibn
Babawayh expects lenient indulgence from the critical
reader, on account of the ethically uplifting content of the
piece.
1-rahnah, 131-8 chs . 1-8; al-Saffar, Basa ' ir 34-9, 466; Usui
II 2-10. For the context, see H.A. Wolfson, Arabic and
Hebrew Terms for Matter and Element with especial reference
to Saadia, Jewish Quarterly Review XXXVII 1/19 4 7/47-61; G.
Vajda, "Sa'adya Commentateur du 'Livre de la Creation'",
Ecole Pratique des Hautes tudes, sciences religieuses,
1959-60 [Paris I960] 315., repr. in Saadiah Gaon, ed . S.T.
Katz [New York 1980]; and cf. Theologie I 397-403 (Jewish
gnosis & Stoic elements).
S~e.e. ft ddendutr\ C.
3 First Cr eat i on NOTES 162
64 .
See his al-Ahadith al-Da'I fah wa 1-Bit i lah. ed.
Majdl Fathi al-Sayyid [Tanta 1984] 13-4. Who is this "Abu
Bakr? This version of the Aqbill report belongs to a late
2nd - 3rd century esoteric trajectory known to al-Hakim al-
Tirmidhl; see ch.6 SI .B.c.
66 .
See eg. the remarks of H. Jaeger, "The Patristic
Conception of Wisdom in the Light of Biblical and Rabbinical
Research", Studia Patristica IV/1961/90-106, on 91-3.
Chapter 4
U <+
4 - SI Light 165
"
Truly, the near ..ngels did not fully comprehend
the creation of the Throne, nor do they have knowledge
of it, nor do its Bearers who carry it. God Mighty and
Majestic, when He had created the Heavens and the
Earth/lamma khalaga 1 -samawati va 2-ard, the angels
said: "Our Lord, did you create a creation greater
than the Heavens and the Earth?" (God) said: "Yes,
the Seas." They said: "Did you create a creation
greater than the Seas?" He said: "Yes, the Throne."
They said: "Did you create a creation greater than the
Throne?" He said: "Yes, al -taql." They said: "Our
Lord, what degree is attained by the 'measure* of al-
'agl and the grandeur of its nature? M4
A - SI Light 166
Then Ibn Salam said: "By Him Who sent you with the
truth as a prophet! You did not diminish a single
(word) from what I found in the Torah. Moses was the
first to describe this quality/sifat, and you are the
second ." (The Prophet) said: "You speak truly, O Ibn
Salam."
COMmCTMTO The inter-confessional polemic thrust of the
frame story is obvious (the Question & Answer' genre).
This tale adopted the well known motif of the Jewish convert
4 - SI Light 167
eAql has no limit like the number of grains of sand, and the
day weighs more heavily than the Heavens and the Earth", and
more surpassing they are, and the best among them are "the
best of them in deeds". The direct connection of fadl al-
*agl with human deeds comprises the epitome of the report.
The implication is inescapable that this glorious ragl
is indeed something primordial at the root of Creation (as
Angelic 'Agl.
#24) Ibn Babawayh, 'ilal. bib 86, 98 #1 > Bihar I 99
#14; & al-Fayd al-Kashani, al-Nawadir f i Jam* al-Ahadith 4.
I BNAD
Ahmad b. Muhammad2 } Abu 'AbdAllah Muhammad b.
Ibrahim b. Asbat2 } Ahmad b. Muhammad b. Ziyad al-Qattan2-7
} Abu 1-Tayyib Ahmad b. Muhammad b. AbdAllah3 } 'isa b.
* AbdAllah3 (al-'UmarT, d. late 2nd cent.) } his fathers30
} 'Umar b. 'All31 } 'All b. Abl Talib ['All questioned
the Prophet] :
"From what did God/mirama khalaga llahu, may His
Splendour be exalted, create al-'agl?"
(The Prophet said) :
The report seemingly dates from the 2nd half of the second
century in Kufah, and may be assigned to "Isa al-'UmarT,
though his father or grandfather may well have handled an
earlier form. Many Twelver reports ascribed to 'All cir
culating in Iraq from the 2nd-third of the second century,
employ similar language and imagery.33
4 - SII Lioht 174
***
4 - Light 178
NOTES
12. Matal ib III 17 #2754 > Tanzih I 215 #93; & Ihva I
84. Unfortunately these sources do not preserve the isnads
of Dawud* s reports, and since al-Hlrith Ibn Abi Uslmah 1 s
Musnad remains unpublished, the higher criticism of the
riwayah is impeded. Perhaps al-Suyuti, Dhavl al-Mawdu fat I
5-10 [not seen] includes the isnads.
