MOSLEM SCHISMS AND SECTS (Al-Fark Bain al-Firak) Being the DEVELOPED IN ISLAM By Abu-Mansur ‘Abd-al-Kahir ibn Tahir al-Baghdadi (d. 1037) PART It ‘Transiated from the Arable with introduction and notes by | HISTORY OF THE VARIOUS PHILOSOPHIC SYSTEMS | ABRAHAM S. HALKIN PORCUPINE PRESS PhiladelphiaKirst edition 1985 estine Publishing Co., Ltd., 1935) Reprinted 1978 by PORCUPINE PRESS, INC. Philadelphia, Pennsylvania 19107 Library of Congress Cataloging In Publication Data Yon TMi al-Baghdsdt, ‘Abd al-Qahir, é, 1037. Mosien schisas and sects = al-Farq bain al-Firak. (Studies in Reprint of Israel. ‘Originally presented as the translator's thesis, Colusbia, 1935, Bibliography: ps Includes index. janie history ; no. 1). 7 1955 ed, published in Tel-Aviv, 1, Islanie sects, I, Title, II, Serie Studies in Islanic history (Philadelphia) Bp191412213. 1977 297.8 78-3673 ISBN 0-87991-450-5, Monufaccured in the United Stats of Amerie To the Memory of My Father.PREFACE. ‘The abrupt opening of the eranslation with Chapter Four of Section ‘Three is due enticely to the fact that up to translated by Kate Chambers ticular point asa proper age 158. To offset the very serious shorteomings of the Printed Edition, ~ a fault which everyone who lis referred co the book recognizes readily, — che trans possible to verify all statements, whether historic or otherwise, by checkingthe field. Altogether a serious effort was supplementary reference maverial. The Intro- the product of meticulous research, but judgment based on s comparatively long duction, on the other han place of che usual dj and dh in place of the will doubtless note that, owing to vechnical had to be dispensed with in the Table of Com Bibliography and the Index. J all exact transcription , the Introduction, the sincerely hoped that this regrettable proce- Unirersity who maiie valuable suggestions in the course of their reading of the ‘work, and, finally, to my wife who was @ source of encouragement while the work was in progress and participated actively and cagerly in the reading of the proofs and in the preparation of the Index. They are all entitled t0 a Share in whatever merit the work may posiss, without any responsibility for its defeews and fault ree] TABLE OF CONTENTS. Introduction Section Three: Chapter Four: The Sects of the Murjiyya and a Discussion of Their Doctrines. Ghapter Five: The Doctrines of the Najjariyya Sects. Gapter Six: The Jabmiyya, the Bakriyya and the Diariya and aa Exposition of Theie Doctrines... Chapter Seven: ‘The Doctrines of the Karramiyya and Ite Characer istics. Chapter Bight “The Doctrines of the Anthropomorphiss among the ‘he Boyaniyya among the Ghulat and ‘Taet Eschsion from the Sects of Islam. Chapter Three: The Mughiriyya among the Ghulat and Their Ex- clusion from All Islamic Sects Cuapter Four: The Harbiyya and Theit exclusion from the secs of the Believing Communi. i (Chapter Five: ‘The Mansuriyya and Their Exclusion from Islam. Chapter Six: The Janahlyya from among che Ghulat and Their ex- lusioa from Islam. : Chapter Seven: ‘The Khatiabiyyn and Their Exclusion from Isa Chapter Bight: ‘The Churabiyya, Mufawwida and Dhammiyy ‘Their Exclusion from the Sects of the Community.‘and the Namiriyya among the Rawafid. and ‘Their Exclusion from the Islamic Chapter Fleven: ‘The Advocates of License among the Khurramiyya and the Reason for Their Exclusion from the Category of vers of the Doctrines of Metempeychosis from Islam, yya. among. Chapter Thirteen: An Exposition of the Errors of the H: the Kadatiyya and the Reason for Their Exclusion from Islam. (Chapter Fourteen riyya among the Kadariyya and the Reason for Exclusion from Iam, for Their Exclusion from Chapter Sixteen: The Maimuniyy ‘Reason for Their Chapter Seventeen: Concerning the Batiniyya and Their Exdusion from All the Sects of Islam, : Section Five: An Et ics of the Saving Sect and Pro! Salvation and Auractive Features. Chapter One; An Enquiry into the Groups Composing the People of ‘of Tradition and Consens Chapter Two: An Enquity into the Proof of Salvation for the People cof Tradition and Consensus. Chapter ‘Three: The Fundamental Dogmas on Which the People of ‘Tradition and Consensus Are Agreod. Chapter Four: The Doctrine of the People of Tradition on the Pious ‘Ancestry of the Nation. a8. 240. 2a. 24. INTRODUCTION. aghdadi is an adherent of the Ash'arite school of theo- the Ashariwes were champions of Orthodoxy, “adbe- rents of the straight religion and the straight path’ practically the dominant group in Islam. The day of the Mu'tazila was over. After they had enjoyed a Urilliant career of some two centuries their star set, and subsequent defenders were only faint shimmerings of a more glorious past. ‘With the passing of time the exeont of Ath'arite indebtedness to Mu'tazlism id every other interpretation losophers who were beginning to see through and the mezaphysics of the Ast'arites al- hough at the time of our author they had not yet enounced the metamor: Phosed Aristotelian doctrine. But they were not at the time of Baghdad, nor Were they ever destined to be, serious rivals of Ash'arism. Even though they ‘challenged it, exposed its ervory and discussed its deficiencies, they did not ‘ate 10 undermine its position. On the conuary, they preferred. (for very tellingapproach to some of the problems of Asb'arite thealogy, such as the Word of God and the immunity of prophets ation in Kalam. The work of its early Ashfarite physics, metaphysics and ether, and the system appeared finished position on the from the earlier principles, dhus becoming longer and more detailed. The creed is laid down in imperative fashion : whoever disagrees is either an outright heretic, a sinner of one shade ‘ely unorthodox. However, these later outraged not only Ash‘arites but even Sufis of authority. With the exception of these the others were accepted, some no ew principles, reveals no new ramfications from the cardinal principles, bat seems altogether contented with dhe conclusions reached by dhose of his Predecesors who became authorities in the Ash‘arite school. Not that his ex ‘belonged to the realm of the heart temporarily, — w regenerated it, — devoid of argumer | mainly the resale of a rei | te of the discussion is exactly what dampens reader. It is mediocre in the extreme. Where an idea ap | ‘traceable to another source. Baghdadi does not hesitate to utilize the works of ters, even as medieval writers generally had different standards by which to sauge an author's property. We meet with litle philowphy in his pesentation, hich consists of a statement of the Orthodox position alist of divergent {kd z etore tothe heterodox, onthe whole annoyingly supericl. The ] ef compscng is work wih tow of ome of his contemporaries Is tly dis eagerness of the interested generally m‘yal rather than speculative and che disputed points: it i po- his revered master Ahmad. b. Ash’ari shows a readiness to argue and does not merely withdraw bet blind adherence to text and tradition which allow of no argumentation, But the type of argument employed by him w is not characterized by 2 philosophic, speculative approach. Ic regarded inelf ronld prove the orthodoxy of old tenable 4 starting point, therefore, they behalf of God and His revelation. If, nevertheless, there was muuch in the Ash- arite theology which later philosophers regarded at puerile and semscless it was ue not to this premise but wo the very idea of compromise ; situation, may it be remarked, which was destined to repeat iuelf when the later philosophic Position was submitted wo the dissecting xalpel, and in other cases as well, ‘wherever compromise was the working hypothesis. Bat of this Tater. v‘The movement of Kalam, both in the hands of Ash‘ari and in the hands of his successors was perbape primarily a reaction against Mu'tailism, but one ‘which conceded the very important premise that a theory could not be expected to thrive merely on an obscurantist attitude of defying experience und in not to investigate the compatibil erect their philosophy vpon 2 presumed compa lforts, in a Tage way, there i Kalamistic approach an aspect which does render it unique, at least among Inlamic movements, So far ss was humanly possible and in so far as their Knowledge qualified them, the Mu'tasilites gave unchecked freedom to their phised primarily, and sought to force theology into 2 philosophic mould. No fone can deny that in the process of conciliation as effected by Averroes or by the ancients was weated more violently ‘Maimonides the than their philosop! Kalam. As apologists for Islam to the faith of she fathers, and manipulated the facts to cesity of formulating definite concepts or the discomfort of mutually con- wradictory premises. 1m proof ofthe frst charge chei theory of knowletige and their theory of die ‘of acquired knowledge, for ie is there that Baghdadi exhibits his tendency to suit his theory to his theology. Acquired or mental knowledge is of four types 2) Deductive knowledge, i.e, the purely mental process whe ancillary arts guide one t the affirmation truths as the 4) Revelation, which, our author explains, belongs 1 prophecy on which the validity of revelation rests isin 4) Tatuitive knowledge with which some are inexplicably gifted as an unedu- ‘cated person's appreciation of the technique of poetry. Suill anocher source of knowledge is the reports of others. The Kalamists ist three clasts of reports. The first comprises those handed down successively through the ages by credible rej Tne concitions required for qualifying visited or times which antedate us. The second type consists of reports (Ahad) ‘whote transmitters are credible and whose contents are not contrary to reason, but lack an uninterrupted chain of transmitters through the ages. Such require action but mot belief We may cite as an example most of the derivative laws resting on reports of individuals, ‘The third type (Mustafid) includes those 4 prophets, or reports of those to whose veracity a prophet bears testimony, or reports told at first by trustworthy people and later circulated vuby many, oo that they assume the characteristics of Tawatur, As examples of the last we may adduce the stories about God's visibility, or the intercession of the Prophet on the Day of Judgment, or the Pool and the Balance, or certain philosophic sevup, the conscious effort 10 evolve a philosophy which will confirm faith, This fecling is suengihened by the additional fences which Baghdadi constructs; by the numerous conditions he sets up to make sure that none of the beliefs current among oth agrecing on a lie, Hence, Baghdadi cont crucifixion is false. The reasoning in establi told that thirty Jews were present fon this number is very possible and deliberate agreement on the weakness of the four against the thirty is certainly possible. Indeed, chat there was someone crucified is true, but the question is whether it was Jesus. This whole involved argument i explic: ‘rucificion — are not questioned because the Kur'an and Mukammadan uadition have accepted them. Or consider the case of the tiaditionit Abu Huraira, one of the most fertile minds and most generous vu a's veracity was contested in the gene traditions are accepted as the most bbe honest beyond the shadow of 2 doubt, authority is dedared a heretic, we are wor cf those which the medieval perio evolved. ‘establishes another strange Jaw of knowledge: when a convince all the tely hastens to the critic or the divergence of the Di isto be paid in questions of Kalam but not either with the one party or the oth admitted the existence of one, and wi ; the power of God to disturb the order and to interfere with its working, all on *the basis of a rationally understood hypothesis. Hence they developed a view of a property for as long as the object exists there is no other way of ex plaining why accidents should endure longer than an instant, ~ especially in view of the fact that some properties endure only an instant, — except by ing that God creates a property of nonexistence in foundation the atomic con- cessation of creation of the attendant accidents. Now, having established the incontrovertible linking of properties and substances, and having, m« proved that properties are, and were, created in time, they dem hypothesis which predicates the existence of matter devoid of, and prior to, properties. “Tell