Académique Documents
Professionnel Documents
Culture Documents
319/931)
Edited by
Hans Daiber
Anna Akasoy
Emilie Savage-Smith
VOLUME 99
By
Racha el Omari
LEIDEN | BOSTON
Cover illustration: Interior detail; decoration on soffit of arch resting on south pillar (8th-9th century
Abbasid Mosque at Balkh) Copyright Horst P. Schastok, image courtesy of Fine Arts Library, Harvard
University.
Want or need Open Access? Brill Open offers you the choice to make your research freely accessible
online in exchange for a publication charge. Review your various options on brill.com/brill-open.
Typeface for the Latin, Greek, and Cyrillic scripts: Brill. See and download: brill.com/brill-typeface.
issn 0169-8729
isbn 978-90-04-25969-0 (hardback)
isbn 978-90-04-25968-3 (e-book)
For My Parents
and
for the Memory of Anas
Contents
Acknowledgmentsxi
List of Tablesxiii
Introduction1
Review of Scholarship5
Biography8
Works16
Titles of Lost Works17
Part 1
Source Criticism
Part 2
Theology
2 The Attributes89
al-Kabs Precursors on the Attributes92
al-Nam92
Baghdadi Predecessors95
al-Kabs Doctrine of the Attributes98
The Attributes of Essence and of Act98
The Scripturalist Basis for Knowing the Attributes99
The Attributes of Hearing, Seeing, and Volition99
Gods Speech and Gods Relation to Place102
The Case of the Basran Mutazil and Mturd Testimonies:
Attributes of Essence103
The Case of the Basran Testimony versus Abd al-Qhir
al-Baghdd: Scripture and Gods Names108
The Case of the Late Ashar Testimony111
3 Justice117
An Overview of the Basran Ontology of Acts122
Early Mutazil Views on Divine Justice125
al-Kabs Doctrine of Justice133
The Principles for Distinguishing Good from Evil Acts133
Gods Capacity for Doing Evil134
The Optimum136
The Case of the Basran Polemical Testimony: al-Kabs Argument
for the Optimum (al-ala)142
4 Epistemology149
Overview of Basran Epistemology150
Early Mutazil Epistemology154
al-Kabs Epistemology157
The Case of the Basran Polemical Testimony: al-Kabs Definition of
Knowledge162
6 The Imma182
The Baghdadi Mutazils on the Imma Prior to al-Kab186
al-Kabs Doctrine of the Imma190
Epilogue196
Bibliography199
Primary Sources199
Secondary Literature203
Index of Names211
General Index217
Acknowledgments
Orfali, Intisar Rabb, Asma Sayeed, Denise Soufi, Zeena Tabbaa, and Alexander
Treiger.
For her faith, I thank Stefania Tutino.
My special thanks goes to my brother Abdallah, to Hazem Bakri, Saad
Kharsa, and Shafik Kuzbari. I thank Abdel-Monem Tabbaa for taking care of
everyone. I thank my parents, entirely, for everything.
List of Tables
1 The Attributes53
2 Justice64
3 Epistemology70
4a Doctrine of Nature76
4b Nature-Related Propositions from al-Kabs Previous Articles77
5 The Imma78
Introduction
The scholastic and final phase of Mutazil theology began at the close of the
third/ninth century, as Mutazils turned their efforts toward the consolidation
and refinement of their predecessors pioneering theologies.1 These efforts
coincided with additional epistemic challenges to the Mutazils from within
their own ranks, as expressed in the skepticism of Ab l-usayn Amad b.
Yay b. al-Rwand (d. 298/910?),2 and the departure of Ab l-asan Al b.
Isml b. Isq al-Ashar (d. 324/935 or 936) from the Mutazils.3 Leading this
scholastic phase4 was Ab Al l-Jubb (d. 303/916), his son and disciple Ab
Hshim (d. 321/933),5 and their counterpart and opponent Ab l-Qsim
al-Balkh/al-Kab (d. 319/913) (henceforth referred to as al-Kab).6
Each of these three figures were tied to the early Mutazils through lines of
discipleship, which were labeled in scholastic writings as the Basran and
Baghdadi schools:7 al-Jubb and his son Ab Hshim were tied to the school
1 Josef van Ess, Theologie und Gesellschaft im 2. und 3. Jahrhundert Hidschra: Eine Geschichte
des religisen Denkens im frhen Islam (Berlin: Walter De Gruyter, 1991), 1:viii. This phase is
also often referred to as the classical phase of the Mutazila, see for example, Richard M.
Frank, Beings and Their Attributes: The Teachings of the Basrian School of the Mutazila in the
Classical Period (Albany: State University of New York Press, 1978), 1; Camila Adang, Sabine
Schmidtke, and David Sklare, Introduction, in A Common Rationality: Mutazilism in Islam
and Judaism (Wrzburg: Ergon Verlag Wrzburg, 2007), 11.
2 van Ess, Theologie, 4:295346.
3 Richard M. Frank, Elements in the Development of the Teaching of al-Ashar, Le Muson 104
(1991): 141190. Ab l-asan al-Ashars famous conversion story, namely his abandonment of
Mutazil theology under the discipleship of al-Jubb, cannot be divorced from earlier,
proto-Sunn kalm projects of the third/ninth century, such as those of Ibn Kullb (d. 241/855)
and al-Karbs (d. 245/859 or 248/862) (van Ess, Theologie, 4:180194, and 4:210214).
4 Another important opponent of the two Jubbs was Ab Bakr Amad b. Al l-Ikhshd
(d.326/938) whose followers were known as the Ikhshdiyya (see Margaretha Heemskerk,
Suffering in the Mutazilite Theology, Abd al-Jabbrs Teaching on Pain and Divine Justice
(Leiden: Brill, 2000), 2130). One of the more famous members of the Ikhshdiyya was the
grammarian al-Rummn (d. 384/994) (see J. Flanagan, al-Rummn, Encyclopaedia of
Islam, second edition, 8:614615).
5 van Ess, Theologie, 3:209291; Sabine Schmidtke, al-Jobbi, Encyclopaedia Iranica, 14:666672.
6 I have chosen to refer to our author by the nisba al-Kab for ease of reference, as many his-
torical figures are known by our authors other nisba, al-Balkh.
7 This distinction seems to have been first been addressed in modern scholarship with Max
Horten, Die philosophischen Probleme der speculativen Theologie im Islam (Bonn: Peter
Hanstein, 1910), iiiv, and then by A.S. Tritton, Muslim Theology (London: Luzac & Company,
1947), 83, 95, 140, 157.
8 van Ess, Theologie, 4:4551; al-Jishum, Shar Uyn al-masil (ms an, al-Jmi al-Kabr,
al-Maktaba al-Gharbiyya, collection of Maurice Pomerantz), vol. 1, fol. 62a.
9 Richard Frank, The Metaphysics of Created Being According to Ab l-Hudhayl al-Allf:
A Philosophical Study of the Earliest Kalm (Istanbul: Nederlands Historisch-Archaeologisch
Instituut, 1966).
10 al-Jishum, Shar Uyn al-masil, vol. 1, fol. 68a; Madelung, Abd al-Ram b. Moammad
b. Omn al-ayy, Abu l-osayn, Encyclopaedia Iranica, 1:143144.
11 van Ess, Theologie, 3:107130.
12 This line of discipleship is most prominently documented in Mutazil biographical
sources. For example, al-Jishum, Shar Uyn al-masil, vol. 1, fols. 55b68a; al-Kab,
Dhikr al-Mutazila, in Fal al-itizl wa-abaqt al-Mutazila, ed. Fud al-Sayyid (Tunis:
al-Dr al-Tunisiyya li-l-Nashr, 1973), 7274.
13 See Schmidtke, Jobbi, Encyclopaedia Iranica, 14:666672; see also Hassan Ansari, Ab
Al al-Jubb et son livre al-Maqlt, in A Common Rationality, Mutazilism in Islam and
Judaism, ed. Camilla Adang, Sabine Schmidtke, and David Sklare (Wrzburg: Ergon
Verlag, 2007), 2137; Daniel Gimaret, Une lecture mutazilite du Coran: Le tafsr dAb Al
al-Djubb (Leuven: Peeters, 1994).
14 On the Bahshamiyya school, see Heemskerk, Suffering in Mutazilite Theology, 1371.
15 A former student of Abd al-Jabbr, Ab l-usayn al-Bar broke with the Bahshamiyya
and introduced systematic philosophical concepts into Mutazil thought. Madelung,
Ab l-usayn al-Bar, Encyclopaedia of Islam, Three, online edition, published 2007;
and Wilferd Madelung and Sabine Schmidtke, Rational Theology in Interfaith
Communication: Ab l-usayn al-Bars Mutazil Theology among the Karaites in the
Fimid Age (Leiden: Brill, 2006). Al-Bars followers encountered significant resis-
tance on the part of the Bahshamiyya but he was followed widely by famous
Khwrizm Mutazils a century later, as is evident in the work of Rukn al-Dn b.
al-Malim (d. 536/1141).
16 Wilferd Madelung, Abd al-Jabbr, Encyclopaedia Iranica, 1:116118.
Introduction 3
(d. 494/1101).17 Their broad base of support meant that though none of Ab
Hshims or his fathers theologial works are extant, their theologies were rela-
tively well documented and studied among the Mutazil theologians.18 Long
after the demise of the Mutazils as an independent group after the sixth/
twelfth century, the Bahshamiyyas principle theological tenets, and to a lesser
extent those of Ab l-usayn al-Bar, were widely adopted by Zayd and
Imm Shs.19
Al-Kabs theology, however, experienced a different fate. Though his repu-
tation and followers were considerable during his lifetime,20 al-Kab left no
posthumous school in which his theology (kalm) would be represented with-
out bias, and none of his theological works have survived. His theological
tenets are known only through fragments noted or refuted in antagonistic
sources, thus a comprehensive investigation of his theology faces many obsta-
cles. The challenges of studying fragments from antagonistic sources is magni-
fied by the difficulty of contextualizing these fragments.
Before I briefly outline the main challenges of this contextualization, I must
highlight one obstacle which remains an insurmountable impediment to our
assessment of al-Kabs contributions. This is the scarcity of information avail-
able on al-Kabs Mutazil and Baghdadi Mutazil predecessors. A crucial
example of this obstacle can be found in the theology of al-Khayy, al-Kabs
teacher and immediate predecessor in the Baghdadi school. Aside from
al-Khayys cosmology,21 his theology remains, for the most part, unknown.
Only his wide heresiographical knowledge of early Mutazil doctrines is noted
in the sources and can be gleaned from his extant polemical work, Kitb
al-Intir, which he wrote to refute Ibn al-Rwand.22 Moreover, as noted by
Josef van Ess in his monumental Theologie und Gesellschaft,23 even when early
Mutazil theologies are recorded in the sources, they are related according to
the priorities of these mostly late scholastic sources.24
Aside from this insurmountable impediment, we face two challenges in
recovering al-Kabs theology from its extant fragments. The first pertains to
how the sources situate his theological views in relation to the Baghdadi
school. Often the sources misleadingly present al-Kab as the champion of and
advocate for a doctrinally unified Baghdadi school of theology.25 Thus, even
when extant fragments of al-Kabs doctrine are abundant, they must be veri-
fied and contextualized if they are to be useful for reconstructing al-Kabs
theology as a whole. The second challenge concerns the establishment of an
intellectual-historical context, namely an understanding of the significance of
al-Kabs contributions in relation to other Mutazil theologies and in relation
to his Baghdadi predecessors. The much needed perspective noted by van Ess
in his 1983 and then 1991 studies on al-Kab will involve meeting these histori-
cal and historiographical challenges.26
This work aims to address the twin historical-historiographical challenges
through two steps. The first step, which is Part 1 of this work, is a source-critical
investigation of the major extant fragments of al-Kabs theological tenets.
This part includes a general account of the four main theological traditions
that I use to reconstruct al-Kabs doctrinal tenets, a discussion of the testimo-
nies from each tradition and how they present each of al-Kabs five main
doctrines, and tables that reflect the source-critical reconstruction of his doc-
trines. The second step, which is Part 2 of this work, analyzes the reconstructed
doctrines in Part 1 in relation to Basran Mutazils on the one hand and
al-Kabs Baghdadi predecessors on the other. This part is divided into five
chapters; the subjects of these follow the orderalbeit rather looselyof
the topics most commonly found in kalm study manuals, of which Basran
Mutazil examples have been preserved:27 (1) the attributes, (2) justice, (3)
epistemology, (4) the doctrine of nature, and (5) the imma.
23 van Ess, Theologie, vols. 3 and 4. Van Ess Theologie und Gesellschaft includes the history of
Mutazils up to al-Khayy and his generation.
24 van Ess, Theologie, 1:viiiix.
25 This understanding of a unified Baghdadi school has not been questioned and has been
followed by general scholarship on Mutazils dealing with al-Kab.
26 van Ess, Abul-Qsem al-Balkh al-Kab, Encyclopaedia Iranica, 1:359362; idem,
Theologie, 1:viiiix.
27 See Daniel Gimaret, Les Ul al-amsa du Q Abd al-abbr et leurs commentaires,
Annales Islamologiques 15 (1979): 996.
Introduction 5
Review of Scholarship
31 Shlomo Pines, Beitrge zur islamischen Atomenlehre (Berlin: A. Heine GmbH, 1936),
henceforth cited as Shlomo Pines, Studies in Islamic Atomism, trans. Michael Schwarz, ed.
Tzvi Langermann (Jerusalem: Hebrew University Magnes Press, 1997).
32 On the history of kalm atomism prior to Pines, see Otto Pretzl, Die frhislamische
Atomenlehre, Der Islam 19 (1931), 117130.
33 Pines, Studies in Islamic Atomism, 8, 29, 92.
34 Alnoor Dhanani, The Physical Theory of Kalm: Atoms, Space, and Void in Basrian Mutazili
Cosmology (Leiden: Brill, 1994), 1214.
35 Ibid., 135.
36 Ibid., 11, 74. On Ab Zayd, see the biography of al-Kab (below).
37 Montgomery Watt, Free Will and Predestination in Early Islam (London: Luzac & Company,
1948), 8081; Tritton, Muslim Theology, 157162. Albert Naders conclusions about al-Kabs
theology should be treated with caution and in some cases must be discarded, see for
example, Albert Nader, Le systme philosophique des Mutazila: Premiers penseurs de
lislam (Beirut: Les Lettres Orientals, 1956), 44.
38 Madelung, Der Imm al-Qsim, 164167.
39 Martin McDermott, The Theology of al-Shaikh al-Mufd (d. 413/1022) (Beirut: Dr al-
Mashriq, 1978).
Introduction 7
40 Daniel Gimaret, Thorie de lacte humain en thologie musulmane (Paris: Vrins, 1980),
177178, 324326, 372373.
41 Ulrich Rudolph, al-Mturd und Die Sunnitische Theologie im Samarkand (Leiden:
E.J.Brill, 1996).
42 Abbs Zeryb, Ab l-Qsem Balkh, Dirat al-marif bozorg islm, ed. Qim Msvi
(Tehran: Markaz Dirat al-Marif Bozorg Islm, 1988), 6:151156; and van Ess, Abul-
Qsem al-Balkh al-Kab, Encyclopaedia Iranica, 1:359362.
43 Kevin Reinhardt, Before Revelation: The Boundaries of Muslim Moral Thought (Albany:
State University of New York Press, 1995), for example, 3133; 141145; Ahmad Atif Ahmad,
The Fatigue of the Shara (New York: Palgrave Macmillan, 2012), for example, 27, 28, 29.
44 Khir Muammad Nabha, Tafsr Ab l-Qsim al-Kab al-Balkh (Beirut: Dr al-Kutub
al-Ilmiyya, 2007). On Mutazil exegesis see Daniel Gimaret, Une lecture mutazilite du
Coran; Suleiman A. Mourad, The Revealed Text and the Intended Subtext: Notes on the
Hermeneutics of the Qurn in Mutazila Discourse as Reflected in the Tahb of al-kim
al-ishum (D. 494/1101), in Islamic Philosophy, Science, Culture, and Religion: Studies in
Honor of Dimitri Gutas, ed. Felicitas Opwis and David Reisman (Leiden: Brill, 2012), 367395;
Bruce Fudge, Qurnic Hermeneutics: al-abris and the Craft of Commentary (New York:
Routledge, 2011).
45 al-Kab, Maqlt al-islmiyyn, in Fal al-itizl wa-abaqt al-Mutazila, ed. Fud Sayyid
(Tunis: al-Dr al-Tunisiyya li-l-Nashr, 1973), 63119.
46 Sabine Schmidtke documented how access to Mutazil manuscripts predated the
Egyptian expedition, Neuere Forschungen zur Mutazila, 402403. For recent efforts to
grant scholars access to the Mutazil heritage in Yemen, see Schmidtke and Thiele,
Preserving Yemens Cultural Heritage.
8 Introduction
In addition, in his Der Eine und das Andere van Ess has made extensive studies
of al-Kabs Maqlt and its place in the history of the heresiographical
genre.47
Biography
47 Josef van Ess, Der Eine und das Andere: Beobachtungen an islamischen hresiographischen
Texten (Berlin: Walter de Gruyter, 2011), 328375.
48 Ibn Khallikn, Wafayt al-ayn wa-anb abn al-zamn, ed. Isn Abbs (Beirut: Dr
dir, 196877), 3:45.
49 Yqt al-amaw, Mujam al-buldn, ed. Ferdinand Wstenfeld (Leipzig: Brockhaus,
186673), 2:742.
50 Abd al-Karm al-Samn, al-Ansb, ed. Abdallh al-Brd (Beirut: Muassasat al-Kutub
al-Thaqfiyya, 1988), 5:80.
51 al-Jishum, Shar Uyn al-masil, vol. 1, fol. 68; Abd al-Jabbr, Fal al-itizl wa-abaqt
al-Mutazila, ed. Fud Sayyid (Tunis: al-Dr al-Tunisiyya li-l-Nashr, 1974), 296; Ibn ajar,
Lisn al-mzn (Hyderabad: Dirat al-Marif al-Uthmniyya, 191113), 3:255256;
E.G.Browne, An Abridged Translation of the History of abaristn (Leiden: Brill, 1905), 47;
Yqt al-amaw, Mujam al-udab: irshd al-arb il marifat al-adb, ed. Isn Abbs
(Beirut: Dr al-Gharb al-Islm, 1993), 4:1491.
52 C.E. Bosworth, Abdallh b. hir, Encyclopaedia of Islam, Three, online edition, pub-
lished 2007.
53 al-Khab al-Baghdd, Tarkh madnat al-salm wa-akhbr muaddithha wa-dhikr
quniha al-ulam min ghayr ahliha wa-wridha, ed. Bashshr Awwd, 17 vols. (Beirut:
Dr al-Gharb al-Islm, 2001), 14:299 (henceforth Tarkh Baghdd).
Introduction 9
Al-Kab wrote a book in praise of the hirids (Masin l hir),54 and trans-
mitted verses of poetry by Abdallh b. hir and his son Muammad b.
Abdallh b. hir (d. 269/908 or 909), the last of the hirid princes in
Khursn.55 Al-Kab was also close56 to the deputy of Khursn (ib
Khursn) at the Abbsid court in Baghdad, namely the father of the consum-
mate littrateur of the famous majlis known for its openness to all religious
groups, Ab Ubaydallh Muammad b. Imrn al-Marzubn (d. 348/994).57
Thus, although no information is available about what office al-Kab may have
held for the hirids, his commitment to them was clearly a long-standing one.
The earliest patron of al-Kab that is named in the sources was Muammad
b. Zayd (d. 287/900);58 the latter was not, however, al-Kabs first patron.59
Muammad was a Zayd d (claimant to the Zayd imma), and successor to
his brother asan b. Zayd al-D (d. 270/884) the founder of Zayd rule in
Ryn and abaristn.60 Also present at the court of al-D during al-Kabs
stay was Ab Muslim Muammad b. Bar al-Ifahn (d. 322/934) the famous
Qurn commentator,61 and the Zayd theologian and jurist al-Imm al-Nir
li-l-aqq al-asan b. Al l-Ursh (d. 304/ 917)62 who was suspected by the d
54 Yqt, Irshd al-arb, 4:14911493; Browne, History of abaristn, 47; Abd al-Jabbr, Fal
al-itizl, 297.
55 Yqt, Irshd al-arb, 4:149193. After his fall from power in Khursn, Muammad b.
Abdallh b. hir settled in Baghdad, where he was governor and leader of the police
until his death. C.E. Bosworth, The hirids and the affrids, in Cambridge History of
Iran, ed. R.N. Frye (Cambridge: Cambridge University Press, 1975), 4:102. Al-Kab may
have heard his poetry while in Baghdad, especially as al-Kab frequently visited
al-Marzubns father, who was from Khursn and had ties to Muammad b. hir.
56 al-Khab al-Baghdd, Tarkh Baghdd, 11:25.
57 R. Sellheim, al-Marzubn, Encyclopaedia of Islam, second edition, 6:634635.
58 al-Khab al-Baghdd, Tarkh Baghdd, 14:299; Browne, History of abaristn, 47; Yqt,
Irshd al-arb, 4:1491; Madelung, Der Imm al-Qsim Ibn Ibrhm, 77, 176.
59 That Muammad b. Zayd was not his first patron can be gathered from the following
report attributed to al-Kab describing Muammad b. Zayd: I never worked as a secre-
tary for anyone without feeling small, until I worked for the d Muammad b. Zayd,
Wilferd Madelung, Arabic Texts Concerning the History of the Zayd Imms of abaristn,
Daylamn and Gln (Wiesbaden: Franz Steiner Verlag, 1987), 122.
60 Wilferd Madelung, D ela l-aqq, Encyclopaedia Iranica, 6:595597.
61 Wilferd Madelung, Ab Moslem Moammad b. Bar al-Esfahn, Encyclopaedia Iranica,
1:340341. Madelung suggests that Ab Muslim may have studied under al-Kab, first in
Baghdad and then in Jurjn. This hypothesis is difficult to reconcile with the little that we
know of al-Kabs biography; we do know that his visit to Baghdad when he studied with
al-Khayy must have occurred after his work for the d (see above).
62 Madelung, Der Imm al-Qsim, 159.
10 Introduction
80 Abd al-Jabbr, Fal al-itizl, 296297; al-Khab al-Baghdd, Tarkh Baghdd, 11:25.
Regarding al-Kabs legal affiliation, see al-Qurash, al-Jawhir al-mua f tarjim
al-anafiyya, 2:296297.
81 Abd al-Jabbr, Fal al-itizl, 297; al-Jishum, Shar Uyn al-masil, vol. 1, fols. 16b17a.
82 This correspondence is often noted for the doxographical information imparted by
al-Khayy to al-Kab, for example, al-Nasaf, Tabirat al-adilla f ul al-dn al arqat
al-Imm Ab Manr al-Mturd, ed. Claude Salam (Damascus: Institut franais de
Damas, 199093), 2:724.
83 al-Jishum, Shar Uyn al-masil, vol. 1, fols. 16b17a.
84 Ibid., vol. 1, fol. 17a.
85 See below for a list of titles of al-Kabs works.
86 Zayd sources do not seem to document the doctrines of the d Muammad b. Zayd, see
Madelung, Der Imm al-Qsim, 155158.
87 See, for example, Ab Al l-Fal b. Jafar al-Anbr l-Bar (d. between 256 and 279/870 and
892), a Sh secretary who worked for al-Mutawakkil (r. 232247/847861) and other
Abbsid caliphs.
Introduction 13
not merely his work for the d that suggest his belief in his mission but the
words he used to praise him: I could have imagined that it was Muammad
the Prophet of God dictating one of his revelations.88
Based on al-Kabs extant doctrines on the imma, however, we know that
later in his life he must have distanced himself from belief in the claim of the
d.89 The sources make no mention of a break in al-Kabs political or theo-
logical commitments. The likelihood that a break occurred is strengthened,
however, by al-Kabs enduring ties to the hirids, who stood on the opposite
political and doctrinal spectrum than the d; they supported the proto-Sunn
caliphate in Baghdad.90 The d was expelled from Jurjn at the hands of the
hirid governor Isq Shr in 255/877,91 and it was under the leadership of
the d asan b. Zayd that abaristn gained independence from Sulaymn b.
Abdallh b. hir in the year 250/864.92
Al-Kab enjoyed a considerable number of followers, especially in Khursn,
where his theological legacy and reputation continued for at least two centu-
ries: The last noteworthy member of al-Kabs school in Khursn was Sad b.
Muammad b. Sad Ab Rashd al-Nsbr.93 He embraced the tenets of the
Bahshamiyya and studied with Abd al-Jabbr in the city of Rayy, then became
famous for his refutation of the Baghdadis and al-Kabs theology; parts of this
refutation are extant and constitute a major source for al-Kabs theology
(see Part 1). Among al-Kabs immediate and well-known Khursn followers
are Ab af al-Qirmaysn who can be singled out for his independent theo-
logical views, including his disagreement with al-Kabs controversial posi-
tion on perdurance (baq).94 Ab l-asan Al b. Muammad al-Khashshb95
(or al-ashsh96) al-Balkh was a close student (ghulm) of al-Kab who was
welcomed and praised by theologians in Baghdad, which he visited on his way
to pilgrimage. He was known for his leadership (riysa akhma) and for having
held a debate with another student of al-Kab on the subject of the capacity
for action (qudra). He authored several books though their titles remain
unknown.97
Another close student of al-Kab, Ab Bakr Muammad b. Ibrhm
al-Zubayr al-Fris, was from Fars and visited Khursn. Al-Fris wrote a refu-
tation of four unnamed books of Ibn al-Rwand;98 his contributions were
broad and included writings on the divine attributes and justice (jall al-kalm),
cosmological questions (daqq al-kalm), and on principles of jurisprudence
(ul al-fiqh).99 He, in turn, had a considerable number of followers, including
Ab l-asan Amad b. Yay l-Munajjim (d. 327/939),100 whose fathers famous
assemblies were attended by al-Kab, and Ab Muslim Muammad b. Bar
al-Ifahn l-Naqqsh, who was known for his asceticism and piety.101
Ab Abdallh Muammad b. Umar al-aymar, who wrote al-Nihya f
l-ala, a refutation of al-Kabs position on the optimum (al-ala),102 was a
follower of al-Jubb and was described by Abd al-Jabbr as having studied at
one point with both al-Kab and al-Khayy.103 Ab Amad al-Askar l-Abdak
was portrayed by Abd al-Jabbr as a follower of al-Jubb and Ab Hshim
before visiting al-Kab in Khursn. The contentious consequences of this
shift in affiliation from the two Jubbs to al-Kab can perhaps be detected in
Abd al-Jabbrs report that al-Abdak falsely claimed that one of Ab Hshims
works by the title of al-Jmi al-kabr was his own.104 The affiliation of these last
two students is mainly known to us through Abd al-Jabbrs statements, which
in some cases were taken up by al-Jishum. Ibn al-Nadm (d. 385/995 or 388/998),
96 Yqt, Irshd al-arb, 4:14911492; Ibn Shkir al-Kutub, Uyn al-tawrkh, fols. 27b28a;
al-afad, al-Wf bi-l-wafayt, 17:2527.
97 Abd al-Jabbr, Fal al-itizl, 321, al-Jishum, Shar Uyn al-masil, vol. 1, fol. 76a.
98 al-Jishum, Shar Uyn al-masil, vol. 1, fols. 68a, 76a.
99 Abd al-Jabbr, Fal al-itizl, 321.
100 al-Jishum, Shar Uyn al-masil, vol. 1, fol. 76a. Abd al-Jabbr only ties Ab l-asan
Amad b. Yay l-Munajjim to al-Kabs followers in general terms, Abd al-Jabbr, Fal
al-itizl, 299.
101 Abd al-Jabbr, Fal al-itizl, 322323; al-Jishum, Shar Uyn al-masil, vol. 1, fol. 76a.
102 The optimum was a theology that deemed that God created the best for His servants. It
was, however, far from a monolithic theology. I discuss its meaning, according to al-Kab
and other Mutazils, in Chapter 3.
103 Abd al-Jabbr, Fal al-itizl, 308309.
104 Abd al-Jabbr, Fal al-itizl, 331; Madelung, Arabic Texts, 87, 121.
Introduction 15
for example, does not mention the affiliation of al-aymar to al-Kab in his
entry on the former.105 There is no reason to reject Abd al-Jabbrs sole state-
ment in these examples, though his testimony cannot always be accepted. This
is true of Abd al-Jabbrs claim that two important Imm contemporaries (the
philosopher Isml b.Al Ab Sahl al-Nawbakh (d. 311/923) and his nephew
the theologian al-asan b. Ms b. Sahl Ab Muammad (d. between 300 and
310/912 and 922)) were followers of al-Kab and were responsible for introduc-
ing Mutazil ideas into Imm thought.106 Unlike his biography of the other
students of al-Kab, Abd al-Jabbr merely lists the two, and provides no details
about the nature of their interaction with him.107 As to al-asan b. Mss
mention, in his Kitb al-Tanzh, of summaries of assemblies that he held with
al-Kab (majlisuhu maa Ab l-Qsim al-Balkh jamaahu Kitb al-Tanzh) they
are too broad to imply discipleship.108
While the Zayd Imm Ab l-usayn al-Hd il l-aqq was indeed influ-
enced by the theology of al-Kab, ties of discipleship proper remain hard to
establish and are only noted quite late in the sources.109 Moreover, leading
theologians and philosophers, such as Ab l-asan al-Ashar,110 refuted his
work, as did the founder of what would become a prominent Sunn school of
kalm, Ab Manr Muammad al-Mturd l-Samarqand,111 and the physi-
cian and philosopher Ab Bakr Muammad b. Zakariyy l-Rz (d. 313/925 or
323/935). In the case of the latter, there is clear evidence of their meeting and
Works
Only two of al-Kabs works are extant,114 and neither of these are theological
(kalm) works. One of the two is a polemical work against the ahl al-adth;
this is extant in a manuscript (Cairo mutala 14 m) with the title Qabl
al-akhbr wa-marifat al-rijl (On the verification of the [prophetic] reports
and the trustworthiness of their transmitters), and it has been published.115
Isml Psh (d. 787/1385)116 cites it as F marifat al-rijl; the work is most
likely identical to Naq al-Sirjn (see below).117 His other extant work is a her-
esiographical work, Kitb al-Maqlt (The book of doctrines), which, as noted
above, has been edited in part.118 A comprehensive analysis of the reception of
this work is now available in van Esss Der Eine und das Andere.119 Al-Kabs
112 Fakhr al-Dn al-Rz, al-Malib al-liya min al-ilm al-ilh, ed. Amad ijz l-Saqq
(Beirut: Dr al-Kitb al-Arab, 1987), 3:318319; Abd al-Jabbr, Tathbt dalil al-nubuwwa,
ed. Abd al-Karm Uthmn (Beirut: al-Dr al-Arabiyya, 1966), 2:624625.
