Al-Ghaza¯lı¯’s Philosophical
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2. On the dating of these two works, see Bouyges, Essai de chronologie , 46–47, 50–51; and Hourani, “Revised Chronology,” 298–99. Hourani observes that in his
not e s to page s 2 3 2 – 2 3 6 3 4 9 al-Mustasfa¯ , 1:5.3–4 / 1:4.2, al-Ghaza¯lı¯ makes it clear that Jawa¯hir al-Qur 7 a¯n was com- posed before “the return to teaching.” In al-Arba ¶ı¯n , 305.9–10 / 264.13–14, he presents that book as the concluding part of Jawa¯hir al-Qur 7a¯n.
3. as.lu wad. ¶i l-asba¯bi li-tatawajjaha ila¯ l-musabbaba¯t ; al-Ghaza¯lı¯, al-Maqs.ad , 98.9– 10; al-Arba ¶ı¯n , 13.7 / 12.5–6.
4. Al-Ghaza¯lı¯, al-Maqs.ad , 98.7, 109.14–15. 5. Ibid., 98.12; idem, al-Arba ¶ı¯n , 13.9–10 / 12.9–10.
6. Al-Ghaza¯lı¯, al-Maqs.ad , 98.16–99.1; idem, al-Arba ¶ı¯n , 13.13–14.2 / 12.11–14. 7. Al-Ghaza¯lı¯, al-Maqs.ad , 79–81; see the analysis in Gimaret, Les noms divins , 282, 287.
8. Al-Ghaza¯lı¯, al-Maqs.ad , 99.4–13; idem, al-Arba ¶ı¯n , 14.5–14 / 12.16–13.4. 9. Einhard, “Annales. 741–829,” 194.22–28. 10. Hill, “The Toledo Water-Clock of c.1075.”
11. Al-Kha¯zinı¯, Mı¯za¯m al-h.ikma , 153–66. On al-Kha¯zinı˜ and his descriptions of water clocks, see Hill, Arabic Water-Clocks , 47–68. 12. Muh.ammad ibn ¶Alı¯ ibn Rustum al-Sa ¶a¯tı¯; Ibn Abı¯ Us.aybi ¶a, ¶ Uyu¯n al-anba¯ 7 , 2:183–84; Ibn Jubayr, Tadhkira bi-l-akhba¯r , 216–17; Hill, Arabic Water-Clocks , 69–74. Soon after this period, at the beginning of the seventh/thirteenth century, Ibn al-Razza¯z al-Jazarı¯ wrote his famous Kita¯b f ı¯ Ma ¶rifat al-h.iyal al-handasiyya for a local ruler in northern Syria. On the even more sophisticated water clocks in that book, see Donald Hill’s annotated translation of al-Jazarı¯, The Book of Knowledge of Ingenious Mechanical Devices , 17–93. 13. Al-Ghaza¯lı¯, al-Maqs.ad , 99.15–16; idem, al-Arba ¶ı¯n , 14.15–16 / 13.5–6. 14. kullu dha¯lika yataqaddaru bi-taqadduri sabbabih ; al-Ghaza¯lı¯, al-Maqs.ad , 100.2– 3; idem, al-Arba ¶ı¯n , 15.2 / 13.9. 15. Al-Ghaza¯lı¯, al-Maqs.ad , 100.3–6; idem, al-Arba ¶ı¯n , 16.11–16 / 13.9–12. 16. Marmura, “Ghaza¯lian Causes and Intermediaries,” 97.