us;” Baghdad says to them, was the hylic sub- ce is the atom, although whet they become dimensional ‘vance originally one or more ? If the answer i Although the accidents are properties added to the substance, the separate fone become many through the creation of properties ? Proper of che Jatter is entirely abstract. Actually no body can be devoid of quality, but do got change the quanti ‘more than one, chen the objection ‘To return to the problem of cause and effect. The Ash'arites denied any relation between any two apparently interlinked incidents, The fact that two incidents always follow each other in time does not necessitate the conclusion that the socond is the generated om", the instant, ~ the proper follows a hurled swone; wei ones are created. What brought the Ash‘arite schoo! losophically may he read in Baghdadi, But probably, as of an act of God, and it is admissible that at any time, if God should choose x xito disturb His isrposed order, a blow will not be followed by pain. The rationally (although the philosophers ion of the Kalamists that they mean Revelation now becomes exceedingly simple to prove. God disturbed His own universe. But with what violent treatment of nature and experience ! such, am expression her in the physical world ori the mind. One may cite some of the arguments offered against diveater. In answer to the septcs who deny seidble” anpment i sce: You are right. — Bs sophisoy and aba doctrines — although all intents and purposes, ‘One is the problem of God's attributes. Whether out of poetic imagination ‘or ignorance of logic. Muhammad did not hesitate to employ epithets and descriptive adjectives in qualifying God. They did not disturb either his con- ception of God's unity with which he was no doubt intoxicated, or his peace of ‘ind because of the contradictions which later minds, shazpened by contact with Christian theology and Greck philosophy, found to be “inherent” in such an attitade unless somehow explained. Even the first generations after Muhammad >a id not appear to be upset by it, To the numerous anthropomorphic ex: pressions with which the Kur'an teems they liberally contributed their share of n people began to think they ‘And when that tendency guage of the Apostle and the canals generated an at ty dhe who were ce defender and spokesmen of the early conception. ‘This was in broad lies the array of forces prior tothe ie of Aska ‘The traditions rete wo icusk They paid her respects to reason with the admiaion shat there was 90 comparion betveen anything applied w God and anything applied to man but they nse very emphatically that all the anthropomorphic expresions the epithe the decisive sdjcives and the Tegendary macerial wee really and lively te. They did not know how and they could nit explain ir 30 they deeded that they would not explain but would faithfully adhere snd in the Book and cat expleacon tnd ig that they were not and comparison with any ‘opinion these people frowned on translations of such not afford to sock shelter in an attitude expressible ‘explain’. A stand of this kind, while perhape reasonable, reason dictates that God be conceived of as absolutely free of any quality or substance, and addition absurd unless we car escription is delimivation and that agai infinite power of God. In view of there could be no talk of attributesof physical acts or phy series of verses appeared allegoriation, where the authenticity of the to question, and denial where the uncom f the extreme traditions rendered harmless by those days — were ‘were not really disteputable ‘means is cither — as some Mu'tariites believed — chat this is the way God's Person appears to human understanding, or ~ as others believed — that whatever can be predicated of God is not in any way violent with regen ‘on the ground thi ight of lending any other meaning to the plainly anthropomorphic words and phrases. In this problem the Ash‘arites attempt to play the role of conciliator, with greater respect for the requirements than for the dictates of », more than in any other, patron. His passionate arguments oved as unconvincing to them as ‘They, t00, now took it for granted that even “bile kaifa” the physical attribuces of God of their unsavoriness to the ‘They therefore followed the Mu'tailites and explained legorically. Forthermore, while they did not utilize the critical the Mu'tazla and were consequently confronted with a greater himself ‘The seven attributes of God are: Power, Knowledge, Will, Life, Seeing Hearing, Speech, ALAsh’ari was rather consistent. These attributes, like the physical ateibutes, are realities, But a diffi while at the same time iy and freedom from composition and incorporeality, the formila that “His attributes are neither He formula means not (or are is hands tied and his acts only metaphorieally performed by Both the implications and complications of the problem are not diff On the one hand the entire doctrine of reward and punishment ought (on the solution of the problem: only a free agent tin be held responsible for his acts and given his retribution, On the other hand, the asumption of free ‘will in man creates the difficulty of defining the respective domains of power of man and of God and the further complication ofthe apparent exclusion of too, proves to be of litle aid in unraveling and one cannot readily decide whither is here also, as has been suggested elsewhere, orically wrong to seek exact definitions in the Kur'an. ‘There can be title doube that Muharamad was literally oserwhélmed by the omnipotence of God and His participation in, let alone His awareness of, every buman act. Yet Muhammad was not hindered from preaching the doctrine of human responsibility and of reeibution, xv‘This stand of the Prophet guided the Orthodox. They too believed and were not bafled by the contradiction. Both theses are true. Even the will ‘0 do good or evil is implanted by God in man, not as a general capacity for red by God now Kur‘an and tradition are the sole arbiters, just as they are the souroe in general ‘good and evil. Only that is good which God abhors. To look for logi pelling force of a kind of primitive the inewapable necesity of bowing feme power of an omnipotent and omniscient Creator. One can discover no other way then to accept what He offers, to believe what He He guides us by standards set up by Him je has revealed to us. ‘thesis along logical lines was attempted by right to exercise free will and it is in his cay dhe can be held accountable Over against them we impressed above all with the ‘of man. Only metaphorically anay man be spoken of as the agen the acts he performs, for in fact he is only the helpless instrument through whom God does what He chooses When AsW’arite Kalam took the field, ie of the ancients. But sational background aksab, of acquired acts, presumably performed by the one consequently held ‘accountable for them. However, in order to avoid the uncomfortable position of granting to man the right to pecform acts they categorically deny that man is the creator and performer. Quite on the conuaty it is God who really performs the human act. The full weight of this contention becomes even more compelling when it is remembered that the Mutakallims also deny cause and effect, or generated effects. fore means that from the time the intention 10 do is created by God in man's mind up to the moment when the final rerults of the action become apparent through the act there are numerous single ‘cts all of which are not only inspired but actually executed by God. They are thus faced by the dilemma of how man can be said to be the performer. ‘And once again they rely on words, While creating the act, God creates along with it the power in man to perform that act, But that power is simultaneous With the act, nor is the act traceable to that power created in God is bsribed fully t0 the doctrine the weaker one feels that he too is cooperating. Bus Yameness of the example there is the further consideration chat the analogy is ‘not consistent. In the illustration the strong man is not the bestower of the ‘weaker man's strength, whereas God is the performer not only ia His own ‘capacity but also in the capacity of the individual of whote power He is the xvas the ordinary man usvally confronted in the discussion of evil or in disussing gui fall under the general heading of Gr ‘The foregoing does not pretend to serve as an exposition of Ash/arite theology or even as a systematic critique. Tt is rather a summary of the im pressions carried away by a student of their theology. It must. however, be quite definitely chat to the mind of the writ i ‘That there is an almost nataral yearning for that peace on 1 of those who are torn becween the two or are drawn to oth is am ‘certainly not in such form as will prove convincing even to an unbiased on- Tooker. ‘The doctrine of the Astarites has enjoyed a long life and a stable Clear that these are due mainly to the particular to a gradual overshadowing of the philosophic history of Ash'arite theology ‘veneer, a religious garb covering the philosophic tenets, and an fdentificition of Ash’arism with the religion of the ancien CHAPTER FOUR THE SECTS OF THE MURJYYA AND A DISCUSSION OF THEIR DOCTRINES the view of the Mutazlite Kadares on free will’. Abu Shimr snd Mohammad iba Shablb of Bejea,tes because they regard works of secondary importance to 104 152 posto: loyed ia the same sense as Tatkhin (Aly) We sy: 1 postponed it (aja va) that i, delayed YW ie reported thal the Prophet ssid: Cursed are she Mrjtes by the mouth of seventy prophets’ —Who are the Munjtes, O Apostle? he was esked, aud replied: Those who say! hath consis in a verbal confession, mesuing those who mata that fh is only They are calle ret tree on the sec published fy Dedering ol, whom the edtor he Jenin ‘ne incudes te Wasltyya. M, 98061, oui eect Ubaldyya In place ofthe Marka ait des not Inte the Jans MLV (I80D, 161-71, There Sil an echo of the poical basis of aport that“ Us said that 17 leo signe: te ranking of ‘Al fourth Intend of fit for this reaton doe Musee aud Stes are opposed to each ote, 104. Dee proot of thelr ‘aly pottcal programs is afordat by the recently abused Firat al-SiFe of Naubakht, 6, ttnoagh be also adde the dogmas factor. by te mout of seveny Propet: ney are the Marbles and Kadaies MaBHatf ab Hath, $7. Js ie atie on Mate and Aat-Murte Trediene in ZA, XXVI (101, 16974, Kem does fot ee any tration sina to ts one, “aaah. 15-43, Godater remarks that sn var et wis arblece Gesbrie angen, ae enya Sr don Bey dar tage" Aad, SEH, Ble 2 nothing more. The five sects which we have listed sceuse one or and the other sects believe them all to be in error. We shal now treat of them in detail, God willing. ‘The Vonusiyya.