113 On al-Kabs refutations of Burgth, see the titles of al-Kabs works listed below. On
al-Burgth, see van Ess, Theologie, 4:162165; on al-Najjr, ibid., 4:147162.
114 Fuat Sezgin, Geschichte des arabischen Schrifttums (Leiden: Brill, 1996), 1:622623.
115 Ab l-Qsim al-Kab/al-Balkh, Qabl al-akhbr wa-marifat al-rijl, ed. Ab Amr
al-usayn b. Umar b. Abd al-Ram (Beirut: Dr al-Kutub al-Ilmiyya, 2000).
116 Isml Psh, Hadiyyat al-rifn: Asm al-muallifn wa-thr al-muannifn (Baghdad:
Maktabat al-Muthann, 1972), 2:444.
117 For a discussion of the identity of the two works, see Racha el Omari, Accommodation
and Resistance: Classical Mutazilites on adth, Journal of Near Eastern Studies 71, no. 2
(2012): 236239.
118 Sayyid (ed.), Fal al-itizl, 63119.
119 van Ess, Der Eine und das Andere, 1:338375. Van Ess notes that a complete edition of this
work is being prepared by Hseyin Hansu (Der Eine und das Andere, 1:339). Katip elebi men-
tions that al-Kab wrote in his Maqlt that he started writing it in the year 279/892 (Ktip
elebi, Kashf al-unn, 2:1782); according to Ibn al-Nadm, Uyn al-masil was an appendix
to his Maqlt (Ibn al-Nadm, al-Fihrist, 219). Moreover the listing of this work as Maqmt
by al-Kutub and al-afa must be a copyists mistake (al-Kutub, Uyn al-tawrkh, vol. 12,
fol. 28b; al-afa, al-Wf bi-l-wafayt, 17:26). For other sources that mention al-Kabs Maqlt,
see al-Tawd, al-Bair wa-l-dhakhir, ed. Wadd al-Qd (Beirut: Dr dir, 1988), 5:119;
Yqt, Irshd al-arb, 4:1493; al-Dhahab, Siyar alm al-nubal, 14:313; al-Dwd, abaqt
al-mufassirn, 1:223; Ibn al-Murta, abaqt al-Mutazila, 89; Isml Psh, Hadiyyat al-rifn,
2:444; Abd al-Jabbr, al-Mughn f abwb al-tawd wa-l-adl (vol. 9, al-Tawld, ed. Tawfq al-awl
and Sad Zyid (Cairo, n.d.)), 9:11; (vol. 12, al-Naar wa-l-marif, ed. Ibrhm Madkhr (Cairo:
Introduction 17
Divine Justice
DJ-1 al-Asm wa-l-akm (The [Qurnic] names and [corresponding] legal
regulations) [s]124
1964)), 12:25; Abd al-Qhir al-Baghdd, Kitb al-Farq bayn al-firaq, ed. Muammad Muy
l-Dn Abd al-amd (Jeddah: Dr al-ali, 2005), 12, 115116; al-Jishum, Shar Uyn
al-masil, vol. 1, fol. 24a, vol. 3. fol. 10b; al-Jishum, al-Uyn f l-radd al ahl al-bida (ms B 66,
Ambrosiana Library, Milan), fols. 128a128b; al-Nasaf, Tabirat al-adilla, 2:634, 724.
120 Nabha, Tafsr Ab l-Qsim al-Kab al-Balkh; Ibn al-Nadm, al-Fihrist, 219; Yqt notes that
it was larger than the commentary of Ab Zayd al-Balkh (Yqt, Irshd al-arb, 1:279); on
several occasions, al-Kabs commentary is described as written in an unprecedented
orthographic rendering (rasm) in twelve volumes (Yqt, Irshd al-arb, 4:1493; al-afad,
al-Wf bi-l-wafayt, 17:26; Ktip elebi, Kashf al-unn, 1:441); it is also described as con-
sisting of twelve volumes (al-Kutub, Uyn al-tawrkh, 12:28b; al-afad, al-Wf bi-l-
wafayt, 17:26; Ktip elebi, Kashf al-unn, 1:441). Ibn ws (d. 664/1266), who refuted
al-Kabs work of exegesis, describes it as consisting of thirty-two parts (juz) (Kohlberg,
A Medieval Muslim Scholar at Work, 203204). For other works that mention al-Kabs
commentary, see also al-Dhahab, Siyar alm al-nubal, 14:313; Ibn ajar, Lisn al-mzn,
3:256; Ibn al-Murta, Kitb abaqt al-Mutazila, 88; al-Dwd, abaqt al-mufassirn,
1:223; al-Tawd, al-Bair wa-l-dhakhir, 8:66; Abd al-Jabbr, Fal al-itizl, 297.
121 Sayyid (ed.), Introduction, in Fal al-itizl, 4655. In a few significant cases, references
to Sayyids list remain indispensable because it relies on parts of al-Kabs Maqlt manu-
script that remains unpublished.
122 van Ess, Abu l-Qsem al-Balk al-Kab, Encyclopaedia Iranica, 1:359362.
123 Abbs Zeryb, Ab l-Qsim al-Balkh, Dirat al-marif al-islmiyya al-kubr, vol. 5, ed.
Musawi Bugnurdi and Sayyid Kazim (Tehran: Markaz Dirat al-Marif al-Islamiyya
al-Kubr, 2003), 241246.
124 al-Kutub, Uyn al-tawrkh, vol. 12, fol. 28b; Isml Psh, Hadiyyat al-rifn, 2:444;
al-afad, al-Wf bi-l-wafayt, 17:26.
18 Introduction
135 Ibn Frak, Mujarrad maqlt al-Ashar, 310; van Ess, Theologie, 6:440.
136 Yqt, Irshd al-arb, 4:1493.
137 Isml Psh, Hadiyyat al-rifn, 2:444.
138 Ktip elebi, Kashf al-unn, 2:1408.
139 al-Nasaf, Tabirat al-adilla, 1:359; Rudolph, al-Mturd, 199, 201.
140 Abd al-Jabbr, al-Mughn: al-Naar wa-l-marif, 12:41.
141 Yqt, Irshd al-arb, 4:1493; al-Kutub, Uyn al-tawrkh, vol. 12, fol. 28b; al-afad, al-Wf
bi-l-wafayt, 17:26.
142 Ktip elebi, Kashf al-unn, 1:200.
143 al-Maqdis [incorrectly attributed to Ab Zayd Amad b. Sahl al-Balkh], Kitb al-bad
wa-l-tarkh, ed. Clment Huart (Paris: Ernest Leroux, 18991919), 1:135.
144 P. Sbath, Vingt traits philosophiques et apologtiques dauteurs arabes chrtiens du IXe au
XIVe sicle (Cairo: H. Frederich, 1929), 5268.
145 Ibn Askir, Tabyn kadhib al-muftar, 130.
146 al-Nasaf, Tabirat al-adilla, 1:438, 2:567.
147 Ibn Frak, Mujarrad maqlt, 108.
20 Introduction
Al-Mturd wrote a refutation of this work entitled Radd awil al-adilla li-l-
Kab that includes discussions of the subjects of the capacity for action
(qudra)148 and grave sin (al-kabra).149
Kitb Awwal al-maqlt (The principal doctrine)150 is most likely a copyist
mistake of either Awil al-adilla or Kitb al-Maqlt.
EM-6 Kitb Ful al-khib f l-naq al rajul tanabbaa bi-Khursn
(Sections of a letter [written] in refutation of a man who claimed to be a
prophet in Khursn) [s]151
Al-Dhahab (d. 748/1348 or 753/13523) cites this work as F l-radd al
mutanabbi f Khursn (In response to a man who claimed to be a prophet in
Khursn).152
EM-7 Kayfiyyat al-istidll bi-l-shhid al l-ghib [s e] (The method of infer-
ring [knowledge of] the unseen [world] from the seen [world])153
Al-Dhahab cites this work as al-Istidll bi-l-shhid al l-ghib.154
EM-8 Naq al-Sirjn (Refutation of al-Sirjn) [s e]155
Yqt lists this work as Naq al-Sirjns al-Sunna wa-l-jama (compare to
the title al-Sunna wa-l-jama below).156
EM-9 al-Sunna wa-l-jama (On the practice of the Prophet and the majority
[of the Muslim community]) [s e]157
The title cited by al-Jishum as Kitb al-Sunna is most likely identical with
this work.158
Van Ess deems this work to be a refutation of al-Sirjns work Kitb al-Sunna
wa-l-jama and takes Ibn al-Nadms citation of the work as al-Sunna wa
al-jama to be a mistake.159
EM-10 F ujjat akhbr al-d (The argument for the [validity] of the single
reports) [s z]160
Cosmology
C-1 Kitb f l-tawallud wa-afl al-ib (On generation and the acts of
natures)161
C-2 Kitb f l-qawl f l-ab wa-qalb al-ar (On nature and the transformation
of accidents)162
C-3 Kitb Tayd maqlt Ab l-Hudhayl f l-juz [s read as f l-Jabr] (In support
of Ab l-Hudhayls propositions on the atom) [z]163
Ibn ajar (d. 787/1385) only mentions a work in which al-Kab agrees with
Ab l-Hudhayl, without naming a title.164
C-4 Naq kitb Ab Al l-Jubb f l-irda (Refutation of Ab Al l-Jubbs
book on the [subject of divine] volition) [s e z]165
C-5 al-Kitb al-thn al Ab Al f l-[irda]166 (The second book in refutation
of Ab Al [al-Jubb] on [the subject of] volition) [s z]
The edited text of al-Fihrist reads janna and not irda.167
C-6 al-Masil al-wrida f l-ajz (Questions dealing with [the topic of the]
incapacity [for action]) [z]168
Metaphysics (Refutations)
M-1 al-Naq al al-Rz f l-ilm al-ilh (Refutation of al-Rz on meta-
physics) [s e z]169
Al-Dhahab cites it as Kitb f l-naq al l-Rz f l-falsafa al-ilhiyya.170
160 al-Baghdd, Kitb al-Farq, 180; al-Kab, Qabl al-akhbr, 1:17; El Omari, Accommodation
and Resistance, 239240.
161 Sayyid (ed.), Introduction, Fal al-itizl, 47.
162 Ibid., 52.
163 Ibn al-Nadm, Kitb al-Fihrist, 219; al-Dwd, abaqt al-mufassirn, 1:223; van Ess,
Theologie, 5:370.
164 Ibn ajar, Lisn al-mzn, 3:256.
165 al-Kutub, Uyn al-tawrkh, vol. 12, fol. 28b; al-afad, al-Wf bi-l-wafayt, 17:26; Yqt,
Irshd al-arb, 4:1493.
166 I read this title as f l-[irda], and not [janna], because the term second (al-thn) in the
title can be understood to refer to the second work in which al-Kab refutes al-Jubb on
the topic of irda.
167 Ibn al-Nadm, Kitb al-Fihrist, 219.
168 al-Nsbr, al-Masil f l-khilf, 246, 305.
169 al-Dwd, abaqt al-mufassirn, 1:223; Ibn al-Nadm, Kitb al-Fihrist, 219.
170 al-Dhahab, Siyar alm al-nubal, 14:313.
22 Introduction
Imma178
I-1 Jawb al-mustarshid f-l-imma (The response to the inquirer about the
imma) [s e z]179
Isml Psh cited it as al-Imma (On the imma) and a l-Mustarshid
f-l-imma.180
I-2 al-Kalm f l-imma al Ibn Qiba (Discussion on the imma in response to
Ibn Qiba) [s e z]181
It is also cited as Naq al-Mustathbit182 and as Naq al-Mustarshid.183
Exegesis
E-1 Mutashbih al-Qurn (The ambiguous verses of the Qurn)189
184 Ibn al-Murta, Kitb abaqt al-Mutazila, 88; Isml Psh, Hadiyyat al-rifn, 2:444;
Ab Rashd, al-Masil f l-khilf, 55, 57, 117, 160, 195, 196, 202, 204, 207, 228, 230, 237, 245,
246, 251, 252, 256, 321327, 333, 335, 336, 343, 345, 347, 363, 366, 369, 372; al-Jishum,
Shar Uyn al-masil, vol. 3, fol. 130b; al-Nasaf, Tabirat al-adilla, 2:826, 896; Ab
l-usayn al-Bar, Taaffu al-adilla, ed. Wilferd Madelung and Sabine Schmidtke
(Wiesbaden: Harrassowitz, 2006), 66, 84, 131.
185 Ibn al-Nadm, Kitb al-Fihrist, 219.
186 Yqt, Irshd al-adb, 4:1493; al-Kutub, Uyn al-tawrkh, vol. 12, fol. 28b; al-afad,
al-Wf bi-l-wafayt, 17:26; Ktip elebi, Kashf al-unn, 1:1187.
187 Ab Rashd, al-Masil f l-khilf, 315.
188 Ibn Askir, Tabyn kadhib al-muftar, 130131.
189 Sayyid (ed.), Introduction, Fal al-itizl, 52.
190 Yqt, Irshd al-arb, 4:1493; al-afad, al-Wf bi-l-wafayt, 17:26; Ktip elebi, Kashf
al-unn, 2:1758; Isml Psh, Hadiyyat al-rifn, 2:444.
191 Ibn al-Nadm, Kitb al-Fihrist, 216.
192 Isml Psh, Hadiyyat al-rifn, 2:444; Ktip elebi, Kashf al-unn, 2:1608; al-Kutub,
Uyn al-tawrkh, vol. 12, fol. 28; al-afad, al-Wf bi-l-wafayt, 17:26; Yqt, Irshd al-arb,
4:1493.
193 Yqt, Irshd al-arb, 4:1493; al-Kutub, Uyn al-tawrkh, vol. 12, fol. 28b; al-afad, al-Wf
bi-l-wafayt, 17:27; Ktip elebi, Kashf al-unn, 1:376; Isml Psh, Hadiyyat al-rifn,
2:444.
24 Introduction
Unidentified Content
U-1 al-Fatw l-wrida min Jurjn wa-l-Irq (The explanations received from
Jurjn and Irq) [s]196
It is also cited as Fatw Ab l-Qsim.197
U-2 Kitb al-Ghurar wa-l-nawdir (The book of innovations and rarities)
[s e z]198
Ibn al-Nadm cites this work as Kitb al-Ghurar.199
U-3 al-Masil wa-l-majlis (Questions and assemblies)200
U-4 al-Majlis al-kabr (The major collection of assemblies) [s]201
U-5 al-Majlis al-aghr (The minor collection of assemblies) [s]202
U-6 Kitb al-Jawbt (The book of responses) [s]203
Compare this title to Uyn al-masil wa-l-jawbt (below).
U-7 Masil al-Khujund f m khlafa fhi Ab Al204 (The questions on which
al-Khujund disagreed with Ab Al) [s]205
U-8 Kitb al-Muht al Burghth (Excelling over Burgth [in argumenta-
tion]) [s z]206
207 al-Dwd, abaqt al-mufassirn, 1:223; Ibn al-Nadm, Kitb al-Fihrist, 219.
208 Abd al-Jabbr, Tathbt dalil al-nubuwwa, 1:63, 2:548549.
Part 1
Source Criticism
chapter 1
al-Tadhkira f akam al-jawhir wa-l-ar (see Chapters 4 and 5), and al-Masil
f l-khilf bayn al-Bariyyn wa-l-Baghddiyyn,5 penned by another teacher of
Ibn Mattawayh, Ab Rashd al-Nsbr.6 Once a follower of the Baghdadi
school, Ab Rashd subsequently studied under Abd al-Jabbr, adopted the
Bahsham stance, and became the leader of Abd al-Jabbrs school in Rayy after
the latters death. Al-Nsbrs statements on al-Kabs epistemology are
crucial in clarifying its cosmological and ontological foundation, for example
see Table 3: 1112B. As a former follower of al-Kabs school, al-Nsbrs
knowledge of al-Kabs cosmology and ontology was extensive; his insiders
knowledge of al-Kabs system is unparalleled in Bahsham sources, with the
exception of the anonymous commentary on Ibn Mattawayhs Tadkhira from
the sixth/twelfth century (see Appendix 2).7
Among other works that provide in-depth discussions of specific topics and
which I have only used selectively here are the commentary by the Zayd Imm
al-Niq bi-l-aqq Ab lib Yay b. al-usayn b. Hrn al-Bun (d.424/1033)
on the Kitb al-Ul, which was written by one of Ab Hshims immediate
students, Ab Al Muammad b. Khalld; the work includes information on
al-Kabs epistemology not found elsewhere (Table3: 1A).8
Lastly, manuals are useful for the way in which they situate a disagreement
with al-Kab within the larger, mostly Basran, positions of Ab Al and Ab
Hshim. They provide a much needed perspective on the significance of dis-
agreements with al-Kab that more specialized works may not spell out. This is
especially the case of al-Talq al shar al-ul al-khamsa,9 the work of
Mnkdm Shashdw (d. 425/1034),10 a follower and student of the Zayd Imm
meaning (man).17 Moreover, al-Jishum was keen to favor the less grave inter-
pretation of their disagreements, and, therefore to minimize them.
It was the Basran school of the Mutazils that made the more enduring impres-
sion on Imm kalm.18 With the exception of a brief period, and despite the
objection of Imm traditionalists, various elements of al-Kabs theology and
that of other Baghdadi Mutazils were adopted in the work of Ab Abdallh
Muammad b. Muammad b. al-Numn, known as al-Shaykh al-Mufd.19 Like
other Imm Mutazils, al-Mufds doctrine of the imma was independent
of Mutazil influences.20 Moreover, as already demonstrated by Martin
McDermott, when al-Mufd followed those whom he called Baghdadis, he was
not always following al-Kab, but often some of their other earlier leaders.21 In
reconstructing al-Kabs theology from al-Mufd, it becomes clear that he used
the term Baghdadis to refer to the articles of other theologians who did not
even belong to the Baghdadi chain of discipleship, such as al-Nam (Table2:
3A1 and 3C3). Meanwhile on a number of occasions al-Mufd ascribes a theo-
logical proposition to the Baghdadis that other sources ascribe specifically to
al-Kab. This tendency is found, for example, in the discussion of the divine
attributes (see Table1: 3B, 4A1). In such cases, I only accepted al-Mufds state-
ments when these were corroborated by evidence from other testimonies.
Yet even with these reservations about al-Mufds statements, there are also
instances in which it yields a valuable perspective. This is true of al-Mufds
statement on the way in which al-Kabs version of the doctrine of nature dif-
fered from that of other Mutazils (Table4a: 5 and 6), and, for example, on his
statement about al-Kabs stance on the imma (Table5: 8). I have accepted
these statements because though they are not corroborated by other testimo-
nies they are also not contradicted by them.
In short, because al-Mufds adherence to al-Kabs views was executed
with theological independence, the use of al-Mufds work to document
al-Kabs views must be taken with caution. Finally, I have relied, for the most
part, on one work of al-Mufd, his Awil al-maqlt,22 which, while strong on
general outlines is short on in-depth discussions. Another work, al-Jamal wa-l-
nura li-sayyid al-itra f arb al-Bara, describes al-Kabs imma doctrine.23
Future studies on al-Kab, especially the reception of al-Kabs doctrines and
their appropriation and change in the Imm tradition, should systematically
investigate al-Mufds work.24
the Basran testimony. It remains very hard to gauge the degree to which
al-Mturd knew of the work of Ab Hshim and al-Jubb or even other ear-
lier Mutazils.26 Hence whatever is related in Kitb al-Tawd as specific to
al-Kab has to be measured against what is known to us of the views of other
Mutazils. Moreover, while al-Nasaf may have been more informed about
other Mutazil views in his Tabirat al-adilla than al-Mturd was, there are a
few instances in which the statements of al-Nasaf are not helpful and even
misleading in reconstructing al-Kabs doctrine of the attributes. In these
cases, his testimonies had to be rejected because they conflicted with the
Mutazil testimony (see below).
But even on these few occasions, these articles are very seldom attributed to
him, but only generally to the Baghdadis, for example Table1: 4A1 and 5A2;
Table 2: 3A1. As for Abd al-Qhir al-Baghdd (d. 429/1037), his account of
al-Kabs articles, as of anyone with whom he disagrees, is highly polemical;
the very wording and content of the article he relates is changed by his point of
view. Indeed, al-Baghdds account of al-Kabs doctrines as a whole stands
for the most part as an example of a reception and an interpretation of the
latters theology. Therefore it cannot be independently relied upon to recon-
struct al-Kabs theology.
The works of later Ashars, however, show more familiarity with al-Kab,
even if what they report about al-Kabs theology cannot always be accepted
with absolute certainty. Ab l-Mal Abd al-Malik al-Juwayn (d. 478/1085)31
mentions al-Kabs articles extensively and relates imagined debates with him.
The source of his access to these articles remains unknown, but his reference
to followers of al-Kab (abihi) suggests that he had some contact, direct
or mediated, with late, albeit unknown, followers of al-Kab.32 Although
Muammad b. Abd al-Karm al-Shahrastn (d. 548/1153) was not an Ashar
at least not in any regular sense of the term33on occasion his statements are
similar to those noted by al-Juwayn (Table1: 5B2).34 Though al-Shahrastns
heresiographical work Kitb al-Milal wa-l-nial35 makes little mention of
al-Kabs doctrines, it cites his Maqlt al-islmiyyn extensively in reference
to early groups.36
A century or so later, in the work of Fakhr al-Dn al-Rz (d. 606/1210), we
find evidence of familiarity with al-Kabs articles not attested to elsewhere.
In relating the debate between al-Kab and Muammad b. Zakariyy l-Rz,
Fakhr al-Dn al-Rz underlines an important detail of al-Kabs understanding
ofthe optimum (al-ala) (Table2: 3D5).37 But al-Razs work also includes a
corrupt rendering of al-Kabs articles. These are most likely the result of his
encounter with Khwarizm Mutazils, who, like their leader Ibn al-Malim,38
cite al-Kabs views as interpreted through the work of Ab l-usayn al-Bar.
This corrupt version of al-Kabs articles is found again in the work of the late
Ashar commentator Au al-Dn al-Ij (d. 756/1355),39 though this is pre-
served in mixed recensions40 that also misattribute earlier Mutazil views to
al-Kab (Table1: 5D3 and 5D3a).
Following this general outline of the distinctive aspects of the testimony of
each of the four traditions that I use here to reconstruct al-Kabs theology is a
detailed assessment of the testimonies for each doctrine I study.
Assessment of Testimonies
The Attributes
Unlike the rest of al-Kabs extant doctrines that are documented in detail in
Mutazil sources, his extant articles on the attributes are widely scattered
across theological traditions. Moreover, there are significant discrepancies in
the way al-Kabs articles on the attributes are presented in the sources. Given
these two features of the testimonies on al-Kabs doctrine of the attributes,
in this chapter I explain how the testimonies differ from, and on occasion
contradict, one another. In my analysis of the doctrine of the attributes in
Chapter 2, I address the various recensions that result from some of these
contradictions.
In the Mutazil tradition, al-Jishum notes that al-Kab disagreed with
al-Jubb and Ab Hshim in his conceptualization of the attribute of essence
as by His essence (bi-nafsihi), a disagreement that is also documented by
al-Nasaf (Table 1: 2A). Furthermore, al-Jishums statement about al-Kabs
formulation of the attribute of essence as by His essence (bi-nafsihi) dispels
the confusion that arises from al-Shahrastn (Table 1: 2Ca) and al-Mufds
37 More generally, on the extent of al-Rzs familiarity with Mutazil thought, especially
Mutazil ethics and the incorporation of some of their doctrines, see Ayman Shihadeh,
The Teleological Ethics of Fakhr al-Dn al-Rz (Leiden: Brill, 2006), 8396.
38 See Madelung, Ibn al-Malim, 3:440442.
39 van Ess, Die Erkenntnislehre des Audaddn al-c: bersetzung und Kommentar des ersten
Buches seiner Mawqif (Wiesbaden: Franz Steiner Verlag, 1966), 17.
40 By a mixed recension of an article I have in mind a recension that includes components
that are historically accurate and others that are inaccurate.
38 chapter 1
41 See Chapter 2.
The Four Testimonies 39
and negligence (Table 1: 5C1). This latter view was the position of al-Najjr.42
Al-Nasaf also misattributed al-Najjrs position to al-Kab (Table1: 5C2a).
As for Ibn al-Malims statements, they are not always reliable. His state-
ment is reliable in the case of the article that states that Gods hearing and
seeing are His knowledge, where Ibn al-Malim ascribes this position to the
Baghdadis in general; in this his statement was like the majority of statements,
with the addition of an argument in favor of this position (Table 1: 4A3).
Although this argument is not reported anywhere else, there is no valid reason
to reject it. The argument states that to say that God is perceiving implies that
He was not before and then came to be perceiving. As for Ibn al-Malims
statement about al-Kabs article on divine volition, it contains spurious ele-
ments and is thus unreliable (Table 1: 5C3). He equates al-Kabs view on
divine volition with a stance that he claims was shared by both Ab l-Hudhayl
and al-Ji (d. 255/869), when Ab l-Hudhayls view on the attribute of voli-
tion is known to be otherwise and nothing is known of al-Jis doctrine of
the attributes as a whole.43 Ibn al-Malim also claims that al-Kabs position
was that Gods willing of His acts is that He commits them and is not forgetful
of them nor compelled to do them. This cannot be true as it is the position of
al-Najjr, whom Ibn al-Malim does not name here. Furthermore, Ibn
al-Malim presents al-Kabs position through the interpretative lens of Ab
l-usayn al-Bars doctrine of motive, wherein al-Kab asserts that Gods voli-
tion is nothing other than Gods motive. Thus, Ibn al-Malims inaccurate
statement about al-Kab documents, instead, Ab l-usayn al-Bars appro-
priation of al-Kabs doctrine on volition through al-Bars own theological
system. Ibn al-Malims reading of al-Kab through al-Bars lens influenced
later testimonies of al-Kabs doctrine on volition, those that I designate as
mixed recensions (Table 1: 5D15D3).44 The last point to note about the
Mutazil testimony is that Abd al-Jabbrs volume 6 on volition (in two parts)
in al-Mughn does not mention al-Kabs doctrine on divine volition. The
absence is worthy of attention given that Abd al-Jabbr discusses al-Nams
doctrine in detail, including the points in which he influenced al-Kab.45
42 On the ascription of this view to al-Najjr, see for example, al-Ashar, Maqlt
al-islmiyyn, 514; al-Juwayn, Kitb al-Irshd, 63; also van Ess, Theologie, 4:158.
43 On Ab l-Hudhayls doctrine of attributes and its relatively positive nature in comparison
to that of al-Nam, see Richard M. Frank, The Divine Attributes According to the
Teaching of Ab l-Hudhayl al-Allf, Le Muson 82 (1969), 490506.
44 For the influence of Ibn al-Malims testimony on later Imm testimonies, see, for
example Schmidtke, The Theology of al-Allma al-ill, 205.
45 See Chapter 2.
40 chapter 1
49 One argument for the negation of divine volition whose attribution to al-Kab is very
weak and is not included in the Tables (see below) justifies the denial of Gods volition by
equating it with desire and then arguing that God cannot be desiring. Because God can-
not be desiring, God cannot be willing. This doctrine was presented anonymously in Abd
al-Jabbr, al-Mughn: al-Irda, ed. J. Sh. Qanawt (Cairo, 1962), 6/2:3539, but al-Nasaf
ascribes it to al-Nam, al-Khayy, and al-Kab (al-Nasaf, Tabirat al-adilla, 1:375).
50 Late Imm receptions of al-Kab seem to include elements similar to those of the late
Ashar sources, see, for example, al-ills reception of al-Kabs doctrine of divine voli-
tion (Schmidtke, Theology of al-Allma al-ill, 203).
51 I thank Frank Griffel for pointing out this reference to al-Zabd.
42 chapter 1
mean His knowledge. Each of these sources also attribute different arguments
to al-Kab in defense of this same view. Just as he did in the case of the
attributes of hearing and seeing, al-Shahrastn includes elements from
Justice
The totality of al-Kabs extant articles on justice derive from all the testimo-
nies, each of which documents differentalthough not inconsistentarticles
of his doctrine of justice.
