FOR DIE KUNI ABHANDLUNGEN MORGE! 12 é ne A MU'TAZILITE CREED OF AZ-ZAMAHBSARI (D. 538/1144) (al-Minhag fi usiil ad-din) SABINE SCHMIDTKEDie Dovtscho Bibliotek -C1P-Einheitsaufaahme labmtad Honma a Printed in Belg TABLE OF CONTENTS Parr Ox 1 Tntroduetion TL. The Manuscripts Parr Two, Translation lof the Bodies and that they have ‘Chapter on the Knowledge of God and His Attributes ‘Chapter on the Imposition of Moral Obligation ‘Chapter on the Facilitating Favours. Chapter on Pains. _ ‘Chapter on Sustenance, Prices and Terms of Death Chapter on the Promise and the Threst (Chapter om the Command of what i Proper i the Interdetion of what is 1. Index of Proper Names q lex of Group Names The Arabic Text 16 26 2» 31 M 36 40 2 45 46 aPART ONE sraduetion* Togicat ff Aba Hasina graphers that he introduces Husain’s views were successful 10 the 0. side by side with the Bahamiyya, His d the Zaidi Mu'tazilites and to a much greater ext result they survived longer t Man at dn, The extant pats ited by Mi Hola 1991. Introduction, Mavo0 AL Rome "La Sapienza X), See also Dante, Giant: Abi 3248 Part One [-Mu‘iamad ft ust addin by Ruknaddin representative ofthe school of Abii Hust 2th century.’ By sain al-Basti can be reconstructed.* AI the Tost! ‘A Further valuable source for the doctrine of Aba I-Husain al-Basri and his -Ranil ft istgss fla bolagand min Kalam al-qudarma by din an-Nagrant (or al-Babeinf) al“AgAl?(vocaisation uncertain) about om no Further biograpk between 536/1141 and 658/126 [Bahkamiyya and the schoot of Abi ve been edited and analysed? idence that a : the Bahtamiyys as well as the school founded by Ab represented in Hwvirazin.” Az-Zamalfard became apparently acqu the views of the BahSomiyya by al-Hakim Ab0 Sad al-Guamit (d. 494/1101) tave been his teacher of theology.” As an adult, he studied theology [srazm see WILTED MADELING: The Spread of Mati 8 do IV Congresso de Estudos Arabes e Isiamieos, ‘i 197 Part One 9 With Tha al-Malahim teaching him in turn Qur'an exeges ly well-acquainted with the views ofthe schoo her of az-Zamabiari on theology was ap ng a renowned sch ot consider himseif to be a professional the short credal tact on theology edited and translated ravyn attention o this text remarking that a7 influence ofthe views of the schoo! of be fully supported by the text. Through from indicating his own preference restraining hil views of the various schools on a question wit ses. However, the way he presents the views ‘a-Zamalpiart indicates his own preference cleat he wa fueaced by the positions of Ib (o presen ut over entering the bby name. Nor ‘often ment aGubb (d, 3217 miyya only the Qad? tion Aba ‘name are Abd “Alf al-Gubba°t (d. 303/915) and Abii Hai 933), Of the later scholars of the B “Abdalgabbar (4. 415/1025) is refered to once. TL The Manuscripts ‘The edition of the theological treatise a is based on the two known extant din by a7-Zam (1) Ambrosiana, cod. Arab D 465 ©) Leider 95-101 a) (= and Or. 2975 (22 pp" od. ele UBAL Mal 1986, 4868 1986, Mi WW. Mapetumes Theogy, 485-495, ' Soe Osea LO-aREN AND RENAT ‘he Bibotieca Armbrosona, Viesron of Leiden and other Col {Cugduni Batavorum 19: MS Cod, rab D 465, a5 well as to the Leiden Unive 2075, for having ganied me the permis wo conic af the text0 Part One ten on paper, in nash? handwe ten on paper in nasi hand ‘ame of the sribe nor the date of completion n both manuserips, the Final chapter desling with dhe imamate ‘The chapter on the imamate from a Kitab al-Mursid by the Saiyid ip al“Alawi al-Hasani which is added instead complete in both copies. Especially in the Leiden manuscript, diacrtical dots are sparsely used. The spelling panicularties ofthe time have regularly been modernized in the edition {note of the eading of the manuscript, They iva for or vice versa and the ending iy: instead of manuscript 2 2 er yi ie ie 25 8 aL nes CFO, Loves ann R. Team: Coafogne, 2:38, CL W, Maen: Throfogy, 488PART TWO Umar a: ‘may He ‘Amen Amen. In the Name of God the Compassionate seek help. should (CHAPTER ON THE PROOF FOR THE TEMPORALITY OF Boptrs ANDis Pat Two, Part Two Is would say: “Because and (then) come to ex ‘you deny thatthe existence ofthe Fternal requires a neces is necessitator would have to be tempo temporal. Ihe were eternal he would not be more ent iemal than the Etomal would be to necessitate him. of the bodies has already been established; thus, these (Le, the temporal.” If you were to say: “Why does the temporal regquires a specifier existence; and because our acts re- hey did not require us, they would eccur although did not want them and they would not depend upon If you were to say: “What isthe proof for God the 1 would say: “Because if His tempor quite us i ‘we refrained from them “Because everything temporal was precedk there were an endless regress of existence would compete with their non-existence and the preceding and the ‘preceded woul be equal, And there is no proof fr the temporal jatever cannot be proved must necessarily be denied. When temporality is d- Js established.” If you were to say: “How do you know that there produce a number of acts?” T would say: “L the scholars know compulsoril ise the one who does good and to blame the wrongdoer, and cedge ofthis cannot be compulsory without their knowing compu two are agents, because the former knowledge is a branch of the fege. And because the agent produces the act for & motive and ‘cause ofa deterent and every one finds hms ibute of forethought in accordance with the best interests.” If you were to say: “Why doCChartex on THE KNOWLEDGE OF Gop aN His ATTRIBUTES ferent from all other things. He is them in any respect. He does not 0° place, cannot be ty as He was no preceded by capable by His essence of al possible acts and knows by thing that s subject to knowledge. ing by His essence, ig this, He is speaking by a speech cre in some bodies just as He creates other accidents. He is willing anc He is single and has no second facts are no unjust oF futile acts, He is free from all evi aes, hi ving men and subsequently punishing them or initing py but a crime or imposing something as obligatory which you were to say: “Whi ina place?" I would sty nce. horly cannot he separated he making of a body on His part would be impossible i ble on the part of every bey accident He would have to subsist them He would be temporal like them or they in a place because if He occupied it He be a body: if He did nat occupy it we could not differentiate between boing init and! Him not being init The meaning of our saying that He is in every place means that He knows what isin every place.” 1 you were to say: “What is the proof that He cannot be perceived by any T would say: “Because whatever is neither & ly be perceived through any of the sense i ‘impossible to see it, And because things are of ro kinds: ir, and those which cannot be seen ot he seen due t0 one of two things: of) seeing or because of the exist: either because of a deficiency inthe (Ful Pant Toe 7 If they had asked for someth 1 evil and would not have been taken by the demanded the revivification ofthis dead, he di ro evi ‘thunderbolt. The siatement of Moses, peace be upon behold Thee!" is not binding because Ie demanded to see (God) by proving it anguing when they heard His saying “Th TE you were to say: “Why do yi ‘whereas the Kullabiyya and the A namely the enttative deter existence of) a cause there is no way to proof them and because knowing is necessary and that which is necessary does not require a neoes Like the non-existence ofthe voice inthe second (mom: doesnot require necessitator. As posed of letters which 2% Sirah 6, vers 103,Put Two Part Two 19 sary at speech inthe soul imagination of by the tongue is speech in reality; for the ot writing and building and if aid that), if they were two bodies or two accidents they would be orii- ey were two eternal acces and whoever makes hirm other than 2 body lke the Ete, this is even more false eternal (beings) cannot be affirmed. As forthe (Christian doc- forthe impediment, but the paralyzed is not dese since the set cant occur from him not because of an impedimest, distinguished between the powerful by essence and the capable by structure; the powerful by essence is God alone and every powerful beside Him is powerful by ‘iruture, The proof for God's being powerful is that He created the world by way of capacity and choice, not by necessity. When we say that He is power sence we mean that His being powerful is founded in His essence not in some20 Pant Two Him to know and to be powerful, it would not be certain that He knows and is powerful as itis wrong to affiem an attribute together with its impossibility. Don't you sae that, a a thing eanaot possibly be white and black in one moment realty cannot be imagines; and since is sweet and is pos you wore to say: "What isthe hearing and the say: “He ‘capable of hearing and seeing. As for the actually hearing and seeing, he perceives the object to be seen and the object to be heard. Ther 1g person is described as capable of hearing and seeing, not act hearing and seeing. The precondition for perception i having any deficiency. God He is remoter from these than others because of their imposs in principles therefore itis necessary that He is perveiving the objects of 1's atibute of being perceiving the perceptible objects isan ad ‘itonal matter to His being knowing them because the state of the essence while perceiving things differs from its state when it does not perceive them, even because His saying “God pulsion, and (of our sayin them.