IMAMISM AND MU’TAZILITE THEOLOGY by Waureno MADELUNG Shiiom in the course of its development has become 20 lowly seociated with Mu‘aaiite theology tbat bistoriane ff Islam, both in medieval and In modera times, have often een teripled to view the os geaeically raied, However, te the dotrine of the carly Shite groups and of Mi tani In the Qndsth century have een more thoroughly tavestignted tn recent studies, more and more evidence has tome to light ‘showing that at this ime the two movements wee poles spar Nor only were their doctrines f the imamate, whe for the ‘Shiten in particular waa at the center of Ine concern, funds rental Incompatible. But. alo in more xelythralogisl questions, concerning God and his altibutes, human Tree wll fi predsstinaion, where the Mu'aalites ate to st up egid Standards of orthodoxy branding say deviation as a form of polytheim, there wae tn apparent tnbridgesle gull between them which gave ovcesion to constant frcton and acrimonious ‘The Lnimiyya or, a8 their opponents uevlly styled them, the Ride in particuiar provoked much censure and polemice fon the part of the Murtala, One need only take 8 tok ata the Kitab alnlipdr of tho Mu’tanite a Khayyat in taal! « Inajor tetimony tothe bitter polemics between Imiminy and Mu'taia, to be presented with a tong let of highly hereto lows of which the Mu'tanites could cease thet inansite ‘opponents, The Rada, al-Khayyst stats, hold that God has Corpora! limits and shape, that he moves snd ets, that hie lnowiedge x prodvcedin ime, tht he may change his aanownced decision in accordance with changing. crcuetances, (bad). ‘Thay belive that the infidls ee compelled to tele unbelet bya cause which God creates, that God wile every set of ainand dicbedience to bis commands. They ase. that the dead srl be retorned toi before the day of reaurection foo hirano the Koran tas been changed, added to aad prestds They maint thatthe Propet. has appalled a ean 'man as his succes and thatthe whole Pomona ‘xcept fora few individuals dobeyed his arden. ven ¢ smal Part of this aliKhayyae sums up poemienly, woul exsced the fous Inlet ofthe materiats (dehiygs) nd dua (1 ALKhayyat, writing probably at long after the gear 229) $82 (2) explains that this hasbeen and" the doetrite of Ure Doll’ of the Ralida and oftheir prominent scholars In severl places in his book le alles, however, 0 aoine indieiduel chong the Rada in recent tithes who hd fomery excised With the Matazla and coatinued to hold their views concerning Une ‘atty of “God. They ‘were repudiated, however, by the iajtity’of the Rada because of thee unorthodox views (By AAsh'tt's acount of the doctsines ofthe niga writes Bera to ot three decnds later abou the Year 30/012 (ay fonfims the existence of 2 group among them wr in ae Aah‘ars usual terms, combined the doctines of ile and Jindma, ‘At lent cone. of them Bod ‘orginaly belonged to dierent schools of Mutations and rough. Ut difenees into ‘the Imamiyya. According to aA, too, this roup ‘had appeared only recently among the Taga, white all the fide oupe ld the docanes which akhiyya acid to them 10s ths evden at othe cond hl ofthe Sh cone tury rome Manes joined the Imarniyys by adopting thee hsle"doctrine of the imamate whle-setaisng Mu texte Ahcology. ery litle is Known about this group, litoug the ames af at Teal two men who evident Deoaged took see Known from other sources (0. Their infisnce win the ins a Ae ae a at miyys eannot have been great. They were astcited, however, ‘ri a amily with «sold Shite background nd considerable prestige among the Indnlyya, especally in Baghdod* The Bang. Nowbaiht “Two members of this family, ABO Sehl Tem (a. 211/980) and his nephew al-asan b. MES (4. between 900 and 3LOPOID find 922) during this pevid eeame the foundere of the fst Skoctiol school