The Lights of

Revelation
& the Secrets of Interpretation

- - I:IizbI - -
oJ the Commentary on the Qur 'an by

al-Baydawi
ARABIC EDITION & ENGLISH TRANSLATION
With introduction & notes by
Gibril Fouad Haddad
Foreword by
Osman Bakar

IJI ubO
First publi shed in the U K by Beacon Books and Media Ltd
Innospace, Chester Street, Manchester M I SGD, UK
and in Brunei Darussalam by UBD Press, Universiti Brunei Darussalam,
Jalan Tungku Link, Gadong BE 14 10.

Copyright 11:> Gibril Fouad Haddad 2016

The right ofGibril Fouad Haddad to be identified as the author of this work
has been asserted in accordance with the Copyright, Designs and Patents Act
1988. All rights reserved. This book may not be reproduced, scanned,
tran smitted or di stributed in any printed o r electronic form or by any means To His Majesty
without th e prior written permission from the copyright owner, except in the
case of brief quotations embedded in critical reviews and other non-
commercial uses permitted by copyright law.
Sultan Haji Hassanal Bolkiah
lndexi ng, cover design and typesetting by author. Fonts: Lotus Linotype
(Arabic) and Minion Tra (English). Cove r illustration: Title page of Berlin Mu'izzaddin Waddaulah
Staatsbibli othek Hs. or. 8 180, the oldest manuscript of al -BayQawi's Anwar
al-Ta nzi/ known , reproduced courtesy of the Department of Conservation
Sultan and Yang Di-Pertuan
and Digiti zation at th e Staatsbibliothek zu Berlin-PreuBischer Kulturbesitz. of Brunei Darussalam
Printed in the UK

www.beaconbooks.net

Cataloging-in-Publication Data
Perpustakaan Dewan Bahasa dan Pustaka Brunei
A catalogue record for this book is available from the British Library

al-BayQawi, 'Abd Allah ibn 'Umar, -1286?

The Lights of Revelation and the Secrets of Interpretation: Hizb One of the
Commentary on the Qur'an by al-BayQ.iwi. Arabic edition and English
translation and notes by Gibril Fouad Haddad.
xlv+854 p. 23 cm . Indices.
I. Qur'an-Commentaries-Early works to 1800. I. Haddad, Gibril
Fouad, 1960 - . 11. Title. lll . Title: Amvar al-tanzil wa-asrar al-ta ·wil. English
and Arabic.

ISBN Paperback 978-0 -9926335-7-8

ISBN Hardback 978-0-9926335-8-5
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 Figure I: Title page of Berlin Staatsbibliothek Hs. or. 8 I 80, the oldest
ms. of Anwar al-Tanzi/ known, copied in 758/1357 in 414 folios
18.Sx27 cm. in size. The illuminator wrote:
JJWI ;1_.,..1 J J._;,:;ll _;1_,;1 ._;,l.:S'
I<""'"!'"' ... .,.,..,r
,1~11 ·t,;.•,i- 11 L..~I~
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~ljri..)'l~~lj
.iii~J .,SJL....:a:,,ll ;.,J. .rl .:r..ill _r,>l; ~Ull
"The book of The Lights of Revelation Concerning th e Secrets of In-
terpretation / authored by the Imam, the Savant, the Seal of Scholars /
and Verifying Authorities, the Proof of Religion and Muslims / the
Qadi Na,i r al-Di n 'Umar b. Muhammad al-Bay\lawi-may Allah have
mercy on him!" The above text con tai ns mistakes: the titl e alters the
original's conjunction wdw (and>in wa-Asrdr <and the Secrets> to the
preposition fi <concerning>and the author is misidentified as 'Umar b.
Muhammad, the father of the actual author Na,i r al-Din 'Abd Allah
b. 'Umar b. Muhammad al-Bay\lawi (as correctly added at the bottom,
outside the decorative margin, by the copyist by way of rectification).
The middle text is a wakf document. It begins with laud of the Creator
and an invocation of blessings "on him who was addressed with the
words Were it not for you li.e. the Prophet Muhammad)-and were it
not for him the universes would not have been created" then describes
the endowment status of the manuscript as a work of mercy on the
owner's part, al-Sayyid al-l:lajji Abmad b. al-l:lajji 'Umar, for the
benefit of "l:lajji Mahmud madrasa teachers in this locality" as well as
the owner himself, his children and his great-grandchildren, "never to
be bo ught or sold ... or altered ... or leave th is locality;' followed by the
names of seven wi tnesses. The mid-page seal bears the inscription
.:,1,.,.1- •~ I .:,1.:.. 4 I.:,~ 4 I ._;,)1> t.Y JS_,;
My reliance is on my Creator ;
0 Cherisher! I O Bestower! / His servant Sulayman.
In the left margin is a partial ownership notice, ..;., _rll [ W..U(I]
"owned by the pauper, the sherif...:• - , - ..s:.J[,]
 Contents

Dedication to HM The Sultan of Brunei Darussalam v

Epigraphs and Prayer vii
Title page of oldest known manuscript of Anwar al-Tanzi/ viii
Illustrations and Tables xxi
Foreword by Prof. Datuk Dr. Osman bin Bakar xxv
Acknowledgments xliii
Abbreviations xiv
Introduction: al-Bay<;iawi and his Anwar al-Tanzi/ wa-
Asrar al-Ta'wil in herrneneutical tradition I
I. BIOBIBLIOGRAPHY & RAISON D'ETRE OF THE PRESENT WORK
Bayc;lawi's teachers and chain of transmission in Shafi 'i fiqh 5
Bayc;lawi's students 8
Bayc;lawi's peers 10
Bayc;lawi's Tafsir and other works in law, legal theory, grammar
and parsing, history, logic, sufis, poetry and astronomy 13
Purpose of the present work, the first full-length study in English
and first bilingual edition of Bayc;lawi's Tafsir 17
JI. BACKGROUND, METHODOLOGY, SOURCES, SALIENT FEATURES
Transmission, analysis and polysemy in Quranic exegesis 19
Passive anonymizers qila/ruwiya/quri'a for weak transmission 21
The connection of abruj<dialects/idiomsl with polysemy 22
Semantic and stylistic invariables (kulliyyat al-Qur'an) 26
Bayc;lawi's synthesis of Perso-Khurasanian hermeneutics 29
Comparison of the Basran and Kufan schools of grammar 31
Three examples of Bayc;lawi's succinct treatment of complex lin-
guistic and theological questions 33-41
a. Is Allah an underived proper name or is it etymologically
derived from ilah <deityl? 33
 Contents
b. Does Allah task one beyond one's capacity, such as tasking
Abii Lahab and Abii Jahl to believe? 35
c. Naskh: The pre-Islamic viability and post-Islamic inviabil-
ity of Judaism, Christianity and other superseded faiths 37
Expert scholarly exertion (ijtihiid) and other qualifications 41
The 22 disciplines of exegesis, including scientific training 42
Scientific and philosophical discourse in the Anwiir: physiology,
meteorology, geophysics, mineralogy, embryology, psychol-
ogy, psycholinguistics, empiricism versus materialism 43
More on the exegete's musts: piety, orthodoxy and parsing 4 7
Bayc;lawi's main sources 48-60
I. Purging Zamakhshari's Kashshiif 48-Rebuttal of Mu'tazila
and other sects SI-Controverted slips into Mu'tazilism 53
2. al-Raghib's Mufradiit Alfii+al-Qur'an and his Tafsir 57
3. al-Razi's Mafatih al-Ghayb 58
Sufism in Anwar al-Tanzi/: the vision of Allah; self-extinction;
the pleasures of Paradise reflect levels of knowledge of Allah
in dunya; "slaughter the cow of your ego" 60
III: RECEPTION OF THE TAFS[R IN THE UMMA AND THE WEST
The Anwar as a textbook and its scholastic marginalia 62
Epigones and epitomes 64
Gradual disuse of the Anwiir in the last 75 years 65
Recourse to Anwar al-Tanzi/ in middle Orientalism ( I 7- 18th c.):
France, Germany, England, Holland, and Rome 66
Western confusion over al-Bayc;lawi's Tafsir 69
JV: TRA NSLAT ION ISSUES AND BACKDROP TO THE PRESENT WORK
Post-Kemal Azhari-Salafi fatwas against Qur'iin translation 72
Our rendering of the Magnificent Qur'iin 75
Anwar al-Tanzi/ in partial translation: Urdu, French, English 76
The present edition and translation of the Anwar 79
,~
Xii
The Lights of Revelation (Anwar al- Tanzil): flizb I
V: SOURCES USED AND OUR JSNAD (CHAIN OF TRANSMISSION)
Manuscripts, editions & commentaries used in this work 82-92
Manuscripts: Berlin-Riyadh (x3)-Cambridge (x3)-Baltimore-
Damascus-Nablus-Irbil-Mecca-Alukah
Editions: Istanbul (x2)-Leipzig-Bulaq (x2) -Teheran-Cairo (x4)
Deoband-Beirut (x2)-Damascus-Mecca-Karachi
Commentaries: Zakariyya An~ari-Suyii!i-lbn Kamal Bashii-
'l~am al-Isfariiyini-al-Munawi-Sa'di c;:elebi-Shaykh Zadah-
Sayalkiiti-Khafaji-Kazariini-Qiinawi-Kawrii'i
lllustrative samples from the sources used 93-1 I 8
Our chain of transmission to Bayc;lawi's Anwar al-Tanzi/ I I 9
The First l;lizb of the Qur'iin (1:1-2:74): A Baydawian
Rendering in English 123-139
The First l;lizb of al-Bayqiiwi's Anwar al-Tanzi/: Critical
Edition of the Text and English Translation 143-680
Bayc;lawi's Preamble 143-147
Tafsir is the chief science and foundation of all disciplines I 45
SORAT AL-FATIJ:IA 147-213
Fourteen names of the Fatiha 147
The basmala is part of the Fatiha I 51
Basmala implies a verb standing for whatever act follows I 53
Monotheism magnified in the positioning of the basmala 154
Morphology and desinence of the bii' in the basmala 156
Etymology and morphology of ism <namel 157
The name is primarily other than the named 159
The divine name Allah: etymology and morphology 161
No word can designate the reality of the divine Self 166
Rahman and rahim are synonyms 168
Longer cognates point to additional meanings 169
Rahman cannot be pluralized or feminized 172
xiii
 Contents
Al-rabb originally means "nurturing" 177
The Ghazalian microcosm of human beings 179
Definitions of miilik, malik and din 181
Din as "sacred law" and as "obedience" 184
Addressing Allah as if seeing Him 186
Who is the speaker in na'budu and nasta'in? 191
Why iyyiika was put first before the verbs 192
The quest for self-extinction in the object of worship 192
Putting the means (wasila) first ensures fulfillment 194
Varieties of divine guidance 195
Prayer for guidance, self-extinction, and vision of Allah 197
Meaning and variants of sirii/l$irii/ 198
Typology of the divine favors 201
Divine favor is safety from wrath and misguidance 203
Emotional and physical divine attributes are metaphorical 205
Who are those who incur anger and those who are astray? 207
Meaning and recitation of Am in 209
Reports on the immense merits of the Fatil)a 212
SORAT AL-BAQARA 214-679
Definition of the Disjointed Letters 214
Interpretation of the Disjointed Letters 216
Phonemes and their attributes 218
Syllabic combinations of the Fawiitib and their significance 225
Interpretation of the Opening Letters continued 227
Seven other interpretations and their rebuttals 229
The preferred interpretation 237
More interpretations yet 238
Sufi phonology of a/if lam mim 239
Declension of the Opening Letters 240
Do the Opening Letters constitute integral verses? 242
Why That is the Book instead of This is the Book? 243
Th e Qur'an's rational invalidation of doubt 24 5
xiv
The Lights of Revelation (Anwdr al-Tanzi/): ljizb l
The specific beneficiaries ofQuranic hudii 'guidance 247
1
Levels of taqwii 'guarding oneself' 248
Parsing of verses 2: 1-2 250
Belief in the unseen is part and parcel of taqwii 255
Various doctrines on what the integrals of belief are 259
Ash'ari definition of belief as confirmation in the heart 260
Meanings and types of ghayb 'unseen 1 263
Meanings of "establishing the prayer" 265
The Mu'tazili claim that rizq can only be /,a/iii 268
The meaning of infiiq 'spending1 271
Highlighting of the Jews and Christians who accept Islam 273
Meaning of mii unzila 'what was sent down 1 275
The renouncing of Jewish and Christian eschatologies 277
Meaning of yuqiniin 'they are certain 1 278
Highlighting of the recipients of divine guidance 280
Divine guidance is unfathomable, invaluable and direct 282
The intense Quranic valorization of the muttaqin 'wary! 284
A non-Sunni view that Muslim sinners are in hell forever 285
Parsing of inna 'verily! and its function 286
Definition of kufr and its vestimentary symbols 289
The Mu'tazili (and Shi'i) view that the Qur'an is created 290
Repeatedly warning them is the same as not warning at all 292
The doctrine that Allah can task one beyond capacity 295
Gradual sealing up and blinding of the heart and psyche 298
Non-Sunni views of the divine "sealing" and "misguiding" 300
More on how Allah seals the senses of the unbelievers 303
Parsing of mass-transmitted and irregular readings 306
Semantics of 'adhiib 'punishment1 308
The hypocrites exposed 310
The delusions of the Israelites 313
The unbelievers' duplicity defines their identity 315
"They deceive Allah" is not literal 317
 Contents
The unbelievers' literal and figurative heart disease 323
The prohibition of lying 327
The spread of corruption in the land 329
The corrupters protest they are in fact civilizers 330
"Human beings" as types of belief or groups of converts 332
Zendiks' view that mere verbal profession is belief 334
The difference between "knowing" and "realizing" 336
The human devils 340
Rhetorical difference between verbal and nominal clauses 341
The scoffi ng of the hypocrites 341
The divine scoffing 343
Non-Sunni figurations of divine reinforcing of /ughyiin 345
The purchase of ruin at the price of guidance 348
Parables, similes and proverbs 353
"The one" stands for a collective: analysis of al-ladhi 354
How Allah takes away light 359
Parables of error: hypocrites, atheists and false Sufis 362
Loss of hearing, speech and sight as a simile of unbelief 364
A cloubdburst filled with darkness, thunder and lightning 369
The meteorological cause of thunder 372
Analysis of kiida <it was almost fact> 377
Linguistic precedents and the diachronic status of poets 380
Effects are from causes yet befall only through divine will 382
For Ash'aris the term shay'applies only to existing entities 384
Human enablement and divine omnipotence 386
Multi-tiered allegories in the Qur'an and Arabic poetry 387
Allegorical interpretation of the storm and its elements 391
Stylistic alarm thro ugh iltifiit <apostrophic redirection> 393
The frequent Quranic summons yii ayyuhii 395
Belief, worship are universal duties, as Allah created all 396
A worshipper's taqwa is wariness between fear and hope 402
Knowledge of Allah and of His rights over His creatures 404
xvi
The Lights of Revelation (Anwiir al-Tanzi/): Hizb I
Earth's levelness and rotundity at one and the same time 406
The divine paradigms of fecundation and growth 408
Rain formation 409
The plural of paucity standing for collectivity or abundance 4 I 0
Worship entails faith in the omnipotence of the worshipped 413
Why human beings are under obligation to worship Allah 416
Quranic polysemy and the allegories of human creation 417
Why the Qur'an was sectioned into suras 421
Interpretations of the divine challenge 422
Meanings of shah id in Arabic usage 424
Meanings of dim in Arabic usage 425
Truthfulness is to report accurately what one knows 429
The meaning of the stones of hell <J:,ijara> 433
Proofs of Prophethood in the divine challenge 437
Meanings of the word janna and the names of paradise 443
The rivers of paradise 447
The fruits of paradise 449
Allegorical interpretation of "similar fruits" of paradise 454
The actual states of paradise are beyond comparison 456
Sunni understanding of khuliid as literally "a long time" 457
Perfection of resurrected bodies & rebuttal of materialists 459
Method, power of similes/proverbs even in divine speech 461
Definition of shame; meaning of its attribution to Allah 464
''Additive" particles in the Qur'an play a stylistic role 468
Sizes great and small are all relative in the divine sight 4 71
Definition of J:,aqq 474
Definitions of the divine will 476
The three types of fiisiq 480
The Mu'tazilis' intermediary damnation for sinful Muslims 481
Types of divine covenants 484
Types of breaches condemned by Allah 486
The three different possible addressees in kayfa takfurun? 489
xvii
 Contents
The definition oflife in creatures 493
The description of Allah as possessing hayiit (life> 494
Istiwii ' literally means symmetry 498
Timing of the respective creations of heaven and earth 499
The number of the heavenly spheres 501
Divine creatorship, wisdom and resuscitatorship 501
The superiority of human beings to angels 504
Grammar and usage of idh and idhii 505
The angels: name, nature and functions 507
The hierarchic intermediacy of prophets and angels 511
The divine disclosure and the angels' verbal engagement 513
Angels wonder at divine wisdom eradicating human sins 514
The angels inquired without objecting nor boasting 516
Complex humans and simple angels: mission of vicegerency 517
The affirmation of divine transcendence 5 I 9
The modality of the divine teaching of Adam 520
The meaning of Adam 521
The meaning of the teaching of the names 523
The divine silencing of the angels' misassumption 526
The divine foreknowledge oflblis's planned disobedience 531
Nine fundamental lessons in the khiliifa and asma' verses 532
The angels' prostration to Adam 535
Adam as archetype of everything in existence 53 7
Iblis's refusal to use Adam as a means to Allah 540
lblis was originally an angel per the vast majority 542
Certain angels are not infallible; jinn meaning "invisible" 545
Ash'aris define "the believer" as one who dies as a Muslim 549
Husbands are liable primarily, ahead of wives 550
Paradise already exists and is beyond this world 550
Wisdom of pre-emptive prohibition for the heart's haleness 552
The Forbidden Tree 553
How Satan duped Adam and Eve 554
X\'iJ j
The Lights of Revelation (Anwar al-Tatrzil): Hizb I
The fall from paradise to earth 556
The divine gift of human repentance 558
Women follow behind men with regard to legal status 561
Adam represents all repentants and followers of guidance 562
Meaning, etymology and interpretation of iiya 566
Adam's mistake in light of the infallibility of prophets 567
Other paradigms and teachings in Adam's story 573
The divine address to all learned people and the Israelites 574
Levels of the respective divine and human covenants, 577
Self-extinction in Allah is the last level of tawhid 578
The divine reminder to the people of the Covenant 580
Time-contextual suitability of variant heavenly rulings 582
Jews and Christians are expected to become Muslims 583
The rabbinate & clergy feared losing their worldly status 586
The first step of wariness (taqwa) is dread (rahba) 587
The Jews and Christians' deliberate muddling of the truth 588
Non-Muslim worship is as zero prayer and zero charity 589
The pillars of Islam are universally binding 590
They enjoined virtue and even Islam but practiced neither 591
The benefits of prayer 595
The divine preferentiation of the Israelites at one time 599
The non-Sunni claim that once in hellfire always in hellfire 604
Ordeals and blessings are both divine tests 608
Al means ah/ <family, people> including the chieffigure 610
Meaning of the Israelites' "looking on" at the Red Sea 611
The qualitative differences between Israelites and Muslims 612
The Book and the Furqiin given to Musa 615
Autogenocide atoned for the enormity of the golden calf 618
Significance of the divine name al-Bari' <producer of alP 621
Prophet's vision of Allah in dunya; believers' vision in iikhira 623
Allah's successive gifts; the Israelites' successive treasons 625
The harm of ingratitude to Allah is only reflexive 626
xix
 Contents
The effortless avenue of divine forgiveness 627
The divine honoring of well-doers no matter what 630
The parody of H itta and the mockery of forgiveness 630
The miracle ofMusa's water-rock in the desert 632
Deniers of miracles wrought for Musa and the Israelites 637
They longed for the rustic food they were used to 638
The stamping of odious states on the Israelites 641
Islam abrogates previous faiths 648
Refutation of Sibawayh regarding the fa' of apodosis 649
The Damoclean mountain to extract Israelite obedience 650
The expression law <if it were> 652
The simianization of the Sabbath-breakers 653
The story of the divinatory yellow cow 656
Abrogation, other scenarios of the cow's particularization 660
"Yellow" is the established gloss; al-l:lasan said "black" 662
Surur <gladness> among the types of mirth 663
All is by His will but His order may differ from His will 666
Divine teachings in the story of the yellow cow 673
Slaying one's ego to know one's enemy & revive one's soul 675
Hearts are harder than rocks that feel and surrender 676
Arabic-English glossary of technical terms 681
Glossary of persons and sects cited by al-Bayc;lawi 691
Bibliography 775
Index of Sura References 789
Index of Hadiths & Early Reports 79 1
Index of Poetic Verses 8 JI
General Index 8 I 5
O ther Works by Gibril Fouad Haddad 851
Other Publications by Beacon Books and UBD Press 854
Illustrations and Tables
Figure I Title page of Berlin Hs. or. 8180, the earliest extant
ms. of Anwar al-Tanzi/ known, copied 758/1357 in
Shiraz and Damascus. Staatsbibliothek zu Berlin -
PreuGischer Kulturbesitz.
Figure 2 Incipit page ofBerlin Hs. or. 8180.
Figure 3 Berlin Hs. or. 8180 folio 30v: end of Hi zb I.
Figure 4 Riyadh, King Sa'ud University, ms. Tafsir 1036 folio
2a: Bayc;lawi, Anwar al-Tanzi/, Surat al-Fati}:ia. Ms.
copied 850/ l 446.
Figure 5 Cambridge Ms. Add. 3586. Anwar al- Tanzi/, folio
2b: preamble and Fatiha. Copied 874/1470.
Figure 6 Title page (folio la) of 908/1503 Cambridge ms.
Gg 3.20 of Anwar al-Tanzi/.
Figure 7 End of the first /tizb (f. 25a), Cambridge Gg 3.20.
Figure 8 Walters Art Museum, Baltimore, ms. W.584 p. 152:
Shaykh al-Islam Ibn Kamal Basha's (Kemalpa~azade
d. 940/1534) commentary on al-Bayc;lawi, Surat al-
Fati}:ia. Copied 966/1559.
Figure 9 Zakariyya al-An~ari (823-926/1420-1520), Hashiya
entitled Fat/I al-Jalil bi-Bayan Khafi Anwar a/-
Tanzi/. :?,ahiriyya ms. 'Ulum al-Qur'an 266, f" I.
Copied 990/1582.
Tafsir al-Bay,;lawi. Alukah website unidentified
Figure JO
complete ms. (www.alukah.net/library/0/52999).
F0 4a: End of Surat al-Fatil)a and beginning of
Surat al-Baqara. Copied 1067/1657.
Tafsir al-Bay,;lawi. Jami'at Salal:i al-Din (Irbil, Iraq)
Figure 11
ms. 51, f" 1: Incipit (preamble and Fatiha). Copied
1150/1737.
 Illustrations & Tables The Lights of Revelation (Anwar al-Tanzi/): Hizb I

Figure 12 Tafsir al-Bay(jiiwi, I° 1b of ms 298 Najah National Figure 25 Ibn Habib al-Dimashql (d. 779/1377), Durrat al-
University of Nablus (West Bank, State of Pales- Asliik ft Daw/at al-Atriik ("Year 685"), ms. Leipzig
tine) from the library of the Mufti of Jaffa. Undated. Vallers 0661, folios 85b-86a and details showing
Figure 13 Folio 1b (Incipit) of undated Cambridge ms. Add. Bay\!awl's obitus. Copied in Aleppo, in 1071/1660.
3179 of Tafsir a/-Baylftiwi in nasta'liq Indian script.
Figure 14 Incipit of pre-1242/1827 ms. 1729 of Anwiir a/-
Tanzi/, Jami'at Umm al-Qura, Mecca. Table I Appeal to tafsirs in early European renderings of
Figure 15 Title page of Sacy's I 829 Anthologie Grammatica/e Qur'an-including Bay\!awi-from du Ryer (1647)
Arabe which begins with a translation of Bay\!iiwi's to George Sale (I 734).
commentary on Surat al-Baqara (2:1-7). Table 2 Teacher-student lineages of Western Arabist schol-
Figure 16 First page of Sacy's translation of Bay\!awi. ars who worked on al-Bay<,!awl, 1800-2000.
Figure 17 Title page of earliest known edition of Anwar a/-
Tan zi/, printed at Dar al-Tiba'at al-'Amira, Istanbul
1257/1841.
Figure 18 Incipit of Istanbul 1257/ 1841 edition with Tafsir al-
Jalalayn in the margins.
Figure 19 Title page of the I 848 Leipzig edition of Tafsir al-
Baylfiiwi by Heinrich Fleischer, one of the first
Qur'an commentaries published in Europe.
Figure 20 Page 3 of Fleischer's 1848 edition: Fatiha.
Figure 21 Page I (Incipit) of Teheran 1272/1856 lithograph
edition of a marginalia by the Shi'i Safavid Baha'
al-Din al-'Amili (953-1030/1546-1621), Ta'liqiit
Anwar al-Tanzi/, surrounding Bay\!awi's text.
Figure 22 Title page of the 1330/1912 Egyptian edition of al-
Bay\!awi's Tafsir with al-Kazaruni's (d. after 1102/
1691) 1100-page, four-volume l;liishiya.
Figure 23 Incipit of the 1912 Bay\!awi/ Kazaruni edition.
Figure 24 Last page of the 19 I 2 edition bearing a eulogy by
its chief editor, the Moroccan-born Azhari Shafi'i
jurist Muhammad al- Zuhri al-Ghamrawi.

xxii xx.iii
 Foreword
by
Prof. Datuk Dr. Osman bin Bakar•

In the Name of God, the Most Gracious, the Most Merciful

xegeses of sacred texts occupy a special place in the intellec-

E tual and literary traditions of the world. Not least, this par-
ticular genre of literary works owes its importance to the central
role it plays in explaining and articulating the spiritual and
moral teachings of the religions with which the texts are respec-
tively associated. For religions with a sacred language such as
Islam, exegesis of sacred texts is seen to assume an even greater
role and function, particularly in the advancement of spiritual
knowledge. Since in Islam the Quran, which is its most funda-
mental sacred text, is the verbatim revelation of the Word of
God, revealed in the Arabic language, exegesis (ta/sir) is known
to embrace broader dimensions of knowledge than what are
normally found, for example, in the Christian tradition, which
is known not to have a sacred language. Language, which in this
particular instance is Arabic, plays a more central and also a
more specific role in exegesis. Indeed, knowledge of classical
Arabic with all its unique characteristics and features is univer-
sally acknowledged in the Islamic tradition as a fundamental
prerequisite for the well-established traditional science of
Quranic exegesis ('ilm tafsir al-Qur'an).

· Distinguished Professor and Director, Sultan Omar Ali Saifuddien Centre

for Islamic Studies, Universiti Brunei Darussalam; Emeritus Professor of
Philosophy of Science, Department of Science and Technology Studies,
University of Malaya in Kuala Lumpur, Malaysia.
 Foreword
The special place and role of Quranic exegesis in Islamic
tradition deserves emphasis, especially in our modern times
when much of the traditional knowledge about the science of
exegesis has either been lost or forgotten. There is increasing
confusion in the contemporary Muslim umma with regard to
the understanding of the Quran because, in the name of indi-
vidual rights, more and more people are venturing into the in-
terpretation of its verses without having the necessary prior
knowledge and expertise in the science of exegesis. It is as if in
the name of individual human rights a person is free to build a
house on his own land as he pleases, even though he lacks the
necessary knowledge of the art of architecture and construction.
He may, of course, proceed with its construction but only to
face its consequences later on. Some of the consequences could
even be immediate such as, for example, having to face actions
by authorities in the public department concerned. Analogous-
ly, the Muslim umma is now facing the consequences of mal-
practices in interpretations of the Quran that clearly violate
some of the most fundamental principles of the traditional
science of exegesis, a good example of which is the principle of
coherence and inner consistency of the Quran as a whole. A
rampant malpractice in this regard is indulgence in interpreta-
tions of Quranic verses that seek to justify and to serve sectarian
purposes and interests.
The consequences of exegetical malpractices, which are now
very much visible in Muslim societies, include confusion in
many Muslim minds and fortification of various forms of sec-
tarianism and extremism. These negative consequences are
more than sufficient reasons to impress upon the Muslim umma
the kind of harm that could come to them from deviationist
practices in Quranic interpretations. A good lesson to be learnt
from these consequences is that there is a real need for Muslim
xxvi
The Lights of Revelation (Anwar al- Tan zi/): Hizb I
scholars as intellectual guardians of the umma to reaffirm the
good epistemological understanding of the traditional scienc_e
of Quranic exegesis' while addressing the issues raised agamst it
by its critics, some of which are indeed legitimate. The SCience
of Quranic exegesis as traditionally understood and as affirmed
in this foreword as well as in the work which it prefaces is not a
static or an outdated science or body of knowledge that has
outlived its usefulness as its modernist critics imagine it to be.
On the contrary, this science is at once perennial and contem-
porary. It is perennial in the sense that the principles on which
it is based are true and useful at all times as seen from the
perspective of tawhidic epistemology.' And it is contemporary
in the sense that the same principles are dynamic enough to
allow themselves to be freshly applied to new human problems
and new knowledge claims.
The traditionality of the traditional science of exegesis is
essentially not an issue of temporality but rather of primacy that
concerns the issue of ultimate origin. From the traditional
perspective, the origin of the science is divine, meani~g the
Quran itself. Thus, traditional Muslim scholars of exegesis (al-
mufassirim) insisted that the best interpreter of the Quran is
none other than the Quran itself, an idea which they turned mto
a fundamental methodological principle of the science. By this
idea they mean that God clarifies and details each verse with
knowledge contained in other verses. They appealed to the
Quran itself in support of their view. This principle of what may
be described as "the self-explanatory nature" of the Quran,
which they had formulated, is contained in the following verse:
For We have certainly brought them a Book, which We
have detailed with knowledge (fa.,alnii.hu 'ala 'ilm ), a
guidance and a mercy for a people who believe.'
xxvii
 Foreword
They also understood the meaning of human origin to b e
quite different from its secular understanding. While in the
secular understanding the idea of human origin takes the mean-
ing of being completely cut off from the divine source, the tradi-
tional perspective insists on the preservation of a metaphysical
link between human ideas and their divine roots. From the
point of view of human experience, this metaphysical link may
be said to admit of various degrees of divine inspiration. The
Quran presents the Prophet Muhammad-upon him blessings
and peace 1-as the best human recipient of divine inspiration,
since the inspiration he received is the most intense of all. He is
thus viewed as the best human interpreter of the Quran, and the
Prophetic Hadiths are traditionally seen as the first and fore-
most commentary on the Quran. Indeed, tradition maintains
that the Prophet's Swrna is his total personification of the Quran.
These equivalent teachings concerning the inner relationship
between the Prophet and the Quran, which emphasize the idea
of the former as the best exegetical authority next to the latter,
were made the second methodological principle of the tradi-
tional science of exegesis.
All authentic exegetical works are spiritually inspired. The
greater the intensity of its inspiration, the better the quality of
an exeget ical work will be. For all exegetes (sing: mufassir), in
the wake of the Prophet, also have a working mind that seeks to
preserve its metaphysical link with the Divine Source of the
Quran, although in their case the intensity of the link is much
less than the one experienced by the Prophet. However, to the
extent that this metaphysical link exists in the mind of the
exegete and is manifested in his exegetical work, the work in
question deserves to be considered traditional in character. The
quality of exegesis is determined by many factors, the two most
important of which are the intensity of spiritual inspiration
xxv1i 1
The Lights of Revelation (Anwdr al-Tanzi/): Hizb I
received by the exegete in question and the quality of his crea-
tive thinking (ijtihad). It is this combined spiritual-intellectual
quality found in the exegete as reflected in his work that in turn
determines the quality of his exegesis. On the basis of this con-
sideration, Islamic exegetical tradition established a guiding
principle according to which the first generation of exegetes that
emerged from within the ranks of the Prophet's companions-
such as 'Ali b. Abi Talib, lbn ' Abbas, Abo'I-Darda' and lbn
Mas'0d-are viewed as the most authoritative in exegesis after
the Prophet (upon him blessings and peace).' However, this
guiding principle does not exclude the possibility of distin-
guished exegetes of very high rank emerging in the umma from
time to time in Islamic history. We have in mind the appearance
of such eminent spiritual and intellectual authorities as al-
Tabari (839-923), al-Ghazzali (1058-1111), al- Zamakhshari (c.
1074-c. 1144), Fakhr al-Din al-Razi (1149-1209), Mubyiddin
Ibn 'Arabi (1164-1240) and Ibn Kathir (c. 1300-1373), who
produced exegeses of either part or the whole of the Quran.
Also deserving inclusion in this list of famous and influential
exegetes is Jbn Kathir's contemporary, al-Bayc;lawi,' whose
commentary on the Quran is partially translated and studied in
this work by Dr Gibril Fouad Haddad, undertaken during his
Visiting Fellowship at the Sultan Omar 'Ali Saifuddien Centre
for Islamic Studies (SOASCIS), Universiti Brunei Darussalam.'
The first generation of exegetes of the umma occupy a special
place in the history of Islam, because they were among the best
companions of the Prophet-the first and greatest human
interpreter of the Quran-and therefore lived the closest to the
source of the Revelation; they were generally regarded by the
umma as men of distinction in spiritual matters; and they were
the umma's first intellectuals, noted for their depth of learning
and well-versed in the inner mysteries of the knowledge content
xxix
 Foreword
of the Quran. As such their views on Quranic exegesis became
an eminent source of inspiration for all later exegetes until our
own times.
The Quran is a book of divine guidance in all aspects of
human life and thought. The key to its authentic understanding
is exegesis, which is traditionally understood to embrace both
tafsir and ta 'wi/. 7 It is thus not surprising that right from the
beginning of Islam the science of exegesis ('ilm a/-tafsir) became
the most important branch of the Quranic sciences ('ulum al-
Qur'iin). Al-Baydawi referred to this science as "the queen of
the religious sciences (ra'is a/-'ulum al-diniyya)" and the foun-
dation of all disciplines.' The foundation of the science of exege-
sis was laid down by the Prophet himself, with those of his com-
panions gifted with an exegetical mind-such as those men-
tioned earlier-contributing to the science as its virtual co-
founders. For this reason, apart from the Prophet (upon him
blessings and peace) , the names of these co-founders almost
always appear in the exegetical works of later Muslim scholars.
Many good and creative (ijtihadi) minds during the past four-
teen centuries and more of Islamic history contributed to the
advancement of this science, which has remained traditional in
its character without being conservative (as this term is pejora-
tively understood by its critics). In the light of the foregoing
discussion on the principles and inherent dynamism of the tra-
ditional science of exegesis, we maintain that this science, which
is itself still capable of growing and developing within the
bounds of Islamic tradition and orthodoxy, would be necessary
and sufficient to help the umma deepen their understanding of
the Quran .
The various trad itional exegetical works produced over the
centuries all provide a good illustration of particular principles
The Liglits of Revelation (Anwar a/-Tanzf/): Hizb 1
of the science of exegesis being applied in actual exegetical
works. Epistemologically speaking, one methodological princi-
ple of exegesis, which no exegetist could really avoid applying
due to its very nature, is the principle of scientific' exposition
(taj$il 'ala 'ilm), which is mentioned in the Quran. 10 This Quranic
idea provides a scriptural support for the exegesis-related intel-
lectual activity traditionally known as tafsir bil-ra'y ("exegesis by
personal opinion"). AI-Ghazzall, for example, has soundly es-
tablished this type of tafsir as lawful. 11 As he argued it, the prac-
tice of explaining the Quran by personal opinion is traceable to
the well-known exegetists among the Companions of the Pro-
phet- upon him blessings and peace-such as lbn 'Abbas and
lbn Mas'iid, but their kind of personal opinions is not to be
equated with the tafsir bil-ra'y that the Prophet prohibited. 12 AI-
Ghazzall distinguished between personal opinion that is valid
and personal opinion that is corrupt due to it being affected by
lower passion (hawa). Quite clearly, if tafsir bil-ra'y is to be ac-
cepted as a valid methodological approach to Quranic expla-
nation then it has to be in conformity with the Quranic doctrine
of taj$il 'ala 'ilm. Since the elucidation and exposition of the
Quran is to be in accordance with true knowledge, for that is
what 'ala 'ilm really means, only true and valid personal opin-
ions can have any place and role in the exposition (taj$il) of the
Quran. What this means is that it is only scholars knowledgea-
ble in many academic disciplines who would be able to produce
high quality exegetical works. Furthermore, following al-
Ghazzall, we are observing the close connection that exists be-
tween the quality of personal opinions and the state of the soul.
In this perspective, tafsir bil-ra'y is seen not only as an intellec-
tual-rational pursuit but also as one having a spiritual-moral
dimension. In other words, while every exegetist may be apply-
ing the method of tafsir 'ala 'ilm in the explanation of the
xxxi
 Foreword
Quran, only those with a broad command of both naqliy (trans-
mitted) and 'aq liy (acquired through intellect-reason) knowl -
edge" and a praiseworthy moral character have a clear advan-
tage to produce excellent works of exegesis.
Insofar as we are positing the Quran and the Hadiths as the
two best interpreters of the Quran we may speak of the divine
and Prophetic exegetical models. Since it is desirable for
Muslims to emulate the Prophetic exegetical model, which is
itself an emulation of the divine model, they should undertake
the task of further developing the traditional science of exegesis
with its various branches, particularly the branch now popularly
known as scientific 1• exegesis (lafsir 'i/miy) that interprets and
explains verses pertaining to nat ural and cosmic phenomena,
that is strongly supported by the epistemological project of ta}$il
'a /ii 'i/m in accordance with the state of knowledge in their time.
The nature of this project is such that contemporary Muslim
academics and Muslims need to have good knowledge of past
Quranic exegetical works as well as modern knowledge in all
disciplines.
Sad to say, due to a host of reasons, not least language barri-
ers, the contemporary Muslim knowledge of the classical works
of tafsir is rather limited and their general appreciation of this
particular category of religious writings has suffered a decline.
Since many Western and secular-educated Muslims do not have
knowledge of Arabk they are unable to access the great works
m Islam on exegesis of the Quran, practically all of which are
written in this language, even if they are aware of their exist-
ence. In the light of the issues that we have raised in the forego-
ing pages and for many more reasons , D r. Hadd ad's present
work is most welcome. Dr. Haddad is to be praised for under-
taki ng the admirable task of criticall)' edit'mg an d ren d enng
. into
. uting to the revival of the traditional science of exegesis in the
XXXll
The Lights of Revela tio,i (Anwar al-Tanzi/): Hizb I
English the first tenth of one of the most influential works of
tafsir in the history of Islam. The work in question, al-Bay(lawi's
Anwar al-Ianzil ("The Lights of Revelation"), which has also
been referred to as Tafsir a/-Bay(iawi, is noteworthy, first be-
cause of its literary and scholarly merits, and second because of
the eminence of its author. AI-Bay(lawi was a prolific scholar of
13th-14th century lslam,1 5 authoring works in the sciences of
the Sharia like jurisprudence (fiqh) and principles of jurispru-
dence (U$L1I al-fiqh), dialectical theology (ka/am), Sufism and
1
ethics (la$awwuj), grammar, and epistemology. '
Anwar al-1anzil is important and significant, because of its
fame and influence. In Dr. Haddad's own estimation, this work
"became and remained for seven centuries the most studied of
all Tafsirs:• 11 and it is to be regarded as "the most important com-
mentary on the Quran in the history of Islam:' 18 The work won
praise during the author's own life-time and invited "glowing
testimonies" from later scholars until modern times. Perhaps
significantly as well was its use as a textbook, especially in the
19
madrasas of Mamluk Egypt and Ottoman Turkey. To show its
worldwide popularity Dr. Haddad refers to the textual evidences
in the form of abundant printed editions and commentaries and
super-commentaries written on it, samples of which he included
in his book. In modern terms and equivalents, Tafsir a/-Bay(iawi
deserves to be treated as a best-seller of all times ever since its
publication seven centuries ago, one of the most cited books in
the field of exegesis (lafsir), and as a book that enjoys many
excellent reviews. The book was among the very first commen-
taries of the Quran to be published in Europe in the nineteenth
century.
Given the important role that the book can play in contrib-
xxxiii
 Foreword
contemporary world we consider it fortunate indeed that it is
now made available in the English language, even if only par-
tially. lt is the fate of the Muslim umma that, for a large segment
of its modern intelligentsia, English has emerged as the m ain
language of Islamic discourse and literary output. No amount of
resistance from Boko Haram-like movements in the Islamic
world is going to change this fact. When it comes to academic
and intellectual matters, many contemporary Muslims find
themselves more fluent and more at ease in English rather than
in any other language, including their own mother tongue. It is
through works on Islam and its civilization made available in
the English language that most of them have the opportunity to
learn about their own spiritual and intellectual traditions. It is in
the light of this changing reality in our scholarly and intellectual
life in modern times that the importance and significance of Dr.
Haddad's present work needs to be understood and appreciated.
We have referred earlier to the epistemological project which
we termed taj, fl 'a/ii 'i/m in the context of our current effort to
revive and advance the traditional science of exegesis ('ilm al-
tafsir), an effort equivalent to what is presently referred to by
some scholars as a/-tajdid jil-tafsir (Renewal in Quranic Com-
mentary) . Through Dr. Haddad's present book we are able to
see the relevance of both al-Bay<;lawi the scholar and his literary
output, particularly Anwar al-1anzil, to the project. Dr. Haddad
provides data and information that show how al-Bay<;liiwi
understood and actually applied the methodological principle
of taj,il 'ala 'i/m to his exegesis of the Quran. Hopefully, some
others will further pursue a study of this aspect of al-Bay<;lawi's
religious thought. The Tafsir Bay(/awi partially translated by Dr.
Haddad is limited to the exegesis of the first bizb of the Quran,
which comprises its first chapter (Surat al-Fiitiba) and the first
seventy-four verses of its second chapter (Surat al-Baqara). Con-
The Lights of Revelation (Anwar al-Tanzi/): Hizb l
cerning the value of Tafsir Bayc;lawi to contemporary scholars of
the science of Quranic exegesis that can be derived from Dr.
Haddad's present work someone may argue that his study would
not bring out the real worth of the tafsir, since it is limited to ,a
small portion of the Quran. But going through Dr. Haddads
Introduction and the rich footnotes to his translation of the
Quranic text it seems clear that not only is he aware of the issue
at hand but he also provides an interesting response to it. His
work seems to inform us that even on the basis of an exegesis of
the first liizb alone, we can already see the traditional character
of al-Bay<;!awi's exegesis with all its major dimensions and
characteristics of which we have spoken earlier.
The argument presented here is that it is not necessary to
wait until the later chapters, let alone until the end of the Quran,
in order to see the major features of al-Bay<;iawi's tafsir that
qualify it to be treated as a meritorious exegetical work. In his
interpretation of the selected verses of the Quran it is possible to
see al-Bay<;!awi applying the foundational and methodological
principles of the traditional science of exegesis. Thanks to Dr.
Haddad's Introduction and notes to the translation we are able
to see al-Bay<;iawi's application of the exegetical principles all the
clearer. Of special interest to us is al-Bay<;lawi's practice of the
methodological principles of tafsir al-Qur'an bil-Qur'an, which
Dr. Haddad translated as "self-exegesis"'° and taj,il 'ala 'i/m of
which a/-tafsir al-'ilmiy is an important dimension. Dr. Haddad
refers to al-Bay<;lawi's appreciation of the role of science in
exegesis when he insisted on conversance with "the givens of
modern science:'" We know that among the first seventy-four
verses in Surat al-Baqara there are several that pertain to
natural phenomena, which are the objects of natural science.
We are now in a position to examine first-hand how al-Bay<;lawi
interpreted these science-related verses in the light of 13th-14th
XXXV
 Foreword The Lights of Revelation (Amviir al• Tanzil): Hi zb I

century Islamic science to which the prominent scientist, Qutb the introduction to his tafsir. 23 We are interested in the coinage
al-Din ai-Shiriizi (1236-1311), a fellow native of Shiraz, was a of this term. We first encountered this term more than three
significant contributor. decades ago when we undertook a study of Qutb al-Din al-
In his Introduction Dr. Haddad also discusses al-Bayc;lawi's Shirazi's classification of knowledge in which the term appears.
commitment to the idea of multi-disciplinary expertise as a His classification was treated in a Persian work titled Durrat a/-
crucial asset to the production of an enlightened and a high- Taj." Al-'11/iim al-diniyya played an important role in this clas-
quality work of exegesis. Al-Bayc;lawi insisted that none should sification as a category of knowledge. We are interested in find-
practice or undertake to speak about exegesis (tafsir) unless he ing out who coined the term and when. It is interesting to know
"excels in the religious sciences in their totality-roots and that al-Bayc;lawi also used the term, since both hailed from
branches-and has proved superior in the crafts of the Arabic Shiraz. But this piece of information does not help much to-
wards finding the answer to our question, since Qutb al-Din al-
language and the literary arts in all their varieties."" He himself
Shiriizi was an older contemporary of al-Bayc;lawi. In the usage
possessed the kind of multi-disciplinary expertise that he want-
of the term al-Bayc;lawi could not have preceded Qutb al-Din.
ed aU aspiring scholars of the discipline to have. In our view, the
What we can do is to research on the issue of the currency of
idea of knowledge-based explanation or exposition (laj$il 'ala
the term in 13th and 14th-century Persian Islam, which could
'i/m) of Quranic verses that we have repeatedly mentioned is
also prove to be its source. A comparative study of the under-
equivalent in meaning to the idea of multi-disciplinary exper-
standing of the term by Qutb al-Din al-Shirazi and ai-Bayc;lawi
tise emphasized by al-Bay(iiiwi. Although as just quoted, al-
could, however, throw some light on the issue.
Bayc;lawi's emphasis was on the totality of the religious sciences,
he did not exclude the role of "modern" or contemporaneous The contents of Dr. Haddad's book also raise historical issues
sciences in exegesis. This means that, for al-Bay(iiiwi, the idea of that pertain to Islamic intellectual history. If it is indeed our
'i/m in the doctrine of ta}$il 'ala 'i/m would embrace both the objective to have a broader and clearer picture of the Islamic
naqliy (transmitted) and 'aqliy (intellectual-rational) sciences. intellectual history then it is worth taking up the issue of the
Such an understanding would have a significant impact on the various possible historical connections between the various
development of a contemporary science of Quranic exegesis. scholars located in different parts of the Islamic world and the
issue of the ideas that linked them to each other as mentioned
_ T_he rich data and information that Dr. Haddad has provided
in Dr. Haddad's book. The significance of his book in this
m hrn present work have a significance that extends beyond the
particular respect is that it could help fill certain gaps in our
domain
. . of exegesis.
. . We
_ would like to bri·et1y add ress issues
. per- current picture of the Islamic intellectual tradition. Past Muslim
ta111111g to two d1sc1plme, namely epistemology and Islamic his-
scholars are known to play a much more important role than
tory. _The epistemological issue raised by Dr. Haddad's book
pertains other groups in maintaining and promoting intra-ummatic
, _ to al-Bayc;lawi's
. . choice of the term re 11g10us
. . .
sCJences
(a l- u/11m al-d1111yya ). Ba)•c;lawi ment·wne d aI- ,u1um
. al-dm,yya
. . . links. As such, there is a need for more research on the kind of
in

x.xxvi xxxvii
 Foreword
intellectual world in which al-Bay<;lawl lived and thought and
his connect ions to that world.
In conclusion, we would like to once again congratulate Dr.
Haddad fo r this important work, which we believe will benefit
not only teachers and students in the discipline of Quranic
exegesis ('i/111 al-tafsir) but also those in the other disciplines,
both religious and intellectual-rational. We are proud to say that
this wo rk, which the author successfully completed within the
eighteen months period of his Visiting Research Fellowship at
SOASCIS-a commendable scholarly feat-represents a good
example of a scholarly work based on research done at the
Centre. This book is the sixth to be published within the last
one year. The first four books were published by UBD Press at
the same in November 2014 and the fifth volume, a Springer
publication, is to be released before the end of 2015. We h ope,
in his new appoi ntment as a Senior Assistant Professor at
SOASCIS, that Dr Haddad will continue to publish well-
researched, scholarly works in line with the Centre's objective to
position itself as a world leading research centre in Islamic
studies. Wa-ma tm,jiqi ilia bi'Llah .
Brunei Darussalam
10 Muharram 1437
23 October 201 5
xxx vii1
Th e Lights of Revelation (A nwtir al-Tanzi/): Hizb I
NOTES
1 For a more recent work in English on the history of the science of Quranic
exegesis, see Mahmoud M. Ayoub, Th e Qurhn and Its Interpreters, vol. 1.
Introdu cti on, pp. I- 40.
2 Tawliidic epistemology expounds the idea of the hierarchy and unity of
truths, the high est of which is the Absolute Truth (al-f:laqq), which in Islam
is one of th e Names of God, and th e lowest of which is the empirical truths.
For a detailed exposition of tawhidic epistemology, see Osman Bakar, "The
Qur'anic Identity of the Muslim Ummali: Tawhidic Epistemology as its
Foundation and Sustainer·• in Islam and Civilisatio11al Renewal, vol. 3, no. 3
(20 12), pp. 438-454 and in Islamic Civilisation and tile Modern World:
Thematic Essays (Brunei Darussalam: UBD Press, 2014), chapter 2.
3 The Quran, a\-A'raf7:52. According to thi s verse, the Quran explains itself
in detail "with knowledge :• The key phrase, (a$$al11ahu 'aid 'ilm ("We have
detailed it, i.e. the Quran, with knowledge") appears general and comprehen-
sive enough in its meaning to admit all forms and kinds of knowledge,
including scientific knowledge as detailed explanations of each verse of the
Quran. The principle of ta}$il 'ala 'ilm (elucidation or exposition with
knowledge) is thus of fundamental importance to Quranic exegesis ('ilm a/-
tafsir).
4
Al-Ghazzali, for example, considers these early Muslim figures as scholars
of Quranic exegesis. For al-Ghazzali's discussion of their views on exegesis,
sec Muhammad Abul Quascm, The Recitation and Interpretation of the
Qurim: Al-Gliazali's Theory (London: Routledge & Kegan Paul, 1982),
Chapter Four, pp. 86-104; for references to their own interpretations of
verses in the first three chapters of the Quran, see Mahmoud M. Ayoub, The
Qurtln and Its Interpreters, vols. I and II. The late Muhammad Abdul-Rauf, a
modern Muslim scholar who served as professor at al-Azhar University in
Cairo and as the first rector of International Islamic University, Malaysia,
described 'Ali b. Abi Talib as the first Muslim intellectual. See his Imam Ali
lbn Abi Talib: The First Intellectual Muslim Thinker (Cairo: Al-Saadawi
Publications, 1996).
5
Hi s full name is QaQi Naiir al-Din 'Abd Allah b. 'Umar al-BayQawi. The
exact dates of his birth and death are not known. It appears that he flour-
ished during the period between the last decade of the thirteenth century
xxxix
 Foreword
and the second decade of the fourteent h century. Sec G ibr il F. Haddad's
di scussion of thi s issue in the Int roducti on of hi s present work.
6 SO ASC IS is one of the few graduate centres of Islamic studi es in the world
exclusively devoted to producing Masters and PhDs by res~arch in Islamic
ci,~li zati on and contemporary issues as well as un dc rt akmg research on
various aspects of the field . Having completed his Vis iting Fellowship at
SOASC IS with an adm irable scholarly outp ut in the fo rm of this lengthy
book Dr Haddad was appointed in 201 5 as a Se nior Assistant Professor at the
Centre.
i The term s tafsi r and ta'wil, whi ch arc variously understood by exegeti sts,
are fou nd in th e Quran it self. Some excget ists use the word tafsir to mean
interpret ation in a broad se nse such that ta 'wi/ is included and treated as a
spec ial kind of it . Some others use the word tafsir, which occurs only once in
th e Quran (25:33), wi th the mo re specific meanin g of "external explanation
of the Book" or exoteric exegesis (i dhir al-taf sir) to cont rast it with ta'wil,
which is understood to mean "symbol ic or hermen eut ic interp retation" or
esoteric exegesis of the Book. In the eighth book of his Ib yd' 'U IUm al-Din
(The Revi val of the Reli gious Sciences). ent itled Th e Book of Recitation and
J11terpretario11 of the Quran , al -GhaZ1..ali used th e term ;dhir al-t a/sir to
di stinguish it from ta 'wil. Many leading exegetical authorities, especially
among the Sufi s, including Ibn 'Arabi, understand tafsir and ta'wil as two
qualitatively different but interdependent int erpretive modes or processes of
understandi ng th e meanings of the Quran .
8 17
Al -Bayd.iwi wrote: "... truly th e greatest of the sciences in scope and the
highest in rank and rad iance (s harafm1 wa -mana ra n) is the sc ie nce of exegesis
!of th e Quran] ('i/m al-tafsir), the chief and head of all th e religious sciences
(a f- 'ufUm al-diniyya) , the edifi ce of the bases of the sacred law and their
foundati on." See Gibril Fouad Haddad, Th e Lights of Re velat ion and the
Secrets of hiterpretat io11: Hizb I of th e Commentary on the Qur'iin by al-
Baycftiwi (Londo n: UBD Press and Bea.con Books, 20 15), p. 145.
9
The word "scienti fic" is used here in the co mprehensive sense of the A rabic
term 'ilmiy as understood and practiced in traditional Islamic scholarship
that exte nds in its meth odological application to all branches of knowl edge,
includi ng the religious sciences.
JO Th e Qurrm , 7:5 2. See note 3.
xi
The Lights of Revelation (Anwar al-Ta nzil): f:lizb l
II Muhammad Abul Quasem, The Recitation and Interpretation of the
Qurm1, pp. 86-94.
12 AI- Ghazzali qu oted th e following Prophetic hadith: "The man who e~-
plain s the Quran acco rding to his personal opi ni on (b i-ra 'yihi) shall take his
place in Hell" (al-Tirmidhi , Suna n, Tafsir, I ). See M. Abul Quasem, The
Recitation and lllterpretation of the Qurlm , p. 86.
u For a detailed study of these two categories of knowledge in the Islamic
tradi ti on see Osman Bakar, Classijication of Kn owledge i11 Islam (Kuala
Lumpur: In stitut e for Poli cy Studies. l 992; rep rint, Camb ridge: Islamic Texts
Society, 1997).
14 This time th e word "scientifi c" is used in a more specific sense to refer to
the methodological characteristi cs of the study oft he natural world.
15 for detailed inform at ion on al-Bayd.i.wi's writings see Gibril F. Hadd ad ,
Th e Lights of Revelation, pp. 13-16.
16 Dr. Haddad inform s us that al-Bayd,awi wrote a work entitled Mawc,:lu 'at
al-'Ulum which therefore, as the title suggests, pertains to epistemology
(theory of knowledge). Dr. Haddad says it deals with the classification of the
sciences. See G. F. Haddad, The Lights of Revelation, p. 16. Our comment is
that even if the work does not deal explicitly with the classification of the
sciences it is still correct to refer to it as a treatise on epistemology, since the
topic of subject-matter or object of study (maw(l'U') of a science comes under
the purview of the philosophical discipline of epistemology.
G. F. Haddad, Th e Lights of Revelation, p. 18.
18
G. F. Haddad, The Lights of Revelation, p. 1.
19
G. F. Haddad, The Lights of Revelation , p. 91.
20
G. F. Haddad, The Lights of Revelation, p. 49. In the practice of self-
exegesis al-Baydawi claimed the superiority of hi s Anwar al-1anzil to many
other ta/sirs, including al-Zamakhshari's Kashshiif.
21
G. F. Haddad, The Lights of Revelation, p. 43.
22
G. F. Haddad, The Lights of Re velation, pp. 14, 145.
23
G. F. Haddad, The Lights of Revelation, p. 145.
24
See Osman Bakar, Classification of Knowledge in Islam , Chapter I 1.
xii
 Acknowledgments
This work is the fruit of an 18-month fellowship at Universiti
Brunei Darussalam. My thanks go to the Chair Professor and
Director of the Sultan Omar Ali Saifuddien Centre for Islamic
Studies (SOASCIS) at UBD Prof. Datuk Dr. Osman Bakar; the
Privy Councillor to the State of Perak, Malaysia, and Fellow at
the Oxford Centre for Islamic Studies Dr. Muhammad Afifi al-
Akiti; Dr. Sayyid Hamid al-Mahdali of the Usu! al-Din faculty,
Universiti Islam Sultan Sharif Ali (UNISSA) in Brunei; and the
Qur'iin canonist of Damascus Dr. Muhammad Samer al-Nass (I
read the first rub' of this tafsir with the latter two), for their sup-
port and encouragement. Thanks also to Dr. Ibrahim Zayn at the
International Islamic University of Malaysia who first suggested
fo r me to translate al-Bayc;lawi and to Dr. Muhammad Munir al-
Hayek of Abu al-Nur Institute in Damascus for proofreading the
Fatiha part of my edition. Thanks to my sharif mentors in the
service of Qur'iin and Hadith, especially my beloved murshids
the late Mawlana Shaykh Muhammad Nazim Adil Naqshbandi
and Mawlana Shaykh Muhammad Hisham Kabbani; and the er-
udite senior Hadith master and head of the Departments of the
Qur'iin and Sunna in the Universities of Damascus and Aleppo,
Dr. Nur al-Din '!tr. The debt I owe them can never be repaid but
I hope to be granted, because of them, a nisba to the Qur'iin and
the Family of the Prophet that benefits here and hereafter.
Lastly, thanks to the head of the Near and Middle Eastern De-
partment at the University of Cambridge, Mrs. Yasmin Faghihi;
the Department of Conservation and Digitization at the Staats-
bibliothek zu Berlin-Preu8ischer Kulturbesitz; and my family.
This work was prepared amid daily reminders of the trials of
the Syrian people. They remain in our prayers and it is also
dedicated to them.~

xliii
 Abbreviations
a Cambridge 874/1470 ms. of Anwar al-Tanzi/
A Zahiriyya 990/ l 582 ms. of Zakariyya al-An , ari, /fiishiya
Afandi Muhibb al-Din Afandi, Sharh Shawahid al-Kashs/1iif
Ahka n, Mahmud Khalil al-l:lu, ari, Ahkam Qira 'at al-Qur'an
Ak Alukah 1067/1 657 manusc ript of Anwar al- Tan zi/
AQ ' Abd al-Qadir l:lassuna's 1996 ed. , Anwar with Kazaruni
B Berlin 758/1 357 m s., Anwar al- Tan zi/
Und ated Cambridge ms., Anwar al-1imzil
C Cairo 1375/19 55 ed. of Anwar al-Tanzi/
~z ~elebi and Zadah lfashiyas (Riyadh 11 70/1757 ms.)
D Deobandi ed. al-Taqrir a/-lfawi fi /fall Ta/sir al-Baydawi
Cambridge 908/1 502 m anuscript of Anwar al-Tan zi/
F Fleischer's 1848 edition of the Anwar (Leipzig)
G Guj arati's /fiishiyat a/-'Alawi on the Anwar (2012 ed.)
H J:l allaq-Atrash 2000 edition of Anwiir al-Tanzi/
Irbil 11 50/1 737 ms. of the Anwar at Jami'at Salah al-Din
Is '!, am al-Din al-Isfarayini, /fashiya on al-Baydawi ms.
J Jar Allah al-Zamakhshari and his Ta/sir al-Kashshaf
K al-Kazarunl, l:{ashiya on al-Baydawi (1912 ed.)
Kh Khafaji, l:{ashiyat 'Inayat al-Qadi on Baydawi (1867 ed.)
L Istanbul 1257/1841 edition of Anwar al-Tanzi/
Lisii n Ibn Maniur, Lisan al-'Arab
M Mecca pre-1242/1827 ms. of Anwar al-Tanzi/
MM Muhammad Mar'ashli 1998 ed. of Anwar al-Tanzi/
MQ 'Abd al-Latif al-Khatib, Mu'jam al-Qira'at
N Nablus undated ms. of Tafsir al-Bay(iawi, Jami'at al-Najah
p Pakistan 2010 ed. of the Anwar with al-Kawra'i's Ta 'liqat
Q al-Qunawi, 2001 ed. of the l:{ashiya on al-Baydawi
R Riyadh 850/1446 ms. of Anwar al-Tanzi/
s al -Suyuli, l:{ashiyat Nawahid al-Abkar on Baydawi (2003)
Sk al-Sayalkuti, l:{iishiya on al-Baydawi (1270/1854)
T Teheran 1272/1856 lithographic edition of the Anwar
u 'Uthmaniyya 131 7/1899 ed. of Anwar al-Tanzi/
Ul 'Uthmaniyya 1305/1888 lithograph ed. of Anwar al-Tanzi/
w Walters 966/1559 ms. oflbn Kamal Basha's l:{ashiya
z Shaykh Zadah, 1306/1889 ed. of l:{ashiya on al-BayQiiwi

xiv
 Introduction: al-Bay9awi and his Anwar al-Tanzil
wa-Asrar al-Ta'wil in hermeneutical tradition
mong the major exegeses of the Qur'an none has received
A more attention on the part of Muslim teachers and scholars
than the tafsir by the elusive Turco-Perso-Arab Shafi'1-Ash'ari-
Sufi master of Shiraz and Tabriz, Qa,;/i al-qudat Na$ir al-Din Abii
Sa'id (also Abii al-Khayr and Abii Mu]:iammad) 'Abd Allah b.
'Umar b. Mu]:iammad b. 'Ali al-Bayc;lawi, Anwar al-Tanzi/ wa-
Asriir al-Ta 'wil (The Lights of Revelation and the Secrets of Inter-
pretation). Who was Qadi al-Bayc;lawi and why did his medium-
sized work become the most important commentary on Qur'an
in the history of Islam? The details of his life are scanty. The
meticulous Syrian historian Shams al-Din al-Dhahabi (673-748/
1275-1347) shows no knowledge of him and does not mention
him in all of Tarikh al-Islam al-Kabir, Siyar A 'lam al-Nubala' and
al-'Jbar fi Tarikh man 'Abar. Nor does Kamal al-Din Abii al-Fac;ll
Ibn al-Fuwa\i al-1:{anbali (642-723/1244-1323) document him
in his Majma' al-Adab ft Mu'jam al-Alqab.'
Bay<;lawi was born in al-Bayc;la' (Beyza), "the White"-thus
named because of its white tower that could be seen from afar'-
between I$\akhr and Shiraz, Fars Province, before or during the
reign of the Jlkhani Atabak Abii Bakr b. Sa'd-i-Zangi (628-658/
1231-1260). A few years after his father's death he was appointed
qai;li al-mamalik of Fars then, briefly, qa,;/i al-qui;iat in Shlraz. He
moved to Tabriz, Azerbaijan Province where he died and was
buried in the Jarandab cemetery. His birthdate is unknown and
his obitus variously claimed as:
1 Ed. Mubammad al-Kai im, 6 vols. (Teheran: Wiza.rat al-ThaqMa wal-Irshad al-
lslami, 1416/1995).