® And He does nat have somethin among us, samely intention and inclination; whoever affirms that (Go) ha Tike of the attribute of someone wi saily affirm an atsibute which does not inhere in a subst tows that He wil thing in one mom I you were to say! needs requires the peception of a longs for that which isin accordance wi constitutes & benefit for him and does not have a deficiency. Or avoid it because he has an aversion against 15 an aversion only ‘aguinst that which differs from one’s ph repelled from. Longing, aversion, long tothe states of the body, Ifyou ing an equ of Bags. They ‘whereas they identified is Seid mh a ein, CMa: Sar, 44 ogy 20, no sb Ax-Zamayar does tot mention in2 Part Two ‘or the two would either be different differing from each other ce the body and the accident, o due to a contradic differing from each other due to impossible; thus the unity of God neces sarily Fallows.” 1 you were to say: “What is the wise, what is an aet, what is good, what is ie Is whoever produces the to say: “Why is an act evi "T would say aspect related toi, Ike the evil nature of oppression due to its being oppression the goodness of justice due to its being justice. Tht is hecanse the scholars i nature or goodness of an act when they know the aspect being either good or evil) without hesitation, Oppressive they occured from God, indeed worse +y occured from someone other than Him dus to His incomparable sreamess. Therefore He exalted His essence above those two in His saying “I ink that We created you only ly disapprove oppressi adultery and the drinking of wine and the like, it aleady became us through the prohibition of the Wise because they are evil due 10 an evil aspect which He knows even if we do not know it by reason, And Fe did ‘ot forbid it except for this aspect. IF you were to say: “What is the proof 1 God the Exalted does not commit ‘not commit evil and does not f xd and the evil (at), do they originate T would say: “The good which consists of Fecundity ies with God, whereas obedience originates a Pant Two 23 illness originates with God and they are just and However, disobedience originates with man aod Ifyou were to say: “Does God not lead (man) ou ot mislead (him)?” I would say: “Yes, but ius the compulsory knowlege, that He esta ‘cause it cannot be reached except by ‘yours, and issues warning. Guidance because He obliged us to do ‘what He morally obliged ws to produce? And because deserves te ray con he incapable. Thus, He does not morally ob sick to perform the prayer nor the poor to give alms. Him to impose this hecause of its ranged them like His own acts and that He necess ‘Goal save us fom the religion of hase about whom ‘unapproved thing t0 pred sent Muhammed to the Arabs when they were upholers of Aestination who attribute their offences to Go the Exalted, 2» Roferrng to Stra 29, verse At protectors, apart from God is asthe Surely the files of houses is the house ofthe spur, di hay > Sirah 74, ve24 Pant Two e acts to God the Exalted and they are the most impure and therefore he compared them (ie, the uphold- he Magians). The acquisition upheld by heres in a substrate together with a created th together is the power of capable of forsaking the acqui have any effect om any of the two? What made it more appropriate to be called ‘capability rather than aeeident when it does not have an effect?” The doctrine of| aSwiyya about the punishment of the children of the polytheists is false, because punishment without an offence is oppression and they are not punished Don't you see tha the scholars blame whoever has the intention and che will t0 commit it, ot the one who Tongs for it, thus, they ‘tween longing andl wil. God he Exalted said “and God de- fes not wrong for His servants™® and “yet He approves not unthankgulness in is servants" and because He only commands the good and He only forbids ‘each of the two proxiuced what He wanted them (to produce) If you were o say: “IF the king wanted his people to do someting ut they did 1 the king commanded his people ing, insisted (upon it) to ther, Budd them righty, issued prohibitions for them, and subsequently they did not do it but rather did what he prohibited Sirah 39, verse 7, Pan To 25 proof for his weakness. Ifthe non-ocemrence of ‘existence of what He prohibited dacs not cocurence of what Ho wanted indicates this even less. For whoever wants ‘of another person by way of compulsion and if does not occur, ‘compel men to obey for