which ‘truly amolgarated Mu'taatite Ueology With Tmamite doctrine. Unlortunately none of their dogmatic drorks hes been preserved, and thet vewe ean only Trager be estainhed from statements of al-Muts and the tills af their books, The bref dogiaticalteeiteal-Yagit of «certain Abd Isbaq Ibrahim b. Newbakht, about whos fe aod date nothing i known, clearly does tot wpeewat the sche to ‘hich a Mod refers ar tke Band Nawbakht. It scom, indeed that the work was wettenconsideray later, probably ceatury ‘oe more (1) than Abas Eghbal Believed, who dated i about the year 041 2), sale et rar nh a, Eon rer ¢ Gunes Some Sours {Sopa te ab Muti [ot tow p83 lacie aatiienae ci eeeet oes Sailor betray eect A oven at tg no cf he lm th Sad reece Muar te aed ‘Genome aM. Pog ted Sal ashn Uatyat Una se ibp sutisue mauirs “The Band Newbabht adopted the fundamental of Mu'taiit docurtan coneorning the atenbutes and ustice ef Goa opposing {iy sndhropomonphie conception of God and uphelding Fomas irc wily They nected the beatite ison of God and argued Against the ew thot God ervates the acts of men i). There ff no reports that Abt Sahl or al-Masen studied unter ny Martane sheikh, nor is there sfeient evidence to ow Che Ley generally adhered to. any. particular school of thought within Mu'tsatsm. Tt would rather sean that with their wide learning and interest in phiteophy nd the dctines of varour eligi Uhey approached the Mirtaiite school of ther time wilh considerable independence, In their doctrine of Ube imamate they remained, fours, exentally opposed to. Mu' tal, although they nied, perhaps under Meanie infuence, the Posty of miracies of the Taro, wheat the ame time ftenvoring to. prove rationally ther sialssnse, dnalibty land perfect knowledge of ll arts and all languages 2). The Band Nawbekit alse eejcted, in contrmity. with genera Imamite dogs, the Mutants dostrne of the uncom {sliment of G's threat of punishment (ad) tothe Mast loner 'and of his intermediste positon (aLmantla bg a. ‘mansialagn) between the taithfl and the infidel (3). Avion, the Mu’taaiite position they atirmed thet the Prophet tad the Imam would intercede forthe grave sinners of that commu ay ‘and eave them Irom eternal punishment (2h Ad hy ‘uaintaned thal the designtion ot falthfal (mu’mia) wat % be ppled without rsttion Yo the sine who ontved to hol! and affirm his knowledge of God (9). Highly lfensive from the tale pont of iew war lp Ue pofeaion bat the Koran in Ue offal version’ had undergone both sitions and deletions (6), ‘The introduction of Mu'taiite doctrine in Imamism was amapered not only bythe net of eceomodating i with contin Basle Tmamite beliefs. Tt was alo faced with the oppontion shah te ete of the Imani tradtiontts, who, mich Hike thelr Sunnite hunterparts, elected on principle sll forms of Kalgm and ite tleae os of reason in Feligon ond inited on the necessity String on the Wade of the Prophet ed the Tams: Th fediondinm had formed a strong. ving within nants fine the me of lan faar. tn the coure ofthe Sd cene itty, Kola bod Been replaced the main center of Imonite trsdonalise, by Qu. From the school of unm came the leongest reaction agrineé the adoption of Mu'tatite Theslogy by the Band Newbakht. Its mont authoritative spokesman {he scond ball of the ath/1Oh century woe ADE far Ton Baby (6 81/90), Thm Bibtye's hostility to kalim in his dogmatic works is coutapoken. He quotes stineros bathe agensdpustion ‘cnesrning God and predestination and general condemnation fof thowe who engage in lim by Imasn Jafar (I tn, the xponon of his own doctrine he ces reguany (on Bathe ST he far ad interpret them with a minima of rewening. He thus deal with many questions vsualy not deat with i Aldm works ond doesnot tske 4 postion on problems mich were ouch discused in falm bat concerning wih he