In the Mutazil testimony, the statements of Mnkdm and Ab Rashd
exclusively document al-Kabs principles for the proclamation that an act is
morally good (tasn) or morally evil (taqb) (Table 2: 2). Ab Rashd dis-
cusses the ontological foundation for al-Kabs stance on these principles at
some length (Table2: 1B). Al-Jishum provides the most detailed account of
al-Kabs doctrine on justice (Appendix 1.1); this allows for the identification of
al-Kab as the main proponent of the optimum (al-ala) and targeted by
Abd al-Jabbr in volume 14 of al-Mughn (Table2: 4A, 2B). Moreover, it is Abd
al-Jabbrs al-Mughn that highlights al-Kabs definition of the attribute of
acts so crucial for understanding one of his reasons for espousing the doctrine
of the optimum. Volume 14 of Abd al-Jabbrs al-Mughn documents Basran
polemics against al-Kabs doctrine of the optimum. Specifically, Abd al-Jabbr
related al-Jubb and Ab Hshims refutations of the doctrine of the opti-
mum. Abd al-Jabbr recorded al-Kabs formulation of the optimum as the
optimum of the many, a position that prompted al-Jubb to deem al-Kab
an unbeliever. Indeed the lengths to which the Basrans went to refute the doc-
trine of the optimum highlights just how crucial a task its rejection was for the
establishment of the validity of the restricted version of the optimum that they
advocated (Table 2).53 This is not to say that the Mutazils document all of
52 See Chapter 2.
53 For the discussion of the Basrans formulation of a restricted optimum, see Chapter 3.
The Four Testimonies 43
Unlike the Ashars who viewed Gods arbitrary volition as the only motive
for His acts, the Mturds postulated wisdom (ikma) as the principle that
informs Gods acts and explains His justice.56 Their aim was to prove that
divine justice is divine wisdom. Therefore, in their eyes, both the optimum,
endorsed by al-Kab, and the restricted optimum, advocated by the Basrans,
were equally misguided as both operated from the principle of divine justice
and not His wisdom. Thus, Mturd writings did not distinguish between the
optimum and the restricted optimum, and this makes their testimony a poor
source for reconstructing al-Kabs doctrine of the optimum. Examples of the
mixing of the Basran restricted optimum and al-Kabs optimum can be found
in al-Nasafs refutation of the notion of jd (generous giving) as a cause for the
optimum, a view which they accused the Basrans of holding. Mutazil sources,
however, clarify that Basrans rejected it after Ab l-Hudhayl.57 Similarly,
al-Nasaf provides a lengthy criticism of the notion of obligation and of the
ontology of the mode of occurrence (wajh), both of which were important for
the Basrans construction of the restricted optimum; however, he misattrib-
utes these to the proponents of the optimum (ab al-ala).58
Meanwhile the Mturds were aware of the distinction between the opti-
mum and restricted optimum. Al-Nasaf differentiated between the Basrans
and the proponents of the optimum when he formulated the latters views as
the optimum in terms of wisdom and deliberation (ikma wa-l-tadbr)
(Table2: 4E). The familiarity of the Mturds with the details of the optimum
doctrine, in distinction from the restricted optimum, appears in an argument
of al-Kab that is exclusively preserved by al-Nasaf (Table2: 5B). Aside from
a mistake in al-Nasafs phrasing of the optimum that mixes al-Kabs position
with the restricted optimum, he cites al-Kab as defending the infinity of the
optimum and the notion that God bestows what is best in every instance.
According to al-Nasaf, al-Kabs argument draws on his familiarity with the
doctrine of nature (ab) to rationalize the manner of the meting out of the
varieties (amthl) of the optimum. Al-Mturds familiarity and agreement
with some elements of the doctrine of nature could explain why al-Nasaf is
the only source that highlights its influence on al-Kabs argument for the
56 See al-Nasaf, Tabirat al-adilla, 2:749; al-Mturd, Kitb al-Tawd, 216; and Rudolph,
al-Mturd, 332333.
57 Al-Nasaf attacks the notion of jd without ascribing it to the Baghdadis (Tabirat al-
adilla, 2:747748). He notes the use of jd and its opposite (bukhl) by the Mutazils in
general, without referring to the Baghdadis (Tabirat al-adilla, 2:723, 725726).
58 On the critique of the notion of obligation and jd, see al-Nasaf, Tabirat al-adilla, 2:755
756; on the critique of the ontology of wajh, see, for example al-Nasaf, Tabirat al-adilla,
2:670673.
The Four Testimonies 45
work of early Ashars, such as Ibn Frak, no reference can be found regarding
al-Kabs differing opinion about the reasoning behind the principles for
distinguishing good from evil acts.63
But later Ashar sources provide statements on al-Kabs definition of the
optimum (Table2: 3A1, 3C1, 3D5, and 4E). Al-Shahrastn brings up the notion
of wisdom (ikma), as did al-Nasaf, to account for the optimum (Table2: 4E).
But it is Fakhr al-Dn al-Rz who gives a long citation that ascribes al-ala,
understood as the optimum of the many, to al-Kab (Table2: 3D5). Al-Rz
includes the full text of the debate that occurred between al-Kab and
Muammad b. Zakariyy l-Rz; it was in this debate that al-Kab conjured this
doctrine in defense of the optimum.
As for al-Ashars Maqlt al-islmiyyn, it names al-Kab as the proponent
of the stance that God is capable of doing evil, though Basran sources cite it
without attributing it to al-Kab (Table2: 2). Furthermore al-Ashar cites the
epistemic and ontological roots for al-Kabs position that God does not do evil
despite His capacity to do so. This testimony remains among the very few
instances in which the Maqlt al-islmiyyn not only relates an article of
al-Kab but also names him as its proponent.
Epistemology
With only a few exceptions that I discuss here, al-Kabs epistemological arti-
cles survive in Mutazil sources. The statements of Ab Rashds al-Masl f
l-khilf and Shar Kitb al-tadhkira f akm al-jawhir wa-l-ar64 are espe-
cially crucial in documenting the ontological foundations for understanding
al-Kabs epistemology (Table3: 614).
Moreover, al-Kabs opinion on the role of the prophetic mission (bitha) is
exclusively noted in a Basran Zayd work that preserves sections of the work of
a student of Ab Hshim. This work is Ziydt Shar al-ul written by the
Zayd Imm al-Niq bi-l-aqq; embedded in it are portions of Kitb al-Ul
and/or the Shar al-ul of Ab Al Muammad b. Khalld al-Bar (Ibn
Khalld), a student of Ab Hshim.65 Ibn Khallds Kitb al-Ul and incom-
plete Kitb Shar al-ul are extant only, in part, through the Ziydt Shar
al-ul.66 Ziydt Shar al-ul allows us to identify al-Kabs position on the
possibility of God sending a prophet to teach about matters other than
divine law (shar), such as knowledge of languages and medicine (listed as
knowledge of poisons and food) (Table3: 1A). The text of the Ziydt Shar
al-ul, however, is not clear in how it situates al-Kab vis vis al-Jubbs posi-
tion on the possibility that there could be a prophet without a religious law
(nabiyyan l shar maahu), or a renewer of a defunct religious law (mujaddi-
dan li-shar mundaris) that could only be known through this prophet. Given
what Ziydt Shar al-ul relates about al-Kabs doctrine, al-Jubbs posi-
tion seems broader, in that non-shar related knowledge could theoretically
include more than linguistic or medical knowledge. Ab Hshims reaction to
the position of al-Jubb, according to the text of Ziydt Shar al-ul, implies
an affinity between the position of al-Jubb and al-Kab:
67 Ibid., 157.
48 chapter 1
not rational inquiry (naar)is the first obligation on man (Table 3: 2).
Whereas Ibn al-Malim only ascribes this position to the Baghdadis and does
not name al-Kab, the attribution of this article to al-Kab could only be veri-
fied through the statement of a work entitled al-Burhn al-riq al-mukhalli
min war al-maiq. Its author, Sulaymn b. Muammad b. Amad al-Muall,
belonged to a Yemeni Zayd pietistic school known as the Muarrifiyya (started
by Muarrif b. Shihb b. Amr al-Shihb, d. after 459/1067), which lasted until
the ninth/fifteenth century.68
Moreover, there are two articles whose attribution to al-Kab rests on very
weak evidence. One is the proposition that revelation is necessary for the
imposition of moral obligation (taklf) to be known (Table 3: 1B). Only
al-Mufd ties the article that revelation is necessary for knowing the begin-
ning of the imposition of moral obligation to the Baghdadis. But al-Mufd
only speaks of the Baghdadis and does not name al-Kab. McDermott identi-
fies one Baghdadi who held this opinion as an obscure Mutazilite of the
Baghdd school named Ab l-asan Amad b. Al al-Shaaw, known as
Bqa (d. 297/909 or 910).69 Given this weak evidence, this article cannot be
accepted as part of al-Kabs epistemology. The other article that also could
not be tied to al-Kab is one that postulates that it is necessary to have a
prophet for every age (Table 3: 1C). Ibn al-Malim only attributes this
stance to an unidentified group. Our theologian is likely to have been the
intended leader of the unidentified group noted by Ibn al-Malim because
Ibn al-Malim notes that this group invoked the worldly optimum (malaa
dunyawiyya) and because al-Kab supported the worldly optimum.70 Yet in
light of the absence of a direct textual link to al-Kab, this article cannot be
attributed to him with certainty. In the case of these two latter articles, it is not
only the absence of direct textual evidence for al-Kabs espousal of them that
hinders us from accepting their ascription to him, but also the fact that, if we
accept their attribution to al-Kab, we would have to attribute to him a much
broader understanding of the role of revelationbroader than what is estab-
lished from the articles that are attributed to him with certainty.
68 See McDermott, The Theology of al-Shaikh al-Mufd, 58. The Muarrifiyya sought to return
to the teachings of al-Qim al-Rass and were influenced by the teachings of al-Hd il
l-aqq. While influenced by al-Kab through al-Hds teachings, they upheld different
interpretations of al-Hds theology, especially in their cosmology, which distanced itself
from any form of atomism. Madelung, Muarrifiyya, Encyclopaedia of Islam, second edi-
tion, 7:772773. On this work and its Muarrif attribution see Madelung, A Muarrif
Manuscript, in Proceedings of the vith Congress of Arabic and Islamic Studies, ed. F.
Rundgren (Stockholm: Almqvist and Wiksell, 1975), 7583.
69 McDermott, The Theology of al-Shaikh al-Mufd, 62.
70 See Chapter 3.
The Four Testimonies 49
71 Ab Isq b. Ayysh was a Bahsham Mutazil known for his asceticism, but also, most
importantly, for having been al-Qd Abd al-Jabbrs first Mutazil teacher (al-Jishum,
Shar Uyn al-masil, vol. 1, fol. 79a).
72 al-Maqdis, Kitb al-Bad, 1:1920; on al-Maqdiss work see Tarif Khalidi, Mutazilite Historio
graphy: Maqdiss Kitb al-Bad wal-Tarkh, Journal of Near Eastern Studies 35 (1976): 112.
73 Daniel Gimaret and Guy Monnot (ed. and trans), Livre des religions et des sects (Paris:
Peeters, 198696), 1:3637, 178289.
50 chapter 1
(Table4b: 4), these sources do not tie al-Kabs theological explanations to his
doctrine of nature. These sources are also far from identical in their account of
the terminology of this doctrine.74 Both al-Jishums Shar Uyn al-masil
and Ab Rashd al-Nsbrs al-Masil f l-khilf document al-Kabs doctrine
of nature in greater detail: they not only report both the views on nature of the
early Mutazils and al-Kab, but they also explain how they differed from one
another (see Table4a). Al-Mufd gives an important perspective that situates
al-Kabs nature doctrine in an atomist framework and vis--vis other propo-
nents of nature among the Mutazils (Table4a: 5, 6).
Moreover, while al-Kabs views are rarely noted in al-Ashars Maqlt
al-islmiyyn, and when they are, they are only mentioned without being iden-
tified as al-Kabs,75 the absence of the mention of al-Kabs doctrine of nature
from Maqlt al-islmiyyn is still worth noting. This is because two of al-Kabs
more famous cosmological articles are indeed mentioned there; these are the
only elements of al-Kabs doctrines that are noted with his name.76
Lastly, the statements documenting al-Kabs doctrine of nature are not
homogeneous, especially with regard to vocabulary. Notwithstanding their dis-
crepancies, they yield enough evidence to set al-Kabs doctrine of nature
apart from that of other proponents of nature among his predecessors.77
The Imma
The extant articles of al-Kabs doctrine on the imma are preserved across all
testimonies, yet the theological tradition of each of these testimonies dictated
what and how they accounted for al-Kabs doctrine. Thus, articles document-
ing al-Kabs proto-Sunn stances are documented in Sunn sources. Al-Nasaf
and Abd al-Qhir al-Baghdd document al-Kabs view that the imma had to
be held by someone from the Quraysh, unless a civil strife is looming, in which
case it is permissible for the imm to be elected from outside the Quraysh
74 See for example (below) the absence of the term khiyya in al-Mufds rendering of
al-Kabs doctrine of nature, which dominates Basran sources.
75 On the anonymous mention of al-Kabs doctrines in Maqlt al-islmiyyn, see Chapters
2 and 3. On the one instance in which al-Kabs view on Gods capacity for evil is dis-
cussed and he is named, see al-Ashar, Maqlt al-islmiyyn, 557 (also discussed in
Chapter 3 of the present work).
76 These are the articles that the capacity for action (qudra) does not perdure and is con-
tinuously created by God, and his view that all accidents do not perdure and are continu-
ously created by God (al-Ashar, Maqlt al-islmiyyn, 230, 232, 358).
77 As for reconstructing al-Kabs doctrine from the doctrine of nature of the Muarrifiyya,
their views were quite singular and differed from those of al-Kab, see Wilferd Madelung
on Sulaymn b. Muammad b. Amad al-Malls al-Burhn al-riq al-mukhalli min
war al-maiq (A Muarrif Manuscript, 7583).
The Four Testimonies 51
78 On al-Qalnis and his views on the imma see Daniel Gimaret, Cet autre thologien
Sunnite: Ab l-Abbs al-Qalnis, Journal Asiatique 277 (1989), 259260.
79 See Madelung, Immism and Mutazilite Theology, 1330.
80 On the significance of these historical figures, see Chapter 6.
81 Madelung reports another variant of al-Kabs position, one in which al-Kab maintained
that the necessity of the imma is known by both reason and revelation. Madelung refers
to Ab l-usayn al-Bar, al-Fal muntaza min Kitb al-Ul, ms Wien Glaser 114 for this
variant (Madelung, Der Imm al-Qsim, 143).
82 Madelung, Abd al-amd b. [Ab] l-add, Encyclopaedia Iranica, 1:108110.
83 Madelung, al-kim al-Djusham, Encyclopaedia of Islam, second edition, Supplement,
12:343.
52 chapter 1
worldly optimum and gave two possible explanations and their outcome
without advocating one over the other. The fact that al-Kab upheld the
worldly optimum is documented from his articles on justice (Table 2: 3A2,
3A3). This statement of Mnkdm allows us to identify al-Kab as the one
Baghdadi that Ibn Ab l-add lists with al-Khayy as deeming the imma of
the less excellent to be for the sake of the optimum (Table5: 6A).
Finally, it should be noted that there remain limitations on the extent of the
correlation between the statements regarding al-Kabs articles on the imma
and the doctrinal priorities of the sources that record them. For example,
al-Kabs defense of the faith of Ab Bakr against accusations of hypocrisy is
not documented in Ashar or Mturd sources but in Abd al-Jabbrs Tathbt
dalil al-nubuwwa (Table 5: 4), which cites two versions of passages from
al-Kabs lost work Naq Ibn al-Rwand. This work of Abd al-Jabbr is largely
a polemical reponse to non-Muslim attacks against prophecy.84 It also includes
refutations of Isml and Imm doctrines; in it Abd al-Jabbr relies on
al-Kabs lost work to refute Imm doctrines. In this respect the preservation
of passages from al-Kabs lost work seems to be mediated by the record of
inner Mutazil polemics, namely Mutazil refutations of Ibn al-Rwand.
(ifat al-fil).
1B That in which harmony exists (m fhi X X al-Kab2 X X
al-wifq) is an internal necessary cause from
which the attribute of essence is derived.
1C Gods attributes of essence are those whose X X al-Kab3 X X
opposite are inadmissible (istala alayhi).
2A God is knowing by His essence (bi-nafsihi). al-Kab4 X al-Kab5 X X
2B God is knowing by His essence (lim X X al-Kab6 X X
bi-nafsihi), powerful by His essence (qdir
bi-nafsihi).
6 Ibid., 1:225.
Table1 The Attributes (cont.)
Baghdadi Maqlt
Mutazil al-islmiyyn
12 Abd al-Qhir al-Baghdd, Kitb Ul al-dn (Baghdad: Maktabat al-Muthann, 1963), 115116.
13 al-Bqilln, Kitb al-Tamd (Beirut: al-Maktaba al-Mashriqiyya, 1957), 253.
14 al-Shahrastn, Kitb Nihyat al-iqdm, 341.
15 al-Ashar Maqlt al-islmiyyn, 175.
16 al-Jishum, Shar Uyn al-masil, vol. 1, fols. 21a21b, vol. 1, fol. 148b.
17 al-Mufd, Awil al-maqlt, 13.
55
Baghdadi Maqlt
Mutazil al-islmiyyn
31 al-Murtaa l-Zabd, Itf al-sda al-muttaqn bi-shar asrr Iy ulm al-dn (Beirut: Dr Iy al-Turth al-Arab, 1973), 2:141.
32 Mnkdm, al-Talq, 434.
33 al-Nasaf, Tabirat al-adilla, 1:374375.
59
37 A al-Dn al-j, al-Ilhiyyt wa-l-samiyyt wa-l-tadhyl min Kitb al-Mawqif, ed. Th. Soerensen (Lipsiae: Sumptibus Guil. Engelmann, 1848), 57.
38 Ibid.
39 al-Nasaf, Tabirat al-adilla, 1:260.
40 al-Ashar, Maqlt al-islmiyyn, 192.
61
62
43 Ibid., 1:286.
44 al-Mturd, Kitb al-Tawd, 115.
45 al-Ashar, Maqlt al-islmiyyn, 157.
46 al-Mturd, Kitb al-Tawd, 115.
63
Table2 Justice
Baghdadi Maqlt
Mutazil al-islmiyyn
15 Abd al-Jabbr, al-Mughn: al-Ala, istiqq al-dhamm, al-tawba, ed. Muaf l-Saqq (Cairo: 1965), 14:140142.
16 al-Jishum, al-Uyn f l-radd, fol. 28b.
17 Ibn Mattawayh, Kitb al-Majm, 2:219.
chapter 1
4D The cause of the disagreement is in how the al-Kab and Baghdadis, al-Kab26 X X
optimum proponents (ab al-ala) con- Baghdadis24 proponents
ceived of the meaning (man) of obligation: of divine
For the optimum proponents (ab al-ala), incentive
God is obligated to do the optimum (al-ala) (ab
in the way generosity and nobility is an al-luf), and
obligation, and not in the way that paying a others who
debt is an obligation. support the
optimum
(al- ala)25
Table3 Epistemology
6 Sulaymn b. Muammad b. Amad al-Muall, al-Burhn al-riq, collection of Hassan Ansari and Maurice Pomerantz, fol. 6b.
3A Imitation (taqld) is a valid means for attaining knowledge Unidentified7 X al-Kab9 early
of God. al-Kab8 Mutazils10
3B The imitation of the ascetic leads to truth. Unidentified11 X X X
3C The imitation of the many (al-kathra) leads to truth. Unidentified12 X X X
3D The imitation of the Prophet leads to truth. Unidentified13 X X X
The Four Testimonies
3G The morally responsible servants (mukallafn) are divided Ab Isq b. Ayysh and X X X
into two groups. The first group are the proponents of al-Kab18
rational inquiry (ahl al-naar) and they are obligated to
know God by applying rational inquiry. The second group
are obligated to know God through imitation (taqld) and
speculation (ann) and they include the laypeople
(al-awm), slaves, and most women.
4 Knowledge is the conviction (itiqd) that a thing is as it al-Kab19 X al-Kab21 Unidentified22
truly is (itiqd al-shay al m huwa bihi). Unidentified20 Unidentified23
4A Knowledge is defined by what it is in itself (ilm al m al-Kab24 X X X
huwa bihi).
32 Ab Rashd al-Nsbr, al-Masil f l-khilf, 319320; al-Jishum, Shar Uyn al-masil, vol. 4, fols. 196a96b; Schmidtke, Anonymous Commentary,
fol. 155a.
33 Ab Rashd al-Nsbr, al-Masil f l-khilf, 324325 (quoting from al-Kabs Kitb Uyn al-masil).
34 Ibid., 308309; al-Jishum, Shar Uyn al-masil, vol. 4, fols. 194b195a. Schmidtke, Anonymous Commentary, fol. 155a.
35 al-Jishum, Shar Uyn al-masil, vol. 4, fol. 179a.
chapter 1
37 Mnkdm, al-Talq, 52; Ibn al-Malim, Kitb al-Fiq, 391; Schmidtke, Anonymous Commentary, fol. 158a.
38 al-Mufd, Awil al-maqlt, 17, 35.
39 Mnkdm, al-Talq, 52.
40 Ab Rashd al-Nsbr, al-Masil f l-khilf, 330332; Mnkdm, al-Talq, 52; Schmidtke, Anonymous Commentary, fol. 156a.
75
76 chapter 1
1 al-Jishum, Shar Uyn al-masil, vol. 1, fols. 125a125b, Ab Rashd al-Nsbr, al-Masil f
l-khilf, 149.
2 al-Mufd, Awil al-maqlt, 44.
3 Ab Rashd al-Nsbr, al-Masil f l-khilf, 150.
4 al-Jishum, Shar Uyn al-masil, vol. 1, fols. 125a125b.
5 Ab Rashd al-Nsbr, al-Masil f l-khilf, 133.
6 al-Jishum, Shar Uyn al-masil, vol. 1, fols. 125a125b; Ab Rashd al-Nsbr, al-Masil f
l-khilf, 149.
7 al-Jishum, Shar Uyn al-masil, vol. 4, fols. 66a66b, Ab Rashd al-Nsbr, al-Masil f
l-khilf, 133, passim.
8 al-Mufd, Awil al-maqlt, 44.
The Four Testimonies 77
3 Ibid., 1:645.
2 Al was always right in all of his wars. X X al-Kab4 X X
3 The repentance of isha, ala, and X X al-Kab5 X X
al-Zubayr is accepted.
4 The faith of Ab Bakr is intact. al-Kab6 X X X X
5 Abdallh b. al-Zubayr was a hypocrite. al-Kab7 X X X X
6A The imma of the less excellent mafl Baghdadis8 X X X
The Four Testimonies
1 Ab Rashd al-Nsbr, al-Masil f l-khilf, 303305; al-Jishum, Shar Uyn al-masil,
vol. 4, fol. 195a.
2 Ab Rashd al-Nsbr, al-Masil f l-khilf, 313315 (quoting from al-Kabs Kitb al-Jadal).
3 Schmidtke, Anonymous Commentary, fol. 158b.
4 Ab Rashd al-Nsbr, al-Masil f l-khilf, 315316 (quoting from al-Kabs Uyn al-masil,
chapter on al-asm wa-l-akm).
5 Ab Rashd al-Nsbr, al-Masil f l-khilf, 316317.
6 Ibid., 317318.
7 al-Jishum, Shar Uyn al-masil, vol. 4, 196a.
8 Ab Rashd al-Nsbr, al-Masil f l-khilf, 320321.
9 Ibid., 321322 (quoting from al-Kabs Kitb Uyn al-masil).
10 Ibid., 327330 (quoting from al-Kabs Kitb Uyn al-masil); al-Jishum, Shar Uyn
al-masil, vol. 4, 197a.
1 Atoms can be different from one another (mukhtalifa), although they can
also be similar (mutamthila) to one another.1
2 The non-existent (al-madm) cannot be described as an atom or an
accident. The non-existent is also not a thing (shay).2
3 It is impossible for a vacuum (khal) to exist in the world.3
4 Air turns into (yastal) water. For example, the vapor of a pot turns into
water on the inside of its cover when it encounters it.3
5 The atom (al-juz alladhi l yatajazza) does not possess extension
(misa).4
6 It is not possible for the atom (al-jawhar) to be devoid of color, taste, smell,
temperature (arra), coldness (burda), humidity (ruba), and dryness (yubs).5
7 The atom perdures (bqiyan) with the attribute of perdurance (baq). In
this al-Kab disagreed with al-Khayy, who deemed it possible for God to
annihilate an atom. Al-Khayy was followed in this by al-Qarmaysn, a
student of al-Kab.6
8 Al-Adab, a student of al-Kab, falsely ascribed the following position to
him: The atom (jawhar) is temporary (ri) because of an entitative
determinant (man).7
9 An atom is annihilated (yafn) when God ceases to create the accident of
perdurance (baq) in it. Whereas for al-Khayy the atom is negated
(yantaf) when God annihilates it.8
10 Nothing can exist outside the world, because nothing can exist without
place (makn).10
11 Two accidents that have the attribute black can be different from one
another. This is because if one of these two black accidents were evil (qab)
and the other were good they must be distinct from one another.11
12 The Earth is round.12
chapter 2
The Attributes
1 The discussion of the attributes in kalm surfaced in the early second/eighth century with
Jahm b. afwn and irr b. Amr. See Frank, Beings and Their Attributes, 10; and van Ess,
Theologie, 425439.
2 See, for example, Sayyid (ed.), Fal al-itizl, 213; al-Jishum, al-Uyn f l-radd, fols. 12b13b;
and Mnkdm, al-Talq, 149291.
3 al-Ashar, Maqlt al-islmiyyn, 169170, 546547; al-Ashar, Kitb al-Luma, 1014; Ibn
Frak, Mujarrad maqlt, 3842; al-Bqilln, Kitb al-Tamhd, 2325; al-Juwayn, Kitb
al-Irshd, 3034; al-Baghdd, Kitb Ul al-dn, 8889.
4 Daniel Gimaret, La Doctrine dal-Ashar (Paris: Les ditions du Cerf, 1990), 2627.
5 This distinction was first noted by al-Jubb, and also adopted by al-Kab: al-Ashar, Maqlt
al-islmiyyn, 527528; Frank, Beings and Their Attributes, 1719.
13 Ibid., 148154.
14 Amad b. Muammad Ibn Khallikn, Wafayt al-ayn, 3:45. Ibn Shkir al-Kutub includes
Ibn Ab l-Damms report, Uyn al-tawrkh, Microfilm A 408 (American University in
Beirut: Jafet Library), fol. 28a. Al-Dhahab explained that al-Kab limited Gods volition to
nothing other than His knowledge (al-Dhahab, Tarkh al-Islm wa-wafayt al-mashhr
wa-l-alm, ed. Umar Abd al-Salm al-Tadmur (Beirut: Dr al-Kitb al-Arab, 1987)),
23:584585.
15 al-Bust, Kitb al-Bath, 24. Al-Bust also included the attribute of aversion (krihan) that
is not noted in other sources (see Table1). Al-Busts final verdict was that, if unbelief were
based on the serious doctrines he listed, most Mutazils would be deemed unbelievers.
Hence, he concluded that accusations of unbelief based on grave disagreements in doc-
trine and the conclusions of these earlier Mutazils should be abandoned (Madelung and
Schmidtke, Introduction, Kitb al-Bath, ivv). Regardless of al-Busts softer position
regarding accusations of unbelief, he listed al-Kabs stance on the attributes of volition,
hearing, and seeing as among the doctrines of earlier Mutazils that warrant a declara-
tion of unbelief (takfr).
92 chapter 2
al-Nam
Where the sources highlight influences on al-Kabs views of the attributes, it is
mostly of al-Nams influence that they speak. In some cases, Baghdadis, who
remain unidentified, were also linked to al-Nams doctrine of the attributes.
Although the sources do not describe them as influences, there are also cases
where the influence of al-Nam on al-Kab is apparent through kindred ten-
dencies that are outlined here. Al-Nams understanding of the divine attri-
butes had an apophatic character17 that was often presented as a response to
Ab l-Hudhayls formulation.18 The latter affirmed the reality of independent
attributes but simultaneously reduced them to only affirmations of God; Ab
l-Hudhayl depicted God as knowing with a knowledge that is He, powerful
with a power that is He, living with a life that is He.19 In response, al-Nam
acknowledged the eternity of the attributes, but used only participles and not
nouns that would imply their existence as independent and separate entities.
He pronounced that they exist only as affirmations of Gods essence (bi-nafsihi).
Al-Nam described God as eternally (lam yazal) knowing, living, powerful,
hearing, and seeing by His essence (bi-nafsihi) and not by the existence of the
While for al-Nam scripture dictated that the attributes of knowledge and
power should have a less apophatic exposition than other attributes, al-Nam
claimed that it was also scripture that informed his treatment of volition
(irda) as not actually an attribute, but only a metaphor. Volition is, thus, not
separable from Gods acts and commands: Gods willing of creation (takwn) is
His creation, and His willing of human acts is His command of human acts.
20 Ibid., 486.
21 Ibid., 166167, 178.
22 Ibid., 167. In the second part of the same work (486487), al-Ashar attacked al-Nam,
stating: you only affirm Gods essence (anta l tuthbitu ill l-dht).
23 Ibid., 187188. Again in the second part of that work, al-Nam was quoted as specifying
that God spoke of the attribute of power and knowledge in an absolute manner (alaq), in
contrast to the attributes of hearing (sam) and seeing (baar), 487.
94 chapter 2
But, al-Nam maintained the distinction between the command and the
object of the command.