— These are the followers of Vins ibm ‘Awn! who maintained that faith pertains to the heart and mouth and consists of a knowledge of love for, and humility to God in the hear, together with 2 confession hy word of mouth ‘unto Him’ This is not dependent om evidence of propheis*, If, however, the evidence cumes, then! the recognition of their veracity ard the geveral knowledge of what came from them fonas part of ‘sith, but a detailed knowledge of what came from them does not consitete faith nor part of it They hold thet no single tonet among the feneis of faith can be ‘aled ‘eth or part of & but that all of them together constitute feth’, ‘The Ghassiniyya. — They are the followers of Ghassin, the Murjte’, who maintained that faith consists in a confession of love for, and reverence towards God’, and renunciation of pride before Him. He held thet faith can be incressed. * Suc 6090) cals him,AUShamari and Asal (133) cals Bim AL-Semail. Thee fe sever places menoned in Vat, 132-3, by the name Sanat, but soae of hem dled ty the autor asthe nave iy of 0 Goes I, although be makes Min 8s * Adding > with Mubhtarar 123. U5 cosleate tat te tecond eaute shoal read (om eo Sh now tings ts contests In NS. nd Aas, 194. Reading Sut WHO BS. Ed. Guta gata, asebes the view 10 Wis cists, denying that VOnus hint ete a ‘He was a Mate and ns follower had ter cence tere, Seen, 408 5, Maka Iakes him a dodple of Mabsmnad al-Sbulnt and also informe x that he deied the pro hee character of Jesus 6D). ithe Apostle and his tw i Shar, 105, that « man pt, Bat does ot Keow 3oy Dut rot decreased’ of faith, In his book Ghassin that of Abu Honfla’ But it fs an error on his pa Verily, faith is knowledge and confession of God ant has coaie down from God and His Prophets generally, not speci be increased nor decreased, nor can people excel one another 102 sia declared as one who disevows'. He also held by reason of the sting ot and the disregard? for his truth 8 of Abu Thawbién, the Mute of God and of His Apostles and wedge of works, ‘They ciasent The Timi imtinigined th from the Yinwsiyya and Ghas incumbent even applied to certain tenets. Anyone who neglects them in wh Defoe the revesled Law snakes them together constiute faith but no single enet can be elled The Marsizya, — They are the Murjtes of Baghdéd, adherents of Bishe i He suid: Any commandment, the transgression of which the Misi, In juispredence he adopted the system of Abu Yisul al-Kigi®, But is not agreed in terming non-bele, is part of the eanourlaws but is vwhen he declued openly that the Kurin was created, Abu Yisuf severed ot hth, According to his claim, anyone trinsgressing » commandment whichis teltions with him, The Sitiyya also accused him of ertor for i When he 188 Peas agreed® with the Siatipya that God is the Author of the deeds of man and that thors except Samat who reads (b) “can be Increased and decressee” ss acing “ean neier be Increased nor decreased” is et obvious misprint since he the power to act is acquired simultaneously with the performance of the ect, the contrast to Aba Haslte’s view, as out author does. 9 Rexeing Ut with MS Ba, HED * With 8. Be misreeds Ms name a8 Hamafiyy both nea, fat the Kuri, ae, to bi, 5 te of Gots wil and tove, 300 and 853. 7, Sisc-ly (@ nomecsent vert); MS. not dear. ‘The reading choten ere 1 sup- joweves fan opponent of Abu Ha seems dscied to seme heading (88—0) and simary, ti Hau, hie direct opponest, He tes 3990 9 FRE, whe does not hese to ince AAa'et as weil e¢ Aba Haute, SAL Mm x tuler and aye, Bihe was « Ha 1 8. Ch Ghunya, 108, For hie 5, urn necested his concealment daring the Kaalite of Hirde alReshld snd Av-Aaln for 8 peiod of some teeny yeas, tba Hasm reztnis him as closest 1 the oxbodox of ah Se Moves, Sila called him @ heretic. He was thus sn outcast from both the and the Murtaza’, He used to sey of faith that i is an avowal both heart and by word of mouth, just a8 Iba Rawendi eald that nor ved that lneelibg, before an idol but is merely evidence of it These five secis.make up the Mt both determinism and free will ‘The Kadarite Murjtes, like Abu Shime4, na Shabib’, Ghallin® snd ith Kubba™ difter among themselves in regard to faith. Abu Shime® says thet faith is & knowledge and confession of God anc of whatever has come down from Him ‘upon which the community i sgreed, such es prayer, the poorrat pilgrimage, the prokibiton against the flesh of carcasses and ageiast blood, and the flesh of swine, incest, and so on; also, a confession of the justice of God” His unity, and a deniel of any resemblance between Him and any erecture, — all of which is rationally known. By justce'® he has reference to his views on free vil and by unity he means dvesing God of Hi sera atibutee. Ati, he fh, Anyone doubting itis a heretic and anyone harassed by doubts zk fs agreement withthe Sunites and pany with the Kadert ‘Naubak 6, names fs faker Merwe, “TA decile of AtNazzin. CL. Hort, Le, 307. a pte oy MS. nol clas, The Feading her i requted by the cone, ih B4, and NS, rend IcS un, ut aide from the fact thatthe tems fuses and ty ace alvays applied (2 Adah, they make no nse wi de MS, vending. Read 2 Jue Roading Say intend of Jy conta EA, and 1, regarding the 4 for that respect’. Te heretical among. the onement, The justice of G cause thereby hie means to establish two great crestor other then God. The divine unity to The refers i a denial of airitutes because he wishes thus to divest God of His knowledge, His powes, His vision, and His other eternal tributes. What he says about hie opponents, that they sre heretics, and that he who doubis their heresy is 2 heretic himsel, clocly agrecs with what the Sunntes say of him: that he himself is a heretic and thet whoever doubts it is 2 hereto. Ghailzo, the Kadaste, combined free will end postponement? and believed ‘hat fei consists in the secondary Knowledge of God, love of and humility belore Him and a confession of belif in what the Apestle announced aad in what hes come down from God. The primary Inowledge, he held, is innate and cannot be called falth4, In his History of Horetical Sects, Zurkin' states that, according to Galli, faith is a confession by word of mouth but that knowledge of God ie ‘herent and is an act of God; it cannot be called faith, Ghailén slo held fuith can be nether increased nor deereated, nor ean people excel one noth ‘Mufammad Tou Shabib held th on of God knowledge of His Apostles end the pocrrate, fasting and pilgrimage, wi everything else regarding wh to which Abu Shimr refers is real polytheism bee ‘on genera be sgred withthe docknes ot Abu Saint, AR’, 136 ‘Toe et knomlege ie tt thogs ar crated and costed, Afar, One of the aacples of ab-Nazzim. He ts ssid 10 have Deen very wllereed tn arch the at of Yimus. Asw'an, 137and people may excel one another in it, A single tenet may he part of falta, He who tranegresses it is a heretic because he renouncss patt of held th be a believer only® by adhering to knowledge of God and i A statement to the ellect fat God is one of thee is n ough it will be made only by a heretic, Whoever Gisavows the Aposile is not a believer, not because this fs absurd but because the Apostle said: He who does not belive in me is not believer in God', He believed that prayer, the poorrate, ting and pilgrimage fre scis of ohetience but do not constitute worship there is no worship except belief in Him, that is, knowledge of Him, Faith, avcordiag 10 him, fs « unit, whlch can be pereased nor decreased. In the same way heresy is x unit ‘These are the doctrines of the Maries in matters of fait, and they are called s0 Decause they make works secondary to faith, “10, 138, * Reading 9 although both Ed, and MS. tek ,atebutes is View 10 Jahm b, Safwin, Abr and AbAGWaN, See No, 242, "ae tation fs related by Abad. Handa, Vy 8&2 top; eg CHAPTER FIVE ‘THE DOCTRINES OF THE NAJJARIYYA? SECTS it They also agree with us om the quection of retribution and of forgiveness to sinners and on most problenie concerning what is proper and whet it is wrong’ for God to do, They share the Kadarte views about divesting God of His knowledge, powes, fe, and His other eternal believing that the word of G cerela argument, Kicked nim and cursed anyone who would tech in eae cat cold and sie. First, 179, acd Mais, 360; Oke later | this quiston whi the heated dscnsslon developed, 283, st Hs vsDIy te word f come was posse Dt tat ne was not convinced of Asati, 288, and Shab, 262, explain that Se thought ft Posie ony if God soa transfert the eye the characters ofthe Reem, and ten could ave vile pereepon of Him.cause of what they Believe in common with us and we call them hereies by reason. of their paral agreement with the Kadartes. ‘Taat which makes the Najiriyya « distinct unit in roligious matlors is thelr opinion thet Feith consists of a knowledge of God and His prophets and those of Fis commandments upoa whieh the Mostims are unanimously agreed, coupled with humility before Him, snd @ confession Ly word of mouth, He wito shows igno ance of eny of these truths aller exidence in proof of them has reached him, or Ihe who knows them yet does not confirm them, ie guilty of Kulr (@isbeli. They being those accidents from which a body cannot be disjined?: coloy, taste, odor, and those other properties, or thelr opposites, of which a body cannot be divested. ‘so mtinisined that the Word of God is an accident it iitien’, Hit were writen in Blood, this blood shaped int the Word af God, although it was not a word when it was only shed blood, These are the findamentsl principles of the Najviyys. Allerwards they split up into many sects because of the divergences among them as to the explanation ‘of the creetion of the Kuri and to the proper stitude to the doctrines of their opponents; and they declared one another herotical, The best known among them © fifa 186, ft 47a oni the negate before te, bats probably the copy’ enor, ct Usa, 7, Th * Aatvar, 504 (atsbed to Dirt, es fa the conception of bodies. 4 somal, 65a, brane the theory st wer Aersy lace Mt Lmpliee tht unclean sue ‘ances ke blood or Wood can become the Word of God. Reading Hall wlth MS, and lb; Ea. il, 10 aro the Burghithiyya, the Ze4riniyys, and tho Mustadrika,—a subdivision of the second, ‘The Burghithiyya—They are the followers of Mulammad is 4s, nicknamed Burghith (les)'. He adhered to most of ALNalf's doctrines but opposed im vith regard to tering the acquirer an agent; he abstained from this, while Ak Najie {t without qualifentions. He also assumed a conizadiciory posiion ‘on generated efccts, for he believed that they are God's acts by necessity in the ‘sense that God formed the stone so that it must fly if itis hurled? or that He endowed animale with a nature which mutt eufer pain when hurl AL-Najir adopted ‘our view on elles, mainttining that they are God's acts by cholee, and not the result of a charecteristic in the body, which is ealed the ‘The Zaarinigya.— They are the followers of Al-Zatfrini* who lived in Rai ‘of contradicting one of his statements by another. He would say is and qhitever is outside God's essence is preferable to one who says God's rotted, Yet despite this he oid: A Word i created, Some historians verywhere. He therefore i at the time of the fas fe femiliar among pilgrims smenoned by Goldens, ZDMG, LX (190), 7 On ths it. rears: by bs ombigoss E98 2 detacton between God nt editing is eeaton, Ct Systeme, 48 Tie indent erates 1 and te one pronouncing te curses given as Abu ‘ARDS a-Sae, a famous Wado, wio ced 312 or 319 (Sema, 2959), unfor they believe thal he ? they would say. ‘The Mustatike, — They are = group of people among the jave that they have clarified what was obscure to thelr the later had abstained from asserting unhesitalingly The Mustadrica maintain is created, but they have broken up into two di= 1 when saying this sgarding his arrangemeat of its letirs?. Whoever does not grant that the Propet asserted as much is heretic. The other division insists thet the Prophet did not definitely slate that God's Word is eresied in ao far as ‘the amangement of Ieters goes, but that he was convinced of it and indicated i. Anyone beliaring thet he actully suid, in s0 masy words, Gots creuted is a her There ere some members of the Mustadrka In Rai who think that the views held by their antsyontsis are sll folse so that if one of them said of the sun that statement that you are an intelligent person born of wedlock and not of ‘Am I right? He said: You are lying. This answer of yours is correct, I told him. He kept silence in shame, Praised be Allah for it ese ie hoger unless, The Arabic tnt 8 follows: 316 al R CHAPTER SIX THE JAHIMIYYA, THE BAKRIVYA AND THE DIRARIYYA AND AN EXPOSITION OF THEIR DOCTRINES The jab followers of Jahm itn Satwint who believed in the ‘compulsory nature and ineitableness of our acts and denied altogether our power fo acl. He held that paradise and ell will come to an end and perish’, He ‘so maintained that faith consists ouly of a knowledge of God, while nom bale is simply ignorance of Him’. He said: No act or deed belongs to anyone ‘other thas God. They are atbibuted to creatures only metaphorically We say, the sun went down and the mill tamed, without implying that they are egosts oF in their power to do what they have heer described as doing. ed thet God's Knowledge {s something comeinto-ncstence’, (he slo called AFSmrkand. See 40); Usd 389; 1, 3825, The reson fer nS tory §8 tis: It we astume, tat He knows eles before they come lao extence, we shall have fo sane one of two ings about Hs knowlege when the ‘ly i eeated: Fiber « change takes pace, becoming 2 knowledge of someting presen ad sete. Since both ae absurd, ‘we must grant created knowledge. But (o avid change this knowledge must be crested not 13 100reinsel to define God aa a Something, or as the Living, the Kaowing or the Wiling. His explanation ie: I shall not qualiy Him by sx attribute which may be generally applied to others, such as the existent or the living, knowing or wiliug, and objets like them! But he described Him as the Powerful One, the Bringer into Existence, the Agent, Creator, Giver of Mle or death, because these atiibutes are exclusively His, Like the Kadaes he contended that God's Word is cresied and ‘carry a weapon and make war on the th he proceeded against Nese thn Says? Mina, HS, Nedstat ig, but that fear for {bo Sura} (EO, snd 38, et employed Jahm at He enous gen, wat to bribe mm recourse Sheikh AbusbHfasun sl-Ash‘ei, and a sumber of them heve heeded his cal and dentiied themselves with the orthodox. Praised be Allah for i ‘The Bakriyya.