a
2 Abu al-'Abbas Ahmad al -Qalqashandi, SubQ al-A'slul ft Kitdbat al-Inshil, 14 vols.
(Cairo: Matba'at Oar al-Kutub al-Misriyya, 1340/1922) 4:346.
 lntroduction
Bayd a.wt and Anwar al-Ta nzfl in hermcneutical tradition

(i) "682/1283 or later;" The fifth and sixth datings are circumstancially supported by
(ii) 685/1286 (most famously); the chronology relative to the obituaries of at least seven con-
(iii) 691/1292; temporaries that fall either too far (four students) or too close
(iv) 692/1293;
al-SUsi, Mu)am ,ii- U$U liyyin (Beirut: Dar al-Kut uh al-' Ilmiyya, 1423/ 2002) pp. 305 -306;
(v) 708/1308 (likely); •Adil Nuwayh i<,l,MuJama/-Mu/assirin,2nd ed ., 2 vols. ([Beirut]: Mu'assasat Nuwayhid
(vi) 716/1316 (likely); ai-Thaqafiyya, 1409/ 1988) 1:3 18 among many others. T his is also the dating held by
(vii) and 719/13 19.3 Zirikli and Ka}).l,l:i.l a in al-A '/elm and Mu Ja m a/-Mu'allifin respectivel y but this date
implies the Qadi died early in life. (iii) lhn a\.Subki (727-77 1/1327 - 1370) in TabaqOt
3 Respectively in (i) Mubammad Mu})sin Agha Buzurg al•T ihrani, (I 293· 1389/1 876 • al-Slr,ifi'iyya a/-Wus/ii as cited in the footnotes to Tabaqrit al-Slatifi'iyya ,il-Kubrd, ed.
1969) al-Dhan..a ild Ta,1dnif al-Shl11, ed. Sayyid A})mad al-l;l.usayni, 26 vols. (Bei rut: Mal.unl1d al-Tanna.bi and ' Abd al•Fattab al-i:lilw, 2nd. ed., 10 vols. (Jiza: Dar Hijr,
Dar al-A(,!wf, 198 3) 6:41; (ii) l:{amdul\ah Mustawfi al-Qazwini (682-750/1 283- 1992) 8: 16- 17; Jamal al-Uin al- lsnawi (d. 772/137 1), Tabaqar ,,I.SMfi'iyya, ed. Kam.ii
1349), TI1e Ta 'rikh-i Guzida or ~Se/eel History,• ed. and trans. Edward G. Browne, 2 Yllsuf al-i~Ut. 2 vols. ( Beirut : Dar al- Kutub al-' llmiyya, 1407/1987) 1:136; Ihn al-
vols. (Leyden: LI. Brill and London: Luzac & Co., 1913) l :8 11 , 2:222 §95 \ed. based o n i', \a\ari a\.' Ubadi, Dliayl Tabaqdt a/.Slul.fi'iyyin, 3rd vol. of lbn Kathir's Tabciqat al-
an 857/ 14 53 Persian ms.; but Chari~ Riru (1820-1902), S11ppleme,1t to tli e Catalogue hu1alui' al-SIHlfi 'iyyi,1, ed. Muhammad Zaynuhum ' Azb and Abmad Hashim, 3 vols.
oft!i e Arabic ~1ammripts in 1hr Bri11sh h.fosrum (London: Longmans & co., 1894) p. (Cairo: Maktabat al-Thaqafat al- Oiniyya, 141 3/1993) 3:96; lsmii.' il Basha Baghdadi
68 §I 16 says l:lamdullah Mustaufi ... states that he died after 710" in Rieu's readin (d.13 39/ 192 1}, Hadiyyal al-'Arij!11: Asma' al-Mu 'allij!n wa-Atlldr al-Musannifin, 2
of a Lorn.ion ~s. o~ Ta 'rikl1 -i G~izida while a later ed. by ' Abd al-1:lusayn Nava~ \'ols. (Istanbul : Milli egitim basimcvi, 195 1·1955, rcpt. Beirut: Dar I}).y.i' al•Turath al -
(Teh~ra.n: ~n_ m Kabir, \339 \Pcrsian\/ 1960) p. 706, 7f. claims "7 16/ 1316," cf. Josef van 'A rnbi, n.d .) 1,462-463. (iv) 'Abd Allah b. As' ad al-YWi (698 -768/ 1299- 1367) ,Mir'at
f.ss, B1ob,bhographische Notiien zur islamischen Theologie" Die Welt des Orierits 11/.Jina ri wa-'/brat al-Yaq;,111 fi Ma'rifat Ma Yu'tabar min Jjawiidith al-Zaman, ed.
BJ. 9, H. 2 ( 1978) p. 264 and Edy.•in E. Calverley and James W. Pollock in Nat1ire, Ma~ Khalil al- Mansur, 4 vols. (Beirut: Dar al•Kutub al-'llmiyya, 1417/1 997) 4:165; al-
mid ~od Ill Medieval Islam: 'Abd :\llah BaydawiS text Tawa\i' al-Anwar min Matali' al• 'Ubadi , Dltayl (3 :96); Mubammad Baqir Khvansari ( 1226· 1313/ 1811 -1895), Raw(iclt
Ani~_r Alo,ig with "..fahm11d lsfaliani's Commctitary Mata.Ii' al •A nia r, Sharb Tawali' al• al-Jmmiit ft Mnvdl al-'Ulamd' wal-Sddat, 8 vols. (Beirut: al•Dftr al•ls\amiyya, 1411 /
AnY.ar, 3 vols. {Leiden· Brill ?OQJ) t-xx·
).'ai-wafi .bi/~~ a::: \~I: al-~ii; : ha~il_b. Aybak al-
..1 . 1991) S, 127- 130 §464. (v) Abu al-'Abbas Ahmad b. Abi al-Khayr Zarkub Shirazi (681 ·
Safadi (691 -76411292. ; 363 1
789/l 282- 1387) in Sltirtlznamah, ed. Bahman Karimi (Teheran: Ma\ba'a- i Rawshana'i,
Mu~,;afa, 29 vols. (ilcirut: Dar i})ya' al-Turatha\.'~rab: 142~;2 a. rna'ut and Turkl 13 \0lPersianJ / 1931) p. 136, cf. Lutpi Ibrahim, Theological Questions at Issue between
1
it directly from the expert biobrrapher Ab· K • . 000) 17:206 as he heard
1 az -Zamakhsltari and a/-Bayi_fawi with special reference to al-Kashshaf and Anwar at-
al-Di hli al•Baghdadi al-1:lanbali (7 l2-749~ la3;/t'T ~~Jm _al-Din Sa' id b. 'Abd Allah
Tanzil, unpub. Ph.D. thesis (Edinburgh: University of Edinburgh, 1977) p. 38 and van
b. Kathir (700-7741130 1-1373) I B.d ~48), lmad al-Din lsma'il b. 'Umar
' a · 1 dya ll'a!-Nihaya d , bd . Ess, "Notizc n" (p. 263 n. 60). Also see notes 25, 163. (vi) A,wn. British Museum ms.
vols. (Cairo: Dar Hajar, 141711997) li:606; lbn Habib , _e . A. Al~a.h al-Turki, 21
3328 (fol. 201a) in Lutpi Ibrahim, Questions pp. 37-38; Rieu, S1,pplement p. 68 §l 16;
1377!, Durrat al-Asldk fi Dawlm al-Atrdk, ms.. Lei ~alab1 al -D 1ma.s~qi (d . 779/
1 Rudolf Sellheim , Materialien zur arabisclien W eraturgescl1ichte, 2 vols. (Wiesbaden:
Shakir al-Kutbi (686-784/ 12 87 _1382) \in 'Vrun al-T:~ .g ,\oilers ~66 1, fol:o 86a; Ibn
Steiner, 1976) pp. 289-91; cf. Carl Brockclmann, art. "BaiQawi" in £1 (2:590-59 1),
1

Ibn al-' Imad al-Dimashqi, Shadliara, al-Dlmhab .kh.\ accordmg to Sh1hab al- Din
1 James Robson, art. "BAYOAWI" in EP (l:1129) and van Ess p. 264: "Schon Rieu hat
Qadi r and Mabmlld al-Arna'U\ \O vol {l} fi Aklibdr man Dltal1ab, ed. ' Abd al-
cine Bernerkung auf dem Vorsatzblatt einer Handschrift von BaiQawis Ta/sir im
1986) 7:685, Year 685· al -Suy~\i ( \ ; ;nascus and Beirut: Dar lbn Kathir, 1406/
849 11 445 5 5 Britischen Museum bckanntgcmacht, wo cs ganz prazise heiBt, daB dcr Vcrfasser am
al-Luglwwiyyh1 wal-N: 41ta1 ~d 11.·\ h . ·l 0 ), Bughyat al-Wu'a t ft Tabaqdt
1 1
( Ueirut : Dar al-Fik r, 13()9/ ;9;9·} ~::().~ ~ ;~d Abu al_-l:a<,\\ Ibrahim, 2nd ed., 2 vols. Ende seines Lebcns a11ern weltlichenStrcben entsagt habc und i. J. 716/1316 gestorben
sci." This is also the gist of a note found by Rieu in another London ms. which van Ess
(d. 945/ 1538), Jabaqdt al-M1if,issiri,i, ~d . a~-Dm Mul:iammad b. 'Ali al-DawUdi
cites as "K. al•Aqdlim, einer Umarbeitung von Qazwinis ALdr al-bi/ad; and the "post-
(Cairo: Maktabat Wahba, J41S/ 199 4) l:242 _2~t:~~~mad '_Umar, 2nd ed., 2 vols.

a
710" dating cited. (vii) Khafaji (977-1069/ 1569· 1659}, 'Inayat a/-Qd(ii wa-Kifdyat al-
(I Hh/ l 71h c.), 7 ,ibaqiit
al-Mufassin, 1, ed. Sula\man· b a.d ~- t-.lul:tammad al -Adnahwi
1aba1 al -' Ulorn wal- tHkam. 141 7/ 1997) p , .' . · $.ih):i a\.Khiu.i (Medina: Mak-
Rr"u:fi 'aid Ta/sir a/-Bay(idwi, ed. Mu})ammad Sabbagh , 8 vols. (Bulaq: Oar al-Tiba' a al-
p. _:)4•b5; Abu al -Tanib Mawlud al•Sarirl 'Arnira, 1283/ 1867, rcpt. Beirut : Dar Sadir, 1975) I :3, "based on the Persian sources:·
 Introduction
- Bayd3.wi and Anwar al-Tanzi/ in h cr mene utical tradit io n

(the Qadi's father, his teacher Bushanjani, al-Bu$iri) to the date His teachers
685 for it to be correct. (As for the Ilkhan vizier Rashid al- Din
Bayc;lawi was raised in a scholarly family that counted no less
Fad! Allah's letter mentioning Baydawi among fifty scholarly re-
than three provincial head judges: his father"qii(ii al-quc;/iit, Imam
cipients of gifts' it is spurious.) Furthermore, the fact that N asafi
al-J:laqq wal-Din , Abu al-Qasim 'Umar;' his paternal grandfather
(d. 710/13 10) and Ibn al-Sa'igh (d. 714/1314) were already epit-
"qiic;/i al-quc;/iit Fakhr al-Din Abi 'Abd Allah Mul)ammad b. Sadr
omizing him shows the Anwiir was fi nished early and achieved
al-Din Abi al-J:lasan 'Ali" and his paternal great-uncle "Aqc;/ii al-
fame quickly. This matches the reason given for his appointment
quc;/iit Sh ams al-Din Abu Na~r Al)mad b. 'Ali'' as he names them
as qadi ofBayda' under the Ilkhan Arghun (683-690/1284-1291)
in his preamble to Tu!1{at al-Aliriir, which no doubt motivated
"due to the prestige of his 1afsir"'-all well before the move to him to perpetuate the titular tradition. He took sacred law ({iqh)
Tabriz, which most likely was after 685. Lastly, the autograph
from his father through a prestigious chain of transmission:'
master of the Anwar was being recopied in (and probably also
Qadi 'Abd Allah b. 'Umar al-Bay<Jawi
before) 720/1320 not in Tabriz but in Shiraz.'
-CL-
The editor of Bayc;lawi's al-Ghayat al-Qu,wii quotes Jbn al- His father ' Umar b. Mul)ammad b. 'Ali (d. 673 or 675?/ 1275 or 1277?)
1:labib al-_l:lalabi al-Di mashqi (d. 779/1377) as saying "his de- -CL-
His father Fakhr al-Din Mul)ammad b. Sadr al-Din 'Ali
m ise was in the town of Tabriz, aged 100" and sources it to "the
Mul)ammad III ms. of Durrat al-Asliik (1:57)"' ; but no such -CL-
Mujir al-Din Mal)mud b. Abi al-Mubarak al-Baghdad! (d.592/1196)
words are fou nd in the entry on Baydiiwi in the Leipzig ms. of
the Durra (see illustral!ons section below at the very end).'
-CL-
Abu Mansur Sa'id b. Mul)ammad al-Razzaz (462-539/1070-1145)
4 · Possi~ly in the years ~1?·7 12" Van Ess, ~Notizcn" (pp. 265-268). The letter is a -CL-
bombastic and anac~rornstic Indian forgery mixing top names with obscure Indian Abu Hamid Mul)ammad al-Ghazali (450-505/ 1058-1111)
ones cf. Ruben Levy, Letters of Rashid al-Din; }RAS 78 (l 946)
5 Khwa.ndamir (d. 942/1536), Habib al-Sirarand Kh .- sa .
7 _78
pp. ~ ·
-CL-
'Abd al-Malik al-Juwayni (Imam al-l:laramayn) (419-478/1028-1085)
6 Cf. Rosemarie Quiring-Zoche, "A n early manus:;t t r~:;r van E.ss p. 264. _,
Amvar a/-tan:il and the model it has been cop· d f P~ _I /13571 of al-Bayc;t.lw1s -CL-
r,ology: Islamic Manuscrrprs cm d Th eir Plc1ce in 1;,1z:::~i m From Codic_ olog;'. to Tecl1- His father Abu Mul)ammad 'Abd Allah b. Yusuf (d. 438/1047)
and Ucatc \\'icsmilller (Btrlin: Frank & Timme, 2009) P;;.~-
1
Stcphame Bn nkmann -CL-
the . bizarre claim that "the AnwJr al-t,mzi/ seems to ~:~.e be · Compar~ t~e dat_a to Abu Bakr 'Abd Allah b. Al)mad al-Qaffal [al-Saghir) (d. 417/1026)
; prl·ad rccognit io nHin £11(ydopwdia lra11irn, art . "BAY2AWI" , en slow ga1 mng w1de-
Bay~awi, a/-Glulyat al-Qi,~wtl fl Dirayat al-Fatwd cd , ·. Sec PP: 16, 63 above also. -CL-
Abu Zayd Mul)ammad b. Al)mad al-Fashani (301-371/914-982)
_o a~hi, 2 v~ls. (Shu_bra M_i~r: Dar al-Nasr lil -Tiba'.at ~'1~1:i: al-Din 'Ali Q arah
1

n us claim 1s reduplicated III the 198S "fo rkrsli faic do ed· ilmina_, _1402/ 1982) 1:54. -CL-
b)' 'A.~d ~1-Rab_man a~ -Shihri in his lc~sons on al~B/Qa,'\~ (cf. ,Quirmg-Zoche p. 35), Qadi Abu al-'Abbas Al)mad b. 'Umar b. Surayj (249-306/863-918)
~Y Sa 1J l·awda m the introduction 10 his edition of LI; . a,,..)sct _no_te 119 below) and
-CL-

a
15
lbn Habib. D11 rmt a/-Aslcik fi Daw/at ,ii-A i lk )Q Mr$ba/1 al-Arwah.
6 5
foli os 85b-86a. http ://refaiya.um -k ipli~.Je/r;:ei\'.:~e;r ~ ), ms. Leipzig Volle~s 0661. 9
BayQ.iwi, Ghclya ( l :I 84f.); 'Ub3.di, DhayJ TabaqiU al-Fuqalui ' a/-Shafi 'iyyi11 (3:97).
cfa1yaBook_islamhs_0000292 5
 Introduction Baydawi and Anwd r al-Tanzi/ in hermeneutical tradition

Abu a!-Qasim 'Uthmiin b. Sa'id b. Bashshiir al-Anmiiti (d. 228/84 3) • The erudite and saintly Sharaf al-Din ' Umar b. al- Zaki b.
Bahram al-Bushakani or Bushanjani (d. 677/1279 or 680/ 1282)
Isma'il b. Yahya al-Muzani al-Rabi' b. Sulayman al-Muriidi
who also taught Qutb al-Din al-Shirazi. It is said all the works of
( 175-264 /79 1-878) -D- (I 74 -270/ 790-825) the Qadi al-Bayc,lawi-his star pupil-were first drafts of his
which the Qadi reworked and finalized. The latter wrote him a
Imam Abii 'Abd Allah M~ammad b. Idris al-Shafi'i
long elegy that was engraved at his gravesite then effaced .' '
(I 50-204/767-8 I 9)
• QM, al-qucjii t Taqi al-Din Abu al-1:fasan 'Ali b. al-1:fasan b.
Imam al-l:laram M~ nas al-A$babi Ai)mad al- Shirazi. This and the foll owing entries are uncertain.
al-Zanji (d. 179 or 180/7 95 or 796) (93- 179/7 12 -795)
, QM, al-qucjiit Siraj al-Din Abu al-' Izz Mukarra m b. al-' Ala' b.
-D- -CL Na$r al-Qali (d . 62 1/1224!) with his chain to Taj al-Qurra' Ibn
lbn )urayj (d. 150/767) Nafi ' Mawlii Ibn 'Umar
Hamza al-Kirmani and Imam al-Wai)idi; both he and the
....[J_ (d. 11 7/ 735)
'A\a' b. Abi Rabah (d. 11 41732) -CL previous in (iqh and canonical readings according to al-' Ubadi.
....[J.... lbn 'Umar , "Naj m al-Din 'Abd al-Wai)id, from Shaykh Muwaffaq al-Din
lbn 'Abbas (2 or 3BH-68/6 19-688) (l 0BH -73 or 74/6 12-692 or 693) al-Kazarani, from Abu al-Faraj Mas'ud b. al-1:fasan al-Thaqafi;"
, (more likely through intermediaries:) Abu Ahmad 'Abd al-
THE PROPHET MU}:iAMMAD Wahhab b. 'Ali b. Sakina al-Sufi al-Baghdadi (d. 606/1210);

Also among al-Baydawi's teachers: • (more likely through intermediaries:) Mukhli$ al-Din Abu
Ai)mad Ma'mar b. 'Abd al-Wal)id b. al-Fakhir al-Qurashi al-
• Mubammad b. Muhammad al-Katbita'i (or Kati)itani), a Sufi 'Abshami al-A$bahani (d. 564/1169), both of them in hadith.
12

scholar who was teacher to the Sultan Abmad Agha b. H ulagu

(d. 682/1283). .He. relatedly petitioned the Iat ter to grant Bayc;lawi Al-Bayc;lawi's connection with the philosopher Na$ir al-Din
t h e post o f chief Judge of Fars in dunya -deprecatory tones: Mui)ammad b. Muhammad b. al-1:fasan al-Tusi (d. 672/1274)
and likewise his tutelage under the Sufi shaykh Abu l:faf$ 'Umar
This is an excellent learned man wh
Your lordship in hell; 1mean he bid o requests a share with b. Mui)ammad b. 'Abd Allah al-Suhrawardi (539-632/1145-1235)
s you grant hi m the length are unsupported beyond their mention in a late Shi'i source, the
of a prayer-rug in the Fire, namely the chair. of Judgeship.
.
philosopher Abu al-Qasim b. Abi l:famid b. Na$r al-Bayan al-
"When al-Bayc,lawi heard the way his teach . Kazaruni's (d. after 1014/1605) Sul/am al-Samiiwiit, who also
h is req uest he divested himself f h' er had submitted
ram IS ambit" d . d
fro m the world "'° Something J'k . ion an rel!re
, e retirement would , 11
Mu 'in al-Din AbU al-QAsim aHunayd b. Mabmlld al-'Umari al-Shir.\zi (d. after
the obscurity that shrouds the I tt acco unt ror 740/ 1340), S/Jadd al-Jzdr ft }:laff al-Awzdr 'an Zuwwdr al-Mazdr (Tehcran: Ma1ba'at
a er part of the Qadi's life.
al-Majlis, 1368/1949) pp. 297- 299 §2 14 and al-'Ub>di, Dl,ayl (3'95) .
lO Thu s in Subki , Tabaq(il (5:59 ) but paraphrasrd in K v· 12
The last fi ve as documented by al-'UbAdi, Dhayl (3:94 -95).
h an.s.i.ri, Raw(i<Jt (5: 128- 129).
 Int roducti on
alone attributed to the Qadi a commentary on al-Tiisi's Fu$u l."
His students
Among al-Bay<;lawi's students as mentioned by the sources:
• the hadith scholar Abii al-Qasim Kamal al-Din ' Um ar b. Uyas
b. Yiinus al-Maraghi al-Adharbayjani al-Siifi al-Dimashqi (643-
732/ 1245-13 32) the teacher ofBadr al-Din al -Niibulusi, he stud-
ied U$UI, fiq h and ka /am under al-Bay(,lawi and read with him
the Minhaj, the Chaya and the Ta wali' in those three disciplines
resp ectively as well as Anwar al-Tanzi/."
• ' Abd al-Ral)man b. Al)mad al-A~fahani: he read the Chaya
and other works with al-Bay<;lawi. His son Mal)miid (674- 749/
1275- 1348) wrote commentaries on al-Bay\lawi's Minhaj and his
Tawa li'. 15
• Rul) al-Din b. Jalal al-Din al-Tayyar, a Tabriz disciple who pro-
duced a commentrary on al-Bay<;lawi's Mi$btib al-Arwab. "
• Qadi Zayn al-Din ' Ali b. Riizbahan b. Mul)ammad al- Khanji
(d. 707 /1308 !): a Tabriz disciple who authored al-Nihaya r, Shar/t
3
: ~s cit ed by Khv.i nsari in RaYi~{i~t al- /(m,'. ilt ( 5: 129). Cf. al-Baghdadi,
•~ ri.fin( I :~63a) ~nd Q ~ra_h Dagh 1, mtrod~ct1~n to a/-Gliayat al-Qu$wd ( I :63 _65 ).
Jhn J:Iap r al- Asqala m, al-Durn.r ,1 /- Kanmw fl A }•tin al-A-ri'at al- Tlui mina , 4 vols.
( Hyderabad Deccan: Matha'at Da ir~t al-Ma'arif a\. 'lithmaniyya, 13501193 1) J:l 56 _
157 and Ab.m ad Sard.i r al-f:l alabi , I ltl m al-Talabat al-Ntiji/,in (sec note at the ve
l' nd o_ft his i_111 rodu ~tio n). fbn l:lajar s~i~ al-Dhahabi included him in his Afo '·a m an1
J esc n bed hun as !11s ~eacher, and this 1s reproduced uncritically by contcn: o raries
such a~ Qarah ~aght , Glidya ( I :65-~~) and Yusu f Af.lmad 'Ali, al-Ba ·d:wi wa-
Mm ih a; 11h fil-fof.ur, ~ npub. doct~lral d1.ss. (Mecca: Jllmi'at Umm al -Qura ~ ·d
howeve r, al-Maraghi 1s not mcn11o ncd Ill the two editions of al -Dhahabi'; A;,/a~
Slwy ,ikh and we have see~ thal the _latter shows no knowledge of al- Ba ·d
wh ich would be unlike] )' 1f he studied under so dost' a student of his} . i1 ¼! at all,
1
Dhahahi is no do ubt tllC son . AbU Hurayra lbn al-Dhahabi, rather than · he correct
a
th
15 C f. Qa rah oaghi ( 1:67) . c fa ther.
16 al-Shir3.zi. Shadd a/-lulr(p. 2 11).
- BayQawi an d Anwar al-Te1 11 zil in hcrm ene ut ical trad iti o n
/-Chaya, a commentary on al-Bay<;lawi's large work on Shafi 'i
a d law· a commentary on the latter's Minh aj in legal theory;
sacre • b I H" -- b' x -iji·ya en
a work on grammar ; a commentary on I n a - . ap s a ' -
titled a/-Shukuk; and a commentary on the latter's work on legal
theory which al-Bay\lawi also commented, M ukhta$ar al-
1
M,m tahti, entitled a/-Mu'tabar. '
, Qadi Rii b al-Din Abii Tahir b. Abi al-Ma'ali, a pious bilingual
holar of Tabriz who also authored a complete commentary on
~cl rlr al- Chaya. "He died on Laylat al-Ragha'ib [the night b e-
1
101r: ;he first Jumu 'a of Rajab] of 753 I 17 August 1352 ] " '
, Taj al-Din 'Ali b. ' Abd Allah b. Abi al-1:lasan b. Abi B~k_r ~'. ;
Tibrizi al-Shafi ' i (d. 746/1345) a student of al-Qutb al -Sh1raz1:
although not a student of the Qadi since "he was able to reach
al-Bay<;lawi but did not take anything from him;' he deserves
mention in view of the fact that that proximity took place before
the year 716/1 316-at which time he left Khurasan and entered
Baghdad- which strengthens the probability that the Qad1 was
alive beyond the year 685.
• Fakhr al-Din Al)mad b. al-1:lasan b. Yusuf al-Jarabardi al-Shafi'l
(d. 746/1346): yet another famed Tabriz commentator of the
Hadiyyat al-
Min htij and the Kafiya, part of the Hiiwi (in Shafi 'i law) and al-
20
Zamakhshari's Kashshiif who also "reportedly met al-Bay<;lawC'
, Taj al-Din al-Hanki: Ibn al-Subki and others mentioned him
21
among al- Bay<;lawi's students, which is unlikely.
As for Jamal al-Din Mul)ammad b. Abi Bakr b. Mul)ammad
.
!,
!:~ al-Kisa'i al-Muqri' who taught and died in Tabriz, he was not a
17 al-Shirflzi, Shadd nf-Izclr (pp. 2 12-2 13).
18
al -Shir.lzi, Shadd af-Jzar (pp. 39 1-392).
19
al-DawUdi, Tabaqil t al-Mufassirin ( l :406-407 §354).
20 lbn al-Subki, Tabaqiit (5:169) and o thers, cf. Qarah Daghi ( l :67- 68).
21 In the ent ry o n al-lji who studied under him : Ta baq(it (9:8) , cf. Qarah Daghi ( 1:68) .
 Introduction
student of Na~ir al-Din al-Bay<;lawi but of his father Imam al-
Din as explicitly stated by the author of Shadd al-Iza r. 22
His peers
Among the many prominent scholars in al-Bay<;lawi's synchronic
layer three stood out in Shi raz and Tabriz:
• Qu\b al-Din Abii al-Thana' Mahmud b. Mas'iid b. Mu$lih a].
Farisi al-Kazariini al-Shiriizi al-Shafi 'i (634-710/1237- !311), the
Q_adi's jocular, wealthy and generous count ryman and (probably
slightly older) school colleague (under al-Biishakani) , a well-
travelled, world-savvy familiar of kings, "the scholar of non-
Arabs" (al-Dhahabi), "held in high esteem by the Mongols" (Ibn
al-Wardi) yet humble savant, qadi of Malatya, physician (under
his father's tutelage), astronomer, mathematician, opticist, chess-
player, diplomat and prestidigitator (y11tqi11 al-sha'badha) .
He authored commentaries on lbn Sina's Kulliyyiit (in wh ich
he cited the Sufi savant Shams al-Din Muhammad b. Ahmad a].
Hakim al-Kutbi among his teachers) and Qiiniin (,~hich he
taught in Damascus with the Shifa'); al-Suhrawardi's Hikm at al-
Ish raq; al-Sakkiiki's Mifta!1 al-'Uhim on rhetoric; and his teacher
Na~ir al-Din al-Tiisi's Tadhkira on astronomy, in which he au-
t~ored original works such as Nihayat al-Jdrak and Tu/:zfat a/-
Sam ,. He also authored_ Ghurrat al-Taj in sapience (/:zikma) . All
of the above works are m Persian. The Mongolian llkhan sultan
Abagha_ ,(I 234- 1282) reportedly
. told him·· «v,ou are the best of
al-Naws students and he 1s quite old sob .
. d " e sure not to miss out
any of his know 1e ge to which he replied· "J h
• d .. Wh · ave taken every-
thmg I nee . enever he finished , , -1-
. • '"' mg a book he would
fast and keep v1g1l next to his finished copy.
22 al-Shir.izi. Shadd ~l-/ul r (p. 17), contrary to Y1hu f Ahmad, ·•,
Bay(M wi wa -Manlrnpill fil-T.~(m (p. 21 ). · Ahs assumpt ion m al~
Ba)'Qawi and Anwar al- Ta nzi/ in hermeneutical tradi tion
He reputedly took t~awwuf in Konya from Sadr al-Din
Qiinawi the stepson of Jbn 'Arabi. 23 According to one account
he was assiduous in praying in congregation, "always dressing in
the Sufi fashion" (al-Suyii\i) and humbled himself before the
ulema; another says he loved wine and clowning." Toward the
last part of his life in Tabriz he turned to hadith-in which he
narrated Jbn al-Athir's /iim i' al-U$iil and al-Baghawi's Sharh al-
Su1111a-ju risprudence, ta$awwuf and tafsir, authoring a slim
commentary on al-Zamakhshari's Kashshaj; and marginalia on
lbn al-l:lajib's Mukhta$ar Muntahii al-Siil wal-Amal fi 'I/may al-
U,ul wal-Jadal on legal principles and dialectic. He would say: "I
wish I lived in the Prophet's-upon him blessings and peace-
time, even blind and deaf, as long as he might look at me once:'"
2' Yllsuf Sarkis, Afo'janr a/-Matbii'dt al-'Arabiyya wa/-Mu'arraba, 2 vols. (Cairo:
Ma\ba'at Sarkis. 1346/1928) 2: 1532 .
24 a\-lsnawi, Tabaqdt a/-Shafi'iyya (2:32 §718) and lbn Qa(,li Shuhba, Tabaqrlt al-
Sluifi'iyya, ed. 'Abd al -'Ali m Khan, 5 vols. (Hyderabad Deccan: D3'irat al-Ma'arif al-
'Uthmiiniyya, 1398/ 1987) 2:3 11 §523.
25 Cf. Ibn Hajar, a/-Durar aJ-Kamirra (4:339-340 §924); al-Subki, Tabaqclt al-Slicifi'iyya
al-K11brci (10:385); al-Suyllli, Bughyat al-Wu'M (2:282 §1983); al-Shir.i.zi, Shadd al-lziir
(p. 110-I11 ); Ibn Taghri Bardi, al-Nuj1lm al-Zilliira ft Mu/Uk Mi5r wa/-Qaliira, ed.
Mui)ammad Shams al-Di n, 16 vols. (Beirut: Dar al-Kutub al-'llmiyya, 1413/1992)
9:2 13; al-Shawkani, al-Badr al-Tali' bi-Matiasiri man ba'd al-Qani al-Sclbi', 2 vols.
(Caim Ma1ba'at al-Sa'ada, 1348/1929) 2,299-300 §542; Nuwayhi~. MuJam (2,667-
668); Osman Bakar, Classification of Knowledge in Islam (Kuala Lumpur: ISTAC and
llUM , 2006) pp. 229-248. Except for al-Adnahwi in his Tabaqiit al-M11fassirirr (p. 198-
199 §§239, 241), the sources confuse him with another Qutb al-Shir.lzi, Mal:imli<l b.
.Muhammad (d. 581/1 185), author of a large tafsir, Fatb al-Mamttln fi Tafsir al-
Qur'ari. lbn Kathir (d. 774/1373) , Bidaya (17:606) said the Qadi requested to be
buried next to Qu\b al-Din, cf. al-Sllsi, Mu'jam al-U5 1iliyyi11 (p. 306)-which
confirms his post-710 obitus-but it is the other way around (Q u\b al-Din requests)
in Ibn Rafi''s (d. 774) version in Tarikh 'Ulamci' Baglzdacl, ed. 'Abbas 'Azzawi, 2nd ed.
(Beiru t: Dar al-'Arabiyya lil-Masm ll'At, 2000) p. 183. Qu1h al- Din had buill a tomb
for his teacher Na$ir al-Din Tllsi in the Tabriz cemetery, so it would have been
expected for him to wish to be buried there. Khvansari, Rawt;lar (6:45) merely states
. . the Quib and the Qadi's graves were adjacent. The latter "was destroyed by the
Safavids some time before 984/1576" per the Encyclopredia lra11ica unsourced.
11
 Introduction
- Bayc;l.iwi and Anwar al-Tanzi/ in hcrmeneutical traditi on

, The precocious Q,igi al-qu4at of Faris, Majd al-Din Isma'il b. wa /-Hariim , Kanz a/-'lrfiin fi Fiqh al-Qur'iin, Mukhtalaf al-Shi'a
Yahya b. lsma'il al-Tamimi al-Shirazi al-Bali (662-756/12G4. r,Abkiim al-Shari'a and others. He is credited for integrating
1355) who, like the Qadi, hailed from a prestigious scholarly fam . the Sunni theory of ijtihiid into Shi'i jurisprudence." He moved
ily and was appointed head judge in Shiraz at I 5, then Bay9aWi to Tabriz in 704/1305 and influenced the Ilkhan ruler Uljaytu
replaced him for only a period of six months in 673/1275,2• after (679-71 7/ 1280-131 7) who reportedly converted to Shi' ism in
which Majd al- Din was reappointed as head judge, a post he 710/1 310 "when al-Hilli issued a fatwa in his favor that abol-
retained for the next 75 years to his death. He became famous ished a troublesome divorce"" then back again to Sunnism be-
for his piety, knowledge and courage in the face of Shi'ism when fore his death from poisoning." Al.imad b. Taymiyya predictably
the latter threatened to become the state religion . Among his hated him with a passion" and wrote his four-volume Minhaj al-
works: a/-Qawa'id al-Rukniyya in law, a commentary on Ibn a]. Swma a/- Nabawiyya in refutation of him.
Hajib in usu/, an epitome on kalri111 and prolific poetry."
Bayc_lawi's Tafsir and his other works
• Jamal al-Din Abu Maniur al-Hasan b. Yusuf b. 'Ali b. al-
As a revised and improved version of al-Zamakhshari's land-
Mu\ahhar al-Asadi al-Hilli (648-726/1250-1325) was another
mark Tafsir al-Kashshaj, Anwar al-Tan zi/ contains the most con-
ph1l~sopher-theologian-astronomer and Avicennan graduate of
cise analysis of the Quranic use of Arabic grammar and style to
Na11r al-Din al-Tusi under whom he studied (like Qutb al-Din)
date and was viewed early on as a foremost demonstration of the
m the Mara_gheh observatory" in Azerbaijan and whose Misbal;i
Qur'an's essential and structural inimitability (i'jiiz ma'nawi wa-
al-MutahaJJI~ he ab ridged m ten chapters, after which he wrote
his own al-Bab al-/:ladi 'Asliar (The Elev th Ch ) . lughawi) in Sunni literature: contemporaries were already citing
d · L'k en apter on Imanu
octnne. 1 e al-Baycjawi and al-Bal"1 h h .1 d f .
· f • e a, e ram a prestig- 29 "As to [ijtil1dd] not being a Shi'a term formerly, there is no d oubt; if there is any un-
ious am1ly of scholars in Hilla Iraq th
h . . ' - e center of Shi'i Islam at certai nty, it is about the date of its acceptance by the Shi'ah. It is not improbable that
t e lime-and hke al-Shirazi also be kn this term like several groups of people in the seventh century was converted to Shi'ism
In Baghdad he stud· d th . came own as al- 'A /la ma.
ie 5
e unm and Mu'tazili d t . h' h at the hands of the absolute Ayatullah, al-'Allamah al-Hilli" Ayatullah Murtadha
he would later use · h' d b oc nnes, w 1c Mutahhari, "The role of ijtihdd in legislation," al-Tawi1id (Tehran: Islamic Prop agation
m is e ates and effort tO Organizat ion) vol. 4 no. 2. See http://www.al-islam.org/al-tawhid/vol4-n2/role-ijtihad-
ver Shi' ism. He was also a gifted . s propagate Twel-
wnter who left · fl .al le~islation-ayatullah -murtadha-mutahhari. All URLs are are of October 2014.
books: Tab$irat al-Muta'allimin Ji Ahk · _ many m uentt 30 Ja)al al- Din 'Abd al-Ral,lma.n, al-Qdt)i al-Bayt)dwi wa- Atharuhu ft U$Ul al-Fiqh
al-Wuslll ila 'Jim al-U,ii/, Qawa'id ~/"' ~I-Dzn, T~hdhib Turuq (Cairo: Dar al-Kitab al-Jami'i, 1981) p. 183 cf. Calverley, Na ture (l:xxxvi).
Anam fl Ma rifat al-Jja/a/ 31 Qarah Daghi, introduction to al-BayQ.\wi's Ghiiya (1:69-70), cf. Calverley-Pollock,

Nature, Man a11d God ( I :x::xxv-xxxvi). Their claim that debates took place between al-
;; Zarkllb ~hirilzi, ~lz iriiz m'l m~h (p. IJ6) cf. lbrahini , Thr
Hilli and the Qadi, appears based on Khvan~a.ri's assertion in his Raw<.idt al-Jamrdt
al -Suhk1, T~lm(Jat al-Sluifi iyy,1cil-Kubra (9: _ c;logica/ Questions (p. 32)
400 403 (5:130) of a cordial correspondence between them on the issue of isti5/:iilb (presump-
to al-UayQaw1 s al-Ghdyar ,i/-Qimwi (1: 69 ) and Ca . ) · Qarah D.ighi, introduction
God(l :x:xx -xxxii ). ]\('rlcr- Poll ock, Nature, Ma n a,rd tion of continuity of a status quo ante',
32
28 H (' was heard by al-Safadi calling him "Ibn al -Munajjas" (son of the defil ed) in -
'The NASA of its day," cf. Osman Bakar, Islamic Civ .
Th ematic Essays ( Brune i Daru ssalam: UBI) p ilrsarron a,1d thr \1ode \Vi Id· stead of lbn al-Mu~ahhar {son of the purified), cf. Ibn Taghri Bardi, al-NujUm al-
re~~. 2014) pp. 87, 104. i rn or . Ziihira {9: 192) and al-Safadi's own chapter on Ibn Taymiyya in al-Wdft bil- Wafaydt.

13
 Introduction
it as already mentioned, and it was being copied in D a mascus
no later than 758/ 1356." Its success crowns Baydawi's intent to
pour into his mag num opus- not only as a doctor of the creed
legal theorist and jurisprudent of the first rank but also as a lit'.
te rateur and histo rian in Arabic and Persian- the quintessen ce
of his skills and scholarly experience." This comes as no sur-
prise since tafsir, the most encompassing of the Islamic disci-
~lines, demands the widest array of knowledge from its expert:
The Book of Allah cannot be explained unless all of the
disciplines are mobilized for it:'" Such a rule held especially true
for the arts of language, as al-Bay<;lawi points out:
Trulr the greatest of the sciences in scope and highest in
rank a_nd radiance is the science of exegesis of the Qur'an-
the chief and head of all the religious sciences, the edifice of
th~ bases of the sacred law and th eir fou ndation. None is
smted to pr~ctice it ~r. undertake to speak about it but he
who excels m the rehg1ous sciences in their totality-roots
and ~ranches! -and has proved superior in the crafts of the
Arabic language and the literary arts in all their va rieties.36
Thus al-Baydaw/ aimed to set the standard in the genre just as
35
)~ Sec YU.suf Ai).mad 'Ali, ,il-Bay(i,fo~/::.:~~~~te:
See P· 4, notes 156 and 163 and Q • .
MAn earl)' manuscrip t" (p. 38).
al-Ba)"(Jawi 2nd ed. {Damascus: Dar al-Qalam w;u/1; Mui).ammad al-Zubayli, al-Qd~I
l;:lusayn al -DhahabJ, al-Tiifsir wa/-J.fofassirilll •
1420119 9
~ ) PP- 21- 14 5; Mubammad
7th
2000 ) 1:2 11 -2 16; al -Suyl.l\i Na ·di .d I ' ed., 3 \ O]s. (Cai ro: Maktabat Wahba,
~I I). ' " u a -Abktlr wa Sh d "d I
i , u amrnad 'Uthman, unpublished PhD il . . aw n a -Ajkdr, ed. Abmad l:fajj
al.-Qura, _1423-24/2002-2003) 1:13; l;IA.:i ~h:~:;rta~on, 3 \'Ols. ~Mecca: J3.mi'at Umm
ll t_i'• fumrn , ed. Mui).ammad Sharaf al-~in y a, _K~slif ,11.zumm 'an Asdmi al-Kutub
{lst~nbul : Mat:'.lb1' \Vik:\lat al -i\la'anf al-Jali%taqaya and Rirat llilkah al-Kilisi. 2 vols.
~urath, al -_'Arabl , n.d.) 1:186-19,t Most tend t ' 194~-1943, rept. Beirut: O3.r Ibya.' aJ.
I_bn Auna (d. 546/1151 ). al-Mu!,arrar a1- ~,'~-1~s1der t~e Amwir his last work.
~ -Salam Mu~ammad,6 vols. {Bciru1: Dar al-Ku;11~ fl ;afs,_r al-Kitiib al- 'Aziz, ed. 'Abd
al -Bap,law,, Amwlr al-Tanzi/ wa -Asrdr al-Ta~b/ - llm1na , 1422/200 1), preamble.
ed. Mul:mnmad s.ubi)i b. l:lasan Halla d "i/ a/-i\fosmnmil Tafsir al-Bay(1d w1
Dar al -Rashid; Beirut: Mu'assasat ~l-lmi1::\ 4~::~:<l A,bmad al -Atrash (Damascus;
) l:::,{ Prcamblc).
14
Baydilwi and Anwar al-Tan zi/ in hermencutica l trad iti on
he had aimed to in other fi elds with his works in legal theory
(u,u l al-fiqh), grammar (nabw), credal doctrine (ka/am) , sacred
law ((iqh), history and poetry, all of them well-recopied works:
, his survey of u,ul al-fiqh <1egal theory>, Minhii.j al-Wu,ul ila
'J/111 al- U,u l, which crowns his three previous commentaries in
that discipline: o n al-Razl's Mab,ul and Muntakhab and Ibn al-
I:lajib al-M alik.l's (570-646/11 75-1248) Mukhta,ar a/-Muntahii;
, his works of na!1w <grammar> and i'rclb <parsing>: a commen-
tar y on Ibn al-1:lajib's Kafiya fi/-Nal:,w and an abridgment of the
latter entitled Lubb a/- Albii.b ft 'Jim a/-l'rab;
, his works of kalam <dialectic theology>: Matali' a/-Am:;ii.r; its
commentary Ta wa/i'a/-Anwar; Mi,bii./:, al-Arwiib; al-ic;/ii.b; Sharb
a/-Muntakhab, an epitome of a work by al-Razl; and Muntaha
a/-M11nii. Sharl; Asmii.' Allah al-Husnii., published in 2006.
• his two large reference-works ofShafi'i fiqh <1aw>, al-Ghiiyat al-
Qu,wii.fi Dirayat al-Fatwii. (The Ultimate in Knowledge of Legal
Responses)" and his four-volume commentary on Abu Isl;,aq al-
Shlrazl's (393-476/1003-1083) a/-Tanbih;
• Tul:,fat al-Abriir, his three-volume hadith commentary on al-
Baghawi's Ma,abi/:, al-Sunna.
• his concise "history of the world" entitled Ni,iim a/-Tawiirikh
in Persian, described as "a history textbook which he wrote im-
partially, in a moderate literary format and the same style he had
used for law and jurisprudence:'" It went on to receive Arabic
and Turkish translations-with an abundance of manuscripts in
3; And not .. The Most Ext reme Transgression" [!! ] as Peter G, Riddell translated it in
his article "al-Ba)'dawi" in The Qur'an: an Encyclopedia, ed. Oli\'er Leaman (London
an<l New York: Routledge, 2006) p. 11 6.
38 'Abbas al-'Az1.awi, al-Ta'rif bil-M11'arrikhin ft 'Ahd al-Magl11il wal-Turkmtin
(Baghdad: Sharikat al-Tijii ra wal-T iba' at al-Mabdllda, 1376/1957) p. 116.
15
 Int rod ucti on
Bayc,iawi and Amvdr al• Tanzif in hcrmcneutical tradition

the libraries of Europe and Turkey-as well as a commenta .
Hindustani published in Hyderabad in 1930. An oft-publiltn
history of China in Persian is also attributed to him_,. ed
AI-Bayc;!awi also authored a work on sufism, Tahdhib al-
Akl,laq, heretofore unpublished; Ma w,;iu'at al- 'U/iim on the clas-
sification of _the sciences; a brief on hay'a Castronomy>; and, in
poetry, Tafri] ~1-Sh ,dda, an exquisite tasbi' csevening> or addition
of five h_em1shchs to each verse ofBii~iri's (608-696/1211-129?)
mastcrp'.ece al-Burda anaphoncally repeating Allah.'° Taj al-Din
al-Subki s teacher, the Shafi 'i biographer and hadith master of the
T,~o s.anctuanes Ibn al-Matari ('A fif al-Din Abii al-Siyada/Abii
Ja far Abd Allah b. Muhammad b. Ahmad al-An~ari al-'Ubadi
698:765/1299-1364) expressed his admiration for these parad· -
mt a ,c wn.t'mgs as "work·s that travelled the lands east and west ig
producing imams" only a brief time after their author's death,"
"s [S, .
M" e~ H. d1~ \ ~z~dah Shafaq (d.1892), Tdrikli al-Adab al-Fdrisi, trans. Mubammad
Raison d'etre of the present work
The aim of ta/sir works was nothing less than to renew and
boost the relationship of the community of Islam with its most
fundamental text. That was certainly al-Bayc,lawi's intent, and it
appears to have received the greatest share of acceptance in the
Unmw as can be inferred from the more than 1,400 document-
ed extant manuscripts of Anwar al-1anzil and the more than
300 supercommentaries of it in the libraries of the world (with
countless thousands of manuscripts still waiting to be catalo-
gued); no other ta/sir has received as much attention." It is also
the ta/sir that has received the most editions and reprints since
the l 950s- albeit none meeting modern critical standards."
The success of Bayc,lawi's intention can also be gleaned from
the glowing testimonies of later scholars and the fact that the
Ahli ·Asi m Mut,.ammad b. Abmad al-'Abbadi, who predates lbn Kalhir and BaydAwi.
42 Sec a/-Faliras al-S/u'i mil lil-T1mltl1 a/-'Arabi al-Jsltlmi a/-Mak/1f1lt: 'UfUm al-Qur'dn,

i usa mdaw1 (Ca1ro·Daral Fikral 'A b· i\lakht zifilt al-Ta/sir wa-'Uliimi/1, 2 vols. (Amman: al•Majma' al-Malaki li-Bul;rllth al-
(pp. Jl and 16;· 166),-Lut i l~r . . ra ,, 1948) p. 198; Zu~ayli, al-Qd~i al-Ba#dwl 1:fa~arat al-Islamiyya, 1989) 1:280-344. Nuwayhid, Mu'jam (2:855-860) documents
Lifo and Works~ 11 . ; . ah1m, Tlieolog,cal Questions (pp. 42 -43) and "Baydawf's
135 authors of marginalia on the Anwar. The Syrian national library alone (Maktabat
(1862 -1926) w , 5a»:rc tudres 18 no. 4 (Winter 1979) 311 -32 1. Edward G. Browne
a.s unaware of the success ofth , N' - . . . al-Asad) boasts no less than 81 partial or complete manuscripts and rare editions of
4. vol~. {London: Unwin, 1908- 1928) . r riam; t.n h'. s Literary History of Persia, the A,zwilr : Faliras a/-Makllf1ifiit a/-'Arabiyya al-Ma/1f1i;a ft Maktabat al-Asad al-
3
!mil' book [in which Barf '] . ·63 · ~OO-l OJ he dismissed it as a "dull and jejune \\llraniyya, 5 vols. (Damascus: Manshorat Maktabat al-Asad, 1996) 4:46-93; and 147
nccted with Jsliim and th a:, ~ractically ignores all history except that which is con•
1 1 partial or full marginalia (4:123-124, 301 , 307-403, 473-490, 519-525, 691-693).
lhl' Hebrew Prophct.s and : ; .u : :madan pcopll's, the ancient Kings of Persia, and 43 Cf. al-Qur'iin al-Karim wa-bi•Hilmis/Ji11i al• Taftlr a/-Mr,samma Anwar al•Tanzi/
1
The lancr is a spurious att \"a~c s and shows no knowledge of his history of China.
etc., 2 vols. (Cairo: Matba'at Mus1afa al-Sabi al-l:lalabi, 1951, 1955); A,iwilr al-Tanzi/
Commentai re de BEIDllA\:: utionl'acc. to : n.toine-lsaac Silvestre de Sacy, "Extrait du
1 sur i\.lcoran m his A I I . w11-Asrar al- Ta'wil (Beirut: Dar al-Ji!, n.d.); ditto, 2 vols. (Beirut: Mu'assasat Sha'ban,
(P . I .
ans: mpnmeric Royalc, 1829 ) p. n. an , _m ID og,e Grammaticale Arabt n.d. ); ditto, 2 vols. (Beirut: Dar Sadir, 2001), based on the earliest Istanbul edition of
37 1
2_9). S~e_also Da\'id S. Margoliouth, C/1rest d . Ah,.al-Bay(id wi wa-Manhajuh (p. 125711841; Ta/sir al-Bay(iciwi a/-Musammil Anwilr al-Tanzi/ elc., 5 vols., ed. l:famza al-
~ -.Ba~(:l,iwi o11 Sura Ill (London: Luzac & omatli,a Bardawiana: The Commentary of Na$arli rt al. (Cairo: Maktabat al-AhrArn and Maktabat al-JumhOriyya, 1418/1997);

·.:~t
Al1,a/-Banltiwtwa-\ 1 h . Co., 1894) p.xv.
d ' '" •1uh (pp. l4 -l9)· I z b . ditto, 2 vols. (Beirut: Dar al -Kutub al•'Ilmiyya, 1988, 1999, 2006, 2008 and 2011); dit-
a~ 7 note 13 abo\'e, On the Mn11'(iii 'dr sc ayh, ai-Qa(ii al•Baycjdwi (p. 176); to, with al-Ka1.arllni's Htlslriya, ed. 'Abd al-Qadir 'Irfan al-'Ashshil l:fassllna, 5 vols.
Z,- IHI wn/-Bny(id wi. BU~iri's ohitus lh c as Sulayman, Ta$nif al-'UlUm bayna (Beirut: Dar al-Fikr, 1996, 2005, 2009), hereafter AQ; Amvar al-Tanzi/ etc., 2 vols.
K _al-Matari al-' Ubtidi, Dliay/ Ta:qaer ~uttresscs a post-685 obit us for Baydawi. (Cairo: al-Hay'at al-'A mma li-Qusllr al •Thaqafa, 201 I); Anwar al-Tanzi/ wa•Amir al-
at ir s Tab11qdral•Fuqalia' al•Sh -ifi,. . r ,i -Fuqahil' al-Sluifi'iyyi,i, lhird vol. of Jbn
1 Ta'wil al-Ma'rrif bi· Tafsir a/-Bay(iilwi, ed. Mubammad 'Abd a\-Rabman al-Mar'ashli
of that author as on] , 1 a ')')'tn (3:97). Dul' 10 h .
va riably confu~l'd / 1$~~ \on thf part of the two . t l' _mcomplet e identification (Bei rut: Dar lbra' al-Turath al -'Arabi and Mu'assasat al-Tarikh al•'Arabi, 1418/1998),
im W1lh an earlier on ·h ednors, library catal ogues have in· hereafter MM; and lhe 2000 ed. already mentioned (see note 36), hereafter H.
c Iii o also au1horcd a Tabaqdt al-Shiifi'iyya,

16 17

f11tL
- Bay<,lawi and Anwar al-Tanzi/ in hermeneutical tradition

thor and shows what made his work the mainstream analytical
commentary (al-tafsir a/-tablili) par excellence. The present
work aims to demonstrate those aspects of al-Baydawi's work
through a critical edition, translation and study of the first bizb
of Anwa r a/-Tanzi/-the first tenth of the entire book in size-
toward the re-discovery of a proven success story in the defense
and illustration of the Book of Allah.
The tradition of transmission (athar), analysis (ta!Jlil)
and polysemy (al-wujuh wal-na~a'ir) in Quranic exegesis
Works of "transmissive exegesis" or tafsir bi/-athar-a genre
made famous by lbn Jarir al-Tabari (224-310/839-ca.922) with
his celebrated Jami' al-Bayan 'an Ta'wil Ay a/-Qur'an (Encyclo-
pedia of Elucidations for Interpreting the Verses of the Qur'iln)-
hinged on the compilation of exegetical hadiths and reports."
The method of Anwar al-Tanzi/, however, hinges on linguistic
and stylistic analysis and critique. Historians of tafsir put it in
the ineptly-named category of "speculative exegesis" (tafsir bi/-
ray) when it would be more correct and precise to label it a
47
linguistic-analytical exegesis or tafsir lughawi tablili.