17. Al-Ghaza¯lı¯, Ih.ya¯ 7 , 4:317.15 / 2511. paenult. 18. Al-Ghaza¯lı¯, al-Maqs.ad , 100.7–101.3; idem, al-Arba ¶ı¯n , 15.7–16.6 / 13.13– ult. 19. Al-Ghaza¯lı¯, al-Maqs.ad , 101.9–14; idem, al-Arba ¶ı¯n , 16.11–16 / 14.5–8. 20. Janssens, “The Problem of Human Freedom in Ibn Sînâ,” 118, notes the same ambiguity of “measure” and “predestination” in Ibn Sı¯na¯’s usage of qadar/qadr . For Ibn Sı¯na¯’s teachings on al-qad.a¯ 7 wa-l-qadar, see Belo, Chance and Determinism , 113–19. 21. s.ifat un ¶anha yas.duru l-khalqu wa-l-ikhtira¯ ¶ ; al-Ghaza¯lı¯,
2235.19–2236.3. 22. Al-Ghaza¯lı¯, al-Maqs.ad , 103.1–5; see Kukkonen, “Possible Worlds,” 485. 23. Al-Ghaza¯lı¯, Ih.ya¯ 7 , 4:119.14–19 / 2235.9–15. 24. Ibid., 4:122.13–14 / 2239.5. 25. Ibid., 4:122.18–22 / 2239.11–22. Like Gramlich, Muh.ammad al-G
211–12, in his German translation, I follow al-Zabı¯dı¯, Ith.a¯f al-sa¯da , 9:76.16, who has illa¯ l- ¶ulama¯ 7 instead of bi-l-nisbat al- ¶ulama¯ 7 . 26. Al-Ghaza¯lı¯, Ih.ya¯ 7 , 4:122.22–25 / 2239.22–2240.2; again following al-Zabı¯dı¯, Ith.a¯f al-sa¯da , 9:76.22, who adds the word “glances” ( abs.a¯ra ) to the second sentence. 27. For this identifi cation and division, see also Frank, Creation , 43–44. 28. Plato, Laws I , 644d–646a. In Plato, the heavenly creatures are gods who con- trol the affections of humans. On the connection between these two texts, see van den Bergh, “Ghazali on ‘Gratitude Towards God,’ ” 85. 29. Al-Ghaza¯lı¯, Mih.akk al-naz.ar , 72.11–16; cf. the English translation in Frank, Al- Ghazâlî and the Ash ¶arite School , 127. 30. Al-Ghaza¯lı¯, Mih.akk al-naz.ar , 72.16–17. 3 5 0 not e s to page s 2 3 7 – 2 4 4 31. This sentence is missing from the 1967/68 edition of the Ih.ya¯ 7 , 4:103.13, but it is in the 1937/39 edition (2213.14–15) as well as in al-Zabı¯dı¯, Ith.a¯f al-sa¯da , 9:50.13–14. See almost the same sentence in Ih.ya¯ 7 , 1:104.10–17 / 126.6–19; and in al-Munqidh , 23.11–13, where he adds that the same is true for the whole nature ( al-t.abı¯ ¶a ). 32. Al-Ghaza¯lı¯’s attitude here is certainly infl uenced by that of Ibn Sı¯na¯, who ac- cepted the general idea of astrology, namely that events are predetermined by celes- tial causes, but rejected the way it was conducted by the astrologers because too many causes are involved for humans to keep track of them. See Michot in his introduction to Ibn Sı¯na¯, Réfutation de l ’ astrologie , 76*–79*. 33. Al-Ghaza¯lı¯ , Ih.ya¯ 7 , 1:48–49, 57.9–13 / 54–55, 65.12–15. 34. Ibid., 4:146.13–15 / 2272.18–19; al-Zabı¯dı¯, Ith.a¯f al-sa¯da , 9:118.28–29. See Mar- mura, “Al-Ghaza¯lı¯,” 151, who inexplicably omits the last part of the sentence. On al- Ghaza¯lı¯’s position toward astronomy and astrology, see the brief sketch by Saliba, “The Ash ¶arites and the Science of he Stars,” 85–87. 35. See also Davidson, Alfarabi, Avicenna, and Averroes, on Intellect , 133–38, 151. 36. bi-l-ramzi wa-l-ı¯ma¯ 7i ¶ala¯ sabı¯li l-tamthı¯li wa-l-ijma¯l ; al-Ghaza¯lı¯, Ih.ya¯ 7 , 1:12.23– ult . / 5.7–10; al-Zabı¯dı¯, Ith.a¯f al-sa¯da , 1:63. 37. These are books thirty-two ( al-S.abr wa-l-Shukr ), thirty-six ( al-Mah.abba wa-l-
38. Al-Ghaza¯lı¯, al-Arba ¶ı¯n , 25.4–10 / 23.1–7; see Marmura, “Ghazali and Ash ¶arism Revisited,” 100. 39. Al-Ghaza¯lı¯, Maqs.ad , 98.17, 102.6; Frank, Creation , 22, 42. 40. Al-Ghaza¯lı¯, Maqs.ad , 47.12–13, 50.5–6; Frank, Creation , 69. 41. Al-Ghaza¯lı¯, Maqs.ad , 137.9–11; Frank, Creation , 55. 42. Al-Ghaza¯lı¯, al-Arba ¶ı¯n, 11.14–15 / 11.7–9. 43. Al-Ghaza¯lı¯, al-Maqs.ad , 125.9–10; Frank, Creation , 22. 44. Al-Ghaza¯lı¯, al-Maqs.ad , 83.15–16; Frank, Creation, 38. 45. Al-Ghaza¯lı¯, al-Maqs.ad , 125.2–12. 46. Ibid., 81.17–18, 152.11–15; Frank, Creation , 60–61. 47. Al-Ghaza¯lı¯, al-Maqs.ad , 68.7–9; Frank, Creation , 61. 48. Al-Ghaza¯lı¯, al-Maqs.ad , 152.13; Frank, Creation , 60. 49. Al-Ghaza¯lı¯, al-Maqs.ad , 81.20; Frank, Creation , 48. 50. The argument is reproduced by Bouyges, Essai de chronologie , 65, who fi nds it sound but not fully convincing. See, for instance, Gairdner, “Al-Ghaza¯lı¯’s Mishka¯t al-anwa¯r,” 121. In the introduction to his English translation of The Niche of
the chronology of al-Ghaza¯lı¯’s work. See also Watt, “Authenticity of the Works,” 44, who dates the Mishka¯t to the very end of al-Ghaza¯lı¯’s life in what he calls the dhawq period.