—They are the followers of Bakr ibn Ukht ‘Ab¢-al-Wabid ibn Ziyi, le agrees with APNazzis in his asserion that man is the sphit and not the body in which the spirit resides, but be agrees with us in rejectiag the belie! in generated eflcels and in making God the producer of pxin when the blow falls, He thinks it possible for a blow to come with no consequent pein or ext, in conformity with our attitude. But he adhered to some unique errors for which the ‘entire community declares him a heretic Among them i his statement thet God will be seen at the time of the Resurrection In a form which He wil crest, and that He will address His crestures in that form’ He dso declared that deadly sist commited by Muslims® are acts of hypocrisy and that the simmer is a lnypoctitet and a worshipper of the devi, even though he a be Sunnis, He main- in addition to his being a lypocrite, the sianer ie giving God the le and disavowing Him, and for that reason will be sternly condemned to the lowest Then he pursued thie iat they were forgiven® in accordance with the transmied tradition that the wariors st Badr and said: “Do what you please, ‘one in which he contradils ‘the cradle do not feel pain oven that they experience pleasure while they are being hit or cat despite the apparest With MekMasar, 128; Ba, and MS, a5, Acs ‘Was BA sect ZDMG, LX eral erm than AM ol-Sanoa and may even iacinde (Ge Kaw. Uory, Suppliment, sy. Kiba Asta, 286; 04, 220, ‘TH IV, 48, menfons uly atha and Zubalr tn tls consecion; tt eee Asha 287 and 487, and Naxbaké, *Aymad b. Hastal, Hh, 2056. Asien, 286-1:crying snd screaming. Fiouly he erred in introducing into lew a prokibition against eating garlic end onions? and he required an ablution after rumbling had been heard in the bowels? There is no notice isken of it in Fikk by tho ortzodox, Contry to the people of fancy. ‘The Ditisipya —They are the followers of Ditir ibn ‘Amr* who supported four sland that the acts of mankind are created by God and acquired by man and thal the be erated effects is baseless. He agreed with the Mutazila thet the power fo act exists belore the ect, He even went further by maintaining that it persiels beore, during end after the act, and that exering it, He also followed ALNaffr, since they both ci ‘an agglomeration of accidents such as color, taste, odor and others of which = ody cannot be devoi He said, for example, that on the day of resurrection God wil fr which the faithful will beheld God's essence‘. He seid: God's But he stood alone in a number ‘sense, In this he wap followed by Hat dings of Tha Mas‘ end Ubai ibn Kato? and he argued that God did ‘ot reveal them and he accused these to Imims from among the Companions of * Aare th, Fnforme ee that he forbade a person ender such croumance fo approach mosque The lw may be of Hindoo orga, CR, Shits, 10. +, * Like Bakr he was aleo a contemporary of the Met Mutts error in their recensions®. Another impiety was his suepicion in the Muslim community, for he asserted: 1 do not knows perhaps thoughts of the common people are nothing but polytheism snd non-bel sso declared thet wha! we mean when we sey thet God ie knowing: living is Yost He is not ignorant nor desd?, and he drew similar parallels for all the other atibutes of God, without establishing « meming or deciving an advantage other than denial of the qualities by contradicing them. * shah, 68. "2CHAPTER SEVEN ‘THE DOCTRINES AND CHARACTERISTICS OF THE KARRAMIYYA ‘The Karma In Khurisin form thee groups, the Hakikiya, the Terie Xigya, and the Ishikiyys, These three divisions do not regerd one another as heretic atough the ober seis conderin them as Kafe. For this retson we have counted them as one tech. Hs founder, known as Maljanmad ibe Keim’, bs His followers in his ne were the and they came with him® to Nistpir ve yeas ul Ke was finaly Imprisoned there by TAnlr b “ADH, ase he went to Syla,and from tere f9 NlabipGs, bat was agun arrested, ti Aime by Muammad fhe ‘Abdallah the Tabs, a6 WAR dtaned In piso Tor some eght years ‘When he ottlaed bls fonder he went co Jeretlem where he dled fn 258, He was & pious fad ascetic niviat, The Sunites Geen him a= & pervon Whose exator Is fine bul whose Intesor is ve, Sem", 4760775 Lisi, 368—5; 14, Vi, 149; Naim, U, 24; tt 508 ea, and MS. OA "rhe common name for Charjuhis, 4 éistict west of Hesti and sont of Ohazsa, Reading wilt Ms.s BA ee tte was appointed govenor of Knariake by stn In 248, 1A, VI, 77. 1 was be who tmprsoned Bm, se ft ate. 6 and also a part of the weavers' tnd distressed ones? of the villages. The crrore ‘of his followers at the present day are so diverse thet we cannot enumerate them by fours or sevens but we should have to go thoustnds beyond thousends, We shall only mention the wellnown among them, and these we stall relete with ality to the Object of end ad limit below, where He described‘ the Object of his Worship as a substance, ss believe thet God is a subsiance In this vein he wrote in is ented The Tortures in the Grave that God is substance’. His agherenls at the presea! time do ‘ot permit the general public to use the word ‘substance’ for God, fearing demo- rlizsion as a restlt ofits publication. But the application of the term body to im is more demoralizing than the use of the word substance’. The rebaining from calling Him substance, while assering that He is a body, is lke Shaifin ale the Rifidite, relrsining™ trom calling God a body ing that He is of human form. No rule can be set 6s to the avoidance (of a term) when axy oe selected is hed. Fe the Ignorant See ZAG, Reading os wi MS. Ea, "eating (3 with Mabhtasar, 122 and 1S, ages the word Sj Deore Shite. walee f not In MS, and i probably dct 16 ‘tography 0lfer regarding the meaning of ltiwi (Grmness) which is used in Mis Word “the ‘Merciful One site firmly (Ltawa) on His throme”®. Some of them are of the opinion rigtial sensing. For a reeeon ofthe eeeral mitt phosea interpretations see Toa Tatmi:ya, £6, 31 20 fat the drone ie « place for Him snd that if He crested many thrones alongside of the existing one and all corresponding with it; they would all become ‘a place for Him, for He is greater than lof them. Thi ‘them to the conclusion that His throne at the present is equal to only few forces His throne ou the side where He touches it and no part of Him ‘this requires that His measure be equal fo the measure of tho was one among the Kertimiyya in Nishipir known as Ibrahim tba Muhijr, who eleoded this opinion and took its side in discussions, subject in which created entities exiet They believe that His utterances, Hi His visual and auditory perceptions, His contiguity to the uppermost susiace? of ‘the Universe, are all accidents originated in Him and He is the place for these creations which originaled Ia Him®, His command to anything, “Be”, they term ‘an actof-eceating that which has been created and of bringing-forth that which Ines been brought forth, and of causing-destruction fo that which has perished ater existing, They refrain from deceribing the properties originating in Him ss ‘reaied or made or come-info-existence. They also hold that no body ar accident this world without the arising of many secidenis in the essence of their Worshipped One, such a the will to produce that existence, His saying to it “Be” in the manner in which Ho knows it is to exist eventually’, Tho tterance iiself consists of many leiters, each one of which is property origina ing in Him. There is also the vision with which He will sec the produced objects if that vision were not created in Him, He could not see the objects lho His hearing of what ia created if it is audible. They likewise maintsin that no accident perishes ia this world without the occurrence of many accidents in tue deals of fhe discstion which took place Im presence of Matméd ot Gharoa (who was thts patton; ck Macdonald, Mustim Theology. 17) beeen Tom MubBir sed Abu ‘epi lft ar rlaled, It, 59—B1a ty Ba and MS. her, athe Ed, and MS. Uoe1y ‘words specining what and bow the substance is 10 8 a 208their Worshipped One. Que is His will that it perish; another, His commend to that whose extinction He desites “Become sonedistent” or “Petish". Thie .u- ferance also consisis of many leters, every one of-which is an accident. originsting: from their staxépoiny, the extinction of those thus conforming to those of the Debriyya and the philosophers who believe that the heaven and the ‘lars are a fith element which is not subject to decay or destruction’. People sce surprised at the assertion of the Mutaila of Baga that God can cause all a all ot once, but He cannot. cause some to perih while others At i compariten withthe iow ofthe Karr perish at all. ven more described his Worshipped fe has writen in the Book of the Tortures in the Grave as 2 comment on God's Word. “when the heavens shall be clelt asunder”* that they are rest asunder by the weight of the Merciful One pressing upon them. 2 ibn Karin aud the mjority of his adherents believe that God hes been ved by philologists from His acis, despite the He has been eternally existence of acts of creation, Deecause of & eretive faculty explain His creative fecuty to mean His power to crete and His surtaiing faculty as the power to grant sustenance. This power is eteruel, whereas the acts of creating and sustaining originate in Him in time through this power of His. They say: By the act-of-reation the erated object in the Universe becomes crested, and by sustained one i sustained. Even more astonishing than between the Spesker (Mutakolim) and the Sayer (GerD an, satay, between the Word and the Userance, For they sey: Vesily God has ever been a Speaker and s Sayer, but they distinguish between the reaning ofthe to names. They teach that He has always been a Speaker becanse of a Word, whichis His powertouter, and He has been eterlly = Sayer because of a facuky-o-uter (KGitigya) and not because of the utterance’, His faculty to unter is His powerdo-uter, but His utierance consists of fetersoriginat- ing in Him, The wlerance of God, according to them, is therefore created ix Him, but His Word is elernal® ‘Abd al-Kair'reletess 1 discassed this point with one of them and ssid to him: Since you are of the opinion that he Word is the powerio-uter, and the silat perdon in his stale of sileaco are therefore forced to admit that Among the subteies of the Xerrimiyya. tn this connection argument: We acuity geserlly speaking, that God fico been ote and a susteines, but we do not relation only rom the tine when steady existed, By aalogy wit hi be worshipped ut He has aot been eterally worshipped by worshipper, becom 23ing so ouly when the worshippers and their worship came iulo existence. Iba Karrim in bis Book of the Torturee in the Grave prelixes with an astonishing tl, cli ‘his sort of usage, among which we find his statemer Refutation of the Tradiionsts on Faith which reads as it their books (p63) should sey, faith is word and decd, we shall sey to them so and 66", is books the place of the Object 5. His perceptions, and His con figully to that with which He comes in conlact, But the crested bodies and propertice in the world are in no wey the objecs of God's power, nor dows His ower extend over them sll despite their crested state For He crested overy being in the world with His utterance “Be” and aot with His power. kn this ine novation they have no predecessors. True, people before them have ifered regarding the powers of God. Thus the Orthodox say* thet every created being ‘is the object of God's power before it was brought forth, He being the originator with His power, of all originated entities", Mu‘ummer held that all bodies are the objects of God's power before He crested them but thet the sccidents are neither created by Him nor objects of His power. Most of the