Jami' al-Bayan itself, the greatest transmissive tafsir, was an

46 The famous transmissive tafsirs are, in chronological order: Tabari's Jdmi' al-Baydri;
lbn Abi }:la.ti.m's Ta/sir; Mawardi's al-Nukat wal-'Uy1in; Baghawi's Ma'c'llim al-Tm1zll;
Jbn 'Atirra's a/-Mubarrar al-Wajiz; al-Khi!zin's Lubtlb al-Ta'wil; Ibn Kathir's Tafsir; al-
Tha'alibi's al-JawiJlrir af.tlisd n and Suyiiti's al-Durr aI-M,mtliUr. For a chronological
review of the lost and extant works most representative of that genre see the introduc-
tion to l:likmat Bashir Yasin, al-Tafsir al-Sa~1i,i: MawsU'at al-SalrHr al-Masb1ir min al-
[;fsir bil-Ma'tl1Ur, 4 vols. (Medina: Dar al-Ma'athir, 1420/ 1999} 1:17-25.
The mostly-linguistic tafsirs arc: Zamakhshart's Kashshtlj; Razi's Mafiiti~i al-Ghayb;
Bay~awi's Anwar al-Tanzi/; Nasafi's Madtlrik al-Tanzi/; Abii. }:iayyan's al-Ba~1 r al-
Mu~1it; al-Samin al-l;Ialabi's al-Durr al-Ma$Un; Niiam al-Din NaysabUri's Ghard'ib al-
Qur'tln; Tafsir al-Jaldlayn; Shirbini's al-Sirclj al-Munir; Abll al-Su'Ud's Irshcid al-'Aql
al-S~lim; and Alllsi's RUQ al-Ma'dni cf. Mubammad l;Iusayn al-Dhahabi, 'Ilm al-Tafsir
(Cairo: Dar al-Ma'Arif, I19771) p. 66-67; also: Musa'id al-Tayyar. al-Tafsir al-Lllglrawi.

19
 Introduction uti cal trad itio n
- - d Ar1wtlr al-Ta nzi/ in hcrmcne
Bay<,law1 an

analytical commentary as well, since it devotes many pages to the . . . work, notably Yal:tya b. SaBam al-
Many built on his p1oneenng8IS)" and the Khariji lingmst and
discussion of language and its intricacies among other issues"- - (124-200/743- - ( 110-210
as do also lbn al-Jawzi in Ziid al-Masir, lbn Kathir in his Tafsir Taymi al- Ba$n , b l-Muthanna al-Taymi _
exegete Abii 'Ubayda Ma mar . a i the first time-with a tafsrr
and al-Shinqili in A,:/wii' al-Bay/in Ji l,:iab al-Qur'an bil-Qur'iin."
Even more so does al-Bay<)awi's tafsir constantly exert "proof- /72 8-825)-who adduced poetry or t
Q ,_ among over wo
dozen other studies
entitled Majaz al- ur an, f ·uh and naia'ir they gave include
based preference of one of several scenarios for interpreting any
given term" (larji/:i abad ibtimiilat al-laj:; bil-dalil). 50
lwda (17 different meanings):
4 1
(I 1), (asad (6), mas~y ( \ ;,~a: ( ):
~i (
in that genre." Examples_o wu; u r 4) shirk (3) , mara,:I (4), su'
hma (14) , fitna (14) , dhikr
(9 ), qa,:ia' (15), du'a' (6),
Such choices constitute ijtihad-expert scholarly exertion" - 8
(19), 11mma (9), ,alat (6), Y
b . f I Raghib al-A$fahani's (d.
informed by a prestigious Jraqi-Khurasanian lexicological tradi- k i ed the as1s o a - _,
etc. These wor s orm - / - 1-Qur'an and Zamakhshan s
tion. Quranic polysemy was studied within the sub-genre of al- 502/l 108) lex icon Mufradat Alf~:; al Balagha al-Mustaq,a min
wujuh wal-na:;ii 'ir, where wujuh or "aspects" refers to variant - such as Asrar a - ' .
tafsir and 1ex1cons _,. ft Gh -b 1-Hadith, etc., both of which
meanings while na:;ii 'ir or "analogues" are the multiple instances Amthal a/-'Arab, al-Fa ,q ' an .
of homonyms that convey them." After initial forays by the authors are among al-Bay<Jawi's mam sources.
Successors 'Ilaima Mawla Ibn 'Abbas (d. 105/723) and the Syrian
. Iq uri'a to cite weaker views
Passive anonymizers qila/ruw1ya
Khariji post-Successor 'Ali b. Abi Talba (d. 143/760) the first
full-length work on the subject, al-Wujuh wal- Na:;a'ir ftl-Qur'dn, When presenting a variety of interpretations of the ~ame ten~
was penned by the exegete Muqatil b. Sulayman al-BalkhI (cl. . . rce tible nuance to d1ametnca
I 50/767)-the author of the fi rst extant comprehensive tafsir." or passage (rangm~ f~om imp\n p with al-Zamakhshari's text
opposites) al-Bay<;law1, m keep g .d
48
E.g., al -Tabari's long introduction and hi s complex analysis o f th e alif ldm of al-
and scholarly tradition, usually begins with what he cons1 ers
~iamdu in the second verse of the Fatil)a in which he discusses g rammar and cites the main view then lists other views. He almost always presents
poetry in support of his arguments: Tafsir al-T abarl: Jami' al-Baydn 'an Ta 'wll Ay al- the first view as fact which he himself asserts _while he mtr~-
Qur'd n, ed . ' Abd All ah b. ' AbJ al -Mubsin al-Turki ct al., 26 vols. (Cairo: Dir Hajar,
duces subsequent ones with wa-qila 'it is als~ sai_d>. The rheton-
J 422 / 200 1) I : I 38- 141. O n thi s tafsir as a work ofli ngui stk analysis of the Q ur'An see
Musa'id aJ -Tayyar, a/-Tafsir al-Lughawi lil-Qur'dri (Dammam : Dar Ibn al-Jawzi, 1422/ cal tenor in the use of such a passive anonym1zer IS that the gloss,
2001) pp. 185-205 and 'ltr, 'Ulilm al-Qur'dn (pp.77-8 1).
49
T he only pure complet e trifsir bil-ma 'tl11lr being al -Suyu1rs al-Durr al-ManthUr, d. tvlarkaz Jum'at al-M!jid lil -Thaqafa wal -Turath, 1427/ 2006) . ,
Mal)mO d al -Naq rashi al-Sayyid 'Ali, Ma11iihij al-Mujassirin min aJ.'A$r al-Awwal ;14 54 Sec Yahya h. Sallam , al- T(l$drif: Tafsir a/-Qu r'dn mimma lshtabaliat Asntcl ulw wa-
al-'Asr al-Hadith (al-Qu~aym [_Saudi Ar~biaJ: Maktabat al-NahQa, l 986 ) pp. 88-200. Ta~arrafa; Ma'ani/ 1, ed . Hind Shalabi (A mman: Mu'assasat Al ~1-~a~. 2007). __
50 Ab<l a l-Salam MulJa mmad, mtroduct10n to his edition of Ibn 'At.iyya's al-Mubarrar 55 Also published were al-ljiri's Wu}Uh al-Qur'dn; al-Di\m1ghams al-Wu1u~'. wal-
al- \Vajlz (1 :5).
0

5 1 See section on ' 1j tiluid and other quali ficat io ns~ further down .
Na;il'ir; Jhn al-Jawzi's Nuz hat al-A'y1m al-Nawdzir ft 'Tim al-WujUh wal-~~+ci rr; !~?
'!mad al-Balbisi's Kaslif a/-Sard'ir ft Ma'nd al• WujUl1 wal-Ashbdh wal-Nazci rr; ~-uyut1 s

,~
52 T h e simil arl)'•termed al•ash_b{l11 wal-naM'ir also nourished in law and g rammar as
show n by th e works of Ibn NuJa,:~1, lbn al-Wakil and al-SuyU\i with that title.
53 MUtJatil b. Sul ayma n. a/- \Vu1uh wa/-Na;U'ir, ed. 1:lii.tim Sa.I ii) al -OAmin (Dubai:
Jtqii,1 (Type 39); a nd his monograph Mu'tarak al-AqrO.n ft Mushtarak ~l-Qurcrn. _Se~
Muhammad Yusuf al-Sharbaji, "'Tim al-wujllh wal-na za'ir ftl-Qurtln al-kanm ,
Majallat Jiimi'at Dimashq, vol. I 9 no. 2 (2003) pp. 455. 491.

20
21
 Introduction

report or reading it introduces is weaker than what p recedes:

- Bayd:iwi and Anwiir al-Tm,zfl in hcrmcncutical tradition

(mutashiibih) Prophetic hadith of the "seven abru{":

Whatever he cites of variant glosses (wujuh al-tafsir) in se-
cond, thi rd, or fourth place by introducing it with the term
qi/a <it was said1: this is weak either in the sense of marjUb
1prevailed over 1 or in that of mardUd <rejectedl_S6
Jibril made me read according to one barf so I asked
him again; and I kept asking him for more and he went
58
on giving me more, until he ended up at seven abruj.

Seven explanations are transmitted on the seven abruj:

For example, in his explanation of the Name Allah in al-
Fatiha (1 : l ), the Qadi first states positively that
'deity', originally, is for every object of worship; then
i/d l,
overwhelm ing usage confi ned it to the One Who is rightfully
worshi pped. It is derived from a/a ha <he worshipped)_
He then proceeds to mention five other views, each of which he
introduces with wa-qila since he deems them all less probable
than the first. Similarly he defines the Sabians (al-Baqara 2;62) as
a ~a~ion betwee n Christi ans and Jews. It is also said that the
ong,n of_their religion is the religion of Niih-upon him
peace. It IS also said they are angelolaters. It is also said they
are astrol aters.5'
, they are "seven from among the Arabic dialects/idioms" -the
most established position;"
, or "seven" denotes open-ended multitude to allow any number
of meanings, spellings, or pronunciations for the same words or
passages, "because seven indicates multitude among units just
as 70 does among two-digit numbers and 700 among three-digit
numbers, without a specific number being intended;"'°
, or-in Abu al-Fa<;ll al-Razl's istiqra' <comprehensive induction>
-the combination of reading variants with grammatical, mor-
phological, inflectional, and/or syntactical variants, all of which
61
can be subsumed under seven broad types of differences.

The connection of a!1ruf'dialects/idiomsl with polysemy ss Y,..:arratcd from Ibn 'Abbas by al-Bukhari and Muslim,
59 Jbn Mani Ur, Lisih1 al-'Arab (s. v. ~iarj).

60 a\-Su)'Uti. a/-Itqanft 'U/1i.m a/-Qur'an (Type 16).

Since the Qur'an describes the "words of Allah" as infinite (al- 6 1 These types are (i) noun number and gender differences, e.g. Imm li-amanatilliml
Kahf 18:. 109' Luqman 31.·27 ) an d commands reflection, thought, a11uinatilr im in al-Mu'mim1n (23:8); (ii) tense differences, e.g. qala/qul rabbi ya'lamu
analysis, conte mplation' stud Y, de1·b .
1 eratlon, understandin g etc. in al-A nbiya' (21:4) and Rabbana ba'id/Rabb1md bti'ada in Saba' (34:19); (iii) inflec-
t h-rough heart s' hea ·
.. nng, · hts and minds (e.g., Al ' Imran 3:79,
s,g tional differences, e.g. wa-hi tasill/tusll/11 and wa-M yuc,Mrru/yu(larra in al-Baqara
(2:11 9 and 2:282) and dl11il-'arshi a/-majidii./al-majidi in al-Burllj (85:15); (iv) word
Yusuf 12:2, al-l:f1Jr 15:75, al- Nahl 16-44 Sa • ...
context of the · xh . · · • ba 34:44), 11 1s 111 the addiLion or omission, e.g. sari'ii/wa-sari'U in Al 'Imran (3:133) and wal-naliari idlia
me austible qua\"1h1, 0 f · 111jal/a wa•mii klralaqa al-dliakara wal-untl1ii/wal-nalulri idhtl tajal/a wal-dlwkari wcil-
interpreted the t . ' its meanings that scholars
nass-transm,tted (mutawiitir) but ambiguous m1tlia in al -Lay! (92: 3); (v) word order, e.g. wa-qatalii. wa-qutiW/wa-qutiW wc,-qatalU
in A1 'Imran (Q 3:1 9 5) and wa-jclllt sakratu al-mawti bil-tiaqqhva-jdllt sakratll al-
S6 Ha· i Kha1· , !rnqqi bil-mawt in Qaf (50:19); (vi) letter change, e.g. wa-n+11r i/cl a/-'i+clmi kayfa
. Jl ifa, K.a5Jif al-Zwui n (l :l87a)· b I - .
;~r example sec note 13 41_ ' ut a · Baydaw1 does fo ll ow J's lead in this: mmsliiwluV mmsliirulia in al-Baqara (2:259), tab/1i/tathi. in YUnus (10:30) and wct-
Had1th scholars rou tinclr us,, passive a . ta/!1 /11 ma11(11id/wa-ttll'in man(iUd in al-Waqi'a (56:29); and (vii) dialectical differ-
nut ";it~- the active identifier rawd fo ltl n (Xn~::~;,z~rs wh~n introducing a narration ences, e.g. different tribal pronunciations entailing faH1 vs. imdla such as Ital atiika
~:~.:a·kI h_,~ ltm1ril;f (verbal fo rm of dubiosity>msi\~: but with ~uwya, yurwd (it is nar- !iaditlru Miisilllial ati ka /iaditlrn M1is e in al-Nazi'at (79:15); idglliim vs. i+hcir e.g. la-
. l h1 ~ L~ not an ah~olutc ruk : sec notes 360 ates that, in their eyes, the report qad jallkumlla -qaj-jclilkum in al-Tawba (9:127) and qad sami'a/qas-sami'a in al-
' 648 and Shihri, class 9 after 21:

22 23
 Introducti on
BayQawi and Anwdr al-Tanzi/ in hcrmeneutical tradition

, or they are ambiguous and unfathomable (mutashabihat), "be- each of them has a surface and an inward. 66 [Another
the term barf lexically can denote an alphabetical letter, or wording has:] every wording has a surface and an in-
cause . _ . ., 62
a word, or a meaning, or an onentat1on; ward, each wording has a boundary and each boundary
67
, or they represent various types, modalities or statuses of legal has a way up /vantage-point [to more meanings].
.. ,! , ,,,, ,,,, ' , •• . • ,, ...
and other rulings;" Jjl :~ ..11 J.,.:.; Jli :Jli ,= .Ji\ IS"';:.,.._..)-! .Ji\¥~
64 . . - . ,,
, or the sciences of the articles of the creed;
Ji.,.> .:r.l ,IJ; .~j ~i ,.._;_;;.1 js. ~ijil
• or the canonical and non-canonical readings-an anachronism
according to Abii al-Qasim al-Hudhali (403 -465/ 1012-1074)." .._;_;;.1 Js. ~1ji1 J) :~ •~J . .....,,....... J
Another remarkable and oft- quoted Prophetic hadith men- :j)f;J ·c::1W l;. js:Jj ,1;....,. _;;. js:Jj ,~j ~...,. _;;.
tions, in addition to the seven dialects of the Qur'an on the whole,
"the outward and inward aspects (i;ahr wa-ba/n) of each and
J yi,.J.JIJ ('"'~\..; t.) '-?~IJ '-?_,.J.)IJ ,/<_,..i.ll ,IJ; . ~
every ve rse;• the 'boundary" (/iadd) of every barJ:' and the "way . .\:.....11 J '-'~ Y.iJ )_;,JI ,IJ;J )]"y\ t.) <$Jw.l1J ~ I
up" and "vantage-point" of every boundary:
'Abd Allah b. Mas'iid said that the Messenger of Allah- In another hadith the Prophet-upon him blessings and peace
upon him blessings and peace-said: "The Qur'an was -said: "Qur'an is tractable and bears many aspects (al-Qur'iin
sent down according to seven wordings; every verse in dlrnlulun dhii wujiih) ; therefore construe it according to its most
beautiful aspects:'" Al-Mawardi (364-450/974-1058) explained
Mujil.dila (58: 1); tas-hil vs. ta l111iq, e.g. a'andhartal1 umlihrdhartal111m/da ndhartahum
in al-Baqara 2:6 and a'imui fa)•imi d/dyirmd /a- mard1idilr1a in al -N.\zi'.it (79: 10); or
"tractable" here to mean both easy to memorize and "the reposi-
rajkhim vs. 1arqiq, e.g. the alif in sa/at pronounced two ways. Abii al-Fad! 'Abd al· tory of its meanings, so that those who strive to understand not
Ra})_man b. Ahmad al-llazi, Ma 'dni al-Almif al-Sab'a, ed. }:lasan Oiya' al- Din 'lb' fall short:' He explains the "many aspects" as polysemy in line
(lkirut: Dar al-Nail".idir, 1433/2012) and Mubammad ' Abd al-' Aiim al -Zarqlnl.
with the Qur'an's miraculous nature, and also in reference to the
Man~~il al-_'1rfdn ft 'Vitim a/-Qur'd,1, ed. Fawwaz Ab mad Zamarli , 2 vols. (Beirut: Dir
al-Kttabal- Arabi, 141 5/1995) l:l 32 . 134 . multiple aspects of Quranic discourse. The "beautiful aspects"
62
al-Suy(J\i, Jtqdn (Type 16). are either the extraction of the best interpretive meanings or the
63
Such as (i) abro gatin g vs · ab rogated
, -•
(al- ,ws1kl1 wal-mansrikh); (ii) general vs. par- encouragement to practice its most beautiful aspects, for exam-
llculartl-khdH wal-'dmm);( iii) absolute vs. restricted (al-muf[aq wal-m uqayyad); (iv)
tcxt_ua /vs. mterpn:tivc (a/-nass wal-mul1 wwa/); (v) indeterminate a nd cxplicited (al-
ple strictness versus dispensations, forgiveness versus revenge.••
;u1km•h·\\'al-mufauar); (vi) exception (ist itlma}; and (vii) l)'PeS of exception. See al-
66
~ar a~ I, al-Burhdn ft 'U/Um al-Qur' . Ibn l:libban, Sahib Ibn Hibban bi-Tartib lbt1 Balban, ed Shu'ayb al-Arna'Ut, 2nd
Manzilar al•Qird·at minha (Bdru. ~n (t}pe 11_~ _and l:lasan 'ltr, al-A~iruf al-Sab'a wa- ed., 18 vols. (Beirut: Mu'assasat a1-Risala, 1414/ 1993) 1:276 §75.
1
64 al-SuyU\i. /tqlln {Typ
16
j
) d ~ar al- Basha ir al-Islclmiyya, 1409/ 1988) p. 122. 67
AI-Tabari , Tafsir (l :22) and others.
65 In his Kdmi/ ft/-Qir;'dl al~:~; ·Zarkashi, Burlu'in (type 11).
:: Narrated by al-Oi\raqu\ni, Sunan (Kittib al-Nawiidir).
([Cairo~): Mu'a~~asat Sama n. Ts .~al-Ar~a'a al-Zd'ida 'alaylia, ed. Jamal al- Sh.lyib
I a1n1 wal•Kashra, 1428/2007) p. 91. al-MAwardi, al-Nukat wal-'Uyrln: Tafsir al-Mdwardi, ed. Sayyid b. 'Abd al-Maq~Ud

24 25
 Int roduction
Bayc,iawi and Anwar al-Ta nzi/ in hermcncutical tradition

Another
. famous t)'Pology of the interpretive fa ce t s ofQ ,. (i) "semantic invariables that know no exception" (kulliyyat
was given by lbn 'Abbas (3BH-68/620-688): ur an w'nawiyya munarida), such as ifk, a Quraysh idiom which
11
Tafsir has fou r different perspectives (awiuh)· . invariably means kadhib or "lying;"" or a/-scl'a, which invariably
·1· , • one 1s fa
1111 1ar to Arabs because its is their own la nguage, one is a- means the Day of Resurrection;" or sul/iin, which invariably
t)'Pe no one has any excuse not to know• one 1s
. a perspec means "authoritative proof" (l:iujja)" among many others;" and
t' kn
ive own only to the people oflearning and . kn · (ii} "semantic invariables with exceptions" (kulliyyat ma'nawiyya
only to Allah.'° one is own
aghlabiyya! glrnyr mu//arida) such as the following:
" The third of lbn 'Abba s's four categories-the . • bukm <Jit. mute> always means "incapable of uttering the
known only to the people of 1 . " type of tafs,r declaration of faith" except in two places where it means literally
l)'Pe taught by the Prophet (:;:~nt:':1:;s~~st probably the mute and incapable of speaking:"
more than any other hrpe A ·r gs and peace) and We shall assemble them on the Day of Resurrection on
b ., . s I to comment on th t typ
enefit of scholars and stude t f k a e or the tl,eir faces, blind, dumb and deaf('umyan wa-bukman wa-
Companion Abu al-D ct ·• n s o nowledge specifically, the
ar a-o ne of the . h ,wnman) al-!srii' (17:97)
in Damascus in hi t' . . malll teac ers of Qur'iin
s 1me-sa1d his stud "
understand deep!)' u t'I ents: You will never and
d'f n I you see that th Q ,_ Two men, one of them dumb, having control of nothing, and
t fe rent aspects/perspectives/ . e ur an has many
meanings (wujuhan kathira):'" he is a burden on his owner... (al-Na!,! 16:76)
Semantic and styl' t' .
. . is IC mvariables (kulliyyiit al-Qur'an) • al-.:ulumat wal-nflr <tit. darkness and light> always means "un-
In contrad1stmction to the I belief and faith" except in a single verse where it literally means
above exegetes also cont 'b pdo ysemy/wujuh genre all of the
. . bl n ute to what b "darkness and light":78
mvan a es/ku lliyyiil gen Th ecame known as the
th e Qur •-an are wo rds " Sre. h e most b as1c
· units
• of meaning in
· · uc words a ·h i3 lbn }:iasmin, a/-Lughiitfil-Qur'O.n, ed. Salab al-Din al-Munajjid (Cairo: Matba'at al-
veylllg a single meaning) or al s re e1t er monosemic (con-
Risa\a, I 365/1946) p. 44.
meanmgs). lbn 'Abbas and\. y em1c (conveying two or more 7-4 al-Samin al-l:lalabi, 'Umdat al-Huffa+ fi Tafsir Ashraf al-Alfa+, ed. MuJ:iammad Basil
into two types: ts students divided monosemes ~ljrU n al-Slid, 4 vols. (Beirut: Dar al-Ku tub al- 'llmiyya, 1417/1998) l :255.
:: al-Bukhari, Satiib (Tafs ir, Surat al-Isri,').
Sec Burayk b. Sa'id al -Qarni, Kulliyydt al-Alfd+ fil-Tafsir, 2 vols. (Ryadh: pub. by
~Q' A,bd al-Ral:iim , 6 vols. (Beirut: D.i.r al-K
author, 1426/2006) and Ayyflb b. Musa al-Kafawi, al-Kulliyyiit: M11'jamfil-M1mala~1at
71 Na rrated h )' al -Tabari , Ta/s ir (1:70) utub al-' Ilmirya, 1992), introd .
.. N_arratcd h)' Abu D:.wud in Kitab a/ uction. wal-F,miq a/-Lugliawiyya. ed. ' Adnan Darwish and Mubammad al -Ma~ri, 2nd ed.

o!:
l anmn Yasi r b. Ibrahim and Abu Bilal -Z11l1d Riwaya, 1/m al-A'ra - , (Beirut: Mu'assasat al-RisAla, 1413/1993).
~a_s~u wa ~-:a_" ".lf, 1414/ 1993 ) p. 212 §2~~unaym b. 'Abbas {Cairo: anli,_ ed. A~U 7i al -Zarkashi, al- Burhihz ft 'Vitim al-Qur'ih1, ed. Mulrnmmad Abii. al-Fad.I Ibrahim,
I h e D1s1omtcd Letters (,il-!iurUJ a/.,~; 1
, al-M1shkat hl- ;;d cd ., 4 vols. {Cairo: Dar al-Turath, 1404/1984) 1:137, cf. al-Qarni, Kulliyydt (2:616) .
1h ose meanings are not determined d q,ina a) are also ca . al-R.i.zi, Tafsiral-Fakl1r al-Rdzi a/-Muslitahar bi/-Tafslr al-Kabir wa-Mafdti~1 al-G}wyb,
an therefore remain ambi ~r~c-~: of meaning but
guitL~s (mutashabilult). 32 vols. {Beirut: Dar al -Fikr, 1401 / 1981 ) 7:16, cf. al -Qarni, Ku/liyyd t (2:7 17).

27
 Introduction
Pmise be to Allah, Who has created the heavens and the
earth 1111d has appointed darkness and light. (al-An'a m 6 , 1)
, nika/1 %. copulation 1 always means "m arriage" except in
verse, where it means "puberty" (a l-!, ulum) :'• One
Test well the orphans until they reach puberty (al-Nisa' 4, 6 ).
The Qur'an also contains stylistic invariables (kulliyyiit al-
asalib). Among them:
• the_ regular pairing of deterrence with encouragement; or of
th_e d1vme Names/ Attributes of punishment with the N ames/ At-
tnbutes of mercy,80 as in the verse:
Know that Allah is severe in punishment and that A llah is
a/I-Forgiving, Most Me rciful (al-Ma'ida 5:98)
• "Wh_e n Allah precludes something from creation and asserts it
for Himself, it invariably means that such assertion precludes
any partner for Him in absolute terms:•s1 as in the verses:
No ne in the heavens and the earth knows the Unseen except
Allah (al-Nam! 27:65)
and
None will manifest ii at its proper time but He (al-A'raf
7: 187)
and
Everything shall perish except His Fa ce (al -Qasas 28:88).
79
al -Zarkashi, Burl1tl t1 ( l :140), cf. al-Qarni KulJ'
80 al-Sh~tibi, al -Mu wtifaqd f, ed . Mashh Ur ~a!'.a iy~·dlr ( 2:779 ).
6
' Affln , l4 l7f\997) 4:167 and Ibn al-Qayyim: ,: / man, vols. (al - Khubar: Da.r Jbn
1
'.'-Jushayri (Mecca: Dar '\I m a\- Faw;i'id, 142512004al -Afhdm, ed. Za'id b. Abmad al-
~~:l 19 -120) . ) p. 188 - Cf. al-Qarni, Kulliyyat
Mul)ammad al-Amin al-Shinqi\i, A(.iwd' ,il-B ,
voh . (Mecca: D:ir ' \Im al-Faw~'id , 14 2612005) 1: 2aii'1 n ft l(id!i al-Q11r',h1 bil-Qur'an, 9
,cf. al-Qarni, Kul/iyycl t ( I :12 1).
28
Bap;lawi and Anwa r al-Tanzi/ in hcrm cneutical tradition
The contemporary exegete Muhammad Amin al-Shinqi!i
(1325- 1393/1905-1974) adduced the above rule, on the basis of
those three examples, as the proof that the waw affixed to al-
r1isik/1im in the verse wa-ma ya'lamu ta 'wi/ahu ii/ii Allah wal-
rllsikl11111a fi/- 'i/mi (Al 'Im ran 3:7) is not a conjunction of coor-
dination ( wiiw al- 'a //) but rather a resumptive ( waw isti'niifiyya)
that initiates an independent clause after a fullstop. Allah thus
precluded knowledge of the "actual/ultimate reference" -the lit-
eral Quranic meaning of ta'wil, otherwise conventionally defined
as "the exposition of the referent of the Quranic meaning per
the dictates of [linguistic and other] rules and minute investiga-
tio n""-of the mutashiibihiit from other than Himself." This is
the position of those who consider that the recitational pause
after ilia Allah here is not merely optional but binding."
Bay<_lawi's synthesis of Perso-Khurasanian hermeneutics
At the same time as he produced, with Anwar al-Tanzi/, a
reference-work on polysemy, stylistic registers and linguistic
invariables, al-Bay,;li:m1 integrated in it his expertise on parsing
62 '.\Ur al -Dln ' ltr, 'Ulfmr al-Q11r'd11 al-Karim, 6th ed . (Damascus: published by author,
1416/ 1996) p. 73. 1a'wil has also been claimed to be of the kulliyydt al-m11ttaridt1 in
the Qur'an in the sense of the reality of something referred to, while lexicallr it means
its actual or ultimate referent (aHiaqiqa wa/-'aqiba al-lati ta'ul ilaylui al-111111ir) cf. al-
Qarni , Kulliyyat ( l :246-262). In this sense, as a Quranic vocable, ta'wil means "mcan-
inf e,·cn more litcrall)' than tafsir. On the difference between the two terms sec also
al -Zarkashi, Burliiin (2:172); a\-Dhahabi, a/-Tafsir wal-Mrifassinin (1:22); Ibrahim
'Abd al-Rab man Khalifa, Dirtisatfi Mandlrij al-M1ifassiri11 (Cairo: Maktabat al-A1.har,
1979) pp. 10-25; Fatima Mui)ammad Mardini, cil-Tafsir wal-Mufassirfm (Damascus:
Dar Ghar !:lira' and Bayt al - Hikma, 1430/ 2009) pp. 12- 19 and Hamid b. 'Ali al -' Imadi
(d. I I 71/ 1758), al-Ta)$il fil-Farq bayri a/-Tafsir wa/-Ta'wil, ed. Hazim Sa'id al-Bayy.i.ti.
in al-A/1 madiyya 15 ( Ramadan 14 24/Octobcr 2003) 15-60.
83 al-Shinttili,
AQwa' al-Bayari ( 1:211 ) cf. al-Qarni, Kulliyyiu (l:121).
S-1 The majority stopped; lbn ' Abbas, Mujahid, al -Rabi' b. Sulayman, the Shafi'is, lbn
FUrak, Abmad al-Q urtubi , Ilm ' Aliyya, al-BayQawi and lbn ' Ashllr in al-T,1brir wal-
Tmiwir, 30 vols. (Tunis: al -Dar al-TU nisiy)'a lil -Nashr. 1984) 1:11 6, 3: 164-165. did not.
29
 Introduction
or desintential syntax (i'rab), a branch of learning in which he
authored, as mentioned, Lubb al-Albab ft 'llm al-I'rab, which re-
ceived several commentaries." He also digested the literature 00
miraculous inimitability (i'jaz) to which he was heir through
two pioneering models of tafsir, each of which had broken the
mould of the genre in its time. He integrated the sura-by-sura
linguistic method the Hanafi Mu'tazili Jar Allah M ah mud al-
Zamakhshari (467-538/1074- 1143) of Khwarizm (near Samar-
qand) used in his Kashshaf'an l:faqa'iq Ghawami(i al- Tanzi/ wa-
'Uyun al-Aqtiwil fi Wujuh al-Ta'wil (Laying Bare the Realities of
the Enigmas of Revelation and Choicest Statements on the Vari-
ous Aspects of Interpretation) with the multidisciplinarian tra-
dition inaugurated by Fakhr al-Din al-Razi (543-606/1148-1210)
ofRay-near present-dayTeheran-in his large Mafatib al- Ghayb
(Keys to the Unseen), but without the prolixity of either. As just
mentioned, he also relied on the works of al-Raghib al-A~fahani:
This tafs fr is a magnificent book that needs no introduction.
He summarized in it the material of the Kashshaf related to
parsing, semantics and rhetorics; from the Tafsir al-Kabir [of
Razi} whatever is related to sapience and dialectics, and from
al-Raghib's tafsir whatever is related to etymologies, arcane
truths and subtle allusions, adding to that whatever his mind
reined in of rational perspectives and plausible variants .... so
These three sources are discussed fu rther down. In addition,
al-Bay<;lawi also benefited from the works of many prominent
predecessors in Perso-Khurasanian linguistic exegesis such as:
Muqatil b. Sulayman (d. 150/767) in Balkh and Basra,
Sahl al-Tustari (203 -283/819-896) in Tustar,
85
See 'Ali, cd-Bay(.Mwi wa- Mcmlraju!i pp. 26 -27.
86
Mu~\a~a b. 'Abd All :ih , known _as l:lajji _Khallfa and Kltip <;elebi Kah' l-limUn
(1: 187). !·or examples of those m a m three mOuences 011 al-Ba,· _ ' : :., a
'Ali, al-Bay(.tdwf (pp. 65-74). • Qawi see \ lisuf Ab ma
30
Bay<,lawi and Anwar al-Ta,1 zil in hcrmen cuti cal tradition
lbn Jarir al-Tabari (224-310/839-ca.922) in Amo!,
Jbn Abi l:latim al-Razi (240-327/854 -939) in Ray,
Ghulam Tha'lab al-Zahid (261-345/875-956) in Baghdad,
al-Qaffal al-Shashi al-Kabir (291-365/904-976) in Tashkent,
Ab u al-Hasan al-Jurjani (d. 392/1002) in Ray and Nishapur,
Jbn Furak (d. 406/1015) in Ray and Nishapur,
al- Sulami (325-412/937-1021) in Nishapur,
al-Tha'labi (d. 427/1 036) in Nishapur,
Abu al-Fa<;ll al-Razi (370-454/981-1062) in Nishapur,
al-Qushayri (376-465/986-1073) in Nishapur,
al-Wa bidi (398 ?-468/ 1008?-1076) in Nishapur,
'Abd al-Qahir al-Jurjani (d. 471/1078) in Jurjan,
al-Sam'ani (426-489/ 1035-1096) in Merv and Nishapur,
al-Ghazali (450-505/1058-l ll l) in Tus (near Mashhad),
al-Baghawi (433-516/1042-l 122) in Merv,
al-Taymi al·A~fahani (457-535/1065-1141) in Ispahan,
al-Shahrastani (479-548/1086-1153) in Khwarizm-Nishapur,
Bayan al-l:laqq al-Ghaznawi (d. after 553/1158) in Nishapur,
Ruzbahan Baqli (522-606/1128-1210) in Shiraz,
87
and al-Khuwayy (583-637/1187-ca.1239) in Khurasan.
Comparison of the Basran and Kufan schools of grammar
Al-Bay<;lawi also wove into the Anwar a comparative critique
of the Basran and Kufan schools of grammar and philology; a
grammar-oriented review of the different narrations of mass-
transmitted (mutawatir) canonical readings of the Qur'an and
anomalous (shadhdh), non-canonical ones;" references to the
Si QaQi al-qU<;iat Ahli al•'Abbas Abmad b. Khalil b. Sa'ada al-Khuwayy al-Barmaki al-
Khurasani thumma al-Dimashqi was a jurist, jurisprudent, and prosodist of the first
rank from Azerbaijan whose great contribution was the completion of his teacher al-
Fakhr al •Razi's Tafs ir, cf Nuwayhid, Mu'jam al-Mufassirin (l:35) and Ibn al-Subki,
d Tabaqat al•Shtifi'iyya al-Kubrcl (8: 16- 17). Seep. 59.
88
See Mubammad Ghiycith aJ-Janbaz, al-Qird'cit a/-Sluldhdlia wa-Tawjilwl11'i ft Tafsir
31
 Int roduction
Sunni schools of law on legal issues-chiefly the Shafi'i-and the
Sunni schools of doctrine, in particular the Ash'ari; and sufisrn.
In the linguistic minutiae that are the province of grammati-
cal polemics and school differences al-Bay<,lawi sides with the
Basrians and mostly promotes their positions. When discussing
the etymology of the word ism <nounl, for example, he names
them, affiliates himself with them , states their view and evi-
dence from usage and poetry, then proceeds to reject that of the
Kufans, first without naming them, then explicitly:
Our Basrian colleagues hold that ism is of the nouns whose
endings are elided (1.,udlrifa t a'jazuha) due to frequent use
and whose initials have an indeclinable mute case (bina ' 'ala
al-sukun). after which a conjunctive compression (ha mzat
al-wasl) was affixed to them as an initial-since [Arabs] have
it that one begins with a voweliied consonant (mutal.iarrik)
and stops at a quiescent one (saki n).
Transposition is unlikely and irregular (a l-qalbu ghayru
rnu//arid): \rather,\ its derivation (islrtiqaq) is from sumuw
1 Allah" would not constitute pure monotheism-as in, for
highnessl. as [a name\ constitutes eminence and a mark of
distinction for the referent (musammd). The Kufans derive it
from sima, with wism as its root, from which the waw was
[presumably\ elided and then a glottal stop (hamza ) com-
pemated for 1t to minimize [vowel\ weakness (i'lal). This
idenvahon\ was rej ected because the liamza is not a familiar
replacement for initial elisions (ma lrndl 111;c d 11) 111
. h .
language [Arabs\. · " sa ru t eir
.By "transpo_sihon" al-Bay<,lawi means the presumed transpo-
si\Jon of the ,rntJal waw of wasn, <markl into the initial hamza of
1sm-:- the ~tymology preferred by the Kufans-as O osed to the
Basnan view that ""' comes from s-,n-w th pp
ra er than w-s-m.
al-Bay{idwi (Mecca: Dar Taybat al •KhaQra' \il-Na~hr wa\.·rav.•1.i', l OI J).
32
BayQawi and Anwar al- Tanzil in hermcneutical trad ition
Three examples of Bay<Jawi's succinct treatment
of complex linguistic and theological questions
Al-Bay<,lawi's concentration of information into a very con-
cise amount of words lent his work intertextual and hypertex-
tual qualities as illustrated by the following three dodrinal pas-
sages. The first one bears on the derivation or undenved nature
of the name Allah; the second on the Ash'ari and Maturidi doc-
trine that Allah may task one beyond one's strength; the third
on Islam's abrogation of previous faiths:
a. ls Allah an underived proper name or etymologically derived?
When al-Bay<,lawi states in his commentary on the first verse
of the Fatil)a, "it was also said Allah is a proper name for His
own essence" ('alamun li-dhatihi al-makh,u,a) he is citing al-
Razi's terminology and definition in Mafatib al-Ghayb, as con-
firmed by his citation of al-Razi's subsequent argument that
if it were a descriptive, the statement "There is no god but
example, "There is no god but the all-Merciful;' which does
not preclude partnership."
That al-Bay<,lawi agrees with this argument can be gleaned
from his autograph marginal comments on a\-Zamakhshari as
cited by the Shafi 'i-Ash 'ari author of the largest extant supercom-
mentary on the Kashshaj, Sharaf al-Din al-Husayn b. 'Abd Allah
al-Tibl (d. 743/1343):
al-Ra!1miin, even though it is reserved for the Creator-ex-
alted is He! , it remains that such has transpired with a sepa-
rate proof; linguistically. it [only] means someone who shows
utmost rnercy. 90
89 Bap;lawi,A11wdr (al-Fatil:ia J:1) cf. al-R.izi,Ma/dti/1 al-Gliayb, sub al-Baqara 2:16 3.
90
al-Tibi, Futiii) al-Glrayb fil-Kashfi 'an Qind' a/-Rayb, ed. l:likmat Bashir Yasin, un-
publi~hcd Ph.D. diss., 7 vols. (Medina: al-Jami'a al-Is\amiyya, 1413-1416/1992-1996)
33
 Introdu ction
Yet, far from agreeing with al-Razl's conclusion, he goes on
to say, "The prevalent view (a l-a,har), however, is that it is orig-
inally a descriptive'.' Al-Suyu\l (849- 911 / 1445-1505) takes strong
exception in his supercommentary-"the correct view, based on
transmission and evidence, is that it is a proper name from the
start•" - while al-Qunawl points out that " [al-Bay<;lawi's] intent
was to disprove the claim [made by al- Zam akhshari] th at [Allah]
is underived-whether a proper nam e or a descriptive:'" Al-
Shawkanl in the introduction to Nay/ al-Awtar labels the view
that A llah is a proper name as the position of the majority then
proceeds to describe it as "originating from al-ilah ;' i.e., d erived."
Al-Bay<;lawl goes on to explain:
but when overwhelming usage made [the name Allah] His
[and His alone\, wherein it applied to no other and became
like a distinguishing mark for Him- as also took place, for
example, with al-Thurayya and al-Sa'iq- it was treated as a
proper name.
Th e abstruse examples of al-Thurayya and al-Sa'iq are eluci-
dated by al-Qunawl who states in his J:{ashiya that thu rayya is
originally the diminutive of tliarwa (multitudinous)-which
metonymically became the name of the P\eiades cluster of stars
al-thurayya-while the adjective , a'iq (thunderstruck) became
l :88, citing al-Baycj,awi's words in the margins nf the Kaslishiij.
91
al-Suyll\i, .~ awc'lliid ( :1~2) a:1d al-Asli_bii!t wal -Na;ii'ir fil Na ~iw, 4 vols . (H yderabad
Decc~n: Da 1r~1 al-~a anf a~- Uthmamyya, l359-n6111940 _1942) 4 :S; al- Q Unawl,
t M sluyat al-Q umiw1 ala Tafs 1r al-lmdm al-Bay'1t1 wi, ed. ' Abd Allah Mahmud •u mar,
20 vols._ (Beirut : Dar al-Kutub. ~1- ' l\mi~•a, 1422/200\ ) 1:131_Al-Suyliti g~es on in the
NawcJlud ( 1:1~7) to quote al_- l aft~1.a~1s (722-792113 22 _1390 ) sayin •: " Just
35
imagi-
n atio n is bewildered rc~ar~mg H:1s Essence and Attributes, so arc ~he confou nded
wh ether the word that s~gmfics Him is a noun or an adjecti\'C, de rived ~ u nderived. a
0
p ro pe r name or no t. etc.
92
Mul:ta m m ad b. ' A1i al-Shawk:i.ni , Nay/ ril-AwJdr min Asnl:r Munta ,l al A kh bdr
Mul:tammad Subbi ljallaq, 16 vols. (Dammam: U:i.r lbn al-Jaw1.i, \4 2~/20~6) 1:1 l ;,
34
Bayc;liwl and Anwar al-Tmizif in hermeneuti cal traditi on
of Khuwaylid b. Nufayl. 93 The two names p atently
the surname h
descriptives can become proper nam es th roug
illustrate h o W . . .
overw eh lmi·ng usage. Thus Bay<;lawi tempers the mmonty view
. _
without wholly capitulating to the maJonty one.
b. Does Allah task one beyond one's capacity,
for example tasking Abu Lahab and Abu Jahl to believe
when He knows and announces they will not?
AI-Bay<;lawi brings up the famili ar doctri~al issue of "tasking
beyond capacity" (a l-taklif bi-ma la y utaq) m his commentary
on the verse Verily th ose who rejected belief, it is the same for
t/i em wi1 et11er you warn th em or you do not warn th em (al-
Baqara 2:6) saying:
This verse was adduced as a proof by those who say that it is
ossible that one be tasked beyond capacity, since Allah
~1ost High said about them that they will not believe and
[yet ] has commanded them to believe; therefore, should they
believe, His report would turn into a lie, and [furthermor~)
their belief would comprise belief in the fact that they will
not believe, which is a contradiction.
AI- Qunawl further explains the above hypothesis: "For ex-
ample, if Abu Lah ab were to believe, he would have to believe in
e\'er)1hing the Prophet-upon him blessings and peace-brought,
including the announcement that he would never believe:'"
Since the above is a logical impossibility, it follows that Abu
Lahab is inherently unable to believe, yet he is tasked to, and
therefore Allah may task one beyond one's capacity. Al-Bay<;lawi
rejects this reasoning as unsubstantiated:
The truth is that taskin g one with what is inherently impossi-
ble, even if it is rationally conceivable-in light of the fact
that [legal) rulings do not call for an ulterior benefit, least of
ed. :: Al- Qunawi, Hasliiya (1: 13 1- 132 ).
Al-QUnawi , Hasl,iya (2:37) .
35
 Introduction Baydawi and Anwdr al-Tanzil in hermcncutical tradition

all obedience (mi11 haythu inna al-abkiim Iii tastad'f ghara(ian Furthermore, as al-Bay<;lawi states (end of commentary on al-
siyyamii al-imtitha0-nevertheless a review of the evidence Baqara 2:6), the ability to obey is very much present even in the
yields no such occurrence. case of the unbelievers, and the divine disclosure of the absence
"Meaning;' al-Qunawi comments, "the legal responsibilities of obedience does not constitute a nullification of that ability:
(takalij) have all been reviewed and followed up, but no inher- As for the [divine! report that somelhing is taking place or
ent impossibility could be found among them. As for what ap- not, it does not contradict the [human I ability to enact it; for
pears to be a tasking with something impossible, it is subject to example, when Allah Most High reports what He will do or
what His slave will do by choice. The benefit of warning-
contextualization and interpretation (muwajjah mu'awwa/) .""
even after knowing that it will have no successful outcome-
is to bind one to admit the proof, and also for the Messenger
Ash'aris and Miituridis had posited two scenarios wherein 1o reap the merit of conveyance. That is why He said, it is the
one can be commanded to do something one is unable to do: {i) samefor them (al-Baqara 2:6) and not "it is the same for you"
physical inability, in which case legal responsibility (taklij) is the way He told 1he idol-worshippers, it is the same to you all
cancelled; here, the legally responsible person (mukallaj) is psy- whether you call unto them or you are silent (al-A'rii.£7:193).
chologICally aware of his physical inability and thus cannot con-
c. Naskli: The pre-Islamic viability and post-Islamic invia-
ceive of ful filling the com mand, and so the inability is not wil-
bility of Judaism, Christianity and other superseded faiths
ful; (ii) wilful avoidance and opposition, as with those like Abu
Jahl and Abu Lahab who were commanded to believe although Al-Baydawi succinctly recapitulates both glosses of the four
Allah knew they would not, and who will be plunged in a Jlam- categories cited in the firt part of the verse Verily those who be-
111g fire (al:Ma~a_d 111:3); here, the mukallaf is psychologically lieved and those who Judaized and the Nazarenes and the Sabians
aware of his abihty and thus can conceive of fulfilling the com- ... (al-Baqara 2:62). The first gloss-and the more established
.mand, so that his mabilih• ' J is wilful • Th e Iati er category of.rnabi! ·
one-is that of Ibn 'Abbas, and understands the first those who
ity, moreover, is the general status of all unbelievers. It also believed as referring to all followers of pre-Islamic dispensa-
shows that ability for unbelief differs f
that the inner realit , Of th1·
bIT fi b f d
rom a ity or e ie ' an
r tions, including Jews, Christians and Sabians: if they were sin-
. . . l s matter remains hidden lest volition cere, orthodox within their creed and congruent in deeds, their
(1kht1yar). turn to coercion (iabr)-th e doctnne . of the Jabnyya
.
< . Tabfirat al-Adi/la ft U$iil al-Din , ed. Claude SalamC, 2 vols. (Damascus: Jnstitut Fran-
Determm1sts.1-even. . if, ontologicall)' b h . .
, ot scenarios denve di• \~s de Damas, 1993) 2:544-545; a/-Taftazani, Shorb a/-'Aqtl'id a/-Nasafiyya, ed.
rectly from d1vme will and power." Muhammad 'Ado.in Darwish (Damascus: N.p., 141111990) p. 145-150; al-Bun3.ni,
Hiis/1iya on al-Mal)alli's Sharb on Ibo al-Subki's Jam' al-Jawdmi', 2 vols. ([Cairo: s.n.].
95 Al·Qllnawi, l:l<lshiya (2:38).
128511 868, repl. Beirut: Dar al-Fikr, 1402/1982) 1:206, mas 'ala: yajiiz al-t,1klif bil-
96
Sec lbn FO rak, Maqdfat al-Ash'ari, cd.Abmadal-Sa,. . mu/ial muf/aqan; al-Haytami, al-Fatb al-Mubin bi-Sllarb al-Arba'in, ed. Mubammad
al -Dini yya, 1425/2005) pp. 11 0-113: al-A.lh' _ )ih (Cauo, Mak1abat al- Thaqafat f:lasan Isma'il (Beirut: Dar al-Kutub al -'Ilmiyya, 2007) p. 180-181, discussion of qa{ia'
1
wal-Bidr1 ', ed. Mubammad l:{usayn al-l)aw· ;; ' _al-Luma' fil-Radd 'aid Ahl a/-Zaygh
in the commentary on the second of the Forty Hadiths and his al-Mina~, a/-Makkiyya
2000) p.62 -63 and al-Ibd11a 'an Usiil al-Dii·;" cidrut: Dar al-Kutub al- 'llmiyya, 142 1/
a,r · Bash· M h r, Sltarb al-Hamziyya,ed. Bassam Mubammad Barud, 3 vols. {AbU Dhabi: al-Mujamma'
(Damascus: Mak1aba1 Dar al-Bayan. 141611996 ) tr u .ammad 'Urun , 3rd ed.
p. 134 · 135; Maymon a/-Nasall,
al-Thaqafi and Beirut: Dar al-}:fawi, 1418/ 1998) 2:822, "by consensus."