if He com; the purpose ofthe imposition of moral obi you said: “What is bounty?" [would say ler to do good: by benefit is meant pleasure and joy ani _gerous harms and whatever leads to this and renders it possible ‘of Joosing his way and yon hindered him, you wi of) evil ddo good! because whoever helps someane else for + harm is not bountiful tower mixture which is not poisonous fo someone else Tf you were to say: “What isthe proof forthe e ‘hounty?" F would say: “Because it consists of things. For the inanimate thing is a had not ereted it fo futile. As forthe because this mak: God the Exalted; it wg creature endures illnesses and c ‘when he dies and that his disobedience leads ‘opposite of benefit. Thus what he endures is a disobedience, he gets there by himself. As a proof for ‘excess of grief at is loss should be sufficient for you.” life thePast Two 27 (Cuaprer on THE IMrosmnow 0 Mora Ontiostion of the danger ‘obedience and ood to impose it on someone 2, saved). Because God knows that is to reason to the knowledge of God the Exalted. ion) in onder to exclude _uish the true from the false, However, one of them chose ‘of reason and therefore became happy, whereas the other did not choose wel imposition of moral obligation) becomes a cause for ponishmer reward itself and empows- u. For it N will die happy this wou Ifyou were to say: “What isthe proof that the imp disobedience. But if he knows that some is good?” 1 would say: “Because it exposes (the morally obliged) to seward ‘wretched he will not dare to engage in them which consists of great, pure, and permanent benefits which are deserved by "way of praise and veneration, compared to which the hardships of the imposi= benefit resulting from the sion of moral obi ward and the fall into punishment imposition of moral obligation. to do what moral ob to expose Tigation. were fo say: * knowledge and benefits. The ion is the onty path to it because praise and venera- because the capable is, the act and the type ofits opposite, and Gi unbelief despite his capability to bring fo does not eantain any aspect of cor- were capable of believing he thatthe morally obliged knows would say: “God is capable of thatthe mater is snowing that He ‘being g00d, namely rendering Himself ignorant?” If you were to say that any excuse is removed from believer God's knowledge of him being an unbeliever would turn int be is enabled by having received the capability and ance." I would say: “Your supposition is wrong, because kowled 1 hat it precedes the fhe has been subjected by God to what ese and that it contains an atrbute in a28 Part Two the object known, Thus if he had believed instead of his unbelief God would ing known his infidelity.” re to say’ ion?” 1 would say: “Consid- 1 inference by way of arranging objects of kno) h which ranging of to objects of knowledge prece his knowledge that ‘where smoke is there must be fire and his knowledge that what he saw was were {0 say: “Why is it obligatory 10 reason (to the knowledge of ‘Because of the obligatorness of the knowledge ver knows his Lord and that He rewards and punishes, is more remote the cause of punishes they are known or presumed, is own state, and wants to tke 8 road that i i safe; he must necessar " If you were to say: “Why do yor someone informs hi cease He, glory to Him, is neither known compulsorily nor by persept blind acceptance is no way (lo it) because 1 obliged in ditions is become righteous except by means of cousness of his child and knows that kindness is obliged to be kind towards i Would be known that fhe docs not desire his right ly ligation (to issues them to all because there are some matters when no one aspeet?” T would say beat the infinite is impossible; thus (Re acts for ters) out of grace. Miserliness consists onlyiy (ay of, Man (a 41511022), Beirut: Dae el Machreq 1978. Recherches. Nouvelle Série. A. Langue 172; MANAKOI: Sor, 134. In th God necessarily ats for man’s hes int 1146 Cuaron Pars nature consists inthe fact that i is for him oF for others. If it (is inflicted on) a being who Fike beasts, children and the pious itis go! because ofthe tion (granted fori) and the facilitating fa tion consists of significant benefits whi pain thus wold be fut “AME held that (alone); fo achieved by the impos ition of pain) is good because of the fon whom the pain is inflicted, for the pain is good if there is a be ccomesponds to obedience. (i ‘ward corresponds ta the obedience for which the pain co favour, not to the pain; thus nothing corresponds to the pu. ‘hold that the infliction of pain is good because it isan act of One who isn favour esr for he valor hint of 1B:390; Inv ALMA: Fag, 11332 Part