AMutazila assert hat bodies, color, tates, smells, and the other types of accidents are objects of God's power, but they withhold from describing Him st possessing power over the objects of power ascribed to beings other than He4 The Ihniyys say: All things brought Jorth are the objects of God's power and there ie no possecsor "Bd, 22-3. (below 1856, “ Retring tthe coauovesy over human aca (@BEEE), se Ba, 927-8 of power and no agent other thn He}. But no one befora the Karrimiyya spoke bout the limitation of God's power to created objects which originale in Tis essence, according to them. Far be God from their views. In the Meld of God's justice and injustice? they have also proposed some astonishing theses. One of them is that the first enity which God crested must ody; endowed with reason They mal have necessarily been & Tv if He had begun by creaiing inmnimaie objects He would wot be wise, In this heresy they exceed the Kadaiyya and their contention that there are certainly crested beings for whom it is reasonable to assume understanding, but that the first crestion need not necessarily have been a living being endowed with reason. ‘With this heresy they eve reputed true tradiiion to the effect that the frst would believe in Him, His cresiion would have been a sport But it pleased Him to create all of them because He knew that some of them would believe in Him, ‘The Orthodox relort that if He bad crested the unbelievers and not the believers, or if He had created the believers and not the infidels, it would stil have been possible, snd would mot have impugned His fusice®, The Karrimiyya rmalntsin that God's justice does not allow the deprivation of the lves of etildren about whom He knows that if He spared them to the time of their maturity they would be believers’. Ni right of Him to bring death upon an infidel who, he kad been spared for a period of time, would have become 2 believer usless en act of rightsousness to someone cle is involved in the premature eth which he brings upon him’. By this doctrine they are compelled to admit * 199 (bore 19). 2 Reading aly wih MSL; BA. tly 5 tn ZA, XX (1906), 32, calls “elathat God must have caused the death of Ibrahim, the son of the Prophet, before ‘his maturity, because He knew that if He had spared him he would not have been a believer’ In this way they slander all cildren of prophels, who iad prematurely. ‘Among their follies on the subject of prophecy and the apostolate is their belie! that prophecy and aposileship are two elisibutes ink the apostle; they are not the reveal unity from sin, They hold that everyono who is effected by this atvibute must necessarily be sent by God% They distinguish between the spostie and the sent cone in that the apostle is he in whom that attribute inheres, and the sent one is hhe who is charged with carrying the apostleship info execution, They next oc- cupy themselves with the problem of the prophets’ imaunily fom sia. Tuey teach slving leslimony Some of them say message, but others think it fs to be sought ster’ Satan who interpolated ‘Abus}-Hiasan a Ast of propheey upon adding: ‘Tne orthodox explain that thie word was an interlocuio it between the parts of the Prophe’s sermon, Our thas asserted in one of his books thst after the dest prophels are immune from both deadly and minor sins ‘The Karamipya also believe that when a prophets ‘cll le announced, it i vpn everyone whom a ‘he mect of whish ne becomes worthy of tice herecal conception of prophecy and aposteship Tor Andrae would recognize the Oeing Urbuaras of te Paeuseacs. Die Perso Mahammeds, 292-4 ‘he autsion of tb prophets Immunty from so see E $55 (Geox 201—2). 20, ‘The second elf of the vse cfd Ia the Text does not occur in the 80, ¥. S42, An elaléting dscusion of te entre probiem In conzecion sow be fouad la Tor Andra's recently pubiohed Mohammed sein Laben i-t9, report of him resches, to put his trust in him and to confess iis beliel ix hi without waiting for a recognition of his proof. ‘They stole this inaovetion from ryt among the Khasrirj who argue that the prophets utiemnce about "| asia prophet” is in ilsell® proof whieh requires ao other ‘sign’. The Karvimigya further hold that one whom the call of the prophet fae’ not reached is bound to believe the rlional axiome and to believe that God swids messengers ryt hare already antilpated chem in the view ing in cette rational principles, but no one prophets before reporis of their existence have artived: The Karimizya also miniain that # Qod had confined the charge unto mankind to one messenger from the beginning of lime to the Day of Judgment, and continued the law of God hed cembency of two Imims at the same time despite the ensuing quarts, the engagements in ball and the divergences in law’. He uses as proof the fact ‘hat both ‘Ali snd Mu‘fwiya were lime at tne same tine’ “The edberents of ‘eact of the two were obliged to obey the cthér even though one of them mas Just and the other a usurper. His followers say that ‘Ai was the Imim in conformity to the Suans, was sn mim in contradiction to the Sunns, yet it was the duty lowers of each of them to obey the other. Is there anything more ‘wonderful han the duty to obey something that contr dicts the Sunna? ‘The Karrimiyya also atticked the problem of faith, They hold that it * For the relations Benen sis view and a possbleshepcses about prophet aes Person Mahammeds, 11515 5; 903; Weis, ark * For tue Orthodox atuce to this phenomenon see Et, 312 (ptow 214).consists only of a single confession made at the beginning of time. ts repetition is wot regerded as an act of Iaith excegt from an apostate who confesses it alter Aisbeliet God has revealed many verses in which He_con se olives indeed and ta thir fh is ax pore as that of the prophets and the mages’ Reguding 1 fncy who oppose hat ther punishments people of fancy will Shahida or the Salutation; also in dirty clothes and on ditty grounc sblutions for Aidi#h and not for Anji”, He also ruled ‘ht the wahig of he dead and prayer after them are customs not ordained by lag. What is obligutory ‘contact with & wont fo whos ene clean obs. Jaynbol, 72—4, exp, 72, B contisis merely m shrouding and burying them’, He also recognized the validity of prayer, fasting, or the pilgrimage unaccompanied by concentration’, maintsaing devotion inherent in Istim since its begining compensates for the devo in Him and, similarly, the name of anyone who is designated by it is an accident within the bearer. He holds that the name AUK is an accident inhering ina (tie Compesinss) a thd, and. ALKCGI (he Creston) a fourth Thus every same of God is an acedent dane from the other. Wi, ARakman, and A-Rakman is not ALRakim, sed AD) (ue Sustainer). He holds forther that “aduiterer” fs an which adultery is atibuied and, similarly, “thief” is an accident in one against whom a charge of thelt is made. But the body is neither adulterer nor thiel, The flogged or ampulaied person, according to him, is not the adulterer nor the thet. He also holds that motion and the mover are two accidents ia the body; in the same way blacimess and the black are two accidents in the body, snd so know (the st reord of In the year 386, se nad previously been chet of Khurila, wae removed, bet ried) unt! be femoved In 31. He i accused of having become too svong end Independent. 1A,T%, He a not accept His removal and decane a aebel unl he was ed in 972. Th, 2forced him to sdmit-thet the person flogged for adultery is not the adulterer and that the person whose hand i amputsted for thet. is not the thie. Then 1 forced him 0 adit that the Object of his Worship is am accident sin to him, the Worshipped Oxe ig ¢.nume, and the names of God in iaherent in a primordial body. He retorted: The Worshipped One is ‘an accident ia a primordial body but I-worship the body and not the accident. But Ih answered hime, In thet cage you do. not worship Allah, ‘because Allah, according to you, is an accident and you maintain tha! you worship the body snd not the accident The ignominies- of the Karimiyya are very mumerous. Put we have cited ent suumber. of them in this chapter, and Allsh knows best, “ eaang 1 wih Ma; BA, oi, 0 CHAPTER EIGHT AB DOCTRINES OF THE ANTHROPOMORPHISTS AMONG THE VARIOUS. DIVISIONS Kom, may God make you prosper, thet the Muhabtiha (anthrope: fal under two categories, one of which likens the escenco of the essence of others, and. another which daws a similarity betwee ad the altibutes of others. Each of these two is split up Givisions. The Mushabbiba whose error coasste in comparing His sence to that of others comprise a amber of groups. ‘The rise of the doctrine of anthro- pomomphinn is linked with several groupe among the Ghulit Rowajid’. One of them ig the Ssbbabigya who called ‘AB God and identified him vith the essence of God. When ie commited a mumber of them to the flanes they dedared: Now we know that you are God for none but God punishes with fre? Another is the Buyin, adbereals of Beyin ibn San‘in who believed that his Worship~ ped One is a person of light and possesses linbe which fave @ human He will perish completely save His face. Stil another ie the Mugthiyya, flowers of Mughira ibn Gud alli who belived thal the Object of his Worship possesses limbs and that they aze shaped like the leters of the alphabet, Then there are the Magtiyy, followers of Abu Mangir ali, who likened himself to his Lord, Deleving that he was raised to heaven, He also thought that God palled him secs of te Ohalit Rawifie ‘hereto no desis wil be given about them in * he tadion is related In Buk, My 892; the Prophet once sent a éeachmeat with at I { |210 con bie head with His hand and said: O my son, convey a message from Me. ‘who profess the divine chs sedi, algo these who profess the of Hh, worship traced to Abu Holman al-Dimishii, who mai beeutifal form; he ted to prostrate himseli before every besuifal form. Among them are the Mukanntiyya Mubayyida situsted in Ma-wari who assert that AbMuksnna’ was a god and that he assumes a part ‘There ate also the ‘Azikira® who believe in the alvin who was executed in Raghdid, AM of these groups which we have me in this chapter are excluded from Islam although they externally claim ship with i, We shall specify in debail® the doctrines of each of these groups in the four of thie book when we gst to if God willing Tn addition, there are sects among the Mushabbiha whom the theologians Ihave included among the sects of Islam becmuse they alm the acter of the precepts in the Kuri, since they recognize the the fundamestals of the Lew of Islam such as prayer, fasting and the pilgrimage, and because they confirm the prohibitive nalure of the forbidden things. “They regard them as Muslims despite the fact that they err and are heretics with respect lo some of the intellective principles. This division includes the Hishimiy= races ts origin to Hiskim ibn al-Hakam abRifigi®, He compared 4 One to @ human being® and believed as a result hat He ited by Ton Harm sever] tes For more hograptial ‘ee £a,, 200 foetow 109. iis anopomorpite views ase treated fa deal, Asta) 313, hat may are alo ena Heke 2 messures seven spans by His own span and that He is a body having ends end reported of itm that he poisted out Moust Abu Kubais a being lager than also reporied of him that he msinained that the rays emanating from the shape of a human snd that His upper half ic hollow and the lower solid, Ho hes black hair and a heart from which wisdom flows’, Another one of them is the Yiinusiyya which owes its existence to Yimus iba ‘Abd al-Rebmin al held that God is borne by those who bese His throne although ‘han they, just as the erane is supported by its two Iegs although There are the Mushabbiha who are related to Daud Reading GF with MS.) Ba LS. * Astor $8, cals anion to the fact that ia one year he held five diteent doctines ‘See B48 and. Aaa ib. sssder the cath and adds that "Ths view 18 ascrbed by Asta, 153 snd Shar, 91, to abjavishi (Gee below), Masa, agrees with our autor * Asifad reports that he also ascribed the tive seuses 10 God, and 30 also Mayra, "Bom Fihrist, 20 and Achat 95, name Ni Mawin of the family of Vala. On he i, 83 (Seelye, 72; bot EA yeh end Seeye (Qe trons) mis the polnt fm te compssison) 3contracts fcr dovsne that His Wil i of hv same genus cur will Besse Se eee wien tno things we ake and of one cis, Gen thal whch ts