26. Any one of several persons; see Tanalh Ila 55-57; &
Jarh VII 186 #1059 (the Kufan-Egyptian Muhammad b. Ibrahim
al-AsbatI).
#
Chapter 5
1?7
5 - SI 75 Jund 190
The fact that these two earliest sources for the text trans
Sama'ah b. Mihran12
[ Sama'ah was a silk merchant who traded at Harran,
resided in the Kindah quarter of Kufa (where the mosque
of the S. Arabian Hadramiyyun was located ), and died in
Medinah allegedly after al-Sadiq had foretold his
approaching demise. Al-NajashT related from a written
source (Ibn al-Ghada irl?) that Sama'ah died during the
lifetime of al-Sadiq in 145/762 aged ca. sixty, yet
noted that this is inconsistent with the perception
that he also related from Musa al-Kazim. Ibn Abl Hatim
al-Razi records that Sama'ah transmitted from the Kufan
Murji'I tradent Abu 'AbdAllah 'Amr b. Murrah al-Jamall
al-Muradl (d. ca. 118/736; se& ch.l *f ), and
served as an informant for Sufyan al-Thawrl (d.161/777-
8), which may be consistent with a death date in 145
AH. His book of reports from al-Sadiq was considered
utterly trustworthy by Twelvers and had a wide diffu
sion. Al-Shaykh al-Mufld praised his probity, and many
important Imlml thinkers relayed traditions from
Sama'ah (eg. Jamil b. Darraj, Ibn Abl 'Umayr, Hisham b.
Salim, and Muhammad b. Sinan).
This isnad may have hidden links, eg. al-Barqi may
have taken it from his father's books; or 'All b. Hadid
may have received it from a son of Sama'ah, or simply
found it (vijadah) in Sama'ah's book.]
"TEXT
I was with Abu 'AbdAllah (al-Sadiq) a.s / and with
him were a number of his 'close-supporters.13 And mention
of al-'Agl wa 1-Jahl Intelligence and Ignorance [or: Wis-
dom & Folly1"'] occurred. Then Abu 'AbdAllah a.s. said :
5 - SI 75 Jund 194
" Know al~rAql and his troops, and know13 al-Jahl and
m 5.
6.
al-'Adl Justice
al-Rida Contentment
al-Javr Injustice
al-Sukhut Discontent
7. al-Shukr Gratitude al-Kufran Ingratitude
8. al~Tamaf Hopefulness [?] al-Yas Hopelessness30
9. al-Tawakkul Reliance3" al-Hirs Cupidity30
10. al-Ra'fah Kindly pity al-lzzah Scornful
Disdain31
11. al-Rahmah Loving Compassion al-Gbadab Angry unkindness
12. al-*Ilin Knowledge al-Jahl Ignorance*Folly
13. al-Fahm Comprehension al-Humg Stupidity
14. al-*Iffah Chasteness al-Hatk Disgrace33
15. al-Zuhd Abstinence al-Raghbah Craving
16. al-Rifq Gentleness al-Khurg Roughness33
17. al-Rahbah Fear with Caution al-Jara'ah Boldness3''
18. al-Tawadu* Humility al-Takabbur Arrogance30
19. al-Tu'adah Unhurried al-Tasarruf Rash Haste
Deliberateness
5 - SI 75 J und 196
Perspicacity Dull-Wittedness
-46. al-Fahm Sharp-minded al-Ghabawah Naivity,
Acumen47 Simple-Mindedness
-47. al-Ma 'rifah Acknowledgement, al-Inkar Rejection,
Recognition of Truth Denial of Truth
48. al-Mudarah Affability, al-Mukashafah Display of
Conciliator iness'4'3 Open Hostility
49. Salamat al-Ghayb Guile al-Mumakarah Guile*Cunning
lessness, Sincerity
50. al-ifitman Secrecy,OO al-Ifsha' Divulging,
Concealment of Knowledge Disclosure of Knowledge
51. al-Salat Prayer al-Idarah Omitting prayer
52. al-Sawm Fasting al-Iftar Breaking Fast
53. al-Jihad Striving, al-Nukul Shirking*Recoiling
Strenuous Endeavour from Exertion