id not. find say adit Despite this open attack on hal, i x evident, however, that Ti DADA was in reality on the defensive agai ie upporters of itaaite thealgy. In the inleoducion to his uid attached ho states Ut he was induced to write his book by the accanalions of anthropomorphinm and of arrbing to Goa tie contrainte) of man brought nguns he hnmy by some eppouents om the bars of sme bas which they found ta tamite ooks and whese corel tnlerprtation (hey ignored (2) thn Bubéye allempls ta lvatdate hace weastions by interpreting the transmnited statement of the mat no 2s to brite the ita substantial agreement wit the Mu'tanite Concepts st Gos unity and justice, ora eat to minimize the dlangrement Thm Diblye's views, even, though they involved some aritnry interpretations do not constitute generally radialdeputy fom Iai taitonsli positions 1 mut be ined tat ore beep aly ta Se slesy supported an intermotate pation bieees a snd'Sumnils tional dogms te majr onsen Sieh thea of the Korum aa ei Sony ee hatin) Stace the pontoon nll Use bath es ential with tins. detended by the Ima eat ea contemporary withthe nam, iis ate to nea {2 indeed go Back to hin Uh Thee succes ‘nts Sud ea e inte tit ft i= suportiag one othe other ede “Obbet bathe, ea af whieh areatbate to imam Ai abiga'es aes ae ofthe postion of thin ina atthe tourt sts sate "orphist Caliph ab-Ma'mtn (3), may wall go back to his Gang, et ar tt tpl, ELA Sr pina Pane dk eal i Fin of ean et Sena eae int hat sles ete ee ae support an abstract, rtionl concept of God, clowerto Ma'tasiite hen to Sunnite traditonalst views. Ton Babys natuliy ‘ied heavily on there bathe. But he admits tht there were ‘ther bedi In the books of the Imante scholars, which, tn in words “lead ignorant persona to imagine thot God i compe fable to bie creatures These baths, he sist are either ‘elective or must be iterpreled metaphorically just like smile possags in tho Koran 1). Evidently 2 consensus had not yet Eita'ferched among the inmite tredtionalisa wen on each itgprtant theologies questions ts the poablity of the vison tf God, whieh ba Bubays, in conformity with his ebsteect oncept of God, vigorously denies He emphases, however, that te consider the baits which some other leamile scholars had collected conceraig the beatic vision, evidently in support of i, a sound. Those bad, he maintains, most be interpreted ts referring tothe perfect knowledge of God which the fathfl vil goin tte th resutrection, rather than to ocular vision (2) “There is, however, pronounced dnagresment. between, Iba abaya. and. Ube Murtala in sovera uations pertaining to the Mu'tavite doerine of the justice of God. Thm Babaye fguinst the Mu"talite positon rnintains thatthe acts of men fre created (matlage) by God, bat qualifies tis creation 36 one of pre ealimation (lagdr) eather than of production (laketn)” (0) Against Ma‘lanlite docteine he holde thatthe ‘lof God (mata, inde) encomparses everything aking lice ia Uhe word, inlading the evil deeds of en, but then Yatuely defines thi will as forekavwlcige (4) Stnilariy he ‘qotesn hod lating thatthe aes of disabedeneengine God fre in accordance with Uhe qa and qodar of Got bal then interprets these terns, which commonly were ndarstaod. to ‘pny predestination, ae meaning udgnent nd knowiedge (0). Tn atcordance with traditions! Teast dctsine Tm Bubyrejete the wad the unconditional punimeat of the grave lane (sd pblds the intercession of the Prophet and te {enans for him (2) le sopporte the mame fectng tte return of the dead Before the Judgment (ofa) (aang foe Sad wile emphasing that dows not ifply an regen of kaowedge by God (4). On the other handy he Molde on he Koran sit fa the hands of the Musto intone oat without addition (7, «view which bAsh'ar’ meocted oot with those among the Tmimigya who combine the destin otal and mda hn Baboya' during the lat dscades of is fife resided in abtayy where he had been invited to come by toe Hagia Ruka tladawia, He was highly exteemed snd honored in tas capital of a Shite dynasty. Kventually, however" score {o'AbS Tlayyin al: Tawbid, he was teatieled in hs tosehing by the famous Blyid vicer alSahib b.