Gods volition is only (innam) His act, or His command (amruh), or His
decree (ukm). This is [so] because this is the meaning of volition accord-
ing to Arabic usage (f l-lugha), either it is a secret thought (amr), or
shows a things position in relation to something else. This [usage can be
observed] in His saying, He is exalted, a wall that is on the verge of falling
[literally that wishes to fall] but he [al-Khir] erected it.24 Since a secret
thought (amr) cannot be applicable (yastal al) to God, the meaning
of His volition has to be what we mentioned. He [al-Nam] also noted
that the object of volition (al-murd) is designated as volition (irda) in
Arabic usage (f l-lugha). Thus it is said: Bring me my wish (irdat),
meaning the object of my volition (murd). He [al-Nam] also says:
God willed judgment day to take place, meaning that He decreed it.25
Clearly scripture did not compel al-Nam to take a literalist position along
the lines of the without how principle (bi-l kayfa) that was adopted to vary-
ing degrees of exigency by proto-Sunn and Sunn mutakallimn.26 Indeed, the
attributes of face and hand are not real (f l-aqqa) for al-Nam. They are,
instead, simply expressions, that the hand of God is His blessing (nima), and
His face meant that He perdures (yabq).27 They are to be understood as meta-
phorical expressions precisely because Arabic usage in the Qurn treats them
as such. To regard these descriptions of God as real would be a breach of that
usage.28
Among al-Nams views surveyed here, explicit textual support that
al-Kab followed al-Nam exists only for al-Nams stance regarding Gods
24 Qurn 18:77.
25 Abd al-Jabbr, al-Mughn: al-Irda, 6/2:34. This doctrine is noted in al-Ashars Maqlt
al-islmiyyn (190191) with the added mention that the Baghdadis (who remained
unidentified) agreed with al-Nam on this. See also van Ess, Theologie, 3:401403, 6:154.
26 Richard Frank, Elements in the Development of the Teaching of al-Ashar, and The
Science of kalm, Arabic Sciences and Philosophy 2 (1992): 737.
27 al-Ashar, Maqlt al-islmiyyn, 167. Regarding how to render the attribute of Gods face
(wajh), the Baghdadis and most of the Basrans followed al-Nam: The term wajh is
used in the broadest sense (tawassuan). We affirm a face that is He (nuthbit wajhan huwa
huwa). This position is justified in the linguistic usage of the term face (wajh) in lieu of the
thing itself. Such as someone saying, Had it not been for your face I would have not done
such and such. (Ibid., 189).
28 Ibid.
The Attributes 95
Baghdadi Predecessors
Like other early Mutazils, the Baghdadis also distinguished between the
attributes of essence and of act. One group relegated Gods volition of cre-
ation to an attribute of act, while the attributes of knowledge, power, life,
hearing, and seeing were deemed attributes of essence.29 Moreover, their
disagreement in defining the attributes of act was documented, specifically
those related to the attribute of generosity.30 The challenge in determining
the doctrines of the early Baghdadi precursors of al-Kab on the attributes is
not only that the information is fragmentary, but also that it is sometimes
only identified as being that of the general category of Baghdadis.31
A work of al-Khayy on the subject of the seen (shhid) and unseen
(ghib) seems to address the methodological concerns underlying his discus-
sion of the attributes.32 As for al-Khayys views on the attribute of volition,
the available evidence remains inconclusive.33
On the formulation of the attribute of essence, the Baghdadis seemed to
agree in principle with al-Nam in considering the attributes of essence, in the
29 Ibid., 505.
30 There are two positions recorded on the Baghdadis understanding of whether jd (gener-
ous giving) was an attribute of act. s l-f held that His generosity was an attribute of
act but refused to answer the question whether God could be eternally (lam yazal) non-
generous (ghayr karm). Al-Iskf, however, distinguished two kinds of attributes in gen-
erosity, one an attribute of act, when generosity (karam) is generous giving (jd) and the
other an attribute of essence designating the Being as elevated above other things (ibid.,
178, 506).
31 See for example, ibid., 504, 508.
32 Ibn Mattawayh, Kitb al-Majm, 165; Madelung, Abd al-Ram b. Moammad b. Omn
al-ayy, Encycolopedia Iranica, 1:143144.
33 Al-Nasaf reports that al-Khayy agreed with al-Kabs doctrine on divine volition, but
the content of al-Kabs doctrine that he reports is not accurate, as Gods volition is
described as the absence of Gods forgetfulness (al-Nasaf, Tabirat al-adilla, 1:374375).
96 chapter 2
form of participles, as eternal attributes.34 The definition available was terse and
focused on the negative theology they upheld: They deny the existence of any
attribute of essence and [they] state that the Maker (al-bri) is a thing unlike
other things.35 In another context, some Baghdadis agreed with al-Nams
special treatment of the attributes of power and knowledge, to the exclusion of
the attributes of hearing, seeing, and living because of the way these attributes
appear in scripture.36 Again, while it is tempting to see this as the position of
al-Kab, there is no direct evidence to support this identification.
Although the early Baghdadis disagreed among themselves about how to
define Gods volition, they shared a common concern for separating Gods voli-
tion from His servants act and volition. It seems that all Baghdadi and other
Mutazil definitions of this attribute were in part anchored to theodicean pre-
occupations. The majority of the Mutazils deemed the attribute of volition as
an attribute of act.37 Bishr b. al-Mutamir alone held that Gods volition was an
attribute of essence, albeit only when the objects of Gods volition did not
include evil deeds: He is eternally willing the [servants] acts of obedience to
the exclusion of the [servants] acts of disobedience (lam yazal murdan
li-atihi dna maiyatih).38 Bishr postulated two volitions for God, the one
just noted and another as an attribute of act (hiya fil min aflihi).39 His signa-
ture two volitions spoke of his preoccupation with preserving the integrity of
Gods agency and His servants freedom of action.40
Other Baghdadi Mutazils did not opt for Bishrs concept of two volitions,
but they were equally concerned with defining Gods volition without compro-
mising Him by association with evil acts. Ab Ms l-Murdr (d. 226/841) under-
stood Gods willing of the servants acts of disobedience (ma l-ibd) to
mean that He allows them to occur: He left no barrier between these acts of
disobedience and the servants (khall baynahum wa-baynah).41 The ambigu-
ity of al-Murdrs statement, in its apparent affirmation of divine volition, led
al-Ashar to describe al-Murdr as having deemed God to be willing His ser-
vants evil deeds.42 Jafar b. arb (d. 236/850) understood Gods willing of unbe-
lief and belief as no more than His awareness of the distinction between the
two. God willed them to be different only in the sense that He declared their
characteristics (akama) to be distinct from one another, specifically the char-
acteristics of evil versus good (qaban ghayr asan).43
As for the attributes of hearing and seeing, their meaning was open to great
disagreement, and this was documented for the generations following Bishr b.
al-Mutamir and Ab l-Hudhayl.44 Among the Baghdadis, a negative theologi-
cal stance was documented as early as al-Iskf, who regarded these two attri-
butes as equal to Gods knowledge.
41 Ibid., 190.
42 Ibid., 512.
43 Ibid., 191, 513514. As to the identification of Gods volition and creation (makhlq), it is
not found in al-Murdr, ibid., 190.
44 Ibid., 173174.
45 Ibid., 175.
46 al-Ashar, Maqlt al-islmiyyn, 506.
47 Certain cosmological considerations were taking center stage in Mutazil theology at the
time, and these underlay the choices of al-Iskf and other Mutazils when they spoke
about the objects of Gods knowledge. The most important detail to note is al-Kabs dis-
agreement with al-Khayys controversial view that the non-existent (al-madm) is not
only a thing (shay) but also a body (jism). Al-Khayys view was universally opposed by
98 chapter 2
promoting the view that Gods attribute of life is His power; this was also widely
followed by the Baghdadis who remain unnamed and who seem to have held a
variety of opinions on the exact relationship between the attributes of knowl-
edge and power.48 Al-Kab did not, however, follow this position of al-Iskf.49
Mutazils, because it could lead to the conclusion that bodies are co-eternal with God
(al-Ashar, Maqlt al-islmiyyn, 504; al-Shahrastn, Kitb al-Milal wa-l-nial, 53).
Instead al-Kab understood the non-existent (al-madm) to be a thing (shay), but nei-
ther an atom (juz) nor an accident (ara) (Ab Rashd al-Nsbr, al-Masil f l-khilf,
3738). In this al-Kab still held a minority position, as the majority of Basrans, starting
with al-Sham, thought that things, bodies, and accidents are only known by God
before their existence (al-Ashar, Maqlt al-islmiyyn, 162). These cosmological discus-
sions had an immediate influence on the doctrine of the attributes. For example, al-Jubb
accepted hearing and seeing as eternal attributes (lam yazal) distinct from knowledge,
but denied them their transitive quality, it seems, to accommodate al-Shams view,
which he followed. That is, al-Jubb did not deem God to be saman, mubiran, because
this would have required the eternity of the objects of hearing and seeing with God (ibid.,
175176, also 492493). On the analysis of the non-existent (madm) as a discussion of
the ontology of the possible, see Richard M. Frank, The Non-Existent, the Existent, and
the Possible in the Teaching of Ab Hshim and his Followers, Mlanges de lInstitut
Dominicain dEtudes Orientales du Caire 14 (1980): 185209.
48 al-Ashar, Maqlt al-islmiyyn, 168.
49 Ibid., 176177. The equation of Gods knowledge with Gods power is in some instances
misattributed to al-Kab (see below).
50 al-Mturd, Kitb al-Tawd, 78; al-Nasaf, Tabirat al-adilla, 1:225.
51 al-Ashar, Maqlt al-islmiyyn, 178, 506.
52 al-Jishum, Shar Uyn al-masil, vol. 1, fol. 171b; al-Nasaf, Tabirat al-adilla, 1:225.
The Attributes 99
attested across the four theological traditions. Only late Ashar sources ascribe
this article to al-Kaball other sources describe it as a general Baghdadi doc-
trine.60 Thanks to al-Ashars Maqlt al-islmiyyn, we know that it was
al-Iskf who started it.61 Other differences exist in the statements as well, but
they are minor. Ibn al-Malim is alone in relating an argument by al-Kab in
defense of his equation of the attributes of hearing, seeingand perception
with knowledge. The argument states that for al-Kab to say that God is hear-
ing and seeing implies change in Him, and thus hearing and seeing cannot be
accepted as attributes separate from knowledge.62 In a few cases, late Ashars,
specifically al-Juwayn, link al-Kab to al-Nam, in the statement that they
both held that God does not see anything, including Himself.63 Furthermore,
al-Shahrastn relates arguments that he alleges to be al-Kabs arguments
in defense of the view that the attributes of hearing and seeing are Gods
knowledge.64
In the case of al-Kabs stance on divine volition, there are four recensions
with significant differences. But only the first one can be accepted uncondi-
tionally. In recension A (under Table1: 5) al-Kab is described as having fol-
lowed al-Nam in deeming divine volition as equivalent to Gods act and
command.65 Minor details exist in this first recension. Its details are shortened
sometimes to include only the polemical accusation against al-Kab. For
example, early Ashar sources only speak of Gods volition as not real.66 In a
longer version of this recension, Gods volition is described as His creation of
His own acts, and of His command and decree of His servants acts.67 Further
more, Ibn al-Malims statement interprets al-Kabs article along the lines
of Ab l-usayn al-Basrs theology.68
60 al-Jishum, Uyn al-masil, fols. 21a21b; Shar Uyn al-masil, vol. 1, fol. 148b; al-Mufd,
Awil al-maqlt, 13; Mnkdm, al-Talq, 168; Ibn al-Malim, Kitb al-Fiq, 3637;
al-Shahrastn, Kitb Nihyat al-iqdm, 341; al-Bqilln, Kitb al-Tamd, 253; al-Ashar
Maqlt al-islmiyyn, 175.
61 al-Ashar, Maqlt al-islmiyyn, 175.
62 Ibn al-Malim, Kitb al-Fiq, 3637.
63 al-Juwayn, Kitb al-Irshd, 176.
64 al-Shahrastn, Kitb Nihyat al-iqdm, 341.
65 al-Jishum, Shar Uyn al-masil, vol. 2, fol. 191a; al-Mufd, Awil al-maqlt, 13; al-Ashar,
Maqlt al-islmiyyn, 509510.
66 al-Bqilln, Kitb al-Tamhd, 252; Ibn Frak, Mujarrad maqlt, 76; al-Baghdd, Kitb
Ul al-dn, 91.
67 al-Ashar, Maqlt al-islmiyyn, 509510.
68 Ibn al-Malim, Kitb al-Fiq, 42.
The Attributes 101
sense that he participates in its creation (kam yuql fuln f bin al-dr ay f
filihi).81
A perfect (mukam) and sound (mutqan) act proves (yadullu) that its
agent (filuh) is knowing and powerful only (faasb). Then we apply
rational inquiry (naar) to [the result of the earlier proof], [if we find]
that ignorance (jahl) and incapacity (ajz) are admissible to [describe]
the agent, [we learn] that He is knowing with a knowledge (lim bi-ilm)
and powerful with power (qdir bi-qudra). If [we find that] ignorance
and incapacity and all the contraries of knowledge and power are inad-
missible for him (istala alayhi), He is [proven to be] knowing by His
essence (bi-nafsihi), powerful by His essence (bi-nafsihi).83
Thus a perfect act is the starting point for the proof that knowledge constitutes
its agents attribute of essence. The agent of this perfect act is then subjected to
rational inquiry to examine if the contrary of knowledge and power can char-
acterize him. When the result of this examination is positive, then the agent is
declared as having an essence according to an entitative determinant, be it
knowledge or power. But when the result of the examination is negativethat
is, when the agent cannot be characterized by the opposite of the attributes of
knowledge and powerHe is then declared to be knowing and powerful by
His essence (bi-nafsihi). This is how al-Kab arrived at the conclusion that
Gods attributes of essence are those that cannot tolerate their opposite.
For al-Jubb, Gods knowledge was distinguished from that of other agents
in the sense that while they know because of an entitative determinant
(man) of knowledge, God knows because of His essence (li-nafsihi).
Ab Hshim, and those who followed him, upheld the view that knowl-
edge of His being knowing, powerful, and living is neither derived from
(yataallaq bi) His essence only, nor from an entitative determinant that
is other than Him, but rather it is correlated to His essence in a state (bi
dhtihi al latin) Ab Al [al-Jubb] upheld this position in [some]
instances. However, though he upheld the term l (laf al-l) in his
[work] Jawb al-Khursniyya [Response to the Khursns],85 he men-
tions a divergent term (bi-khilf dhlik) in other instances. Ab l-Qsim
[al-Kab] held that [knowledge of His being knowing, powerful, and liv-
ing] is knowledge by His essence (ilm bi-dhtihi).86
84 Ibid.
85 Daniel Gimaret, Matriaux pour une bibliographie des Jubb: note complmentaire, in
Islamic Theology and Philosophy, Studies in Honor of G.F. Hourani, ed. M.E. Marmura
(Albany: State University of New York Press, 1984), 33.
86 al-Jishum, Shar Uyn al-masil, vol. 1, fol. 171b.
87 Ibid., vol. 1, fols. 171b172a.
The Attributes 105
Finally, al-Kab spelled out the principle of the absence of discord as a prin-
ciple of internal necessity that persists for as long as His essence endures.
Since His essence (dht) is not discordant, discord is not possible as long as
His essence (nafs) lasts, just as a thing (shay) is necessary because of a cause
that endures as long as it [a thing] lasts.93 Al-Kab compared the relationship
of the necessity of a thing (shay) to an internal cause, which persists for as
long as that thing exists, to the relationship of lack of discord with Gods
essence. The comparison implied that lack of discord was due to an internal
cause that continues for as long as He exists. While the function of the absence
of discord was explained through this comparison as a necessary internal
cause, it was not identified categorically.
This necessary internal cause first described as absence of discord appears
again in al-Mturds statement of al-Kabs explanation of the attribute of
91 Ibid.
92 Ibid.
93 Ibid. [emphasis added].
The Attributes 107
Of course, like other Mutazils, for al-Kab the attributes and names were
words, attribution (waf) or (tasmiya), and not attributes (ifa).95 These attri-
butes, specifically those of essence, derived from that in which harmony
exists (m fhi al-wifq). Just as the absence of discord was not recognized as
a category, though its function was, the same was true in the case of that in
which harmony exists. Indeed, aside from being described as an internal nec-
essary cause, the ontological status of that in which harmony exists cannot
be uncovered from these passages.
Al-Nam and other early Mutazils had already spoken of the attribute of
essence as negating its opposite and affirming the essence of God.96 But none
of their descriptions attest to the mention of necessity when describing the
attribute of essence, and most importantly there was no mention of a principle
of harmony or absence of discord. As for his Basran counterparts, both
al-Jubb and Ab Hshim found fault in al-Kabs formulation of the attri-
butes of essence as by His essence (f nafsihi), and thus could not have favored
his explanations of what it was. With the little information available about the
arguments used by early Mutazils for understanding the attribute of essence,
al-Mturds statement cannot be taken as final evidence for the uniqueness
of al-Kabs use of the notion of an internal necessary cause to define the
attribute of essence.
Notwithstanding that al-Kabs sources remain unknown and that his ter-
minology here must be documented further, what is attributed to al-Kab by
97 Robert Wisnovsky, One Aspect of the Avicennian Turn in Sunn Theology, Arabic
Sciences and Philosophy 14 (2004), 88.
98 Peter Adamson, al-Kind (Oxford: Oxford University Press, 2007), 172.
99 Ibid., 162.
100 Ibid., 163.
101 Frank, Beings and Their Attributes, 15. For a discussion of al-Jubbs adoption of reason as
sufficient for knowing the attributes, and its influence on Ab Hshims stance that the
origin of language is convention (muwaa) and not revelation (tawqf), see Sophia
Vasalou, Their Intention was Shown by Their Bodily Movements, Journal of the History
of Philosophy 47 (2009): 201221.
The Attributes 109
not exist separately from words, or that a particular meaning could only be
expressed in one word. Rather it was based on the view that Gods names must
only be determined by scripture. Indeed al-Kab upheld the same view of lan-
guage, as known by convention (muwaa), that al-Jubb upheld,102 but he
stopped short of applying this rule to Gods names specifically.
102 Al-Jubb held that reason should suffice for knowing a given name of God and that Gods
names could not be known by scriptural postulation (talqb). This is based on al-Jubbs
stance that any given meaning was independent of the word that represented it, with
only human convention tying them together (al-Ashar, Maqlt al-islmiyyn, 525).
103 See Table1: 3A1, where this position is identified as al-Kabs.
104 al-Ashar, Maqlt al-islmiyyn, 525.
105 al-Jishum, Shar Uyn al-masil, vol. 1, fol. 177a.
110 chapter 2
al-Jishums report, al-Kab or his followers potential retort to this view was
never disclosed.
Moreover, al-Kab was accused of inconsistency because he deemed reason
sufficient to rule out what could not be considered divine attributes. He was
also accused of inconsistency when he accepted the Basran linguistic principle
that meaning could be expressed in different words and that meaning was
apprehended through reason, yet he did not apply these two principles to
scripture.106 Al-Kab also shared with the Basrans the principle that language
is known by convention (muwaa), but refrained from applying it in the case
of the divine names. What is framed as inconsistency by al-Jishum only illus-
trates how far al-Kabs scripturalism went: he made exceptions to divine
names over other linguistic matters.
The Basran claimed that Gods names (asm Allh) are derived from
usage (iil) and analogy (qiys). The consensus of the ahl al-sunna is
that Gods names are derived from revelation (tawqf) and that it is not
possible to name God by a name based on analogy (min jihat al-qiys),
rather He is named by that which appears in the book (al-kitb),
106 Al-Jishum understood that even the names by which God is described in ritual prayers
can also be known by reason.
107 al-Jishum, Shar Uyn al-masil, vol. 1, fols. 176b177a.
The Attributes 111
But al-Baghdds claim about the meaning of scripture for al-Kab cannot be
accepted without contradicting what is known about the limits of al-Kabs
toleration of consensus and the sunna, and the limits he put on the Qurn as
the basis for theological knowledge.109 Furthermore, al-Mufd, who associ-
ated the majority of Baghdadis with other groups (such as the Zayds, Murjis,
and the ahl al-adth), gives no details on what scripture meant for the
Baghdadis when they accepted scripture as a source for knowing the attri-
butes.110 Al-Kabs scripturalism, as attested by al-Jishum and the Maqlt
al-islmiyyn, invites parallels between him and the ahl al-sunna. But
al-Baghdds claim that al-Kabs position on scripture for knowing Gods
names is equal to that of the ahl al-sunna is ultimately misleading, as it entails
many contradictions of al-Kabs theological commitments that are known to
us with certainty.
For al-Kab, the ears and eyes were only media (wasi) that mediated the
production of objects of knowledge; they did not apprehend the end result of
their toil. Their productswhat al-Kab refers to as the objects of seeing and
hearingare seated in the heart and in reason. This description of knowledge
implies that both a final seat and a medium of production are required, and
that these two are distinct from one other.
Once he had established the distinction between the medium and the seat for
the production of knowledge, al-Kab provided a more specific account of the
mechanism of human knowledge, in order to preface its distinction from divine
knowledge. A human being is in need of the specific medium of hearing and see-
ing to attain the object of knowledge, even when that object can only be appre-
hended by reason and the heart. Because knowledge is not realized (yaulu
lahu) for the human being except by means of his sight, the latter was labeled a
[separate] sense (ssa). Otherwise, the perceiver (al-mudrik) is the knower
(al-lim) and his perception is not additional to his knowledge.113 Just as hearing
and seeing are media (wasi) for attaining knowledge, there are also other
media for attaining knowledge. These media do not, however, affect the quality of
knowledge, which a knowing person would find in himself (yajiduhu f nafsihi).
The proof for this [that different media of knowledge do not affect the
final result of knowledge] is that whoever knows something by means of
a report then sees it with the eyes discovers a differentiation (tafriqa)
between the two states [yielded by the two media of knowledge]. Except
that this differentiation is not one of class (jins) or species (naw) but
rather one between the general (jumla) and the specific (tafl), univer-
sality (umm) and particularity (khu), and the absolute (ilq) and
concrete particular (tayn). Otherwise the state of the soul (nafs) is iden-
tical in both cases (latayn).114
Knowledge remains the same even when the medium is different; it consists of
the same class (jins) or species (naw) regardless of its medium. There are,
112 Ibid.
113 Ibid.
114 Ibid.
The Attributes 113
[Al-Kab added] that should the perceiver perceive with perception [i.e.,
not with knowledge as al-Kab upheld] a musical instrument being
played, freely moving animals, drummed drums, and blown (tunfakh)
images would have to be present by means of an intact sense (al-ssa
al-salma) in the perceiver, but [we know that] he [the perceiver] does
not see them or hear them, for God did not create these perceptions for
him. In the same way, [should the perceiver perceive with perception],
it would have been possible [for the perceiver] to see a person in the dis-
tance and not see someone who is close because the perception of
distance was created for him while [the creation of the close person] was
not. We already know by necessity (alimn arratan) that the truth of
the matter (amr) is contrary to this [hypothesis].116
This passage invokes the idea that knowledge can be attained by different
means, and this supports al-Kabs position that Gods hearing and seeing are
means of knowledge, and not separate attributes. Moreover, this view that
knowledge can be attained by different means is a central tenet of al-Kabs
epistemology, and led him to tolerate imitation (taqld) as a means for attain-
ing knowledge.117
115 Ibid.
116 Ibid., 344.
117 See Chapter 4.
114 chapter 2
Divine Volition
Al-Kab adopted al-Nams view that God has no volition in reality, that His
volition means His act and His command of His servants act. Yet, the premise
that Gods volition is His knowledge (and is sometimes described as from eter-
nity) is a late addition and thus a late Ashar reception and interpretation of
al-Kabs original article.
Al-Shahrastn argued against this alleged position of al-Kab as follows:
Since al-Kab and al-Nam conceded that volition was a class of accidents
(jins min al-ar) based on the specification (ikhti) of one act in distinction
from another in the seen world (f l-shhid), the same distinction should follow
for the unseen world (al-ghib).118 Al-Kab hypothetically responded by
explaining that volition is necessary for humans because of the limitations of
human knowledge and power. This is how al-Kab is cited as describing the
function of volition in the human agent.
In the seen world (shhid) specification (ihkti) is proof for [the exis-
tence of] volition because the agents (fil) knowledge neither encom-
passes all the aspects (wujh) of the act, nor the objects that are unseen,
nor the time (waqt) and amount (miqdr), hence he [the agent] is in
need of intent (qad) and determination (azm) in order to specify [the
choice of] one time (waqt) rather than another, and [one] amount
(miqdr) rather than another.119
The elements that are necessary for the realization of an act by a human agent
are specification, intent, determination, and the choice of one moment in
time. These same elements have no place for an act of God. This is because His
knowledge and power renders these faculties unnecessary.
118 This is based on the Ashar principle guiding the relationship between the world of the
seen (shhid) and the world of the unseen (ghib) (al-Shahrastn, Kitb Nihyat
al-iqdm, 239).
119 Ibid.
The Attributes 115
The first assumption of al-Kabs argument in favor of this position is that voli-
tion in the seen world requires intent for specification. The second assumption
is that Gods knowledge, by its very nature, makes this intent superfluous, since
His knowledge already includes specification of time, form, and power. The
premise of the argument rests on the proposition that what God knows exists
by necessity. But how this assumption was justified and what its implications
were for al-Kabs corollary view that Gods volition is His knowledge, power,
and act remain open questions.
Al-Shahrastn pointed to al-Kabs cosmology as the reason for his stance
on the attribute of volition. When al-Shahrastn repudiated the broadly held
Mutazil position on the attributes, he accused al-Kab of following the propo-
nents of the doctrine of nature and of denying Gods freedom of choice: There
is no reason to deny volition as al-Kab did. He deemed it necessary (li-annahu
yjib) for the compulsory acts (al-afl ghayr [al-]ikhtiyriyya) to be similar
(shabha) to natural acts (al-afl al-abiyya) according to the proponents of
the doctrine of nature (ahl al-abi).122
Al-Shahrastn does not, however, explain how al-Kabs doctrine of nature
influenced his conception of compulsory actions. This absence of explanation
does not necessarily imply that al-Shahrastn was merely alluding to the doc-
trine of nature with polemical intent. Indeed, when al-Mturd spoke of
al-Kabs position on Gods choice in His act as equal to what is naturally deter-
mined (mab) even he alluded to the influence of the doctrine of nature.
Al-Mturds discussion, however, remains brief and requires further elucida-
tion before it can be taken as corroborating evidence for al-Shahrastns
statement.123
Al-Kab maintained the earlier Mutazil distinction between the attributes of
essence and act. Unlike al-Jubb and, to a degree like al-Nam, he saw
120 The text that records this additional argument attributed to al-Kab contains many cor-
ruptions and is not fully legible (ibid., 240).
121 Ibid. [emphasis added].
122 Ibid., 245.
123 Gods acts are by choice because the acts of whatever is naturally disposed (mab) are
one species (naw) only (al-Mturd, Kitb al-Tawd, 92).
116 chapter 2
scripture as the only source by which to identify the attributes of God. Following
al-Iskf, he understood Gods hearing and seeing, sometimes described as His
perception, to be His knowledge. Following al-Nam, he deemed Gods voli-
tion to be nothing other than His own act and His command of His servants
acts. Al-Kabs continuation of earlier views on the attributes, views that his
Basran counterparts rejected, is evidenced in the case of the scriptural basis of
knowing the attributes, and the formulation of the attribute of essence as by
His essence (bi- or f nafsihi) rather than because of His essence (li-nafsihi) as
al-Jubb thought.
One historiographical question, with historical implications, emerges from
these conclusions. Why do the sources single out al-Kab so emphatically for
doctrines that he did not originate? Do sources associate him with these doc-
trines only because it is convenient: he was the latest representative of these
earlier views? Or did he utilize a new methodology with which he reformulated
them. Based on the evidence examined here I cannot offer a conclusive answer
to these questions. In the case of his definition of the attribute of essence, the
likelihood that it was based on his particular ontology is credible but not con-
clusive. The evidence for his definition of the attribute of essence is found in
al-Mturds work. Although there is nothing to contradict this evidence, fur-
ther perspective is needed to contextualize it. Furthermore, al-Shahrastn
noted the role of al-Kabs epistemology in support of his equating the attri-
butes of hearing and seeing with the attribute of knowledge. Al-Shahrastn
also recounted arguments derived from al-Kabs cosmology and epistemology
in support of the latters understanding of divine volition. The problem with
al-Shahrastns statement in the case of the attributes of hearing and seeing is
that it is combined with the allegation that al-Kab initiated this view, when it
was originated by al-Iskf. As for al-Shahrastns statement about al-Kabs
reasoning on the attribute of volition, it is harder to accept this without reser-
vation because it is tied to an element that is not corroborated by the majority
of the sources. This uncorroborated element is the claim that al-Kab under-
stood divine volition to be divine knowledge, a claim that was prevalent in late
Ashar sources and Sunn biographical dictionaries as well.
Thus, while al-Kab did not innovate in his formulation of the doctrines of the
attributes, there is preliminary yet significant evidence that he sought to refine
these earlier positions with advances he made in cosmology and epistemology.
chapter 3
Justice
The Mutazils principle of divine justice (adl), which they ranked second,
after the principle of unity (tawd),1 shaped the scope of their theology and
resulted in inquiries which came to be known as the sciences of justice (ulm
al-adl).2 These sciences were the theological outcome of the Mutazils postu-
lation of God as a just agent in a world that He created.3 The Mutazil principle
of justice is founded on the belief that universal moral principles exist as
objective realities, and that they are known to man intuitively.4 It was to this
principle that the Ashars strongly objected, since for them ethical values had
no real objective existence, and the only foundation for ethical value was that
of Gods arbitrary will.5 Two points about the Mutazils objective moral
principles are, however, worth noting from the outset. The first is that these
principles describe the acts of agents in the world, agents who are externally
oriented, and interacting with other agents; these principles do not describe
1 al-Jishum, Shar Uyn al-masil, vol. 1, fols. 37a38a; Abd al-Jabbr, Fal al-itizl, 141142.
2 Mnkdm, al-Talq, 133, 151, 201.
3 For summaries of the large range of topics related to the principle of justice, see for example,
Mnkdm, al-Talq, 299606; al-Jishum, Shar Uyn al-masil, vol. 2, fols. 183b191a.