36
37
 Introduction
reward is assured. The second gloss is that of Sufyan al-Thawti
(97-161/716-77 8) and understands the entire four categories as
archetypes of unbelievers in the time of the Prophet, beginnin
with the hypocrites who "believed in claim only;" all four cate~
gories, howeve r, are promised paradise if their adherents decide
to b elieve truly in the Prophet Mu\:tammad and act accordingly.
Al-Bay<)aw\ then supplies the respective conclusions of both
glosses in his commentary on the second part of the verse, who-
ever believed in the One God and the Last Day and did good, un-
doubtedly (or them is their reward with their Nurturer Him self and
they have nothing lo fe ar nor shall they grieve (al-Baqara 2:62):
[It means\ "whoever among them had followed his religion
before ii became abrogated, confirming with all his heart orig-
inal creation and the fmal return and acting upon the dic-
tates of his religious law;" it was also said, "whoever believes
out of those unbelievers with unalloyed belief and enters
Islam truthful\{ [emphasis mine]
By using the term naskh (abrogationl the Qadi makes clear
that in either case it is indisputable that all previous faiths and
dispensations are superseded by the Mul,ammadan one and that
Islam abrogates Judaism, Christianity, Sabianism and-a fortiori
- all _o the: previ~us_ faiths and creeds. This position is in con-
formity with Ash ansm as well as other Sunni doctrinal schools
without .dissent from the Shi'is, Mu't az1 - .. an d therest
·1·1s, Kh awanJ
of Mushm groups and sects. This unbreached consensus is that
each successive prophet in history is considered to have abro-
gated part
, or all . of his predecessor's 1aw-as .I ustrate d b y the
11
Gospel s abrogation of some of the rul'
, _ .
f .
ings o the 1orah (c.
f Al
lmran 3:48-50)-until the final and a\1 -encom assin abroga-
tion of all previous d1Spensations by th .. p g f
e m1sS1on of the Seal o
38
Bayc;lawi and Anwar al-Tanzil in hcrmcneutical tradition
Prophets (al-Al,zab 33:40) , who was prophesied in those two
Books (al-A'raf 7: 156-158) and sent universally to all people
(Saba' 34:28) with the very last, greatest, and most cmnplete _of
all heavenly Scriptures, with the best of all human nallons as its
· · t (al Baqara 2· I 43 Al 'Im ran 3: 109), and so until the end
rec1p1cn - · '
of times." Furthermore, the incorruptibility of the final Revela-
tion and its supersession of previom djspensations are ex-
pressed in the Quranic term muhaym1nan trustee, trustworthy,
custodian, watcherl in the verse And unto you have We revealed
the Scripture with the truth, confirming whatever Scripture was
before it, and a watcher over it (al-Ma' ida 5:48). Al-Razi said:
First, (a) lit means] ward (raqib), witness (shiihid), and guar-
dian (!,aft; ); (b) it means "trusted" (amin) over the Books
that preceded it. Second, this is the case only because the
Qur'iin is the Book that never becomes abrogated, nor is It
subject to substitution (tabdil) and tampering (tabrij), as the
Most High said: We have without doubt sent down the Re-
membrance; and We will assuredly guard it (al-1:lijr 15:9). If
this is the case then the testimony of the Qur'iin remains for-
ever that the !pristine] Torah, Gospel and Psalms are the
pure truth, and that whatever is true in these Books can be
known forever. Third, the author of the Kashshiif said it is
also read multaymanan, meaning "witnessed over" on the
part of Allah Most High in that He preserves it from tamper-
ing and substitution.98
Al-Ghazali specified there is "consensus in the agreement of
the entire Community that the sacred law of Mul,ammad-up-
on him blessings and peace-abrogates the laws of his predeces-
sors either in toto or in whatever contravenes it; this is agreed
upon and whoever denies it violates consensus:'" It is notewor-
:: Cf. lhn Kathir, Ta/si r (5:244- 250 under al-Ma'ida 5:48) .
AI- R.i.zi, Majtl ti~1a/-Gliayb (I 2:12).
99
Al-Gha1.ali, al-Mu sta~fa min 'llm al- U~1il, 2 vols. (Bulaq: al-Matba'at al-Amiriyya,
39
r p
Introduction Bay~awi and Anwiir al-Tanzi/ in hcrmcneutical trad ition

thy that this stipulation encompasses laws d 1. second or third stage, but rather, its progress to completion
.) . . an ru mgs b
(t h1stoncal has ended, and there is no further form of perfection coming
. reports, nor (ii) credal ~o un d at1ons . such ut not
in the wake of its own fulfi llment. It is the same with the first
monotheism, resurrection' prophetology, ange IoIogy asdpure
Jaw if it were to be eradicated .... Likewise, the last law-the
hercaftcr which
. all stand unchanged smce . t h e first re 1an. the noblest of them all- comprises rulings that have never been
conveyed
. . _
m the titles of al-Shawkan-1's two monogravehatton, as substituted- these are the foundations of the creed, and they
1
aI-111qat
1 ila Itt i'aq al-Shar a,_,.,,a1a_ a-1 Tawhtd_ IMP ,_s rshad are t1,e clear revelations which are the s11bstance of tile Book
Nubuwwat (Guiding the Trusted to th A . wa - a ad wa/- (Al 'Imran 3:7)-together wit h substitutable ruli ngs which
Laws Over the Oneness of R .e greement of All Sacred are the branches of the creed- these are the ambiguous
_ esurrectton and Pro h ) verses wl1ereof Allali effaces what /-le will, and confirms (al-
Maqalat
- . al-Fakhira Ji Ittj-
, aq a - ara_,.,I ' 1- IthbP- ecy and al-
I Sh
Ra'd 13:39). And He does not efface except fo r a perfection
Aklura (The Splend.td St aa at al-Diir al- fulfilled, nor does He confirm but for a principle directed to-
atements on th A
cred Laws in Affirming th Ab d e greement of All Sa- 101
e O e of the Hereafter)_ 100 ward pcrfection:'

Another eminent Khurasanian Sh - ,- ' . Expert scholarly exertion (ijtihiid) and other qualifications
Shahrastani, offered a t . afi t-Ash an exegete, al-
1 1
compared to organ1·c g e eohog1cal reading of naskh, wh ich he The above two examples show the multi-layered quality of
. rowt m th e mtro
· duction to his tafsir·
the Anwar and al -Baydawl's at times hermet ic combination of
1l was _
said that [abrogation\ is a . .
the ob1ectives of legal r \" completion (takmfl) in that what al-Fadil b. 'AshO.r (1327-1390/1909-1970) called
and farthest limit, ar: ~nee th~y reach their endpoint concision (ikht i,ar), minute precision (diqqat al-tabir), strict
possess nobler and mo f
eted with other rulings that scholarly terminology (iltizam al-mu,fala/t al-'ilmi) and the
thing about org::mism:e pe~ ect objectives. V•le say the same economic use of implied mental inferences for meanings that
the ,.ygote (nurfa) by ,,theas blm the rep \acement (intisa kh) of
branch out of the text and then serve as basis for the passage
rep\acemen\ with a groovedastocyst ('alaq a) and the latter's
enth s~age which is anothe ernb_ryo (miujglt a), to the sev- that follows. 102
gan _wnh Adam-upon hi r creation, So the sacred laws be-
The result, history shows, appeared as both a very modern
;~: t1pornc, ~vhich is the othe; i;:.ea-adnd end up with Resur-
v10us on h • n every I • and a very classical hermeneutics for its time, and the ultimate
another perfecti: t at is, completing it to thaw is. replacing
law cancels n.... Do not think for e next stage of didactic tool because of its brevity and orthodoxy. In light of the
others put inoi~: al:ot~er or that its rul~n~ oment. that any standing garnered by the Anwar it would therefore not be an

u
1111 1111 11\i
were to be d_P ce. For the zygote g are lifted an d exaggeration to say that al-Baydawi's achievement was an exam-
era teated or taken out, \\~~~~ng organisms, if it
ple of expert scholarly exertion (ijtihiid) 103 at work and of renew-
1322) l :111, d. 'Ala· al-D· d not reach to the
Paulaw;, ed. Mul1am111ad in al -Bukhari, Kus/if al-Aml , '°1 Tafsir a/-Slw!irastchii a/-musammti Mnf,Hi!i al-Amir wa-J\tftl,\:rlW1 11/-Abrar, ed.
\~r a\-K1t.i.h al-' Arabi,
141
: ~-l~;~;a;'. m bil -Uh a.1 -Bagh~a~~ ~~:/ Faklir al-ls/am al- ~lui)ammad ' Ali AJharshab, 2 vols. (Tehran: Markaz al-Bui)uth wal-Dirasat lil-
A/-fm/z al- Rahbdni m .345. ed., 4 vols. (Beirut:
y~rath al-Makh\Ot, 1429/2008) 1:52-53.
\:la1111q, 12 vols. {$an'.\': M::,a::::~~l al-Jrn am al-Slwwkfini, ed
Iii al-JaJid, 1423/2002) . . ~1ubammad Subhi Mul)ammad al-FaQi\ b. 'AshO.r, nl-Tafsir wa-Rijti/11/1{pp. 114- 11 5).
l .473-SBS. · 103 Sec the comprehensive definition of ijtil1i'ul and the mujtah id in Ib n al-Subki, Jam'

40
41
 Introduction
a\ (tajdid) in the sacred sense of the word, as told in the Pro-
phetic hadith: "Verily A\\ah sha\\ send to th is Nation , at the
onset of every hundred years, one/th ose who will renew their
religion for them:' 1'" A\-Bay<;lawi h imself, in desc rib ing exegesis
as a sum total of the sciences for none b ut the most acco m p lished
in each of the m, is assimilating tafsir to full-fledged ijtihiid.
The 22 disciplines of exegesis, includ ing scien t ific training
ljlihiid, furthe rmore, buttressed the edifice of exegesis and
protected it from erosion through the ded icated sub- disciplines
of Quranic studies applied by qualified experts as defi n ed, fo r ex-
ample, by al-Suyu\i in his llqiin (Type 78, shuru/ al-mufassir) and
as summarized by lbn \iajar al-Bai~ami (909-973/ 1503-1565) :
The tools of exegesis are fifteen different d isciplines:
• philology (al-lugha),
• grammar (a /.nahw),IOS
• morphology (al-1airij),
• etymology (al- ishtiqiiq),
• style/diction (al-ma'iini),
• rhetoric (al-bnya n),
• tropes (nl-bad,),1"
ol-Ja~·ami' fl U1ul a/.fiqh, ed. 'Abd al-Mun' .
~~ Kutuba\-'llmt)')"a, 142312002 ) pp. ~_ 1m t--'hahl Ibrahim, 2nd ed. ( Beirut: oa.r
11 11 9
Narrated from Ahli Hurayra by Abii o· ..
111111, a\.!
fi qarn al•m1Q), a\.\Uk1m, al-Mtutarlra _awud, Sunan (Ma/ti~iim, Bab ma yudltka ru
al-h!usiadral, 5 wils. {Beirut: Dar ~Id al-Sal.iilia)'n, with al-Dhahabi's Talkhls
~llonw1thmd1ces hyourteacher Y· trifa, 1986, rcpt. of 1334/1916 Hyde rabad
bot~f w~ch onr ~f the greatest rep:n1~~1~1ar'ashli) 4:522.• ~nd others.
-
Ian of,\',h~se la/ms can be charactented as : ...,:s a1-W~))1d1, followed by Bayr;liiwi,
p~\~:~::O\Jl which trul' exegesis is tmpo:~i!~e\~pphed grammars of the Arabic
triinin n1.1r ~ng on both la/sir and tramlation. ~I sadl'. we see nowadays many
1ot> Al-tyda.:~~;ndemand1ng of Arabic grarnmar:i~ nenhcr. specialized Sharl a
badf-frorn al-Zank much ~fhis d1SCuss1on on those thrthe service of corruption.
\akhmari and, to a certa.tn Cxtenl al ~e 1).'Pes~nw'dni, baycl n a nd
' · ghib. The first two are con-
42
Bayc;lawi and Anwar al-Tanzfl in hcrmc ncuti cal tradition
107
• Quranic readings (al-qirii 'iit),
• principles of creed and principles of law (a l-a,layn),
, circumstances of revelation (asbab a/-m,zu/),
• historical accoun ts (al-qa,a, ),
• abrogating evidence (al-niisikh) ,
• abrogated evidence (a l-mansukh),
• sacred Jaw (al-fiqh) ,
, hadiths that explicate the vag ue and the ano nymous (al-
aluidit h al-mubayyina li-tafsir al-mujmal wal-mubham) ,
• a~d a knowledge that stems fro m a spiritual gift ('ilm al-
,nawhiba), which is a knowledge Allah imparts to whoev-
er puts into practice what they know.'°'
Scientific discourse in Anwar al-Tanzfl
Our teacher Dr. N iir al-Din '!tr added a sixteenth require-
109
ment, "to be conversant with the givens of modern science:'
This aspect of exegesis is assoc iated with m odern times bu~•!.-
ready emerges in the hermeneutics of the Anwar- to Suyull s
chagrin in his sup ercom mentary-as can be gleaned from the
Qadi's discussion of th e physiological causes of surdity under
deaf, dumb, blind (al-Baqara 2:1 8); the meteorological cause of
thu nder under a cloudburst from the sky (2: 19); Earth's levelness
and rotundity at one and the sam e time and rain formation
under Who has made for you the earth a bed (2:22); the proper-
s1dered essential while the third is a 'i/m tc1hsini 1e m bcl lishing discipli nel.
107 This discipli ne is studied under the ge~rc of tmvjih al-qirti'cil ' polysem ic Q uran ic
th
reai..hng~1 and al-Bay<;lawi m ade profound use of it insofa r as it sheds light on e
layers of meaning in the Qur'an. . . .
108 Al-Ha)1ami as quoted by his stude nt M ull a 'Ali a!-Qari in ,Hrrqcit ~l-,~cifc_H,'!'.
1 1111
Sliarh Mishkilt al-Mast1bi(r (commentary o n the had ith Ma n qt1lafil-Qur'cim bi-r'. >.'
fa•a~clba Ja-qad ak}ifa': " Whoever speaks about the Qur'a n based on his mere opnuo n
and is correct, is incorrect").
109 'hr, 'U/im1 al-Qur'tl n al-Karim (p. 88) cf. M ul,la m mad Rir,lii's preamble 10 a/-Mmiilr.
43
 Int roduction Bayc,liwi and Anwar al-Tm1zil in hermcneutical tradition

ties of minerals (2nd quotation below) ; the psychological and Whoever de nies the like of these stunning miracles, it is be-
cause of his utmost ignorance of _Alla h and his lack of pon -
physiological definitions of mercy under the Basmala ( 1:1}; of
dering the wonders of His handiwork. For when ~t 1s c~n-
anger (1:7); of the "appetitive" and "wrathful" facu lties in man ceivable that there might be stones that shave hair, shnnk
in counterpoise with the "rational;' which ma ke him complex as away from vinegar or attract metal, it is not inconceivable
opposed to the simplicity of angels (2:30); of the lifeless character that Allah may create a rock and make it disposed to attract
of primitive fetal states as "elements and nutrients and humors subterranean water, or attrac t winds from the globe and turn
and zygotes and morsels of flesh, formed and unformed" under that into water through a process of cooling and the like.
when yo u had been dead (2:28); and of shyness, the middle be- A naqli athari hadithist at heart, al-Suyu ti lashes out ("the
tween impudence and timidity (2:26). The above discussions, reference-point of exegesis is tra nsmission!") at what he some-
particularly the latter, connect empirical observation with lan- what unfairly characterizes as a text-dismissive philosophical
guage and Arabic etymology in a manner much closer to mod- bent in Bay\ia wi's app roach, for example on the Qadi's view that
ern psycholinguistics than Isidore of Seville (560-636CE) had Alla/, is originally not an underived proper name (al- Fatiha 1:1);
achieved with Latin and anc ient science in his Etymologies: his position that the prevalent interpretation of the Disjointed
Haya ' 1shamel is the psyche's aversion to reprehensible mat- Letters is that they symbolize the substance of the Qur'an as
ters out of fear_ of blame. It is an intermediate between impu - speech composed of the same stuff of which its deniers compose
dence-audarny to do reprehensible matters wit h utter dis- their own speech (al-Baqara 2:1); his p osition that the divine
reg~rd ~or con~quences-and ti midity, the cowing of the klratm and ghishawa are metaphorical (al-Baqara 2:7); his gloss
~s~che mto complete inaction. It stems from hayiit (}i fel, for
on thu nder as "caused by the disturbance of cloud format ions
is a de\ectio~ that takes over the vital impul~e and deters it
rom domg this or that. Hence it is said liayiya al-rajulu (the and their mutual coll ision when driven by the wind" (al-Baqara
ma~ felt s~ai:ne~ just as they say iiasiya. and hashiya when 2:19) etc. Even when the Qadi turns literalist-as in his allowing
ones t1asd sciatic nervesl and ~1ash a <bowels) ar~ ailing. the Jiteralization of marad 1sickness> in the verse in their hearts
ln his commentary . is a sickness (al-Baqara 2; 10), in the process supplying flawless
(2. ) B A- _ on etermty under wa-hum fihti khtilidim
.25 ay1,-1aw1 argues again t . . medico-spiritual definitions of sickness-al-Suyuti chafes
ibility of compo d b d' .s matenahsts that the incorrupt-
un o ies m par d. d because that gloss, yet again, goes against the grain:
by observing the[ II . a ise can easily be conceive
u mternal coh · f \al-Bayc,\iiwl:\ al-mara,i 'sickness> is literally what hap_pens to
111111, though they are fa h esion o certain minerals, even
o1ts to assume th. l the body and bri ngs it out of its proper equilibrium, inevita-
comparable. He rebut h ls wor d and the next are
\ . s t em again i h- d' bly causing its erratic behavior. Figurati vely, it denotes p:y-
1. ent1arv probabu·
1 f . n 1s 1scussion of the evi-
-. , y o miracles on th st chological states that impair the psyche's integrity such as ig-
scrvat1on of the wo d e rength of empirical ob- norance, misbelief, envy, rancor and viciousness, bec~~se
of I11· n ers ofthenat I
s commentary on "St .k . ura world at the conclusion they block one from the acq uisition of redeeming quahttes
burst Jorthf rom If. rwelve spn . e with your s1a;;!
,f, "
whereupon there or lead to the ruin of true eternal life. The noble verse can be
rings (al-Baqara 2:60): interpreted both ways.

45
 Introduction Bayd.iwi and Anwar al-Tan zi/ in hcr mcncutical tradition

[al-Suyu\i:[ I say: what the exegetes concluded was to inter-
pret the verse figurat,vely, as that was what Ibn Jarir [al-
!abanJ and_ Ibn_Ab1 ):lat1 m_n_arr~ted from Jbn Mas'ud, lbn
Abbas, Abu al- Ahya, MuJah,d, Ikrima, al-l:l asan, al-Rabi'
and Qatada. Neither of them reported anyt hing other than
that fr~m. anyone; and the reference- poin t o f exegesis is
trans~ 1ss10~. One ~•onders at the author and at the writer of
the '~ ashshdJ, how i.n most Qu ranic and Hadi th ic passa es
~he) mterprct what I~ appare nt ly literal as transfe rred me:n-
mg ~nd metap~or with out justifi cation, when the imams of
had1th .and e~ ment authorities ex plicitly state th at wh at is
meant is_the liter~~ meaning of the manifest !locution]! And
the Shanf [al-Juqani\ colludes with them in that, as do the
rest of ~hos~.who t~ead that path: they all aban don t he imams
of had11h '"th theu verdictthat 'I't I' I. '
But the have
a/-ziiliir)! I era ists c ann (za a ma ahl
their rule that t )' , dno ground to stand on other than
rans1erre mean · · . would not be the case if th ey were created in one go.
the literal meaning. Yet h . mg IS ~ore expressive th an
the Companions and Su:;;~1ts exegesis has emerged fro m
had achieved in his own tafs,r because of the Qadi's economy in
both style and content as very effectively illustrated by his take
plant biology in his commenta ry on He sent down, out of the
00
sky, water whereby He produced some fruits (al-Baqara 2:22):
The budding of fr uits is by the power of Allah Most High
and His will; however, (i) He made wate r that mixes with soil
a means in their produ ction and a materi al for them, just like
the spe rm -drop for an imals; th at is, He made it His custom
to pour out their fo rm s and modalities over the material of
thei r admi xture; (ii) or He devised in water an active force
and in the eart h a receptive force, out of the combination of
wh ich are ge nerated the different kinds of fruit. . [I n} His
origi nating them in a grad ational mann er from state to state,
, He renews [HisJ pa radigms fo r those who can see and
makes them more confident of His irrepressible might, which

l and no other-but that was nors as a transferred mean ing

added the literal meanin I R ot enough for them and they
memed the Kaslish;;t g. ea\ly none of those wh o com -
More on exegetes' musts: piety, orthodoxy-and parsing

Additional criteria mentioned by al-Suyu\i include:

, trod the p th f h .
more than al -Tibi, for he was a , . 0 t ~ad 1th sch olars • to aim to explain the Qur'iin th rough itself in the first place;
mastery in the rational di . . tru l}, m ad d1t1on to h is arch- • to ai m to explain it through the Sutrna after the Qur'iin;" '
l r sc1pl mes, a Sufi muhaddith 110
. n rea It)•, far fro m ignorin or r . . . . . • to possess sound belief;
sis, al-Bay\law1 on th g eJectmg had ,th-based exege-
s d e contrary alwa . • to be impeccable in the practice of the religion;
uperse es it on!)' with Q ,. )'S puts ti in first place a nd
h's . of who • ur. an-bas ed gIasses as, for example in
1 d'1scuss10n • to purify one's intention through simple living;
'" lay/iim wa-ln al-~nllin " "(1t1
I mat
. eIYmeant by ghayr al-maght,liibi ' • to be thoroughly accomplished in the art of parsing so that the
112
11111/i he comb· a -Fat1ba I·7) M variance in meanings will not confuse one.
oft ines such exegesis with . . . ore to the point here,
en concludes with a fine .scientific explanations which he
This method . 111 This condition came as a reminder 10 excgctcs-al rcady in a\-SuyO.ti's lime-that
, inherited . fro sapiental _ and d octnnal. observation.
110 m a1-Razi the obligation to refer back to the Had ith in an}' type of cxcgl'Sis o f the Q ur';J.n is not
I- Al-Suyu.u, ,\ 'ai,,'flh1d 0·3 ' surpasses what the latter negotiable but rather comparable (and o nly second ) to the obl igation to refer back to
ormor,on&i JA.,.,i ~sc1. 81 ). Seeoote l l 34fora .
theQur'flnitself.
: lsliln1c Human1sm-:nt1fic discourse..,,, A.H I had1thic error on his ow n part. 112 al-SuyUO, al-Jtqii n fi 'U/iim a /-Qur'r'm , ed. Markaz. al-Dir.is.ii al-Qur'i\niyya, 7 vols.
a,uda rd lllanucu
1 22
no. ~~roache!i, Concern~ ·a::ns, ~.Exegesis as an Exp ressio n (t-.!cdina: Mujamma' al-Mali k Fahd Ji-Tib.i'at al-Musl)af al-Sh arif, 14 26/2005) 6:2274-
4 999), pp.37-58. Insights of al-lla}'dawi" in
2276, Type 78, begin nin g.

47
 Introduction Bay~awi and Amv,lr al-Ta nzi/ in hcrmencutical tradit ion

a\-Bay<;liiwi's main sources: (iii) phonetics, establishing h ow words ~re pr_onounced in close
l. His reworking and purging of al- Zamakhshari's Kashshaf conjunction with fo rm, notably fo r a/if /am n11m (verse 2:1);

Th e Anwar has been called "the leading abridgment" of Jar (iv) syntax and grammar, establishing in what way or wa_ys the
Allah a\-Zamakhshari's KashsMf (sayyid al-m ukhta~ariit m inh) verses' verbal units form clauses 111 order to supply mean mgs-
or, mo re precisely,"an emendation, expurgation a nd abridgment" frequcntly through lexical and syntact ic polysemy or invariabil-
(tahdh ib wa-tanqih wa-ikhtiiar) and "tho roughgoing revision" of ity;
it"'-in either case Jar Allah proving to be al- Bay<;lawi's principal (v) historical canonicity of the text as Quranic and va riants of
source as for so many others in the golden age of Persia nate mar- irregular (sMdhdh) read ings;
ginalia on the Kashshaf that was the long eighth century (680- (vi) the merits of ve rses and suras mentioned in the hadiths.
81 6).'" Jar Allah and a\-Bayc)awi do cover the same as pects:
Yet everything is in the Qad i's reworking and, of course, he
(i) morphology, establishing the form or forms of each word; arts ways with his source in both content and fo rm. From the
(ii) etymol_ogy, mentioning the various schools of grammar and ~iewpoints of doctrinal authority and multi-discipline coverage,
the Quramc verses, hadiths and poetic examples adduced by each furthermore, the Anwa r claimed superiority to the Kashshaf on
m support of lhm respective positions (al-Baydawi never fails the following fronts:
to clarify his own preference in the process);
, al-Baydawi showed greater mastery of the Qur'an's intra-
Ill ~Abridgmem". lhnal-Subki mTabaqt11 al-Slid 'i, , , ... textuality and "self-exegesis" (tafsir al-Qur'iin bil-Qur'an) as weH
al-Lughawiyyin wal-Nuhdr and others· ~ :Ji }) Cl al-~1,brd, al-Suyu1 1 m Tabaqdt
as inter-textual illustrative proofs from the Hadith-the two pri-
and Uiljjl Kha\ifa m Kashf al-Zunil~· ~asier ab~dgment : al-SuyUJi in the Nawdhid
Klwan${lri, Ra 11'(1dr al-Jamiat {S·US)'. -~me
ndah
on.' expurgation and abridgmenl": mary authoritative sources fo r exegesis-and the sayings of the
~~l ure, ,\!an and God ll:xxxiii). · ' oroughgoing revision": Calverley- Pollock. 115
leading Compan ions and Successors.
Uy Uu.\hakani (d. 68011282) u . .
1:11),Tibi td. 74l/l l4l), Qaz,,.~n; ~\Shirhi _(63~-710/1237-13l i ). Nasafi (d. 710/ , al-Bay\iawi connected Quranic proof-texts to their legal ap·
4
'famani (d. 7SIP/B 49!), Qu\b Ra~i . d Sll3b), ~arabardi (d. 746/1346), al-HQ.ii a1- plications and rulings better than Zamakhshari, principally with
t722-7921l322•1390), Bulqinl (72 _~~!:~l\3 6:>), Bab1rti (d. 786/ 1384), TaftAUnl
\ 4.13) ... Jilt Alllll hlmsdfw
4
fl • 4·l 40l). Sayyid Jurj.lni (740-8 16/ 1340-
reference to the two main schools of h is regio n at the time, the
1 0
4ill~~79) landmark Dald'/; 1_~ ~e:ed by th e Shafi'i 'Abd al-Qahir JurjanI's (d. Shafi 'i then the Hanafi. Of particular note are his citations :
1111111 :~:;a~::p~:tmn the-ory' {na~anyyar
4

al-Tbaqtfa:~:ntir a/.Xa:.ni: Tdrikli

~ll "~a-;a}
1
~~:
a!-Balllgha _ ,. ,-hich
codified what be-
m Quran1C S)'ntax . See l;{;it im SA).ib
the principal reference-works in the two schools, such as Abu
lshaq al-Shlrilzi's al-Tanbih fil-Fiqh-which he commented m a
Na.t m (Ca 'al-lbm, 1399/ \979); Darll'ish :_Wwu_r (Baghdad: ManshU r3.t Wiz!ral
separate work 116 - and his Muhadhdhab; Ghazall's al- Wajiz; and
(Cairo: M:~;~!~~at Nahdat Misr. !%(); !~~di, .N~;.ari)'yat 'Abd al-Qdliir fil-
Maktabath:~t al-Kasanl's (d. 587/119 1) Bada 'i' al-Sana 'i'. He even quoted
ed. {Cam.1.
fJd.t in r1az a/.Qur'dnat M1~r. 1969); Al)mad Bada:'.i ~a .. m al-Q_ur_'J1ni jil-~aslish/Jf
1~62~; lal).1i, RummtnJ KhaA~ _al-Qal11r_al-fur)lhli, 2nd
1
al-' ~rah1n~ l006) PP ~ " ~ Abr al-Tdrikh, ed.•, 1~ ;:a~ _and !ur1Ani, Rasd'il .ftl-
from Suhniin's ( 160-240/777-854) Mudawwana in Maliki fiqh.
2
Qu, an fo!ttp rttat10'1• ,\ Stu:• and ~adri N. Zub1r, Ba~l~ta (Beirut: al-Mu'assasat us Cf. 'Ali, a/-Bay(tdwi wa-Manlwj ull (pp. 32-45 and 46-64)-
Y'J al-Kash!haJ( Kuat g ah a.s a,1 Instrument of
a Lumpur: llVM Press, 2008). 116 Cf. 'Ali, al-Bay(idwf wa -Manlwju li (pp. 28-29).

C@
)
48
49

a
 Introduction BayQawl and Ar1wii r al-Tanzi/ in hcrmcn cutical tradition

As a rule he did not source his citations, in kee ping with th
unencumbered practice of compendia.' " e To a' lab [Al)mad b. Yabya al-Shaybanl] (200 -291/816-904), al-
, He adduced points of legal principles take n fro m a l-Ghazal.i's
Mustai(a and al-Razi's Mal.Jl1il, which he also u sed in his own
book on u;iil al-f,qh, the Min hiij, while Zamakh sh a ri's approach
lacks this aspect entirely. Furtherm ore, h e was m o re a dept than
h is prede~cssor at expoundin g the interpretive d icho to mies of
meanmg;,mfcrcnce from proof- texts such as "u nqua lified ve rsus
qua!'.fied (al-111u1laq wal-muqayyad), "general ve rsu s specific"
(al -_am m wal-khtili) etc. as he had already codified these cate-
gories in his works on legal theory, especially the Minhiij. T his,
mo;eovet, allowed him to reference 'ulu m al-Q11r'iirz <h e rme neu-
tics and its role m textual exposition better than Zam akhshari."'
•. al-Bayc)awi benefited great IY fro m al- Zamakhsha ri in explain-
;ng the hu_ge_role of rhetoric in the unfoldi ng of the miraculous
more authorities such as Kha lil al-Fariihldl (I00 -1 78/ 719-794),
Zajjaj (241-3 11 /855-923), Abu Ma n~ur al -Azh arl (282-370/895-
120
980), al- Mubarrid (210-286/825-899) and others. When, for
example, the Kashshtif cla ims that ,aliit is thus named "because
the praying person moves h is b uttocks" (,a la, dual ,alaway11),
al-llayc)awl rejects that view and reasserts the derivation of ,a/at
as a transfe rence or metaph orization (rzaql) of the literal mean -
ing of ,alla <he supplicates> to app ly to ,alat and its forms from
121
beginning to end, in line with past and future exegetes.
Bay4awi's refutation of the non-Sunni sects in his Ta/sir
, He refuted al-Zamakh sh ari's Mu'tazili doctrinal stances as well
as others of the non-Sunni sects in a rapid-fire succession of
points on many key issues, among them:

l mguist1C imm,tability of th Q ,. b
more successful\ , d . e ur an, ut he explai ned that role
) an with greater transparency.119
(i) the Mu'tazili concept of "the !third] station b etween the two
stations [of heaven and hell];""'
• al-Zamakhshari's approach to (ii) the Mu'tazili denial of intercession;'"
relies on Sibawavh (\ _ _ syntax and etym ology heavily
43 18 1 65 796 (iii) the Mu'ta zili claims that it is obligatory for Allah to reward
377190\ -987) a~d h. 0 ' · ), Abu 'Ali al- Fii risi (288-
which at times pr ~s Slude nt Ibn Jinni (322-395/ 934 - 1005), good-doers and that He has no choice but to always do "what is
O
views, as if in a va uces exegesis in isolation of established fittest and best" (al-a, la b!al-a!,sarz);'"
cuum. Al- Bay(la" · h
or grammatical trad·t' ri, owever, casts a wider net
°
12 Cf. 'Ali, ,il-Bay(lti wi wa -M anliaju11 ( pp. 84-89). See our biographical glossary on
i ion and includ . .
es mto his purview many these grammaria ns.
121 Cf. al -Su)'flli, Nmvtihid ( I :305).
:~: Cf. Ali, a!-&yr;id:wi 11·11-Afan
1111111 Cf., Ali. a/.Ba)d,hvl ...,. haJ11h (pp. 75-79). 122 In his discussion of the definit ion of i,mlfl under al- Baqa ra 2:3 and his discussion
119 S_c,.- ' Abda\-R,ll}rna_n:;~:111h~!11h(pp 80-83). of {d5iq under 2:26. Cf. 'Ali, al-Bay(iihvi wa-M tmltaj ull (pp. 3 17-3 18).
lmp.l/ar1~\am....-avnn\ . hru second audio lesso
~~wc:l 123 In his discussio n of wa -frl /rnm yim$ar1i 11 under al-13aqara 2:48 and khulii d under

-
Qu~~n and its 'i>Cienc~-:; · 13 2243, around 2:5'2$" : :n a/. Tanzi/ posted at
6 2:25. Cf. 'Ali, a/-Baycj,iwi wa -lvfrmllajuli (pp. 31 9-32 1).
City• \\arku.iaf)irhl-Dir~~ Sa'ud.l,mversiiy in R.i ·a:h => ~ A!-Sh ihri teaches 12~ In his com mentary on Malik i yawm al-dit1 under al -Fatiba l :4, the rei nfo rcement
punct1on a~ainst al-Ra ·J, _ l-Qur ~n1yva. As a res) and 1~ the director of that

~!: : :as 10 accu~ t"' ,:;e:~~c~ h~ lib~els as "mean ing·

of the unbelievers' rebellion in 2:15 and on mtidlia arada-1-Laltu bi-lzadha matlw lan
corruption" (tahri f), ~ina..,, and al-Rlirs Ash'aris ult ~e tends to rail without com-
under al-Baqara 2:26. Also his statement in his comment ary on u'b11d1i Rabbakum al-
the :.cience of gnm.nu.r
ladhf klialaqak11 m (al- 13aqara 2:2 1) that the obedi ent servant is not oblib,atorily enti•
t'Tlce of !.'XegC$is- (th· aving greatly damaged
m.l audio lesson arou nd J6')! lied to divine reward and his com mentary on anna lal11m1 jam,at (a\- l3aqara i :l S).

51
 Int roductio n BayQawi and Amvdr al-Tan zi/ in hcrmeneuti cal tradition

(iv) the Mu' tazi\i and Qadari claim that A\\ah does not create
the acts of evil-doers;"'
(v) the Mu' tazi\i and Shi'i claim that A\\ah is not litera\\y seen
on the Day of Resurrection;1"
(vi) the Mu'tazi\i and Shi'i claim that the Qur'an is created;"'
(vii) the Mu' tazili claim that God-given sustenance (rizq) neces-
sarily excludes the i\\icit;'"
(viii) the Mu'tazi\i and Karrami claim that Allah creates His
ownw1ll;m
(xiii) the Shi' i claims that Ahl al-Bayt are Fatima, 'Ali and their
two children exclusively; that the relatives of the Prophet-upon
him and his house blessings and peace-such as the above and
the Twelve Imams are infallible; and that their consensus is an
irrefutable proof;'"
(xiv) the Mu'tazili claim that humans are all inferior to angels;"'
(xv) and the Mu'tazili and Qadari claim that Allah does not
know of things before they come into being-'"
Controverted aspects in Anwar al-Tanzi/

(ix) th e Mu'taii\i doctrine that paradise and he\\ have not yet Although Qadi al-BayQawi aimed to expunge the Kashshiif of
been created;1)0 its "rank Mu'tazilism""' he did not completely succeed, as can be
gleaned from what a!-Suyuti calls "Kashshiif copyism" (see n ote
(x) the Mu'tazi\i claim that human reason is the arbiter of right
and wrong rather than divine law;'3l 11 74) in his erotically-e ntitled supercommentary Nawiihid al-
Abkar wa-Shawarid al-Afkar, a finding supported by other Sunni
(xi) the Hashwiyva \· h
1 c aim t at prophets are not infallible; '"
•
readings of the first or both of the two wo rks, such as
(xii) the Shi'i claim that 'A\i b Ab- rrb .
anic stipu\ation as successor ; I . a l was appointed by Qur- , al-Intisaf min al-Kashshaf by the Maliki Naiir al-Din Ahmad
"' th e Prophet-upon him a nd his
0
house blessings and b. Muhammad b. Mansur al-Jarawi a!-Iskandari, known as Ibn
pcacei
al-Munayyir (620-683/1223-1284);
Also m his commentary on ind ka . r '
~t
11, ''.· Ali, 11!-Bayddwi wa- .\fan: rnmUilia an yaslid'a Alld/1 under al-An'Am • Shaddakat al-Mu'tazila by Jbn al-'Amid Atqani (d- 758/1357);
In h~s d1scu~10n of lhe divine"s~i}~P-32!·323).
dmne scoffing" and remforcemem f and misguiding" under al-Baqara 2:7, the • Tajrid al-Kashshiifby Jbn Abi al-Qasim (769-837/1368- 1434);
1
:~~n-J -~llhu bi-hddful 1na1ha/an und: e~nhchevers' rebellion in 2: I 5 and mildhd
• al-lt(,iif bi-Tanzyiz mii Tabi'a fihi al-Bay,;lawi Sah ib al-Kashshaf
Bt1)~~:.~s"~:.:mentary on iMRabbih; n~it:;;, 2:26.
1111 11 m lnh1sd1~ !anhaJuh (pp. 323-325). under al-Q1yama 75:23 cf. 'Ali, al· by al-Suyu\i's student the Maliki Sira historian Muhanunad b_
i:a ln h1~comu:;~:f the Qur'an Oling past histonca1
1~<i 1n h1\ Ji\cu~~ion yon wa-_rn 1rnrnd ra:aqndhu,n , eve_nts under al-13aqa ra 2:6. n4 In his com mentary on /i -yudhliiba 'a,ik,mw al- rijsa ali/a til-bayt under al-Abzab
llO In h1~ d1~cu$~10 of m_shd a•l-Ldh under al B )Un/iqun under al-13aqara 2:3.
Ht lnh1~d nonu1ddat!il.kdfirin . aqara2:i0. 33:33 cf. 'Ali, al-Bay{liiwi wa-Ma11lwj11h (pp. 332-333).
tn Cndrr •~u~\1on on who def\ne5 wh under al•Baqara 2:24. ll5 At the very cnJ of his commentary o n q,ila ytl Adam11 anbi'Jmm (al- 13aqara 2:33).
Ill faa:a!/:ihumi:1a1 h a1the$d!zhi:11are ~:our artic\e"The title Best of Creation" at http://www.livingis1am.org/n/bc_c.html
In h1~ commen / ' a)fi:l n(aJ.Saqara 2:l6 c _un.der al-llaqara 2:25.
At the very end of his commentary on qtila )'ii Adamu tinbi'ltum (al-Daqara 2:33),
undtr al-~U'i\U S:':,';7, n waliyyukurn Alla/ ) f. Ah, Bay(ldwi (pp. 326-328).
c . Al\, al-Bay(t1h,1 Woa-M~:h wa~RaJU/uhu wa/-/adhinti ilmat1U ~!/mam al-l:laramayn, a/-Jrslu'ld ilii Qinvilti' t1I-Atlilla (p. 256, dliamm al-qadariyya).
IIJU (pp 329-322). Khvan~ari, RawcMt a/-Jamwt (S:l 28).

53
 Int roducti on
'Ali al-Salil)i (d. 942/1 536) ;
, Kashf al-Aqwal al-Mubtadliala fi Sabqi Qa/am al-Bayi;iaw; li-
Madhhab al-Mu'razila by Al) mad al-Nubi (d. 1037?/ 1627?) ;
, Raf a/-Jkh1 iltif'a11 Kaltimay al-Qa,_i, wal-Kashshaf b y Sh aykh
'Abd al -Ghani al- Niibulusi ( 1050-1143/1 640 -ca. l 730);
• al-In;af bil-Mu /11ikama bay11a al-Tamyiz wal-Jt/,afby Murtac;lii
al- Zabidi (1 !45-1205/1732- 1790),
• and rece nt studies of une ven reliabil ity."'
The first of the aspects mentioned in the previous section-
al-Baydawi's greater mastery of probative exegetical proof- texts
from the two main sources of the Qur'iin and Sunn a -shines in
his Ash'ari fi ne-tu ning'" of al- Zamakhshari's ove r-interpretive
stance on th e Divine Attributes, his inappropriate take o n Pro-
phcbc mfall ibility_ and his overall lack of mastery in Hadith. Yet,
at tmies, the Qad, reduplicates those and other failings part and
parcel, for example
· neglecfmg to mJect-
. . .m h,s
. commentary on
al -Baqara 2:10-a qualifie r that would turn the Mu'tazili asser·
rn See Sahb al •Ghilmtdi, a/..\frud'rl al-1, ._ . , , _
fi 0 11w'r md \\'arada fi Ki//lb al-In ti ti~dlzna fi Tafs~r ~l- l<.tH/1shaf lil-Za makl1slla~
(Saudi Arabia): Dar al-Andalus, :fi~bml-M_una)'J'ir. Ar(i wa-Naqd, 2 vols. ( f:J3'il
14 1
Wahhabi, a!-Ghlmidi is unrehahle· he und!)-'."1th the caveat that as an anti -Ash'ari
lc-ain io Qadarism on lhe one ~ d {e nm~cs lbn al -Munayyi r at every turn and
the other; MW)ammad ijusarn al-D~ ~l'n)ing ~ sb) and anlhropomorphism on
Ab mad . A.Ii, a!-&)\'.fdwi 1<"0-,\lrmhaiuh ( bi: :'•_Tafm wal-Atufassi~i n ( J:2 11 ); YU_suf
68
n:tolog1cal Questions; the l:lashwi auth!~) , 91-~, 246-25!!); Lutpi Ibrahim.
A rmmcu a!-Tafsir wa/- lqrd' 1o·al-Nattw wa/- al•..\fawsu'~t a/-Muyau ara (I Tardjitn
chcslrr .and Medina: MaJallat al-Hik lugha , ed. Wahd al-Zuba)'ri el al. (Man-
raged Fl\ima Mardini, al-Tafsfr · /.-:· !
14 24 2 3
00 ) 2:1378• 1383; the genuinely ou t·
diced ~arifa Abmad a!•Mlhki: ~assirun (pp. 84• 85); and the morbidly preju-
;1;~"s::~!!a/srr_1h, unpuh. Mast~r',-d1:s. ~: :~Ard'~h a~-l' fiqddiyya: 'Ard wa -Naqd
the oppos t escnptton of Ash'ari's "middle ro d~ Jim1 at Umm al-Qura, 1430/ 2009).
Kadhib aJ~,\~;;r~~~ of ~l1.1'1aL1li~m and an:hroon manr points of doc trine between
' td A.l:imad l:ii}Ul al-Saqqi (a:~n~or~hism m Ibn 'As.iki r, Taby ln
ut Dar al•Jil, 1995) pp. 150-151 .
S4
Bayd5.wi and Anwdr al-Tanzi/ in hcrrncneutical tradition
rion that "kadhib <lying> is categorically prohibited in its entire-
ty" into the agreed-upon o rthodox position, which is that some
types of kadhib are indeed established as lic it. This is promptly
point ed out by SuyO!i in his supercommentary. On /,adhara-1-
mawt <for fea r of death > (al-Baqara 2:19) Bayc;lawi sides with the
Mu'tazil i definition o f death as pure inexistence, interpreting
away khalaqa <created > in the verse Who created death and life
(aJ- Mulk 67:2) as "appointed" whereas the Ash'ari-Sunni posi-
tion is that death is an accident <·arm;/) and that it is actually
140
created, as pointed out again by al-Suyii\i. On a/-/,ajar <stones>
in the verse beware the fire whose fuel is people and stones (al-
Baqara 2:24), Bay,;lawl begins by saying "they are th e idols they
carved and worshipped ... It was also said they are the gold and
silver they used to hoard:' He then mentions, as a third possible
gloss, "it was also said they are brimstone-a pinpointing that
has no proof." In saying this he follows Zamakhsharl 's position,
which itself is the weak and baseless one since the gloss of the
/,ijli ra as brimstone is well-established in the earliest ta/sirs and
the vast majo rity of subsequent ones as pointed out by al-Suyiili
and al-Kharaji. Likewise he interprets away the kursi in al-Baq_a~•
2:255 as imagery, not reali ty and again is called out by al-Suyut1.
AI-Bayc;lawi also followed the Kashshaf in (i) doubting the au-
thenticity of an und eniably sound and famous hadith ("No new-
th
born is born except the devil touches it at the time of its bir
nd
whereupon it begins to cry from that touch except Maryam a
her son"'") and (ii) dismissing any notion ofliteral touch as mere
lakhyil wa-la$wir <imagery and visualization> in the commentary
140 . . , . . ah · d Christian claim lhat evil and
l h1s issue runs parallel to the Mu tazili, B a~ . . ," but "are only the ab-
death are ~insubstantial" and "do not ha~c 311 0 ~JCC~tvc rca~:,~:ate Dei. See note 766.
111
sence of good/life" cf. Au gustine of Hippos ~o.ctn,~e . ~ e er . fll-Kitdbi Maryam );
m al-Bukhari, $a!1ib (A nbiytl', Bdb qawlil11 ta ala \\ a-d/J.kur
Muslim, $abib (Fa(itl 'il, Bti b fatJd'il 'fol 'alayhi a/-Safrim).
55
 Introduction Baydawi and Anwar al-Tanzi/ in hermc-neutical tradition

on the supplication of Maryam's mother at the time of h erb' 2. al-Raghib's Mufra da t and his Ta/sir
(Al 'l mran 3:35-36). AI- Khafaji, lbn r:laja r a nd especia l! If~~
Next in order of impor tance o f inspira tion in the Anwar among
Suyu\i 142 trounc ed this interpretation just as al- Razi, a l-Taftiza ni
the books of tafsir com e the works of two major Khurasanian
and lbn al-Munayyir had done before them. l b n r:lajar pointed
Ash'arl authori ties with a p redilectio n fo r linguistics and rhe to-
out that the hadith does not problematize the d octrine of Pro-
ric: al-Raghib al-Asfaha ni and al-Fakh r al-Razi.
ph etic infallibility as it does not preclude o the r than Mar am
and h er son being similarly protected (co ntrary to a l-Tibi's ;us- Ai-Busayn b. Mub am m ad b. al-Mufa<;l<;lal, kn own as Abii al-
ing that it may be exclusive to the two of them) in lig ht of o ther Qasim al-Raghib al-A$fahani (d. 502/ca.l 108) and cited by al-
verses such as I verily shall adorn the path of error for them in the Razl "among our [Shafi 'i-Ash 'ari] colleagues (min a,babiml);'"'
produced several exegetic~! wo rks, am o ng them (i) a tafsfr (yet
earth and I shall mislead 1hem every one except sucli of them as
unpublished but for Surat Al ' l mran and two th irds of al- Nisa');'"
are Your perfectly devoted slaves (al-l:lijr 15:39-40, cf. 15:42; al-
lsra' 17:65; $ad 38:82-83).'" (ii) his magnum opus, the erudite Mufradat Alfa:. al-Qur'an,
framed as a glossary of gharib or difficult terms of Q ur'an as
~\ke~"isc Baydawi was seen as imitating Zamakhsha ri's r ude shown by its altern ate title of al-Mufradat ft Gharib a/-Qur'an-
att n bul!on of. a zalla
. llapsel to the Prophet - up o n I11m
. b lessmgs
. Abli l;!ayyan's student the Syro-Egyptian exegete al-Sami n al-
and peace-:-mhis sworn avoidance of his concubine Mariya the !;!alabi (d. 756/1355) critiq ued it and expanded o n it in 'Umdat
Copt
. implied. m the verse , O prap1iet., Why do you make prohib- al-}:fujfii:. fi Tafsir Ashraf al-Alfa;; and (iii) }:fall Mu tashtibihat
ited tliat wh,ch h ma de lawf ul (or)•ou,etc. (al-Tabrim 66: 1).'"
. d' d Allah al-Qur'tin, also known by the altern ate titles of Durrat al-Ta'wil
Thc Qa dl \ t e sa - h"
1a' budii11 (al K·" . me m IS commenta ry on la a'budu ma (i Mutashabih al- Tanzi/ an d Kashf Mushkilat a/-Qur'an, a work
· a,irun 109·2) ·111 h . dedicated to the elucidation of obscure m eanings and seemingly
times the poli•th . t " · ' t e claim that in pre- Isla mic
e15 s were label d (k - - contradictory passages as its last title indicates, in the tradition
shipping idols ·iu t h e ·anu mmvsfirnin) as wor·
• sas ewas ntl O bl 148
although he hims If a e ed as wo rshipping Allah" of similarly-nam ed works.
e stated elsewhe "h h d
cording to a revealed 1 b f re e a wo rshipped ac-
aw e ore Isl ., that al-Zamakhshari "misled many of those w ho do not normally hold fa lse positions
that he had not-in f . am and weake ned the view
con orm1ty with Sunni consensus.1"s into promoting many false exegeses .. . whe n they the mselves knew and believed ot h-
erwise.M A}Jmad b. Taymiyya, Muqaddima Ji U$ id a/-Tafsir (Beirut: Dar Maktabat a1-
~:: al-Suy'U\l, i\"awclhid U 522-523) }:!ayat, 1980) p. 38. The latter (66 J · 728/1263/1328) had no knowkJge of Baydaw~.
111111 See \bnl;iaJa1, Fa1l1al-Bitr·1,i .
1 l-16 al-lUzi, Asas al-Taqdis, ed . Al.u nad f:lij.tzi al-Saqqa (Cairo: Maktabat al-KulhyyAt
al-Blql..:tal .. 13\·oh, ( . -ShathSahihal-Bukh -
I« AI-KhaflJi took .B lkinit: Dlr al-Ma'nfa. 13791195:n, ed. Mul:iam~ad Pu 'Ad 'Abd a!-Azharina, 1406/1986) p. 17. _ ,
8 212
'/..amillbhar1 for lo \;i~ for this JUs\ .u lb}a · (Taf~ir Al ' lmran 3:36). 147 al-Raghib al-Asfah.ini, Tafsir al-Rdgliib al·A${tiluit1i: min awwaf surat Af ~mnlll
11
~:1~ th1~ nidenc--.~ ~u ~h:u,suf Al:imad 'Ali. al-Baydawi ~:~lunanir had lashed a t al- wa-QatM niltcly11t al-tlya 113 min siirat af-Nis,r, ed. ' Adil ' Ali a\-Shidi, 2 vols. (Riyadb:
al- B;iy(Uwi, ,\fo1hc1 a ~nal-Taqlal-Subk!Mo a- Manltaj11!1 (pp. 249-250),
Mu·~ , al-RulJ;i, \~\~UI ild l!m al-V1ul, ed. ~i:d teaching the Kashslldj.
Madaral-Watanlil-Nashr, 1424/2003). . ,
148 Such as Jbn Qutayba's (213-276/828-886) Ta'wf/ Mushkif al-Quril n, Ibn u~a~,
I:· 's

Bay#wi "<a-.\lanha11-d1 ( ) p. 73 (ftl-Swmia, al-mas' nafa Shaykh Mus1afa (Beirut: (330-406/942- 1015) M11s!1kil a/-Hadith 11·a-Bayilnuh. Bay.in aJ-l:laqq al -Naysabun,s
PP 253-255). Th~ are the I\ ala al-khiimisti). Cf. 'AJi, af-
(d. 553/1158) Bdliiral-BurMnfi Ai1ti'dni Musllkildt af-Qur'd n, and Ibn ' Abd a!-Salams
,1>1' of lapses implied in the gibe

56
57
 Intro duct ion Ba yc,l:iwi and A11wdr al-Tanzil in hermene utical tradi tion

3. al-Razi's Mafati~ al-Ghayb [a\-RaziJ gave the science of ta/sir its due in fu ll ... I could
cite a th ousa nd proofs to thi s effect. Among its excellences is
Another Shiifi'i savant and doctrinaire (m utakal/im) th its near-complete exempt ion of Israelite reports: whe never
Shaykh al- Isla
. . m, jurisprudent, ' .og-e
. . philologist ' genealogist , h eres1 he mentions one it is on ly in order to show its fal sehood, as
rapher, log1C1an and he di d in the stories of Ha. ni t and Ma.ni t, Dawt1d and
, . phys1Cian Abu
. ' Abd Allah Muha . mma d b. Sulayman. He also addressed the narrat ions th at cast as-
Umar al-Qurash1 a\-Bakrl al-layml al-Tabaristanl, known as
persions on the Prophet's infall ib ility and demonstrated their
lbn al-Kha\1b and as Fakhr al-Dln al-Razl (543-60 6 /l 148 _1209) 151
falsehood, as in the story of the cranes.
produced .Mafalil., _al-Gliayb (Keys to the Invisible) , a1so k nown'
The Mafa ti(, was completed first by al -Razi's student Qac}i al-
as al-Tafm al -Kabir, generally hailed as a masterpiece of erudi-
qudlit Shams al-Din Al)mad b. Khalil al-Khuwayy al -Dimashqi
tion and perhaps the greatest tafsir bil-ra'y in the literature, in 12
(d. 637/1240).'" then by Najm al-Din A]:imad b. Mubammad al-
to 30 volumes depending on the edition. The author spent the
Qamuli (d. 727/ 1327).'" It has been claimed (by al-Shihab al-
last fifteen years of his life writing it and died be'ore fi . h '
· '" H · " m,s mg Khafaji in Sharh al-Shifii and l:liijji Khalifa in Kashf al-Zuniln)
,IL . e me1ud_ed in it his knowledge of the natural sciences of that al- Razi stopped at Surat al-Anbiyii' but a study by 'Abd al-
11s .time, ArablC.. gramma h .
r, r etonc and philology, as well as the Rai)man al-Ma'allami (1895-1966) asserts that al-Razi's hand
vanous
school) poS1t1ons
k .
1
,,q
of.the schol ars Of r. h (particularly the Shafi'i
shows for Suras 1-28, 37-46, 57-59 and 67-114; furtherm ore, the
to Hadith ' a am, 1ogK and philoso h
s· d P Y, wit· h frequent references continuator was most probably Shams al-Din al-Khuwayy alone
• ira an hermeneuf I 1·
Ta'sirs) H f Ka iterature (notably W ahidi's since internal clues make al-Qamuli implausible. '"
,. . e orwarded his doct . I ,. .
the Qur'anic co . nna preierences in refutation of
mmentanes of non S . (
al-Asamm,al-Jubba'· Q· 0-, · un nis such as the Mu'tazilis 151 Mul)ammad Abo Shahba. al-Isrii'iliyyilt wal-Mawt,hi'iH ft Kutub al-Tttfsir, 4th ed.
al-A,fahani and al-~ a kh'Abd al-Jabbiir, al-Ka'bi, Abu Muslim {Cairo: Maktabat al-Sunna, 1408/ 1988) p. 134. See also 'Abd al-'Aziz al-MajdOb, al-
ama. shari) and Sh· ,. Imam al-Hakim Fe1klir al-Din al-R<1zi min Kliiltll Tafsirilz (Tunis: Oar Sui)nO n: Beirut:
l:!a_nafis). The exegete Abu H _ non- afi 1s (particularly
Dar lbn Hazm, 1429/2008) and Michd Lagarde, Les secrets de /'invisible: Essai s 1,r le
lmty in acerbic ter •~ · ayyan al-Andal usi criticized its pro- Grand Commcntain: de Fallr al-Din a/-Ri"lzi ( Beirut: Albouraq, 2008). Contra ry to
. ms \Vh1le the H fi •
gave pomt-by- point r . . • ana' Ma]:imud al-Aliisi Abu Shahba's assumption, a l-Tabari and other hadith-strong authorities au thenticated
ep1•es m defe Of h. the story of the cranes cf. lbn l:lajar, Fat!1 (8:439 -440); al- Bayl,!awi rejects it under al-
commentary entitled R.h ,. nse 1s school in his own
" • al-Ma ani · A contem porary wrote: ~ajm but assumes its correctness under al -}:lajj 22:52-55 and al -KOrii.ni validates the
laucr as the correct position: .. He-upon him peace-on!)• uttered those words after
111111 (577-660/ca.1 \8\ -\16l )\ their casting fort h by the devil impersonat ing the angel by Allah's cnablement as a
-by non-A~h'ari ~ a::mous Faw11'1d fl .\fushki/ al- test. .. not fro m his own capri ce." al-Limr'at al-Saniyyafi Ta~1qiq al-1/qd' fil- Umniyya,
Mul):"1'mad al-Amin al Sh m~~de Dllf /ham a/./{IJtrd ? 11 ,.
ran. More recent efforts ed. and transl. Alfred Guillaume, Bulle/ill oftlze SOAS 20 no. 1/ 3 ( l9S7) PP· 291 -303.
7
1!~1-a\ Ummal·Qur1, al-A mqiu and Al).mad a.l-Qu ab AyM al-Kittib by the late 152 In lbn Abi U~aybi'a (d. 668/1270), 'Uyiin al-A11M'fi T,ilmqat al- A1ibb1r, ed. Ni ,.ir
1 Cf. lbn Khalllkln II' !wdith til-Muslikila ,ll-\\' )1irs 2007 doctoral thesis at
RiQa (Beirut: Dar Makta bat a!-t[ayfll, n .d.) p. 647. lhn Abi U~aybi'a was a student of
~~ ols (Smut: Da., ;;fo)dt al-A'Jd,i i,,•a-Anbd' ;;da fi Tafsir al-Qur'dn al-Karim.
To1hepoimht d :q~fa.rep1 D:i.r~du ml' al-Zwnau, ed. 11)s~n 'Abbas, ~~th al-Razi and al-Khuwan'•
19 In lbn al-Subki, Tabaqdt a/-Slu'ifi'iyya t1I-Kubra (9:31). ..
bu11i:1fsir'."cfl"a · Ont ofthe 'Chol · 72) 1:249.
JJI Khalifa,KaJltjaJ - t rs ~a,d that h r. . IS4'Abdal-Rai).m.inal-Ma'allami , iWajnui ' fi/Ji ... Ba!itlr ljawla Tafsira/-Riizi, ed. M3Jld
·, unl(,i (1:43I). is afsrr contains everything 34
'Abd al-'Azizal-Ziyadi (Mecca: al-?-.·!aktaba al -MakkiY)'a, 141 7/ 1996) PP· 99. 1 .