posible for ihe of them i sie for both and what ix impossible for cher is in- posile for oth. The Kariya exceoded the Mins of Baga in competing the Wil of God to the wil of His crestes, by Believing tat His wil ie of the same gent se ours and that i crete in Hi jot at ou wil i created in as. tn consequence ofthis they mainiin that God isthe subject of all reson Far be God trom this ‘Anclier group is ropresoled by hose who daw a resemblance bebmeen God's Word and the word of His creatures’, They hold that God’s speech consis cf sounds and ler longing to he se apcie at the sounds aod Iaere which are erred fo mink ead a0 of them, withthe exception of ALD, decare the eeriy of Go's speach to be absurd. One of them, ALNaccit, ee Thee f mohing miselous tn the composion of Gos Word 18 ling remutable aboct the conor sion of the speech of mankind, The joy of the Matas believe that the Ethiopians, Turks and Khazers* are capable of producing a Kur'an similar to ours or eren sore ttre, only hey lick the Knowledge required for the compilation of euch poet. But this knowlge may well be within their power. The Kariya joined the Mutua ia airing the cvatlon of God's Word, bt they estguith between aterance and speech by decking that the trace ot God, far be He fom i cof the same species atthe sours and eter prodased by mankind, and that His speech is His eaptcty to orga the Word. They xed the Metasla in their doesine aboot the oxgialed charter of Gods ferace in His erence, proceeding on the Diis of thelr fundarestal prncile that Ood may be covceved a the aubject ofall created ents ‘Aolies grup among them ar the Zuiiy, followers of Zanes tba Aun sLRiSis. They teach the retin ofall of God's atributas and aster that thay sand the beard igin ibn Abu Yabya al-Aslami®. He belonged fo a group of tradiionists but he exted ia anthropomorphism and was therefore branded ss & liar in many of his tradions, Another one of them is the daviyya. ‘They are linked with garded thomsalves as di 2 him to be the second God, and that itis he who will call Sail another one a body possessing an end We have already given an adequately detslod account of their doctrines. All of these compere God's essence to that of His creatures. [As for the Mushabbika who Uker His attributes to the attributes of Hix {Bis assertion by saying that i i» possible for God's Will fo be crested notin subject; the creation of our wil is only in a subject. This therefore Fd, 828-6 (blow 100i); Shab, 732, +a sas Roman) save. He is characticed os ons ofthe outstanding Sifts In Fit and Hadi.belong to the same genus as our attibules. They believe thal God was not erally living nor knowing not powerful nor wiling nor hearing nor seeing. He became entitled to these attributes only when He crested for Himself lie, as one of us becomes living, power, will, knowledge, hearing tnd seeing are crested in Him'. There Ie another group among the Rewilid which feaches that God does not know a thing unt it comes into existence. They ‘therefore require that His knowledge be created just as it is necessary for the knowledge of any Knower among us to be created. If we should prolong this chap- {eit will become elongated and the tran of its garments will i already given a detailed exposition of the doctrines of the Mutazila and the Mu~ shabbika and of the other people of fancy ix our book which is called Book of Religions and Dogmas. Whit we have related of these things in this chapler ie adequate, and Allah knows best. Asad 96. He names Wis adherents 40. As Pkdlinder points out (Shits, 1, 65) ‘usar’ vow is adopted from Hishin b a-akam. Ck B49 (Sele, 68). 36 SECTION FOUR AN INQUIRY INTO THE FACTIONS WHICH CLAIM TO BELONG 70 ISLAM BUT DO Nort The discussion i this secon wil center on the difereaces of opinion among theologians a8 0 who is to be ihn the community end fh of Iam, We have already roctioned previously that some people think that svembership within the commoity® of lam is grated to everyone who conesea the prophecy of Mujamnd aod that everyting which was reeled tyough Bim is tru, regardless of what hi views besides that simy be, Tis isthe sytem? of ALKati in his tense The Karsimipy think that mombership ia the commuaiy Js exended to everyone sho says: There is no God but Allah Mujammed fs the Prophet of Alle, regardless of wheter he Js sincere in it or believes the com tery, These two groups are forced to include the bwiyya® and the Skachkiniyat MS. ads a before ey oad Ea and the ter nations, revealed the Kura 10 him and enjolned [Law on him In tat case itt possible that the Stadghn Joptet faster rates that toy also taught (ike the Yuaghaniya) thi we are sot cequred to2 among the Jews within the community of Islam, because these fim that there.1s ‘no God but Allah and Muhammad is the Apostle of Allah, believing however that Mubammad was sent to the Anubs. nowledge that what he enjoined is true. Others among the jurists iaclasion in the Community of Islam can be extended to whomever ‘the obligatory character of the five prayers direclod toward the Ketba, But this ia mot true because most of the spostates who apostasized by refusing to pay the poorale in accordance with the Covenant of the Companions, severtheless. rec necessity of offering prayer in the direction of the Ka‘ba. They only from the Jaith by their denial of the compulsory poorrale. These are the spostates among the Bani Kinda and Tama,’ The aposistes mong the Bani Hane and the Banii Asad hhave become heretics for two reasons. In the first place they rejected the compul tory poorale, and in the second, they acknowledged the prophetic charactor of Maseiina and Tulsa.” The Bani Hanifa rejected in addon the compulsory morning and evening prayers and heaped heresy on heresy.* The approved view, according to us, is that membership in the Community of Islam is extended to everyone who affirms the creation of the Universe’, the ‘uly and prevexstence of ifs Maker, and that He is just and wise rejecting at the Reshamoth, ested by Dosayno, 1, 215. Soe Shohr. 18. On the mater of the Ridda aoe Casinl, Annalf dean, vol ‘same time both Tashbilt (anthropomerphism) end Tel (divesting of attributes). He rst also acknowloge the prophecy of all His prophels and the veracity of sod apostlale of Mohammad to all meakind, and the, perpetuation everyting which was revealed to him is true and that the Kora ‘of all the precepts of His Law. He must slso recognize the duty of the five prayers in the direction of the Kaba, of the porate, of the fast of Ramadan and ofthe pilgrimage use, which ere required of the community ‘asa whole. Whoever professes allthis is included within the people of ihe community of Islam, Alter this he is to be observed; if he docs not adultecle his faith with ‘ta abominable imovation which leads to heresy, then hoe is @ Sunnite Unitarian. But if he joins to it some abominable innovation he is to be watched. It it is slong the Lines of the heterodoxy of the Batiniyya,? the Bayiniyys, the Mughiryya, ‘the Mangitpys, the Jandhipya, the Sebbibiyya, or the Khaitibiyya among the Rewi+ 44; or if he follows the doctrine of the Huliliyya or the doctrine of the believers a metempsychosls or the sites of the Maiminiyya or the Yezidiyya amoag the Kuawirlj or the Himiriyya among the Kadaryya; or if he is of those who forbid fa their own tame anything whose lawfulness the Kur'in has indicated or of those ‘who allow in their own nemo anything which the Kur'én has forbidden, he is not regarded as one of the Community of Islam’. But if his heterodaxy is of the {ype of the Zaidiyye oF Imimiyya Rawafid or of the heterodoxies of most of the Khewirij or the Me‘tazila or of the ‘he Jahmizya, the Disiriyya, or the Corporealists among counted as one of the community of namely, he may be buried in the cemetery and he is to receive Wis shure of the spoils if he makes a raid ‘with Muslims. He is not prevented Stor enlering the mosques of the Muslims or 2B ma‘eaten nor can any woman [following any of the above heresies] be marred to a Sanmite nor may anyone of them marry a Sunnite woman, ‘The secls which pretend to belong to Islam externally, while in reality they iiyya, Himiriyya’, Mokanna‘yya, Ruzimiyya, Yedldyya, 0 Hallyya, the Aaakiriyya* and the Licentious. Generally, ‘each of these sects has branched out into many sub-sects which we shall speciy in detail in a separate chapter, God willing. 40 CHAPTER ONE ‘THE DOCTRINE OF THE SABBABIYYA‘ AND THEIR EXCLUSION FROM ISLAM? ‘The Sabbibiyya are followers of ‘Abdallah ibn Sebi’? who exaggerated with ‘maintaining that he was a prophet, Then he exaggerated sil further he was a God'. He spread propaganda for this beliet among the ‘group wes reported to ‘May misfortunes hurl me wherever they will So long as they hutl me not into the two pite However, ‘AG fesred o bum the rest of them lest the people of Syriatejoloe over hie calamites* and, moreover, he dreaded the opposition of his. ad- Inereats, So he banished thn SabbarabMan.® When ‘AL was kil, tba Sabi? held that the fn the Hkeness of ‘Al Jews ané Christ the exesufon of as, so the Nivibe® and Khaw in alleging ‘Ais aeanzaion. However, the Jews and Christmas saw a crucifed peron whom they confused vith Jon, Sineiy ose who fim the Eilng of “AN exw slin person iho resembled him, so that they were of the opicfon it was ‘AB, But ‘Aly io truly sscended to hesves, ax he will surely come down to earth? and take revenge of his foes Some of the Sabbibipya belies tht ‘At isin the clouds, that the thunder is his voice, and the lightning his whip®, Whenever anyone of them hears the saya Peace be upon you, © ince ofthe Fail! Iie told tit iba Shurapll? al-Sha‘bi* that when Ibu Sabi’ was told: Be- he replied: Even! if yo tring ub hit brain fm a bag we Detwoen ‘AL and the ™ Resident of Kis, one of Mayammad's mest zealous achere He Is sald to have teamed tadsons fom 150 Companions of the shall not admit the truth of his deat for? he shall not die until he descends from heaven and rules over the entire world.’ This group holds that the expected ‘Mahdi is in truth ‘Ali and no one clse, Regarding this group Isbik thn Suwaid aVAdawi‘ recited his Kagidah in which he declare If fee from thé tad the Rewafig and the Kadariyya, The following veroes are taken from itz 1 declare myselt free from the Kewarj; 1 am not one of them; — From the Ohazzil® among them sed from ibn Bab;* ‘And from the people who, when they mention ‘Al, Sead greetings to the clouds, Bot I love with all my heart — for 1 kuow that that is the truth — The Aposite of God and e-Siddik’, a love For which T expect in the future « goodly reward ‘Al-Sha‘bi (ells thet ‘Abdallah ibn Sawdi’* supported the doctzine of the Sab- Dibiyre bn Sawdit was originally a Jew, a native of Herat? bit he feigned * ZA, XX, 321 M where thie antodote is dscesed because he would fotow the spinning women (XA) to recognize the chasie among them in order to give them ms, Kam (B8, Wri) 546, * Wigs pupit ‘Amr Ton “Vbsid i 545, On te rlalonsp beOween the Khaw) and these two Mutts, see ZA, 1 Kwara were tasorators (5 ‘Al ote isorins regard hn 28 Yemeale and sors, eve mre epedcly, as hetog from Sau‘. elelam, wishing to gain influence snd authority among the people of al-Kita. He related to them that he discovered in the Torah that every prophet is heir? and that ‘ALi was the heir of Mobammad and thet he was the heir just as Muhammad had heard this from him they thereore, raised his rank and seated under the stare of his Minbar (ix the Moaque'], Then be was informed of tbn Sewdi’s extravagant attitude towards him ‘and he planned to il itn, but thn ‘Abbie dissuaded him from doing i, seying to him: If you kill him, your supporters will part corapany with you, and since ‘you are set on resuming war with the Syrians, you will bave to honor your taement 80 prot hat the precedieg mateal came fiom SbIhy sources, ‘This will stengten the theory of Tote Induenee, Jewish religion and he soughi to comapt the Muslins and their religious principles by fanciful interpretations concerning ‘Ali and his children so that they might be- Sieve in him as the Chrisians believe in si, He idenlifed himself with the Sebbibiyya among the Rawifid when he found thom most extravagant! in the heresy of the people of fancy, and he stealthy introduced hie blunders by means of alegorization. ‘Abd-alKihir says: How can people who clakn that ‘Al was a god