4 Richard Frank spoke of intuitive knowledge to express the knowledge of good and evil that is
conveyed to man when his mind is mature (kaml al-uql) see Moral Obligation in Classical
Muslim Theology, Journal of Religious Ethics 11 (1983), 205206. On the objective moral prin-
ciples, see also Frank, Several Fundamental Assumptions of the Basra School of the Mutazila,
Studia Islamica 33 (1971), 57, 13; Reason and Revealed Law: A Sample of Parallels and
Divergences in Kalm and Falsafa, in Recherches dIslamologie: recueil darticles offert
Georges C. Anawati et Louis Gardet (Leuven: Peeters, 1978), 125 and the earlier discussions of
this question by George Vajda: De LUniversalit de la loi morale selon Yusf al-Bar, Revue
des tudes juives 128 (1969), 176. The foundation of Basran ethics in their ontology was further
clarified by Richard M. Frank, Can God Do What Is Wrong? in Divine Omniscience and
Omnipotence in Medieval Philosophy, ed. Tamar Rudavsky (Dordrecht: Reidel, 1985), 6979. For
a discussion of the Mutazil ontology of acts, see also Reinhardt, Before Revelation, 138160.
The Mutazil conception of divine justice and its ethical foundation received lengthy treat-
ment by George Hourani, Islamic Rationalism: The Ethics of Abd al-Jabbr (Oxford: Clarendon
Press, 1971); and The Rationalist Ethics of Abd al-Jabbr, in Reason and Tradition in Islamic
Ethics (Cambridge: Cambridge University Press, 1985), 105115. For an analytical treatment of
the Basran theory of justice, see Sophia Vasalou, Moral Agents.
5 See for example, Ibn Frak, Mujarrad maqlt, 139148; al-Nasaf, Tabirat al-adilla, 745;
al-Shahrastn, Kitb Nihyat al-iqdm, 370373; and al-Juwayn, Kitb al-Irshd, 258.
the essences of agents and how they relate to themselves.6 So to assess whether
an agent is good or evil is to assess the quality of his acts, often in relation to
other agents. The second point is that these objective moral principles apply
to all agentsto man and to God.7
Therefore, when the Mutazils explained their principle of what it means
for God to be just, they named the predicates of His acts. These predicates were
summed up in three tenets: God is an agent whose acts are all good (afluhu
kulluh asana); who does not do evil (l yafal al-qab); and does not fail to
do (l yukhillu bi) what is obligatory (wjib) upon Him.8 To understand the
origin of these three tenets, we must turn to the most basic statement of the
Mutazil principle of divine justice: the proclamation that God is an agent who
does not do evil and only does what is good.9 First, this postulation of Gods
agency must account for His being a creator-agent, and most importantly,
a creator of agents upon whom He imposes moral obligations; it must also
account for the consequences of this imposition. Gods imposition of moral
obligation (taklf) was understood to be a good act. The Mutazils deemed it
to be a good act because, by imposing moral obligations, God exposes man to
the possibility of attaining reward. Without taklf, man does not have the pos-
sibility of reward.10 Although Gods imposition of moral obligation is good
because of this exposure to reward, for the majority of the Mutazils, the impo-
sition was not obligatory upon God, rather it was only a favor (tafaul; see
below on this category of good acts) on His part.11 Inherent in taklf is a power
asymmetry, with one agentGodwilling and demanding hardship from
another; it therefore followed that it could only be imposed by God and no
other agent.12
Once the Mutazils established that taklf was chosen by God as a favor,
they deemed it obligatory upon God to give man tamkn, which is Gods
empowering man with the capacity to fulfill that obligation.13 If He did not do
this, God would be imposing what was not bearable (taklf m l yuq), an
evil that God would not permit. God could not punish His servants if He had
not provided them with the capacity to pursue the acts He requires and abstain
from the acts He prohibits. This capacity is imparted by God when He provided
man with the capacity for action, volition, knowledge, perception, and life,
qualities that should enable him to fulfill the requirements of taklf.14 God only
provides man with the capacity to freely earn reward or punishment; He does
not create mans acts. What is fulfilled through this empowerment is mans
freedom to pursue reward and avoid punishment.15 The Mutazils affirmed
mans capacity to originate his own acts, otherwise Gods justice could not be
maintained; in this they differed from the determinists, including al-Ashar
and his followers, who denied free will.16
But in addition to tamkn, the Mutazils deemed it obligatory upon God to
dispense luf (henceforth incentive) to facilitate mans choice to perform acts
that allow him to fulfill his moral obligations (taklf).17 Luf is, therefore, that by
which the choice of an act occurs, or is more likely to occur (ma yad il fil
al-a al wajh yaqau ikhityruh indahu aw yaknu awl an yaqa).18 Incentive
prompts choice, but is not part of the capacity for choice which is already
bestowed on man through tamkn;19 it is in addition (zidan) to tamkn.20 Ibn
Mattawayh clarifies the difference between tamkn and luf: [One is] that
without which an act cannot be valid (yai) and it is called tamkn, and the
other is that at [the presence of] which choice occurs and without which choice
would not be valid and it is called luf.21 The question then arises as to why
incentive should be obligatory when tamkn already guarantees that Gods cre-
ation of man as a morally responsible agent is not evil, that God is not burden-
ing man with anything he could not bear (taklf m l yuq). The answer lies in
the theodicean reasoning underlining the Mutazil view of divine justice: God
not only does what is good and refrains from doing evil, He also does the opti-
mum (al-ala) for His servant by allowing him to fulfill his moral obligation.22
Through His incentive, He realizes the optimum, though an optimum that is
restricted to the servants fulfillment of his moral obligation. This restricted
optimum was a central component of the majority of the Mutazils definition
of divine justice, which was consolidated and expanded upon by the classical
Basran Mutazils.23
An earlier Mutazil understanding of justice existed, however. It advocated
the optimum without restriction.24 This doctrine of the optimum (al-ala),
whose proponents were known as ab al-ala, flourished among some
early Mutazils, but later receded to an archaic form of the Mutazil doctrine
of justice. By the generation of al-Kab the proponents of the optimum
(ab al-ala) held a minority position and, as I demonstrate later in this
chapter, al-Kab became their last champion and advocated their doctrine
with elements characteristic of his theology. While al-Kabs deliberations on
the broader articles of justice deserve attention (see Appendix1.1), I cannot
give them a fair treatment here, given the highly fragmentary form in which
they survive today. Our discussion of al-Kabs doctrine of justice, therefore,
focuses on the topics of (1) the principles for distinguishing good from evil acts;
(2) Gods capacity for doing evil; and mostly (3) the optimum (al-ala).
21 Ibn Mattawayh, Kitb al-Majm, 2:328329. On the influence of incentive (luf ) in choice
versus the capacity for choice, see al-Mughn: al-Luf, 13:93. Luf can originate from God as
well as from another human being, see Ibn al-Malim, Kitb al-Fiq, 256; Abd al-Jabbr,
al-Mughn: al-Luf, 13:27.
22 al-Zamakhshar, al-Minhj f ul al-dn, 67; Abd al-Jabbr, al-Mughn: al-Luf, 13:20.
23 Abd al-Jabbr, al-Mughn: al-Luf, 13:7, al-Ashar, Maqlt al-islmiyyn, 247248.
24 On the ala, see Robert Brunschvig, Mutazilisme et Optimum (al-ala), Studia
Islamica 39 (1974): 523. For discussions of theodicy in Mutazil thought and Islamic the-
ology, see Sherman Jackson, Islam and the Problem of Black Suffering (Oxford: Oxford
University Press, 2009). Also on theodicy beyond the Mutazil context, see Eric L. Ormsby,
Theodicy in Islamic Thought: The Dispute over al-Ghazls Best of All Possible Worlds
(Princeton, nj: Princeton University Press, 1984); and Jon Hoover, Ibn Taymiyyas Theodicy
of Perpetual Optimism (Leiden: Brill, 2007).
Justice 121
l-asan al-Ashar leaving the circle of his teacher al-Jubb in order to start his
version of Sunn kalm.31 Moreover, at least one of al-Kabs debates with
Muammad b. Zakariyy l-Rz was centered on this topic as well.32
31 Rosalind W. Gwynne, Al-Jubb, al-Ashar, and the Three Brothers: The Uses of Fiction,
Muslim World 75 (1985): 132161. Gywnne traces the development of the apocryphal story
about al-Ashars conversion in Ashar writings. She identifies Fakhr al-Dn al-Rz as the
first to note the story of the three brothers as the starting point of al-Ashars conversion,
but shows that the lines of debate had already been noted by Abd al-Qhir al-Baghdd.
The apocryphal story states that al-Ashar left the circle of al-Jubb when the latter fell
short of providing convincing answers to his questions about Gods justice with regard to
the unequal lot of three brothers: one dies as a child and never attains the rewards that are
possible for an adult; the second one grows to become an unbeliever and is punished in
hellfire; and the third grows to become a believing adult and finds reward in heaven. When
al-Ashar asks the questions about why God did not allow the first brother to grow into
adulthood and reach the highest reward attained by the third brother, al-Jubb is said to
have responded that if he had grown into adulthood he would have become an unbeliever,
and God wished to spare him that fate because of His justice. But then al-Ashar is sup-
posed to have asked about the second brother, who grew up to become an unbeliever; why
did he not die as a child. Al-Jubb was caught without an answer, signaling the inade-
quacy of the Mutazil explanation and understanding of Gods justice that God does the
best for His servants. Al-Ashar then reached the conclusion that servants are not allotted
equal chances of reward in heaven, and that Gods acts are not bound by any criteria exter-
nal to His will. The summary provided here is based on a version noted by Au al-Dn
al-j (d. 756/1355), see Gwynne, Al-Jubb, al-Ashar, and the Three Brothers, 146147. As
discussed in Chapter 1, early Ashar sources are characterized by the blurring of the his-
torical distinction between the restricted optimum and the doctrine of the optimum.
Later Ashar sources target the optimum, rather than the restricted optimum in their
charge against Mutazil ethical subjectivism. See Shihadeh, Teleological Ethics, 85.
Moreover, it should be mentioned here that, in line with kalm polemical practices, ver-
sions of the three brothers storywithout the Ashar conversion storyexisted in the
treatment of the question of the optimum in Mutazil sources, as this was a productive
format for exploring the various options and forms of the optimum, namely the restricted
optimum versus the optimum. See, for example, al-Jishum, al-Uyn f l-ra, fol. 28b.
32 al-Rz, al-Malib al-liya, 3:318319. On al-Rzs use of Muammad b. Zakariyy l-Rzs
arguments against al-Kab on the optimum for the purpose of perfecting his own argu-
ments against the optimum, see Shihadeh, Teleological Ethics, 102103.
Justice 123
an examination of the details of the Basrans efforts to refute it. The fourteenth
volume of Abd al-Jabbrs Mughn includes a large section on the topic of the
optimum. It documents the arguments that al-Jubb and Ab Hshim leveled
against al-Kab in this regard, in which al-Jubb labeled al-Kab an unbe-
liever because of the arguments that he developed to justify the validity of the
optimum.33
Mutazil sources tell us that the doctrine of justice with its restricted opti-
mum was the dominant Mutazil position.34 Even according to the testimony
of al-Ashars Maqlt al-islmiyyn, the restricted optimum statements affirm
Gods capacity for the varieties (amthl) of the incentive that He bestows,
with the further stipulation that He does not withhold any incentive that
would allow His servants to fulfill their moral obligation (taklf ).35 Indeed there
is no reason to doubt that the documented majority position was that of the
restricted optimum when there is no evidence to challenge this assumption.
Let it be noted, however, that the earliest Mutazil identified as supporting this
majority position was al-Jubb.36 And, al-Jubbs version of the restricted
optimum differed in one minor way from the dominant Bahsham school.
Al-Jubb maintained that although God provides the optimum through His
incentive that is necessary for His servants to fulfill their moral obligation, He
does not provide the absolute optimum that would allow His servants to reach
the highest possible degree of reward. In other words, according to al-Jubb,
God is only obligated to dispense enough incentive for the servants to be saved,
but not to reach the highest reward.37 Ab Hshim and his followers maintained
33 Al-Jubb objected to the reasoning behind al-Kabs conception of the optimum as the
optimum of the many, and claimed that this conception leads to unbelief (Abd al-Jabbr,
al-Mughn: al-Ala, 14:140). For a full discussion of this see below.
34 Mnkdm, al-Talq, 132134.
35 al-Ashar, Maqlt al-islmiyyn, 574.
36 Ibid., 574575.
37 Ibid., 575: [al-Jubb held that] the Eternal (al-qadm) can be described as capable of
(bi-l-qudra al) meting out (yafal bi) additional reward for His servants with respect to
rank, [that is, meting out] more than what He had already meted out ( faalahu bihim).
[This is so] because had He kept [His servant] alive for longer than He did, he [the ser-
vant] would have accrued more acts of obedience [in addition] to the acts of obedience
he already had [accrued], thereby rendering his reward greater than the reward he had
gained at the moment God decreed his death. As for [the incentive] that would facilitate
the [servants] realization of belief (mn) and moral obligation (istil al-taklf ), it can-
not be said that He is capable of meting out less than what He had meted out for them
[His servants].
124 chapter 3
that God is obligated to dispense incentive that would allow them to reach the
highest reward (see Appendix1.1).38
The ethical vocabulary of the Basran sources, which document both the
majority Mutazil view on justice outlined above and the optimum espoused
by al-Kab to which they objected, was based on their ontology of acts. We
have already seen that when the Mutazils defined the ethical categories of
good and evil, they qualified the acts of the agents, including God.39
The Basrans understood acts to be contingent entities (dhawt or ashy)
originating from an agent with the capacity to act. Like all entities, acts have
attributes. Every act, be it human or divine, can have several attributes. These
attributes were understood to derive either from the essence of the act or from
its class ( jins), or from its mode of occurrence (wajh wuqihi).40 Ethical attri-
butes of acts were deemed to derive from modes of occurrence. Thus, the
mode of occurrence for a good act was deemed to deserve praise (istiqq
al-mad) and the mode of occurrence for an evil act was to deserve blame
(istiqq al-dhamm). Obligation as an attribute of an act was also understood
to derive from a mode of occurrence.41 Basrans designated the mode of occur-
rence from which the attribute of obligation is derived to be to deserve blame.
Thus, should God not do an act that would have allowed His servant to fulfill
the moral obligation He placed on him, He would deserve blame.42
For the Basrans and the majority of Mutazils, only Gods acts that are
incentives, that lead to the restricted optimum, were deemed obligatory upon
Him. Indeed, according to this majoritarian Mutazil doctrine of justice, the
optimum is not obligatory upon God. Because if God did not do the optimum,
He would not deserve blame. In other words, the Basran explanation of the
falsehood of the optimum stance consisted mainly of denying that obligation
is a mode of occurrence for the optimum as an attribute of act. Gods favor
(tafaul) is also an attribute of act that is not obligatory upon God; this
means that if God bestows it, He would be deserving of praise, and if He does
not bestow it, He would not be deserving of blame. Examples of such acts are
the beginning of creation, and, as noted earlier, the imposition of moral obliga-
tion. As for the attribute of futility (abath), it cannot apply to Gods acts
because it has no mode of occurrence whatsoever.43
38 Ibid., 574.
39 Abd al-Jabbr, al-Mughn: al-Ala, 14:13; and Mnkdm, al-Talq, 133134.
40 Richard Frank, Moral Obligation, 205206; and Mnkdm, al-Talq, 309.
41 Abd al-Jabbr, al-Mughn: al-Ala, 14:53.
42 Ibid.
43 Ibid.
Justice 125
44 Ibid., 14:22.
45 Ibid.
46 Ibid., 14:24.
126 chapter 3
Basran sources insisted that Bishr had rejected the obligation of incentive in
principle; in doing so, he broke with a fundamental tenet of Mutazil justice.51
Jafar b. arb followed Bishr in the general outline of the doctrine of the incen-
tive, but had his own opinion about the reward bestowed on those who met
their moral obligation through the incentive. Jafar deemed that, if the incen-
tive were meted out, the reward would be less than that of the reward meted
out to the servant who does not receive the incentive.52
Ashars and even Mturds approved of Bishrs view that God has an incen-
tive which, if granted to all servants, would cause them to believe; for they
interpreted it as agreeing with their determinism.53 For the most part Ashar
and Mturd sources never cared to mention Bishrs retraction of that posi-
tion.54 The Mutazils, however, were eager to relate Bishrs repentance from
his doctrine of the incentive.55 According to al-Nasaf, this retraction was a
subject of al-Khayys correspondence with al-Kab, and al-Kab was said to
have cited this correspondence to document Bishrs retraction. Al-Khayy
named two contemporary Mutazil authorities who transmitted this story to
him: the Basran al-Sham, and al-Khayys teacher, al-Murdr.56 This report,
recorded in al-Nasaf, is absent from the published version of al-Kabs Maqlt
al-islmiyyn, but there is at the moment no reason to dismiss its veracity.
It remains impossible with the present state of the sources to offer an
authoritative view on which is the correct version, or even present a coherent
explanation of the discrepancy between the Basran and non-Basran sources
presentation of the second precept of the doctrine of the incentive. Al-Kabs
own report of the doctrine, as documented in the extant parts of his Maqlt
al-islmiyyn, agrees with the non-Basran version that documents that Bishr
limited the incentive for the realization of the restricted optimum, in other
words that he did not categorically reject the obligation on God to dispense His
incentive. Yet, al-Kabs report has one additional feature that is lacking in
other accounts: Bishrs repentance is explicitly described by al-Kab as repen-
tance and a return to the doctrine of the optimum.
51 al-Jishum, al-Uyn f l-radd, fol. 26b; Abd al-Jabbr, al-Mughn: al-Luf, 13:200.
52 al-Ashar, Maqlt al-islmiyyn, 246247, and 573; al-Nasaf, Tabirat al-adilla, 2:724; Abd
al-Jabbr, al-Mughn: al-Luf, 13:5; al-Jishum, al-Uyn f l-radd, fol. 26b. While there is no
clear evidence about the origin of the luf doctrine, van Ess observed that Bishr was not
its originator, and that it may be traced back to irr b. Amr (van Ess, Theologie, 3:123).
53 See al-Ashar, Kitb al-Luma, 70; al-Nasaf, Tabirat al-adilla, 2:722.
54 See al-Ashar, Kitb al-Luma, 70; al-Nasaf, Tabirat al-adilla, 2:722.
55 See Abd al-Jabbr, al-Mughn: al-Luf, 13:45.
56 al-Nasaf, Tabirat al-adilla, 2:724.
128 chapter 3
There is reason to object to the veracity of al-Kabs report that Bishr repented
and returned to the optimum stance. First, it is likely that al-Kab, as a disciple
of al-Khayy, was intent on presenting a unified Baghdadi school narrative. To
maintain such a narrative, al-Kab may have interpreted Bishrs retraction of
the doctrine of the incentive as an acceptance of the doctrine of the optimum.
Second, although the Baghdadis are tied to the doctrine of the optimum, its
proponents among them remain unidentified in the earlier generation of Bishr
and his immediate followers. Among al-Kabs immediate Baghdadi predeces-
sors, there is only brief mention of al-Iskf58 and al-Khayy (see Chapter 6) as
having embraced the optimum. In short, there is no strong evidence that the
doctrine of the optimum started in the Baghdadi school with Bishrs renuncia-
tion of the doctrine of the incentive.
All sources concur in naming Ab l-Hudhayl as the first Mutazil to be tied
to the doctrine of the optimum.59 According to Ab l-Hudhayl, God has the
power to do what is less than the optimum, but He refrains from doing so.
(bakhl).67 In tandem with his advocating the idea that God is only able to do
the optimum, al-Nam held that God is also incapable of doing evil (qab),
i.e., injustice, lying, or inflicting pain on believers and on children.68 Al
l-Uswr69 and al-Ji both adhered to al-Nams formulation of the opti-
mum.70 This position on Gods incapacity to commit evil marked al-Nams
reputation, but his reasoning and ontology remain in need of investigation.71
For al-Nam, if God did not perform the optimum, He would be a miser
(bakhl).72 Ab l-Hudhayl invoked the absence of miserliness (bukhl) as a rea-
son for Gods doing the optimum, and further, he invoked Gods wisdom
(ikma) and His wish to bestow what is of benefit (manfaa). He added that the
optimum is most worthy of God (awl bihi) because He did not create the
world out of need.73 Among the early proponents of the optimum, only Abbd
b. Sulaymn is documented as presenting an explanation that draws on the
concept of justice itself.74 According to him, if God does less than the optimum
of which He is capable, He would be doing an injustice ( jawr).
As fragmentary as they are, the presentations and explanations documented
here in support of the optimum evoke a far from homogenous understanding
of what the doctrine stood for. Having noted this heterogeneity, we cannot but
wonder whether there was also a substantial continuity between the explana-
tions upheld by these early proponents of the optimum and al-Kabs explana-
tions. For example, the tendency to support the optimum based on the absence
of divine miserliness can be noted in the explanations attributed to al-Kab; he
was strongly criticized by his Basran critics for this tendency.
The last element of the early Mutazil views I turn to regards the question
of Gods capacity for doing evil. The majority of al-Kabs predecessors in the
Baghdadi school described God as capable of injustice and lying, but with the
proviso that He refrains from such actions, a precept to which the Basrans
adhered as well, although based on an alternate reasoning.75 A number of
explanations are accorded to al-Kabs Baghdadi predecessors. Ab Ms
l-Murdr76 explained that describing God as doing evil would be evil in itself,
for ascribing evil acts to a pious person, let alone to God, was evil. The invalid-
ity of such a description of God was understood to derive from a flaw in the
language employed to speak about Him.
God is capable of injustice and lying but He does not do them. When
al-Murdr is asked: what if He does them [injustice and lying]? He
[al-Murdr] responds: It is indeed a principle (al) that He does not do
them. To make such a general statement is evil (qab) when speaking
about a pious person, such as Ab Bakr, let alone about God As we
know from proofs (dalil), God does not do such things, thus even to
speak hypothetically of such a possibility is evil. When the question is
asked again, al-Murdr responds by stating that if He [God] were to com-
mit injustice, despite the existence of proofs that He does not do injus-
tice, then there would have to be [other] proofs that He does injustice
and He would be a God capable [of injustice] (qdir) and an unjust
God.77
Al-Murdr does not, however, elaborate on what would guarantee that God
does not act upon His capacity for evil. Like al-Murdr, Jafar b. arb also
believed that God can do evil but that He does not. But he provided an expla-
nation, that Gods wisdom (ikma) safeguards against such a possibility.78
75 al-Ashar, Maqlt al-islmiyyn, 555; al-Khayy, Kitb al-Intir, 53; Abd al-Jabbr,
al-Mughn: al-Tadl wa-l-tajwr, 6/1:128. Hishm al-Fuwa and Abbd b. Sulaymn are also
counted among those non-Baghdadi predecessors of al-Kab; they were noted for stating
that God does not do what is unjust although He is capable of it (al-Ashar, Maqlt
al-islmiyyn, 557558).
76 al-Ashar, Maqlt al-islmiyyn, 555556. Also see Abd al-Jabbr, al-Mughn: al-Tadl
wa-l-tajwr, 6/1:128; van Ess, Theologie, 3:140141; van Ess, Wrongdoing and Divine
Omnipotence, 54; al-Jishum, Shar Uyn al-masil, vol. 2, fol. 191a.
77 al-Ashar, Maqlt al-islmiyyn, 555556. Also see al-Mughn: al-Tadl wa-l-tajwr, 6/1:128.
78 al-Ashar, Maqlt al-islmiyyn, 555556.
132 chapter 3
God is capable of doing injustice and its contrary (khilf ), and of telling
the truth and its contrary. If one were to object: Do you have any safeguard
against His doing it [evil]? We respond: Yes, it [our safeguard] is the wis-
dom (ikma) and proofs that He has made apparent in negating (nafy)
injustice, oppression ( jawr), and lying. But if [Jafar b. arb] is asked: Is
He capable despite the proof [that He does not do injustice, tyranny, and
lying] of doing injustice and lying? He [Jafar b. arb] responds: Yes.79
Jafar b. arb also argued to safeguard against the possibility that God may
mete out evil acts. He claimed that a proof that God does not do evil (because
of His wisdom) and a proof that He does evil cannot logically coexist in the
heart of the servant, and therefore God cannot do evil.80
Al-Iskf further developed Jafar b. arbs last argument against the possi-
bility of God doing evil. He identified a world in which God would potentially
act on His capacity to do evil. He states that in such a world it would not be
possible to know God. Al-Iskf also states that in the world in which he lives,
it is possible to know God. Thus he argued that since he knows God, this must
be a world in which it is not possible for God to do evil. In other words, al-Iskf
equated the state of the intellect under which God would commit evil to be
one of complete collapse.81
God is capable of injustice but it [injustice] does not occur because bod-
ies, the intellects (uql) inhering in them, and the bounties (niam) by
which He endowed His creatures prove that God does not do injustice.
[Furthermore,] the intellects on their own point to the fact that God is
just [lit., He is not unjust] and that He cannot be one ( yujmi) with
injustice because of the impossibility of the occurrence of injustice. [This
is something] that He pointed out about Himself. When asked: What if
injustice does occur on His part? al-Iskf answers: [Then] injustice
occurs when the bodies are destitute of intellects (uql). [Indeed, these
intellects] prove, by their individual existence (bi-anfusih wa-bi-aynih),
that God does not do unjust acts.82
79 Ibid., 556557.
80 al-Ashar, Maqlt al-islmiyyn, 557.
81 Ibid., 557558; Abd al-Jabbr, al-Mughn: al-Tadl wa-l-tajwr, 6/1:128. In this version of
al-Iskf, bodies are said to have intellects (uql), which would be devoid of reason should
God commit evil.
82 al-Ashar, Maqlt al-islmiyyn, 557558; also see Abd al-Jabbr, al-Mughn: al-Tadl
wa-l-tajwr, 6/1:128.
Justice 133
He [al-Kab] claimed that if injustice (ulm) were to happen [on the part
of God], the intellects (uql) would be intact (bi-lih) but the things
by which the intellects are deduced (al-ashy allati yustadallu bih
al-uql) would be other than the things by which the intellects are
deduced at the present moment ( f yawmin hdh). These things [by
which the intellects are deduced] would be identical to what they are at
this moment but different with regard to the form (haya), structure
(nam), and order (ittisq).94
Al-Kab maintained the early Baghdadis concern with articulating the conse-
quences that would result if God were to do evil. He asked the question of what
would be the status of the intellect should God commit evil acts, and posited
two premises for comprehending such a possibility. First, the intellect derives
from things as they are in the world. Second, the things of the world from
which the intellect is derived have a structure and an order that can change
and thereby affect the intellect. Thus, if God committed evil, it is the structure
of these things, from which the intellect derives, that would be altered.
Al-Jishum attacked the logic of al-Kabs argument and accused him of tying
the impossible to the probable (talq al-mul bi-l-jiz).95
Thus, like al-Iskf, al-Kab was keen on identifying the changes that would
have to occur should God do evil. But unlike al-Iskf, for whom the changes
would have to reside in the intellect, for al-Kab, the change would have to
occur in the structure of things. This is because for al-Kab the intellect
depends on the structure of things, and any change in the intellect depends on
a change in that structure.96
The Optimum
Definitions of the Optimum
The central component of the doctrine of the optimum that circulated prior to
al-Kab was the view that God does the optimum, the best (al-ala) for His
servants.97 Both Ab l-Hudhayl and al-Nam upheld it, in variants deriving
from their respective theologies. Among al-Kabs Baghdadi predecessors,
al-Iskf was named for advocating the optimum although the components of
his doctrine remain unknown (as outlined above). There are also two minor
variants on the doctrine of the optimum documented in al-Ashars Maqlt;
those who upheld it remain anonymous,98 but their mention points to the
adoption of the optimum among some Mutazils in the generation of al-Ashar
or his predecessors.
The first step in uncovering al-Kabs doctrine of the optimum is to assess
whether he made a contribution to the earlier attested definition, with its cen-
tral component being that God does the best for His servants. The majority of
the extant definitions of the optimum are attributed to the Baghdadi school.99
The definition of the optimum as God doing the best in religion (al-ala
f l-dn) in addition to the best in this world (al-ala f l-duny) as attested in
al-Mufd and especially the statement of al-Bqilln ties the definition of the
optimum of al-Namamong the earlier proponents of the doctrineto
the Baghdadis.100 This textual evidence supports the continuity between the
earlier proponents of the optimum and the Baghdadis. This statement also
clarifies that al-Nam was a representative of the Basrans and was not tied to
the Baghdadi school. There is no reason to exclude al-Kab from the Baghdadis,
to whom these definitions are attributed, for there is no flagrant contradiction
between the definitions of the optimum attributed to the Baghdadis and what
is explicitly attributed to him. The attribution to the Baghdadis points to the
likelihood that these were definitions that al-Kab did not necessarily initiate,
but that he shared with them.
A synonymous definition of the ala f l-dn wa-l-duny101 is that the opti-
mum consists of the obligation on God to do what is best for His servants in
At its core, this new definition presents the optimum as not about one ser-
vant but about another servant or a group of other servants.111 This definition
means that al-Kab sanctioned God meting out evil for one servant if it means
salvation for another, and on a basic level it means that a good act of God for
one servant can be an evil one for another servant.112 This is also sometimes
explained as the evil that befalls one servant but is an incentive (luf ) for
another or a group to fulfill their moral obligation.113 Indeed, it is the notion of
one act of God being at once good for one servant and bad for another that led
al-Jubb to accuse al-Kab of unbelief for sanctioning the view that God does
evil to His servants.114
In one version of this definition of the optimum, the servant upon whom
evil is meted out for the sake of others is a child. This version is indeed the most
extensively documented of al-Kabs definitions of the optimum; its genesis
was in a debate that took place between al-Kab and Muammad b. Zakariyy
l-Rz and was exclusively documented by Fakhr al-Dn al-Rz.115
In the course of the long debate that occurred between him [Muammad
b. Zakariyy l-Rz] and al-Kab, he said: If a man teaches his son to
swim, until the son excels in it, then he [the man] requests him (kalla-
fahu) to cross a river so that he could reach a place in which there is a
cure for a malady that he hasexcept that the father knows that his son
will willingly halt and drown himself. If despite the fathers knowledge
[of the choice his son will make], he commands his son to swim, and
does not restrain him forcibly from swimming, then this father must be
deemed evil (qq) and not willing the best (amr al-ala) for him [his
son].116
Only this much of the debate is documented, with no explanation of the basis
upon which al-Kab justified reconfiguring the question of the optimum as the
optimum of the many.