54. al-HajD Pilgrimage Nabdh al-Mithag Forsaking
( to the Ka *bah) the Covenant (of hajj)01
55. Sawn al-HadJth Discretion, al-Narnimah Divulging one's
Safeguarding one's Private Private Conversations
Conversations with others Maliciously
56. Birr al -Walidayn Reverence al- fl/gug Irreverence for
for Parents Parents03
57. al-Haglgah Being Real, a2-J?iyar Dissemblance,
Behaving Authentically133 Behaving Hypocritically
58. al-Mafruf Performing al-Munkar Performing
Beneficent Deeds the Reprehensible0*4
59. al-Sitr Veiling, Humility30 al-Tabarruj Showing off
60. al-Tagiyyah Discretion, al-Idha'ah Disclosing,
Prudent Preservation Indiscreet Publicizing00
61. al-Insaf Equity of mind, al-Hamiyyab Violent
Cool-headedness Tempered Hot-headedness0-7,
62. a2-Tahyi'ah Accord twixt al-Baghyu Seeking Power,
a Group & their Leader Aggression, Injustice00
63. al-Nazafah Cleanliness al-Qadharah Filthiness00
64. al-Haya' Organic-Shame, al-JChal r Shameless*Brazen
Modest Diffidence Display of the Private Parts
65. al-Qasd Moderation, al-'t/dwan Exceeding Proper
Keeping within Due Bounds Limits, Injurious Conduct
5 - SI 75 Jund 398
and his troops. May God grant (both) Us and you success in
achieving His obedience and His good pleasure.
m creates the getig world as a trap for the evil god thus
before their physical existence (eg. the two wazi rs: Good
and Evil), and individual efforts to rectify and 'improve
***
5 - 75 Jund 214
NOTES
Nahi al-Balaghah.
14. See the discussion below 11.A, for how best to con
strue *agl & jahl in this report.
27. For the close link twixt iman and tasdig, see ibid .
27.
28. But see the 4th pair above; Murata renders this pair
as "desire \ disheartenment" (Tao of. Islam 240 ). Despite
the agreement of all texts on the order of this polarity, it
appears certain that the pair was reversed very early on,
and al-ya's 'resignation' (renouncing one's gratification of
appetitive cravings) should be a recruit of al-Agl, opposed
to al-tamaf
'greed, coveting' as a recruit of al-Jahl. Com
pare the saying of Umar b. al-Khattab: "al-tamaru fagrun wa
1-yasu ghinan Greed brings poverty, and despairing (of
gratifying one's desire) is a cause of freedom from want"
(trans. Lexicon t.m. ); further, cf. Mahasin . k. al-ashkal
wa 2-gara 'in, 16 #46; & Kanz al-Ummal III 272 #s 2449-2457
(al-tama among the akhlag madhimJmah), esp. #2454.
44. The doctrine of Love and Hate for God's sake was an
important feature of the teaching of al-Baqir and al--Sadiq;
see our M.A. thesis (1980), "The Teaching of Ja'far al-
Sidiq", 158-9 n.128.
47. Kamara 1 i , ed. Usui II 32, notes that this pair and
the next ( #s 46 & 47) are absent in some Mss. of Usui. See
the 13th pair: al-fahm is opposed to al-humg ('stupidity',
ie. 'incapacity to comprehend). Here, al-fahm (ready-
witted insight') opposes al-ghabawah ('stupid simple-
mindedness'); cf. the 45th pair.
56. See the 50th & 55th pairs above; for the specifi
cally Shi'i connotations of taqiyyah I idhaah, see Gold-
ziher, "Das Prinzip der Takijja" 216 n.3; and E. Kohlberg,
"Some Imami -Shi *T views on Taqiyya" JAPS XCV/1975/395-402; &
idem. "Taqiyya in Shi'- Theology and Religion".