“AbbEd (1) Siser ‘Tawhldt mentions aio vera Suunite Usdiionita 43 bag hh by the sesiistions of lon ‘Abad is evident tet es mest sore not motivated by ontiShicm. Ibn “Abad talent ee, Br eioned here bre on account of his peat ae stg Inuenor’on Shism in abayy. It i aol aceblenal thet ae loceinal treaties have bret preserved ia Tmasite Ue ten though he was not Iamnte hincll Besstish ee “AbbAd was « M'tozit who runked All in extellonce Sheen the fist caliphs but rejected the Iman class thet Al eed been appointed by the Propet se hie euccnsar He aytentt filly soured the favor af the Shite Ais: drewing they we ‘is rele and generously providing for thls spp It wan evidently to's large extent de Corks ots that shilayy became the center fs curent in both Zapata Inet Shim whieh tended to ideality el fly with or tone lite ‘Ubeology. "On the Imm se “Abd slJuil shout aktach, whos apology of Tamim agtinst the ates of Shite convert Uo Sunnism written abut 63/1170 hor et pulsed, tn Tete witnes to this curren "Abd al fen st Fiat deignatce his belie! as thal af the Iadmioys Uatygs beeen and docs not hesitate to dissociate himself trom some of the Hows of the Inamite AkABariyya whom he slo conten plaously Zn ishwipyes The dacsine of the Uyiyge, he maintain {i the fundatenal of theolg is based on reaon and atonal Investgnion, neon Bind adlernce to te Leaching of enyone ‘nig te the gat matters a the sh’ do they Toyo the ching ranted rom he i Prop ae ‘Rind af Jol actively tuglt to souatrse the view thet the Tdaites melignaloher Masi Heeler bl th in'which he defended the vrs of “Aish andthe ctber wives Cte wh ld be a a Sue ce i Spproval Bin anather book he attempted to demonstrat EES the Shites hold “the aeestis, worshippers snd sess of the’ Koran” in high seem (3) Chorctertcally hs ihe amt af when the"Shler thie well headed ty ‘Ame be "Ubayd and Wasi. "AU" (0 the founders Of suTtaliom, Hin explanations in this ‘matter could. be Inuerpreted aan act of premstionary disimulation (tpiyye) By inter Tetamiter 0), denple hn own, proletaions fo te Mir important fr the devon of Imani dating ater thn Baya tha the schol ot arRayy was he seo! of Bophded. Army the Imanites thre te shyly ata ichenmad Baten h LN andy bile the death of Ton’ Babays had guined «postion of undlpate Sithonty, which he held. wat bis ow death in al 022, A Muti not hott to write cretion (asi to the treed of Thu Babays,ericaing hin on many pote, sometimes Severely. He rejects Hs. prokbiion of engaging. i regions Gispute and of alam, maintaining tat the Tmans encouraged thote who were firmly grounded inthe truth and well weed {nangomenaton to ‘dfend the true rlgon aginst hers Sorcerer enna Sts Be Wisely ea ef pene men in ‘Benya Unmet, Moga! apy [etera Le sire maui nd unbelievers (1), Hi principle eit of thn focused on the ater’ clinging to te letter of the te baying af the Imam, often deegading thelr apparent conte Giion othe Kora ro oie, welfaaaentetd hee Scholar ofthe typeof Tho Baboya be quale ste shia Ot the Site (2) and he react sharply egint the suggetion ‘of Thn Dubya that to acrace the scholar of Qumm of fling Short (las in thre belt concerning te Imam rs characte ite of the extremists Cohua)iving example of tome reales f Gan who ini vow idend di ot propery at he mam in same rept, evidently by relying on pee bade ‘The true docrin hy which exceminia'tobe messed hat of the rita investigators elomadayygan), whether {hey Se tom Gomm ot rom Say ther ten "APMaIid thos considers hilt mufaalin, and indeed hn discusses many subjects im his Au il a-maget which were Ural treated by the scholar of kali but concerning Which tere were no Bediths, including sumeroos questions of ie laf atti, the Sallis whieh were of only tcondary interest for teliion ‘This does not mean, however the ae Mult ignored or disegeded Shite bation contrary, ‘evident tint ewer thoroughly trained ia it Although Re ‘Sccacinaly rejects some bathe on which bn Baby reed {not well authentinted or fregulr (shld), he more often ‘ccepls the bas, but taterprets them diferent or reste their meaning by qitig ster bedi. Agatnt the Mu tate view that the primary isthe of religion are to he etalshed by reason alone, he expr afr at the coment of the Tintmiyya that reason bin need of iopred transnsaion (eam) {0 gain any religious knowlege (4. In his Ae abmogat te Slo deals with many quewions solely berate they mere fied in batho, even though as he remark they had ol Beem tated before by the sehlrs of dalam His eter i SOERSSS ei tome eto tee Gone Rei W.MADELUNG.-IMAMISM ANR MU'TAZILITE THEOLOGY 22 1 Ag gm 4, Bi Mute git mae to eave ‘Gime ther le ncn 6 Roan fect amar ee it« be subisue meses eneraly speaking of them with respect he ocasonally sociales {Eesha th apoles of the transmigration Of souls 2), and Tmanies gnorent tah ‘moras ot ‘On the other hand, Mui daw a hae ine of distinction ‘between the Shi'a and the Ms, putting in ree the een st Tandamental conic. Shite asieding to hin definition Snly he who upholds the Imauate of Al fom the death ofthe Prophet on. Martania sr all Uhove who accep tne doctrine of the intermediate positon of the inner, which Wil b"Ait innovated nthe te of a Hason al Bey With tis gene Aiseiation l-Mutd shows «marked poennc forthe Dare dian 'seoo! of the Matas over Ide Baron schol I fact. he wots s apo! work concerning “the agreement f the ghana tho tani wih ha aed the Inn (3) Inthe Auda mag hese avail sdes wih the Bashdndiany, ia prtielar with ABU TDs al [Bain (5) snd tom abil apne the Bosses inal specie Guestions where he i in-geneal agreement with Mu'Ceiite Ahetrne, The Beghdadiany a he esate thelr stews, wee btten Iss rca than the Basra Steir ue of ras more repre of general Musi roigious sentient ‘The the" Ragan, i contrast tate Basan, refed to eal tan the ereator (Eig) of bt sls (Ty They decribed the rn toed in ine rath ban om signaling’ ita created. (making) (aid they. held Wat {Gal coultbe named ony with the ates st attsutes which cain the Koran sod bath (3). Ill hes pons l-Muid frees with ther potion” Even for hn dct tat. rales fan be worked By the inane snd thle representa ho found anally among the Boghdndany Ibn sy who ‘ppose the Mutashite consensus wikh restictd. miecles tothe propete (10. And he fully wippori the doctin ofthe Boghdadians Vat God's ston in red ts te invasably Jn tei est intrest (a-pob) (1). On the other hand he shares in tutiemtea slide of the late Baghdadian school aginst the Basrane, especially galt AbD shi al-JOBbAT Aton’ wan suctecded in his poniion of preeminent authorty ix Baghdad by the Sharla Marlads “Alam a-hud ‘Sin wullived. hm until 26/1084 Ar a deacendaat of Imam Mani Kazi and Nagi of the Ales suliony indeed cad among the. Imhmiyya everywhere, at bs numerous FEfponse to queso from many parts of the Islami word Tefeate, AblWurada bed reesved is Ast struction under ‘Satand, ‘But then he ako studied wader several non Shite ears, among. them the Matai “Abd alJabbar, ADE {Bhar al Nit and Aba ‘Ubayd Als alMerasban. Although Rerrdnsinal in his fundamental belie ately Ima, he tres to agveat extent formed hy, and participated fay in, the Tomopatlan inal! feof Baghdad in hi ime ‘Wie for abMondhaifm had eseeatily een merely mean of defending ire atletively the Imamite dns derived from the