An important principle of al-Kabs doctrine survives in his explanation of
the infinity of the optimum and the way the variations of the optimum are
meted out.118 Let us recall that prior to al-Kab, one of the criticisms leveled
against the optimum was the question of how God could bestow a finite
amount of the optimum on each servant, while the optimum that is in His
119 For a comparison to a defense of the infinity of the optimum (al-ala) prior to al-Kab,
see al-Ashar, Maqlt al-islmiyyn, 249, 576.
120 al-Nasaf, Tabirat al-adilla, 2:738.
121 Ibid., 2:739.
122 Ibid., 2:739740.
123 al-Nasaf, Tabirat al-adilla, 2:724; al-Mufd, Awil al-maqlt, 16; al-Shahrastn, Kitb
Nihyat al-iqdm, 405.
Justice 141
124 Abd al-Jabbr, al-Mughn: al-Ala, 14:23, al-Jishum, al-Uyn f l-radd, fols. 27b28a;
Table2: 4D.
125 al-Jishum, al-Uyn f l-radd, fol. 28a; Abd al-Jabbr, al-Mughn: al-Ala, 14:57 and
passim; Table2: 4B, 4D.
126 al-Mufd, Awil al-maqlt, 16.
142 chapter 3
three categories of Basran accounts of the arguments for the optimum as they
appeared in their original Basran context.
the rights (uqq) and obligations of the agent were interdependent. A fifth
and last principle was that an act of God by which one believer became an
unbeliever was obligatory, if that same act transformed many of His unbeliev-
ing servants into believers. This last principle implied that the good of the
many could be achieved if God allowed evil to befall one servant.133 Throughout
the aforementioned account of the principles and arguments in favor of the
optimum, nowhere did Abd al-Jabbr suggest that an alternate ontology and
logic may be guiding the proponents of that doctrine.134
Abd al-Jabbrs strategy in his polemics against the proponents of the opti-
mum varied.135 In a second set of criticisms, he accused his opponents of rely-
ing on semantic and rhetorical maneuvers (laf or ibra) instead of a proper
method.136 He described them as taking Gods generous giving ( jd) as the
reason for Gods meting out the optimum. One such semantic argument posits
that the meaning of the noun generosity ( jd) is derived from the adjective
generous ( jawd), an adjective that describes someone who gives the
utmost of what he has. This meaning of the adjective is derived from the noun
for a mare ( jawd), which came to be used because she only performs her
best.137 In response to this semantic argument for the optimum, Abd al-Jabbr
cites this retort made by al-Jubb. The adjective jawd, al-Jubb explains, is
used to refer to a mare because it gives without toil, unlike, for example, a
donkey. Al-Jubbs competing lexical explanation, in turn, leads to the con-
clusion that jd means giving with ease, and not the optimum proponents
proposed meaning of giving all that one has. Finally, al-Jubb argued, jawd
is used to describe God because He is the one who gives effortlessly and not
the one who gives all that He has. For, al-Jubb added, verbal nouns are used
to describe agents acting without an excuse (udhr).138
133 Ibid.
134 Ibid.
135 It should be noted, however, that throughout volume 14 of al-Mughn, the arguments
based on the mode of occurrence (wajh) of the opponents, with differing degrees of con-
sistency, are mentioned, most often in or simultaneously with the main refutation based
on the mode of occurrence already examined. We separate them here for the purpose of
clarity.
136 For example, see Abd al-Jabbr, al-Mughn: al-Ala, 14:43, 44, 53. Note that Abd al-Jabbr
uses the term laf and ibra interchangeably to refer to semantic-based arguments for
the optimum. There are many examples of Abd al-Jabbrs affirmation of the misplaced
nature of the debate on meaning; on the need to address the debate on the level of termi-
nology (alfa) because the opponents use these terms, see ibid., 14:3637, 4344, 53.
137 Ibid., 14:46.
138 Ibid., 14:4546.
144 chapter 3
There are other, albeit fewer, cases in which Abd al-Jabbr was forthcoming
in suggesting that the proponents of the optimum relied on an alternate onto-
logical framework to support their doctrine. Most of these cases are too frag-
mentary for even a modest reconstruction.139 To an extent, we can reconstruct
the two arguments embedded in the debates recorded between the optimum
proponents and al-Jubb and Ab Hshim.
In one argument, the optimum proponents explained generosity ( jd) as
deriving from a quality that defines an agent. Jd was cast as a principle that is
independent of the acts of a given agent, and one from which the attribute of
the agent derives. According to this argument, a person is described as gener-
ous ( jawd) not because of his acts of generosity, but because of his disposi-
tion toward such acts. Jawd describes a disposition (l). In consequence, if
someone gives abundantly, yet does not possess this disposition, he cannot be
described as generous.140
Why should you not consider that jawd is an expression (ibra) that
refers to one whose self encompasses (amman tattasiu nafsuhu) giving
139 In the following passage, arguments 2 and 3 stand out as principles that require further
investigation should more evidence emerge for the future reconstruction of al-Kabs prin-
ciples of the optimum. In argument 2, the optimum proponent is cast as a misuse of the
application of the language of the visible world (shhid) to describe the invisible world
(ghib): Learn that it behooves meaningful concepts (man) that are only known by
means of proofs (adilla) to have no consideration for rhetoric (al-ibra) [as proofs]. [1] It
may be that proponents of the optimum relied upon words (ibrt) in proclaiming the
obligation of the optimum, words that they use to express a meaning different from ours.
[2] Equally, perhaps to prove their doctrine, they relied on (taallaq) the mention of
examples from the visible world (shhid). Among these examples are those whose exis-
tence they claim when it is known, given their state, that they do not exist; indeed their
existence is impossible. Also among these examples are those that do exist but without any
relation (l yataallaqu bihi) to the proofs whose existence they claim. [3] Or perhaps they
mixed, in this topic of discussion, scriptural propositions (samiyyt) with rational proposi-
tions (aqliyyt), [although] this is a topic in which only rational proofs (adillat al-uql) are
accepted. Thus, it is necessary to exert extreme caution before agreeing with them on these
examples. [4] Or perhaps they invoked the obligation of actions without intending the real
meaning of obligation (aqqat al-wujb); rather, they intended by it [obligation] the
bestowal of favor (tafaul) and the privilege that is allowed to the recipient of favor
(mutafaal alayhi ). Or [5] perhaps they inferred their position by expanding the mean-
ing of the expression of obligation, without a proof for its validity [to apply to the opti-
mum], and despite the impossibility [of applying it], since [mere] words and expressions
cannot be considered [as proof] for this topic. (Abd al-Jabbr, al-Mughn: al-Ala, 14:55.)
140 Ibid., 14:47.
Justice 145
Abd al-Jabbr spoke directly against this argument about the relevance of the
agents disposition as opposed to his acts: He dismissed the argument that it is
in the agents disposition to give generously, and insisted on the argument that
what matters is the agents acts of giving. Then, for Abd al-Jabbr, a disposition
( jd) is only a concept, a word, and unlike an act, it cannot cause an agent to
deserve (istiqq) either blame or reward.143 Rather, only a mode of occur-
rence (wajh) can be a cause of obligation, as it incurs blame.144 Other concepts,
which must have been used by the optimum proponents in arguments not
fully described by Abd al-Jabbrconcepts such as grace (isn), blessing
(inm) or goodness (al)are also declared as merely words and there-
fore the foundations of false, non-rational arguments.145
However, in his rebuttal of his opponents, al-Jubb also acknowledged
their ontological assumptions. Al-Jubb re-iterated the Basran tenet that
Gods justice consists of attributes of acts and not a quality of the agent.146 He
appealed to philological usage to support his view and noted that jd and
jawd derive from the verb ( jda), meaning to give generously. No claim can
141 Ibid. The edited text reads al-mutakallif li-l-ifl. This must be a corruption of al-mutakallif
bi-l-ifl.
142 Ibid., 14:47.
143 Ibid.
144 Ibid., 14:24.
145 We [the Basrans] do not proclaim the obligatory nature of these acts except when the
modes of occurrences (wujh) that necessitate their obligation are rational (maqla). [In
the same way] we do not uphold the obligation to return a deposit and to pay off a debt
unless the modes of occurrences are rational. It is not obligatory on God, He is exalted, to
take an action because it is good (al), or because it is the optimum, neither because it
is righteous (awb) or most righteous (awab), and neither because it is grace (isn) or
blessing (inm). ibid., 14:54.
146 A parallel argument is leveled against the use of the term miserliness (bukhl) to describe
God by what He is not. Abd al-Jabbr understands bukhl to be the withholding of the act
of giving (for this he cites Ab Hshim), while the optimum opponent insists that it is the
unwillingness to give, despite the actual giving, that makes a person a miser (bakhl) (Ibid.,
14:5152).
146 chapter 3
be made about the agents attribute without the act of giving.147 Thus al-Jubb
clarified that underlying the optimum proponents stance is the view that the
cause of the optimum is a disposition (l) rather than an act.148
Another ontological argument that Abd al-Jabbr attributes to the propo-
nents of the optimum emerged in response to an argument by Ab Hshim.149
To convince him that the optimum is a favor (tafaul), and not an act oblig-
atory on God, Ab Hshim claimed that just as there is a distinction between a
mans obligatory acts and gratuitous acts, so too there is a distinction in the
case of divine acts. The optimum proponents objected and stated that while a
human agent can incur harm from giving and benefit from withholding, that
cannot be true in the case of God.150 The optimum proponents reasoning was
that an ethical attribute (here obligatory versus gratuitous) derives from an
agent and not from an act.151 When pressed by the objections of Ab Hshim,
who insisted that ethical qualities cannot be divorced from acts, the optimum
proponents clarified the argument further: it is the disposition (l) of the
agent, in this case God, that determines the ethical quality of the agents acts.152
The response to Ab Hshims rebuttal ratified the evidence gleaned earlier
from the optimum proponents: the cause of the optimum derives from a dis-
position of the agent; and obligatory actions do not derive from the mode of
occurrence (wajh) of the act. This last argument attributed to the optimum
proponents conjures up an alternate understanding of the way they defined
the ethical attributes of acts. Thanks to al-Jishums153 identifying statements,
the last two ontological arguments for the optimum can be tied to al-Kab with
a fair degree of certainty. These arguments are especially significant because
they underscore al-Kabs support, through his ontology, of the ancient doc-
trine of the optimum.
Al-Kab never advocated the doctrine of the incentive championed by Bishr b.
al-Mutamir and some of his followers. In regard to the question of Gods
capacity for evil, al-Kab supported the majority Mutazil position that God is
capable of it, but does not mete it out. In grappling with how one knows that
God would not do evil despite His capacity to do it, al-Kab agreed with his
Baghdadi predecessors, al-Murdr and al-Iskf, but his line of inquiry focused
on how the logic of pursuing this question is dependent on the structure of
the world. Despite some evidence for the earlier Baghdadi support for the
optimum doctrine, namely the meager evidence we have about al-Iskf and
al-Khayy, it was because of al-Kabs contributions that the name of the
Baghdadi school became tied to the doctrine of the optimum. Before al-Kab,
the optimum was advocated by theologians outside the Baghdadi school,
most notably Ab l-Hudhayl and al-Nam. Al-Kabs theology of the opti-
mum was not just a continuation of earlier trends, as even these trends were
significantly diverse. Most importantly, the independence of his theology of
the optimum can be established on the basis of arguments for it that are spe-
cifically attributed to him. Thus, for example, Basran sources especially high-
lighted the role of al-Kabs ontology in his explanation for the necessity of
the optimum. Of special importance was al-Kabs understanding of the opti-
mum as the optimum of the many, which was a rethinking of the very notion
of the optimum, and in which he enlisted medical knowledge as a model of
explanation.
While there is no textual evidence to assess the sources of al-Kabs expo-
sure to medical material, I do note two points about this material in relation to
al-Kabs argument for the optimum. One is the hypothesis raised by Joseph
Schacht, that there was a direct Galenic influence on early Mutazil theology
in general. Schacht suggested the influence of the translation of De Usu Partium
of Galen (d. 216 ce)154 on the theological arguments for the doctrine of the
optimum.155 But Schacht was describing an earlier moment of the influence of
Galen on kalm in general, and the medical argument attributed to al-Kab
154 Galen was the famous late antique physician, philosopher, and commentator on Aristotle,
Plato, and Hippocrates. Many of Galens works had already been translated by the fourth/
tenth century, see Vronique Boudon-Millot, Galen, Encyclopaedia of Islam, Three,
online edition, published 2013.
155 Joseph Schacht, New Sources for the History of Muammadan Theology, Studia Islamica
1 (1953), 29.
148 chapter 3
156 Manfred Ullmann, Die Medizin im Islam (Leiden: Brill, 1970), 67; Mehdi Mohaghegh (ed.),
The Kitb al-Shukk al Jlns li Muammad ibn Zakariyy al-Rz (Tehran: Institute of
Islamic Studies, 1993).
chapter 4
Epistemology
Inquiry into the meaning of knowledge, and not only theological knowledge,
occupied Mutazils from a relatively early stage. The centrality of this inquiry,
what I call here epistemology, to the Mutazil theological project and to kalm
as a whole was first systematically outlined in the work of Richard Frank, who
saw in kalm more than theological polemics.1 Mutazil epistemology took on
questions pertaining to the definition of knowledge, its ontological basis, and
its different categories. It also tackled topics of direct theological relevance,
especially the discussion of the relationship of the knowledge of God to the
imposition of moral obligation (taklf) on the servant.2
Early Mutazils had already tackled intricate epistemological questions. For
example, definitions of knowledge were attributed to Ab l-Hudhayl and
al-Nam, while Bishr b. al-Mutamir is credited with speaking of knowledge
being generated (mutawallida), much to the dismay of al-Ji (see below).
Yet epistemic categories of inquiry in scholastic Mutazil and kalm treatises
alike are strongly fashioned by those first attributed to al-Kab. As we see,
these topics include the definition of knowledge, how it is achieved, whether
knowledge of God through imitation (taqld) is possible, what happens to
those who cannot utilize rational inquiry (naar) to reach knowledge of God,
and who should be deemed unbelievers.
While many articles of al-Kabs epistemology were noted by his opponents,
some dominated their polemics against him more than others. In particular,
al-Kabs definition of knowledge and his tolerance of imitation (taqld)
brought him unfavorable attention.3 Because of the degree of attention these
two articles received and their centrality to his epistemology as a whole, I focus
1 See Frank, The Metaphysics of Created Being, 112. On the independent epistemological and
philosophical value of these kalm questions, see also Dhanani, Physical Theory of Kalm,
114. For earlier studies of kalm that saw in it mainly a polemical, theological discipline, see,
for example, Louis Gardet and M.M. Anawati, Introduction la thologie Musulmane: Essai de
theologie Compare (Paris: J. Vrin, 1948), 6. On the centrality of kalm as a locus for epistemo-
logical discussion in classical Islam, see Franz Rosenthal, Knowledge Triumphant: The Concept
of Knowledge in Medieval Islam (Leiden: Brill, 1970), 211212. In scholastic kalm manuals, the
epistemology entry was often the introductory one, for example see Ibn Fraks Mujarrad
maqlt, 919; al-Nasaf, Tabirat al-adilla, 2:443; and Khulat al-naar, 1924.
2 Mnkdm, al-Talq, 39141; Gimaret, Les Ul al-amsa.
3 van Ess, Die Erkenntnislehre, 46.
obligation of rational inquiry when he does not have the necessary knowledge
of Gods existence, the Basrans, for the most part, answered that Gods allowing
the servant to recognize rational inquiry as the first obligation is in itself an
incentive (luf) from God. Without this incentive, it would be impossible for a
servant to know Gods will and commands.10
The Basrans also held that rational inquiry generates (yuwallid) knowledge,12
but they did not agree about how to verify rational inquiry.13 For Ab Hshim,
rational inquiry is verified when it results in knowledge.14 Knowledge is then
defined by Ab Hshim as the conviction that a thing is as it truly is because
of its occurrence according to a mode of occurrence (li-wuqihi al wajh).15
For Ab Hshim, the mode of occurrence (wajh) of conviction requires
(yaqta) the production of the souls tranquility in the heart of the knowing
person.16 Ab Hshims understanding of the correct definition of knowledge
is often cited in a brief and incomplete version as representing the Basran defi-
nition of knowledge: the conviction, with the tranquility of the soul, that a
thing is as it truly is.17 This brief version made its way mostly to non-Mutazil
sources where the mention of the mode of occurrence was omitted; this omis-
sion, in turn, concealed the crucial ontological vocabulary of the Basrans defi-
nition of knowledge.18 The specification provided by the mode of occurrence
was in part a response to al-Kabs definition of knowledge and, of course, the
different ontology underlying it.
Without the specification provided by the mode of occurrence, the Basrans
could not sustain their view that knowledge shares its class (jins) with convic-
tion or other attributes without running into several difficulties. Ab Hshim
identified the mode of occurrence with what requires tranquility of the soul,
thereby guaranteeing the distinction between knowledge and other attributes
that share its class. This mode of occurrence is deemed to be the only valid
category of a specifying criterion (mukhai) that distinguishes the convic-
tion of knowledge from the conviction [based on] imitation (itiqd
al-taqld).19 With his definition of knowledge founded on the ontology of the
mode of occurrence, that of the tranquility of the soul, Ab Hshim excluded
definitions of knowledge that allow one to reach it by means other than ratio-
nal inquiry (naar); thus he excluded al-Kabs definition of knowledge, which
could be reached by imitation (taqld). The Basrans exclusion of imitation as
a means for reaching knowledge was significant because they and all other
Mutazils, including al-Kabs predecessors in the Baghdadi school,20 and
the Ashars21 unanimously condemned imitation as a means for attaining
knowledge.
Morever, the Basrans declared that one who applies imitation (a muqallid)
was an unbeliever:
24 Mnkdm, al-Talq, 188. The passage on Ab l-Hudhayl as it appears in the current edition
of Abd al-Jabbrs al-Mughn: al-Naar wa-l-marif, 12:25, is corrupt, because annahu
should be read in. Richard Frank points out the inconsistency in Abd al-Jabbrs text,
although he suggests a different explanation of it, The Divine Attributes, 465. On the
ancient influences on the Mutazil use of the notion of conviction (itiqd), see van Ess,
Die Erkenntnislehre, 7072.
25 al-Baghdd, Kitb al-Farq, 101; van Ess, Die Erkenntnislehre, 160, 329.
26 van Ess, Die Erkenntnislehre, 114. On the Iranian influences on this category of distinction
upheld by most Mutazils, see van Ess, Theologie, 4:666667.
27 al-Baghdd, Kitb Ul al-dn, 6; van Ess, Die Erkenntnislehre, 72.
28 al-Nasaf, Tabirat al-adilla, 1:6.
29 Van Ess noted this early use of sukn al-nafs in al-Jis work.
30 al-Kab, Maqlt al-islmiyyn, in Fal al-itizl, 73; van Ess, Theologie, 3:165.
Epistemology 155
Al-Ji, as Thumma before him, did not deny the use of rational inquiry for
the attainment of necessary knowledge, rather al-Ji thought knowledge
that occurs after rational inquiry was caused by nature and was necessary
knowledge: knowledge occurs, by nature, at the instance of rational inquiry
(taqa al-marif ind al-naar iban).35 Al-Uswr also shared al-Jis view
that knowledge of God, as experienced in this world, is necessary knowledge.36
Since al-Ji believed that knowledge was necessary, he did not consider it
part of ones moral obligation. But he did understand rational inquiry as such.37
Al-Jis affirmation that the knowledge of God that results from rational
inquiry is necessary knowledge was in part a reaction to skeptics (ab
al-tajhul) such as li b. Abd al-Qudds,38 who denied prophecy39 and was
refuted by al-Ji.40 But al-Jis doctrine of necessary knowledge was a
reaction to Bishr b. al-Mutamirs reliance on the concept of generation (tawallud)
41 al-Ji, al-Masil wa-l-jawbt f l-marifa, in Rasil al-Ji, ed. Abd al-Salm Hrn
(Cairo: Maktabat al-Khanj, 1979), 4:5256.
42 van Ess, Theologie, 4:107, 670.
43 Both Safisa and Ab al-tajhul are used in the sources to refer to skeptics, see van
Ess, Die Erkenntnislehre, 232233; Theologie, 3:424; 4:41.
44 Ibn al-Nadm, Kitb al-Fihrist, 215216.
45 Ibid., 216; van Ess, Theologie, 4:89.
46 van Ess, Theologie, 4:8889.
47 Ibn al-Nadm, Kitb al-Fihrist, 216; van Ess, Theologie, 4:289294. As for the group labeled
fiyyat al-Mutazila by [pseudo] al-Nshi, including Ab Imrn al-Raqqsh, Fal
al-adath, and usayn al-Kf, they were known for their political views and asceticism
and do not overlap with the skeptics among Mutazil mystics, or the followers of Bishr b.
al-Mutamir. Van Ess (ed.), Frhe mutazilitische Hresiographie. Zwei Werke des Ni al-
akbar (gest. 293 H.) (Wiesbaden: F. Steiner, 1971), 4950; On the possible authorship of this
work by Jafar b. arb and its false ascription to al-Nshi al-Akbar (d. 293/906), see Wilferd
Madelung, Frhe mutazilitische Hresiographie. Das Kitb al-Ul des afar b. arb?,
Der Islam 57 (1980): 220236; van Ess, Theologie, 3:132.
48 van Ess, Theologie, 4:295344.
Epistemology 157
the rise of skepticism and ascetic tendencies among some Baghdadi Mutazils
on al-Kabs rejection of disputation with skeptics and toleration of the imita-
tion of the ascetics (see below). Moreover, Bishrs doctrine of generation is one
characteristic of the early Baghdadis discussion of knowledge that is clearly
attested as having persisted with al-Kab, though it was significantly trans-
formed. Bishr b. al-Mutamir developed an already existing concept of genera-
tion to include hearing, seeing, and perceiving as generated by man, and not
created by God.49 In turn, Bishrs expanded generation doctrine had direct
bearing on deliberations on knowledge in the Baghdadi school, first on Jafar b.
Mubashshir50 and later on al-Kab.
al-Kabs Epistemology
A servants first moral obligation is to know God. In holding this view al-Kab
disagreed with the Basrans, who held that rational inquiry (naar) that leads to
knowledge of God is the first moral obligation.51 Al-Kabs disagreement with
the Basrans on this crucial point must be understood as the result of his views
on a range of epistemic tenets. In maintaining a stance that knowledge and not
rational inquiry is the first moral obligation, al-Kab assumed that there are
other means of knowing God beyond rational inquiry. Indeed al-Kab upheld
the view that imitation was also a valid means to attain knowledge of God, and
in stating this he earned the condemnation of not only the Basrans, but also
the Ashars and Mturds.52 Only Ab Isq b. Ayysh53 agreed with him on
this position.54 Regardless of this disagreement, like the Basrans and the major-
ity of Mutazils, al-Kab deemed knowledge of God to be acquired knowledge
55 Mnkdm, al-Talq, 52; Ibn al-Malim, Kitb al-Fiq, 391; Schmidtke, Anonymous
Commentary, fol. 158a.
56 Ibn al-Malim, Kitb al-Fiq, 382.
57 Mnkdm, al-Talq, 6061; al-Jishum, Shar Uyn al-masil, vol. 4, fol. 174a; al-Jishum,
al-Uyn f l-radd, fol. 85b; Ab Rashd al-Nsbr, al-Masil f l-khilf, 302303.
58 Mnkdm, al-Talq, 6163; al-Jishum, Shar Uyn al-masil, vol. 1, fol. 29a, vol. 4, fol. 174a;
al-Bust, Kitb al-Bath, 26.
Epistemology 159
as generated by the heart, just as insanity and forgetfulness are.64 The constitu-
tion of each heart is different, and these differences have consequences on the
capacity of individuals to attain theoretical knowledge (al-ulm al-daqqa
al-lafa).65 According to Ab Rashd and the Basrans, concepts that derive
from the doctrine of nature had no value because they rejected the existence
of nature as a cosmological framework. The doctrine of nature was also the
underlying framework of al-Kabs view that the distinction between neces-
sary and acquired knowledge continues well into the afterlife.66 In other words,
he saw natural causality as independent of eschatological change. It is worth
noting here, however, that Ab Rashd highlighted and objected to al-Kabs
use of the notion of constitution (mizj) in his argument for the existence of
discrepancies in the servants capacities for attaining knowledge.67 With the
notion of constitution, al-Kabs cosmological framework appears to be not
only influenced by the doctrine of nature, but also more specifically by his
exposure to Galenic material.68
With al-Kabs understanding that servants are inherently unequal in their
capacity to apply rational inquiry, the existence of a hierarchy between those
who apply rational inquiry and those who follow them, and hence the accept-
ability of the latters use of imitation to reach knowledge of God, the question
arises as to how this cosmological view may have informed his understanding
of the place of revelation as a source of religious knowledge. Various articles
have survived that describe al-Kabs views on the place of revelation (risla)
and prophetic mission (bitha) in relation to knowledge. But it is hard to draw
broad conclusions about the role of revelation in al-Kabs epistemology from
just these articles. This is, in part, because of the highly fragmentary state in
which these articles about revelation and the prophetic mission survive. For
example, the evidence available about the role of revelation addresses matters
that do not directly pertain to religious knowledge. As we encountered earlier,
according to al-Kab, knowledge of language is made known through revelation
64 Ab Rashd al-Nsbr, al-Masil f l-khilf, 319, al-Kab also believed that the heart gen-
erates knowledge even when a person is asleep. Knowledge is generated in ones self,
while asleep, and includes knowledge of God, His attributes, and the truth of His mes-
sengers. Ibid., 324.
65 Ibid., 318.
66 Ab Rashd al-Nsbr, al-Masil f l-khilf, 330332; Mnkdm, al-Talq, 52; Schmidtke,
Anonymous Commentary, fol. 156a.
67 Ab Rashd al-Nsbr, al-Masil f l-khilf, 319.
68 Hans Hinrich Biesterfeldt, Galen Traktat Dass Die Krfte der Seele den Mischungen des
Krpers folgen in Arabischer bersetzung (Wiesbaden: Deutsche Morgenlndische
Gesellschaft Franz Steiner, 1973); Manfred Ullman, Die Medizin im Islam, 39.
Epistemology 161
The reasoning behind al-Kabs prohibition of arguing with the skeptics was
based on his belief that knowledge can only be what it is if its upholder
acknowledges that he is knowing: someone who knows should know that
about themselves.75 In other words, for al-Kab, the skeptics do not acknowl-
edge that they are knowing, and based on this rejection of acknowledging the
possibility of knowing, they cannot be argued with.76
Al-Kabs epistemology was in part a response to the crisis of skepticism that
had spread in his own Baghdadi school and among the Mutazils as a whole.
1 See Horten, Die philosophischen; and now more recently, the anonymous commentary on Ibn
Mattawayhs work (Schmidkte, Anonymous Commentary).
2 Dhanani, Physical Theory of Kalm, 1011. Among his more renowned contributions in cos-
mology is that the atom (al-juz alladhi l yatajaza) does not possess extension, in contrast to
other, especially later Mutazils (Ab Rashd al-Nsbr, al-Masil f l-khilf, 5859;
Dhanani, Physical Theory of Kalm, 135136). He also deemed that an atom does not perdure
without the accident of subsistence (baq), and consequently that an atom is annihilated
when God ceases to create the accident of subsistence (baq) in it. (Ab Rashd al-Nsbr,
al-Masil f l-khilf, 7481, 8387). Most significant perhaps for what it shares with al-Ashar
and kalm occasionalism is his view that accidents do not perdure (Ab Rashd al-Nsbr,
al-Masil f l-khilf, 177179; Dhanani, Physical Theory of Kalm, 44). Al-Kab was also known
for denying the possibility of the vacuum (Ab Rashd al-Nsbr, al-Masil f l-khilf, 47
56), and he held debates with al-Rz on this question (Ab Rashd al-Nsbr, al-Masil f
l-khilf, 4756). On the debates with al-Rz on the subject, see van Ess, Theologie, 4:469.
3 I translate this technical term as the doctrine of nature rather than the more literal doc-
trine of natures to facilitate reference to it in English. When I discuss the four elements from
which the term abi derives I speak of natures in the plural (see below).
4 See Table4B.
5 For previous discussions of al-Kabs doctrine of nature, see Marie Bernand, La critique de
la notion de nature (ab) par le kalm, Studia Islamica 51 (1980), 71, 87, 90; and McDermott,
Theology of al-Shaikh al-Mufd, 189232.
Cosmology (daqq or laf al-kalm) was as much a part of the Mutazil and
kalm intellectual project as theological questions (jall al-kalm)14 proper that
discuss Gods attributes and justice. Kalm cosmology encompassed an array
of topics, including ontology, physics, and anthropology.15 Moreover, to various
extents all cosmological inquiries had a bearing on theological investigations.
One such example was the argument for the existence of God:16 Mutazil man-
uals often list the temporal creation of bodies and accidents as the first prin-
ciple for the establishment of divine unity.17 The world in Mutaziland
Asharphysics was understood to be created in time (mudath), and its for-
mation and continuous subsistence was contingent upon a creator God
(mudith).