51. In the Mishka¯t , 46.11 / 126.3, 56.15 / 139.1, al-Ghaza¯lı¯ mentions the twenty-fi rst book of the Ih.ya¯ 7 and al-Maqs.ad al-asna¯ . See Bouyges, Essai de chronologie , 65–66; and Hourani, “Revised Chronology,” 299. The latter puts the case clearly when he says that there “is no way to attain further accuracy on the date of the Mishka¯t between Jawa¯hir al-Qur 7a¯n and al-Ghaza¯lı¯’s death (. . .).” 52. Watt, “A Forgery in al-Ghaza¯lı¯’s Mishka¯t ?” I discuss the secondary literature on the veil section in my forthcoming article, “Al-Ghaza¯lı¯’s Cosmology in the Veil Sec- tion of His Mishka¯t al-Anwa¯r .” 53. Not all available editions reproduce a reliable text. Particularly the editio
[1904–5]), which provided the text for several reprints, cannot be relied on.
not e s to page s 2 4 4 – 2 4 6 3 5 1 54. Ibn Rushd, al-Kashf ¶an mana¯hij , 183. ult. –184.3; idem, Taha¯fut al-taha¯fut , 117.6–8. 55. See, for instance, Ibn Fu ¯rak, Kita¯b Mushkil al-h.adı¯th , 183. 56. For earlier attempts to identify the groups mentioned in the Veil Section, see the important contributions by Landolt, “Ghaza¯lı¯ and ‘Religionswissenschaft,’ ” 31–62; Ansari, “The Doctrine of Divine Command,” 36–37; and Gairdner’s introduction to his translation, Al-Ghazza¯lı¯ ’ s Mishka¯t al-Anwa¯r , 5–8. 57. Landolt, “Ghaza¯lı¯ and ‘Religionswissenschaft,’ ” 39. 58. Al-Ghaza¯lı¯, Mishka¯t al-anwa¯r , 67–68 / 154. 59. Al-T.abarı¯, Ja¯mi ¶ al-baya¯n (ed. Cairo), 11:480–83; Fakhr al-Dı¯n al-Ra¯zı¯, al-Tafsı¯r al-kabı¯r , 13:47; al-Ghaza¯lı¯, Fays.al al-tafriqa , 190.18– paenult. / 54.9–13. The information about Abraham’s youth comes from Rabbinic literature ( Bereshith Rabba¯, 38; Talmud Neda¯rı¯m , 32; etc.). 60. Cf., for instance, al-Ghaza¯lı¯, Fays.al al-tafriqa , 190.4–191.3 / 53.6–55.3. 61. Al-Ghaza¯lı¯, Mishka¯t , 90.13– ult . / 183.11– ult . 62. Ibid., 68.10–16 / 155.3–8. 63. Ibid., 91.1–3 / 184.1–3. 64. Al-Ghaza¯lı¯, Fays.al al-tafriqa , 190.7 / 53.10–11. 65. Maimonides, Dala¯lat al-h.a¯ 7irı¯n , 375.23–25; English translation, 2:515. 66. Ibn Ba¯jja, Sharh. al-sama¯ ¶ al-t.abı¯ ¶ı¯ , 16.8–17.1. Cf. Aristotle, Physics, 184b–188a. 67. Ibn Ba¯jja, Sharh. al-sama¯ ¶ al-t.abı¯ ¶ı¯ , 17.5–10. 68. On Aristotle’s teachings in Physics I, 2, and 3, 184b–188a, and the commentar- ies of John Philoponos (d. c. 570), Abu ¯ ¶Alı¯ Ibn al-Samh. (d. 418/1027), and Ibn Ba¯jja, and Ibn Rushd’s middle and long commentary on this passage, see Lettinck, Aristotle ’ s