or a ‘prophet belong to the Islamic sects? Indeed, it itis possible to include these in the category of the Islamic secs, den it should be equally possible to admit into the ranks of Islam those who proclaim the prophetic charscler of Mussina the Lis. We say to the Sabbibiyya: If he who was killed by ‘Abd-al-Rebatdn ibn ‘Muijam* was a devil who appeared to the people in the likeness of ‘Al, why then do you curse Ton Muljam? Ought you not much rather to praise. him? For Indeed, the killer of « devil ought to be praised for his deed, not censured for why they discuss thunder and lightning in their treatises and difer ‘causes. It may be said to Ibn Send’: According to you and those you sympathize, ‘Ail is not greater in rank than Missa and Hiri end Yasha! iba Nin, yet the death of those three is conceded and neither honey nor oil flows for their benefit in place of the ‘Mise and his people in the desert. while his som alHussin and his supporters died of thirt® in Karbeli and no. ‘aler flowed for them, let clone honey and oll? fi Govduber Jf; MS. and Ha. st which Friedinder follows. “6CHAPTER TWO THE BAYANIVYA AMONG THE GHULAT! AND THEIR EXCLUSION FROM THE SECTS OF ISLAM ‘They are the followers of Bayin? iba Semin akTamimi. Wis they who tte passed from Mubaminad thn al-Hanefiyya to his son Abu fb Mohammad’, then it passed from Abu Hishim to Bayi iba Sun‘in as bis bequest to him‘, Bat they difered regarding the nature of thelr chiet Buyin, Some of them think thet he was a prophet and that he an- tulled a part of Muhammad's Revedled Lew. Others are of the opinion that he twas a god. ‘The later relate that Bayin told them that the sprit of God trans- migeied® through the prophets and the Iméms until i came to Abu Hishim ‘Abdallah iba Muhammad ibn al-Hanaiyya, then it was transferred from the later te two), “6 Pere to him, that is, himsell, He thus claimed divinity for himsell* affer the manner lliyya. He further believed that it is be who is referred to in the Kurin in His words: “This is a clear sistoment (Baylin) for man and a guidance ‘and an admonition to those who guard against evil?” He asserted: 1 am the ‘dear statement and I am the guidance and the admonition, Ho maintained he knew [God's] Grestest Name? and thit he could rout armies with it, and that he could invoke Venus witi it aad she would anemer ve lersal God is a man of lights and tat He wil rust pate evay and the fnco of your Lord will endure forever’. The story of Bayin was brought to Khilid ibn ‘Abdallah al-Kusei" while he was governor of ‘Hak, He exployed cunning against Bayin until he seized and impaled him’,He ssid to kim: I you can defeat armies with the Namo which you know, then repel my men with it away from you ‘This sect is excluded from all the sects of Islam becmuse it affirms the ivinty of ie chief, Bayin, just as idobworshippers. are rejected by the Islamic secis, Those among them who maintain that Bayin was a prophet are comparable ‘to those who believe that Musallima? was a prophet and both groups are rejecied by the Muslims. can be argued against the Beyiniyya: It it is possible for part of God to perish whet prevents His face from perishing? As for the siate- iment: “Everything will peish save His face” its meaning is, every deed upon which God's face does not sworde: were borat, They also reste ta ‘rasp the pile igh spits so do eventing wrong: why aid you choose Mu seems (0 Ne BagheSdrs oval, thn az dona with His eatence and since oly tage ‘ersh and God wil remain, This 1 the ae- cepted Orthodox explanation, 1 see simuar argument, Usil 10 and especialy 110 (OH agrees wit ths view, 10). “Avaiart however, accepts God fae a8 neler his osence nor not his essence, ate argued ‘aout alot God's atrtates, See Thana, 8, and 431 CHAPTER THREE ‘THE MUGHIRWYA AMONG THE GHULAT AND THEIR EXCLUSION FROM ALL ISLAMIC SECTS the early years of ing that ater “AL, ale his geandehild Mubammad tbo is the expected Mahdi, Basan, i the Inmate ‘Abdallah iba al-Hasen? thn ‘Al, He bel and he adduced as evidence for it the fhe Mahdi will correspond to the name of the Prophet,« and his father’s mame correspard fo thet of the. Prophets father.® The Rewitid cursed him for (comets Sa) a-I, wit te Konya Abu “Aballah, of tho Bile (Gen, 22 wad 985 sole 150. We may dew trom tle another proot of our author's depend- tice on tmmile soarees. For the corrected version See Naubaki, 54. 9urging them to amit Mubammad iba ‘Abdallah iba abHasen iba ‘AIL Later, ater he acquired leadership over them, he announced to them all sorts of extreme heresy, such a8 kis clam of prophecy,? and his pretension to know the most ‘exiled Name,? with the aid of hich, he believed, he could resurrect the dead ‘and rout armies. Another of his heresies was his exaggerated anthropomorphismm. He held that the Object of his Worship is a man of light with a crown of light ‘on his heed, and that he possesses orgune and a heart whence wisdom flows. He aleo maintained that his limbs have the shape of the letters of the alphabet, that Alif is the comterpart of his leg, and the ‘Ain represents the shape of his eye; the Ha he Wkened to his sexual organ, Stil another was that he spoke busively of the beginning of creation. He held that when God wished to create the universe he wtlered His holiest Name. This mame flew and placed itseli on His bead as a crowm.t He interpreted accordingly God's words: “Olorily the ‘name of your Lord the mott High”,* being of the opinion that the holiest Namo was that crown. After the crown ad descended on His head He wrote the actions of His crestures on His palm with His finger. Then He contemplated ‘them and wat provoked by their acts of disobedience and He perspired’, Two teas were formed from His sweat, and briny, the other sweet and lucid, That 1; Min ob 1S, AbAstia fer reais 6. 25) tut te Mahiryya beteve tat ty Fieditader, Sides 1, 8085. ‘The account ts epredaced by most authors “0m the identification of te Gretst Name wit the crown ta other mse movements ee Shiite, Ui, £8. "sara 67, vt. Ab-Mughfra no doubt translated I: Glouty the most High Name of your Lord. Grimmatialy both are posable, “tn adaiton to te paral sources collected tn Shite, 1, 83—4, one may ee sim tar story of retin out of sweat ft Scapiinarlan and Ilan folicore Cl Chstensen, Let Typer da Premier Homme ef Premier Roh 35-6. 50 Afterwards He gazed upon the sea and observed His shadow; He went to seize sea; they are the faith. The infidels, namely, the formed from the dark and briny sea. at Ont cred man Were oti bi eth end Mend ‘That MagHln’sinerpreon tas some foundation te endent tom ‘he eons whieh Arable commentaire exit to deny the lferesce of ¢ on In te verse, Ste 4imsell to safeguard "Ali and defend him against his enemies and to betray him in this world, He assured him that ke would support him in his betrayal* on condition that fe bequeath the Caliphate to him alter his death, adherents to expect Mubammad bn ‘Abdallah Kid bu ‘Abdalah alee heard about Hi innpaled him". When Mughira was executed, kis in their expestton of Mubammad iba ‘Abdallah ibn abffesan iba abfaten When this Muhammad anounced bis pretaions in abediny Ato Jar at {sd iba Misi there a8 commander of his troops with & large 1 with te condons a8 stated In te tex Tals account (hore mata estan “agaist his wrong-dorns”. See “4 2h wit MS (pr 5805 Bd Zsa. reuaits that Nugifre waa the fist fo abate Aba Dekr and ‘Omar. other carted on secret propaganda in bebatof the ‘Als for ‘ermy, and they killed Mupammad, following hie capture of Mecea and al-Medius His brother Ibrahim ibn ‘Abdallah had meanwhile conquered the [distict®- of Basra and his brother Kis ibn ‘Abdalich bectme master over] Now Mubammed ion ‘Abdaiah tbs abYasen was kid of abMangir. When the tro cohorls joined battle farasangs from a-Kit, hrahiin was killed, and the fate overtook them? for the campaign against them was entrusted4 tenth of it The other group and said: Indeed, he is right ja ty the peographers Its desibed as eptng, See Biblioteca Geogropham. Nase, who cals that te Heh of te road to Mace, near Nal abi, 54. See eating to he Mahal, See Bloket, 25. " Aat'at sends: so many ltera (U> Ury UP), whlch Is peerable fo obF tek, Fibir abJutit adhered Mughira tba Sed, Wh Keiit chimed 0 have his dockine and pretended 10 be the heir of ied Bekr al-A‘war (the one-eyed) ab-Hisjeri® ak ined heir by Jibir and he pretended that he would not die, For this, reason he lived on the weal of the Moghiiyy, by raking fools of them. Bot when Beir died they knew that he iad led in hin dais and they cursed im, ‘Abd-ab-KGhir says: How ean a group of people be counted as one of te sels of Islam when they compare the Object of tir Worship 1o the leters of the lphabet and claim the gift of prophecy for their founder? Mf they form part of tho believing communiy thea the view of fone who malaisin Gut people profesing the prophetic character of Massitima and Tatha con be included in the community is equally vad. Ik may bo exié fo tho Mogriyyas you disavow fhe death of Maammad ibn ‘Abdallah ibn al-Hsan iba ‘AK and hold Ghat the sisia one was 2 Satan who assumed his shape, how are you to be distinguished from those who believe that a-Yiusin ibn ‘All and his companions were not lied in Karbela, but hid and Sutans who appeared in their Uhenesses were Aled instead? Wa, Uuerlor, for Hussin, lor he i Higher ia rank than his nephew Muhammad iba ‘Abdallah iba abHasen ibn aban; or else walt for “Ali and do not coafrm is death, just as the SaDbibiyya await im. Indeed, “Ae nobler than his sous, Ia thie particular there is nothing characteristic bout them. * Jibirtba YesldabJet he tratons, ts reported to ave Known My thousand (sme sty seventy thoutan) fadons. espe he Silte views the Sonnites were far fromm wten= ‘wou In questonng his auoriy, See Mri, svi Nufom, 4242 also reports that “some fomd him weak (pei ses)). From the sttement rade by our autor (BA 46, Saye 6) ‘eimay be conctaded that Jr belived la a general Rafs, co also Sau'ét 1 151%, where tne ota of ‘AU i predicted by him. Ct. Shiites, 23, Tae eaty our ext te tat Je ‘wo dlod 128 of 132 could hardly bo eaid to expect the ream of Mahemmed, Med ln 145; ‘onstiy Maghtab refers fo # general putsasship for Muhammad 1 See Astfal 8, and Shite, 1,00 (be reade HO). No tuster Information about han 4 avaiable. may be mesGoned in pasing tat Sam'tal sv. Hajart reports 2 tmastionst sumed os ot qlgA Sima! who alloved In the Rafa. He relied ta Ket.CHAPTER FOUR (HE HARBIYYA AND THEIR EXCLUSION FROM THE SECTS OF THE BELIEVING COMMUNITY Heeb al-Kindi? who was of assed through ‘They are adluerents of ‘Abdalla ibn ‘Amrt it the persuasion of the Buyiniyya and their belief that God’ wd and are not among the Islimie divisions, just as the other Haliliyya are Ma. 3 Bh. the variants of the name see Shite, H, 148 and notes. * siace Abu HEshint ed te 78, we re rig i consading that ‘Abdalla ted before ine tet cxatary of the Mike because of his recognition of BMshemisad fbx any tie hie sect a one of the Kalstahya (@. 22, He aloo informs as that they believed at Abu Tsim appoted ‘ADdaiah be “Amr os the Tm in bis place, “tim Guam (Shiltes 2,73) relates the very sgiticant fact atthe founder ofthis sect renounced bis cxieme views and became a gloss Muslin. Mis followers then sbandoned im fue ene ‘Shltes,, 126) 8 note Ghul. Aaa remark roe ad oe Bae lp Nady ¢ le tferonce fo tone indent which may have Drougl ‘or ths enil,probaly ME conversion; ct te word iF employed by Shah. and Bim, CHAPTER FIVE ‘THE MANSORIYYA AND THEIR EXCLUSION FROM ISLAM ‘These are the followers of Abu Mansir sl-tjit who held that the Imimate civeultted among the descendants of ‘All until i retehed Abu Joar Mubammad io ‘Ali ibn al-Hussin ibn ‘Al, called ab-Bikir.? This al-I{l claimed that he was successor to al-Bikir;* then he forsook this and maintained that he had been taken up to heaven and that God stroked with His hand snd suid: © son, convey a message from me. Thea He sent him down to the werld, He believed that he was the Fragment fallen from heaven which is mentioned in God's words: “Il they should see a fragment of the heaven coming down they would say: Pied up clouds’.# This group denies the resurrection and the existence ‘of Paradise and Hell They inlexpret paradise to mean the plessures obiained in ‘his world and hell to be the misfortunes encountered in the world.