Most Mutazils18 starting with Muammar b. Abbd19 were atomists.
Mutazil atomists, and Ashars who followed them on this matter, shared in
the view that the world was made up of bodies (ajsm) that consist of atoms
(jawhir) and accidents (ar).20 These atoms, which were deemed indivis-
ible, were often referred to as indivisible atoms (al-juz alladh l yatajazza).21
One hallmark of early Mutazil atomism, shared also by Ab Hshim,
al-Jubb, and al-Kab was its conception of atoms as not extended in space,
as having no physical magnitude.22 There were two categories of accidents:
those that could be perceived and those that could not be perceived. The acci-
dents that could be perceived were classified into seven kinds: colors, tastes,
smells, heat, cold, pain, and sounds.23 Of the accidents that were imperceptible,24
there were four kinds: contact (ijtim), separation (iftirq), motion (araka),
and rest (sukn). These four accidents were categorized as akwn, of which
bodies could never be devoid,25 for they were meant to account for their spatial
behavior.26
But not all early Mutazils were atomists. irr b. Amr27 (d.c. 200/815) saw
that things are made only of conglomerates of accidents, and thus he and
those who followed him on this were labeled proponents of accidents (ab
al-ar).28 By contrast al-Nam thought that there are no accidents other
than movement29 and that the infinitely divisible atoms are the only constitu-
ents of the world.30 While al-Nam and irr b. Amr stood at the far extreme
of the spectrum of Mutazil cosmological views because of their non-atomist
stances, even the views of Mutazil atomists, and their expressions of the
doctrine of nature were far from uniform. Indeed the formulations of early
Mutazil proponents of nature (ab al-abi) were as distinct from one
another as the broader physical systems they developed.
31 al-Shahrastn, Livre des religions et des sects, trans. Daniel Gimaret and Guy Monnot
(Paris: Peeters, 1986), 1:46.
32 al-Khayy, Kitb al-Intir, 47.
33 Ibid.
34 Ibid.
35 Ibid., 4546; van Ess, Theologie, 5:256.
36 God, He is exalted, created the atom and the accidents that are in it. [The accidents] are
[not] the act of the atom but the act of nature. The Qurn is the act of the atom that is in
it because of its [the Qurns] nature (abihi), thus it [the Qurn] is neither creator, nor
created, [rather] it [the Qurn] is the creation in time (mudath) of the thing that is
inherent in it because of its nature (abihi). al-Ashar, Maqlt al-islmiyyn, 584.
The Doctrine Of Nature 171
not part of the space a person occupies, it should be understood as the act of
that in which the action inheres according to nature (m wujida fhi iban).37
Thumma b. Ashras also incorporated elements of the doctrine of nature in
his cosmology.38 He spoke of a created act (mudath) formed according to
nature (mab). This applies, for example, to fire that can only burn, or any
other body that can only perform one class (jins) of acts.39 In one version,
Thumma described naturally determined acts as acts without an agent.40 As
for human acts, the only act that Thumma recognized is volition.41 Regarding
the Qurn, Thumma entertained both a creationist and a naturalist option:
the Qurn can either be caused by nature (yajz an yakna min al-aba) or be
created by God (yabtadi).42 The seemingly henotic aspirations of Thummas
last position are later encountered with al-Kab, although on a larger scale (see
below).
As for al-Nam, all acts that exceed the substrate of the capacity for
action (maall al-qudra) [i.e., a human agent]43 are determined by God,
who determines them according to the necessity of nature (jb al-khilqa).44
Influenced by both al-Nam and Thumma b. Ashras, al-Ji also devel-
oped a version of the doctrine of nature.45 Like Thumma b. Ashras, al-Ji
deemed volition to be the only action determined by man.46 All other actions
occur on the part of human agents as a result of the necessity of nature
(iban).47 In one version noted by Abd al-Jabbr, al-Ji did not even con-
sider volition to be determined by human agents but by nature.48 Al-Jis
understanding of the production of knowledge, and his famous doctrine of
ab al-marif, was influenced by the determinism of nature and by
Thumma b. Ashras.49 Yet the mechanism of that determinism remains far
from clear; al-Ji described the forces of nature (quw abiihi) and the
forces of reason (quw aqlihi) as balancing one another in the human soul.
He then argued that while the forces of nature are present and determine
human action, they only take over a human beings soul (nafs), and thereby
his choices, if the forces of reason are not present to balance them out.50
Other early Mutazils did not uphold the doctrine of nature. For example,
Ab l-Hudhayl spoke of generation (tawallud), though only on a limited
scale. He understood that accidents, such as the pain that is caused by being
hit, the movement and falling of a stone when it is pushed, and the noise
that emerges from two objects striking one another are all generated by a
persons acts.51 Ab l-Hudhayl and the Basrans who followed him under-
stood that a person acts (yafal) in himself and on another by means of a
cause (sabab) that he originates (yudithuhu) in himself.52 For Ab l-Hud-
hayl, these latter accidents are Gods acts. Indeed Ab l-Hudhayl even
extended generation to encompass the killing or harm that result from a
man launching an arrow, even if another mans spear causes harm or death
to the same target before the arrow reaches it.53 However, Ab l-Hudhayl
stopped short of accepting that accidents, such as pleasure, color, taste,
smell, heat, cold,54 humidity, and also perception and knowledge can be
generated by a persons acts.55
46 al-Kab, Maqlt al-islmiyyn, in Fal al-itizl, 73; Abd al-Jabbr, al-Mughn: al-Tawld,
9:11.
47 al-Kab, Maqlt al-islmiyyn, in Fal al-itizl, 73.
48 Abd al-Jabbr, al-Mughn: al-Tawld, 9:11.
49 Abd al-Jabbr, al-Mughn: al-Naar wa-l-marif, 12:306, 316.
50 al-Ji, al-Masil wa-l-jawbt f l-marifa, 4:5859.
51 al-Khayy, Kitb al-Intir, 6061.
52 al-Ashar, Maqlt al-islmiyyn, 402.
53 Ibid., 403; al-Nasaf, Tabirat al-adilla, 2:680.
54 al-Muall, al-Burhn al-riq, fol. 95b.
55 al-Ashar, Maqlt al-islmiyyn, 402.
The Doctrine Of Nature 173
56 al-Khayy, al-Intir, 52; al-Kab, Maqlt al-islmiyyn, in Fal al-itizl, 72, al-Ashar,
Maqlt al-islmiyyn, 401402; al-Nasaf, Tabirat al-adilla, 2:680; al-Baghdd, Kitb al-
Farq, 120121.
57 On tawallud in Bishr b. al-Mutamir, see van Ess, Theologie, 3:116121.
58 On generation among other Mutazils, see al-Ashar, al-Maqlt al-islmiyyn, 405408.
59 al-Shahrastn, Kitb al-Milal wa-l-nial, 44. He [Bishr b. al-Mutamir] claimed that color,
taste, smell, all perceptions, whether from hearing or seeing (min al-sam wa-l-ruya) can
be generated (mutawallida). Indeed he [Bishr] took this view from the naturalists
(abiyyn) except that they [the naturalists] did not distinguish between the generated
(al-mutawallid) act and the direct act (al-mubshar) by means of the capacity for action
(bi-l-qudra). Indeed they [abiyyn] do not affirm the existence (yuthbitna) of the
capacity for action (qudra) in the manner of the mutakallimn, and the power for action
(quwwat al-fil) and the power for reaction (infil) are different from the capacity for
action that is upheld by the mutakallimn. [Bishrs second outstanding proposition was]
his view that capacity (istia) is the soundness (salm) of the constitution (binya) and
the well-being of the limbs and their being free from infirmities (ft). See also Gimaret
and Monnot, Livre des religions et des sects, 1:228229.
60 al-Shahrastn, Kitb al-Milal wa-l-nial, 48.
61 Ab Rashd al-Nsbr, al-Masil f l-khilf, 127.
62 Thus Jafar b. arbs work on the proponents of the doctrine of nature (ab al-abi)
were refutations of non-Mutazil proponents of nature. Van Ess, Theologie, 4:74; 6:288.
174 chapter 5
Among the proponents of nature, the belief of dualists and atheists was, in
principle, tied to that of the eternity of the four elements, what amounts to the
eternity of matter.70 Whether all the early Mutazils who adhered to the doc-
trine of nature also saw the existence of the four elements (heat, cold, humid-
ity, and dryness) as the constituents of bodies is a question that is difficult to
possible influence of Indian atomism (Studies in Islamic Atomism, 141). Harry Wolfson
suggested Galenic sources as the origin of kalm atomism (Philosophy of the Kalm
(Cambridge: Harvard University Press, 1976), 478486). Van Ess located the social context
of the origin of atomism among new converts from Manichaeism (called Zandiqa) to
Islam (Theologie, 1:423424). Dhanani looked at the origin of kalm atomism in epicurean
atomism. He notes kalm atomisms proximate origin in the dualist doctrines to which
kalm was exposed (Physical Theory of Kalm, 186). More recently, Y. Tzvi Langermann
identified Galenic sourcestranslated into Arabicin which Galen rejected atomist
views as the source of kalms knowledge about atomism. See Y. Tzvi Langermann,
Islamic Atomism and the Galenic Tradition, History of Science 47 no. 157 (Sept. 2009):
277295.
68 Ab Rashd al-Nsbr, al-Masil f l-khilf, 177179; Dhanani, Physical Theory of Kalm,
44.
69 Pines challenged the view that atomism came to be adopted by the mutakallimn because
of its working in the system of divine omnipotence. He shows that atomism and divine
omnipotence came together at a relatively late moment in the history of kalm atomism
(Pines, Studies in Islamic Atomism, 2325, 40). For a different perspective on creationism
as a cause for the adoption of atomism in kalm, see Wolfson, Philosophy of the Kalm,
468471.
70 al-Juwayn, al-Shmil f ul al-dn ed. Al Sm l-Nashshr, et al. (Alexandria: Munshat
al-Marif, 1969), 237238.
176 chapter 5
answer. For example al-Nam and al-Ji seem to have subscribed to the
existence of the four elements.71 Of course what was most theologically ques-
tionable about adhering to the existence of the four elements was the related
belief in the eternity of matter. But there is no evidence that any of the early
Mutazils adhered to this article.72 If we trust the testimony of al-Juwayn, it is
precisely their non-subscription to the eternity of matter that separated the
Mutazil proponents of nature from their atheist counterparts.73
The belief in the existence of the four elements, however, is clearly docu-
mented in the case of al-Kab.74 It is because of this belief that al-Jishum placed
al-Kab in the company of the philosophers, physicians, and astrologers.75 His
belief in a creator (ni), God,76 who created bodies from these four elements
is also clearly documented. Among the doctrines in which Ab l-Qsim
[al-Kb] disagreed with his [Baghdadi] colleagues (abihi) is that [which
holds that] the bodies that appear in the world are formed (mukawwana) of
the four elements (al-abi al-arbaa).77 Just as bodies are created from the
four elements, they also dissolve back into them when they die. In the book
Uyn al-masil, he [al-Kab] mentions that the human being and all these
bodies that dissolve (tataallal) and perish (tafsud) are created from the four
elements and therefore they transform (yastal) into one another.78 This
description of course evokes the eternity of these four elements. But al-Kab
made an important qualification to his view of Gods creation from the ele-
ments, namely that although God creates bodies from them, He also has the
power to create bodies from nothing, even if that is not what He chose to do:
God is capable of creating them [the bodies] not from these elements (l min
hdhihi al-abi).79 Similarly, as evidence for Gods creation of the world from
the four elements, al-Kab cites a passage from the Qurn that speaks of God
creating man from a pith of mud.
everything else] from the four elements. However, [in reality] He created
[them] from the four elements. He [al-Kab] took as a proof [for this
view] His saying And We have created man from a pith of mud (sulla
min n).80
Al-Kabs interpretation of the Qurnic pith of mud to mean the four ele-
ments was criticized by al-Jishum, who noted that mud is not equal to the four
elements; thus we are left with no explanation of how al-Kab may have pro-
posed to support his reliance on this verse of the Qurn.
In this reconstruction of al-Kabs doctrine of nature, we are challenged by
his willingness to entertain two possibilities for the origin of man, one being
Gods creation from nothing, which he presents as hypothetical but not real-
ized in this world, and the second, and the one realized in this world, is the
creation from the four elements. The challenge is especially acute if we recall
that the second proposition implies that God chose the eternity of matter, and
this in turn directly undermines Gods eternity by suggesting that something is
co-eternal with Him, hence Ab Rashds strong objection to al-Kab enter-
tainment of these two possibilities.81
Though the sources do not address Thummas influence on al-Kab,
Thumma presented two possibilities in his comment that God either created
the Qurn by nature or from nothing. Thumma did not, however, make a
statement about which of the two God chose, he did not speak of the creation
of bodies or humans, only of the particular case of the Qurn. Thus, al-Kabs
view of the origin of the world remains an exception to other Mutazils, even
a strong proponent of nature, such as Thumma b. Ashras. Moreover, al-Kabs
position on the origin of the world had a wide ranging effect on his view of God
as well, as he described God as being incapable of creating the world except at
the moment in which He created it.82
80 al-Jishum, Shar Uyn al-masil, vol. 1, fol. 125a125b. A briefer version with the scrip-
tural argument is also noted in Ab Rashd al-Nsbr, al-Masil f l-khilf, 149.
81 Ab Rashd al-Nsbr, al-Masil f l-khilf, 133. In search of a precedence for these two
possibilities that al-Kab entertains, we may recall Thumma b. Ashras view that the
Qurn can be the product of both nature and God (see above). Thumma only represents
a precedent in terms of the options between nature and creation, while no information is
reported on how Thumma resolved which option is actualized. Moreover, Thumma
does not merge the naturalist and the creationist model as al-Kab does, i.e., he does not
envision the creation from the four elements. Lastly, Thumma only speaks of the origin
of the Qurn with these two possibilities, and not the creation of humankind.
82 al-Jishum, Shar Uyn al-masil, vol. 1, fol. 174a.
178 chapter 5
But al-Mufds claim about the larger degree of freedom provided by al-Kab in
comparison to earlier Mutazil naturalists remains apologetic: It provides little
explanation about how nature operated differently in al-Kabs scheme.
Thus, al-Kabs understanding of nature as an agent of causality in bodies
can be summarized as follows: Nature is a characteristic that fashions things
(meaning bodies that are agents) on other bodies or just bodies who act on
themselves. In being fashioned (tatahayya) these bodies react (infil) in
ways to produce specific acts. While before al-Kab the use of the term
90 Ibid., 132.
91 al-Jishum, Shar Uyn al-masil, vol. 4, fols. 66a66b.
92 Al-Mufd also uses the term becomes fashioned (yatahayya) and reaction (infil), but
does not speak of natural characteristics: Natures (ib) are entitative determinants
(man) that inhere (taill) in atoms by which an act (fil) becomes fashioned (yatahayya)
for reaction (infil), as is the case with vision and the nature (aba) by which it [vision]
becomes fashioned for the occurrence (ul) of sensation (iss) and perception (idrk)
in it. (al-Mufd, Awil al-maqlt, 44).
93 Ibid.
180 chapter 5
94 The same group of proponents of nature (aab al-abi) are also noted elsewhere in
al-Jishum, although without being identified; see Shar Uyn al-masil, vol. 1, fol. 123b.
As for those philosophers, physicians, and astrologers who deny the Maker, they believed
that things are composed (murakkaba) of the four elements: heat, cold, humidity, and
dryness; and that everything has a natural characteristic (khiyya).
95 Richard Frank hints at the particular use of this term in al-Kabs doctrine of nature
(Notes and Remarks on the abi, 141).
96 al-Jishum, Shar Uyn al-masil, vol. 4, fols. 66a66b.
The Doctrine Of Nature 181
down,97 and fire always affects that which it touches in the same way.98 Ab
Rashd then objects that alcohol has different effects on individuals, and thus
a natural characteristic could not stand as an explanatory principle. Al-Kab
replies that this change is not due to the absence of a natural characteristic,
but due to the individuals different constitution (mizj), which conditions the
influence of alcohol on them.99 In other words for al-Kab the characteristic
(khiyya) of a body expresses itself according to its constitution (mizj).
Thus we see here that al-Kabs doctrine of nature was tied again to a Galenic
subtext, which he also used to explain his understanding of the optimum and
various articles of his epistemology. In his final retort Ab Rashd rejects the
rationality of the notion of constitution (mizj) just as he rejected other ele-
ments of al-Kabs doctrine of nature.
Before al-Kab the major proponents of the doctrine of nature were mainly
independent early Mutazil thinkers: Muammar b. Abbd, Thumma b.
Ashras, al-Nam, and al-Ji, who did not have ties of discipleship with the
Baghdadi school. In the Baghdadi Mutazil school before al-Kab, only Jafar
b. arb and Jafar b. Mubashshir were linked, albeit not firmly, to the doctrine
of nature. Each of the systems of nature developed by Mutazils prior to
al-Kab had distinct features, and such was the case of al-Kabs doctrine of
nature. Most noteworthy about al-Kabs version of the doctrine of nature is
his view that the world was constituted from the four elements. Although
al-Kab saw that God could have created the world from nothing, he stated
that God chose to create the world from the four elements. The four elements
also affect the way the bodies behave as agents in relation to themselves and
to each other. Each body has a natural characteristic (khiyya) that fashions
(hayyaa) bodies so that they react (yanfail) to it in ways that produce acts
specific to the body.
The evidence of al-Kabs independent development of a nature-imbued
cosmology, explored in this chapter, strengthens the argument of his oppo-
nents, who claimed that his doctrine of nature guided his theological argu-
ments on the doctrine of the attributes, justice, and epistemology. This
evidence establishes his nature-imbued cosmology as not merely a historio-
graphical feature of these opponents polemics but as a consistent component
of his cosmology and theology.
The Imma
The question of who should lead the Muslim community after the death of the
Prophet Muammad, known as the question of the imma, is the oldest ques-
tion in Islamic theology.1 Eventually disputes over the leadership of the Muslim
community, especially following the assassination of the third caliph Uthmn
b. Affn (r. 2335/644655) and its outcome in civil strifeoften referred to as
the first fitnabecame the center point from which Muslim theological dis-
cussions arose. These discussions included such formative questions as what
makes a believer, the nature of faith, and the status of the grave sinner ( fsiq).2
By the time of al-Kab the groups that developed as a response to the question
of the imma and the theological issues that resulted from the first fitna were
edging closer to their orthodox shapes. Thus an assessment of al-Kabs views
on the imma must be briefly prefaced by an examination of the views of at
least three major groups at the time.
Politically Sunns started to gain the support of the Abbsids with the
policies of the caliph al-Mutawakkil (r. 232247/847861) and his followers,
before the advent of the Buyids (334454/9451062).3 The gains of the tra-
ditionists (ahl al-adth) among proto-Sunns were acknowledged by al-Kab
in his polemical work Qabl al-akhbr wa-marifat al-rijl, written to refute
their method and prompted by what al-Kab saw as the alarming rise in their
popularity. Al-Kabs criticism was formidable enough to earn him the repri-
mand of al-Rmahurmuz (d.c. 360/971), the author of the first work on the
principles of adth criticism (ul al-adth). Indeed al-Rmahurmuzs
work was in part prompted by al-Kabs Qabl al-akhbr wa-marifat al-rijl.4
But it was not until the fifth/eleventh century that the six a books were
unanimously recognized as the Sunn adth corpus, and the Sunn views on
1 Wilferd Madelung, The Succession to Muammad: A Study of the Early Caliphate (Cambridge:
Cambridge University Press, 1998).
2 Josef van Ess, Anfnge Muslimischer Theologie: Zwei Antiqadaritische Traktate aus dem Ersten
Jahrhundert der Hira (Wiesbaden: Franz Steiner, 1977); Michael Cook, Early Muslim Dogma:
A Source-Critical Study (Cambridge: Cambridge University Press, 1981); van Ess, Theologie,
vol. 1; Patricia Crone and F.W. Zimmermann, The Epistle of Slim Ibn Dhakwn (Oxford:
Oxford University Press, 2001).
3 For a discussion of the political and intellectual climate in the immediate aftermath of the
mina, see van Ess, Theologie, 4:88119.
4 El Omari, Accomodation and Resistance, 237.
the imma were, in large part, finalized with the work of al-Mward (d.
450/1058), al-Akm al-sulniyya.5 Though Sunn doctrines were far from
finalized during the lifetime of al-Kab, al-Ashars turn to Sunnism (ahl al-
sunna wa-l-jama) and his struggle to systematically introduce kalm into it,
against the adamant objections of proto-Sunn traditionalists, ultimately
changed the course of Sunn thought.6
Moreover, al-Kab died a decade before the year (329/941) that marked the
beginning of what would come to be recognized as the period of greater occul-
tation (al-ghayba al-kubr) for the Imms.7 The period of greater occultation
saw the resolution of the theological questions that the Imms struggled with
during the period of the minor occultation (al-ghayba al-ughr) (260329/
874941) following the death of the eleventh Imm asan al-Askar. The
beginning of the greater occultation marked, to a great degree, the solidifica-
tion of Imm doctrine.8 During this period of minor occultation, the Imms
adopted significant elements of Mutazil thought.9 There was a trend among
Mutazils to turn to Imm theology; this was the case of the Imm theologian
Ibn Qiba (d. 319/931). There was, equally, a movement from within the Imm
community to systematically and independently adopt Mutazil thought and
use it as a tool to defend the doctrine of the imma.10 Ab Sahl Isml
al-Nawbakht (d. 311/923) and his nephew al-asan b. Ms l-Nawbakht
(d. between 300 and 310/912 and 922) are an example of the latter case.11 The
adoption of Mutazil doctrines among the Imms was met with strong resis-
tance by Imm traditionalists.12 An equally attested resistance among the
Mutazils toward conversions to Imm theology existed. This is documented
5 George Makdisi, Ibn Aql et la rsurgence de lislam traditionaliste au XIe sicle (Ve sicle de
lHgire) (Damascus: Institut franais de Damas, 1963), 293383; Wilferd Madelung,
Imma, Encyclopaedia of Islam, second edition, 3:11631169; Jonathan Brown, The
Canonization of al-Bukhr and Muslim (Leiden: Brill, 2007).
6 Michel Allard, En quoi consiste lopposition faite al-Ashari par ses contemporains
anbalites? Revue des tudes Islamiques 28 (1960): 93105; George Makdisi, Ashar and
the Asharites in Religious History, Studia Islamica 17 (1962): 3780 and 18 (1963): 1939;
Frank, Elements in the Development of the Teaching of al-Ashar.
7 Heinz Halm, Shiism, trans. Janet Watson and Marian Hill (New York: Columbia University
Press, 1991), 2848.
8 Modarressi, Crisis and Consolidation, 3105.
9 Madelung, Immism and Mutazilite Theology, 1416.
10 Modarressi, Crisis and Consolidation, 115.
11 Ibid., 117.
12 W. Madelung, Immism and Mutazilite Theology; McDermott, Theology of al-Shaikh
al-Mufd, 315367.
184 chapter 6
13 van Ess, Theologie, 4:299301; al-Khayy, Kitb al-Intir, 1115; on Hisham b. al-akam,
see van Ess, Theologie, 1:349355.
14 See Biography and Titles of Lost Works in the Introduction, and Table5: 4.
15 On the Batriyya and the ways in which they differed from the Jrdiyya branch of the
Zayds, see Madelung, Der Imm al-Qsim, 4452.
16 Ibid., 144.
17 Ibid., 166167.
18 Ibid., 164. The late Zayd source that speaks of a close familiarity between the two is the
Nuzhat al-azr of Yay l-Miqr (d.c. 972/1564). Madelung points out that Ab lib
al-Niq Yay b. al-usayn (d.c. 424/1033) also followed the doctrines of al-Kab, and
mostly likely studied with a student of al-Kab by the name of Ab Bakr Muammad b.
Ibrhm al-Maqni al-Rz. Madelung, Der Imm al-Qsim, 174.
19 Madelung, The Minor Dynasties, 4:206.
The Imma 185
Bishr b. al-Mutamir deemed the imma of the first two caliphs, Ab Bakr and
Umar b. al-Khab, to be valid, but stated that Al b. Ab lib was superior to
both and was the most worthy of the imma. He thus upheld the imma of the
less excellent. His reasoning for accepting Ab Bakrs imma was that the
Quraysh preferred Ab Bakr because Al had fought with its members during
26 Ibn Ab l-add, Shar Nahj al-balgha, 1:28, 701; al-Mufd, al-Jamal, 6566.
27 The absence of historical ties between the two groups was pointed out by Madelung in his
discussion of al-Malas (d. 377/987) unique pronouncement that the Baghdadi Mutazil
school was a sub-sect of the Zayds. Muammad b. Amad al-Mala, Kitb al-Tanbh wa-
l-radd al ahl al-ahw wa-l-bida, ed. Muammad Zhid b. al-asan al-Kawthar
(Baghdad: Maktabat al-Muthann, 1968), 27. Madelung explained that there is no histori-
cal connection between the Baghdadi Mutazils and the earlier Zayds, namely those
before al-Qsim al-Rass (Madelung, Frhe mutazilitische Hresiographie, 228;
Madelung, Der Imm al-Qsim, 42, 78). For a different reading of the imma doctrine of
the Baghdadi school, see van Ess, Theologie, 3:129130.
28 al-Jishum, al-Uyn f l-radd, fols. 8b9a; al-Jishum, Shar Uyn al-masil. vol. 1, fol. 29a.
29 al-Jishum, Shar Uyn al-masil, vol. 1, fol. 14a.
The Imma 187
the Prophets wars with them.30 Bishr accepted only the first six years of the
imma of Uthmn (those years that predated accusations of corruption
against him), and disavowed himself (tabarraa) from Uthmns last six years.
He also disavowed himself from two companions, al-Zubayr b. al-Awwm
(d. 36/656), and ala b. Ubaydallh (d. 36/656), who fought against Al. He
testified to their error (all) and grave sin (fisq), and declared that it was
incumbent upon the Muslim community to disavow and fight them, since they
had rebelled against the leader of the Muslims (kharaj al imm
al-muslimn).31 For Bishr anyone who fought Al was in the wrong.32
The main elements of Bishrs doctrine, especially his stance on the imma
of the less excellent and his stance on Uthmn and anyone who fought with
Al, overlap with the doctrine of the Batriyya noted above. A statement made
by Bishr after his imprisonment by the caliph Hrn al-Rashd (r. 170193/786
809) sums up his position. In response to a claim against him that he was an
Imm, Bishr retorted: We are neither among the extreme rejectors (al-rfia
al-ghult), nor are we among those who withdraw (al-murjia al-juft).33 The
end of Bishrs plea that led to his release included a disavowal of two main
enemies of Al: the first Umayyad caliph Muwiya b. Ab Sufyn (r. 4160/661
680) who led the battle of iffn (37/657) and Amr b. al- (d.c. 42/663), who
fought on Muwiyas side against Al.34 Al-Jishums statement that Bishr (like
al-Khayy and al-Kab) deemed the existence of the imma of the less excel-
lent to be a result of Gods decree of the optimum (al-ala),35 contradicts
Bishrs controversial doctrine of divine incentive (luf ) (see Chapter 3), unless
this was the position he held after he supposedly renounced the doctrine of
divine incentive.
Bishrs student, Ab Ms l-Murdr, maintained Bishrs doctrine on the
imma of the less excellent.36 In the verdict about Uthmn, al-Murdr deemed
both Uthmn and his killers as grave sinners, all worthy of the punishment of
hellfire, but he also observed that Uthmns grave sin did not justify his mur-
der.37 Al-Murdr seemed to have expressed equal respect for Ab Bakr as he
did for Al.38 Jafar b. Mubashshir, also a student of al-Murdr, maintained the
imma of the less excellent with a preference for Al over Ab Bakr, Umar, and
Uthmn.39
Jafar b. arb, however, did not prefer Al over Ab Bakr, but only over
Uthmn.40 The stronger Ald sentiment about the imma of the less excellent,
first expressed by Bishr, appears again with Ab Jafar al-Iskf, a disciple of
Jafar b. arb.41 Though al-Iskf suspended judgment on those who did not
take up arms with Al,42 he accused Muwiya of having spread false prophetic
traditions attacking Als reputation.43 This is related in his work entitled Naq
al-Uthmniyya, a refutation of al-Ji, in which al-Iskf also refuted al-Jis
claims about Ab Bakrs superiority to Al.44 Ibn Ab l-adds Shar Nahj
al-balgha cites quite extensively from al-Iskfs Naq al-Uthmniyya, a work
in which the latter expanded upon the Batr-like positions of his Baghdadi pre-
decessors. Al-Iskf wrote another work on the subject of the imma entitled
Kitb al-Maqmt f tafl Al.45 In the words of Ibn Ab l-add he upheld the
Baghdadi Mutazil doctrine of the imma of the less excellent but exaggerated
it (yubligh f dhlik).46 In speaking of his views of Al, Ibn Ab l-add
described him as among those who exaggerated in speaking of his excellence
(mublighn f taflih).47
If, however, we rely on al-Khayys account of the Baghdadis positions on
the imma, we find a slightly different presentation of their views. For exam-
ple, al-Khayy makes no mention of Bishr b. al-Mutamirs position on ala b.
Ubaydallh or al-Zubayr, nor of his condemnation of the last years of Uthmns
reign. While the omission of this doctrinal detail may be innocent, other cases
are harder to set aside: al-Khayy defended both al-Murdr and Jafar b.