teaching of the Tus, abMurtada fully accepted the bu'taaite view that the bass trths of religion are to be fxablshed by reason alone, He opens Mie lspdl al Weadiyya kee Ma‘taviite cred. with the afirmation thal. the Bet tbigation of man const in gising Knowledge of his Lord by Ahcing his existence ttm the emporaiy ofall bois Whoever scoops the truth meray nthe bai of authority (lotta) des not. Know God and an inte eenune of is faite t0"nequiethe Knowledge Incumbent. spon hit). ArMactaiz'e nuttade to bait corspondingly negnive The books of the Sh'e ab wll a of ther epponeas he stats, fe fll of bathe containing all indy of errors and untruth is tereore indispensable Uo put any heditn to a critical teat by confronting W fret wth feason and then, i Tb atands py with reliable evidence ike tht of the Korsa (4) i Erase neat, anda ii AN tae Matin b Madamementation be rly quoes any badtths, and then onl sic te oy et a hn ty LMuriada Wer nob share Mid peterence fr the yghdelan schoo! of the tan He da yg fA flows ‘he dotine ofthe Baas. Dieeanh dg at eohibtion, he deus at length the aprons ate ames and'sibutes of Gd on prey ere en Income inte where trttna! Teo yeu ander atclriy sharp attack bythe n'a Beh beyond at Must meting thir okt 2 ot the Koray he has complet enti ek tle end ompmed hte heen Wal, nol evn the aerageat har Bee eh Jn accordance with Imamite tradition he ‘olds that i sot Permissible to qualify the Koran withthe eet ie aot is ratte the substance of Imamite faith By ated ‘his contemporaries. They must indeed ot obecune the fact BS Sh ett ge oe Seas RCA yo gia a Ag Mabe Han Bi aly Vag le 7 pease i “hea, Tp that in such fundamental matters asthe imamate, the conden tation ofthe adversaries of the Imam asides the ejection fof the unconditional poishment of the slaner ind the beket {nthe intercesion ofthe Imams al-Murtada followed tbe doting Of his frst teacher al-Mutd ‘Tho boundary line betwoen Insite and Mu'teite doctrine ait was revised by alMurtada wa to hecome defstive, The Inter representatives of Imsmite halim nowhere. questioned ot substantially. More than two centuries tater, Nasir slat a Tist (4. 072/1274) end his disciple and commentator Ihe se Matahar ab (4795/1325) in tie expositions of Tame dogma adopted his spprosch to alam and his baie octsnre Remon alone Is the sale soutce-of the fundamentals of fath sacsording to thee teaching. Questions which had been distinctive ‘ot early Imamite thology like the bad (I), the vaya, aed the Integrity of the Koran no louger were subject of dscuson Yet'no concession is made to Mutasilamn concerning the ina imate, the interoesion andthe rejection of he permaceat punichenent of the believing sane Nasir atdin al-Pis is chiefly known as a philosapher and ‘astronomer. His interest in philosophy however, did Rov aot the orthodoxy of is exposition af "Imemte’ theology. Ti thcologieal though isto Be viewed as par of that le phase of alam ‘which adopted some of the tetminclogy, the methods of arguing nd th loge of philosophy white rejecing any concce, sion to iia dogima. This phase af hain had been represeoted ta Ash‘arim particularly by Fake al-dinal-Ret (i. 900/130 {m Mu’ tau it had been opened steady bya Younger couteos porary of al-Murtadi, Aba Itusuya alas (0/1044) The Influences of AbU'Fusoyn al-Busr on akPési and at Hilt ‘pparent in many questions of dati, although they do, not follow him savy Al-TUst and al-Hill represent the lat school of orginal thought in Imamitefalam "Ar in alam in general the wos at the lier generations consisted moily in commentrien sttoc, tions an retaLements, Some ofthe works of a) ln parece, together with ther ater commentaries, have remalned populst atta ld ne a She a sagx suisse swanree ‘uthortative expositions ofthe principles of the Imamste fsth Tn assessing the