69. Ibn Sı¯na¯, al-Shifa¯ 7, al-T.abı¯ ¶iyya¯t, al-Sama¯ ¶ al-t.abı¯ ¶ı¯ , 26.8–9. 70. Rudolph, Doxographie des Pseudo-Ammonios , 50.6–9, 51.2–6. 71. Al-Shahrasta¯nı¯, al-Milal wa-l-nih.al , 2:254.3–6, 265.17– ult. ; French transla- tion, 2:181, 200. Al-Shahrasta¯nı¯ provides a three-page commentary on Abraham’s dis- covery of his Lord (Q 6.75–79) within his doxographic treatment of the Sabians, the pagan polytheists of antiquity. He interprets the full Qur’anic passage as a historic account of how Abraham defeated the “followers of the structures” ( as.h.ab al-haya¯kil ), a subgroup of the Sabians, by realizing and pointing out that the “structures” ( haya¯kil ) they believe in, that is, the seven celestial bodies, are moved and governed by a su- perior power. See al-Shahrasta¯nı¯, al-Milal wa-l-nih.al , 2:247–48; French translation, 2:164–66. 72. Al-Ghaza¯lı¯, Mishka¯t al-anwa¯r , 91.4–6 / 184.3–6. 73. See above pp. 136–37 . 74. Al-Ghaza¯lı¯, Mishka¯t al-anwa¯r , 91.7–10 / 184.7–10. 75. Aristotle’s kinematic proof for God’s existence is developed in Physics, 256a– 259a, and Metaphysics , 1071b–73a. He uses the idea that every movement is necessar- ily the effect of a mover to argue that, since there are evidently movements and thus movers in the world, there must be somebody or something that has caused the very fi rst movement. “First” here is not understood in a temporal meaning but rather in an ontological one. Cause and effect must exist simultaneously. Thus God who is the cause of the fi rst movement and of the prime mover exists coeternally with this world. 76. Al-Ghaza¯li, MS London, British Library, Or. 3126, foll. 3a–b. 77. Ibn Sı¯na¯, al-Isha¯ra¯t wa-l-tanbı¯ha¯t , 146.15–17; cf. Griffel, “MS London, British Library Or. 3126,” 17. 78. Al-Ghaza¯lı¯, Mishka¯t al-anwa¯r , 91.10–12 / 184.10–12. 79. Druart, “Al-Fa¯ra¯bı¯: Metaphysics.” 3 5 2
not e s to page s 2 4 6 – 2 5 2 80. Al-Ghaza¯lı¯, Mishka¯t al-anwa¯r , 91.13–92.1 / 184.13–18. 81. Ibid., 92.2–4 / 184.18– ult. 82. Ibid., 92.5–13 / 185.1–7.
83. Ibid., 57. paenult .–58.5 / 141.3–9, 92.12–13 / 185.7–8; Davidson, Alfarabi, Avi- cenna, and Averroes, on Intellect , 140. 84. Al-Ghaza¯lı¯, Ih.ya¯ 7 , 4:107.12–108.4 / 2218.18–2219.15. 85. Goldziher, “Materialien zur Kenntnis der Almohadenbewegung,” 72, 83: “eine pantheistische Nuance.” The article is reprinted in Goldziher’s Gesammelte Schriften , 2:191–301. Gairdner, “Al-Ghaza¯lı¯’s Mishka¯t al-anwa¯r,” 152, saw al-Ghaza¯lı¯ “perpetually trembling on the edge of the pantheistic abyss” (discussed in more detail in Gairdner, Al-Ghazza¯lı¯ ’ s Mishka¯t al-Anwa¯r , 34–41). 86. Treiger, “Monism and Monotheism in al-Ghaza¯lı¯’s Mishka¯t al anwa¯r ,” 1.