58
59
 Introduct ion Bay(,iawi and Amviir al- Tan zi/ in hcrmencutical tradition

In language al-Bayc)awi also relies on other works ace rd . paraphrase two Sufi -foundational hadiths: al-i~srin an ta 'buda
to need, such
. as Abu al-Baqa' al-'Ukbarj's (538-61 611144- 1219) mg ° Alllih ka'annaka taralt <Excellence is to worship Allah as if you
gram matical analyses of the Qur'iin al- Tibyan ft f'rab al- ,_ see Him>and laysa al-khabaru kal- mu'iiyana <News of something
and I'rab al-Qirii'iit al-Shawadhdh among others.'" Qur an is not like seeing it directly>. He then crowns his discourse with
the Sufi theme of fan a' <se!f-extinction in Allah 1:
Sufism in Anwar al- Tanzi/
truly the sage's arrival is realized onl )' when he becomes im-
. Whilel Anwiir al-Tanzi! is not considered a su fil work' its . spir mersed in awareness of the presence of the Holy One, oblivi-
,tua overtones,r bear . the same unmistakable sta mp o f c1ass,cal . - ous to everything else, to the point he is not even aware of
ta,mvw11, as do the mtense devotionalism and treat me t f th himself or an y of his own states, except insofar as being is
Prophet Muhammad's perfected attributes and interces~oro e aware of Him and connected to Him.
tus m al-Bayi)awi's Trub, al-Burda ("Sevenin ., O f - - _, y sta- In his recapitulat ion of the meani ngs of ihdinii al-~ira/a a/-
gyric poem the Burd ) Th g Busm s pane- m11staq f,n 1show us the straight path> (al-Fatil)a 1:6), al-Bayi;lawi
Kl . ,, - a . ese aspects often match it with earlier
mrasaman ta_, sirs more . 1 again utters, through a Sufi prosopopoeia, an impassioned pray-
Tustari al-Sul - I eminent y described as such- by al-
, am,, a -Qushay( d R b. er for self-extinction and vision of Allah:
Fiitiba for example Bay!)' _ an uz than Baqli. In the
iyy<lka nasta'in 'Yo' d aw1 o serves that iyyrika na'budu wa- What is asked, then, is (i) more of what they were conferred
u o we worship d y d of guidance; (ii) or fi rmness with it; (iii) or the acquirement
(al-Fiitiha 1·5) sh an ou o we ask for help> of the ranks that result from it. When spoken by the accom-
. . ows a gram matical sh'ft 1 m . d'
third person in the n f 1scourse from the plished knower of Allah it means, "Direct us on the path of
·1 " '
1ti,rit apostrophic d' . l irst our verses tO th
e second, the fam ous wayfaring in You so that You wi ll eradicate from us the pitch-
. . reirection ofA b' ..
IS to introduce the s . ra IC styhslics; but his point darkness of ou r states and take away the dense screens of our
< • . unn, and Sufi d . material bodies, so that we can be ill uminated with the light
v1s1on of Allah>and h " octnne of mushahada/ ru'ya
s ow absence b of Your holiness and we can see You with Your light!"
[This\ for ms a . ecoming vision":
a progression from d
k move from absence to . . emonstrat ion to sight and
The theme of fanri' as the culm ination of spiritual wayfaring
owledge is now being w11nessmg. It is as if the object of
nh recurs in the commentary on la'a/lakum tattaqun <perhaps you
be e\d and b seen, the r r II will beware> (al-Baqara 2:21). The delicious "consimilar fruits"
with wh a sence turns to p a iona y conceivable is
which . at constitutes the fanhes;esence! ... He followed up (2:25) enjoyed by the people of paradise are not just fo od but an
I/Ill IS lo probe >h d
people of rec·
reach of the k
e ep1h of arrival d
'
nowers quest, allegory of the learning and acts of obedience they were pro-
H h converses With Hi
. e t en pauses and
:one
very eyes an?roca\ vision, whereu a: become one of the

m irect\y.
sees Him with his
vided in the world, and of how much the latter, also, differ pro-
portionately in pleasure from believer to believer. Another Sufi
cation: "O Allah! M . makes the reader a . passage is the comparison of the slaughtering of the Yellow
and not 1·u t h ake us of tho partner m his suppli-
s ear th se who r h Heifer to the mastering of one's soul made fa mous by al-Sulami
m Cf . e report!" The b eac the very source
Ah. aJ.& i;ta a ave pa and al-Q ushayri earlier. AI-Bayi;lawi's own treatment of this
> wJWa-Manha11.1h ( ssages respectively
P-86-87) a.nd comparison in his commentary on al-Baqara 2:73, however, is
~ e note 120 above.

61
 Introduct io n
Baydiwi and Anwar al-Ta nzil in hermcncutical tradition

much more elaborate as he takes

. care to tie every as by Abu Bakr b. Al:11n ad b. al-Sa'igh al- 1:lanbali (d. 714/131 4) 1,._
text and subtext of the Quramc and athari accoun ts to the e and became required study in the madrasa curricula of Mamlti k
phor of the subdued ego, cementing to get her tenor a d m~ta- and Ottoman Egypt, Turkey (where tafsirs were mostly super-
. l · n vehicle
111 tie most pointed manner possible: commentaries on the Anwar),157 Zayttina in Tunisia and the rest
'?
whoever wan~s kn ow his worst enemy-which strives in of the Arab world, as well as South and Southeast Asia. It is an
every wa~ to .mn ict death upon him - the way is to slaughter indication of its great demand in India that it was the first tafsir
the cow m h1s_own self, namely the appetiti ve facu lty at the
printed at NKP, the h istorical Lucknow p ress fo unded in 1858
time the rapacity of adolescence is gone but the weakness of
old ~ge _has not yet taken over, when it still excites [his ) by Munshi Newal Kishore (1836- 1885), a Hindu.'" The 191 2
adm1rat1on a.nd looks ravish ing Ito him], has not et been Cairo edition-toget her with a I,100-page /:, ashiya by Kaza rtini
brought low m the pursuit of this world and is SI ill f~ee f ·t (d. after I 102/1691 )-was required read ing for sixth-year Azhar
stam, w1tho~t any speck of its disgrace on it. Then the e~fi, s students 159 and still is today for seventh-year madrasa students
of that lslaymgj will reach his soul and it will come alive ...~ct
in parts of the Indian Subcontinent, 160 particularly the first /:,izb
The above
. lines
. .inspire · d superb comments by Sha)' kh Zadah or first ;uz' which have been tra nslated and com mented on their
an d aIQ . unaw1 which fu th h 1 own. 161 lsma'il Basha al-Baghd adi (d. 1339/1 921 ) identifies by
and which we h ' r er _e ped clarify al-Bay<;lawl 's design
a\e excerpted m the i00 t h title and author about 69 complete and partial supercommen-
include the Q d , d . . notes. O t er passages
a is enounciation of d taries (!,awnshi, ta 'liqtit) on the Anwar in hia/:, a/-Maknun;
verse and He le't th . pseu o-Sufis under the
-J ' em i,1 darknesses 51. ht/
his commentary on , ., .d
( 1
• g ess a -Baqara 2:1 7); Brockelmann lists 83. 162 The most renowned are, in chronologi-
1 1a 1 a 5·1 15 ("0
a-i, f h cal order, those of Zakariyya al-An~arl, al-Suytitl, lbn Kamal
and that on the sno r · ne o t e Su fis said ., .")
. r mg coursers in 1 'A- d" (
sent mg the perfect I . a. iyat JOO) as rep re-
. sou s sparkmg ,ff 156 ;\uwayhiQ, Mt/jam al-Mufassirin ( I: 107); nl-Faliras nl-Slzilmil (Tajsir l :320 §2 ).
mes, raising up longing and ent . o gnoses, slaying lower de•
is; Cf. Susan Gunasti , "Political patronage and the writi ng of Qur'an commentaries
Th . ermg the gatherings on high.
among the Ottoman Turks," Journal of Islamic Studies 24/3 {2013) pp. 335-357.
c Anwar as a textbook and . ::: A 2nd ed. print dated 1282/1865 is kepi al the library of the University of Oxford.
We have see h its scholastic marginalia 'Afif al -Din Abli al-Fa0I 'Abd Allah b. l;lasan al-Siddiqi al-Klizanini, klii.shiyat a/-
the cri · . ow al- BayQ3.wi can b . Kauinlni 'a/ii Tafsir al-Bay(ldwi, ed. Mubanunad al-Zuhri al -G hamrawi , 4 vols.
. ten, of IJl1hod listed b b e descnbed as possessing
I1sted by al · sui1111
. . and al-H l' I .n al-S ubk·I and those of tafsir \~airo: Dar al-Kutub al-' Arabiyya al-Kubra, 1330/ 1912) . See Figures 22-24.
111111 I1e \\'as able t aytam1 ; and . Cf. http://www.jamiabinoria.net/darulifta/pag:es/ nisab.htm.
161 Cf. the edition, Urdu translation and commentary on Hizb 1 by Sayyid Fakh rul
seam\ 1 o S}'llthesize variou '~ore importantly, how
Th· _ess y woven text for the b s anal)11Cal approaches into a Hasan, al-U1qrir al- 1:ldwi Ji Hall a/-Bay(jdwi, 4 vols. in I (Deoband: Kutubkhanah-i
1s IS one of th enefit of s b Fakhrirah, 1970; repl. Karachi: Jslami Kutubkhanah-i, 2004) and the Arabic edition
Muslim wo Id fe reasons his Tar,; . u sequent generations. and commentary on Juz' J br 'Ahd al-Karim al-Kawra'i (Karachi: Maktabat al-Bushr.l,
r rom ·t , , r enJoyed s h
inclusion in . 1 s earliest em uc success in the l0l0). An annotated ed. of the first jttz' was penned by Muttammad Abu al- l;l asan,
a1·l\asaf,' ' ergence ·11
supercomm IS "ladorik al J; -as I ust rated by its ~~p;;, al-Bay(fiiwi: Ta'liqrit wa-Sliarb 'ala Anwar al-Ta11zil (Cairo: Dar al-Ansar, 1979).
entary al H . anzil and . , lsma'il Basha al- Baghdiidi, Kitab }(M~, al-Mak~uin fil-Dhayl 'a/ii Kasllf al-21mlin
' · • usam al-Mad; . its earliest extant
. j, Sharh Gharib al-Qcif)i an Asam; al-Kulllb wal-hw(m, 2 vols. (Tcheran: Maktabat al -1s\amiyra wal -Ja'fari
Tibrizi, 1967; rcpt. Bei rut: Dar Iby<i' al-Tu rath al-'Arabi, n.d.) 1:1 38• 142.

63
 Introduction Baydawi and Amwir a/ Tanzi/ in hcrmcncutical tradition
4

Bas~•· '!lam al-Din al-lsfarayi ni, Sa'di <;:elebi, Shaykh Zad au thor published similarly substantial abridgments of the Manar
al-' Amili, al-Sayalkuti, al-Khafaji, al-Kazaruni and al -Q una\yj
· ah, and Jbn Kathlr's Tafs ir. More recently Zaki Mubammad Abu
all of which we have used and whose supports we des ·b . ' Sari' f araghll authored another two-volume epitome, Irshad a/-
. . .. en e tn
the section on manuscnpts and ed1t10ns' sigla. Sari ila Durar Tafsir al-Bayi;/iiwi, published in !995 in Cairo.

Epigoncs and epitomes Gradual disuse of the Anwar

Several major commentaries built on Bay<,lawi's preced . The trend in the last 75 years, however, has been the shelving
·' - ta.h1-1
Ia_,sir , -1·
'. ,1_erature. Najm al-Din 'Abd Allah al -Nasafi's (d.ent m
7101 of this remarkable work and its replacement by prolix but pur-
13 \0) Madarik al-Tm12il wa-J-laqa'iq al-Ta'wi/ echo d A
T -r 1 d portedly more relevant works written in everyday language, par-
_
· e nwar a/-
a1121 sh t e an quoted entire passages from it."' )ala] al-Din al- aphrasing or outlining the Qur'an and aiming to address scien-
Ma\ialh (79\ -8641\389- \460) wrote a concise tafsir from Surat tific discoveries or progressive doctrines such as 1afsiral-Maniir
~1 -K_ahf to theend (with the Fiitil)a) after which )ala! al-Din al- by the Egyptian reformist Mubammad 'Abduh and his Lebanese
349
Is ·-·( -9\\/\
uyu\i _ 44 5- \505) completed it • Th en came t1e I 1arger student Mui)ammad Rashid Ric,la who scoffed at what they called
a - ira1 a1-Munir fil- /'ti11ati 'ala Ma'rifati Ba'di Ma ' . . K, I the dry type of ta/sir, al ienating one from Allah and His
Rabbinti al-1:fakim al-Khab ir , . . a111 a am Book, namely that wherewith one aims to an alyze vocables
977/\570), Irs/uid al-' _ _b) _t~e Cairene al-Shirbini (d.
by the Ottom fA_ql al _Sal,m ,la Mazayrl a/-Kitab al-Karim and parse sentences and clarify the purpose of those expres-
an mu t1 Abu al S ' . d 1 sions and allusions among other art istic subtleties: such
1574) and Ruh al-M , _ _b -. u u a -'lmadi (900-982/1 495- should not be called a tafsir but is rather some kind of train -
_· aa,,, y al-Alilsl (1217- 1270/1802-1854). 164
ing in the artslike gram mar, rhetoric and other than that.
~he Anwar also received ada . .
qad1, hadith schola p ptat1ons and anthologies: the Other notable works include Tafsir al-Jawhari by Tantawi b.
r, rophetologist h
13 eirut and Jerusalem Sha •kh - ' eresy-hunter and poet of Jawharl; Tafhim al-Qur'an by Abu al -A'la al-Mawd(Idl, who re-
\350/1849-19JJ) l Yusuf b. Isma'il al-Nabhani ( 1265-
, - penned the bri f t ,, latedly influ enced J:lasan Banna', Ruhollah Khomeini and Sayyid
a1-Ayn min al-Ba)•d· - e eS la_,sir yet, entitled Qurrat Qutb; Fi Ziliil a/-Qur'iin by Qutb; and Maraghl's (d. 1371/1952)
ti A · aw, wa/-Ja/a/a ·
" nwnrand the /ala/ , . )'II, In which he epitomized Tafsir, which the latter said he wrote "without the proud conci-
An
b 843-page epitome .
ofa)th• This
11
A work
_ received· .
several editions. sion of bygone times but self-explanatory, addressing the need
Yanother Beirut qadi M\ IIWar was also produced in 1984 of contemporaries in style and arrangement, easily accessible"'"
111111 201 \)-Ma -1.b ' u,,ammad b Ah
likrth Q """ al-fal;l n,in Taj:· · . mad Kan 'an (1 944· Comparable shorter works today include Taysir al-Karim al-
e ll rrat al-'Ay11, in the Sir al-Bayi;/awi-and published,
Ra!,mrin fi Tafsir Kaliim al-Mann /in by 'Abd al-Rabman al-Sa'di
er D margins of th Q .
e ur'an. The same
l b)
R. ~bi, a/.Taf,ir wal ,\
:'~n::11'2 (Cairo: al-~fa!bi~· fu~a.u 1nJn 0 :217); 'Ali
7; . - 164 i\fo]:iammad Rashid Ri<;Ia, Tafsir al-Qur'(in a/-f:Jakim al-M11slitaliar bi-ismi Tafsir
Lubna:. al-Mufa.un•fo (Cairo.al- Atab1n-a, 1971) . ~1.- Juhun, Dirdsdtftl-Taftlr
~w1ft :· 142112{X)JJ pP. 217-22 D~r al-Knab al-M:ri 7, Abd al -f:lalim MaiJmUd.
~!/lana,, 2nd ed., 12 vols. (Cairo: Dar al-Manar, ! 366-1368/1947-I 949) I :24.
Al:imad b. h1u$taf.\ al-Maraghi. Tafslr al-,Wardghi, 30 vols. (Cairo: Mu~tafa Habi al -
P u tiof1ht, ..;"11•flr bylh O,and 'Ali,a/-BaJ'(td -~d Bei rut: Dar al-Kitab al-
t;lalabi, 1365/1946), preamble. On 20th-centurr tafsirs see Fac;il Hasan 'Abbas, al-
etJnie of Bayq.a..,.'hd::h:P· 305-307). This shows the
.\lujassirUn: Macjariml11m1 wa -Mmulliijulmm (A mman: Dar al-Nafa'is, 2007).

65
 Introduction Bay~:iwi and Anwar al-Tanzi/ in hcrmencu lical traditi on

(\889- 1956); the partial Tafsir of Mabmud Shaltut (1310-13s 31
1893-1963); Zahrar a!-Tafasir by Mubammad Abu Zahra (13lS-
\ 394/1898-\974); a!-Wajiz fi Tafsir al-Qur'tin by the philologist
Shawqi l)ai1 (\910-2005); Zubdar al-Tafsir- an abridgment of
Shawkani's Farl.1al-Qadir by a student of al-Shi nqi\i, Muhammad
Sulayman Ashqar (1930- 2009); al- Tafs ir a/-Manhaji by Ahmad
Nawfal (b. 1946); a!-Tafsir a!-Muyassar by 'A'i<;I al-Qarani (b.
1959); the anonymized al-Tafsir al-Muyassar at Mujamma' al-
Malik Fahd;"' and Aysar a/- Tafasir by Abu Bakr Jabir al-Jaza'iri
(b. 1921)-a Saudi-sponsored bowdlerizing of the Ja/tilayn.
Among larger and medium-sized works came the mu ltiple tafsrrs
of our Synan teachers Muhammad 'Ali al-Sab(1ni (b. 1930),
1
\,ahbat al-Zuhayli (b. 1932) and 'Abd al -Rahman Habannaka
(l 345 · 14 rni 927 -2oo4); a fafsir by Muhamm~d Sayyid Tan\iiwi
(1928-2010)
.,. in EgJ'Pt and the 10-volume collective al- Tafsir al-
I I l43CE) and Mark of Toledo (Uber Alchorani, 121ICE), pre-
' I use o f Q ur ,.ante
ju y d Bay~awi but were a1rea dy ma k'111g "care,u .
date
commentaries as they translate d" accord.111g to a recent stu dy-
inuch more so Ketton, hence his aggressively paraphrastic, ad
sensut11 re ndering as opposed to Toledo's more cautious ad
verb11111 literalism.'" Ketton
had altered the meaning of Qur'anic terms as he translated
them; he had often left out what was explicitly in the text but
incorporated into his Latin version what was only implicit in
the Arabic original. ... a freewheeling paraphrase .... [which!
nevertheless reflected what Muslims themselves thought to
be the meaning of the Qur'3n. The most vivid signs of this
are the numerous passages in all parts of his Latin Qur'an
where Robe rt has incorporated into his paraphrase glosses,
explanations, and other exegetical material drawn from one
or several Arabic Qur'anic tafsirs or commentaries .... [T]here
is much more to [his] translation than mere paraphrasing.
168

Mawdu: I published in Shaqa . h .m 2010. In comparison to the

cIassica1tradition some 0 f th b . Later works (Table 1) beginning with the gentleman-litterateur
. . e a ove- ment10ned works, at times,
seem doctrma1re or read lik l . Andre du Ryer's 1647 French I.:Alcora n, fo llowed by his Arabic-
spersed with h. . e g ossanes and paraph rases inter-
1stonca\ notes .. . nescient adapters in English, Dutch and German , then the rabid
lafsirs. Lastli• all t k ' or revts1on tst critiques of past
' oo· noteof th l Catholic Islamophobe Ludovico Marracci's Alcorani textus and
Sha'ra"i's (l9l\ -l ) . e ate Muhammad Mutawalli al-
998
then published in . lafS1r-ftrS\ lele;ised to Arab audiences 167 Sec Thomas E. Burman, ' "Tafsir and Translation: Traditional Arabic Qur'an Exegc·
, print-and Tali r I M ' . sis and the Latin Qur'ii ns [sicJ of Robert of Ketton and Mark of Tole<lo:• Speculum 73
al-Aql al-/adidfi 10,, . · 1ra . anaal-Sadidwa- Tanwir
1s1r al-Ki!<ib I " .. no. 3 (July 1998) 702-732, esp. 707-7 11, 726, 730-73 1, cf. Muhammad Sultan Shah,
wal-Tm1wir, bl' Muh a -1v1a11d, known as al-Tabrir
,ammadalTh· b , · "lbc Earliest Translations of Lhe Qu r'.i n: Latin, French and English;' Th e Islamic
1973) rectoroflai1 . h a Ir · Ashur (l296-l394/1 879· Q1uirterly 57 no. I (20 13) pp. 53-76.
una, t e most ac 1·
comp ished modern tafsir. l()S Burman, "Tafsir and Translation" (pp. 705, 707, 710). He goes on to show that
111111
The recourse to A . Kctton·s rendering conforms to Tabarfs Tafsir, Raghib·s Mufradiit (both of which were
and other la/sirs in . . . nwar al- Tanzfl in circulation in Muslim Europe at the time) and Zamakhshari's Kaslislu1{. It became
Th pnm,tive and 'd the more popular and boasts 24 ex tant manusc ripts as opposed to the half dozen of
c first two (comm· . mi die Orientalism
medieval w st iss10ned) tran l the punctilious Toledo, cf. Burma n, Reading the Qur'<ill i11 Latin Christendom , 1140·
e , Robert of K s ators of the Qur'iin in the 1560 (Philadelphia: University of Pcn nsylva 1~ia Press, 2007) p. 122. ThuS, a~th~:~~
etton (Lex M
By H1km.1.i
\bl, . alni met pseudoprophete, Lex Maltumet was published only four cc ntunes later (by the German reformlSl
8
Abu Zayd a ashn, Bh.1m Ha ·da odorus 'B1bliander: a Greek form of the name Buchmann). its manusc ript form never
nd Otho~, ct. hl!pJ ....,. ) . r, Mu~\afa M111lnn ' hampered its wide reduplicat ion, contrary to the claim that ii "remained hidden for
l\;,,.ahlaihdttthcomfrt;I Ab<l al.'Aziz lsm3.'il, Bakr
\ho,,.,,hrcad.ph p?t= 145628 nrarly four centuries in manusc ript form": Shah, .. Earliest Translations" (p. SJ) .

66
67
 Introducti on Baydawi and A11 wti r al-Ta nzi/ in hcrmcncutical tradition

Ti tl e , Yahyii b. Sallam al-Taym i al-Ba~ri (!24-200 /743-815), Tasiirij;

Date, Author Explicit ref~-
lace ences to ta sirs , Abii lshaq al-Th a'labi (d . 427/1 036), al-Kashfwa/-Bayiin;
154) Theodorus [Latini Lex Saracenorum, ~one-:- Ist ed. of , al -Zamakhshari (467-538/1074- l 143), a/-Kashshiij;
Basel B1bliandcr led.) uam Alcora11 l'OCant Kett on s Latin , , al -Razi (543-606/1 148- 12 10), Mafiiti/:, a/-Ghayb;
l54i Andrea [It alian] l.:Alcora110 di No ne- translation
Venice Arrivabene Afacom1•1to , al-Bayt;lawi (d. 685/12 86), A11wii r al-Tan zi/;
of the Latin ed.
16 16 H. Salomon [German] Alcora 11 us None-translation , al -Fayriiza badi (729-8 l 7/13 29- 14 15), Tan wir al-Miqbiis;
170
"Number• Schwe1 crn Maltomet icu s of the Italian ed. , al-Mahalli (791 -864/ 1389-1 460) and al-Suyuti, Ja/cilayn.
1647 Andre du Ryer \French] L'ALCORAN VE Ge/a/din, UdJlRi.
Paris MAHOMET !Ba d3.wiJ& Tenoir. Western confusion over al-Bayc;!awi's Tafsir
1648 Alexander ]English ] The Alcorn 11 of Same- translation
London Ross Mahomet of du R •er. Mode rn Or ientalism redupl icated the misconstruction of al -
1658 Am - Glazemaker \Dutch] Maho metS Kora n Bay(iawi'sA 11w11 r al-Tanzi/ by 'Abduh, Rit;!a and Maraghi as little
Same-translation
stcrJam of du R er.
1688
more 1ha n the medieval scholastics of a bygone age; the blind -
Johan Lange [German] Vo/1.~taemiiges Same-translation
Hamburg tUrckisdies Geserz-B1,d1 ness of its own three patriarchs to the sign ificance of that work is
of Ross.
oder Alkormi equally staggering. Th eodor Noldeke (1 836-1930) imparted- in
1698 Ludo\ico
Padua
\Latin] Alcora ni textus Yahya, Kashshaf, Gesc/1 ichle des Qorcins, w ritten at age 22-a clueless assessment
~farracc1 universus Th a'labi, Bayc;li.wi, !hat was sadly destined to info rm ever y entry on Bayt;!awi in
1734 George Sale /a/ii/a 11 and more. successive editions of the Encyclopcedia of Islam (characterized
London {~nghshl The Koran [first All of the above
duectEn lish tran slation] ta sirs and more. below as a "knot of misguided judgment") and other European
and American blurbs. Ignaz Goldziher (1 850- 1921 ) in h is Rich-
!mcludmg
able . l : Appeal to fa(sirs in e I .
Bay43w1-from du R ar (} E_uropean renderi ngs of Qur'an- tungen der islamischen Koranauslegung gave Bayt;!awi all of eight
yer 1647) to George Sale (I 734) .
cursory references while discussing other issues. Lastly Snouck
culminating with th I nd
I d ti / Hurgro nje (1 857-1936) was so unfamiliar with Anwa r al-Tanzi/
d 1734 The Koran: common/v cal-
e a mark
e " A coran o' Mohn
. ' mme t that he thought the fi rst Malay tafsir, Tarjuman al-Mustaftd, was
.
I ,
rom the original Arabic- . rans1ated into English immediatly
a translation of it, misleading generations of later publishers and
"tit appro,·ed comment~t::; exGplanatory notes, taken from the
o t ,e age"'" academes into th inking the sam e (see three sections down) . In
111111 ' all explicitly cited yh eorge Sal e "th e Iead ing Arabist
t ese tafsirs or their au thors· light of the above it is easy to imagine why the landmark set by
lb'/ :-.:ab1l ~b.tar .Al , Heinrich Fleischer (1 80 1-1888 , a grad uate of Silvestre de Sacy
Miulim lforld~g exanderllouandthefi ,
is h1~pmnetnng u:-1 fOan,al) 1998) p. 9irs~~nglish ltanslation of the Qu r'3.n .. The i;o Sec, e.g., Andre du R}'er, LA/cora n de iWnlwmet (Paris: Anloine de Somm avill c,
Bay~iw1 and h o '>lcll•k.no...,·n . nc of Du Rvc , ' l6-1 7) PP- 8, 29; Ludo\'ico Ma rracc i, Alcornni textus univerms etc., 2 \'ols. in l (Padu a:
Kuran, l&n I _e /alil!ayn .... Miffilccommcntanes on the . rs gr('at achic\'cments ...
Orunra! S11,~1:tre t~ foUo.._, htSlea;~ Sale anJ Edward l~ut'a_n such as those of al-
Ex Typographia Seminarii, 1698) J:34-4 1 cf. Carlo A. Nallino, "Le fonti arabc ma-
noscritte ddlOpera di Ludo\'ico Ma rracci sul Co rano,n R£lccolcn di scritti, 6 vols.
111 11th-c, France, lou~n:bmad Gunny, te\,:, {in Selections from the
1of ldam 1c 5 d tJ of Andre du Ryer and {~oma: lst ituto per !'Orient<.·, 1939-48) 2: 109 and Sale, Koran (London: J. Wilcox,
111 1 I
6 00· 3 (2005) p. 4 11. 1' 34 ): http:// posner.librar}'.cmu .edu/ Posner/books/book.cgi?OC LC= l l 35206.

68
69
 Introduction Baydawi an d Anwar al-Ta11zil in hcrmencutical tradit ion

and teacher lo Goldziher)

.. with his _1848 edition of the An War,- the questionable but in our day axiomatic presuppositions vis-3.-
first European ed1t1on of any tafsir, never bore fr uit- Nold r is the medieva l tra dition. \ Ve as modern agents are incapa-
even deplored it as a waste of Fleischer's talent! This am t _eke ble of not damning the medieval past- and not hi ng makes us
. . . a eunsm more uncomfortable th an the notion of an unoriginal gloss
of fin-de -s1eclc
. . Onentahsm (on which modern "Islam st ud'1es" or an epitome, or a hu nd red- times-over copied summary of
are based)
_ 1s. diagnosed well by a Lebanese-Canad ian h t'stonan • of a work al ready summarized. It is simply suffocating.
tafm who,. m the . process, sums up al-Fadil . b· 'Ashu- r •s an al ysis
. Jb n 'Ash ll r considers al-Baydawi's comment ary to be a
of At1war al-Tan21l as the arch-tafsir of Islamic civilization: sifting and a bringi ng-to-perfec ti on of the six centuries of
the tafsir tradition. It summed up the d ifferen t insights, per-
If one reads thefa_icyclopedia of lsla111·s article on al-Bay\l awi, mitted the read er a clear vision of the scope of the disc us-
one can get a fair idea of the sort of judgme111 befuddling the sions of the Qur'an and allowed the reader the possibility of
~eld of tafm. Lei me quote here a sample from the article: using the work as a gateway to the ge nre. All this was done
His \,orks are generally not original, but based on works by with the most polished style, a perfection of d iction that was
~'.her a~thors. He is noted for the brevity of his treatment of the result of the maturation of the ge nre (Ibn 'Ashlir 1970:
r:S vani°u~ subjects, hut his works suffer on this account 93). Its simplicity is precisely the source of its complexity, its
a:c:r:cy"H~f comp\feteness, and he has been blamed for in- ver y nat ure an invitation fo r a gloss and for researching ane w
. is most amous , k · h' the histor)' of the traditi on. The moment it appeared, it
Qur'an... which is lar \\Or is is comment ary on the
of al-Zamakhsha .. g:1[ a condensed and amended edi tion became clear that th is was the tex t par excellence to use in
Bay9;";). The/"' " ·. osltSluif (El, 2nd edition, sub al- teaching tafsir in seminaries. Its publi cation also heralded a
based on more t~ctua 1 information is wron g. The work is moment of unificati on fo r the genre; here was at last a book
draws equal!)' on anl Ron~,work; in addition to al-Kashshd' it on a ve ry complicated fi eld that was unan imously used as
a- az1sQ •- 'J•
tionary of al -Ragh·b I ur an commentary, and the die- the first reference tool by all scholars. After its appearance
distillation of the l·h•l·A~bahani. But the work is actually a no one co uld escape this work. As the text for teaching ta/sir
"' oe traditio f ,r.-
encydopedia entr)' is
Q ,.
°
, moreoe\·er
n ta,,sir. The author of this
bl
in the seminary, al-Bay<;tawi's commentary was glossed b)'
ur an com mentary{.\ of all ' una .~ to explain why this each generation of professors. It was in fac t the most glossed
Islam, "'as edited in Eu th
. e Qur an commentaries in text in the history of taf sir.
the edition done b)' }/oopfel1~ the 19th century. He mentions lbn 'Ashur believes Jh at the spread of the teaching of th is
1846-8)
h . 'wh·ich .mcidenta\ly
· · eischer
. · two volumes (Leipzig,
10 comment ary resulted in the standardi zation of the hi gher
t . at _
Europe of the mid 19th\\as badly received. Is it possi ble educational systems (or a unification) in all Muslim lands,
significance f I century \ . with the result that all higher educational system[sJ were now
111111 that s o a ·BayQawfs w k ,as more aware of the
oon the ro . or than lat · • following the Pe rsianate method (al- fartqa al- 'ajmniyya) . ..
est on lh manttc prejudice er Ill its history;
I Intellectual histori ans of the modern Middle East have
Al-Bd)::a~~ofEuropeout ofpla•c·o~ d make such an inter-
. Y\\l s work ' .
tradition; it is a
e . .. .
is mdeed a work b never explai ned for us why the glosses on al-Zamakhshari 's
~he romantic m:um~ary and a polish~sed on a well-hewn and al-BayQawi's comment ari es were the eaerliest works to
nvati\·e. J do b \' dern1st tradition d mg of this tradition. be published in the 19th centur )'- But then such a question is
impossible lo re ;eve ~hat this knot ~m~s such a work as de- impossi ble to raise as long as we continue to do Islamic
e Ute simply becauseo·1~isguided judgment is religious history the way we have bee n doing it so fa r. Such a
l is founded on so many
question has no place ye t in our envisionin g of the develop-

71
 Introduction
Bayd.iwi and A11wdr al-Tanzi/ in hcr mcneutical tradi tion

ment of the modern Islamic world. Why were these rath The translation of the text of the Qur'an into a non -Arabic
volummous . works made consiste ntly available'· p ar t o f ther medium was-accordi ng to prominent latter-day Azhari author-
answer 1s that they were essential fo r the semi nary system Ae
a matter of• fact. .. [tjhey were always published , v ·th · s ities-a da mnable sin. Through the efforts of its erudite "Salafi"
i at 1east
one gloss ,f not more, thus always embedded in a gloss, sur- }:lusayni rector at the time, Mu]:iammad Shaki r (1866-1939), al-
rounded by the apparatus of the sem inary system. It is an Azhar University in Cai ro recommended in 1925 that English
immense loss_for the field that now with the penetration of translatio ns of the Q ur'an be burnt; Shakir also published a fatwa
the romant\C ideal mto all levels of Muslim society, includin in the Egyptia n daily al-Ahriim and in his essay al-Qawl al-Fa,l
that of trad1t1onal scholars, the Islamic wo rld h g r, Tarjamat a/-Qur'iin al-Karim ila al-Lughat al-A 'jamiyya (The
ublish , f h . as ceased to
p an) o t ese glosses; what little we have available of Final Word on Translating the Noble Qur'an into non-Arab
t~e glosses were almost published in the 19th ce nt ury be~
t e dismantling of the Ottoman madrasa system . 11 1 ore Languages) that "all who help any Qur'an translation project will
burn in Hell for evermore." The Lebanese "Salafi" hadith scholar
Qur'an translation and Post-Kemal Azhari-Salafi fatwas Muliammad Rashid Ric;la (1282-1354/1865-!935) asse rted the
Al-Sarakhsi (d. 490/l097) . h. _ . same in his I 926 essay Tarjamat al-Qur'an wama fihii min al-
chain of tra . . m IS Mabsu/ attnb utes-without
nsmisS1on-a Farsi d . Of Mafasid wa-Mu nafat al-Islam (The Translation of Qur'an and
al-Farisi m 0th th ren enng the Fati]:ia to Salman
· er an the 1606 "T l dO ,. ,, . the Vices and Negation of Islam It Entails) , as did another Azhari
Shah WaliY)'llliah's (lll
. 4·1176/1702-1763)
°
e Qur an in Spanish and
/ _
Persian translation h d . rat .1 al-Rabman (a (Paris: m r al-Nllr. 1406/1986), introdu ction (pp. lii i-liv). He states "Au temps du
both literal and int e e. gned fo r the uned ucated public in
51
Samanide Mansou r ib n Nouh, un com itC de savants traduisi l en 345 H le Co ran en
erpret1ve sty! d h
the name Khuda for All . ) "' e an t roughout which he uses Persan, ct y ajouta la trad uct ion rCsumCe du comm entaire de Tabari;" in reality it was
· of the Qur•· b •f11 , stand · alone mtegral
la\ions · Muslim trans- on!}' an oft-recopied ab ridged translation of Tabari's Ttirikh rathe r lhan his com-
an e ore latec 0 l • 1 . mentary which Man~or's mini ste r Abo 'Ali Mul:iammad al-Bal'ami (d. 386/ 996) had
m . Om a limes are a rarity 174 madt', cf. Edward G. Browne, l itera ry History of Penia ( 1:11 , 1:356, 1:368-369, 1:477);
Wal1d A Saleh, "Ma L . •
H1story of Qur'anic tx rg~ia aru.l Peripheries: •· ... . . Charles Storey, Persian Literature: A Bio -Bibliogmphical Survey , 5 vols. in 12 ( London:
al., H!Sto•) lht '1\CSli, i\'1m1rn ss ( l A lunis1an H1stonan a nd the Luzac and Co., 1927) 1:1 -2. He continues, " une autre traduction pe rsane, a nonyme ...
201
in Sh
0
if Q1.1rdn, tn ns. \\"olf, ) pp. 30-l-309 . Cf. Theodo r NOldcke et
aim al.Din al Sm gang Behn (Leid se trouve a Ca mbridge, que Browne a d fr rite:•· again wha t Browne described was a
\3 ll/l9\l t . I Be .. khsi, K1tdb a/./ifob • en: 13 nil, 2013), p. 356.
in See w;,,i 81bl:ru1. Dlr a\.}.fa'rifa., n.d.) 30 vols. (Cairo: Matba'a t al-Sa'~da.
commentary ofQur'iin rather than a translation: Browne, Literary History ( 1:477-478)
and ~Description of an O ld Pe rsian C ommentary on the Ku r'<l n," Journal of the Royal
Ekmeleddm lh~ap~} 0f Transla11ori.s of A A.siatic Society of Great Britain and Jrclat1d (July I 894) pp. 41 7-524; Storey, Persian
111111 .al:
M~bill) Allah 'Ahd al 1.1. Unanbu\: IRCICA fta mng$ of the Holy Qu r'd n, ed.
Literatr,re 1:2-3. "Soura bcidi nous a JaissC unl' autre traduclio n .. .": yet agai n lhi s is a
11986
~~r·!l n, m MaiaHat aJ.;~~1• a/. /mdtn h'a!in ,~l;: ) pp. 356-364 a nd study by ta/sir by Abti Bakr 'Atiq b. M ul;iammad al-Sl1raba di ( m id -fifth/1 llh c.) as explicit!>·
11 11111
':)..>e \\"lll-D1r!lsar al-Qur' _al•Dihla<wi wa- Tarja m atullu Iii·
listed by his ow n source: Storey, Persfrm Literature 1:3. Works by the a rch-Ash'a ri
235 dt To1t: 111yya vol. 6 (Year 3) pp. l 53-260.
Shahfur '!mad al-Din Abti al- M u+a ffar T ahir b. M ubammad lsfa rflyi ni (d. 47 1/1 079),
\,tied · o : rd iciOn Y eJtudio def manuscrito
Abu Nas r Ab mad b. al- t{ asa n b. Abm ad a l-Sulaym 3ni al-Z.'ih idi (fl. 519/1 125), and
\r; :;~l.i.tion M~ d ca, 20 11). In the brief section en·
al-Harawi al-Ansari a re all Persian ta/sirs. See also the British Libra ry's Delh i l 868
raihe:e:~\;:amp~ '••hat I
of hf 1;;~i;tion_to h~s 1959 French and 1890 Waliyyul\ah Persia n and Hindustani inte rlinear editions entitled Qur'tln
nsb1iofb, al•Q11t'4" ar. an~lation/l cites six pre-seventh/ Majid and Travis Zadeh, TIi e vernacula r Qur(ln: Translation and the Rise of Persian
Ma11d ma'a Ma'dnili ' a!] of which arc tajs frs
brl-Fara11sirya, I 2lh ed. Exegesis (Oxford: Oxford Uni\·crsil )' Press, 201 2).

73

_j
 In troduction Ba)'<;HiWi and Amvtir af-Tanzff in hcrmcneutical tradi tion

rector, Muhammad I:Iasanayn Makhliif al- 'Adawi ( 186 1 19 than a century later, the discipline of tafsir translation is count-
in his 1932 Kalima !rnwla Tarjama t al-Qur'ii n al- K,anm _ u - d36), ed among the requ isites of scholarly production . In a 2013
standably. the above were largely reacting to th e ,ia II o f the
· 0n er- Mecca colloquium entitled "Renewal in Quranic commentary"
110
man caliphate and the anti-Arabic aspects of Kema 11s1n.. · (n/-tnjdid f,1- tafs ir), it was highlighted as part and parcel of the
process of ijtihiid and tajdid in Islamic civilization. m
. ln practical. I terms, however, colonialism had ma d e transl Our rendering of the Magnifi cent Qur'iin
t10n a virtua legal exigenci·: it is. not sur pnsmg · · t h at 111
. the fi a-t
·n, e Qur'an cannot be veraciously enough translated into any
60
M years \' of the 20th centuri• virtually all Engl.1s h translatio lfS b language; but Shah Waliyyu llah famously advocated (at the end
' us ims came out of British India starting with Muh ns y
Abd al-Ha\tim Kh • (l . . arnmad of n/-Fmvz al-Kabir f, U,ul al-Tafsir) that it be, on the one hand,
M . . an s 905) and mcluding Pickthall's landm k
eamng of the Glorious Koran {1930) m A B •r h ar rende red as word-for-word and literally as possible-verbatim et
arguably the most English M \' . n is convert and /itcratim; yet, at the same time, intelligibly and clearly, ad sensum,
Marmaduke Pickthall (1875-~:tl translator of all, Muh ammad eren if the word count rises. The present English rendering of
elling to Cairo and 6) hel ped tu rn the tide by trav-
its first 74 verses is ultimately my own 178 but in my quest for pru -
courageously add . h
("Sheykh Rashid R'd ressmg t e ulema of Azhar dent literalism I have appreciated-archaisms aside and despite
I a was some •h
I 930 to defend h. f h . " ere near me on the right") in rare inaccuracies and slips into interpretation- the scrupulous
. ,s ort commg t I .
time that al-Ahrci, h d . rans at10n aro und the same choices of Mu hammad Marmaduke Pickthall (1875-1936) and
11 a published
other rector (1918 a d'iatn'b e against it. Yet an- the Deobandi Baydawist Abdul Majid Daryabadi (1892-1977).
- . 1930 1935 194-)
Mul)ammad al-M - h: · 0 • Muhammad b. Mustafa b. Muhammad Taqi Usmani (b. 1943), Arthur John Arberry (1905-
Ah. mad al-Maragh,·arag d, (\881 -194·O)- b rother of the mu,fiassir
1969) and John Penrice (18 18- 1892) also deserve mention
I 05)- supported h'an astude . nt fM
° I
uhammad 'Abduh ( 1849-
9 among top Qur'iin Arabists with an eye to precision, even if the
. 1111 against th ··
on m God's name · h e po51 tion of Shakir et al.: "Go latteronly produced a glossary rat her than a translation.'"
heed to \\·hat anv of•nust e way " that is . cIear to you and pay no
that there were ·two op:r- As_Pickthal\ wrote, "I; was evident ~lus1afa al -Sha1ir with a/-Qawl al-Sadid ft Hukm ,1/-Qur'rin al-Majid among others, cf.
"' ons m al-Azh . I " 'Umar Ri(,!a Kal)f)ala, Mu'ja m a/-Afo 'allifi11, 4 vols. (Beirut: Mu'assasat al-Risala.
Ii() S<-e l;lam1dullah,m1rodu . ar ltse f. 176 Today, less
See Pickth.an .A ct1on to his a/-Q !tl 4/ 1993), entry "Muf)ammad a l-Maraghi."
I/Ill, blartnc Cuhu,t {lu!)~3:nd non-Arabs., in; ,:; al-M~Jid (pp. lxx-lxxiii).
cpnomllt'JbyTunolh l PP ~U.433 anJ A questLQn of translating th e Q ur'an;
See proceedings, 25th conference on Tafsir at the Center for Ta/sir of Jami'at Umm
~!;Qura in Mecca on 5 February 20 13, http://vb.tafsir.net/tafsir34944/ as of Mar 2016.
5,t"nmmt1ua/Jourt1aloj~L ~mtr, "MannaJuk:; F~emantle's biograph)' l oyal Enemy,
th
With devoted thanks to m)' parents and man)' language teachers at l?.col e Not re -
Engh.sh, 1o·ro1e on the )lutta l11str1urt (S IC all: A BncfBiographv" Seasons: Dame de Jamhour (Lebanon); King's School, Canterbur)' (UK); Col umbia University
Ul mdUu aJ.~;c~1
\\'orli.l lon lopic oftr Pnng2004) ,,
of Rchg1ort!. in ~nslallons of lhe Qur'tP· 23-39. The rector spoke \~ew York); City University of New York; and l?.cole Nor male Supt'-ricurc (Paris).
lr::in,aJ.
an l-. ng.lu,h \\~n he prondon on the subject o~ _and addressed the 1936 The rest of the SO-odd English renderings in circulation as of 20 16 are marred by
with Ha dar h QJ. l.1tion he "-'U ltbufiOS(:d the ~rnC' rear t Human Fellowsh ip" (al- i~accuracr, (ovcr)intcrpretation, translatcse (ungrammaticalncss, neologis m, bathos,
Ab"'1ih ftl-blarn db>· the two to . hat al-A1.har itself produce gib~erish), archaism , untranslationese (transc ribi ng instead of translating), bias and
aI·lqda,n 'aid Tar1a~ autdgts MUQammad Sulayma.n rcphcation. Their marginalia vary from historico-glossa ri al to ideological and from
0
·Qur'dn and Muf)ammad