longtarm impact of Mw'azlite theology on Imamism it i perhaps intersting to compare ie with tk, impact of Mu'tasiem om another branch ofthe She, Lees ‘There a remarkable sinianty in the developieeae oh te octinat postion af both initiyya and Zapaigne ie cates to’ Martaahinm from an earyatage of almost comets ncn Lily to a drawing closer in sue of The bale conceal eventually to an outright adoption of methed. sad costar of Ma'teaiite Kalam. Both Imauiyya and Zaydlyy, mareores thereat remind permanently dependeat on the Wetec in the evolution after doctrine, taking aver a varoes ts {ileent and condicting systems of alam s they woe Soveleed Dy the nonShite Mu taste school There was, however, a lgnifeant diflerence ak to. the ‘teat to which the Zaydiyys and the Inimigys.eecopeed Ma'tasite doctrine. Zaydt Ina and scholar coal eat tah opt all ive of the principal tenets of Muvtasnan Ti aay Aierence ttt between them and the Mua'toule concerned ae usliications of the imam and the eletiveness of hates he Imonite muatallinan, on the other heal, eossatony teicted two of the principal tenets of Mu'tealans erase onal punishment of the sianer (I) ands connected sites 1s intermediate. poston. Thi rejection’ wus event mek adventitious, bat rooted in an important aspect of the heige ostrine concerning the imamate. ‘The ina was for the ta imiyya ‘the intereesor for the community af he, eletea as inconcrivable Tor them that anyort tho foley hig, faithfully should, as\Mu'tasiem taugit, be’ condoned ermanent and tncondtional punishiee Noxlis commnity, it was forthe Inmniyye the see fasting ‘ffalth, The word cond not even for moment ct ath {he existence of winless and inal Imern to guide net eect mankind. The salvation of everyone dependey ea ha Personal obedencs and loyalty to the Ieve inane Te fone ee eae emcee AEE inet Ae aa Fae Khan aad "aydiyye cabled "only {te nec of on'reveled iw a’) ophcy wan tne fr the ne piscussion M. Bussh,—L am diterod tat an author of such importancs lh, ae rl Seatative ot I ach Stuhr geaeeh me nananaeaas from hs satan wringeneal tt ipsa oe srr to ows quo Tee wth ea Wa {or he ve often Newb nin di toner ther ogni eatin bar tee prea 'p iia ok ‘steel hei hai inh deepen ate Wes Pep ate,M. ssn, — 4) In daumsing the rainy. butnece. Mata 1s ad faim soul tae ina eco tht si tial terete rae pea thslgy hie Temi Wasa Sonor mere) Cnc dan he we of "imam "he ‘ag ws tn eid nthe Toms 9) The st wate. 4) tm tho tmaite view, the smamate fa spel foms af frophecy fauburwa), ether than evr M, Mapesuye.—1) The Mota criginly were fk the nya, «pales migisa movement. Wile fe the Tnayy, homer ag ‘amen hac nr ds eo mere si ch oler. Ina seaee thie infec ie arial to the dogg of Both eros Fr‘ Tiiya wept) a Sng inane ot hn at oe mame eg ‘he orm “gt in any other meaning tha that gencalyaccpted i isl) tenn intr ale at faa l c is heweer bed tera ld taping Pater rareh 1 ascstion wor bac, however, the Tale dap that the Tee teen's wnat ao a, Her {3 fpr cas! not want spp bat te nye dpe ‘Stet iportanen of propa in ovr a he ama (3 Madelung a bigeance de ier l-mde pon de te satin DM. Henry Connon ss elt I parle pou di qu cower leinsaat a ramargeesslvies pr Me Ngee Yate ‘tite lord toe texte eke drs Tea on nat ua ag “ns on nate te ab aerator at Mount gos Fite ST Aivelope "au beau de I contac phi. u LE PROBLEME DE LA VISION DE DIEU (RU"Y.A) @apris quelques auteurs aT'ites duodéeimaine par Geonces VAIDA Le probe de Is vision de Dieu icbas et dans Pu-del tritement Ms clu pus ntl, des thiophuie ceape tne pince top importante date le thisloge musulnene pout {voi becoin ee longerent pent I Tt pendant ie aii to ego ite p dh note tomaiane, {Esa de acon snlamnient stg st encre sin apc fond (ih ] clase Satu Saha Sere Shine eter eee Ge SEA ee reer ‘ads mystiquy aio afr Sadiq MUS a 100