63. Kamara'i (ed. Usui II 33) notes that this 69th pair
is lacking in some Mss.; as well as the 46th & 47th pairs
( above n.47 ). He is thus able to count "seventy-five" pairs
by reckoning these three pairs as later interpolations into
the text of Usui When coupled with the fact that pairs #24
#26 found in Mahasin are also absent from Usui (above
n.37), this might adeguately explain the differing numbers
in the two basic versions.
69. -
Ithbat & Mahisin agree in reading al Asabiyyah,
that fanatic partisanship among members of a separate group
inculcating hostility towards outsiders. Usui (also 1 1 lal &
Khisal ) has as the opponent of al-Ulfah its antonym al-
Furgah 'disunion, separation', ie. abandoning unity with the
larger congregation. Yet Fayd-i KashanI, Mahaiiat I 176
(following closely the text of al-Xulayni) has al- eAsabiyyah
as the adversary of al-Ulfah. Al-Sadiq is known to have
repeatedly urged his followers not to withdraw from the
unity of the Muslim community, and to maintain amicable
relations (mudarat, mujamalah) with the persecutors and
enemies of 'Alid rights; see E. Kohlberg, "Taqiyya in Shl'i
Theology 363-4.
86. For Hisham, 'man' is both spirit and body, the body
itself being inanimate, while the spirit is a light which
comprises the faculty of acting (al-fa ilah), of perception
(al-darrakah ), and of sensation (al -hassisah ); al-AshfarI,
Maqalat al-Islami win. ed . Ritter [2nd pr., Wiesbaden 1963]
I 61 & II 331; al-Qadl fAbd al-Jabbar, Mughnl XI 310 ( wa 1-
ruh huwa 2-faf*alu 2-mudriku li-l-ashya* wa huwa nurun rain
al-anwar); & van Ess' treatment in Theologie I 365-9, esp.
on 368. M.A.M. DeAngelis, "The Collected Fragments of
5-75 Jund NOTES 235
89. See the reports in * I lal. bab 96, 107-8 #5 > Ibn
Babawayh, Khisal 207 > Tuhaf 260-1, & extract in al-Mufld,
Ikhtisas 109; and 'ilal. bab 96, 108-9 #6 > Tuhaf 260. The
four powers might evoke the Hermetic "four faculties of
thought, consciousness, memory, and foresight [animus,
sensus, memoria, providential by means of which he knows all
things divine" ( Asclepius S10-11). Or they may ultimately
reach back to platonising-Neopythagorean teachings; eg. Iam-
blichus identified four powers of the soul (intellect,
science, opinion, & sensation); see Dominic J. O'Meara,
Pythagoras Revived: Mathematics and Philosophy in Late
Antiquity [Oxford 1989], Appendix I 218-29 "The Excerpts
104. Eg. the ImamT reports where Adam pleads with God to
grant him powers enabling man to withstand the powers God
had previously granted to Iblis; see b. Ibrahim al-
Qummi, Tafsir I 42 (Adam: "raa a 'tabu min al-quwwah l "); & al-
Ayyashl, Tafslr I 276 (yet cf. 387: Adam given three kbisal
in his progeny, and Iblis demands equal empowerment).
Al-HakTm al-Tirmidh!'s treatment of the conflict between
Adam and Iblis emphasizes the priority of Adam's empowerment
with one hundred akblaq: "fa-lamma afta [Allabu] Adama...al~
mi'ata kbuluqin wa qJla 2a-hu, "hadha jund min junudi llabi
_ _ _ _
istamilha *ala 'aduwika Iblis, fa-sa'ala Iblisu zabbabu an
ya.
yu'thtt addadaha kay yuhazibaha bi-ha"; Ghawr al-Umur > Al-
Ada' wa 1-Nafs 165.
e Sabians on Islam.
5 - 7_5 Jund NOTES 243
J2+9
6 - SI Anthropic 249
Safa ' III 20, and found in both forms of the S irr al-Asrar
ing akhlag for the ahmag and the hakim bears some faint
virtues and vices, with every pair having a scholium treat ing
that particular virtue I vice. ie* Since the Sacra 1 s number and
order for the pairs vary, and the study of the different
Jahl may indicate an older model behind both. The idea that
the conditions of time, place, and literary-religious con
( $ See Rddendum )
6 - 1 Anthropic 256
= count one hundred and two in the text), and then a brief
depiction of each of their functions (p.153-4). Many are
reason for dating this report around the turn of the 2nd\3rd
century, though the heptad and decad are archaic components
which have been taken up into the Agbil/ frame. The rest of
arrogance to aspire.0
Sill. EMPOWERMENT BY rAQL
Finally we may mention yet another version of the Agbili
report assigned to al-Sadiq, with a unique stress on God's
aiding the person He favors through His endowment of fagl.