75
 Introductio n Ba)'Qawi a nd Anwar al-Tanzi/ in hcrmcncu1ical tradition

Anwar al-Tanzil in partial translation: Urdu French E PAR,S

' ' nglish Table 2: Tt:a d1a-studcnl
De Sacy
Formal renderi ngs of al-Bayc;lawi's Tafsir in oth er 1anguages lint·agt"S o f \ Vt.'Stt:rn Arahis l
scl1ol.1rs \\'ho ,,·orkt.-·d nn al -
have been rare and partial due to the inherent d ifficulty of
Bayi,l:i wi (t-xcq1t C.1s p .1 r i) ,
. the !iawlishi themselves are p a r t Ia
text. Many ,f not most of · 1due
lhe
!-=k1,..:lll'r
1800- 2000.
. the added fact that smce al-Bayc;lawi's m ethod is e n c apsu Iated
to
-0-1.EfPZfti
m. the first quarter of his tafsir, a sample was enough t ·
idea of the whole. AI-SuyiI\i,
. __ for example , stopped h 1s ' at s-urat C.1spart M arg11l i1 n11h

a\-Tawba and •al-Sayalkut, at al-Baqara 2·229·

• , s,·m·1larIy, mo dern
Urdu translal!ons and supercommentaries destined fo r school Edwin Ell io t

v
C.11\Wlt•y Bt·t•:,;t (,n
use '?;tent themselves with the firs t j uz' o r, as we have, the first
JKFORO
h_tzb. As a result, other than the didac tic Urdu works ju st men-
tioned, only six texts stand out to date-five by Europea n Arab- Roswt>ll Walker C tch ia
ists and the sixth bi•a Hart'ord
1' . .
m1SS1onary. C.1Jd,,·d l
The very influential Ba .
(\758-l ) "F d r~n _Antome- lsaac Silvestre d e Sacy
838 of the Kornn by Roswell Walker Caldwell (1885- 1973)-h is 1933
savant"1&1 . ' on ateur de lonentalisme moderne .... iinmense
, maugurated E M.A. thesis-rem ai ns unpublish ed (I have not seen it); and in
French translatio f h uropean Baydawian studies with his
n o t e comme t h 1963 another Oxon ian, Alfred Felix Landon Beeston {1 9 11 -1995)
of Surat al-Baqar ( n ary on t e first seven verses
a part of a gram h -Margoliouth's student and C achia's teacher)-published his
former teacheratC b' . mar c restomathy), which my
I iaPierreC h' (b
oum translation of the commenta ry on S0rat Yusuf, again for stu-
translation of that o lif/• ac ia . 1921) used fo ra re-
n a I nm mlm m D 'd dents of Arab ic. The latter wo rk was in fact a reworking of an
( t858-\940) in 18 b · av, Sam uel Margoliouth
' . 94 rought out at I . earlier effort by two Glaswegian academes published in the
r) on Al 'lmran for t d rans at10n of the commenta-
Sh s u ents of Ara b'IC at the Oxford O r iental Fifties. '" The above were obviously interested in Bay(iawi asap -
c ool; A translation if B .
0 aidnwis c plied gram mar, not exegesis. Al 'lmran and Yusuf were picked
mm1ma.lu.t oversized.
10
ommentary on the first Sura
for their Biblical themes: Margoliouth was a priest in the Church
apolog) for P,ren Of late, thr 2,000. a ,
11/11. 1mo an a.ppar;nu;n:1:~· a Se\\ Age, uni~a!u!ed Siudy ~uran (2015) is a skillful of England, h is father and uncle converts from Judaism to An -
~~~drm1a.edu /n;ib!) mamslream exe e:nne mtcrpolatcd and redacted glicanism and Beeston a devo ut Catholic. Caldwell was a Pres-
12489166
S<-, no1r \61. f'The_Slud)·_Qu ran_Re,,~. 1 htr rature. See o ur review at
111 ~}lwue Lanul • _Haddad_02Ma r2016 MW BR byterian missionary in Egyp t fo r two decades leadin g up to h is
la11Kuefran ' ~ll\~-stre dr Sa . -
182 flllk, ed. Frill~Ol p C), Antoinr, Jsaa,- D' . 183
See David S. Ma rgoliouth, Chrestomathia Baidawiana; A.EL. Bt'cston, B,iy(J,hvi's
~C) . AntliOWgl( G 5
ouillon (Pan; l:d ' ictromrmre des oriet1talistes dt
rr.,'::a11,a/e
~; uthe fai.'drJh A Arabt (p~. 1-~;ons Karthala, 2012) p. 953.
Commentary 0 11 Sii.rah / 2 of the Qu r'iin (Oxford: Clarendon Press, 1963, rcpt. 1974
and 1978); and Eric F.F. Bishop and Mohamed Kaddal , The Light of Inspiration and
rnal o/Se17111u Slud on of H1; Comm ) and Pierre J.E. Cachia "Baydiwl
I0:\3(\%8J21s.23/ntary onal!f-ldm-mim in SU;ah 2, v. J," Secret of Interpretation, being a translation of the Chapter of Joseph (Siirat YMrif) with
I/Jrcommt111ary of Nasir id-Din al-Baidflwi (Glasgow: Jackson, 1957) .

77
 Introductio n Baydawi and Anwa r al- Ta nzi/ in hcrmcn eu tical tradi tion

thesis at Hatford Seminary-under another miss iona The present edition and translation of the Anwar
,- . . 1· h I ry and fu
ture Bay,a11, specia 1st, t e new y appointed Professo r O f Arab··
This edition, translation and study of Hizb I of Anwar al-
and. lslamic studies at the Ken nedy School of Missio ns, EdwiIC Tan:il is based on the manuscripts and edit ions described in the
Elliot Calverley (1882-1971). (See Table 2.) Qur'iin and Its n
next section. I have added vowelization to the Arabic text and
. E 1· h . f Exege-
m-an ng1s vers,on o Helmut Giitje's (1927-1 986 ) 197 I Ger- my own punctuation (accordi ng to modern usage in each lan-
man ant. h.oIogy from
. Zamakhshari,
. . Baydim~ and oth ers-asptred
. guage), paragraph structure and bulleting/numbering to help
to prec1S1on despite a tnte introduction and mediocre notes. the reader make sense of Baydawi's many run -on sentences. I
hare also added about two dozen superscript or marginal anno-
f The Acchnese
. , Shattari ,. Sufi, • murassir
~• , Sha· fi ,.1JUnst
• . an d author
o 30books Abd_al-Ra ufb. Ali al-Fan~ii ri Singkol or al-Sin klli tations (e.g. C/I,../ ;J.\ I.,..:.:.!\ I p \ I c'."1\) to confirm a rare or un -
(l oi 4-ll04ll6b -l693) penned the first M I 1 ,r.- g expected word or spelling, or valid dual or triple vowelizations.
in Jaw- · · . a ay aJ 5 zr, a volume
, script entitled Ta r1wna11 a/-Mustaffd (The T I , / have used the Mu$baf a/-Madinat a/-Nabawiyya li/-Nashr al-
the Seeker of B fi ). . 1' rans ator ,or
Has1ibi software for the Quranic type with its added verse num-
/alcilayn but inte,ne It md ,lvh1~h he based himself on Tafsir a/-
bering and decorative brackets. Whenever poetry is quoted the
from Shafi•· I ,, •rsperse .ukaJ•at 'stones . >an d f,awa 'id 'benefits>
1 a,sirs such as 1l d· -· meter of the verse(s) is identified between square brackets. The
Ta 'wil. An end . . ay_ aw, s and al-Khazin's Lubab a/-
unng m1sreprese t r f . requisite invocations placed after names of prophets and angels
when its first printed d" . n a ion o the Tar; wnan began
by subsequent edl e ition (IS tanbul 1302 /1 884) -followed
('alayhi!m al-sa /am ), Companions (ra(iya Allahu 'a nh u!ii/ um )
. " ' ions to date- dd d . . and scholars (rabimahu Allah) are, in many cases, also added by
title a Jawi translati f . a e to ,ts title-page the sub-
. on o Bay<)awi's I ,r.. " scribes and should not automatically be assumed to be from the
its author came to b ( . . aJ s,r and that is how it and
i'•hen the briefest
. gr e m1s)c1ted even .m sc h olarly literature
. pen of the original author. The above are all standard editorial
.
· irnpse at its fi st ' practices fo r classical Arabic texts, as is the use of parentheses in
is not a translation of B . " page suffices to show that it
i1-1
1
a - ayQ.awi at all _1Sc4 lieu of quotation marks for single words or brief phrases.
Ta ~f. _Ahd al-Ri·ur b. Ali al-Fa ..
11 man al-Muu~d, .,, _ nsun al-JA\\i, a/-Q , , _ _ .
The English follows the OED standard (with U.S. spelling)
~1-T,in:i! .,,.a-Air4l, al-T: ~1.1.,,.a al-taryarna1 al-Jaw1 ~rd_n al-~arim wa-bi-lu"im1shih
11
for the most part and refl ects the collected terminology of three
Abd al-Ra'Uf al Marba,..,iwrl lrl-lmdrn al•Qd~i. .. a(.~a ~ ·ta~s1r al-m usamma An war
major Arabic-English grammars and lexicons: Wright's Grammar
1370/19~1 ) Pet~ Riddell ~-Arlu.n, 4th ed., 2" 1 aJ<lihv1, ed. Mubammad Idffl
O of the Arabic Language, Howell's Grammar of Classical Arabic
/11/1 IMBRAS S7 no. 2 l!9&4) ' The Sourct'S of AbJ s. (Singapore: Pustaka National,
~~:Ike,
1 h~.
I~ tht Dutch o~:nl 13-118 has a1tributeda~-Ra'lif's ":~rj1mu'in al-Mustaftd,"
ta!tSI Snnuck l-lurgron·tpo.ns1bifoy for that misleading
and Lane's Lexicon. I have benefited from Cachia's Monitor-an
1 !'
lhe Ma1anvor1d~ i~ 8::i 7-1936). Sc{' also Anthony
epitome and concatenation of Wright and Howell- and, some-
what, Penrice's Dictionary.'" In his analysis of Arabic grammar
(OU P, ~:;;cl,es to the History of t~t
l PP- 263-266 and Martin
1
4:' pt used in the Pesantren miHeu," interpreter of that which gives benefit) [sic!, written around 10851 1675.M In The
upo~n-td_ as an itrip::,a~;) 0990) P- 253. Riddell yet ~t'dn: An Encyclopedia, ed . Ol iver Leaman (New York: Routledge, 2006) p. 11 8.
1
!he \\"hole Qur';J.n, ~r~rce
7
!or 'Abd al-Ra'uf al·
William Wright , A Grammar of tlie Arabic La11guage, Tm11sfated from tire Gennatt
of (Carl P.JCaspari, 3rd ed., rev. W. Robertson Smith and M .J. de Goejc, ed. Pierre
Jtutw,i a/-m11stafid (The

79
 Introductio n
Baydawi and Anwar al-Tanzi/ in hcnnencuti cal tradition

and rhetoric, coinage of English equivalents and knowledge of rinc ipally grammar but also rhetoric, prosody, phonetics, cred-
probative sources E.W. Lane deserves special mention. ~l doctrine and anything else th~t warra nts inclusion as _special -
I have striven to be as consistent as possible in m y translation ized terminology. These glossa n es may serve as correctives and
of Bayc)il\,i's Arabic while avoiding monolithism. W h en tryin addenda to the manuals of the classical Arabists and provide
to meet the needs of context, 1 have not hesitated to u se mo,: help fo r specialists of al-Baydawi as well as tafsir students and
than a single correct English rendering of the same term, as in: tra nslators in general. The index of Quranic verses and hadiths
1.rnd ti fh: contingency, temporal origin(at ion), recency ,overs not only those cited by Baydawi but also those mentioned
iazim: inseparable, inevitable, concomitant in my own introduction and notes.
muq la~a: corollary, exigency, dictate, presupposition
shubha: $kepticism, suspicion, misgivi ngs Our hope is that this work will be of benefit towards a better
raQammu11: a containing, entailing, implying understanding of the endeavors of al-Baydawi and his peers m
a~l: literal meaning/origin, etymon, root, o riginal case illnst rating the inexhaustible nature of Divine Speech and th_e
kunh: totality, extent, ultimate reality lory of the Quranic medium. Its mistakes are my own and 1t
This studied disparity is validated by Quranic usage where, for ! nly skims the surface of the author's idiom and the wealth of
example, islttara (an auto-antonym) at times m eans "p urchase" the Arabic and English languages. May it nevertheless serve as a
(al-Baqara 2:16) and at times "trade off" (al-Baqara 2:4 I) . It also helpful reference for linguistic exegesis as a genre and a science,
boils dow n 10 selecting single terms for indissociably compound Quranic grammar and style, Sunni classicism, Ash'ari culture,
~,eanmgs, .," when the Qadi's ubiquitous fil-a, I is re ndered and the authoritative exposition of the inimitable discourse that
w
ongmally
. .,
or- almost as 0 ft en- •1·1terally,, (cf. "implied o riginal made The Book the enduring, unmatchable wonder of the ages.
ordmg under wa-ma 1,1/amuna (al-Baqara 2:57).
I have appended a bi h'
and sects . ograp Ka1 glossary of persons, groups
' mentioned by .
Arabic-English name m the Anwar and a bilingual
I
g ossary of Bayc)awi's technical terms that covers
Cach1a, 2 voh. {Cambndgt: Uruve~11 ' p .
1:it; Mortime, Howdl, Grammar; r:;s~ 19~5; rept. Beirut: Librai rie du Liban,
(. ahabad: ?\W PrO\in,es Go\t. Press l.miCil/ Arabi( Langmige, 4 vols. in 11
Eng/uh Ltxicon,Svoh.(londo d ' 1880- 19 11 ); ldward William La ne, Arabic·
~PL 2 vols (U.mbndge: l~l.un~c ~burgh: Williams and t-."orgate, 1863- 1893),
~ crionary 0/ Arabic GrnmrnaticaJ~\s iety, 1984); Pierre Cachia, TIie Mo11itor: A
1 11 197
D~~: ~ d• , 3); lohn Penri'l',
· am ubhshe I
Dicr~:: 5
(Beirut: Libra1rie du Liba n and London:
r)' and Clo
Erighlh-Fre nch.A.ralnc r., \i91).Cf ii~ Magdi \\'ahb:sar)' ~/ .tlie Kor-tl11 ( I873, repl.
H1.1$ie1n, Arabi, Rhno(~irut. libraine du liba 'A_Dictronary of Literary Terms:
19
Ha!>an Ghau\a,ADicr,:· A Pragmaric Aua/)'sis (~ ' ~• rep1. 1983); Abdul•Raof
ar, 0/StJlt51te&and Rhtto · cw ' 0 rk: Routledge, 2006); and
nc(Malta: Elga Publications, 2000),

81
 Manuscr ipts and editio ns used in thi s work

Manuscripts and editions used in this work (listed in
d escending order of antiquity) and thei r s igla
Berlin 758/1357 manuscript (B): A nwar al- Tan z i/ complete,
very legibly written in a small naskh ha nd wit h copio u s voweli-
zatio n and rubrication of the Quranic tex t by Qawwa m b. al -
l:lusayn b. Mui)ammad al-Shirazi who completed it on a T hurs-
d ay morn ing in Safar 758/ Febru ary 1357 in the K h a nqah al-
Kh atuni)')'a in Damasc us per its colop ho n o n fo lio 4 14a. This
well-preserved codex is the oldest known ms. of Bay<;lawi's Ta/sir
and we have collated the final form of th is wo rk primarily aga inst
its text. Ms. Staatsbibliothek Preuflisc her Ku ltu rbesitz, Berlin
H s. or. 8 l 80 in 414 folios."'
R iyad h 850/ 1446 manuscript (C): Anwa r al- Tanzi/ fro m its
preamble to the end of Surat al- Kahf, 257 folio s in a very legible
hand by Ibrahi m b. Mui)am mad, more rel iably vowelized than
any oth er we have seen. King Sa' Ud Un iversity ms. Ta fsir 1036. 18;
Cambridge 874/1470 manuscript (a): Com mentary on the first
six suras from the Anwa r, entitled Tafsir a/- Qa,Ji a/-Bay,jiiwi
""" Surat al-Baqara il<i Akhir Surat al-An'am in I 15 folios with
a co l~~hon on the penultimate folio dating the concl usion of the
co py m the mid-morning of al-Arbi'a' (Wed nesday) in the first
l O clays of the sacred month of Mui)arram 874 after the Hijra."
M s. Cambn dg_e Add. 3586 written in elegant small naskh hand
m black mk with red (" b · . ,
. . ru ncation ') li nes highlighti ng the Qur-
a111c text and vowehzed in places.' 88
•~ Sc-1.• HS dc~cnpllon in fu ll in Ro1emar1e u1 . . ..
18 http.lfmakhtota.ksu.edu.sa and ...,..,..-w.alQ n ng-Zoche, An ea rl)' manuscript.
JIU! Sec funher Jrscnpt1on m t.G. Brow~;1ostafa.c~m
5cr-ip15 rn llu· Library of tilt t:ruvmiry of ~ ~an~-Lut of the Mu ~wmmadan Mani.I·
I~ ) P· 252. Browm• m,sundtrstands its co ~bri~gt (Cambridge: University Press,
874 v•herea... tht currcr\ datmg i.c; actua)l _P) as da:N. the 10th of ;\tui)arram, A.H.
} enber \\ednesda)• 2 J\·luharram 874 ( 12
Cambridge 908/ 1503 manuscript (e): Anwa r al-Tanz i/ copied
. f II b , Mui)ammad b. Mui)a mmad b. l:lasan b. 'Ali b. A\l macl
10
,~uh1m mad al-K halili al-Makh zumi al-1:lanafi in an "small,
bl ~ · d hand" (Browne) of 329 folios in black ink with rubri -
i1 -,ormc .
cation of the Quranic text. Th is ms. has suffe:ed some dam~ge
caused by fire but most of it is int act includ ing t~e first /11zb.
The colophon dates the terminat ion of its copy on al -lthna~~ 7
Rabi' al- Awwal 908" alt hough most probably Rabi' al-Thani.
Baltimore 966/ 1559 manuscript (W) : Supercomm entary by
Shaykh al- Islam Jbn Ka mal Basha (Kemal pa~azade 873 -940/
]469- 1534) on al-Bay(iawi's Ta/sir, Surat al-Baqara from 2:21 to
, 5, with a fragm ent of Surat al -Fati\la at the end. Kept at '.:e
29
Walters Art Museum in Baltimore, USA (Walters m s. W.584) .
Damascus 990/ 1582 manuscript (A): Falb al-fa/ii bi-Bayan
K!wfi Amvar al-Tanzi/ (The Disclosure of the All-Majestic Clar-
i~'ing the Obscurities of The Lights of Revela'.1~n), a su percom -
mentary by Shaykh al -Islam Zakari)')'a al-An,an (823-926/14_20,~
1
1520) the last survivi ng student of Ibn }:Iaj ar and a m aJ_0 r Shafi
jurist, had ith master, ling uist, and specialist_ ~f cano mcal read-
ings in his lime. Zah iri)')'a m s. 'U/il m al-Q u r an 266, Dam ascus.
E.W. Lane quotes from it in his Lexicon.
298
Nablus undated manuscript (N): Ta/sir al-Bay<;/iiwi, ms. f
. . . . f N bl (West Bank, State o
NaJah Nat10nal U111vers1ty o a us d Th
. f h M ff 1 of Jaffa Undate · e
Palestine), from the hbrary o t e u · after wh ich it
imaged tex t reaches to Surat al-Baqara verse 4•
l~I' 1469) or V,'rdncsday 9 Mubarram 87 4th( 19 J'u ly 14i~~- (tlumiOnin wa-sal/ imi'11t i11 )
~rowne, Hand-List (p. 17) mi sreads c a.~ . The in oi ntingofthcday,
908
ii
but 11 is certain that it says 908 (thamtlnin wa -!1 5 11111 atm ). (;
0
p Saturday, not a
however, 1s problematic as given since 7 Rabi' aJ-Awwal / hs ~ :r the month is
.\!onday. As for 7 Rabi' a l-Awwal 708 it fa ll s on a Suoclay. I. ' OW(V '
Rabr al-Th3.ni 908 then the 7th docs fall o n a Mo nd ay.
190
hup://aruhcwalters.org/viewwoa.aspx ?i<l= 2 i SO

83
 Introdu c tio n
jum ps to verse 181. 191
C a m b rid ge u ndated manuscript (~) : Tafsir al-Bayda · \VI- In
· 498
folios written in legible nasta'/iq ha nd but devo id of d a t·tng or
coloph on. Its first-folio notice indicates a n o n -A rab owner.,.,
~ ya dh 1059/ 1649 ma~uscript (I i ): Ibrahi m b . M ul:tammad b.
Arab Shah , kn01, n as !,am al -Dm al-Isfa rayi ni (873-94 5/ 1468-
15~8).' wh o flou rished in Isfarayin and Samarq a nd, auth o red a
Hashrya on al -BayQa\\i which was copied far and w id e. K.
Sa' iid Unive rsity ms. 6096.'" mg
Alukah 1067/1 657 manuscript (Ak): Tnfsir al-Bayi;iawi, an ele-
gantly copied and knowledgeably vowelized comp lete manu-
scn pt of unknown provenance. Its fi rst page is stamped with a
ma rker from the Saudi l:!ajj and Awqaf Ministr y."'
Irbil (Iraq) 1150/1737 manuscript (I): complete and partl y
vowchzed Anwiir al-Tanzil , Jami'at Salab al- DTn ms.
Riyadh 11 70/1757 manuscript (<;:Z) S 'd-1 . authored com ment aries on logic, th e Nasafiyya, Mawaqif and
Tac izade (d. 945/ ISJS)-an . . '. a , <;:eleb,_- k n o w~ as
on the A11wcir Ki S ' - d Sha) kh Zadah s respective f:-/ashtyas
. ng a ud U111versity ms. 6750."•
M ecca pre-1242/1827 manu .
th e begin ning to th scn pt (M): Anwar al-Tanzi/ fro m
- .
Qura University ms.
e end of Surat aI-F -rh
_197
1- ., 1
a 1 . a. am1 at U1nm a -
1729
Ist anbul 1257/1841 edition (L. . _ g,ab(s{Paris: lmprimcrie Nationale, 1883- 1895) pp. 143- 144 § 627-633 date fro m the
t ion of the A nwar with t,r, · ). Th 15 two-volume printed edi-
191 am al-/alci/ayn in the margins, p ub-
1¥2 h up:f/ manu ~rnpb TU.JUl.c:du/nodtJ298
See fu rther de,cnphon m E.G Brow, . tionale de hance is indeed ms. Arabe 628, copied in 969/ 1562. The German On-
193 hnp .// mak.htota ~u Nu ie, Harid-Lur {p. Ii)
19" hnp:1/wv,waluk.i.h neV\: mak}uota/6)\8·1 ·
195 h11p ~://.1r,.h1\l org.dttai~\,~~:'52999
196 httpJ/ mak.htota. k.i.u l'du ~a,m 6o6atHamd1Sa!afi.2
197 h ttp://libback.uquedu~ alJuoUJ67SO/IO
IP1ts.lSCRIPT!mdl729.pdf
Ma nusc ript s a n d editio n s u sed in this wo r k
lished at Dar al -T iba'at al-'Ami ra, is the earliest to our know-
ledge. It was reprinted th ere in 1283/1867 and in Bulaq in 128 5/
1868 an d I 303/1886.
Leipzig 1264/1 848 edition (F) : T his complete edition of the
.411war-said to be the first tafsir published in Europe-ent itled
Beidliawii Commentarius in Co ranum: ex codd. Parisiensibus,
Dresdensibus et Lipsiensibus,198 was based on late manuscripts
(1 0-1 l/1 6- l 7'h centuries) whi ch th e editor d id no t describe, nor
did he provide a critical apparatus. '" To this never theless re-
markable work Fleischer's student Wina nd Fell added several
indices ( 1878) . Its original p ublicatio n coi ncid es with that of the
Bulaq editi on ofShaykh Zadah's ]:fashiya o n the Anwar in 1263/
200
!847 in th ree volumes.
Bulaq 1270/ 1854 ed ition (Sk) : This one-volume edition and su-
percommentary from the Fati!).a to verse 229 of al-Baqara by
'Abd al- J:!aklm b. Shams al-Din al-Sayalkiiti (d. 1066/1656), an
5 1 . 195
Indian specialist of logic wh o tau ght in Sh ah Jahan Abad and
'M11diyya, was prized by teachers fo r its co nc ision. Reprinted
Quetta (Pakistan): Ma ktabat-i Islamiyah, 1977.
!'13 "Editit indicibusque instruxit H.O. Fleische r. Lipsiac: Sumptibus EC.G. Vogelii,
i!~6- 1848." See http://ar.wikisource.org/ wiki/ ...,~_;:.11 __;1_,;l:....a..pd f .
The half dozen Paris mss. described in Ba ron de $lane's Cat11/og11e des marwscrits
IOth/16th centur)' or later while those of Dresden a nd Leipzig date from Mthe 1070S/
l660sand the 1080/1670s" respectively accord ing to Pleischer, cf. Quiring-Zoche, "An
mlrmanuscnpt'° (pp. 33-34). The oldest copy of the AnwJr at the Bib\iotheque N~-
tntalist Johann Fiick (1894-1974) praised Fleischer's edit ion but also briefl y m~n-
tioned its lla\\'S in his Die arabiscl1e11 Studie11 i 11 Europa (Leipzig: Otto Harrassowttz,
1955 ) p. 171; transl. hr 'Umar Lutfi al-'Alim . T<irikh Jjaraka t al-Jstislirdq (Damascus:
~r~utayba, 1996): 2nd ed. ( Beirut: oar al-Madar al-Is\ami, 200 1) P: 17
1.
d
Pnnts of it are kept at Bayerische Staats l!ibliothck in Mu nich and in Oxfot .
85

lnlrodu cti on
Teh eran 1272/1856 lithograph (T) : Baha' a l-Din Mu]:ia mmad
b. 1-:Jusayn al-'Amili's (953-1030/1 546-1621) Ta '/iqii l Anwar a/-
Tan zi/ is an edition of the Anwar with m arginalia by the Shaykh
al-Islam of the Safavid state and ch ief Shi' i authority in his
time.201 The author of a/-Dliari'a lists 23 !iawiishi o n the Anwar
purport ed to be Shi'i works and he includes Saya lkuti's (see pre-
vious entry) , to whom he attributes au tho rship of a book of
Rafidi creed entitled lthbai al-lm arna o n which basis he claims
him to h ave been a crypto-Shi'i (mutasa ttir bil-taqiyya).' 0'
I stanbul 1282/1865 edition (Z): An ed iti on and su percommen-
tary by the recluse Turkish maste r Mul:>yi al-Din M uha m m ad b.
Muilil) al-Din Mui\afa b. Shams al-Din al-Qujawi al-Rumi al-
1-:lanafi, kn own as Shaykh Zadah (d. 951/1 544), in eight volumes
for beginners which he then rewrote in to fou r. 203 He said:
\Vhen l hesit ate regarding a verse of the Q u r' .in I t urn to
All ah Most High, then my chest expand s until it becomes as
bi g as the world, and two moons rise-I know not what they
are- fo llowed by a great light which shows me the P rese rved
Tablet, then I ext ract the meaning of the verse out of it. 2°'
1-:lajji Khalifa praised it over all other supercommentaries for
its ease and clarity in its explanation of Bay<;lawi's lang uage .205
21
~ h1 ~p:f ~upl oad.wikimedia otgl.,.ikisource/ar/e/eS/ .}JW,__,1~- IJ____.L:;:Jl__,i_,;1. pdf I JVM
hhran cs 1n Malaysia hase lwo cop,es of this work dated 101911 6 10 , one at Gombak
Cc nl r.:al Library and one at 1STAC.
202 Agh a lluzurg al-T1h rinl, al-Dharia (l:S) and ;4 _ ).
6 1 44
~~;~~:tz~::~.
2~3 MulJyi al-Din Mubammad b. MUitafa Shaykh Zadah, l:ld s/1iyat J\1u~1y f al- Din
:·;~ / Istanbul Maktaha 'l.;thm.lniyya. 1282/1865; rcpt. Istanbul:
2°" In Naj m al-Din al Ghw..i al-Kawdk'b
Kh alil al -Man$Ur, 3 \'oh. (~1~ 1 Dhal.~ut~~Sd 'i_ra bi-A'yd n al-,\tit1t al- 'Ashira, e ·
1
with Sakhawi's al-l)aw' al-Ll 1t1i' Ii-Ahl AI-Qarnal~,1~m };.1,_l 418/1997) 2:58. Toge~::
9 1h a nd 10th H11n c1:ntuncs "-ere domm.i.i,:d b. al · 4fi th.~s work 11lustratcs that
20s In f'-uwaylud, Mu}a m g/.Afufassirin (2.6;]. ·Bay\,lawn T,ifsira;_ongs~ .o~ars,
63
lo m an Tu rkish .u dtd "Ogtth,· so that .,A , ~)- Zddah meant son of in Ot
rah Zldah mnns "Son of Arabs " cf. 1:fassA0
86
Man uscript s and editi ons used in thi s work
ther Ottoman scholars who wrote on the Anwar are also
)Ian)" o "'"'
kn own as "Zadah.
ula l283/!867 edition (Kh}:The eight- volume 'l niiyat a/-Qiilji
~-a-K~fayat al-R<i<li (The Dil'.gence ~f the Judge and Sufficiency
fthe Appreciative) by Sh,hab al -Om Ab mad b. Mubammad b.
:hmad al-Khafaj i (977- 1069/1569-1659) is one of the most
reiied-upon superco mment aries of al-Bay<;lawi and is prized for
its clarity and balanced docu mentation of disputed issues by an
accomplished and well-t ravelled Egyptian qadi and fo remost
philologist who mastered both the l:lanafi and Shafi 'i schools of
law and authored a glossary of Arabized words, Shifa' a/-Ghalil
r,-mafi Ka/am al-'Arab min a/- Dakhil.
Cairo 1305/ 1888 lithograph (UI}: a hand- wri tten edition facing
the Ottoman calligraphy of the Qur'an, published at Cairo's al-
Ha!Uq and 'Abbas Sabbagh, a/.J\1u'jam al-Jtimi' fll-Mu$/alat1a t _al-'U~}mrrl niyya ( Bci_rut:
Daral-NahQaial-'Arabiyya, 1430/2009) p. 106. The French On entahst Ba~.on Antomc-
lsao.: Silvestre de Sacy named his son "Samuel -Ustazadc Silvestre de Sacy.
i~ Among them: Mubammad b. Mul).ammad al -A ntii.ki, known as 'Arab Zadah (9 ! -
9
96911513-1 562); Mubammad b. 'Abd al-Wahhab b. 'Abd al -Karim, known as -•~bd al-
th
Karim Zadah (d. 975/ 1568), who owned a quill he reserved exclusively for wnttng c
Di11t1t Name; the cxege1e, judge, jurist and poet 'A la' al- Din 'Ali b.
kno.,.ll as Hinnii.wi Zadah (918-979/ 15 12- 1572 ) who also authored marginalia
0
1 78 th
Klishshlij: ;1ubammad b. 'Abd al-Latif, known as Bukhflri z adah (d. 986 ~ 5 ); ~
J
CC1nstantmoplc-born jurist and qad i of Cairo and lhc Two Holy Sanctuaries At)m~)
98611528 15
b Muh.i.mmad h. Rama~a n al-Rllmi , known as Nash3nji Zadah (934· · b
11 ho also authored a work of parsing ( J'riib a/-Qur 'il n ); Kam.ii al.. Din_M:}:la~;n~~sto~
Ahmad b. Mu$Jala b. Khalil (959 - 1030/ 1552 - !62 1), a foremoSt li nguist ' Judg ' b h
!'WI and the son of the encyclopcdist Tflsh Kubri Zadah (90 1-968/ l
495 15 1 0
· ~ ): ~
ar~lnown by the name '"fashk0prUzadc" which is shared by 01h ers as w:~~;a~,~~;i: ~ 1
d ~1!1\er Mu$1ii). al- Din MusJafa (90 1-968/1495- 1561) preceptor to \
07811 667
), a
Abel al· Ra!Jman b. Mu}:lammad b. Sularmii.n al -Runu al-~ an~~ (~.and MusJafa b.
1
Junst from Gallipoli who is also known as Damad Shaykh al -:s ~;~; ,ual \ittcratcur
1
-~,nud al-Bursawi, known as Ghaz.zi Zadah (d. 120411790 ),Nuwa ,~c,I , Mu'jam a/-
1,no authored a f/iisltiya he named 'fi1 zyi11 al-Maqdmdt. Cf. i )
.\fufasmin (2:625; 2:57 1; 1:385; 2:555; I :73; 2:486; 1:277; 2:674 ).
87
 Introd ucti on
Ma\ba'at al-'Uthmaniyya al-'Amira.' 07 T h is edit io n w as repr int-
ed 111 1329 an d then again recently by Dar al-Jil in Bei rut.
C ai ro 13 17-1324/ 1899-1906 edition (U) : This is a fre ue
republished edition of no less than fo ur para llel- tex t Ta)irs~::~
Bay<,lawi's Anwar on top, 'Ala' al-Din al-Kha zin's (d . 725/ 13 2 5 )
Lubab al-Ta'wil fi Ma'ti11i a/-Tanzil- in wh ich h e sa 1·ct h e sum-
m ari zed al-Baghawi's (433-51 6/1 042 -1122 ) Ma'alim al-Tanzi/-
on the bottom, al-Nasafi's (d. 701 /1 302) Madiirik al-Tanzi/ wa-
1:laqa'iq al,- Ta 'i~i/ on the top margin and Ta11wir al-M iqbas min
Tafsir lb11 Abbasbyal-Fayruzabadi (d. 8 17/14 14) o n the b o ttom
m argin, at al-Ma\ba'at al-'Uth maniyya al-'A m ir a.
Cairo _1330/ 1912 edition (K): This l 100 -page, 4-volume ed ition
and !iasl11ya of al-Bay\lawi's 1afsir by the Ha nafi sch o lar 'A fif al-
Din _Abu al-Fa,H 'Abd Allah b. 1:iasan al-Khati b al-Qurash i al-
S_iddiq, al-Hanafi al -Kazaru ni (d. after 1102/1691) was taug ht to
sixth -yea r stu dents at al-Azhar. The author shou ld no t be co n·
fu~ed wi_l h his namesake Mlll)ammad al-Khatib a l-Siddiqi al-
Kazarn m (d. 94 0/1534) the author of a Risa/a Ji J'jaz al-Qur'iin-
P ubhshed at Dar al-Kutub al-'Arabiyya al-Kub ra.'°' T he latter
sho u ld not _be confused with his namesake Muha m m ad al·
Kh ~\lb al,-?ddiqi al-Kazaruni (d. 940/1534) the ·autho r of a
Risa /a Ji I ;az al-Qur'a 11 •
C airo- 137511 955 ed·r1
. ion
(C):Th .,s 622-page ["2''"] edi tio n of the
· too-lightly annotated fi ve-volume ed itio n of the A nwar together
A n wa r m the margins of the M h
o versize tome-was . U$ . aJ- two volumes in a single
metlCu 1ously pub!' h d b , l B- b·1
al- H alabi. lt is the last f h . is e Y MuHa ,a a - a
o t e clasS1cal ed·1r d h fi .
el ud e some very ligh t . tons an t e 1rst to LO·
punctuat ion su h
rio ds, quotation interrogar c as commas, colons, pe-
, ion and exclamation marks.
207 h ttp://ar.w1k1!>0Uret .org1..,.,u..iJ
206 Cf. note I S9. ..s, -,Ji_ ::-,.o: ....:...pdf
88
Manuscri pt s and ed it io ns used in thi s wo rk
Dcoband 1970 edition (D): al- Taqrir al-Hawf fi Hall al-Bay(iti wi
(The Comprehensive Resolutio n of al- Bay<,lawi's Difficulti es) is
a four-part ed ition (p ublished as a single tom e totalling 773 pp.)
containing the Arabic tex t of Anwa r al-Ta nzi/ (Hizb I) o n top of
each page 1\'ith a word-for-word translatio n in the m idd le of the
pageand an Urdu commentary in the bott o m half and followin g
P'•"· all by Sayyid Fakhru ll1asan (d . after 1985) . Reprinted in
Karachi at Islami Kutubkh ii nah in 2004.
Riyadh 1409/ 1989 edition: 'Abd al-Ra'uf al-Munawi's (d. 1031/
1622) th ree-volume al-Falb a/-Sam awi Ji 1akhrij Ahiidith al-
Baydawi (The Heavenly Open ing in the Documentation of the
Hadiths of al-Bay\la wi) was published at Dar al-'A~ima . AI-
Munawi appears to have taken the ent irety of h is m ater ial ve r-
batim from al-Suyu!i's own documentation (in his Nawcihid al-
Abkar) of the Prophetic, Compan ion , and Successor reports cited
hr al-Bay4awi which- since the latte r so often takes its hadithic
material from the Kashshti f- nicely complem ents Zayla'i's docu-
mentation of the hadiths fo und in the latter, entitled Takhrfj al-
Ajadith wal-Athtir al-Waqi'a fi 1afsir al-Kashshiif. T he latter re-
ceiYed two edi tio ns m ore detailed than Ibn l:lajar's concise treat-
ment of the same topic entitled al-Kafi al-Shaf Ji 1akhrij A/:,iidith
al-Kashshtif, published in one volume.' 09
Beirut 1996 edition (AQ) : 'Abd al-Qadir ' Irfa n I:Iassuna's all-
•ith al-Kiizaruni's Hashiya was reprinted several t im es at Dar
al-Fikr. This edi tion is full of typographical blunders and mis-
readings of al-Bay4awi's text.
,,- l1-,·o olher important hadith docu mentations of the Anwilr, both of them still in
manuscript form, remained inaccessible to th is writer: Tu Mat a/-Rti wi ft Taklirij
~~ith Tafsiral-BayC;Mwiby Mut.1ammad b. Hasan b. Hi mm.it al-Dimashqi (d. 11 75/
.:o~l )and Fay(i al-Bdri fi Taklirij Abiiditli Tafsir a/-Bayt;liiwi by 'Abd All ah b. Sibghat
ihaL\ladrilsi (d. 1288/ 1871).
89
 Int rod uct io n Manuscripts and edit ion s used in thi s work

Beirut_ 1418/1 9~8 e~ition _(MM): •By Mul:ia mmad 'Abd al- ~pos, paginal reshuffling and other editorial blunders typically
Ral:im an al-Mar ash Ii at Dar 11:iya a l-Turath al -'Ar b-I ,;sociated wi th its publisher, Dar al -Kutub al -'llmiyya.
M u'assasat aI-r an·kh. aJ-,Arabi in five volun1es. T his edition
a andis Mecca 1424/2003 edition (S): al -Suyu ti (849-9 I I /1445 -1505)
full of the same type of errors as the previ o u s one a d · • "rotea hiishiya entitled Na wiihid al-Abkiir wa-Shawiirid al-Afkiir
fi . l . d n , m its su-
per 1cm intro uctory study of the A nwar and re lated literature (The Budding Breasts of Virgins and Vagrant Thoughts), to
fa ils_to identify the manuscript(s) o n w hich it is ba sed . The tw~ about the 501" verse of St.1rat al-Tawba in which he focusses on
ed1 t1o ns are probably the wo rst available on the ma rket to day. issues of grammar and philology by epitomizing the prestigious
Kasl,s/1iif Sunni supercommentaries of al-Tibi, Sa'd al-Din al-
Dam~scus an d Beirut 1421/2000 ed ition (H): Mul:iammad
Taftazani (722-792/1322- 1390, who m al-Suyuti calls al-Sa'd), al-
Subl:n b. Hasan Hallaq and Mabmud Ab mad al-Atrash co ntrib-
Sharif al -Jurjani (740-8 16/1 340- 141 3, whom al-Suyuti calls al-
ut~d to make this the most elaborate ed ition the Amvdr h as re-
San•id), QuJ b al-Din al-Shirazi, Akmal al-Din al-Babirti (714'-
ceived so far, _wit~ paragraph divisions, a modicu m of foo tnotes,
i86/13 14?-I384) and Abu l:layyan (d. 745/ 1344) as well as al-
s~arse vowehzat1on and rubrication in three oversi ze volumes.
Razi. with an abundant documentation of the hadiths of the
Like the_preceding two editions, this o ne is a lso crammed with
An11'11r and sparse discussions of creed and doctrinal issues. He
~1 sspell1ngs.' misvoweli1..ations and misi nterpretations, in addi- ta kes issue with al -Bayc;lawl in several places. This is an
tion to lacking th e required critical identification of its source
unpublished Ph.D. d issertation that is useful for its sourcing of
and the ma nusc ript (s) th at it used-if an y.
the hundreds of materials and personas cited by al-Suyuti but
Bei rut 142212001 edition (Q): Hash iyat al-Q,,na wi. Deemed by marred by the Wahhabi dissertator's detraction of his own
two succesS1ve sultans (Mu,tafa Kha n and 'Abd al-Ha mid Khan) material in his introduction and footnotes.
the
, _ foremost _ scholar of Constanhnople
. in his time,· Kanya-born Pak istan 1431/2010 edition (P) : Anwiir al-Tan zi/ (luz' I) with
Isam al-Din
19' / 178 l ) !sma'ild b· Mu_hammad b. Mui tafa a l-Qu n awi (d. Ta'liqiit by the late 'Abd al-Karim a l-Kawra'i. This meticulous
1 :> aut110re a larg
20-volume edition e su_percommentary which received a work in Arabic by a scholar of the Indian Subcontinent includes
'together with lbn al T ··d' H - h. H . ·s
among the most useful of all . : amJJ s . as ,ya. is I interlinear lexical and g rammatical glosses as well as generous
al- Bay<,liiwi's tex t d h ma rginalia fo r a close reading of marginalia that incorporate excerpts and paraphrases from all
an as been relied . h. k H
c it es, endorses or tak . . upon m t 1s wor . e the classics. It has received several editions leading up to a mostly
es issue wuh m f l'
such as Suyuti, Shaykh Zadah ~~)' o the pri or m argina 1a mistake-free and best typeset text to date (Karachi: Maktabat al-
Abu al-Su'ud, usually with · Khafap and Sayalkuti as well as Bushra, 143 1/2010).
masters" (al-shaykhan) h out namrng them. If he cites "the two
e meansZa kh h . - - Barelwi 1433/2012 edition (G): ]fiishiyat a/-'Alawi 'a/ii Tafsir
(e.g. un de r tlw mma 'arad h , . ma s an and Bay<;laWI
. a um ala al n l. •·k J al-Baygawi in three volumes, a marginalia by the major Gujarati
cf. Q 3: 138). The edition h · •a a I a in al-Baqara 2:3
' owever, suffers from the avalanche of scholar of Yemeni origin Wajih al -Din Abmad b. NaF Allah b.

90 91
 Introduct ion

'!mad al-Di n al -Ahmad Abadi al-1:l u sayn i (911-998/Isos.

1590). This editio n is based on a ma n us cript that ends shortl ,
aft er the beginning of Surat al -1:lij r and shows the brilliance jf
the supercommentator in all the sciences-incl uding philology
and haJith- but is not served well by its tex tual reprint of the
Tafsir itself, as the editor relied on the fa ulty m o dern editions
rather th an original ma nuscripts.210

A p artial ms. of the Anwar at Universiti Br unei Darussalam

U BD owns a partial, undated paper manuscri pt of Anwar a/-

Tmiz II consisting in a single unpaginated volu me of 22xl 7cm.
w ritten in an ord inary, legible script han d in bla ck ink with ru-
brications. Its pages are slightly damaged by lice. It was not
assigned any shelf-mar k. It starts with Surat al -Q a sas and ends Illustrative samples from the
with Surat al-' Adiy;it. 211
sources used for this edition
and translation

210
WaJih al-lJin al-' Al -· H h
Hanil Khln al-RJ(,I . a~ 1, ru iyat al-'Alawi "aid Tajsfr al-Bayt}d wi, ('d. M ubammad
; 4331 201 2) a1-.1 a -Barelwi, 3 \'Ols. (Brc1lly, India: Imam Abmad RiQA Acadcrny,

21·1d~~at1 lilbn>oory, Umw~1l)' Brunei Darussalam. No. Perolrhan: 1000297745. Diteriffl

p ,l ,l. - . .

92
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Figure 2: lncipit page of Berlin Hs. or. 8180 with Bayc)awl's title
clearly stated on line 15 as Anwar al-Tanzi/ wa-Asrar a/-Ta'wil.

95
,r
In troduction
Manuscript s and ed itions used in thi s work

Figure 4: Riyadh, KingSa'Od University, ms. Tafsir 1036 fol io 2a:

Bayi;lawi, Anwar al-Tanzi/, Surat al-Fatil)a. Ms. copied 850/1446.
Top line: "Allah is originally ilah 'deity , from which the hamza
F·
,gure 3- Be 1· 'glottal stop' [i] was elided and compensated by al·; hence, one
md . tlnHs says Ya Allah 'O Allah' disjunctively; but it is used specifically
' ·page): Allah . . or. 8180 folio 3
15 not at al/ un 0v: end of Hizb I (belOlf for the One Who is rightfully worshipped "
aware or h .
, w at you do.

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Figure 5: Cambrid e Ms . .
lncipit (prea bl g · Add. 3586. Anwar al-Tan zi/, £oho 2b-
m e and be · · . h Figure 6: Title page (folio I a) of 908/ 1503 Camb ridge ms. Gg
word m15 spelled Q ,. gmnmg of Fat>ha) with the top fift
as uran i t d 3.20 of Anwar al-Tanzi/.
ns ea of Furqan. Copied 874 /1470.

98
99
Jn1roductio n Manu script s and editions used in thi s work

Figure 8: Walters Art Museu m , Baltimore, m s. W S8 4 P· 152 '

Shaykh al- Islam Jbn Ka m al Basha's (Kernalpa~azade d . 940/ 1534 )
commentary on al-Bayc;lawi, Su ra t al-Fatil:ia. Copied 966/1 559 ·

IOQ
101
 Introduct io n Manuscript s and edition s used in this work

Figure 9: Zakari))'a I A - _,
entitled Fail, al-/ _ b• - nian s (823-926/1 420-1 520) Jjashiya Figure 10: Tafsir al-Bayijdwi. Alukah website unidentified com-
· a111 •-Bayan Kh ,n - , - ,
ms. 'Ul,,m al-Qur'an a,, Anwar al-Tanzi/. Zahmyya
266 J L Copied 990/1582, plete ms. (www,alukah.net/library/0/52999) . Copied 1067/1 657 -
F' 4a: End of Surat al-Fatil:ia and b eginning of Surat al-Baqara.

102 103
 Introducti on Manuscripts and editions used in this work

a 104 105

&2IR
 Introduction Manu scripts and editions used in this work

F·•gure 13: Folio Ib (I • .

Jli9 ofTafsiral-Bayda:~•p1t) of und ated Cambridge m s. Add. Figure 14: Incipit of pre-1242/ 1827 ms. 1729 of A nwii r al-Tan zi/,
. m nasta"/iq Indian script. Jan,i'at Umm al-Quril, Mecca.

106

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107

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 Int rod ucti o n Ma nuscripts and ed ition s used in th is work

ANTHOLO GIE ANTHOLOGIE

GRA M M A Tl CA L E GRAMMA TI CAL E

ARABE, ARABE,
OU
O U · MO RCEA U X CHOI SIS MORCEAUX C HOI SI S DE DIV ERS GRAMMAIRIENS
DI!. DIVJtllS GllA.MMAI IUE.N S ET SCHOLI ASTES ARAJ!1£S • ET SCHOW STES ARABES .
.A.VU: Uln n.ADUCTIOJI PU.~.us,: CT DEi HOTD ;

N.• I.
A L A CHRESTOMAT HIE A RA BE
ExTRAlT du Commentaire de BtloHA w,
£11 - '•·'-'• .: to.ul '
P.u M. LE BAao N SILVESTRE DE SACY. sur l'Alcoran (1).

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PA RIS.
I M PRI Mt PAR AU T ORISATJO N
A LUl ~ OYA.L L DU RO I,
Figure I 5: Title page of S .
Arabe which be . . h acys 182 9 Anthologie Gram maticale
g111s wit a tra1 I .
on Surat al-llaqara (2: l-7) . is at 1on of Bayc;!aw1s commentar)'
1al... I._,!-., .,,1...:::11,
A-L-M . (2). Les mou I/if, larn , mim , et toos (es autm mou
.,..,, i....-, J-
doo1 O!'I se "'" en rCci1an1 l'alphabet, 1ont des noms, et les chos~•
1:.-1:••--· n 1qcelles ces mou 1tn-en1 de din ominations, Cl! 1ont les lettm des-
qii~IIM $(' comp<»en1 les paroles. Et ce qui prouve que ces mou sont
d"t-cri,emeot des nom1, c'est que la dHini1ion du nom: leur es1 ap-
pLub!e, et q:u'Us. fptouvent tous les accide~s dont le,' n?ms son1 su:-
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•'m point dans ceue tradition celui qu'il a comme tenne technique de
(rlmmai~ [ appliquf anx pankulet ]: car c'ettpar un ,ua.g~nouvellemen~
- _,
Figure 16: First page of Sacy's translation of Bay<;lawi.

108 109
 Introd uction ~fanuscripts and ed iti ons used in this work

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T . - 17:. Title pa ge of t he ea rliest
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mg al-Bay\lawi's text. decreed this book be ta ught to 6th-year students."

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~ i t.r.- \-i.}&~..r:---•
...~/== •)., ;)l_..,.,11

Figure 24: Last page of the 1912 Bay<;lawi edition bear ing a eu -
logr by its chief editor, the Moroccan-born Azhari Shafi'i jurist
Mubammad al-Zuhri al-Ghamrawi: "By the Grace of Allah the
printing of Imam al-Bay<;lawi's Qur'an commentary is done. In
addition to its extreme meticulousness, it encompasses all the
excellences of other commentaries. It is named Anwar al-Tanzi/
wa-Asrar a/- Ta'wil and there is consensus among the fo remost
authoritative scholars past and present that this tafsfr gathers up
the cream of exegesis an d is the ultimate reference in u ndersta n-
ding the secrets of revelation . Those who are firmly rooted in
learning have competed in understanding its phrases and debat·
Figu re 23: First page of th
al -Ba,•• · -· text in the b e 1912 Bay,-
. yaw1s \.law1·tK·azan::inl ed1twn
. · WI·th ers quote it verbatim. In sum , the fame of this book needs no in-
ox. troduction and its merit cannot be overemphasized:'

116
117

4.ilil~
 Introduct ion

our chain of transmission (sa11ad a/-riwaya)

to Bay<;lawi's Anwar al- Tanzi I

I. the needy pauper Abu Hammad Gibril b. Fouad Haddad al-

Salthi narrate al-Bay,lawfs A11wnr al-Tan z i/ wa -Asrnr a/-Ta 'wil:
Ja· from my teachers the Renewer of Sunni education, Jj.ilfii ,
chair of the Department s ofQur'an and Sunna in the universities
of Damascus and Aleppo and author of 50 books, Dr. NOr al -
Din'llr b. ~lui)am mad b. Hasan al -Husayni al -Azhari al-Hanafi
(b. iJ56/1 937) and lb- the muqri' and muhaddith of Damascus,
Muhammad Samer b. Mamdoi) b. Sharif al-Na,, al-Hanafi, MD,
2a- the fo rmer from his teacher, maternal uncle and father-in-
law Shaykh Abu al-Najib 'Abd Allah b. Mu):iammad Najib b.
lluhammad Siraj al-Din al-Husayni al-Halabl al-Hanafl al-
Rifi'i (!343- 1422/1925-2001), the saintly Hafi; and Shaykh al-
Islam of Aleppo; 2b- the latter from our teacher the faqih Shaykh
.lluhammad Adib b. Ai)mad b. al-Hajj Dlb Kallas (1921-2009),
la- the former from his father the hadith scholar and exegete,
Shaykh Mui)ammad Najlb Siraj al-Din al-Husaynl al-1:Ialabi
(1274-1373/1858- 1954), Jb- the latter from the Mufti of Sham,
Saryid Muhammad Abu al-Yusr 'Abidln (l 307- I 40 I /1890- l 98 I),
4- both Shaykh Najlb and Sayyid Abu al-Yusr from the great
Mubaddith al-Akbar of Damascus, the Sayyid and Shaykh Badr
y !..J)•tl:.t.J..,--JJ'UA. r -.. ---
al-Din Muhammad b. Yosuf al-Hasanl al-Maghribl al-Dimashql
--:;-a , -·
1
J ,_ c,;-:>.,. ·(4,-.i-c"'J._,),/)-' ' 'b-'
. -.r-- ,-.,,.....L,,.;,_rJ'r !:,'!j,l, · ·, • t,...:,' (ll67-1354/l 85 1- 1935),
---.. ft., ,.,,j;,_ ,, ,· \ .. .
;. from his main teacher Burhan al-Dln lbrahlm b. 'All al-
j; • · ~--·-1~~_,,it--_;>...JU»U
~~.,_.;..,.,.,.... ·v~ ,-.Jf ·-.· .. . Saqqa al-Azharl al-Mi,rl al-Shafi 'I (12 l 2-1298/1797- 188 l ),
Figure 25· lb · '.-( /,_r,'r-';',J,
:- from his teacher the saintly blind imam and hadith scholar
Dawlat al ~t _n l:iabib al-Dimash -
and detail~ ~•k ("Year 685") ms: (_d. i7 9/I377), Durral a/-Asliik/i ;~"~•m_mad b. Salim b. Na~ir al -Fishni al-Mi~rl known as Shaykh
s owing Bay<,law;:s ob: «pzig Vollers 0661, folios 85b-86• u ayhb (or Th u'ayllb) (I 151- I 239/1738-1824),
flus.Cop ied in Aleppo in 1071/1660-

11 8

119
 Int rodu c ti o n Chain of trans mission for Amvilr al-1imzil

. Da1nascene Sufi hadith scholar al-Kamal

7- from his two erudite teache rs the had ith scholars Shihab al- the Azen· · h.
1;- from Abu_ a1-Q as1111
. . 'Umar b. Jl yas b. Yiinus al -Marag 1
Din Al)mad b. ' Abd al -Fattal) al -Mullawi (d. 1181/1767) and
.~bO Hal, or__ _ I-Dimashqi (643-732/1245-1332),"'
Shihab al-Din Al) mad b. al-1:lasan al-Juha ri (d. 1181/1767), al-Adharba)1am a
8- both from the 111usnid and h adith master 'Abd Allah b. Salim from t h e Im am a nd Qadi Na~ir al -Dln
b. Mul)ammad al-Basri al-Ma kki (1049- 1143/1639 -1731),
'Abd Allah b. 'Umar al -Bay4awi,
9 - from his teache r the blind m usnid Sham s al - D in Mul)ammad
b. al-'Ala' al -Babili al-Qahiri al-Shafi 'i (l000- 1077 /1592-1666), may the m ercy of All ah

10 - from the erudite had ith scholars al-Shihab Ahmad b. 'Isa b.
' A\lab b. Jamll al-Kalbi al -Maliki al-Misri al-S ufi al-Azhari (d.
1027/1 618) and Abu al-Naja Salim b. 'lzz al- rnn Muha mmad al-
Sanhtiri al -Malik\ al-Mi,ri (d. 1025/ 1616 or 1015/1606),
11 - both from the ir teacher the erudite musnid, /1afi; and jurist
Najm al -Din Muhammad b. Ahmad b. 'A li b. Abi Bakr al-
Ghayti al- Shafi 'i al-lskandari (900-982/1 495- 1574), the second
also from the erud ite arch-jurist al-Shihab Al)mad b. l:fajar al-
H aytami al-Makki al -Shafi '\ (909-973/1 503- l 566),
12- both from the ir teacher, the centenarian Shaykh a l-Islam,
jurispruden t, hadith scholar, canonist, Sufi and qad i zayn al-Din
Ab u Yal)ya Zakariyya' b. Muhammad al-Ansari al-Mis ri al-
Shafi 'i (823-926/1420- l 520),
13- from the erudite hadith scholar Abu al-Fad\ Mu h ammad b.
Muhammad b. Abi Bakr al-An,ar\ al- Dhirwi al:Makki al-Shiifi'l,
known a s Jbn al -Ma rjani (796-876/ 1394_1472 ) and the hadith
arch -m aster Abu al -Fa(il Ahmad b. 'Ali b. Hajar al-'Asqaliinl
(773- 85 2/1372-l 448),
14- both from the erudite hadith scholar Abu Hurayra Zayn al -
Din 'Abd a l-Rab ma n b_. Shams al -Din Muhammad b. Al)mad
al - Dhahab l a l- Dimashq1 (7 15-799/131 5.1397),
be upo n him and
all of the
above.
Amin.
.. - '- - a!tibat al-Ndji~1in fim ,1 'AM min As,lnid al~
.1. Cf Al:imadSardaral -l;lala_b1, //am a~ T r al-Qalam a\-'Arabi , 1414/1994) ~: ~01,
ShaJkh 'A.bd Allah Siriij ~1-Dm (Aleppo. Da 'Abidill al- i\ttimimma 'Uq rid al-La''.!' fil-
\'. Jiammad Amin Jbn 'Abidin, 71rnba r ~b''. Husa n ( Beirut: oar al- Basha ir al_-
.:J,foid al-'All'tili, ed. /1.lubammad b. lbra,hi~ al-Muh:inmad al -Tha' a\ibi al-~·lakk1,
hli.mir,·a, 1431/2010) p. 39_2~39_3 §SI; ls,\'t
1:\-Zab;di, al-iWura bbi al-Kabul, ~ m~~
fr.JbJ/ Sltams al- Din 1i/-Bilb1l1 with Murtad _ -'A·ami ( Beirut: Dar aJ -Basl~a ir _al
R,~·a '11n i1I-Babili, ed. Mul,lam mad b. Nasir 3 \ J §ZZ; al -Mubibbi , Klw~a$flt
2 194
~l.m.1))4, 1425/2004) pp. 91 §55, !89 -190v~ls •(~airo: al-Matba' at a\-Wahh1~,ya~
-. .~rhar ft A)'iiri a/-Qarn al-Had, Aslwr, 4 ., ·_· Id al-Qant a/-Tclsi', 12 vols . ill
.2&4' !867) J:266; al-Sakhawi, al-J)aw' al-La,'.'.' ';.-~ar al -Ji\, ) 9:67 §172; Tlt ~'.bn t
0
1992
lf~ ro: \laktaba1 al·Qudsi, 1354/ ! 935; rcpt.-~c ir · uham mad b. 1\-lriihim a\-l:{us_ay~
Y.-1ykh al-lsliim a/-Qii(ii Zakariyyii a/-An$MI, ed. M · ; MulJammad a\-Si nba~_1•
331
Bi1~1 Dar al- Basha'ir al-Islamiyya, 1431/: 0_IO). ~- usa , (Beirut: oar al -~as~a ir
11
\'>40ilral-Amir al-Kabir, ed. Mul)am mad I~rah un al :d al~Kuzbari ct al.. Mapn~ al:
t:!~.i.mina., 1430/2009; and ' Abd al-Ral:iman b. Af.tn_ _ d ' Umar al-Nushuqiitt
;:~tar Q/-Hadi1hiyya Ii-Al al-Ku zbari al-Dimasllqtyyin. c · ~
if¾ma,cu): Dar al- Nawadir, 1428/ 2007) PP· 57 • 6 I. 97 -9 s, 233 ' 35 :, .

121
 nrnFIRST #IZB OF T H E QUR'AN (1:1-2:74)
A BAYDAWIAN R ENDERING IN ENGLISH
with paginal index of corresponding com mentary

147
The Sura of the Opening
1
1111 the Name of the One God, the All-Beneficent, 151

theMost Merciful!

2Praise be to the One God, the Nurturer of the 173

worlds,
3the All-Beneficent, the Most Merciful, 180

4the Owner of the Day of reckoning! 180

5l'ou do we worship and You do we ask for help! 186

6
Show us the straight path, 195

7
the path of those You have favored, other than 200

those who incurred anger nor those who are

astray!

J1ilt 123
 The First Hizb of th<.· Qur'an A Bay<;l awian Renderin g

214 2 The Sura of the Cow

(Medi nan, numbering 287 ve rses)
iyhe One God has sealed over their hearts and
over their hearing; and over their sights there is a
297

pall; and theirs is an immense punishment.

214 1
In the Na me of the One God, the A ll-Beneficent,
the Most Me rciful! A/if; lam; mim: sAnd of people there are those who say: "We be- 309
lieve in the One God and in the Last Day," when
243 2that is the Book no do ubt .,. therein,.,. a Guidance they are not believers at all.
for those who beware-
9They deceive the One God and those who do 31 7

255 3 believe; but th ey delude only themselves.

tlwse who believe in the unseen and establish the
prayer, spending ou t of what We provided them, their hearts is a sickness, so the One God in-
10 111 323

4 creased their sickness; and theirs is a painful

273 an d tiwse who believe in what was sent down to punishment because they used to lie.
you and what was sent down before you; and oif
the hereafter they are certain: 11And when it is said to them: "Do not spread 328

s corruption in the land," they say: "Nay, but we

280 Those are up on gurdance
. from their N urturer are civilizers!"
and those - th ey are the successful!
12
285 6v: ·1 Behold! Truly it is they who are the workers of 330
en Y those
who • .
them h h re;ected belief it is the same for corruption; but they do not realize.
w et er you
warn them. warn them or you do not 13
And when it is said to them, "Believe as human 332
beings believe!" they say, "Us? Believe as the fools

124
125
 The First ljizb o f th e Q ur 'an
believe?" Behold! Truly it is they who are the
fools; but they do not know.
14
337 And when they light upon those who believe
they say: "We believe." And when they retire unto
thei r devils they say: "Truly we are with you, we
only make scoff"
342
15
T/1e One God scoffs at them and keeps rei11-
forcing them in their rebellion all bewildered!
16
3-i s Tl10se are they who pu rchased error at the price
of guidance; so their trading profited nothing and
they were not guided at all.
352 17
Th eir likeness is as the likeness of the one that
kindled a fi re; as soon as it illuminated his sur-
roundings, the One God took away their light and
He left thern in darknesses, sightless:
364 isd ,r d
ea;, urnb, blind-so they will not return;
369
19
or as a cloudburst fro m the sky f illed with
darknesses, thunder and lightning: they put their
126
A BayQawian Re nde ring
. ,·s into their ears from the thunderstrokes fo r
/111ge
(ear of death; and all the while the One God sur-
rounds the unbelievers.
20Lightning almost snatches away their sights: 377
el'er)'time it shines f or them they walk in that,
and when it darkens over them they stand; and if
the One God willed He would take away their
hcadng and sights. Truly the One God is over all
things almighty!
21 0 you people! Worship your Nurturer Who
393
created you and those before you; perhaps you
will beware;
22
\Vho has made f or you the earth a bed and the 404
sky a building, and sent down, out of the sky,
water whereby He produced some fruits as
sustenance for you. Therefore do not set up peers
to the One God when you kn ow full well!
23 41 8
And if you are in doubt of what We brought
down on Our slave, then produce a sura of its
127
 The First H iz b of the Qur'an
like, and call your witnesses as against th e One
God if you are truthful;
24
4 29 but if you do not-and you will not-then be-
ware th e fire whose fuel is people and stones! It
was readied fo r the unbelievers.
25
4 39 And give glad tidings to those who believe and
do righteous deeds, that for them a re gardens
underneath which ru n the rivers. Whenever they
are provided thereof with fr uit as a provision they
say: ''This is what was provided to us in former
times;" and they are supplied with it, all looking
similar, and they have therein spouses immacu-
late, and they will be th erein, perduring.
4 6 1 26 Verily
th e One God is not ashamed to strike
some similitude-of a gnat or what is more than
th at. As fo r th ose who believe, they know it is the
truth
. f. rom th eir· N urturer; but as for those who
disbelieve, they say: "What did the One God
mean by [using] th.is as a simile?" He mislea ds
many thereby and He guides . many thereby; but
128
A Bayd5.wia n Rende ring
He 111 isleads none thereby other than the de-
praved,
21 1iose who breach the covenant of the One God 482
1
a~CI' its thowugh fastening, and cut what the One
God commanded to be joined, and spread cor-
mption on earth: those- they are the losers!
28 How do you disbelieve in the One God when 488
you had been dead then He gave you life, then He
will make you die, then He will give you life, then
unto Him you shall be returned?
29 He it is Who created fo r you what is in the 495
earth-all of it; further, He proceeded to the sky
and He levelled them as seven skies, and He is
most knowing of all things.
30 And behold! Your Nu rtu rer said to the angels, 504
"Verily I am setting on earth a successor." They
said: "Will you set in it those who will spread
corruption in it and shed blood, while we extol
with You r praise and we hallow fo r You? " He
said, "Verily I know what you do not know."
129
EZ7"'M91
 The First Hizb o f the Qur'an
31
And He taught Adam the names-al[ of thern
520
Th en He displayed them before th e angels and H~
said, "Inform Me of the names of these, if you are
tru thful."
32
527 Th ey said, "Extolled are You! We kno w nothing
except what You ta ught us. Truly Yo u-and You
alone- are the most Knowing, the most \-Vise."
33
530 He said, "O Adam, inform th em of their
names!" Whe n he informed them of their names
He said, "Did I not tell you? Verily I know what is
invisible in the heavens and the earth; and I
know what you disclose and what you try to keep
hidden."
34
535 And behold! We said to the angels, "Prostrate to
Ada m!" So they prostrated, except lb/is: he re-
fused and was arrogant, and he was of the unbe-
lievers.
35
550 A 11 d \
-Ve said: "O Adam! inhabit the Garden-
you and you r wrifie- and ea t from it in plenty,
130
A Bayd5wian Rend ering
u both wish, but do not approach this
ll'irere\ler Yo 1
,,
Tree lest you be of the wrongdoers.
J6The11 Satan caused them to slip from it and he 554
dro\le them out of wha t they were both in. And
ll'e said: "All go down, one another's enemy! and
yoll can have in the earth a settlement and some
l,enefit until a certain time."
JiThen Adam welcomed from his Nurturer cer- 558
tain words, whereupon He relented towards him.
Truly He-and He alone-is the Oft- Relenting,
tire Most Merciful.
38 \Ve said: "Go down from it, all of you! And if 56 3
ever comes to you-as it will-a guidance from
Me: then whoever follows My guidance, there
shall be no fear for them, nor shall they grieve."
39
As for those who disbelieve and belie Our signs: 565
those are the dwellers of th e fire; they will abide
therein forever.
13 1
 The First Hiz b of the Q ur 'fl n A Bayc;lawian Rendering

40
575
I 0. sons
h of Isra'fl! Rememb er My favor wh. h 46those who presume that they are going to meet 59B
av,s ed on you and 'ulfi'/1 M ic I their Nurturer and are returning back to Him .
r 1rr-11 J' I y covenant I h 1
,u~, the covenant made t0 ' s a1
drea d! you; and Me do
4;0 sons of Jsra'il! Remember My fa vor which I 599
lavished on you, and that I have prefe rred you
41
58 1
{i'
And .believe in what I have sent d own m. con- owr the worlds;
;_rmat,on of what is with you, and do not be the
,M1rst d1sbehever therem;
• and do not purchase with 48- and beware a day a soul cannot pay any- 60 1
.
y signs some paltry gain. And of Me do beware! thing on behalf of another soul, and no interces-
sion will be accepted from it, and no redemption
42
588 And do not con;,r.oun d the truth with f alsehood taken, nor will they get any help!-
and conceal the tru th w11en you know fu ll well!
49and when We saved you from the house of 60 5

589 43 Andestablish th Pharaoh as they persecuted you with evil tor-

tax a db e prayer and remit the charity
' n ow with those who bow. ment, massacring your sons and sparing your
females: and in that you faced a trial, on the part
44
591 Do you order pe 1 of your Nurturer, tremendous!
forget yo ope to practice virtue and
urse Ives? y t
Have you · e you rehearse the Book! 50And
no understanding? when We parted the sea with you, where- 609

45
upon We saved you and drowned the house of
5 94 And seek help 111
. endur
truly that · ance and prayer; an d Pharaoh as you looked on.
is too much
humble!- except fo r those who are

132 133
 The First Hi:::b oft he Qur'.in A Bap;i:i.wian Ren dering

613
51
An d when We promised Musa fi . s6 yJ,en \\le raised you up after your death . Per- 625
arty night
then you resorted to the Calf after h . s, hapsyou will be thankful.
gressing! im, trans-
Si Alld We overshadowed you with clouds, and 626
615 52Th
en. We. pardon ed you arjter that act·• perhaps 1\'e brought down upon you manna and game:
you w1 11 give thanks. "Eat of the agreeable things We provided you!"
And they did not wrong Us, but rather they were
61s 53 A d
. n when We gave Musa the Book and dis- wronging themselves.
ce1 nment: perhaps you will be guided.
58 And when We said, "Enter this town and eat 627
617 54 And when M· - .
. usa said to his nation- "My from it wherever you wish in plen ty; and enter
nation! truly ou - the gate submissively and say: A reprieve!"
resorting t : have wronged yourselves by
Prod
O
t e Calf, therefore repent to your whereby We shall forgive you your errors; and We
ucer and kill 1 will increase the well-doers.
for . yourse ves! Such indeed is best
you m the sight 0,r
relented t 1 your Producer." Then He
awards you T; 1 59
Then those who did wrong replaced what they 630
is the art R · ru Y He-and He alone-
~, - eentingth
1 M had been told with some other words. So We sent
' e ost Merciful!
622 ss A d
n whe,
down on the wrong-doers a bane from the sky
bI i you said· "O - - . because of their transgressions.
e ieve merely fi · Musa, we will not
see the One G odr your sake; but only when we
k ,,. s0 the thunderstroke
sei zedYou as you
O
openlv" 6oA nd when Musa sought water for his nation,
. so 632
Ioo ed on!
We said, "Strike with your staff the rock;" where-
upon there burst forth from it twelve springs.

134
135
 The First /_ii;;b of the Qur'an A BayQawian Rendering

Each people knew well their dri, k. did good, undoubtedly for them is their reward
and drink of the provision if h1 mg-place. "Eat
d o t e One G itli their Nu rturer Himself, and they have
o not wreak havoc in the I d b ad, and 11
li,1tli i11g tofea r, nor shall they grieve.
ruption!" an i' spreading car-

1'A11d wh en We took your binding promise, and 650

61
637 A nd when you all sa id· "O M- - \IC made the moun tain hang above you: "Take
· usa
Ianger put up with ti1e same food · th ' we will no
,r, :rliat \l'e ga ve you with strength and remember
upon your Nu rturer •o , ere;ore call what is in it! Perhaps you will beware."
r. ,, r us and He will b .
,or us of what the ea rti1 grows if ·t h rmg out
its cucumbers and its . - _o r s erbs and 6-llet you turned away even after that. Indeed, 651
on ions." He 'd· " gra ms and its lentils and its
were it not for the Javo r of the One God over you
in excha fisa1 . Will you take what is inferior
nge or what is best? G d a11dHis mercy, you would have been of the losers!
city! Then you sh II . o own into some
humiliation and a have what you ask." And 6-
'And you know very well of those among you 653
and they final/ , ;1sery were pitched upon them, who tra nsgressed in the Sabbath, whereupon We
That is ac ) ore th e anger of the One God.
0 11 count of th • . . . said to them: "Be apes, kept at bay!"
the signs of ti err constant d1sbel1ef 111
. ie One God d 66 Then
prophets unrightl an their killing the We made it a deterrent punishment for 655
d'rsobedience and Y. That is· on account of their all behind it and all ahead of it, and an admon-
CO nS tant transgressions
MS~ .
ishment for those who beware.
Verily those who b /'
ized and the N e ieved and those who Juda- 6i
And when Musa said to his nation: Verily the
656
be1·ieved in th azarenes and the Sabians: whoever
e One God a11 d 111
. the Last Day and One God commands you to slaughter a cow. They
said·· "Ar.re you making us your /aughmg-stoc
· k?"
•

!36 137
 T he First l_
-Iiz b of the Qur'.in A Bay<;l awi an Re ndering

He sa id: "I take ref uge in the One G 0 d ;ram

,, ev ;2And when you killed a soul, then jostled one 671

being of the ignorant!" er another over it- bu t the One God was to be the
discloser of wha t you were concealing-
658 68They said: "Call upon your Nurturer ,or ., us to
;Jso \Ve said: "Strike it with part of her." Thus 672
make. clea
. r to us what it is." He said·• ""veriyHe
·1
says rt rs a co w neither cull nor yearling, middling does the One God revive the dead and show you
between that, so do wha t you are commanded!" His signs! Perh aps you will understand.

i 4Yet your hearts hardened, even after that. In- 676

662 69They sa 1·d: "CaII upon your Nurturer for us to
deed, they are like rocks, or more intense yet in
~1ake clear to us what her color is." He said:
hardness; but truly there are certain rocks out of
Verily
. He says I·1 rs· a yeIlow cow of intensely
which rivers burst forth; and truly there are some
brigh t color that gladdens the beholders."
that cleave asunder so that water issues from
70 them; and truly there are some that crash down
664 Th ey said·· "Call upon your Nurturer for us to
i11 fear of the One God! And the One God is not
make clear to us w hat she zs.
. Verily cows all look
the. same to us· Th en we wzll. be, if the One God at all unaware of what you do.
wzlls, assuredly well-guided."
71
668
lHe .said·· "VerilY He says it is a cow unbroken to
P owmg the earth .
without or wateri ng tillage, flawless,
have give:n;h spot on her." Th ey said: "Now you
tered it-aft e p{ ecrse terms!" Finally they slaugh-
er t ey almost did not.

138 139
 The Lights of
Revelation
& th e Secrets of Interpretation
'0: I tt@l&MIIAI I:I iz b I flt Ultidd l OMPl>II

of the Commentary on the Qur'an by

al- Bayc_iawi
A RABIC EDITION & E N GLISH TRA NS LATION
With notes by
Gibril Fouad Haddad

1'~L\'~'lj§)!~~r,~~~l)§)r~t
2i:ri,, l,.l"l,~w~~mtl,,,.,,,;r4 y_,i;
- Cr" Jj~I ._,· .J-1
.,., .,., .. 0, J 0

· ill .r? I.. .,r.--y.

If. J ill\ _,.........i
:1 I Io; -~~\\ Lo")U .;
ci:i_;j ,{ fi 6-'A 5~ •!W J 5~)ii j_; .sJI) ~I

-~t;_;;jl ,';.i1::r- ~@I dG,.; ~_,.'., :r- §;y ~\

: ' \_'.; ,til;; ~\;~ . ~ ·.... .:...b;ci <.S~
,, ,../ ,. \,,.I ... ,.,. ,,
'. _;
\,,.I
:;J\_; ,i .,.,J
\" ..1 ~ ,,
J
1·j1J''.~ (: Cll\ ,, -d,i ''I ,, , . ''11} ' :,
\l'r-°' u:; , I u:-, r' J..,,._..,, r-1'"
1 ;i<-ifi'l -'\''Y--
£ :( .,:::;di\i:l
\ 'r- 1 :>'J .r· :!>' ,, • 'V: ·, I r,-, \.: .-Lw,; ·. ,: 1 Y-
'. ' i" .:.
IC""""

~ ,;,.-;,~f-~
t o.r- \r -:.,'' ?'! -:.,0 ·.~ .,;_.;~1~8 :1
, r-> , - c.r"' , , .... ,, ,i_;:;~t
:1 '-c, :.., i, ,, ,i 1! » ' } / » ,/ ,-;::»~1-
...... .. .... J;;,c:"'J .l';~ " - - : ~ JY'J:.r' \ ~ r J

Jory to Allah Who sent dow n the Discernment on His slave

G for him to be a warner to the worlds (al- Furqan 25: 1) 1 He
challenged, with the shortest of its suras, the champions of elo-
quence among pure-blooded Arabs and fou nd none capable [of
response]. He confuted those who set out to oppose it-of the or-
ators of 'Adniin and declai mers of Qa\:itiin 11 3-until they thought
they had been completely bewitched. Then he expounded for
l11m1011ki11d what was revealed to them (al -Nal)l 16:44) within
their purview of their own welfare, so that they may ponder its
verses and people of intellect may heed (Sad 38:29) carefully. He
dispelled fo r them opacity from clear verses which are the s11b-
st""'' of the Book and others, allegorical (Al 'Imran 3:7), which
arc the figures of speech thro ugh interpretation and exegesis ...

11\
lh c anc~slors of the Arabs. 'Adnan <Resident ) ga\'e birth 10 Ma'a<lJ tTough), to
whom Quraysh and the Prophet Mubammad-upon him blessi ngs and peace-a rc
traced, \\'hile Qahtan (Hard 1 ga,·c birt h to th<.' cponym Ya'rub cspcaks most clt>ariyl, to
w hom 'Ad an d_'th
\\u~a _ amlld arc traced, cf. lbn Durayd, al- Jsl1tiqrirJ, ed. ' Abd aI,
-.-at·am
rnmad Harun (Beirut: Dar al-Jil, 1411/1991 ) pp. 5, 31, 217, 36 I.

143

I
 Anwar a/. Tanzi/: 1:fizb I
Text and Translati on

',,, '.Lj,'
' ,,
-t.,-;1_}.!l)L.:.,½iu..:,1J r-i;IS_;~L:;,l,-~IJ
,., ,,,, . •,,
~ ,- r-t: - ·,1•:,'.•(:·
, .1--4 J

_ai~:i;t,Ju_;i,~jl1i)~(p1iXl0~,~., _
~- . • • •· - .,:,, ·' ~, ,~i1 '·· ·' _,.ih
tpt), ~ I ~l.,i ._;..:. J ,~I;: ~-"I ( .r-:- .r.'..J r, -..
·" ·' ; b Y....
-l+lS~ill p-
'. · '11 ._. IC:\ I _,Ll1J ~~~':I
.t/.:.r' : ··-~ . , I
i,~ ~.J b1 .~1~
~1)L ~;)J1 ;_iii., ~;.ii s-,~G.11J.jij_, _~h J
i:.,,~
.. u- -- u[5~~\;';
. ., ,,.r.
,11 c.r'2o
'-~~-
u ,,.;.
. , . y'i1 .· - 1J• ,-''=.'
-:,- ., ,,. ,,. ; l •i •,,. ' , ,,. l ,,.,, 1\ I,,.
• • • ..i .. :•· L8
w~'-?f>: ~:i11.1.. J.. ~
. • er 10~. . ..!.,.J.>.ILl=J
,1.r.f :.;G))., :.;~i::,. J~., ,;.G <-?/f-J ,;.a '-?~1.,; i:>l.
our down on us from their vast blessings; cause us to treadhthe
P
He shed light on the complexities of great truths and the subtle- palh of their miraculous g1•ft s; an d gre et them"' and us wit an
ties of nuances, so that the undisclosed matters of visible Sover- abundant greeting of Peace!
eignty and preternal Dominion and the hidden ones in the world !Tafsir is the chief science and foundation of all disciplines]
of Holiness and Might be made man ifest'" to them, and the)'
To proceed: truly the greatest of the sciences in sc~pe and the
would think on them and reflect. He laid down for them the . . the science
·
nd highest in rank and radiance 1s O f exegeSIS ' which 1s f
fou ations of laws and their applications out of the texts of
the chief and head of all the religious sciences, th e framework 0d
verses and their hints, to remove uncleanness far from them and
cleanse them with th h . Wh the bases of the sacred law and their fou ndation. None is smt~
ever, then has Ia oroug . cleansing (al-Ahzab .
33:33). 0·
·f to practice it or venture to spea k ab ou t 1·t but he who excels , m
-0.3.) h ' " iearr or gives ear with full intelligence (Qa . their• Iota1·I1y-roots and branches· "- d
'· 'S al\beibh b the religious sciences m
d' d • h' n ot a odes praised and blessed! But whoever and has proved superior . m . the era ft so f the Arabic language an
" ams im and u . d
be th rown into
. a scoP tsh.out his beacon shall live in contempt an the literary arts in all their varieties.
Th , re ingfire(cf.al-Inshiqaq84: 12).
ere,ore- o Nece I And I have-by Allah!-long contemplated auth oring a book
0 Goal of eve · .ssar)' Being! 0 Outpourer of munificence. in this discipline that would contain ... •.......... · ...... · .. .. · ....... · ..
. rypursu1t' - bl h'1 . h
his boon and . · ess m with a blessing that mate es
repays h,s st I h' 21 C
~"Those who aided him etc." are respec tively the ompan~ :
•o lS (~tilldba) and Succes•
if -
and inculcated h· rugg e, as well as those who aided im /.fnulm al•

"' is message/buttressed his edifice"' most firmly; sors {fdbi'iri) accord ing to QUnawi, Hcls11iyat al-QUnmvi ala 1a s,r 'Abd AIIAh d'
Q~AC.B,D.F, H. t,K.M, M,i, R . Ba>~dwi, printed with Ibn al• Tamjid, J;idsliiyat lbn al• Tamjid, 20 vols. e ·f Q
. , . ., 1) 1:37. herea ter ·
us IJ\ZJ...!1,,-J,_: ,Sk. lJ.<.,! Ak NS· 1. -1 Kh· t.d A,L,P, Mab.mud 'Umar (Beirut: Dar al -Kutub al• Ilmiyya, 14 2 1200 ) , othcrs-
<Ak.B,,, K,Kh,M '<Q • . .... ..,.,- . ..,.,- m Cf. Jbn 'A!iyya (d. 546/ca. I 151 ) and Abll l:fan'iin (d. 745/1 344 - among
.. . ,ll ,.;.: I
.•. l.~ Sk. T.U,Z, ~l,;. SccQ(U7) onvar. in the introductions to their respective tafslrs.

144 145
 .,
An war al - Ta11::;rl: l_li::b 1 Text :rnd T ran slatio n

• • • ....... .. . ... ..
-·
.1'~ii ._;_.; ·· i
- .r"..., _ J,-..-' 1
the essence of all that has reached m e fro m th e maJ·o; Co -
ions and I f h mpan-
. u ema o t e Successors an d the rest of th e pious earh·
Muslims rnclud ing brilli ant allusions and marvelous subtleties"'•
I and those before me have brought to lig ht among the preemi-
nent latter-day [scholars] and worthiest authorities. It would also
clarify the
, Yaria nts of t h e fam ous [Quran ic] readings that are But l felt unqualified- and this unnerved me and blocked me
sourced·" to th e Camous e,g . h t Imams1 w a nd the irregular vari- from rising to the task. T hen came to me, after the consultative
ants narrated from the notable Reade rs. prayer, that which sealed my resolve to embark upon my plan
218 and realize my project, with the intention to name it, after I fin-
lJ (1:426) Jcfi ncd the k
the very end of his commc~1:a; a. whl•n c~r.nmenting on thl· Qad i'!. statement, toward ish it, Tli e Lights of Revelation and the Secrets of Interpretation .
allusive pomt m the uu.- on 2:2. l:ach of these sc,ncn ci.:s. moreover, hol_ds an
i; ,r~::oncal
subtle IJUcMion that hro:t st_ylc (nukta dh iit j a,:iila) :" "The nukta 1s '. h{' \'ow do I begin and, ask ing for the best of God-given success
scratched the ground wilh ~' ut r;rspic_uou~ly and cogital iwly. ft derives from he
nukta bccau~(' th h 5pear. lca\lng its trace there: the nu ance was nami:J - it is He Who is the facilitato r of every good and the granter of
i\11'atm wa -\Vi1J ;ug ts leave their tract· nn it." Al -Na bulu si said in al-Ajwiba 'uM m ryrequcst!-1 say:
;~;5rmna
hit,!\',\ 111-Ma'ar·:;, ::
2
Su'Ma n, eJ.Imti th ,11 al -Saghir (f)arnascus: DlH a!-
m Sharh al-Qawd ' d _ -CXH), Quc5lmn 126, p. 301 : ~Sharkh Kh,"i.lid /aJ-AJ".,hari) ~iJ [Fourteen names of the Fatiha ]
5
~n,kta ltrya al-daqi~a)1: ~a,li Qm,·il'id al-J'nlb]: 'Tht· allusive point is th e nuance (a/-
;~: All nM and NS.: ~.J.~Compamons and Su cces~ors sec biog raphica l glossary. I. The Sura of the Opening of the Book"'
~he seven canon1c;l Re:~, M\I, Q:_ Oj_;.J.\ '
Amir, ·A~tm, l:ian11.a, and :I(:iirr~)_
arc :\'afi' , lbn Kath ir, Ab l1 'Amr b. al-'Al.l , lt is also named
th
g!o:u~ tr~· Abu la'far lbn al - ·:t,sa :· fh c Mfa mous eight'' includes Ya'qiib and ' ~· 2· "the Mot her of the Qur'an," (i) because it is its inception and
l) l- Cf. lbn al-B~dhish _qa and Khalaf al-Bazza r (sec ou r biographi~a
Qa1~m1~h. 2 vol~ (Dam , Kuab al-Iqna· ftl-QirU 'dt al-Sab' ,J ' Abd a.l-Ma.1id st arting-point - as it we re, its or igin and birthplace;"'
Q1td li r11! Tl ~cu~ DJ.1 al Fk ' c.: · J
h labfl -I iam1:hi, cd. Ay111an Ru hd: _1 r, 1403/1983); llm G hal bO n , aJ-Tadhkira fi·11
al A.It I
• -Qur"a.n, 1-112/ 19'! \ )· s d Suwayd,2 vols.(Jcdda h: a/-Jam 3'a a l- Khayri>1 :,1
_ : · t, I. 1$, L, N, R, T, u. UI, W: ....,\.::.(. ii .._,lij f _
1
~: k,.:WI eJY a: missing ill. Ak:
r, ed. An45 ~1ahra, 2nd l '~ a{: ~bn al •Jazari , Sliarb 1ayyibat a/-Nash r ftl-QiriJ 'iJI
eiru t: D.lral-Kutub al -' llm in •a, 1420/2000) .
...\ :- "t: i,4_,_. J:iJ ~(. '-:-'\.:._( I\ ;_,i1_; ~JJ- F, K~ .:_;~I t:°" ~ \J ~(.. '-:-'1:,.(!1 ;;"iJ f;r

146 l 4i
 Anwa r al-Tanz i/: Hiz b J Te xt and Translati on

j~ ,81 j~ t;z'')'. j\ c. ,. ) \L.d <n -!lllJ;

j1(,:-) ,,~ .,., ,u., .:,c;-_:; 'S " .;Ll.;a1.J- ,J',-:->,,., : -
I.;_ ,,,,.,, ,,,, ,. -· -- ::; ..,;,.. __ :. --· \.A.I_J4,,,i~~ \

j_: .,...;JI,piiLS:;.
,..
~1_:; ~}..JIp-- 1 ~t;;
,. · v
:l,

(0 \,~~I Jjl..;;J
,.,..
,1i;..:J1 ._;\',A
;,. .., u
_;: ·11 - i ,
L&- t' ')lb':,i, . 1.J- l~!.J:-4.'I
0;' .'. c:- i1,~-,,, .
0 "Teaching how to Beseech;' since it incl udes the above;
1
,41 ;:;_,.:., ( V) \.!.lJjj b Ki1J (,) ,bi:i1 _:; ( · fp " as it is obligato ry or desirable to recite it in it;'"
,.. ,. .,, _,, ..,; -':"""' OJ .J-J 1I. "o raycr •
!2. "the Healer" and
':~~IJ ( q) ,)81_; (A) JJ. "the Cure" due to his statement- upon him blessings and
125
whence it is also named peace: "It is a panacea;"
3-"a foundation;" (ii) or because it ro unds up the Q uranic con- :ll I.,·.• nbli ,ator)' ,iccording to the Shali 'is and as related fro~ so me_ ~:ompani~in~
su.:h J\ lbn ~Abbas to that effect, cf. al- Khali\ji, 'lmlyat al•Q~t_i1. wa-Kifc,yat at-R ,~(i, ,
tents of the praise of Allah Most High and Exalted, [the modali- ,•J. :\l uhammad al -Sabb;igh, 8 vols. ( Bul.i.q: oa r al-Tiba'at al-' Ami ra, 1283/ I 867) 1.24.
l!es of] worshipping through His commands and prohibitions, hadta Kh; ~ohligatory or dcsirablen accord ing to the Sh_afi'is ~nd -~anafi s ~c;;;e:~
nd
• th '.'xposition of His pro mises and threats; (iii) or because 11,dy (S, Ql and pl'r Mul,lyi al- Di n Mul,la mmad b. Mustafa Sha) kh .Zadah, H
1306 1 89
Y
it contams the a .\fuli>i a/•Din Slwyk/1 Zii'1ah, 3 vols. (ls1anbul: Maktaba 'Uthmam yya, _ '. ~ )
. ggrcgate of Its . mea111.11gs of 1ntellect1ve
. . wisdoms
.
l:ll=H1isluya1 M11(1)1i al-Din Sliaykh Z,idah, ed. Mubam mad ' Abd al-Qadir Shah in,
8
an d
h pract1Cal ruli ngs •" ·h·IC h 1s
. to walk in the straight way an db e- l'Ols. (Beirut: Dar al-Kutub al-' llm iyya, 14 19/ 1999) 1:26 , hereaft e r Z.
th
old e stations of th e elect and the homes of the wretched."'
19
:i; ;\arrated from ' Abd Allah b. Jf1bi r by al-Bayhaqi in Slrn 'a b a/. fmci n (Branch •
T,h m a/.Qur'1i,1 fat/ ft ja(ld 'i/ a/-Suwa r wal- Ayiit ) and, in short fo rm, Al:im~~ b.
It is also named 4-"the Sura of the Treasure·" hence likewise: l!J~hal, .\lusnaa.' ed. 'shu'ayb al-A rnJ.'ll\ c t al.. 50 vols. (Beirut: Mu'assasat al- Rtsala.
5. "the Abundant" and ' ' 1~19'1999 ) 29: 139 §17597 ("is11ild 11lrn ~wsm1 fi/- nwtaba',it "); also in murs~l mode
(i e., directly from the Prophet withoul C ompanion-link) from the Successor Ab~! .al-
6. "the Sufficient;" .\!ahk b. ' L"mayr. by al-Darimi in h is S111w 11 (Fat_fci'il al-Qur',i n, Fm}/ FMibat al-K,rabl
44
7. "the Sura of Praise;· through trustworthy narrators-hence decla red ~ab il:i nwrsal in S (I A!- ), a nd
"goud-ch.i.i neJ~ in al-Du rr a/-Mrmt/11ir fil-Tafsir bi/-Ma'thti r, ed. 'Abd Allah b. A\
8· "of Thanksgiving," 6
al•:\lubsin al-Tu rki, 17 vols. (Cairo: Markaz Haja r \il-Bul:iitth , l424l 200 3) 1:1 -an,
9 " f al•Barhaqi who sa id it bears wit ness to the prC\'ious repo rt and that o( the Proph_e~s
. o Supplication" and of ca!lm.g the Fat1ha a ruqya 1incant atory rcm cJ y1: n;1rratcd fro rn Ahli Sa'iJ al-Khudn ~
1

"'n:~\K
,,~:a ,,...:.:..., ~. R \\' , ,. .
the l\\o Sa!1ihs ~nd Swwn. Dinawari's na rrat ion o( the panacra repor t as !bi~' Umay~s
9
011 n ~a)1ng in al-A111j,Hasa wa -Jmvtl li ir al-'f/m, ed. Mashhll r l:{asan ~al man , v~~·
"' h tlaborat,\onal•Ba\·J; ,..' •.,,_.,._, Ak,t:.!\::;\..!...i...• A: e.,i..!.i. . F, J: ~L!.i,.J T: ,t;;..,_, (Bl.'irut: Dar Ihn Hazm 1419/1998) 4·32 1-322 § 1482 is a sub -narrator's inaccuraq. _ ·
Al ~U):r,: pivot of thl: re-[~~1:~t·r;rnct•!, 11 r-ncompa;scs (our c;tegorics o( s~ienc~
Ahmad al•Ghu~ari. ;/. Afudchvi /i -';lai al-Jii mi' al-Sagliir wa-Slwr~,ay a/-Mulliz~•,,

:'~t
'lthrnan 'u· 'l\\li:lhid al-Abkar wq.SJ pnnciples. the bran ches, su fis m . a nd h15taTY· 6 1 § 23861~~ 21• ; .
\O]s. (Cairo: Dar al-~ut~i a nd al-Maktabat a \-Makkin'a, 1996) 4 :5
2-i 2(1()2.~~puhh\hed Ph.D d~ iawi:1r,d al-Ajkar, ed. Al)mad Jjajj M ul_lanunad 11 11
3 9 Abu 'A~i m Nabil al -Ghamri, Fatli a/-1\,famuin S/Jar!i ,,,a-Tab,/lq Kita_b al-~ b~
l l:3 --10, hercafteretation,.hoh. {Mecca: J3.m i'at Umm al-Q uri, 1423·
Muhammad 'Abd Alltl/1 b. 'Abd a/-Ra!mHi ll , 10 \'ols. (;\,1ccca and Bei r ut: a · 1 a a
1-ie cite~ 20· 11J<l names 0( 1hc Fatiba in hi s ltqtln,

148 149
 Anwar al-Ta 11 zil: J_
-/izb I Tex t and T ranslat ion

'.u , , . ~\ ~!. ,J\2-,i1.,.:.,t:i

- , ', - G"" ' · - 1..,..~,~l!...li~lj(\t)
A , . c- ' ,. ,
____:s; :_;~j J\ \:.--~.::..:.-:;\)
, -
' , :.. ,,
UJ>....:.:J1

s--:-,; ..:J_::; y\ ~!, J1J -,i1_,1 ,i'.>l...;.Ji ., ~; _

- t , - Y• ..r'J
J~ ~_;.iJ t;;\:...:,,
L :Jj , ~ I -;..J~ '•-
..T
.(, ,'i
._,._- _
' -, ,o!._;
_
' I'1
.Jl,,,,4!
.....

.;,'..J~~ ; J ,[AV -~ I] <~G:il~~~,:~~>

14. "the Seven Oft-Rep ea t ed", .as. It· is
· ,orm
c ed of seven verses bv
.......... ... ...... ....
general agreement'"-only some counted the th . . , [The basmala is part of the Fatiha]
tio n without [st . f . eo nym1c mvoca-
ct ·d h . op~1r1g a ter] those You have favo red while others [i: l]bi -smi-1-Lahi-r-ral:tmani-r-ral:timi 1111 the Name of the One
' t e opposite." ' It is repeated inside p rayer, o r was revealed God, t/i e All-Beneficent, the Most Mercifu /1 is part of the Fatiha."'
repeatedly-p
M ro vid<·d I•t IS
. true··
_,,, tha t It. was revealed both in
This is the position of the Qura n ic reade rs and jurists of Mecca
ceca when prayer w d b.
th d. . as ma e o hgatory and in Medina when andal- Kufa, lbn al-Mubarak and al-Shafi'i. A cont rary view was
e irect1on of pra)•e n , . h d .
Mecca ,,, . ' as c ange . It IS sound ly established as held by the readers and jurists of Medina, Basra, Greater Syria,
n s1r1ce
you seven ,r Allah Most ff18h sa1·ct , VVe have certainly given
)!alikand al-Awza'i. Abu I:Janifa d id not stipulate anyth ing on it
establish doJ t ,e oft-repeated (a I· H··
1
. IJ r 15:8 7) , wh ich is Meccan as so it is thought he did not d eem it par t of the sura. Mul:iammad
e tex tually.'"'
b. al-l:lasan was asked about it and he said "Everyt h ing that is
~~~Makkina anJ Dar al-Basha'1 . between the two covers is the word of Allah Most High:'"'
. B~- con~ensu~ {l)md') acc. t::~~Islami::ya, 1419/ 19,99) 10:482- 483 §3635.
mm
:..ahn al-Na)Jiir et al. 5 ,·ols. .:~~a,q, Sliarb Ma rl n f al-A thdr. ed . Mu}Jammad We [Shafi'is] have ma ny hadiths [as proofs]; among the m :
Ahd al -Ban, a/-/stidhktlr , ed . 'A~~ Alam ~~-Kut~ b, 141 4/1994) J :201 § I I 94 a nd Ibn
concerning the Qur'an, especially with regard to revelation, has th e status of a raised
Beirut. Dar Qula)·ha, Aleppo anJ a_l-Mu JI Arnm Qal'aji, 30 vols. ( D amascus and
report" (A); ~which is supported by its being the posit ion of ' Ali, Ibn ' Abbas, ~ -atada,
~~1ar, Fath (8:159) cites odJ di~sen Cair~: Dar al-Wa):ly, 14 14/1993) 4:201 §4742. Ibn
LDay b. Ka'b and the majority of the schola rs after them" (Q ); "It is the position of
Mar!: al-Dani, al-Buya,1 fi 'Ad:~>.l:iusarn,b. 'Ali al-Ju ' fi an d ' Am r b. 'Ubayd . ..
!b~'Abba~ and the majority o f lhe Companions and com me ntato rs of Qur'an" (Kh).