Two subject to prohibition, The duaiss hold that darkness. The Bakriyya deny the suffering of pi bodies, then they were transfered to other bodes w that disobedience, The doctrine of the det ready been refuted, To the Bakriya may be said 1 Feel pain and (to deny t rsmigration of souls the rational people know To the upholders wei disobedience in their former corporeal body) just as the people he Hereafter remember their states in this world and talk about it. (And ‘were correct what you maintain) it would be proper to blame and to hu them, and their pains and maladies like blindness, leprosy, and elephantiasis ‘would cease when they repent, and the pains ofthe prophets would be a punish- ‘ment for them. A compelling argument against them is the infliction of pain upon those of handsome shape although handsome shape is a reward in their 1g argument against them isthe infietion of pain on the corporeal body and the imposition of moral obligation known ppanishment for a wrongdoer o is) for the purpose of elimi- ) warding off (barm), as you inthe course of custom and as is someone who throws a chi is good insofar as the course of custom. For pain o 200d because of compensat Weal If you were to say: “How is it permissible pain fora beneficial pur ‘pose on someone who does not approve of impermissible to employ someone who does not approve ofthe work even if you fully recompense hin?” 1s because the thrower is obliged to compensate appear to him I you were to say ating a pleasure than the pleasure’ good to eause pain forthe sole purpose of compensation because tained through grace, Ab Hii held this to be permi to pleasure TF you were to say: “Ifthe infliction of pain on the par ‘because of the compensation, it would also be good on our pa destroy some of his limbs so that he does not get compensation even if it were a kingdom; or we inflict pi physical emsins unarmed: th upon him while his sles:(Cuaprer ow SUSTENANCE, PRICES AND TERMS OF DEATH the opposite of i. Insofar asthe cause ( from heaven by which the yield is reduced or the oppo- the deamess is created by God either as a pnishment and af fom and a facilitating favours likewise cheapness ated by Him which is a bounty and a faclitaing favour. If he cause of the oppressors on earth determining the prices, 7 duced by them while God is not responsible for it. A living being’s term of he time which God the Exalted knows life will cease, Thus no ‘ing being dies but at his term of death, Ifyou were to say: “Do you say about someone who ate during his whole fe ht he did not eat from the sustenance of God because he did not eat of what He had permitted him?” I would say: “We do not say that God the Exalted sustained him with what is unlawful because He did not permit him to eat of it, Nor do we say that God did not sustain him. Rather He sustained hima insofar as He enabled him to attain the benefits by lawful ways, but he turned away from them towards other (2 IF you were to sty: “What do you say about the report that it was said tthe Prophet — God bless him and grant him salvation! ~ "Would you set prices for us’ and he (Le, the Prophe “God is the one who determines the | wotld say: “He showed them that setting prices belongs to God ted beceuse He knows the interests of His servants, and no one, other o determine prices. He did not mean that every exiting ‘thus, (both. options) remain because thousands he woud possible. Some people aD my Hana: Mund, 3:286 the positon ofthe soo! of Baga, ef. Manan: Sart, 782, ‘would have cut shor the term ois death.”(Chiarri ow ris Prowse ano Ti: Takka If the morally obliged obeys or disobeys, he deserves praise and reward or persisting ine holding a po “believer’ and Muslim’ without resttion nor ‘unbeliever’ “polytheist” and “hypocrite. Rather he is called ‘reprobate’ Inthe view Bvigtes he is called “unbeliever’ and ‘polytheist’; according to res he may be called dlemned to eternal he i called “hypocrite, In the view of the Mi without any restriction, fou were to say: "Why docs he (ie, the morally obliged) deserve recom: | would say: “The proof from revelation is evident; as forthe proof won, (he deserves if) because the imposition of arduous and hard moral jeant and etemal benefits is joined to them. Similarly the their eviness, the blame for them and the loss of reward by deter fom them until the expectation of great (an act) out of he is not entitled to reward. (The ‘ther condition is) that he experiences hardship in the act and in failure to act use reward corresponds to hardship. The condition for deserving punish- ‘ment are also two things; that itis possible to beware of it insofar as he (ie ‘man is capable and knows