87. Ibid., 14–16. 88. Al-Ghaza¯lı¯, al-Mustas.fa¯ , 1:81.8–11 / 1:27.1–2. On the Ash ¶arite background of this passage, see Sabra, “ Kala¯m Atomism as an Alternative,” 220–21. 89. Frank, Al-Ghaza¯lı¯ and the Ash ¶arite School , 39–42. 90. bl-T.abarı¯, Ja¯mi ¶ al-baya¯n (ed. Bu¯la¯q), 30:51.9; Fakhr al-Dı¯n al-Ra¯zı¯, al-Tafsı¯r al-kabı¯r , 31:72–73.
91. bi- ¶tiba¯r kawnihi matbu¯ ¶an f ı¯ h.aqqi ba ¶d.i l-mala¯ 7ika ; al-Ghaza¯lı¯, Fays.al al-tafriqa , 182. ult. / 38.7–9. The words f ı¯ h.aqq in this sentence are quite unclear. They might ex- press the regular and lawful nature of the angel’s actions. This is how Gramlich trans- lated these words in other contexts. See p. 225 . 92. Al-Ghaza¯lı¯, Ih.ya¯ 7 , 4:121–22 / 2238.12–14. 93. Al-Ghaza¯lı¯, MS London, Or. 3126, foll. 252b–253b: “Chapter fi ve on the fact that the intellect is by nature a king who is obeyed ( malik mut.a¯ ¶ bi-l-t.ab ¶ ).” This chapter is copied from Miskawayh, Kita¯b al-Fawz al-as.ghar , 130–33. 94. Cf. also al-Ghaza¯lı¯, Taha¯fut , 250.1 / 150.13: “the celestial angels are obedient to God.”
95. yatanazzalu l-amru baynahunna . 96. Al-Fa¯ra¯bı¯, Fus.u¯s. al-h.ikam , 61–62, 71–72, 81–82. Cf. Alon, Al-Fa¯ra¯bı¯ ’ s Philo- sophical Lexicon , 13–14. In Ibn Sı¯na¯, malaku¯t stands for the realm of the immaterial souls of the celestial spheres without their material bodies; see Davidson, Alfarabi, Avicenna, and Averroes, on Intellect , 119, 133.
97. Al- ¶A ¯ mirı¯, Kita¯b al-Fus.u¯l fi -l-ma ¶a¯lim al-ila¯hiyya , ed. Khalı¯fa¯t 84.21–22 / ed. Wakelnig 364.11–12. See also Rasa¯ 7il Ikhwa¯n al-s.afa¯ 7 , 3:234.1/ 3:238.20–21; cf. Diwald, Ara- bische Philosophie und Wissenschaft , 179–80. On the philosophical identifi cation of al-amr with the universal forms, see Wakelnig, Feder, Tafel, Mensch , 161–62, 392. 98. ila¯ dawa¯m al-amr ; Ibn Sı¯na¯, al-H
also pp. 198 – 99 . 99. Al-Ghaza¯lı¯, Ih.ya¯ 7 , 3:473.2 / 2017.23–24. 100. Wensinck, “On The Relationship Between Ghaza¯lı¯’s Cosmology and His Mysticism,” 199–201. 101. Al-Ghaza¯lı¯ (?), Ma ¶a¯rij al-quds , 203–5, offers more detailed explanations about the nature of the amr and the mut.a¯ ¶ . Ansari, “The Doctrine of Divine Command,” 38–41, translates and analyzes this passage. 102. Gairdner’s assumption that the mut.a¯ ¶ is a demiurge or a “vicegerent” (“Al- Ghaza¯lı¯’s Mishka¯t al-Anwa¯r,” 141–43; and idem, Al-Ghazza¯lı¯ ’ s Mishka¯t al-Anwa¯r , 10– 25) is not justifi ed. The fi rst intellect has no autonomy and is—in the parlance of the fala¯sifa —simply the fi rst secondary cause even if the relationship between it and God is not strictly causal.