Mubashshir against Ibn al-Rwands accusations that they held Uthmn and
his betrayers (khdhilhi) as grave sinners, and that both men considered
Uthmn an unbeliever (tabarra minhu). Indeed he even states that al-Murdr
suspended judgment about Uthmn and those who betrayed him. But
al-Khayy follows this with a contradictory statement declaring that al-Murdr
condemned those who killed Uthmn as deserving of hellfire (al-bara min
qtilhi wa-l-shahda alayhim bi-l-nr).48 Aside from the internal inconsis-
tency of al-Khayys text, his first plea about al-Murdr is false, as the majority
of statements we just saw indicate that al-Murdr considered both Uthmn
and his killers as grave sinners, not unbelievers. We encounter both internal
inconsistency and contradiction with other sources again in al-Khayys dis-
cussion of al-Iskf. He recognized al-Iskf as one of the leaders of Ald-
leaning Mutazils (min ruas mutashayyiat al-mutazila),49 but al-Khayys
statement that al-Iskfs position on Uthmn was parallel to that of Jafar b.
arb contradicts his prior statement. This is because in agreeing with Jafar b.
arb, al-Iskf accepted Uthmns rule (wilya), deemed his murderers worthy
of hellfire, and accepted the repentance of isha (the wife of the Prophet),
ala, and al-Zubayr.50 Furthermore, al-Khayy did not recognize al-Iskfs
view regarding those who fought against Al, and reports that al-Iskf did not
believe that they were damned to hellfire, though we know from other sources
that he did.51
Because al-Khayy was writing to rebut Ibn al-Rwand, he portrayed his
Baghdadi predecessors and colleagues as less pro-Sh than other sources.
After all, as noted earlier, the question of the imma was a key part of the gen-
esis of al-Khayys Kitb al-Intir, such that he wrote in no small measure to
distance Mutazils from Sh tendencies that Ibn al-Rwands Faat
al-Mutazila may have implied.52 Moreover, al-Khayys own doctrine of the
imma departed in some details from some of the more pro-Ald views of the
majority of his Baghdadi predecessors.
Just like his predecessors, al-Khayy supported Al in all his wars.53 More
specifically he held that the imma, based on merit, should have been in the
following order: al-asan (d. 4950/669670) and al-usayn b. Al (d. 61/680),
followed by members of the family of the prophet, i.e., amza b. Abd
al-Mualib (d. 2/624) and Jafar b. Ab Tlib (d. 8/629), over the companions.54
He held that all of Als opponents were guilty, but accepted the repentance of
isha, ala, and al-Zubayr. In this last point, al-Khayy was in agreement
with Ab Mujlid and the latters teacher Jafar b. Mubashshir before him, who
supported Al in his wars, and accepted isha, ala, and al-Zubayrs repen-
tance.55 Indeed, the latter position was common among Mutazils.56
Al-Khayy thus maintained the superiority of Al, and the imma of the
less excellent.57 He also maintained the following descending order of excel-
lence among the imms: Al, followed by al-asan and al-usayn, then Ab
Bakr, Umar, and finally Uthmn.58 Like Ab Mujlid (d. 268/882 or 269/883),
al-Khayy also accepted the one-man oath of Ab Bakr and Uthmn.59 But
unlike the two main tendencies of the earlier Baghdadis that resembled the
Batriyya, he neither condemned nor suspended judgment on Uthmn. He
even gave excuses for some of Uthmns actions,60 a rather significant depar-
ture from his predecessors. His reasoning for the necessity of the imma also
seems to be his own, for he considered that the knowledge of the necessity of
the imma was founded in reason.61 He also reasoned that the existence of the
imma of the less excellent is due to Gods decree of the optimum.62
The favorable view of Abdallh b. al-Zubayr that was associated with his status
as a younger companion, indeed he was the first newborn in the Muslim com-
munity, had already spread in Sunn circles.68 Al-Kabs declaration about him
is, therefore, indicative of al-Kabs Ald leanings in this regard.
As all proponents of the imma of the less excellent, al-Kab supported the
integrity of the faith of Ab Bakr. In Naq Ibn al-Rwand al-Kab responded to
Ibn al-Rwands attack on al-Jis defense of Ab Bakr in al-Jis book F
nam l-Qurn wa-salmatih min al-ziyda wa-l-nuqn (On the composition
of the Qurn and its integrity from additions or omissions). Al-Kab refuted
Ibn al-Rwand, and the Imm position that Ab Bakr is a hypocrite. The pas-
sage from al-Kabs Naqd Ibn al-Rwand is preserved in two versions in
Abd al-Jabbrs Tathbt dalil al-nubuwwa (Consolidation of the proofs of proph-
ecy). In both versions the authority of Al is called upon to support Ab Bakr.
In the second version the identity of the witness to Als report is revealed as
the Kufan jurist Shurayk b. Abdallh, Ab Abdallh al-Nakha (d. 177/793).70
This second and longer version is followed by an explanation that al-Kab pro-
vides for his choice of Shurayk as a transmitter of what he deems to be an
otherwise well-known saying by Al. Shurayk directed this saying against the
claims of the ghult (extreme) Sh figure of Abdallh b. Saba (whose claim
al-Kab seemed to equate with the claim of Ibn al-Rwand and the Imms),
and in doing so he shows his proto-Sunn stance as well.71
and there is much [evidence] in support of it, and many lengthy and spe-
cific books were written about it. Rather, we mentioned it [this quote of
Shurayk b. Abdallh] in response to Abdallh b. Saba72
Considering how Shurayk was perceived in Sunn and Imm sources, al-Kabs
choice to cite him as an authority for his views on Ab Bakr reveals a doctrinal
preference. Sunn sources gradually came to consider Shurayk a trustworthy
adth transmitter, knowledgeable in law, and a companion with pro-Ald
sympathies.73 Meanwhile al-Nawbakht labeled him under the broad category
of Murjis and Batriyya, a category that also includes Muammad b. Idrs
al-Shfi (d. 204/802).74 In other words, al-Kab chose a proto-Sunn figure,
with Ald sympathies, as a witness for Als pronouncement on Ab Bakr. His
choice continued the Baghdadi schools shift toward a more proto-Sunn
stance, starting with al-Khayy and his teacher al-Murdr.
Furthermore, al-Kab included a Sunn framework for choosing a legitimate
leader of the Muslim community that is not documented among his predeces-
sors. This is the view that the imm has to be from the Quraysh, a view that was
enshrined in the adth the imms are from Quraysh.75 The Sunn formula
also includes the qualification that this person must be most pious and mind-
ful of God, as well as perceptive and knowledgeable of what is best for the
community; none of these criteria were included in the formula attributed to
al-Kab.76 Moreover, al-Kab made one important exception to this formula: if
there is risk of civil strife, then it would be acceptable to have an imm from
outside the Quraysh.
Finally, albeit with a different understanding of the nature of the office of the
imm, al-Kab agreed with the Imms in deeming the imma to be known
through reason; this was in contrast to the Zayds. In holding this stance about
the foundation of the necessity of the imma through reason, al-Kab followed
al-Khayy, and al-Ji. Ab l-usayn al-Bar also agreed with all of them on
this.84
For the most part al-Kabs version of the imma of the less excellent, espe-
cially the absence of condemnation of Uthmn and the forgiveness of isha,
ala, and al-Zubayr, was influenced by prior choices made in the Baghdadi
school. Al-Khayys views, fashioned by those of his own teacher al-Murdr,
were especially influential. Both al-Kab and al-Khayy believed that knowl-
edge of the necessity of the imma was based on reason, and in doing so they
agreed with the Imms. They also both justified the imma of the less excel-
lent as based on the view that God acts for the optimum. Other articles of
al-Kab, however, were his own contributions. Though al-Kab expressed pro-
Ald sentiments in his condemnation of Abdallh b. al-Zubayr as a hypocrite
for his enmity toward Al, he further softened the moderate Batr-like position
of al-Khayy. He did so by agreeing with an eclectic proto-Sunn figure,
al-Qalnis, who saw casting lots as an acceptable way to settle a dispute
between two potential imms. Al-Kab also moved closer to the proto-Sunn
imma doctrine by adopting the formula that the imma should be chosen
from the Quraysh, with the exception that someone from outside Quraysh
could be chosen to avoid civil strife. The last two articles of al-Kab express an
additional closeness to the proto-Sunn doctrine of the imma not seen among
his Baghdadi predecessors.
83 Ibid., 758759.
84 al-Jishum, al-Uyn f l-radd, fol. 89a. On the Imm position regarding the knowledge of
the necessity of the imma through reason, see Madelung, Imma, in Encyclopaedia of
Islam, second edition, 3:11631169.
Epilogue
Epistemology was at the center of al-Kabs theology, and thus reflects the
depth and breadth of his cosmological contributions. The extent of these twin
concerns of his theology are most dramatically attested in the fact that he
declared imitation (taqld) a valid means for attaining knowledge of God for a
group of servants because of the constitutions of their hearts. Moreover, his
epistemic and cosmological concerns were pervasive of his entire theology.
Even when al-Kab seemed to merely follow already established theological
stances, in fact in many, if not all instances, he reconfigured their reasoning on
the basis of his epistemological and cosmological logic. A significant example
of this reconfiguration is found in al-Kabs assumption of the earlier Mutazil
doctrine of the optimum (al-ala), and in his development of the argument
of the optimum of the many, to the detriment of the few. Another example of
his reinforcement of an established Mutazil position with components from
his cosmology and ontology is clear in his explanation of the distinction
between the attribute of essence and the attribute of act.
Early Mutazil influences are consistently reflected in al-Kabs theological
views, especially those of early Mutazils to whom he was not tied through
attested lines of discipleship. Al-Nams influence was most significant, as
was that of al-Ji, and the independent figures of Thumma b. Ashras and
Hishm al-Fuwa. These influences co-existed with those of members of the
Baghdadi line of discipleship started by Bishr b. al-Mutamir. The legacy of
Bishr was most strongly expressed in al-Kabs doctrine of the imma, where
he favored the doctrine of the imma of the less excellent, a doctrine advo-
cated in various degrees of intensity by earlier members of the Baghdadi line
of discipleship. It is also in al-Kabs doctrine of the imma that the legacy of
his immediate teacher al-Khayy is most noted. The proto-Sunn additions
al-Kab introduced to the doctrine of the imma of the less excellent built on
al-Khayys proto-Sunn shift. The continuity with the Baghdadi line can also
be seen quite clearly in al-Kabs following of Bishr b. al-Mutamirs doctrine of
generation (tawallud or tawld), though al-Kab expanded on it significantly.
The influence of al-Iskf is attested, but only in a fragmentary manner; al-Iskf
was a close predecessor in the Baghdadi line who anticipated al-Kab in speak-
ing of Gods attribute of hearing and seeing as His knowledge and chose the
earlier Mutazil doctrine of the optimum.
The present source-critical investigation identifies the central and pervasive
methodological themes on which al-Kab developed his theology. Al-Kab
emerges as a systematic thinker in his approach toward a wide range of
Finally, even when al-Kabs arguments in support of his theology were con-
sistently documented, they still raise difficult questions for future studies on
him. Thus, in outlining the pervasive role of al-Kabs cosmology in his theo-
logical argumentations, it becomes evident that al-Kab took the doctrine of
nature quite seriously. A feature of his naturalist vocabulary that appears with
a fair degree of consistency is the notion of constitution (mizj). I have high-
lighted how inquiry into the sources or medium of al-Kabs exposure to the
Galenic and philosophic material, though tempting, can only be answered at
present, in conjecture, some of which was reviewed. But al-Kabs espousal of
the doctrine of nature, with the consistency and distinctiveness with which it
is documented, this late in the history of the Mutazila (i.e., when his Mutazil
peers turned away from it) raises the question about the sources once more. In
other words, the evidence that emerges here about the role of the doctrine of
nature at this turning point from the early to the scholastic period in the his-
tory of the Mutazila provides additional reasons to revisit earlier scholarly
investigations of its little known role in Mutazil history. Evidence that is little
known in its genesis and scope. These earlier investigations would have to be
revisited, however, with the full awareness of the perils and tribulations of
investigating non-textually attested (voix diffuse) transmissions of Greek
philosophy and science.1
Primary Sources
. Livre des religions et des sects. Translated and annotated by Daniel Gimaret and
Guy Monnot. 2 vols. Paris: Peeter, 198696.
al-Tawd, Ab ayyn. al-Bair wa-l-dhakhir. Edited by Wadd al-Q. 9 vols.
Beirut: Dr dir, 1988.
al-, Ab Jafar Muammad b. al-asan. al-Udda f ul al-fiqh. Edited by
Muammad al-Qm. 2 vols. Qom: Sitara, 1997.
Yqt [b. Abdallh] al-amaw. Mujam al-buldn. Edited by Ferdinand Wstenfeld.
6 vols. Leipzig: Brockhaus, 186673.
. Mujam al-udab: irshd al-arb il marifat al-adb. Edited by Isn Abbs.
7 vols. Beirut: Dr al-Gharb al-Islm, 1993.
al-Zabd, al-Murtaa Muammad b. Muammad. Itf al-sda al-muttaqn bi-shar
asrr Iy ulm al-dn. 10 vols. Beirut: Dr Iy al-Turth al-Arab, 1973.
al-Zamakhshar. al-Minhj f ul al-dn. Edited by Sabine Schmidtke. Stuttgart:
Deutsche Morgenlndische Gesellschaft, 1997.
Secondary Literature
Bosworth, C.E. The hirids and the affrids. Cambridge History of Irn, vol. 4. edited
by R.N. Frye. Cambridge: Cambridge University Press, 1975.
. Abdallh b. hir, Encyclopaedia of Islam, Three. Online edition, published 2007.
. Nar b. Amad b. Isml. Encyclopaedia of Islam, second edition. Vol. 7, 1015.
Leiden: Brill, 1993.
Bowen, H. Al b.s. Encyclopaedia of Islam, second edition. Vol. 1, 386388. Leiden:
Brill, 1986.
Brown, Jonathan A.C. The Canonization of al-Bukhr and Muslim. Leiden: Brill, 2007.
Browne, E.G. An Abridged Translation of the History of abaristn. Leiden: Brill, 1905.
Brunschvig, Robert. Mutazilisme et Optimum (al-ala). Studia Islamica 39 (1974): 523.
Cook, Michael. Early Muslim Dogma: A Source-Critical Study. Cambridge: Cambridge
University Press, 1981.
Crone, Patricia and F.W. Zimmermann. The Epistle of Slim Ibn Dhakwn. Oxford:
Oxford University Press, 2001.
Daiber, Hans. Das Theologisch-Philosophische System des Muammar ibn Abbd
as-Sulam (gest. 830 n. Chr.). Wiesbaden: Franz Steiner Verlag, 1975.
Dhanani, Alnoor. The Physical Theory of Kalm: Atoms, Space, and Void in Barian
Mutazili Cosmology. Leiden: E.J. Brill, 1994.
El Omari, Racha. The Theology of Ab l-Qsim al-Bal/al-Kab (d. 319/931): A Study
of Its Sources and Reception. PhD dissertation, Yale University, 2006.
. Accommodation and Resistance: Classical Mutazilites on adth. Journal of
Near Eastern Studies 71, no. 2 (2012): 231256.
Encyclopaedia Iranica. Edited by Ehsan Yarshater. London and Boston: Routledge &
Kegan Paul, 1982.
Encyclopaedia of Islam, second edition. Edited by P. Bearman, Th. Bianquis, C.E.
Bosworth, E. van Donzel and W.P. Heinrichs. Brill: Leiden, 19602004.
Encyclopaedia of Islam, Three. Edited by Kate Fleet, Gudrun Krmer, Denis Matringe,
John Nawas, Everett Rowson. Brill: Leiden, 2007.
Ess, Josef van. Abul-Qsem al-Balk al-Kab. Encyclopaedia Iranica, vol. 1, 359362.
London and Boston: Routledge & Kegan Paul, 1985.
. Die Erkenntnislehre des Audaddn al-c: bersetzung und Kommentar des
Ersten Buches seiner Mawqif. Wiesbaden: Franz Steiner Verlag, 1966.
. Frhe mutazilitische Hresiographie. Zwei Werke des Ni al-akbar (gest. 293
H.). Wiesbaden: F. Steiner, 1971.
. Beginnings of Islamic Theology. In The Cultural Context of Medieval Learning,
edited by John E. Murdoch and Edith D. Sylla, 87111. Dordrecht: D. Reidel, 1975.
. Anfnge Muslimischer Theologie: Zwei Antiqadaritische Traktate aus dem ersten
Jahrhundert der Hira. Wiesbaden: Franz Steiner, 1977.
. Wrongdoing and Divine Omnipotence in the Theology of Ab Isq
an-Nam. In Divine Omniscience and Omnipotence in Medieval Philosophy, edited
by Tamar Rudavsky, 5367. Dordrecht: D. Reidel, 1985.
Bibliography 205
. The Revealed Text and the Intended Subtext: Notes on the Hermeneutics of the
Qurn in Mutazila Discourse as Reflected in the Tahb of al-kim al-ishum (D.
494/1101). In Islamic Philosophy, Science, Culture, and Religion: Studies in Honor of Dimitri
Gutas, edited by Felicitas Opwis and David Reisman, 367395. Leiden: Brill, 2012.
Nabha, Khir Muammad. Tafsr Ab l-Qsim al-Kab al-Balkh. Beirut: Dr al-Kutub
al-Ilmiyya, 2007.
Nader, Albert. Le systme philosophique des Mutazila: Premiers penseurs de lislam.
Beirut: Les Lettres Orientales, 1956.
Ormsby, Eric L. Theodicy in Islamic Thought: The Dispute over al-Ghazls Best of All
Possible Worlds. Princeton, NJ: Princeton University Press, 1984.
Pellat, Charles. al-Masil wa-l-awbt f l-marifa. Machriq 63 (1969): 315326.
Pines, Shlomo. Studies in Islamic Atomism. Translated by Michael Schwarz, edited by
Tzvi Langermann. Jerusalem: Hebrew University Magnes Press, 1997.
Pretzl, Otto. Die frhislamische Atomenlehre. Der Islam 19 (1931): 117130.
Reinhardt, A. Kevin. Before Revelation: The Boundaries of Muslim Moral Thought.
Albany: State University of New York Press, 1995.
Rosenthal, Franz. Knowledge Triumphant: The Concept of Knowledge in Medieval Islam.
Brill: Leiden, 1970.
Rowson, Everett. The Philosopher as Littrateur: al-Tawd and His Predecessors.
Zeitschrift fr Geschichte der Arabisch-Islamischen Wissenschaften 6 (1990): 5092.
Rudolph, Ulrich. Al-Mturd und Die Sunnitische Theologie im Samarkand. Leiden:
Brill, 1996.
Sabra, A.I. Science and Philosophy in Medieval Islamic Theology: The Evidence of the
Fourteenth Century. Zeitschrift fr Geschichte der Arabisch-Islamischen Wissenschaften
9 (1994): 142.
. Kalm Atomism as an Alternative Philosophy to Hellenizing Falsafa. In
Arabic Theology, Arabic Philosophy: From the Many to the One: Essays in Celebration
of Richard M. Frank, edited by James E. Montgomery, 199272. Leuven: Peeters, 2006.
. The Simple Ontology of Kalm Atomism: An Outline. Early Science and
Medicine 14 (2009): 6878.
Sayyid, Fud, ed. Fal al-itizl wa-abaqt al-Mutazila. Tunis: al-Dr al-Tunisiyya
lil-Nashr, 1974.
Sbath, P. Paul. Vingt traits philosophiques et apologtiques dauteurs arabes chrtiens
du IXe au XIVe sicle. Cairo: H. Frederich, 1929.
Schacht, Joseph. New Sources for the History of Muammadan Theology. Studia
Islamica 1 (1953): 2342.
Schmidtke, Sabine. The Theology of al-Allma al-ill (d. 726/1325). Berlin: Klaus
Schwartz Verlag, 1991.
, ed. A Mutazilite Creed of az-Zamakhar (d. 538/1148): (al-Minhg f ul
ad-dn). Stuttgart: Deutsche Morgenlndische Gesellschaft, 1997.
210 Bibliography
al-Baqilln (d. 403/1013)35, 128 n.59, 136 existence of90, 104106, 151, 153154,
Basran Mutazil(s)30, 44, 64, 67, 97 n.47, 168, 180
108, 124125, 128 n.59, 131, 133134, 136, as hearing (sam)5455, 92, 113, 116
140142, 145 n.145, 153, 157, 160, 162, 167, and injustice130132
172, 180 and [issue of] blame67, 124, 142, 146
epistemology150152 n.153
school12, 5, 30 and [issue of] evil43, 4546, 50 n.75,
sources51, 124, 127, 147, 197 64, 9697, 118120, 129135, 138139,
testimony35, 108 142143, 147, 153
al-Bar, Ab Abdallh (d. 369/979)190 n.64 justice of117120, 122 n.31, 132133, 138,
Batriyya (or Butriyya)184, 186187, 190, 193 145, 168, 195
Biram, Arthur5 as knowing5354, 58, 63, 90, 92, 103104,
Bishr b. al-Mutamir (d. 210/825)2, 73, 78, 107, 109
8283, 9697, 125128, 147, 149, 152 knowledge of3839, 42, 47, 60, 71, 84, 91,
n.20, 155, 156 n.47, 157, 159, 165, 173174, 97, 104105, 111, 115
186188, 196 as living54, 90, 92
al-Burgth, Ab Abdallh Ab s names of38, 41, 5455, 108110
Muammad b. s l-Bar16 and obligation8182, 119, 123124, 126,
al-Bust, Ab l-Qsim Isml (d. late fifth/ 128, 136137, 142, 145 n.145, 146
eleventh century)32, 91 and the optimum (al-ala)125, 128, 130,
Buyids (334454/9451062)182 134, 136137, 143, 187, 195
as powerful/power of5354, 58, 90, 92,
al-Dhahab (d. 748/1348 or 753/135253)20, 98 n.49, 103, 105, 107, 133, 178
21 in relation to place/space34, 40, 63, 102
Dhanani, Alnoor6, 166, 174 n.67 as seeing (bar)41, 5456, 92, 113, 116
irr b. Amr ( d. c. 200/815)127 n.52, 169 speech of41, 62, 101
volition/will of56, 101, 115, 151
Fal al-adath156 n.47 as willing (murd)5661, 93
al-Fris, Ab Bakr Muammad b. Ibrhm
al-Zubayr14 al-Hd il l-aqq, Ab l-usayn
Frank, Richard117 n.4, 149, 171 n.37 (d. 298/911)6, 15, 48 n.68, 184, 185 n.23
al-Fuwa, Hishm b. Amr (d. before amza b. Abd al-Mualib (d. 2/624)78, 189
230/845)40, 102, 121 n.29, 131 n.75, 196 Hrn al-Rashd (r. 170193/786809)187
asan al-Askar (eleventh Imm)183
Galen (d. 216 ce)147148 al-asan b. Zayd al-D (d. 270/884)9, 13,
influence/material of174 n.67, 181, 198 184
medicine of34, 45, 54, 147, 160 al-asan b. Al b. Ab lib (d. 4950/669
Ghayln al-Dimashq (fl. c. 100/719)154 670)78, 189190
Gimaret, Daniel7 Hishm b. al-akam (d. 179/795)184
God9293, 96, 105, 109, 114, 119120, 123 n.37, Horten, Max5
129, 157, 176177 al-usayn b. Al b. Ab lib (d. 61/680)78,
acts of66, 90, 93, 100101, 114, 139 189190
attributes of89, 90, 92 n.18, 94 n.27, 99, usayn al-Kf156 n.47
116, 168
burdening servants with what they cannot Ibn Ab l-add (d. 656/1258)11 n.78, 5152,
bear83, 119 n.16, 120 188, 190 n.64
as creator (mudith; ni; khliq)84, Ibn Askir (d. 571/1175)18, 23
107, 118, 168, 170, 176 Ibn Frak = Ab Bakr b. Frak
doing best for servants/in religion/in (d. 406/1015)18, 35, 46
world6465, 122 n.31, 136137 Ibn ajar (d. 787/1385)21
Index of Names 213
accident(s) (ara, pl. ar; akwn)6, atomism48 n.68, 167, 174175, 179
8586, 90, 97 n.47, 114, 134, 154, 167170, atomist(s)168169
172 worldview/framework50, 178
and perdurance50 n.76, 166 n.2, 175 atom(s) ( juz; jawhar, pl. jawhir)5, 76,
of Qurn102 8485, 90, 97 n.47, 166 n.2, 167168, 170
acquisition (kasb)159 n.60 n.36, 175
acts170, 179 n.92 attribute(s) (ifa, ift) [of God]45, 29,
of agents117118, 124125 3233, 52, 59, 89, 91 n.15, 97 n.47, 99, 103
compulsory (ikhtiyriyya) and natural n.82, 106107, 124125, 197
(abiyya)115 of act(s) (al-fil)42, 53, 95 n.30, 98, 105,
as contingent entities (dhawt or 133134, 145
ashy)124 derived from an agent (bi-l-fil)90
determined by nature(s)154, 169 as descriptive (waf )89
divine/of God115 n.123, 122 n.31, 142143, of essence (al-dht)53, 90, 95, 9899,
146, 172 106, 116
of God ( fil, pl. afl)5657, 59, 100, of essence and act3435, 38, 40, 95, 98,
114116, 118, 124 105, 108, 115, 196
human171172 of hearing3841, 91, 93 n.23, 9697,
ontology of117 n.4, 122, 124, 133, 141142 99100, 111, 196
of servants96, 100, 114, 116, 119, 159 al-Kab on3435, 3738, 4041, 9899,
without an agent155, 171 103, 107, 116, 197
afterlife75, 160 of knowing/knowledge35, 91, 93, 9597,
agency/agent(s)90, 103, 114115, 117118, 106, 163
124125, 154, 173, 178181 of living/life35, 38, 91, 93, 98, 106
absence of155, 171 of power93, 96, 98, 106 (See also power/
disposition of vs. acts of144146 capacity for action)
divine/of God96, 103, 117118, 170 of seeing3841, 91, 93 n.23, 9697,
human114, 120, 171173 99100, 111, 196
as knowing (liman), as powerful of volition92 n.17, 99, 111 (See also
(qdiran)104 volition)
as morally responsible (mukallaf )72, attribution (waf )99, 107, 110
8182
of nature179 behaviors, as determined by nature169,
obligations of142143 178
ahl al-sunna110111 Being95 n.30
analogy/ratio legis (qiys)55, 110 belief (mn)66, 97, 123 n.37, 126, 142
animals, and retaliation81 believers126, 130, 140, 143, 182
annihilation85, 166 n.2 belles-lettres8, 23
anthropology168 benefit/beneficial (malaa; manfaa)61, 81,
apparent (abna; hir)109, 153 130, 140, 142, 164, 194. See also good
appointment (nab)185 worldly137, 194
ascetics/asceticism14, 49, 71, 156 n.47, blame145
157158, 185 God does not deserve67, 124, 142, 146
atheists (dahriyya)174175 n.153
218 General Index
language(s)47, 70, 109110, 131 obedience (a)83, 123 n.37, 128, 134
knowledge of160161 objective moral principles117118
law (shar)46, 47, 70 objective realities117, 133
laypeople (mma, mm, al-awm)49, objects84, 103104, 114
7172, 158159 of Gods capacity (maqdrtihi)129
letters, shaped and written (al-urf of [Gods] volition (murd)94, 96
al-muawwara)62 of hearing and seeing (masmt and
lexicography141 mubart)55, 97, 112113
limit (nihya)126 of imitation (mak) [i.e., Qurn]62,
living (ayyan), God as90 102
lying130132 of knowledge111113
obligations/obligatory (wjib, wjibt,
manuals4, 3132, 119 n.15, 149 n.1, 168 wujb)67, 118, 124, 142, 144 n.139, 145, 151
meaning ( fida; mana)33, 68, 110. See also occultation (al-ghayba)183
entitative determinant(s)/entities occurrence (aala; ul)163164, 179 n.92
media (wasi) [of knowledge]112113 omnipotence, divine91, 129, 175
medicine34, 45 n.61, 46, 69, 77, 138, 140, 148 ontology3132, 97 n.47, 116, 117 n.4, 124, 130,
poisons and food4647, 70, 161 133134, 141143, 146147, 152, 155, 168,
mercy, of God90, 105106 196
messenger70, 84 of the mode of occurrence44, 152
miser/miserliness (bakhl, bukhl)44 n.57, oppression ( jawr)132. See also injustice
129130, 138, 145 n.146 optimum (al-ala)12, 14, 30, 32, 34, 37,
mode of occurrence (wajh)44, 67, 124125, 4246, 6566, 69, 77, 79, 81, 120121,
133, 141142, 143 n.135, 145146, 151152, 122 n.31, 123, 125126, 128, 136137,
163 194, 196
moral obligation150 n.8, 155, 157 absolute123, 137
imposition of (taklf )43, 48, 6566, 70, as best in matters of religion and the
118120, 123124, 126, 128, 137, 149150 world ( f l-dn wa-l-duny)43
motive(s) (diya, pl. daw)61, 155 best of things (al-ashy)126, 128
movement (araka)64, 134 Gods decree of190
multiplicity [in God]90, 93 Gods obligation to do6768
mutakallimn. See theology (kalm) infinity of129 n.65, 139140
of the many4243, 46, 123 n.33, 138139,
name(s) (ism, pl. asm)38, 41, 5455, 99, 147, 196
107, 108111 proponents of (ab)4344, 6668,
nature (ib, abi, ab, mab, iban)76 120, 125126, 130, 138, 142146
77, 115 n.123, 155, 169, 171, 178180 religious vs. worldly5152
General Index 221
volition (irda)5657, 9394, 155, 180 wisdom (ikma)44, 46, 68, 130132,
divine/of God4445, 56, 59, 61, 77, 134135
9091, 9597, 114116, 197 and deliberation (wa-l-tadbr)44, 140
human/of servants119, 171172 without how (bi-l kayfa)94
al-Kab on divine3842, 9192, 100101, women72, 159
111, 114, 166, 197 words (alf)67. See also semantics
world
will, divine174. See also command (amr), of created in time (mudath)168
God; volition (irda) structure of147