the evilness of his act and the obligatoriness of what he fled to do or that he is capable of knosving (this) and that he is sound to be ponished because to deserve depencls on soundness.” you were to say: “Why must (praise and blame) necessarily be eternal Id say: “Because praise and blame are deserved eternally since we can never reach a time when we would cease to approve of praising the one who Part Two a7 is his being a doer of good or an evildoer a long, as is (Le, his being either a doer of zoos! or tor; the eternity of the effect necessaily follows the etemity ofits elf ishment is more approriate to be etemal (than praise), because disobedience of ore serious than to abey him because of the greatness of His benefae ing to Abd" seciucted from the larger and dence for which the pu major sin, An act of di smaller than his reward or equal to itis a minor If you were to say: “How is blame and punishment cance would say: "He (i.e, mar failure to do the obligatory and be ‘ance, The canes ‘one wronged you and then repented and renounced it, he proof from revelation is evident.” TF you were to say: repentance) obligatory?” L would say: “Revelation, consensus, und the proof Irom reason igatriness because repentance for an evil act ~ be in impact — i obligatory beca assumed, is obligatory. for itis obligatory by reason because to per tained that the reason for its obligatorness isthe cancel and the punishment for the minor sin is ca ‘utveghing the punishment deserved for com igatory only by revelation Repentance is only the evil because ofits its being an omission of the obligatorySS ov ._O}O ee os 38 Panto the view of AbG Haim unless he (ie. the sinner) repents of every vil (act) because of the characteristic (of evilness) shared by all of them.” Ifyou were to say: “How is it known whether an act of disobedience is major ‘oF minor?" I would say: “The major act of disobedience is known by rev <¢ God's saying “lest your work ‘woman sold Zaid ibn Argam a stave cured it because to thore is no clear would say: “Because the forgiver is entitled (to forgive), ion a benefit is attained, and it does not cor z held that it cont aspect, namely the loss of the facilitating favour which is contained in the ex Pectation of punishment and is rendered invalid by repentance. Its cance through intercession is good because He forgives the offense as « mark of fou for the eadles ‘and the evildoers ‘and no intercession hhave not one foyal friend, no intercessor to be heeded fore sion is for the grave offenders among my they require the intercession and the previous acts of obedience and they are after having rope starting work anew." IF you were to say: “What is the proof that persist eternally in the fire whereas the Muriites ho say: “God's saying transgresses His bounds, him He wi and for bir be ina and whosoever ing his knife with ise must either be deserved or undeserved. Yet the one who deserves 1 does not enter hell, end the one who does not deserve reward does not paradise and fo grant reward out of grace is wrong, ‘The (rk cling to are countered by their opposite is meant i their escape from the causes of ted “You were upon Th % Sarah 2, vee 4. ® Sarah 39, vose 19 & CAKMAD ION Hana: Maso, 3213, Sarah 4, vere (4 ‘ere IND IN EANGAL: verse 108, 28,CCHiArTER ON THE CoMMAND OF WHAT 1S PROPER AND THE INtROICTION OF WHAT IS REPREKENSIDLE “These 180) low what is commanded and what is interdicted. Command con story and the recommended. For what is commanded is simi sitwal prayer ‘wort! of God the Exalted “Let there be one nation of you, calling to good, and bidding to honour, and forbidding dishonovr; those are the prosperets™* and the ophetie saying ~ God bless him and grant him salvation! ~ "You shall com: ‘mand what is beneficial and you shall interdict what is reprehensible” As for ily Existent does not want the reprehensible follows prohibition. Moreover, 1m from oneself because if someone does not wa and off harm from him. Accor implies warding off from another, the interdicting, wh be started with the gate the reprehensible, When this is from the rest of them. And ed by the lightest (action), God the Exalted said “put things right between them, solent one" If you were to say: “What is the condition forthe obligation (to command at is proper and t0 interdict what is reprehensible)?" 