® In addition THe W tes a member of me same tbe fo whicy ugha belonged as « Mavla, Tait ‘ important in view of the fac thatthe practice of strangling opponets mentioned Iter on 5 surged by tba Ham (Sites, 1,6 and Van Voten in Worgers in Irak to wat (se note 1, below), Nab ‘Drought up tn the desert sae was "He dled 117 AH. He Is the th inde ofthe imimiys and, ore patel, the Mahi of the Bakeyys, one of the groups within the ImBmipya (Ed. 45-6, Seiye, 4-9. I, 345 he began to make pretensions for bm only to do wid im. Ther explanation i accepted by Cova Nasbokht 7b, als the oxsous dela! tat God's Command was given in Syriac. “and Stabr, Inform as that ADU Margie at fst claimed ‘AU iim Aba Ab to be ‘he Fragment, bat Int asseied i aboat Ainselt. Peedliader is thereore wroog in aling Shatrs account of te change of ate acontradicion wih Mims” (Shite, 83). * ura, 52, 14, * According to Ast‘, 9; Staht. 135—6; Mlb: SAlles, 1, 62, Anu Mogi argued that Het end all the probbiions of the Law refer to sen whom Muslins er enloined to bc, ato this heresy they thought it permissible to strangle thelr opponents.* Their heresy ‘continued in practice among them antl Yosuf iba ‘Omar a-Thakali’, governor® of ‘teak was informed about the ignominies of the Mansiriyya. He seized Abu Mansi bf and inmpaled him. This sect too is not counted Islamic because of its denial of resurrection, paradise and hell (gers in Irak, Fesatbandeleen Tog passage from the KID a fang which Van Viten expaias at a mixta of religions fanatclom and roguisiness. Tbe "TL and Bijta groups figne prominently among thes as well asthe Kinda tbe. In a poem ced thee MughTra Hon SeTd “te bind” is also mendoaed ax one ofthe siraagler Do we ot have fn hit comtied allatlon to Moghats second saeesor, Bakr al-Awat? CL. aove, 38, * He was goveror of ‘Tl 120—126 AH. Acc. to Naubaidt 16, punishment wes meted cout to Sim by Kid alah who oleatied hm Ca'yBt) He tistier informs us that Omer ‘whom ke aangely surnames “he strangee” (abhancls) execnted a-Yusalab, Abu Barts, who claimed to have Sahel he fthers powers * Readg dy with MSL; BL dy. CHAPTER SIX ‘THE JANAWIYYA' FROM AMONG THE GHULAT AND THEIR EXPULSION fom al-Hesea ibm ‘AU, weat forth from Kifa to Medina in search of an Imm, “Abdallah ibu Mufiwiya tba ‘Abdallah ibm Jotar met them and iovited them to sccept him, declaring tht he was the fain by dizect descent ther ‘All and his “tn Ohanye, 9, hey are caled {Ub ater the founder whom It cals al-Payyin Bot ra Tarih mdash ming ane cnt tn et tg YOlowa: Wink Be: MS. cpe. 1 have mot Been able fo loete this tadiion, tte Dib! sous ts obvions. Genesis, 1, Z7 Le Ahm. 99nen sisting that God crested the intellect came forward. Then He ssid: Step back duced a nobler creature than Through you I shall give and through you take", They asserted brit became embodied, but before his embodiment he had been the Intellect ‘Abdhal-K@hir says: These two non-believers have ieniied thes the Dualists and the Magians by alfirming the existence of two crestors. But more heinous than the doctines of the latter. The Duslists and igin of al’ good to God and ascribe only the bad to ibn Hit and Fadl alHadathi trace the production of fa branch producing ts Islam is similar to one CHAPTER FOURTEEN. THE HIMARIYYA' AMONG THE KADARIVYA AND THE REASON FOR THEIR EXCLUSION FROM ISLAM. ‘They form @ group among the Mutaziites of ‘Askar Mukram*. They have ‘elected some peculisr ecrors from the heresies of the various Kadatte divisions, scepted from Iba Hi't his doctrine of transmigration into bodies aad frames, nd subscribed to ‘Abbid ibn Sulaimin al-Dsimar's* view thet those whom God transforms into monkeys and pigs become human after their transforma: bbut_turn infidels‘. From jefd iba Dither’, whom Khalid ibn ‘Abdallah locttee of Baghdli's sence is douteiess due to bis ontogeny which restalued kn frome e2F the ALI ge INEM Uy (96 py won goles 2 passage acc. to WHI the place was a Ma'atie ea ets signiean that “Abdatah ibm Mims l-Kaddb, the Karmatian teat, ans of tis town. Blocbet, 67 P With MS. cincit; Ed gamit). ‘ADDAE (end not UDEE as Seeye, 147, reads oF a Nyberg, Intisar, 203 allows) was a Mutixbte who srpued that it Is wrong 1 say of Adah tat He created he snbelieversslnce their uxblie could nt have been creed ty God. Livan ‘ab-Mizar, i, 22930 the cals him «i waich resembles our reading ad not tet in Bd. 147 ana Nyberg th) says that he tved ta the days of Maas. ‘ ot. ig omraphicaltntonmaoa is recoded sbout bm in Fitris, 337-8: He Merwis tba Mabammad vom te converted to Zaodiism, But Tish tba Jotrave adopted the thecio that when de- leads fo knowledge, that Knowledge becomes an act without an is the work for disobe- ence. They believe that man creates se For in staoce, when a man buries flesh o places breeds sag sgols, they hold thet these maggots are man's the scorpions ‘which appear in straw under baked bricks sre believe to have been produced by the one who combined the beked bricks and straw’ They are more heretical than the Magians who ascribe the origin of serpents. creeping things and veno- ‘mous suekes to Salas, Whoever counts them among the sects of the eom- ‘mualty is like him who counts the Magians among the secs of the commusity. onment to Wishli sea complained st ine end ordaed lif fl-Lafth, 86, (he Korn, See abso Naja, {, 387 and 18 102 CHAPTER FIFTEEN. 258 ‘THE YEZIDIVYA AMONG THE KHAWARY AND THE REASON FOR THEIR EXCLUSION FROM ISLAM. ‘They are the followers of Yesid son Aba Unisa™ the Khirite,« aative of Begr, Later he removed to Tin? in the land of Persia, and followed the doc- iyya among the Kawai. Then he reaounced the tah of the cate comunty® by preaching that Ood will appoint an apeeUe trom among the Persians and will eveal fo him & book from heaves, aad will abrogate the Law of Mokaramed with his now Law. He Aisciples of the ewaiied prophst are the Sabians spokeo of in the Kurén, The people of Wait and Harrin who go by the name of Sabians are not the Sibiens mentioned in the Korn‘. In addon to his error he helrended anyone among the People of the ines of the I "The founder of the sect wien hae not been determined. According fo tome, eg San‘énl sv. Yesld, the “Umayyad asl fom Mecwan. But our eunors siaiemeat 1 me more correc. See Joseph's Deoit Worship. "Near Kubistn in Pera, between Mert and Nichipdy Is, Breads yy and Ist fe reading is 32. Both Tun and Kiar are toves fn th moun tainoos region and Yezld may have goue (0 ele of these two, Mubadéss, 301 and more fully 921; OL 8 Kail * Asian and Sbabr. do not Include this group amoug the Chula but discuss It as a sub-set of the IDiyya (Aat'an 102, f, end Shane. 100-02) * Chwolton, in hi study ofthe Sablans, aso adopts this dstnetion between the SEB: ans who are dscns wha and tose of Harn, |, 1-22 Me states tat the perseeted tove Borin — iss to this cay i ove Vesa whose personaly ey Airs with Cowolson reerding the naire of te erga SDs doesnot want te recoene two ispe, Se his ante In Oriental Slediee to E.G. Browne, 33—0 103Book who confined the prophetic character of Mubamnad even if he did not Join ha Religion, and in view of that cilled them Believers. According ‘0 this ‘hoor the iaawizyn and Reyinigys! among the Jews are necessarily believers since bey have acknowledged the prophetic characer of Mubammad, but do not join his comput. There is nothing which can aliow anyone who regards Jews te Muslims to be counted as ove of the secs of Islan. How then can he be coumed among Islamic seis who preics the abrogation ofthe Law of Iam? ut fn lt probabtiy tbe odebanirya or Sbadghiaiyya College Annuch oi, 3, CHAPTER SIXTEEN. 264 THE MAIMONIYYA AMONG THE KHAWARIJ AND THE REASON FOR THEIR EXCLUSION FROM ISLAM. They are the followers of e man among the Khewiri| of Shibr! whose name was Msimin?. He beloged to the school of the “Ajirida® among the Khawatll. Later he contradicted the ‘Ajirida in the matter of God's wil, human freewnill and the power to act, adopting on these three dogmas the doctrines of the Kedariyya who deviate from the truth, In addition to this, he held thet ren of polythests dwell in paradise, H this Maimin had satisfied himselh with these heresies which we have related and had not added any other errors, wwe should have classed him with the Khawatj for ‘All, Taba, al-Zubai, dels; [we should have also classed him) with the Kadarites for his opinions on the problems of wil, free-will and power to act, which conform to those of the Kedariyya, But be exceeded the Magians. He permitied men to marry the daughters of the child ren of common grandparents and the daughters of the children of brothers aud sisters, He argued: In the prohibitions against marrying certain women be- Shabr. 95 eauterate he among the KES, “This ie a cardinal dogma with al KRSnite cece. See Sexge, 76, ‘These are forbidden felaions according to the four most inporant omtodar res See Syed Amer “AU Mohammedan Law (1029) 1, 777; Abmid Stak, Mohammedan Law of Marriage and Divorss, 2. 105cause of consanguinity, God epeciied only mothers, daughters, sisters, paternal ssunte and brothers’ diughiers and isles’ daughters, But he did not specily fate’ mothers tnd grandes’ mer, he woud become a toro age of grandmothers, since he does not permit them governing grandmothers from the prohibitions against grand- ers, he is compelled to apply the principle governing children of ‘one's owa loins to children of children, I he does not pureue his analogy this sway, hie argument ie destroyed, ‘ALKaribiai® relates that the Khérite Maiminiyye disacknowledge the Sira disavow part of Tt is lke diswvowing of Joseph ae pact of the Kuv'in'. But it all, Whoever permits to himself any of the p fof the Magians, and Magians are not counted among the secis of Ile wat of be whlen appears fn EA, seems 10 be erased, I thereore adopt me saaton A i not borne out BF MS: seading 3 CHAPTER SEVENTEEN. CONCERNING THE BATIMIYYA* AND THE REASON FOR THEIR EXCLUSION FROM ALL THE SECTS OF ISLAM, Know — may God make you prosper — that the damage caused by the Bitiniyya to the Musim sects is greater than the damage caused them by the Jews, Christians and Magians; nay, graver than the injury inflicted on them by the Materiatsts and other nou-believing sects; nay, graver than the injury result- fag to them from the Antichrist who will appear at the end of time, For those who, as & recut of the missionéry ctiviies of the Bitniyya, have been led stray ever since the inception of the mision up to the preseat time are more thous 4 concent fa caling Mie sect BHngys It Ie, eevee, jen), Mubayyda (Syria). Saldy (Maghreb), Djeanedy (ates end ‘The Mubareky set lb mentioned by Shabrestanh p. 128 and ty iy romp, (Ibe later unsecesaniy maker thom er tas of Mubammad nse), They are Dome ost Baghéiat even mentions the Isinayya as a branch of che same main dvslon (. 98: Seve p, 60), but in the discussion on page 56 (Sexge p. 65) ne eegster them to th Gh ‘They applied fo fhomscives the fem Tatiny (on the messing of tis name see Strelischr{, 5H and page 38) lor 288as al-Kaddib, a mawle of Jafar iba Mugammad al-$adic and a native of Ahwiz. ‘Among them wes also Muhammad thn Husain, surnavied Dhaidhin’, [and several | tave hoped for an overtbrow of Arab rae in 104 a.H, the deals wit mis Blograpby a3 we know At from ofhet source, but agree wel withthe career of Als son. The epthet abiaddsh, (he 9. 188, clk one as 0d de Goele p. 18 and p. 1D, by otters to rer os author deiares (4p. 16. Seaye p. 35) that ‘Abs was the founcer of me tec. ay ko be add thatthe aematres upon which we are compelled to fll back, 1 we sould adept Catanove’s coneusions In te sale te asks us to recogrie two Zaldles or Disidiae the two vasa readings, Iti even more diet fo assume as he docs ap of a eres of at ‘Yanan Kermat and ‘ADAelian son MaimGa alacésp, grandather of the eet ot the Batya fe Exel B. 65 8 reads SAS, Uk P, 6b, a, Frat, 188-222, nj, tA, 21, 9; ati snendoos that one of his MSS. rads glue, Mabel (Pagnan p. 45) nes bis same 108 le called descendanis of Hamdan Multhtar who met the one called "and [Abdallah tbo] Majin iba Daisén in the pricon of the ruler of in that prison they formulated the the Batiniyya, Their doctine appeared in public, alter their liberation from prison, through the activities of the ‘one called) Dhaidhin. He commenced his missionary work in the distict of al-jabal, of the Kurds of al-Jabal as well as the inhabi tin named