m :a
m Th~ al-M akhtll.\At wal-Turath wal-~'a:'·~uran, ed. Ghanim al-}:-lamd (Ku"-•ait.
~arr~t:d1 begi~~ 1-.·,th the strong gloss iq, 141 4/ 1994 ) and others.
. i i ~. E, K, L, ;r
:,.-1, N, Q, U, Ul, Z: addition : c f :.:""-' m issing in a, 8, r, I;,Kh~R,
nd procet'ds with the weaker one(s). Sk, T, W. Kh comments: ,-JI •L •.s- .:-5-- ~ \) Ak: ; J r' ....,' (' ~ ) · Ku fa n,
allh d from ~Ii and QatJd (S
1 th Basrian, ,\ledinan and Sy~ian c:u nte; s co ncu rred the basma/a is not an initial tlya fo r
cf ;;~ e latter 1s also relatedaf ) "rebutting MuJith 1d who said it is :'v!edina n" (W) 3
1 t'\"fr)'~llta,d1fforingonly over the Fatiha." Al -Tahi r b. •AshOr. al- Tabrir w,il-Tanwir, o
- ~ri~ ~ ~uq,lri/ b Suiuyrna 11 cd ~:~d!be Prophet -upon him blessings a nd peace-
1 ~-~~1· (Tums: al -Dar al-TUnisiyya lil-Nashr, 1984) I :78 (dghth introdu ction ). .
Ho • · Ar,1.bi, 142312002) ; _ · N Allah Shal)Oata, 5 vols. ( Beiru t: !\'lu'assasat al-
8 35 - A rep!)' that suggests he considered the basnw la part of the Qu r'.\n. Th e expression
(Z)- .;~,use th e \·enc~ that p;ec~~ a~fi considered ii ho1h Mee-can a nd Madinan- th
AM,h_;~1ual/y he m1.:an\ the Sue and follow deal wit h the unbclic\'£'rs in Mecot llliiba)'i al-da_ffatayn re fe rs to the ' Uth ma nic Cod ex, in which they wrote e baSmala
ah be well -p!e~d 1-.·11h : '.a, for that is au1henticall r establish ed (rom Jbn ai !he beginning of every Sura, without Su ra names, A miri, 1.he nu mbe ring of lhe Suras
im and his father-and a Com pan ion's s ta tement ori heir \"Ches or places of revelat io n, pause signs, dott ing and vowclization.

ISO
15 1

Ji
 Anwar a/. Tan:il: Hizb I Text and Translatio n

:JLl;i..:JIJi)Ul~!.;i ,~J-~'.u.1~.>•.r-r
1
- .. , .. _, Y-1 -..
- •
~t> , ~,, ,,, .. ,,,.,: .,. ,,,,~ ,, ,,, J . <.SJJ~
rlJyJ \<...,>)\,;,:)1
. - .. -
.i,\,._.J\ '. l,~J•j ,.-.•·-1' ' · ,:,.;,
:J,.r -;- '! ~'-'.:.Vl .:ZU
JB1~1~).'u.,
• • • ,
,i.s:w1-;,;
•
..11JJ-'' .>· \·' •.,:::',<lll '~J·.;j_;·
:e,; .
.zif
.\
~ --
, YJ - -~-~, ,.;_I.. .. ~ I

(i) Abu Hurayra, Allah be well-pleased with him . d

th p h , narrate that
e rop et, upon him blessi ngs and peace, said: Because of these two [reports] there was a difference of opi nion
The Opening of the Book is seven verses, the first of ,dllther it forms a verse on its own or together with what fo l-
wh1Ch being In the Name of Alla/,, the All-Beneficent lows. There is consensus that everything that is between the two
the Most Mercifu/_m ' corers is the word of Allah Most High, and all concur on inclu-
ding it in the written volumes while going to every length to ad-
(ii) There is also the saying of Umm Salama Allah be well· 235

pleased with her: ' mit only what constitutes Qur'an; hence amin was not written.
[Basmala implies a verb standing fo r whatever act follows]
The Messenger
. of All ah-upon him . blessings and peace
-rented the Fat '·h a an d counted In the Na111e of Allah, The ba' [in bi-smi-1-Lah] pertains to an ellipsis; its subaudi-
ti
ie 8enejicent tion is "By the Name of Allah I recite:• since what follows is being
,r ' the Mercuu, " I Praise be to Allah the Nur-
1urer oJ the worlds as one verse.rn , recited; and thus does every agent pronominally imply whatever
''!
• KarratedbylbnMardurah i h.1 . . \ amted from Umm Salama by al-Daraqut ni, S1111a11; lbn Khuzayma, $a(1i(1 : al-f:liikim
m h,1~ TafsiraJ.Qur'Qn a/.'A;im,:d ~t~s,r,wit~ a v~11· weak chain ci tl'd hr Jhn Kathir
tn a/..\f1151adrak; al -TalJiiwi, Sliar/1 l'1a'Jni al-Atlulr; al• Bayhaqi, Swum and Ma 'rifat
Mu assasat Qunuha, · _u~\afa al -Sary1d Mu/.larnmad l.' I al. , J 5 mis. (liza:
142112
m a!-Afu)m11 al-AWSll/ ·d -~ ) l.b,J.J SS; Tahariini with a good corrohorant chain 11 I-S11na11 wal-Athiir; as documenleJ by llm f:{aja r, Taikhi$ al•Habir, l.'d. Abll 'Asim
b. 'Abbas, 4 vols. (Cairo: Mu'assasat Qurtuba, 141 6/1995 ) l :430•42 l §347.
~1·Husayni , 10 vols. (~~r~- ~~iq ~- 'AwaQ Allah h. Mul.1ammaJ and 'Abd aJ.Mubsii~
.h ill.ls is the strongest proof according to al-Bayhaqi in his Kliiliifiyytit and Ma'rifat
m h1~ Sur1an (Saldt, a/.Jah · b di a ·Haramarn, 141 5/1995) 5:208 §5 102; al-Diiraqu\ni
al-Bayhaqi both in thl'S r i-br•snzr ./-Lllli al-Rahman al•Ra~iim ) and through him- al-Sunan , ed. 'Abd al-M u' \i Amin Qal'aji, IS vol s. (Aleppo and Cairo: Diir a\-Wa'i,
fair by the report's corro~man a!-Kubrd and Shu'ab al-Im an with a we:k chain made 1·Hl1199! ) 2:364. For more on the Sha fi'i position see the chapters and sections on
ed. Mal)f oranis 1o.·h1le . h. ' !he basma/a in al-Baghawi's Sliar/_111I-Swma; al-Khiizi n's Lubtlb al• Tn\vilft i\tla'iini al·
ui al-Rat:iman Zarn All · h ! m is I/a/ ul-Warida ftl Ablldith al-Nabawiyya.
T~nzi/ (Fa1ti)a); al• Riiyani's 8(i/rr al•Madlrliab, ed. Ab.mad ' Jzz\l 'lni"1yat al-Dimashqi,
th
81
4; ~1 468, Oara~u1ni avt r, t a a ·_Salafi. 16 vols. (Riradh: Di1r Tarba , 1405/1985) 111
\ / libi'i ~lubammad h Ka'b
1
t Ahu Hurayra's saying. Also narrated as a sa)ing of •1~ ro!s. {Beirut: Oar lbyii' al•l\.lrath al·'A rabi, 14 13/2002) 2:136•140; al-Rafi 'i's ·
Azi: Sliar(i al-Wajiz, ed. 't\li Mu}:tammad Mu'awwai;I and 'Adil Al:unad ' Abd al•
;:rTwh·an al-'Atirya et al {Oam: · 0 uraii br al-Q.lsim b. Salliim, Fad(i 'if al-Qur'd n, ed.
f\'er,io scusand B . · ,\lair_iild, 13 vols. {Beirut: Dar al -Kutub a\-' llmiyya , 1417/1 997) 1:493- 496 etc. espe-
1hr Btntfictnr,~h;f ibis fa.ir report all men:::ul : Dar lbn Kathir, 1415/ 1995) p. 217. 311d
ciallr Ahli Shama's Kitab al•Basma/a (-md its abridi;ment by al-Dhahabi) Abmad
t1o. o \cl>f~cf al ~~ftrcrj11/, P,1115'-' be 10 Allah n ~~lat the phrases In the Name of Allah, 1993
1 ~-'Ali m's Hukm ul-Basma/a fi1-$a1'H.( 8cirut: Dar al-Gharb al•lsl.imi , )- Non·
rJ Abtnad ~lu ta 111wi, al-Fath al-Sania wi' . tirturer of the worlds were counted a_s nd
Shafi'is held that it was written in not as part of any su ra but as an indepe ent, out·
J b.\ aJ !)a]aft, 3 \ols. (R1vadh·bi · 7akhr~ Ablldith al-Qac!l a/-Bay~aw:,
· · Dar al -'A:,1ma, 1409/1989) J:94 -96 §J. ol-coum di\"ider between each two suras.

15 2
153
 Anwar al-Tanzi/: Hizb I Text and Translation

,' , ' ,,
uu.;~i~-<
.,,
ii:il~.:il::r-J:f..!.US- ;_Jf-•- :.. ,, ,
, - - ,.J ·

.5:u;J.1
- -
;,t;)- ,<..;1.'i:.:1> ·f..·,- ,, __
- - ,., .J .,,...., JJ;J

,,-,J <~;.;1~ ):~)J_\$,2_,1 y~~I' ..,i;-

' . t • , ,, r,:.., .J
J>,;1_; ',/ '~~I j:;i., ,,;_,;f;_f°'i' ,1.::..::.:,;;_;:i\;I \ . ,,,, Ewrr important matter that is no t begu n with bi-smi-1-

'r~ Jt,;,;;
,. - \ . ·>/' -~.J-'J,[! 1 8
Lilli remains barrenY
_;;1)1 ~ i;.:_;. , , , I:~ , 'i1 ,, ., ,
_· ," u ' ..,, . ""-U/1.~~.r::J.!.JIJ 1.r-:~l j Jt ,\·as also said the Vii ' de notes accompan iment in the sense,
·Jt;. 1 .; . , ,, ' , ' ,, ,, • ;; ' ,, .,
r .f"' ':IJ i8':I ~ I .J\ ..:..;;_ ::r- li ~T ~J "\\'ith 1he blessing of the Name of All ah Most High do I read""'
for th is phrase and what follows it to the end of the sura is all
}-{l.'.J1.,\i.;.J1~.J ' :1,J' is.; ' L ,, . , rcpr,sented as spoken by the believers [themselves] ..........
-- ,,r-:, ' )~

\act] he initiates with a th . . . , . : 1~'.\arratcJ hr al -Khati b al -Baghdadi in al-Jilmi' li-Akhlaq a/-R(iw'i wa -Adab al-
bl h eonym1c mvoca t1on. [hat is more suit- S.lmi', cJ. ~-lul:tammad ' Ajaj al- Kha\ib, 2 vol s. {Ucir ut: Mu 'assasat al- Risa.la, 1412/
a e t an to make it im pl), "I b . "
sponds . egm, to whic h nothing corre- 199 !) 2:87 §1232 and through him, al-Ruh;1wl in his Arba'in, lbn al -S ubki in Taba q,it
or points· or "[B, Ih 1il-Sluifi'iyyr1t ,d-Kubrii and a\-Sakhawi in a/-Ajwibat a/-Marijiyya. Although it is a
wh ich e t . ' l e Name of Allah ] is m y beginning,"
n a1 1s even more ellipsis.~lt, wry famous narration, it is consid ered by general agree ment an abe rrant wording
nmatcd through one of a\ -Awza'fs trustworthy students (Mubashshir b. lsmfl'il) while
IMagnification of monoth . . a Joun others rdate from the latter the worJing uthat is not begun with al-bamdu
. eism m the positioning of basmala)
/1!/ali.~ Hl·ncc the basmaia version was unanimously disauthcnticatcJ as uOimsy"
Putting the governed ele
just as in His . ment firs t here carries more effect - {wlihi1J), cf. lbn f;lajar, hlt}:t al-B,iri bi-Sliar!i Sa~1n1 al-Bukluiri, ed. M ui)ammad Fu'aJ
saying In lh e ,r 'Abd al-H.iqi et al., 13 vols. ( Beirut, Dli.r al -Ma' rifa, 1379/ I 959), Ta/sir, $(ly, 0 People of
11 :41 ) and fo, d name o, Allah be its course! (Hud
1 0 th,: Scripture, come to II common word bet ween us and you; and the exhaustive,
weigh! and is we worship (Fati]:ia I :5)-because it has more
. . more mdicat·' O f .. mdiculuus stu Jy of the literature ot1 this worJing hy the hadith m aster Mui)ammad
n1fying Allah a d " e exclus1v1ty, prompter in mag- b. )a'fa r al -Katt5.ni in al-Aqclwil til-M 11fi1Hila /i -Bay(it1 Ijadirli 11/-lbtid11' bil-B,ismala,
n more evocat' [ f
encc. For His N Ive o the primacy] of [His] exist· rd ;\lul,lam mad 'Isam 'Arar and Mul,lammad al- F:i.til:t al - Katt.ini (Damascus: privat{'·
ame- n,ay H b . ly prmtcd, 14 19/ 1998), while lbn Ja'fa r's student , Abmad al-Ghumclri, demonstrated
precedes recitation. How I e _e glorified and exalted!-truly
ib forgery in his irate m onograph al-lsti'adlia w,il-Hasbala mimman SaMa!ia Umlitli
Instrument by ntea f could lt notJ/l7 when It was made an al-Basmala , 2nJ ed. (Damascus: Dar a l- Ba~J.'ir, 1405/1985). Those who declared it
act r1.:•m ams
· mcornpl,
. ns O wh ich rec·t1 at1on
· 1s. carried o ut? And an fair, such a~ al -Nawawi in his Adhkilr, did so by subsuming it under the wording of
long a h . ete and un i . liamd anJ in considerat io n of the Qu ranic precede nt of beginning every sura us.
th
. . st e t\allle of All h mportant m the Sacred Law as th
n, since the Prophet - a Most High is not me ntioned ahead of .\l•SurUti's grading of /rnsan for al -Ruhiiwi's cha in- which lu: cites in fu ll in e
upon h,n, ble . .\"awdhid (1 :9 1-92 )-is a m istake since it contains Al)mad b. ' lmr.i n aJ-Nahshali who
,~ ssmgs and peace-said: ..... is ~usprctcd o( forge r y and 1:arrl1ja Mubammad b. ~a.lib a\- l3a$ri who is unknown.
21, leofd nornma!~n ;ote: al-KhaJib's ,·ersion has "maimed" (aqfa') instead of"barren" (abtar) .
a, A,Ak,B r lenceand ana11n
' ' 1· ~. H., Sk, T ~ · l">..ation con~truct .li "h'hich is facilitated b)' the hadith ' By the Name of Allah, with Whose Name
. !, 1·,K, Kh.~ U. LU ---'f nuth111g can harm in hcawn or on earth ..."' {S) .

155
tr
An war al-Tan::il: klizb 1 Text and Translatio n

, i , , ;\ ; ; ~ ,\1 .1;, ,}~1 '._. :~ ,_,iJC.,t;...;.\ <.:.:..-11)1

\~)~ ....- ,. '-17' ,, -._; ,, -.,;;--:-' ;. ,, ' ,,
<i
, '-:·, ,'.·i; 1.:.J ,.:.i
.i;c l~ -'r."" u , J , Y - u
11 4).)1)
,
2-:; ,J''~- '..-]1, ,,:c1
., .1 , ~ , .r-":

,.;~ I l~J ;;A~ If? ~\ ~1:; ::r- ;},J, ,<f' )1 i/

(~lJ <~lj ,<:i;.:.h ~;,;;.5 ~1
[}.-j] :J~ -~ Ll :<i'.s.i.,;,)s <~) t.),-1
so th at th ey may know how one b . .
Name and how He is glorified i Ho tins blessmg from His [Eti-mology and morphology of ism)
His bounty. or IS avors and petitioned for
Our !lasrian colleagues' " hold that ism is of the nouns whose
IMorphologv endi ngs are elided due to frequent use and whose initials have
. , ' an d d esmcnce
. of th e ba' in the basmala]
an indeclinable mute case, after which a conjunctive compres-
The ba received a kasra- al h . sion was affixed to them as an initial" ' - since they !Arabs) have
single-letter part° l . t ough it wou ld be right for
IC es to rrce1ve a 1ratl ,40 b ii 1hat one begins with a vowelized consonant and stops at a qui-
lboth j invariabl , . ' .za· - ccause it alone"' is
) a part icle as well , ·1·
traction,m ·ust h . . · as t' t1ta1 mg prepositional at- escent one.
-when affi1xed as t t eh imperative /am · an d t 11c lam of annexation
Witnessing to this Iderivation] is the inflection of ism into
0 ot er than prono
ct·1st111guish
. them fro m h . . un_s- b ot h receive
. a kasra to
asma·,H~ asiimi,Hi sumayy1 48 and sam1nay1.N
9
t e mchoative/mcept ive lrlm. 243 1
The inflection suman 1name>-as in hudnn guidance>-is a
240
lau!~e~~causc (atha i~ the next choice as an .
, ng unpronounceabl i
.
ind('chnahlc case (!J inii") after sukiin, tht·
dialectical form .''°
- 41 I.e., among lhc fo ur e or word l1111 ials. (Z) 251
One [poet] said: [~TheTrcmbling"J
t1om
2 , and , .
. 1TIIUJCChum., cf.sorh
Wnghof part ides (J_iunij
• )- prepos1t1ons.
.. adwrhs, conjunc·
41 ~:: This expression indicates that a\-BayQawi fo llowed the Basria11 school in gra~mar.
i. , Ai ·l 1~1 ~aid: · The i1•riw of oat~• _Grammar ( I :278 §354 ).
E.g., m1pcrah\e/ju~1\' 1~val1datcs thi::, clai m." (S) These are ibn(a), is m, isl, it/111(at)tln. w n ru ', i11m1'a, and aym Alltih acconh ng to
nuhA ; pr;,> pos clr1:qu1s11.Jve Ja m v. h
IOCl'ph,e l!l1111~~;a\ Wm of (gen1l1\'c) annexati:t : ~sra: li-ral_lni ulu al-abldmi ~al- ~:St grammarians. (S} Cf. \-'hight, Gramm11r (I :20).
(1:283, )· l .h far(rn: la-Zaydun m,m a . . _n \i ith kas ra: h/- m11traq i11; inchoauve/ ,~- I.e. m~tead of awsam. (S, Q)
burgh \\'ill;~:::d \~'
29 1
Arab:/~:;
1lham Lant'. ~-he latt~r denotes emphasis. Cf. Wri~ht ; ~ Plural of asmil , so it is the p\ural's plural (imn ' al-jmn'). (Q) ,
t'ty, 1984 ). ~upplcrnd !l:or~ate, l863-IS9J), re ft'. I.exico11 , 8 vols. ( Lon do n and Edi~-
4 A~ the diminutive sumayyim-originally swnaywiw - in stead of wusayrmw (S,
~!;or as samiyy,m Cnamesake instead of wasin-11111. (S, Sk)
A.rub1c Grumma,,ca;'11· lam, uur teachl."r Pi;r-c ols._(Ca mbriJgc : Islamic Texts soc1- 1

P~- 90-91; nur ll:ach::rms <Beirut: Libraine du ~ chia, Tlie Monitor: A Dictiot1a,Y of lmtead of wasa mtu. (S, Q)
,\ ahwwa/-T~riftoai Abd al-tihani al-Da ib~n and London: Longm an , 1973), ; Ongmally wmawu11 and mmznv1m where th e final w ciw \,·as turned into a/ij. (S)
George M Abdul-~ lli$Cus: D.i.r al-Qalam t· 1

A1u 1a,n al-Qawcl'id al-'Arab1)') afil·
Grammar Tt rn11nol~t~s1h and Han1 Geor '~ ;06/1986), Mal- lam" pp. 377b-382a; and
O\eirut L1bra.ine d~ Ltb:bn, al-Khalil: A Dictionary of Arabic
11 ' l 4 I0/l 990), pp. 336b-344a.
51__The meters of Arabic prosod y arc described - with illustrati\"C examples-by
\\nght, Grammar (2:358-368) and Karam al•Bust311l, a/- Baydn ( Beirut: Maktabat
Sild1r, n.d.) pp. 117 _139 _

156 157

_ ___ ,, i
 Anwiir al- Tan zi!: Hiz b 1 Text and Tran slati on
.;.;

..... ....... ...