1 would say: “Two ion insofar as you see a person preparing instruments of someone were about (0 uler) a word of unbeliet a ofthe prohibition but killed the person who proki gation falls because the urtering (oF a word of unbel he permi of a ity) cut of fear to be kil word of inti 00d (for the If yon were to say: proper and prohibiting the repreh at someone prohibits i evil and that he reprehend something which is good. Further, tha hibited) did not yet occur because what (already) oceure ‘but (only) the lke of it, Moreover, that he (ie, the i ting fly doves, drinking of wine, and rerwise it is not good to reprehen f you Were to say: “Who should reprehend andl who hended?” J would say: “Every Muslim ina pos bend, However, those who hold command are ‘commanc! and to interdict as far as political issues are concerned. Rep should be addressed to every moral rot under moral obligation if he is should be kept away from occasions of debauchery i thoy be By(Cuneren ov Prorsipcy le) isa else is capable because the purpose — thfulness— is only achieved by means possible such a the the ness of the claimant (af proph- ss, it would not oecur in contrast to like the rise of the sun; for it rises inthe time of moral obligation is suspended, namely Wien the portents of the Day of Judgement appear, without ver racles occur) at the time of a claimant of prophecy be laessof the claim is an attribute oF it (i. prophecy) ‘ecu without that which is qu when he (Le. the this is beeanse of it and for mn for him. Because of that thou hast brought a sign, produce it if thow speakest ‘And if prophet says “O Lord if am a tue prophet do such anu suc and He does it, tis similar to the king's messenger who says to (the king) “if L fam your messenger, gird me with your sword and he girds is analogous to verification by wor I you were to say: “How is the position of Bardhima proved to be false (vho claim) that sending prophets is either fut edge its being good. No wonder since Gos what they do not know by reas ‘man although itis hidden from th scknowledge it and not deny it you were to say: “Wh grant him salvation?" I wou If you woul sy’ their eloquence, that they engaged in contests about it, and ‘no one could measure up to them in this respect. chietianship, they would have backed thei religion, and cae from being overcome by his cause and his sssuming authority and they would have been saved from the hardships they patching armies and in entering into bloody figh spending money, until their throne was toppled an And if two paths suggest themselves t ‘convenient and easior on whic he ‘and more troublesome on which he will be the dete harder under any condition. No one awareness of bi, © Sirah 2, verse 28 ® Sioa Si, vere 5, rah 9, verse 33, > Stina 5, verse 67ing because of him and iient as proof for their great, spread and made known the elo- sence of the Quran and its unusual arangement and its leas, excep he say regarding the doctrine of prevention?” T would say: “ challenge would have been by a speech below what they are capable (of match ing) by several degrees, so that their prevention from producing somethin wer speech after having been capable of producing speech of a high level id have been a miracle for God's Messenger ~ Gd bless him and his family snd grant him salvation! However ‘of eloquence it became known a degree has heen transmitted loquent of the Arabs.” Thus there is no »y were unable to do’. I would say known, and i ion the veracity of wi ‘would only have intended as @ marg verpreted) by Portions in which there is agreement, and the ambiguous passages (are inter Prete) by referring tothe unambiguous ones, ” has been completed from its be 7 and praise be 19 God bless be upon Mubaramad and his family ning to its end except forthe the chapter onthe Part Two 45 Indices 1 Cot & 23,36 Ruknaéata 7. 8, 9, 1, 1b ae Mort, Aad iba Yahya 7 at, ADO Lisi 29, 30,38 fren, Oscar 8, Maton, Wi $9, 10, 19, 20,2546 PatTwo Index of Group Names ah a 36 Infiites 7 ‘aa 23, ‘AGarites Upholds ofthe doctrine of pre ts 20,31, 32 {al Mogbara) 23, 24 17, 1832 Uphotders of the tansmiaration of "aucTandeliyya) 32 yal, 24,38, si 7 PART THREE ‘The Arabic Textcot dpel 3 cle Hal sly dtu ers Ae ce ape pel J era 2) ot aad belg! 2 ‘ phe! thane i of 5 ey plepat gi i Dll a ald i chet Cor BEN ery colsyly a spa pe gs pee 3 tae | RbeAMI elle cgandh ge ail pee are Woot ley ple Sym le Wath oy ed py eng la go aly Ato Gale pL af ge A Le OB sie) Gan, tab op am le Y Stew 2S Yy OS ary Salyht ge Gus VY hu $Baow ple ai de Se be Sl IB Cie ah iB pay ly ges Sa pall ale joe Y fealy clgle pull lye es ens Toe IS pao snl (abl OS FH OW de Fp ap EV ecb Syl 22079 US gb soaps US om a Je IS gp tary oo pees pled 8 Wey Yy Spall daly i oagey OV LU tein ll Sd Chel gb SF Ob ll ane ctuall ye apm Cab tat Ge hd OS lb dt pall ob of leebaad ee Chak EN gad oh Sy EE Ce La Elin Wb WY, ane ee ley ste why | che ci he? roa frst pial eat a * Pact Tce af ge fll SO Op LY Ua te ay I LS er yt Jal oY ou teas Ste br eo Ye ae del weal