not e s to page s 2 5 3 – 2 5 7 3 5 3 103. Al-Ghaza¯lı¯, al-Maqs.ad , 100.7–101.3; idem, al-Arba ¶ı¯n , 15.7–16.6 / 13.13– ult. See n. 18 above. 104. See above p. 185. 105. Ibn Sı¯na¯, al-H . ikma al- ¶arshiyya , 14.6–10. God knows which of the possibilities will become actual; see ibid., 9.11–14. Before they become truly existent, the quiddities exist, according to Ibn Sı¯na¯, in a state of “divine existence” ( wuju¯d ila¯hı¯ ); see al-Shifa¯ 7,
“Avicenna’s Conception of the Modalities,” 246–48. 106. Frank, Creation , 62–63, 65, 84. 107. Kukkonen, “Possible Worlds,” 495–96; 108. Smith, “Avicenna and the Possibles,” 346–47, 357; Zedler, “Why Are the Pos- sibles Possible?” 115–18; eadem, “Another Look at Avicenna,” 513–19. The problem is best put by Aimé Forest in La structure métaphysique , 153, 161: “Chez Avicenne les possibles s’offrent éternellement à l’action divine, parce qu’ils ne sont pas constitutés comme tels par sa volonté. Dieu pense nécessairement sa propre nature, sa liberalité n’est que l’acquiescement à cet ordre universel des choses qu’il ne constitue pas. (. . .) [L]es es- sences sont possible avant d’être, elles sont constituées indépendamment de la volonté divine et de la Sagesse.” 109. Burrell, Freedom and Creation , 34–37, 43–46. 110. Landolt, “Ghaza¯lı¯ and ‘Religionswissenschaft,’ ” 46. Landolt is rather unspe- cifi c about which elements of Isma¯ ¶ilism al-Ghaza¯lı¯ adopted and how they served his own teachings.
111. Ibid. 43–46. 112. Halm, Kosmologie und Heilslehre , 14; cf. Wilferd Madelung, in his article on “Isma¯ ¶iliyya” in EI2 , 4:203–4.
113. Walker, Early Philosophical Shiism , 82–86; idem, “The Isma¯’ilı¯s,” 81–84; and idem, “The Ismaili Vocabulary of Creation.” 114. Walker, Early Philosophical Shiism , 95–106; Halm, Kosmologie und H
83–85.
115. Walker, H . amı¯d al-Dı¯n al-Kirma¯nı¯ , 85. 116. De Smet, La quietude de l ’ intellect , 110–53, 159–76, 187–99; Walker, “The Isma¯’ı¯lı¯s,” 84–89.
117.
al-ibda¯ ¶u lladhı¯ huwa l-mubda ¶u al-awwal ; al-Kirma¯nı¯, Ra¯h.at al- ¶aql , 174.14–15; 176. ult. –177.1, 254.2. 118. Ibid., 158.10–3. 119. De Smet, La quietude de l ’ intellect , 138–40; Walker, H . amı¯d al-Dı¯n al-Kirma¯nı¯ , 84–85.
120. Baffi oni, “Contrarity and Similarity in God,” 19. 121. Wilferd Madelung surveys al-Ghaza¯lı¯’s works on the Isma¯ ¶ı¯lites in EIran , 10:376–77. 122. On these earlier cosmologies, particularly the teachings of Muh.ammad ibn Ah.mad al-Nasafı¯ see Walker, Early Philosophical Shiism , 55–60; idem, “The Isma¯ ¶ı¯lı¯s,” 78–79, Halm, The Fatimids and Their Tradition of Learning , 51–53; idem Kosmologie und Heilslehre , 53–91; and Daftari, The Isma¯ ¶ı¯lı¯s , 240–45. 123. Al-Ghaza¯lı¯, Fad.a¯ 7ih. al-ba¯t.iniyya , 39.5–10; cf. Ibn al-Walı¯d, Da¯migh al-ba¯t.il , 1:134.15–20. 124. Al-Ghaza¯lı¯, Fad.a¯ 7ih. al-ba¯t.iniyya , 38.9–13; cf. Ibn al-Walı¯d, Da¯migh al-ba¯t.il , 1:131.15–18. See also Landolt, “Ghaza¯lı¯ and ‘ Religionswissenschaft ,’ ” 44. For the source of this common misunderstanding among non-Isma¯ ¶ı¯lite authors, see Halm, Kosmologie und Heilslehre , 79–80. 3 5 4
not e s to page s 2 5 8 – 2 6 2 125. Al-Ghaza¯lı¯, Fad.a¯ 7ih. al-ba¯t.iniyya , 40.8–10: cf. Ibn al-Walı¯d, Da¯migh al-ba¯t.il , 1:143. paenult. –144.2. On a certain similarity of the early Isma¯ ¶ilite teachings with Man- ichaeism, see Daftari, The Isma¯ ¶ı¯lı¯s , 244. 126. Al-Ghaza¯lı¯ reports the teachings of the “ba¯t.iniyya” on metaphysics in his Fad.a¯ 7ih. Download 4.03 Mb. Do'stlaringiz bilan baham: 
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