This refers to the power and assistance divinely provided to
man through al-*agl, expressed in the notion of "ta'yJd al-
aql the 'strengthening*aiding* of al-'agl".
#29) al-Muf id, al-lkhtisls 244 > Bihar I 98 Oil.1
inna lliha Tabaraka wa Ta'ala lammS Jchalaga l-faqla
gala la-hu "Agbili" fa-agbala, thumma gala la-hu
"Ad biri" fa-adbara, fa-gala, "wa elzzatJ wa jalalll ma
khalaqtu khalqan afazza alayya min-ka, u'ayyidu man
ahbabtuhu bi-Jca."
God Blessed and Exalted, when He had created al-ragl,
He said to him, "Come forward!" so he drew near. Then
He said to him, "Go back!" so he retreated. So God
said , "By My Power and My Majesty! I did not create a
6 - Sill Anthropic 268
#47), & ch.2 #15. The fact that several of those overtly
***
6 - Anthropic 273
NOTES
-
19. a I * Aq 1 va 1-Hawa ed. Furat, 120; & ed. 'AbdAllah,
.
185. Compare his employment of "al-'agl al-akbar" in his
Awl i va 1 work (above ch.3 SI.A.iii).
26. See Q al-N ur 24:35 (the famous light verse), & cf.
24:40.
35. See Radtke, "Psychomachia in der Suf ik" 135f.; & the
comments by E. Kohlberg in his introd. to al-Sulaml's 'Uvub
al-Nafs 16-7, depicting this work as sharing a middle ground
between hadith, adab, & akhlag/ethics, serving a popular
didactic function as well as basic guidance to the Sufi
6 - Anthropic NOTES 284
46. Thus Ma *anl & Bihar. but Amal i has instead "wa bi-Jca
uhasibu by means of thee I call to account".
58. Ibid . 512; denied by the Mutazilah for the ahl al-
kaba'ir/perpetrators of grave sins.
888 44-55.
C
AFTERWORD
"Without feeling and instinct, as every man with
a normal reason must know, the real understanding
accessible to man cannot be formed."
- G. I. Gurd jief f
"Spirit is simply mind at its purest."
- Antonio Morales Baca
2 12
Afterword 293
*
In following the permutations of this class of reports
on the creation of *agl, the large common ground between the
Sunni and the Shi *T handling of it will not have escaped the
*
Afterword 295
merged this figure with notions of the primal man, and this
anthropic dimension was instrumental for the development of
early christology and Gnostic sophia-logy. At the same
time, 'second-hand' Middle-Platonic elements had an input
into such speculations, and the 'hypostasis' of Heavenly
Afterword 299
**
When one stops to consider a single most outstanding or
# the ascet ic*mystics (salihun & zuhhad ) may well have come
***
Afterword 302
1 NOTES
m
303a
ADDENDA1
< f or ch.l p.22-26 08a & The Sufi teacher Shihab al-
#8b>
Din Abu Hafs 'Umar al-Suhrawardi ( d.632/1234), in his 'Avar i f
al-Ma'arif [2nd pr ., Beirut: 1983) chapter 56 p.454-5 when
treating the dichotomy of nafs and ruh, and the subtle cen
ters within man of rub & sirr beyond the heart/galb, mentions
al-'agl :
_
B. Radtke, Al-Hakim at-Tirmidl [Freiburg: 1980] 51 & 70.
, "Theologen und Mystiker in Hurasan und
Transoxanien", ZDMG CXXXVI (1986) 536-69, on 555; (points to
_
other known works).
, "Psychoniachia in der Sufik", on 137-8 & nn.14,
_
19; (suggests the possible authorship of Ibn al-'Arabl).
, "Tirmidiana Minora II: Ibn al-'ArabTs Kommentar
zu al-Hakim at-Tirmidis Sirat al-avliya', einige filologische
Bemerkungen", Oriens XXXIV (1994) 277-98, on 279 n.140.
***
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