ly ellesale all ye Oy 1 fd lt gt lll) Se oe OS coe oY) ter REY) cape oe ys Lag Mate COB BBR ol Oh oo Lele ths Yy Oe Agee Hb le CAA erm gle SIS jo pe enti J LISD OWL Y Sh WAS Aga) ye ch paar Gene go ela CBE fle Sle LS pla a BIL PIG, (lS GB Cag) Y dae Se 65 QU Y 28 toy Ot ale ae Ye ayy Ger or a ey AB aS Gd SL at ST er ab le cle st pele gb eae in of ye Shes cw ASS Maing Landy Gum ym gal pl eS ey cll V Le Gals, oske Li TotW lle a et at le Ql Les ob Bis ah poo Mee ah poe Beale lh FBG Bh Be poe ad dl gle al LH of bs Sy Can CP My BSN oe Ui pe SI Care O18 Loe vt” ome oF cad ge I By cpa IS ge in LS Stan ee ge AN Ge i ry sats Stak pn te Vise 1S Ue gy gla YO ey MS a ow ead I cae GI Lee oi) cas J Oe JF BAe le ah IA IS Sw UF easy OK OY Lg te a Maly tot hu Yad lua Gs a tS lade ly egal oe pte Ul ent hey pee ga Po ty Olly AE Se as YY egy Cte PF nd ol le Ny aU Ore, ckally cull, Sa Vel pally SeY 3 bt iu UN ae cee a pe Uy ieee Wy lb LS cl Yb! Ge ty ay WL ws JB Be 2 FE ly ge any ca LI se Wb pldl ULI | feat cy Sell AB Yale Bs Ole G8 Gary LS ea Cay Tse oe eel ong ly eal le ale 6 89slay us O68) Yat ES pb OE ga Bt Igy fy Ya re Ye aly pa bale ooo 5 gt heal cas op ABl yy gaily lll SH 8B pe VI il eo ay aS) 2d joey gil ¥ Has chee Vy ell By jet alee sah JG ary dl ge lly pal CLly CHL re Bt te Gey ed GML YS bas Pact Toe 7 Baal Jee ue lll Jo ola As a of ye we ally 6 eSB Saal co cay oe dune by glee a oh 48 le Sa PB 4 Aad VEL58 Past Tee Pat Thee 59 | te ah ge Joa va ob PY MR sya ob ely Bh Bagel Gaal al 6 ol be tS fle Gast Ie a8 of Jory CUS tes gee of ce gt tiem coe ah pith lly Spal fy ab, a BY | Le atl as PIS, sale 3} 16LL Ly il by ste ey cob Mall oboe By be ay She ed aly be Nyy 6S Gat ye ee ah be ust ul, Sees cl ee ey pak Sak de gel ayo 8 Cp Co ta Fad Yh SLI gs I a5 AB champey pt Gy faye by OS poll ayy of tong SIS Ye pat by (Lyin Gi pl Oly ‘ BML Seis geal dads Y tho ob of le lat U2 gp Malay coh Spey cl cae lle oY EB HSL GS Coe tg bls ™ tae ahs 21 era vr ge sh 20S A BTW is ay TTY a og poets J ft te PA oy Wael gb lydia ja ® fae al J igdnct go60 Pa Thee Past Thee ot 0B Col ak 5 Hall Palys OH Gey cil EY, cil ae pep8 Une Bae a pts mal eg 4 ee cna yo bly ab all Uy iy ne ay Cd oo) Gilly nl | Ue abe af ela MS py Sb fell gb SAY Lea BS as Uglae Uy eek JB ob or Ol Op BOS ge cot! 9 SE Ed All at IS best 8 fal Jit 262 Part Three i Pac Three 63 YMG Lisp ate SS IG, cabal ASI go ayy Sal OLE aK of a ce gay af LAW yy Sls ey BILL Sy ale jf Y shally il Bsns al al by & , wey aL 2] esl 13 Syl LAL gdoy gy tly aul i ewes get o wi oh ee Wa yy Bdge tt Sa care ee eae SF 2S ged bo gos ote dg itObey all ody aad gle e292) Gary ge jhe ae HSL a gyn, sb LS sola Gays eV ai tee ISI ot gle LIN eS op Pat cocnily Calll ary ode Goes ot wr Vy See AY Aas ae Sty oy oh IS Tah eeall ga ASAI OW Lely TM poll cll Go tal BP SK pS ly Sine 2 le Obey Yc cao eke BOS Mal HL GI Oy aK Mae af ASI glee Play eo eats any ott we pl 6 5 pt oN a Je 2 Part TheePant Tae on I ill OV, Metis i Rites Sui! 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Sab boll gt a ode rotey oy OF Of catam dey taled Ge SV gum le dik (Dy NS 6d ee V 2k OS Oly "coniey Lb dl Kyte se be aly ably tl lon 9 7 sys Paw Toe 69 oY spall OLLI OM pas GIS, ANI ISA BOF & ¢ 2 Bale LA pT 8, yt cai Alp one YS ee Biers dl ale OY tls ol airy fais “ ale Jab Lag ccatdh pole call70 Pant Three Ae, edly Gi)Y Ob belly ace wes hd i 4 CHM 2K dsp Mop wie il ke Bale aa Day asBB DIS egy cael sane pal ae ge 2 tee dele gt cleiy coll Yowsls ol gl % oe atal p hid cg 578] ceplilly gh phat tay cal i ca anol ar J m2 ae Ley bey : 1p Labo gay Beef atey bate i wee Grell Gl of SLY" Part Thee Sti NM ly ot peer of aS opll p (hes a “pie sel gy Oly ald conush ee ode gl te Vag ay oe Y se si Cy has wl ery cleo OF Salk et ae eg ay 1 SY tl Jos, ple dy we ot SIE Oly iglin Sage Coty hall io OY se ay pt cd cell Ge sey V Sie er Saal CE | ob TE LIL ie ally lie) ble Yury SSS oll SF oy ll cell ye Gb BL YY ee aes cab cp el pale Ge con Kgsere andl OV aad JS ge ceil sgh taf Beige Nae oe hall bail) ut heel ei ees16 Pant Thee sl GS tag de gy cptleel OU pad bch) 5 SL SU Ge ely Syl AN Ou LS oy aplll OV tly Gly AW ae ely ap OWE Lan Spl Coty SAI OY oY Coly cally ally BSL DLs pw 1:9) Sb ye?B Pant Tae yall ob pil ge obpall80 Pont Thee le ee uh eae ob as “oil ile ra een eet Se i ficly aly le ah he anne Spam cobb | oe 9 oat! ot vl A Bhai Hele Coke JS 1S ply cade YY ys 8d SS ety Maly essen OI iy LY ange af lb ce Ye HOD sails ut Tice 8 Hehe ed ISG spade day atl ge oe Magi Ue egal yl Sly gall Ly pM ayes SLI 5 Lintel roti eee Yaely gt EU Ree Iyne e etd! al Joti, LS 4US cot Orley lhl ass of jib cee Jat Sly ely C5, SEW Bh aed Beall J Garett Ui, oust Ose kos fA All Ve le whey Ley idly Ly