,
' ' ' -- ' 1< . ill
"-----'.::JYu--<JA
J ,,
-
, •
r •
'

, •'1•
.:.,I .,., J--!
.~.Jt;-;f,;1
. • ,.._,-
' ' l l ' .::;:.1.aJl.._,:i_,).:_il,(~')/ l)j
,, • , ' ,

:-~:'' -:-- La.;\i1_; I,,J~1 __;)0-L.,

,;y,. ..1 .:,~J ,, ,, ;. ,, w
.J ,;).i _;i- ;:1,}~
,. ,,- ,.

'.~ :j-JI :.,1~ :;,) ~;., .iljJS S):;1 ~ IJ \.,_;i ~)

, J ~,,,,.,\ ~(:: }J' L:.; :J'..i' ::\1 Ii'._ ·~ •i \ ''I i
f ) 'J, f" .!Jr . 7J · ,.,;-"" ...,., _,.., - r - ...s-

·r-f'!')\S
,,.
J--- ;~:c.;, .:;~
.,
I; ·i;
u
.:.+, µ ~>' ,1.wl ~1) 1 [ \'--'~'J I] <JZ-il<!f~;.:.,\~ >J [VA

[,-.,,..) . • . r-'-" ~ ) :~W.:.,,.J

" J·Jtic'')'<' _, ....... ,~WI.; i ~ ) JL:.;j :,;~ i i~~;
And Allnli named , .I /,1the 11nme of Him Whose Na me (si/um uh) is in every sura.';,,
!, I · H ) OJI wit 1 a na me (s11ma11) blessed
y w He11 efa vored - . ,
you, Just as /-le favored you in other ways.m !The name is primarily o ther tha n the n am ed]
Transposition is unlik I ' . ' If, by "name" one m eans the vocable (laj;) , then it is other
ti on is fro m . · , . e) and irregular;·" [rath er,] its deriva-
swwov h1ghn 1m - than the referent (11111samrna), since it is composed of separate,
inence an d . ess • as i t [th e nam eJ co n stitutesem-
an ensign for the referent. unfixed so unds, 257 differs according to nations and eras, an d is
The Kufans derive it fr . < at times multiple and at times single, contrary to the referent.
its root, fro m wh· h om 5 mia brand , trace', with wism as
IC the waw , . If, however, the thing itself is meant, then it is the very same as
,
was/ conJ·unct·, ,as e 1 e d and th en a hamzat a1-
1·d
ne compre . J the referent; but this acceptatio n is no t widespread: in the ve rses
weakncss.m Th' I . ssion made up for it to m inimizevo\-vel -
1s dcnvation] ' . . of Allah Most High, Blessed be the Name of your Nurturer (al-
not a fam iliar re '' as re;ected because the hamza 1s
p1acement fo r . . . I . . Rahman 55:78) and Glorify the Na me of your Nur turer the Most
Also amon . mttia elisions in the ir language.
. . g its dialecti I i High (al-A'la 87:1), what is meant is the vocable. For just as it is
poet said: 1·Tht fambhng"] ca orms are simun and sum un_ The
obligatory to shield His esse nce- m ay He b e glorified and exalt-
11
l'.--6 ~arrated from a man fro m Ka lb by AbO Zayd al-Ansari, al-Nmviidir fil-Lugl : • ed.
m Spoken b~· the Kh·
t>d MW)ainr~ad Ah anji POtl Abu KhAhd . . . .\\ubammad A):imad (Beirut : D;ir al-ShurOq, 198 1/ 1401) p. 462; or spoken by Ru ha b.
!~ 2) 3:1011 !. corr~ ::d al~lJMi, 2nd ed., :~IQa na~i (S) cf. al -Mubarrid, al-Ktlr'111, A)J.l.j cf. Muhibb al-Din Afandi Slrarlr S/ramiliid a/-Kasl,shnfknown as Tanzi/ al-Ayd t
4
,t"
1.r , of thr mi1iai \\'d11,'.0 al-Q.uhaniw in lhr (~e~rut: _1~1u'assasa l al- RisAla. 1412/ 'aid al-Slum·;lliid min al-Abytl t: published with lbn l:lajar's a/-Kcifi al-SliiJ.f fi Jak/Jrf!
7 33
~;:femd b}· the Kufaru (t w1um 'markl into th~~l)1a cd1t1on of al- QUnawi. : /uidith a/-Kashsh<if (Bcirut: Dar I):iy,i' al -Turath al-'Arabi, 14_18!,199 ) P· ~;
lH •t flong the B~nan~;;~) nttial lrn mza of ism, the ctrmolog)' lknma al -I)abbi, cf. Jbn al -Anh.iri, l(ia/1 al- H'aqf wcil- lbt1da, ed. Mub-}
91 1197 1
\nght, Grat1m1ar ( l·i~ ·_ ~~ma~Jn, 2 vols. (Damascus: Mujamma' al-Lughat al-'Arabiyya, 13 )_l::lS .
. I i 2J and Abdul-Ma.\.\ , .,, MBecause they arc fluid (sayy<ila), as their par1s do not gather up in actualtly. (Q)
ib, k./ia/i/ (pp. 91h-95a ).

l58
159

I
 , . -., j
Anwiir a/. Ta nzi/: /_-lizb 1

, ,. :- ;: : ,. , . ,,. ,
• Text and Tran slat io n

, . ::,•. · ~ 1· _if 2I ~''l , ( <ilL) :far,

,( <il l ~ ) :Jli \j!.J
p · Y'
'. i1.J; ' "i.;, •.
. ' ·
. • Li.J YI._, ··· ' •
_.,. ._,_ 5.J-J A.l~
' ,'
,J ~- ,, ,. ;. ,, ,, .,, ,.
. !,:II" · "II , .. ; ':i I ' \ \.....;,I
(._,l,fl :_1,- L.:JI J__;.; J [.:5 ,~ .,_; (' • ." / ·..;--:--' ~ u:,!~ .r--;.J ..
" • -- 1 ... I""')'I) JI

• • '.! , •• , . ~ • ' ~f , (>U i ~ l ~ ~~I J!

_J'j,; \ j ~~I \~ JJ.1 c},;; l; ~ '~ I ~ -~J
_,,..,, ,,.
r-"'l- c.S ,~'ll ? I I ..:. '. .~.II '
• .• • Y;. (,.--;-- '-? i·.i Y"
. , l;:5"
-· - :, , . /, .
<.<...aJI --l,;l 0I .
/

-~;__;~ :L:i1
t._; Jµ ,;'.;,l t;; Ju • J
L; J1·'" '. :, ," _!1 ,
' • •~ ~ I r4 1 ·-,u1: ~J'~1 _;~:i ;µi1 -;J~ ,(.Jp:J.;,l :c41lb:i
.:;J. ,r-, -J "i
• J i..} '"'": ·:· , :ji~~~ ~~ti~i \~ ~.(~i½):~ il!~J
ed'-and Attribu tes from I , .b .
obligatory to kec the \"O an) attn utwn of] defects, it is also
He said "by the Name of Allah" instead of "by Allah" because
fi lth or impropri:iy. cables that apply to them safe from any
the obtainment of blessing and the recourse to help are by the
Alternately, "the name" is . "' mention of His Name; or to different iate between oath (yam in)
ing, l"Th,1.o,,1 mtercalated, as in the poet's say-
and propitiation (taymnmun ).
IfUp lo one )'ear- ti, en IIre Nam e of Peace on you both!"'
The alif was not written according to calligraphic convention
' h011•ever, the attribute . because it is so heavily used, so the ba' was elongated to com-
Abu al-lJasan al-Ah' _ . is meant- as is the view of Shaykh
s·ions he gave att .bs an-. 1t IS d.rv,"d ed mto
· pensate for it. 26 1
the same subdivi-
oth er than the nf utes: (,) what IS . tl1e referent itself, (ii) what is [The divine name Alliilr: etymology and morphology]
other than it.'"'re erent, and (ii i) what is neith er the referent nor Alltilr is originally iltih 'deity>, from which the harnza 'glottal
stopl was elided and compensated by al-; hence, one says Yti
:\& lh1\ 1, the~
~luthann,i l ition of th~· Khari .. l .
1st Allah 'O Allahl disj unctively;'" but it is used specifically for the
ed. ~1ul)am~~;)ti. (l l0-2JOl72g_~;s\n~: and cxeg:ete Ahli 'Ubayda .lvta'mar b;~
\:\6- "B• ., _ _Li~adSezgin, 2nd ed .. i \"Ol~is c~.mmenl~r)' en ll!led Maj ,1: aJ-Qur an, One \\'ho is rightfully worshipped . ....... ..... .
1 1 11 1
~~ng 1U(Jf Lahid \;~dno~t other than bi-l-l~~:k irut: Mu assasat al-Risa.la, 1401/~981 )
Spoken ·· .,.,,h,ch al•T b _ becaus(' lhe name of something 1s tht' 161 A ~ccond justification for the elongation of the written ba' according to al-Bulqini
.\fo"aUaqdt a an sevcre!yrebutsinhis Tafsir ( l :117- 120) . is magnification (ta'; im), since it begi ns the Book of Allah. (S) Sec on th is the me the
..._1 \hedfui Labi<l b. Rabi'a al-'A miri-one of the sewn erudite Sufi mathematician Ahmad b. Muhammad al-' Ada<li, know n as ibn Banna'
deditt .,.,.h;u lol1\·c on/ h1.11 !30 yea~ of ag<' and said: "i\•ly two J aughtc~ al -.\lmak1shl (654-72 1/1256- ; 321 ), 'Umwi~i at-D,llil ft MnrsUni Klrart al-Ti m::il, ed .
~'.an .,., ho nn c ,a7
.,.,.ell :,.;ei1hcr l aught but of Rabi'a or Muc;lar? I Rise bolh,
~~nd Shalabi (Beirut: Dar al-Gharh al-lslii. mi, 1990).
.... 0 1¾' )Ci1 a fnenJ I nor b caw faces nor shave hea ds but sa)' / ' He is U,e • - I.e. not Ylll/a rl contractivc\y. The latt er is a colloquialism used to signif)' "hu rry
, 'Vi:ar heS:a ctrart<l h1sb] • J' /
'"' (f llo1.n::t (S) rneofthe Tral!scendane O\'ed nor cheated nor deeeive -3 up! ~ further corr upted in the Maghrcb into the fe minine and plu ral verbal fo rms
lumuet, la ton you both; and whoso weeps >·al/ahi and yalltilui rcspcclivel)'· It has also been clai med to be an unrclatcd, underived
doe1nntd' 169 11
ul-t'isli'ari(P . PerSian colloquialism : http://www.ahlalhdccth.com/vb/showthrcad. php?t= 2 ·
ans: Ccrf, 1990) pp. 35 2-356.

H,o 16 1
 Amwi r al- Tcrnz fl: /_-f izb J
• Te xt a nd Tra nslat ion

"' :bt;i1:,1 ,;,t;.l ·<:,·J. a TJ ,

,, ., :: . , ,, i , , , ,...:31,:,:;
,~_;) ~ - '.r.;:: YJ,,!½'. ' , ' ! J .. J. J
J)it5-2~0;5;. ~4i1 ~l \~~d-' 1S1 ,<µ 1~h jl
, \~1:J.i1
;1) 1 ,(.~~>:L\ ~LS': ;\~~:;;?- 1Sj ,<~:;> j\
,. ;I) · 1 .oi
,\ u , ·..r=-
,(, J"C' J' ) Y,, ~
,
IJli::..:,1
,
1 ~·1; ;, •ci1 Jli::..:,',' ;::,,
't"' , _r--~ , , ' .r

\( ~jh 0J~ (~T) ~ I :~~.J \(c_L1p:; <:~PS

gency. Alahah u ghayruhu m eans "som eone gave him protec ti on"
lioh<deityl, originally, is for any object of worship; then over- when a refuge-seeker fl ees to someone who then gives him
whelming usage [confi ned it] to the One W h o is rightfully wor- protect ion, whether real or claimed.'" Another use of a/iha is
shipped, It 1s derived for the newborn calf craving its m o ther, as creat ures strongly
(i) . fro m a/aha'" <he \\Ors , h ippe
• d' - [mfi. mt1ve
. . nouns] iliihatan, yearn for Him and ea rnestly call on Him in d iffic ult ies.
u(h1u1d,ata n an d ultihi)')'a'" -\\•IJe nee [verbs] ta 'al/aha and ista'laha (v) Another derivation is waliha, "he became perplexed, bewil -
,° evoted himself to worship'. It is also said [to d erive] dered;" it is as if 266 its root were wilah 267 then the wa w was trans-
(n) from alil1a 'he be posed into a hamza <glott al stop' because of the heaviness of its
dered wh . came perplexed ', because minds are bewil-
en It comes to knowing Hi m; kasra-in the same way the initial (ia mma weighed too heavil y
2
in wujiih <faces'"'- yielding iliih <deity>, as in i'ii ' and ishiih. "
(iii) orfroma /ahtu 1·1· 1· <Ir
peace with h- , , a u an took refuge with X', that is, I found This is invalidated by its plural b eing ii/iha rather than awliha.
,m, ,or hearts gr t ·1 .
an d souls fin d . ow ranqm wit h H is remembrance ~: Res~ectivcly correspond ing to true and fa lse belief. (Q )
. peace with knowledge of Him ;
. Q.Sk,,~ _.l,;~ J ~'0.j.:...:./ 4",t ~~ .,,.,_;11!..,l, J~UI
(1v) or from a/iha when o • Kh: ,::1 j ftJ •.j.,JI ~ .J,..!.jJ ;;~ \ : J °6JI (_J·(;J'-:JI .:....;'( Jl o"JJ [ ~ f.i.J '! j;,-"F- )
ne becomes distressed at some emer- 1
...i., ._._ _;; ~'i J l'i '} ,ji~ ,J:! t..., ~ \JI .j'(" .f'.\.. ._j) 0.f..
j,,., ~~ •er~ t-'1' si ,. ~ £ ~
~

263 Thu\ \'O wehzed m M an . .

fl'Ct reading cf. i ! ..£. .i..s. • d ~· wlu!e I anJ T have a/ilw which S(Hlll.' dee m the cor·
"; ·",- .,,,_,1-, _a.s si "Ii:,. ,
I: c''},; T: ,'ij
~~~: a~i, al•M1J b~h a1-M:;i~:~t -·-A:.:" . (.Ji) in Al,unad b. MulJammad al- a, B'.
,~ Which became uj ri/1 with liamza replacing the initial wclw (Q ) cf. Listi 11, art. w-q-t.
h I at al-Taqadduin, ~ llrib al-S!iarb al-Kabir lil-RtJji'i, 2 vols. (Cairo: 9 Respectively from wi'cl' CvesscP and wislui!i, a wide diagonal leather chest-st rap
132211
~/ / ; r~ectdabr ;y..., "tjJ _£ ~ ,!:ll but S, K and ot hers con lirm the former as "'·orn by women {cf. Nihdya, an. w-sh-b}, which Rein hart Dozr both mistranslates
e~ .'~~·ohTdJ al.Lugh~ wa•Sihah•al-~~\ ?ci., (~i ,:.. ) .J.,J (Q ). !lino in al-Jawhari, and miMakes for a pl ural in his Dictionnaire dCtail/C des noms des vttements cliez /es
,\ foh i/ tl (~~trut· D~r a\.' llm hl-M _ ~iyya, ed. Ahmad 'Ahd al-Ghafllr ' AffaT, -4th Ambes (Amsterdam: Jean Milller, 1845, rr:pt. Bei rut: Librai ric du Liban, n.d.) , art._
1 01
.inJ al· ~ ' tuf al ·Shaykh Muban~n~:~n, l 4I0/ ~990); al- l·ayrllz:ib.idi, a/-Qt1mUS al- wislttib, whereas the plural is awsliiba cf. "Whosoewr slraps on a sword in the wa)'
1
l N Ak Bg.h , Mufrad~r,c ntnC!>a-l-h . al-Btq!i (Beirut: Dar al-Fikr, ! 995/1 410); Allah, he shall have a wishiilt from the awshiha of Paradise" in lbn l;lajar, al-l~iiba fl
· ,(,l.l , K, N, R,T: 0j 1, - i"! 1
hacomes up ncxtbutindifforc111senses.
- , : ..,..,..J ~ ' a,~'. ~ ., !\,,~\ Tumyi: al-Sa/,aba, entry on ' Atiqa b. al•l;l iiri tl~ al-An~ari.

1
162 163
 Amwir al-Ta11.:il: 1.-lizb J Text and Tran sla ti o n

S Lli.;~-U~'l_; L?} r"l~ j .'.G -J

~; .:~~;~ ; (.;, I 01 ;jl ')I) j_;; ,;_,_;,_; ~l5-_jl i~_; \;\~
1
1i':--,qttL( " ' li 01,;J1,
· .rt:""-'
~')'~,~.:_ll11~\~1J.~_, j ~~I_,
- . -
.. ,~ts j _:;w., -~ <J.
because He must have a na me to which His Attr ibutes apply;
(vi) It was .•Isa said its root is /rl l, , the in fi n iti ve noun of the verb
and there is none suitable for Him, among those by which He
lalia- [aon st] ya/il,u, [infi nitive no uns] /ayha 11 and /ahan - mean-
mg "he veiled himself and was or became elevated;' for Allah- might he named, but that.
may. He be glorified and exalted! -is veiled fro m the perception Furthermore, if it were a descriptive, the statement "There is
of sights and eleYated above all thi ngs and a nything that does no god but Alla h" would not constitute pure monotheism-as
not befit Him. \.Vitnessing to it is the poet's sa)'in g: !MThc OutsprcaJ"J in, for example, "There is no god but the all-Merciful" which
does not preclude partnership."'
Like a salen111 oat!, of Ab,i Rabii/,
witnessed by his tre mendous god (liihu/111).'" The predomin ant view, however, is that it is or iginally a des·
criptive;273 but when overwhelming usage made it His, wherein it
It was also said IAl/a/1 is] a proper na m e for His own Es·
applies to no other and became like a pro per name for Him . . •···
sence,m because it is described but never ser ves to describe, and
,-, A rl·asoni n1; take n fro m al- lH\zi, Tafsir al-Fakhr a/-Razi al-Mus/Jtalwr bi/~Tafsir a/-
Kabir 11•a-,\fafdti!1 al-Glwyb, 32 vols. (Be irut: oar al-Fikr, 1401/ 1981) , sub 2:163. "Al-
110 r rom a porm hegi nnin ,,.. u • 1
l ibl said [in Fut1ib al-Ghayb ( 1:88) ]: 'The Qadi w rote in the margin: "11/-Ra(rnuln, even
Thl' night and lhrd,w rl'JU~t'Ji:h the ,·enc, HHavc rou all not seen Jra~ ~nJ 'Ad. I! though it is rl·sen·ed fo r the Creator-exalted is He!, it remains that such has tran-
bihd!afnaliumu al-la).'lu wa/-nalt~:m t~ nought .(a/am ta mw Jrai'.""' I!
wa- A d,.1 awd1:
spired with a separate proof; li nguistically, it [only] means someone who shows ut -

Cf. _D1wd11 al-,\'~hd al-Ku bi;, et tu,

lmtl'ad of haltiitin 'oalh>and ·am 1:l· So mc \'c:s1ons ha,·c the vanJnts b alqatm c1rc~e
1
c ?·
hearJ fo r }"nshlzad ul,.a W1t ncsscd l. (S. _Z)
~~{:,0\ J pp. 280-2IIJ§S3. a, I, N , ~. ~~uhan~mad -~ usayn (Cairo: i\fak la hal a!-Adab,
mo)t mercy.""' (S) This ducidatio n cited hy al-Suy0ti in his Nawdhid (1 :240) sugg~ s
autograph mar1;inalia penned by al -BayQawi 011 J, which were in al -Tihl's possession
st

nm_~tnnino!ogy h borrowed . . .,; Ak, _r'.~' I : r ~J

8_aydawu pnncipa! source for doe~:~; a)-1Uz1~ Alafatib al-Ghayb in man)' places, ~'s
-
as hr worked on the ]alter
n "The author's intent is. to disprove the cla im that it is unde rived, whether. a prop~r
1
namr or a <lescripti\'e." (Q l ~The correct \icw, based on transm ission anJ e\''.dence: ~
f:.uMishdf {hl'ncefonu d I) al and phil osoph ical iss ues while ZamaJ<hShan
1 th at !I is a proper name" (SJ cf. Suvllti's A slibdl1 wal-Naz,l'ir fil Nab w (4:S). Shawkam

wa-~;~;~~n·
borrow~ moral and d~c\rin: hi!:i pnncip.il source fo r grarnrnar and rh('to ric. He also
1 111 the introduction of Nay/ al-AwJ~r \a bds the viC\\" that Alldh is an underived proper

,.,
b. ~hUr, al Tt1fsir from al-Raghib al- Asfaha ni, cf. M ul}anunad al~
name as the position of the m ajority (a/-j11m/111r) . Al -Razi (who also prefers t~e latter
A Hillwi, 2nd etl. mama~cus· {pp. I07- 120); ~-1uhamma d a J- Zu bayli. al-~M
u~7:d Oura
al
_Ali, ~1-.Bayr;fdwf wa .J\fa~l1aa:tQalam._ 1420/ 1999) P· 121 - 138 ; and Yusu:
l:n1\l'rsuy, n.d ) p. \ / fil-Tufsir, unp uhlishcJ Ph.D. d iss. (Mecca •
pomion) in his Kitti/J Lawci mi' a/-Bayyiniit Sharb Asmci ' Allah Ta 'illti w~l:$~~:i\~eJ~
th
.\]uha~mad al -Na'sftni (Cai ro: a l- Kh.inji, 1323/1905) PP · ~0, 83 says at it~;hers.
65 according to the majority of the Mu 'tazilis. many of thr kxicographers aflJ

165
 Anwar al-Ta11zil: /:{ izb I Text and Translatio n

, GI) •.:ls _;i..:oJ·~1 .,1-,.;.1, i ;1 -·~ .-, .;.11·( - ' 'I) J•

' (,~]JI)
! . . :"i) \5 G .;.J..lli1 _._;.\ S.,s; J l.i.:..!.':/1 0'"1j
',- ' -- , ., .,,_ r---'i'-, · . '--~ ·: ? 'Jr - -· - -- -
- , > ' · ·. '" ' \
' •y' ~-.- ..:;I, :n', ; .:JI
--,-.S-<,.:Ji
.-
' J, i'-.'.
- '
I ; -L: " , ,
.• .
ic- '-:!.,..,i~J, ... ........,.,11
.., .\;_,5li1J;}~1~) ½ ~b- ;_, -~j.]1.:;
J~~,~ <" ~~-;\j~ 'i 'il ~.,,.-:
. ,. , ,. , ,, . ,. . -;

· ..r--- .,,..-,-:J_,.,....p _ ~ , I '-?

. -: .r :, ~ ~ , '
_......,,._
,::.:
, ·1 ' I ,-_•
----,- - ~ r J..:.I
··....,:.\.i1....... f] 1_;~ .:-_;.;.; •~ ~_;.:J~ ( u'-1) ;__t_;, i :cMJ
•;.,. . . . , , .~ \')UI J~:,;J
~"I. ,,,:.'.: ·~-
, , - , - J

~) ~L.1 :;tJiU ,;__;,

-
~ I ..:;1 ~, ,.~
-- , .T- u
j:; J-'·1 ' . 44.u '-"'

~[r;L,.;';I)< .;,}-Ji~_; -;,~i~:Jii~_;) :Jt__;.;.,·;_;~ .~

i ; ' t_: - :..,;-..;1J\jjt;~ll11
;.,i•••i._r.::J~ 1· ,. . L.
_._.- 1·---
!:- ,.,.
j ~_:;
, . , , ,. ,. , ,. ~-- 1.. •l1 ,. _._,. ,.
· , - ,. •ii ' - . , ~ '"1J,;)G.J l ~..t..;..,; ,.:.,--- ~ ....,..l>-.J
········ · ···· · ···· · · ·· ·· ·· ·· · ··· · · · · \ ~ "-'J·-,~ C::-.;;" -, - . -
-~.s .~,1,~o to ok place, fo r example, with "al-Thu r ayya" and "al• ·-r- ,-J'
,) _;--,, I ~b-.
[ .,!·1·J 1 · : ( Ii
Sa 1~ . -it was dee med as such in th at (i) descr iptives qualify
it , (u) It never serves as a descriptive, an d ( ii i) an y hi nt of possi- ~[.;._;JIJ_!)J\;',,;,1 t; l~l ~' p J_[_,. .;JL]0l1b Jd 'ii
ble partnership is precl ud ed fro m it.
more, derivat ion means that one of two terms has _meaning and
[No wo rd can designate the reality of the div ine Self] form in common with the other, and this is precisely the case
For His essence , v·1ewe d as H e Him. self, wi thout regard to any hrt ween it and the etymons mentioned.
0t h
er a~pect-intrinsic or otherwise2i 5-is inconceivable to hu- It was also said its ro ot is the Syria c /aha , Arabized with the
man. beings
. an d th ereIore cannot be designated w ith a word. Al- elision of the fi nal a/if and the insertion of an additional lan1."'
so, if It designated th. b
f H" no mg ut His own essen ce, th en the letter The glottal accentuation of its lam when preceded by a fa ba
t
is st ate ment- exalted is He! - He is Allah in the heavens and
0
.. · Jso said [it is thus
or Jamma is a [linguistic] tra d 1t10n; it was a
on earth (al-An'am G:)) would no t have made se nse.';' Further-
accented] in all cases.278
Ongmally the duninut1\'e of ti! .
. • by which prayer be-
The suppression of its altif 1s a so1eC1sm
caml' the namf of lhe Pleiades cl arwa, mult itudinous., - which me tony~ica~}' bt··
~7e;Mruck· (1a'11f) which became ustcr of stars (al- tlwrayyti) -and ihc adjec ln·c 1hun·
comes invalid an d an oath falls sho rt of being explicitly sworn;
.. \\'hethcr mtrm~,c (J . _ the SUrname of Khuwarlid b. Nufayl. (Q ) yet it has come up fo r the requirements of meter: [~The Exuberant~]
1
al-iJdbrna ,d-1hubii rt»(ll':!~; ~:t uch as the positi\"e, affi rmative attributes (al·1rar
aJ~~(il~ryya) ... 'Abd a1-Nabi b. 'Abd na\~Lnsi~-such as the preclusive amibutcs ~al-5ifd_'. Lo! May Allah [without alij] never bless Su hayl ,;,
al Ulum al-,\lulaqqab bi-Drurn r a ~asul Al.lmad nagri, Maws,i'at M1ma labat fdt1
11
every time that Allah shall bless men.
~7~b~1:in, 1997) an. Allah . 1- Ulam a, ed. Rafiq al -' Ajam (B£•iru t: Maktabat
im ~-llbi s.1d: 'I.e., w11h regard to ll'll . m Al-Bulqini considl.'rcd this dt."rivation baseless. (S)
(a/~1~!-e for His e!>!.ence, hencl.' it m::ral -local advcrbialit)' (a /-;arfiyya) "'.h1ch is 15
- I.e. even if preceded hy kasra : a weak position. (S) ... . The ,1/if was
he ~aid~::), namely, ~the One "''Orslu _have a mean ing specific lo desc ript iveness :!"9 t· . . . . - · t L · 1111 barakaftl-rrJa 1'-
A a la b,iraka dJ..f.a!m (i S1llwyl1n 11 rdlw m,i- · a .. -- i ·· ·· · t · ·· to match
reconMdl'fit1on ... (S) pp~d Lil the ht." avens and 1he earth ."' And ~•hat
dropped out of Allllli in the firs t hembtich so that it can read

166 t 67
 A11w(1r af. Tanzfl: H izb I
• Text and Translation

!Longer cognates point to addition a l m ean ings]

IRa/iman and ral,i,n
. a re synonyms J
Al-ra/rnuln is more intensive tha n al-rabim-since add itio n in
Al-ra~iman al-ralii,n are t, ' . .
from rah ima (he sho;,,ed ,o mt~ns1ve-fo rm nouns derived morphology spells add ition in meaning,"' as in qa/a'a, (he cut>
gha(liba and 'a/· (k com> pass,on 'like gha<Jbdn <angry>from and qa11a'a (he cut to pieces>. o r kubiir (big> and kubbiir (h uge>
,m nowmg f , /" -which must be understood in regard to quant ity at ti mes and
cally, is tendernes f h rom a ,ma. Rabma <mercy>, lexi·
showing of fav s O t e heart a I1d
d a Jea rnng
·
th at dictates the modality at others. In the fi rst case, it was said "O rabmiin of
since the latt or an good treatmen t, whence mhim <womb' 1his wo rld"-for the latter includes the believer and the unbe-
er curves around 1·1 iso . liever-"and rabim of the next!"-for it is exclusive to the be-
Allah are taken . s content. But th e Names of
acts, and not of . on1y 111 consideratio n of o utcomes which are liever. In the second case it was said "O rab miin of this world
mceptions, which are affects.is1 , and the next, and rabim of this world!" because next-worldly
the samr-fooied favors are all . . . . . . . . . . . ....... .. . . . .
Qu\rub second hcmistich, and me 1th ' .
mascus'. hnnl, Sin Srnd'at a/. f'rdb : c requirement of the meter. Spoken by
Shawddhd!i a~~ -~a!~m, 14!3/ 1993) 2:720'-71; Hasan _Hand:'twi, 2nd ed., 2 vols. (~~· aJ..\fojdz,ed. 'Uthman ):lilmi (jCairo:J al•Matba'al al-'Amira, 13 13/1 895) pp.104 -11 2
14071198 Qrrd dt, ed. Ali al •Na·d· i · • and his al-Mubtasab ft Tabyin wupih in which he states: 'According to the Shaykh !al•Ash'ariJ, ra~ima mea ns AllahS will
280 .. E h 7) l:ISI. J I Nasif ct al., 2nd ed., 2 vols. (Dar Sezgin, (mida), for His slave, of whatc\·er one showing compassion wills fo r the one who is
t• . it er by \\·ay of meton shown 1( and so for all states or acts connoti ng affect (infi'dl), need, spatiality or cor-
cndmg th, result ymy (al-tnaJd - al ,
lauer lS · produce~:r.b}: way of a pro\'erbia~ m~::ursal) ~y-,r~arning tht• cau~~ and in- poreality such as fri endship (ma!rnbba), love (w11dd), good pleasure (rit:lii), gralitudc
the tenor'" cf. Pierre} rc1ain1ng in one's mind all phor (1st1 ara t11mthiliyya ). (Q ) The (shukr), laughter ((lab ik ), happiness ((arab), patience (~abr), jealousy (gllim), shame
~ook of Lart Arnbrc ~ch1a, The Arch Rlretoricuui he elements of a comparison except (~ayd), t~·sting(ibtiM ), sarcasm (mkliriyya), mockery (istiliztJ '} , scheming(maAT), rusc
~ a_nasam1t ill•asbtr ad~ drawn from 'Abd al- or ~he Schemer's Skimmer: A Ha nd- (k_hid') , astonishment ('ajab ), distance (e.g. when qualified by dhalika, dhJ/i/..imr),
1 1 tu upshot is th (\\ 1"~baden; Harras . Gliam lHi-NtibulusiS '.\1afa/:lit a/.a1.hir ~eisure (fa r1lgh), hesitancy (ta mddud), cstablishmt•nl !over the Throne) (istiwtl'), bar-
to Allah, th at It is impossibl ~ l\1 l l. Verlag, 1998) p. 88 ing of the shi n (ktJSlif al-s,lq), wrath (glta(iab), rese ntment (s11khf or sakhal), grief
Id . erdore1t is . eto attnbute Ii .
lt;~mrhd)~ ~S) This rne~Xplau1ed_as that \\'hich c~eral compass ion (b aqiqat a/-rabnr~) (asaj), hatred and spite (qild, maqt, bllgl,ef), enm ity ('addwa) , and malediction (la',r);
Krtd of Attributes that A;<1 and Us examples are mpass1on necessi tates (rufassaru b~· and our translations of al -Bayhaqi's al-Asma' wal-Sifat and Ibn 'Abd al •Salam·s a_l·
5
'!Im;, ~d. 'Adil AIJ rnad ~~naunbutable llatera]I demonstr.i.tcd b)' Jbn 'Adil, "Expos•· ~,/;, ft I'Nqdd Al,/ a/.;laqq published at al -Sunna Founda1;on of Amecica (( /rumc
yya, 1419/199g) 1:1)4.~ al Ma"J0d et al y~to Allah~ in al-LuM/J Ji 'Ul(un al- ~~nncs & Beliefs series). .
l; lbn 'Abd al.Sal~· O vols. (Beiru t: Dar aJ -Kutub al· 18 Usually, but not alwa)'s; in some cases the reverse is true, e.g. badliirl ~iadlur {S).
m, af.fshdra ild al-/;azfi Ba'(/ Ani-.•d'

168 >69
 Amvrl r al-T<1 11zil: Hizb I Te xt a nd Tran slation

,, , , ,, ; ' " ')'..!,l]~',t '. '.:~.;. '11 ,', 1di ! ,,-:.i. 1 '.'. t1
:_,')1 1~.....s-
0
LJ:.. v ~ ,. J ,,. Y' Y,,.C, - r-;---
, -, :~ , : - ·' w ~ ,~._.,l_;_; \' ~ : · ,-- ,i;i~ ~,,.
,I..!-" JI ';'Ir' ~ ?" , , -t- ,, ,.J ,, , Ji-'
•., d l5 u J .---ili1y--~ Jt11
,,.
~\
..:..; j\ t.,.;.J.-1
; ,.
J ),. ~;
'--· ,.
j\ \~c
~ci1~ 1}J1_, ;_:;~I_, ,L--,}.-;_, •<11
0','. -!JJ~
mo m: ~tous, while this-worldly favors are both weighty and tri-
J[,t~'JI µ l.;, ~ I c5~I_, '¼-; ~0~1 µ 1_, ,~
fling. h
was poin tedly put fi rst -although th e rul e dictates a \;~ :',;_\ 'i .~ :-!JJ~ _f
progresSJon from lower to h igher:
"the true gra ntor of boun ty who reaches the utmost in mercy "
I. because the me rcy of this wo rld takes p la ce first; Such is untrue of any other than Him, since all others aim to
2· a nr.l because it has become li ke a proper name since none obtain repayment in exchange for givi ng ki ndness and favo r.
other than Alla h is described by it.'" For its meaning is ...... One either wants lav ish compensatio n, or fine praise or to al -
lai"; the sensitivity of human sympathy'" and love of money
m -He has followed the Ka h .. . .. . from the heart. Moreover, o ne is like a mere interm edi ary in
t->een trantm1ttcJ . The one r 5 5lidf here.~ (S) _N~·ither of tht·Sl' t~,·o supplicatiom ha,
and thm mliinC' Al .Kaz c.p~n 1~ th ~t ff,·c t is O n_Jb,:ui n of th is world and I.he ~ext that, since the favors them selves, their existence, the power to
Gham r~wi, ,·ols Cair ._aruni , U~slnya on al- Bayi,l aw1 , ed. Mub3mmad aJ-Zuhn al -
delim them, the motivatio n and stimulus to [obtain] the m , the
K Cf lh K4 h" · ( 0 · Dar al-Kutuh al -' Arab1)")'a a l-Kuti ra, !330 /1 9 12), hereafter

n~m~ ,J nt.h al tr, ~a!sir ( l :198). The oft-quoted d11 'ti ' K cites is part of a weak hadi! h abilil)• to benefit from them, the powers by which such benefit
from ~nas ; .~nus ~- Ya7id al•Arli who altl'rnatclr reports it ( i) from al-Zuhri, takes place, an d so for th, all of this is His creation and none but
'Uthman, 2 \"~:~. (:tl:i~H-11\ al-Mu 'jam a/-Sag!iir, eJ . 'Ahd a l-Rabrnan Mu.lJ,antmad He has power over it.
Maqd1si,al-Aliddif/zal-,\f: ~:~~:i~ta~a al-Salafi yya, 1388/1968) 1:20 2, d. al-Oi).l' al·
Maktabat a!-l\ahQ.a, a,~d. Ah J al -Mali k _? uha}'sh. 4t h ed., ~3 vols.• ~Mecca: By consensus per al -Kirmani. (S) "As for their nami ng Musaylima the Arch-Liar
;~r
1si
1421 1200 1 7 196
Musanab.froni Mu'l<lh ) · · 197 §263 3; (11 ) from al -Z uhri, 1rom Sa 1d b. al· r.Uwiiln of al-Yamama: it was prompted hy their fa naticism in apostasy." (Q )
al Majid al- Salafi, ...i ed .: ~l:~~ •cf: al-Tabara'.1i, al-Mu ';am a/-KalJir, ed. f:{amdi •~bd
2 ·:' , . L, Kh, QSk, U, UI.Z, t,;, ,, t -' \. ;,,- ,I Ac"'--'.,\ l'
t_r , 1 ~ \ t -' ,'..~• H,
Maktabat lhn Tayrrnyya, n.d.J ~~~B~ghdad: \\'1zarat a l-Awq :i f. 1984 - 1990, rcpt. Cairo: K. .\I, K, P: .;. y ~, B, T: J....-.. J; y with superscript gloss: ,_.\,,y ,.$' F: t_.,.. R: ,u,\ t}
Abd All,lh al•Ayli (discarded and·~:~ §323, 20: 159 §332; and ( ii i) fro m al· H:11<~ b. ~~Ak: J._; AQ, MM: f.f '- ._
! arghlb ), from a].Qa~im b ~1u a pected of l)1ng or forgery per al -Mundh1ri ma/: Riqqat a/-jinsiyya b the wording in the printed editions of Amwlr a/-Ta 11:zil, K. I·, r
'." al-Du'd' (p. 327), al-Baz,.a, }) ~ mad, from 'A'isha, from her fa ther by aJ-Tabar.lOJ anJ th r K.ashshdj- the latter making it the co rrect reading since it is the Qadi's source
,\11.uradra.l, al•Barhaq\ 1tl ID n ~•sMu s11ad, al-Ta)•mi in al- Targhib, aJ -J:lakim in al-
1
- hhile A has riqq, Ak ribqat. a amifat, B, Kh, Q and R a11afa t al-kli issa, "the shame
fo'.ged cha.in and word i~ : c;la 11and oth,n'll. lt is also related fro m Jbn Mas'Od wilh of mcannm," and Z ribqat a/- kliissa, "the noose of mean ness." The passage was
~::11 m lhe La 'a/r' and oLl~er~; al-Jawzi. ~1awtjC/at (Sal afi rya ed. 2: 130-130,: skipped in S, who did not do a word by word commentary, while A explains: "That is,
1
in al ~ " 35 '.n thr "'ordrng, - 'Ali hrough Abd al -'Aziz b. Ziyad- an unknown _1
0 a human being is inhe rent] }' a misa and \o\·es money, so when he docs someone a

!~
0 rghrb wal-Tarhib ed ' hall I not teach )'Ou ..." b)' al- Taynii a l-A$fahill
3: 138 ~1305, ah, m•1.1 ,s~/7yman Sha'ban, 3 vols. (Cairo: D:ir al-f:l adith, 1993 ~ fa\ur he only wa nts to curb the slavish grip of his human cha racter by doing somc-
0 !hini; that con1radicts his basic nature- which is inherently mi se rly as is the common
a} il ,rnd othtri,andmrma/ from ,the Tilbi 'i 'Abd al- Ra]Jman b. S:ibil by Ibn ,Ab1
rum Ata' al-Kliur.il,;i ni, from Mu 'adh by Jbn •A.sal<l1· lotoflhoSeofhis species- in order to be praised fo r doing so."

170 17 1
 Amvtir al-Tm ,zil: l_-liz b I Text and Translation

.;...,..._;J1_;...s; ,t; ~1J.::111 ,'.)l;_ ,:J\ u'· _, . , ,. .'+\5 ~I ~y.,; '-?)1 ,~ I ~;,;11; ~;'\J1 y~ J,
, .. ..,-- i:--'-f""" . ...,.... - '-f") 1.:i\;jlcn
;:_j' __.,, ' I\J' ~\5 :, :C,,, I : '.. , , , ./ :· J' · 1- ~ ;_;. -:•; ,~ --- ,: 1 1.:: ,1: 1_1· ,:1 _
' .,f , ,
,
VY':," ·~c.r'-l;J_,8 l!-1/ -0 . r-' .
•J"ijl "'C~ J J

•c/J1 ,; .1_;, , , ;, ., ,· , ,,:. ,1.i:..:.~1· , <.L: ' ;: ::• ,-• ·:q 1·.::. . ;1' ;:;·
, , er , ~ J I ( , ) . • J .., , , ~r .J

:i~ 01 J~ '<i, l,' ~w

, 1);;. Zi0 • , · - ,., '"1_,...;.'
, - -:-J..r-'2-'~.., ':L'' :11_;
~:r- -~~0-~1 J:41 :81 :(01 ) {1),:~i)
-~IS.,i_~W1_; t;, :.3 \;tl; _(.;~ ) j1 (~ ) _]i:~_,> j ji 1-4) .:_,~ :J_,i -~ ~I _Ji {l!)I :(C.iil)J ;~}- _;\
~, ' ,, ,, , , • ,, ',,. • > ,,,,. ,,. ,,. J' ,,, ,I , . , . ,, . i _
-: ,, ,,,,'. .. -; .. . > :. .. ,
u~J~~1-:,1 ..._;;t~1:1:~:i;.:,\11 ,~~-.
• ,,
' '. 1-'1 ·
,,. . y ~l j,'1 l,> cMJ ,<.:>-.l.A J. ;~ .:;~: lJ •~_?)
' r-::: -- , ., ·:u '-""""le'!-'
[,,_,1!1J:Jli .1,0,IJ ~J',l_j; ~1;,tli; :( ~I):,
3f· Or, a~er a/-ral.im nn poi nted to the sublime a nd fundamental
· f10ned al·ra.h im to address everything outside
avors,2g· H'• rn en in all matters291 is He Who is truly worsh ipped, Who is the
the first purview, like a complement and in tande m w ith it. grantor of all favors-both the immediate and the deferred, the
4. Another reason,
· v•o uId be to h armomze
. verse endings.2811 sublime and the petty- turning therefore with every last shred of
his being"' to the Divine presence and firmly grasping the rope
!Ra/1man cannot be pluralized or femin ized]
of God-given success, engrossing his inward being with His re-
The predominant view is tha t ial- ra/1111a 11 J is indeclinable'"' membrance and taking Him as his sufficiency without any other.
- regardless . of the fac t that its. bemg
. used exclusively for Allah
[1:2J al-~amduli-l-Lahi <Praise be to the One God 1• l:famd is horn·
prec'f Iudes its havin g, a Cem •mme
. with
. the forms (a'lcl or (a ,lana·"
,
age paid fo r a voluntary grace-whether a favor or someth ing
-1 we sort it with th
,.,. H e most frequent occurren ces for its word else-while madb <compliment 1 is homage paid for grace in
.,would
pe. echose
I' tob e na me db Y these Names so th at the knower
unrestricted terms. You say, "I praised Zayd for his learning and
rca ize th at th e one truly deserving to be sought for help generosity;' but not "I praised him for his handsomeness;· rather,
1B7 -suhhmr such a, imellect "I complimented him:· It is also said they are near- synonymous
i;rca1est fdicn) , and funda rne; uo<lerstandi~g, and all that si:-n-cs as a m ean~ fo r thl'
cognates."' As fo r shukr <gratit ude\ it is the match ing of favo r in
~:-: ~ ~ ·: H· ~ J\ typo. ital such a, e:u~tcncc, life an d th e like." (Q) All m ss. a J
11
speech, deed and conviction. !The poet] said: \"Th, Loagl
The oni;1nal term is ~verse hcadi h • •

hphei~ kl'Cp p; lnl'ant their rnutuc1l ng~ (ru"Us)_ bu1 it nwans their cnJmgs (m ~'tJ~ir?; 21
; .\fojcimi' al-1m11ir primarily mea ns "all important matters" but can also mi:-an all
;111:/1~usa), namely lfldt the pcnult1:ngrucncc ,n specific fashion ( tar11Jsub ft liayatm
~~lkrs in absol ute terms, which here is more obvious. (Q)
°n'>Onantal (all"d~ il 1\·erse-end1na:e,lettcr be. ~ mute >•a • p receded b)' ~.~ sra. (_Q)
~; ' · · Bi-shards/11ri/1 i, "plural of sl,a rsllam w hich is used to mean the soul and the bocly,
1
~u~nm rro~e and qd_fi)a 'rhvml'sl ~ of Qur an arc what is ca ll ed sa; rhymtn! th
and n originally means the tips of the wings an<l the tail so it was used to m ea n c
is nc,ther pro~ nor P~lr , 1 poet?:, with 1he categori cal caveat that th llholr~ (Q), an expression oflt.'n used by the Qadi but invariably garbled to bi -sharri
u11::;-~ ~end,l'r and number.,..·1sc\~1f. al-~uyu)i, ~tqiin (Type 59). . . ~~!lrrih, m the 2000 edition of the Amvclr.
...., nd gln1t1ve ca~n of Cak · \\ ise ~111ce 11 accepts thi:- nominat ive, accu
2 · tn. "brothers;· a lexicographical term for words sharing two of thdr three roo t let-
1l·., rQhmii hr rah ma11Qa ~nptote, but without nunation.
1 ter; Linguists refer to such cases as '" the ~reater ctymo\og)'°' (al -islitiqilq a/-akbar)-
' e putatl\'e feminine forrns of rahim and rab m/ltl.

l i2 173

--.c, J
 A11wii r al- Tanzil: J_
-fizb 1 Text and Translation

G..J.1 ·--1J1.
.. -- - ) c) C?~
L) ' '
* -- "
:i;:.:i1 µ;;,Lil
..__;_J, ·,,oU1~lSU: . ~1·.
0
t ~~ .. • .. • ,. ,
, - - - 1 ~ ._r"->IJ,~J~~~l.w
._,,1'.>)j ~:; ,,G;-)1,Ll- _LicL<;; ~j-\- ~ - - '' , ,
'. ~--- ..: '.:
· , '-' >J ,_ ·. ~l_f.:.J1
' ,
_Jw •~ i ~IJ )81 __;:.i~ µ _J_ t·-~ ')1 c
ic-- - ~<'.)Ye'
-1 Blame, on th e other hand, is the co nt rary of praise, and un -

:~iJ:iil}jt.;:;,)81 :i-~1 ·i.,'-'J•~I

•' ..:i'11 · !·- , thankfulness (kufrcin) the contrary of gratitude.
• ..., J
lt Uiamd] is in the nominative case as an inchoativc whose
Graciousness earned you three things from me: enunciative is Iii/ah, but its original [case] is accusative and th us
my lwnd, my tongue and conscience within.194 d,d some reci te it m It was pointedly put in the nominative in -
So. the latter is more genera l than the first two from one per- siead, to signify the universa lity and stability of praise for Allah
29
spective and more specific from anoth er. Since praise, as an off- without notion of renewal or temporal origination. R
shoot ~f gr.atitude, publicizes favo rs mo re and is more indicative
from.i!Sa w\\'il.s b. Sam'an with a weak chain in al• Tabarani's Awsa f (2:14 § 107 1), cf.
of thei r existence-conviction remains hidden a nd the taxing29~ al-Ha}1hami, Majma' a/-Babrayn ft Zawci'id a/-Mu 'jamayri, ed. ' Abd al-QuddUs b.
of th.e limbs is a bu rd en-,t• was made the heading of gratitude ~llll,tammad Nadhir, 9 ,·ols. (Riyadh : M akt abat al- Rushd, 1413/1992) 4:80-8 1 §2129,
and its mainstav, · H ence. h e sa1'd , upon h,. m blessings and peace: that the Prophet, upon him blessings and peace, fulfil led his oath to thank Allah if He
1c1urncd to him his stolen camel al-Jad 'a' by sari ng al-bamd11 li/Mlr. Cf. al-Zayla'i in
Praise is th e hea d of thanks: he does n o t thank Allah Takhri; al-A!riidith wal-Atluir al-Wtlrida fl Tafsir al-Kas/Jsluif (from al -Fatil:ia to al-
who does nut praise Him [first] ." ' , :'-!iiida), 3 \·ols., ed. 'Ali 'Umar Abmad Badabda):i, unpublished Ph .D. dissertation
(~!ma: Jami'at Umm al -Q ura, 1416 -141 7/l995- 1996) 1:495, al-Mun5.wi in ci/-Fat/1
which the Qad1will menlion sh , . . . . i.!-Samiiwi (1:99-1 02), and al-SuyU\i in al-Durr a/-ManthUr {1:54-55). The latter de-
~94 Tlw authorof tht~ ofl . um ,or~~) -and new ll as mJ icat1n'. of shared m eam~g(s)
•95 n. ....,r.~1 A. ,_.ii ,\ Ak·q -/ J ,~rs~ rl'm:u~l'd unide n tified in 1hl.' commentaries.
clared the first version fair in his Jami' al-$agllir (§3835) since its n arrators are trust-

i~ ....,i:i1 u, ~. T: ....,':i: F:
1
.i~ I: ":"' .i) K "::"I~) Kh: ":?:....,,J ~)l _~1w'f°5 ~I.:)~ S: ";.,'i:-Jl K.
irntthr as hl' stated in the introduction of Tadrib al-R<lwi-alt hough Qatada is know n
for concealment of his aut horities (tad/is). Ibn Taymi)')'3. dl.'clared it sound in his
~ arratcd (i) mur5a/.chaine ' H. L. MM, P, U: ~ 1.1 1 U1: ~ \.:, I £ : \.:,I omission.
Ma1 mU' al-Fatdwd {1 4:310, 14:315-317 but tracing it back to Abll Sa'id al- Khudri) . lt
Amr by 'Abd al-Razz.aq in his~)rom QatJ.Ja (61- I 17/681 -735) , from 'Abd A_llih b.
Hakim al-Tirmidhi m Nawddirusa,m':((Bab sh 11kr al-(a'ii m) and . thro ugh him, al·
'.~?1mll authentic despilt' the grade of"weak" claimed by the usual contempora ries.
_, Al-!iamda lilliili is the reading o f Haron al-' Ataki, Ru'ba, lbn 'Uyayna, Zayd b. ' Ali,
Mah~Ud Takla, 2nd ed., i vols. al-Usul fi ,\1~'rifm Ahiidith ,1/-Rasiil, ed. Tawfiq
ai:l:lasan, and Ihn al -Sumayfi ' with an inferred (muq,iddar) verbal regent , while al-
A~/ b4, al-Baghawi m his Ta sfr ~D.uuascus: Dar al -Nawad ir, 1432 / 20 1 I) 4:88 §865
Tusi mcmioned that the accusative case here was a d ialectical form. Cf. 'Abd al-Lat if
Shu ayh al•A rnfui, 211 d ed.
5
if;
.' th e end of Surat al-Js ra• and Sharl) al-Surma, ed.
al•Kha1ih, Mu 'jam a/-Qird'iit, J l vols. (Damascu s, Dar Sa'd al-Din, 1422!200 2), here-
§ J n i : al-Khanahi in Gha,rb al-\ols ._(Bl'lru l: al-.\1aktab al- lslilm i, 1403/1983) 5:50
2/ler ,\fQ.~When put in the accusa1ivc its meaning is, 'l praise Allah with much p raise.'
(Branch 33) and al-Ad!lb (8 /:lad,i h (s.,•. sh11kr); al -Barhaqi in SJw'ab a/-/,ntin
293 ~8!i~, and al - lha'b.hi in ~11;';~
~l u'assasat al -Kutub al-Thaqafiyya, 1408/1988) P·
The accusative presumes an in fin itive noun governed by a suppressed verb poS\Ulated
\,,e praise' in the plural, as it is made to be spoken by Allah's slaves and matches
tnl'lll b} lbn Ah1 H.ihm, al l b .ifsrr (sub I :2); (ii ) from lbn 'Abbas as h is own state-
"'1\b ~h t1kr mtheir fl"\pectt\e \ :n.and al -Baghawi mwo rd ings m e rd y e quating 1:iamJ ~:s ~tatcments we ll'Orship and we ask for help." (Kh) .
~ l1'"S!,!l l1/ Lah a.:.:a wa .,alJ L a_ s\rs-mlh1s seme lhn Abi aJ -Du nyii's monograph al- '.\ommative makes the phrase nominal, consisting of a mubtatla' and klraba:, ~\·hik
lht accuutJ\'e, as shown in the previous note, m akes it verbal; the charactenS!ICS of
rep Cl(' Wtl h reports that mention only tiamd; and (iill

li4 175
 Anwti r a/- Ta11 zil: Hizl, / Te xt and Trans\alio n

It is of the infi nitive noun s that are usuall y put in the accusatil'c It was also read al-(iamdi lil/iih wit h the d fo llowing the case
because of implied ,·erbs th at are almost neve r used with them.'" of the /, and also vice-versa [al-1;,amdu lulliih],o virtually-since
1

. Its definite article is (i) for the species-m ea n ing the designa- they are used together- as a single wo rd.
tion _of that which everyo ne kn ows praise to be; (ii) or for total- [Rabb originally mean s "nu r turing"]
tty smce praise, in reality, all belongs to H im: there is no good-
rabbi-1-' iilami na <the Nurturer of the worlds': rabb is literally an
ness except He is its girer whether with an intern1ed iary or v,,rith-
infiniti\'e nou n that means nu r turi ng, which is to make some-
out one,ioo as He said-may He be exalted: And whatever b/essi11g
15 thing reach its completeness litt le by little. Then it was used as a
willi )'O il, it is fro ,n Allah (al-Nab! 16:53) . 302
desc riptive intensive like $awm and 'adl.
There is also · ·11 JI
. h in a procl amation tha t He is all -living, a · It is also said that rabb is a d escriptive epi the t fro m rabbahu
mig
s I), db
all-willing an d aII -kn · since
, owmg. · · 1s
praise · not tru Iy de-
the nu rtured hi ml, [aorist] yarubbuhu, so one is a rabb <nu rturer>,
ervc ut by the One of such exa lted statu s.
as one wo uld say nanmta the gossiped\ [aor ist] yanummu, so o ne
nominal dau~e~ are univer-sal1 .· . , . . r is a nam m (gossiper). Then it was used to nam e the owner, be-
~-h1le lho~of verbal~en1ences1:~n~ fix:t) ( umwn, tJ111b{i.t ) e.g. Z ay,~w, nwnfal'.qu;r
>1m1al1q11 Ah.oseenote~ rt rrne\\ a] and novelty (tajaddud, b 11duth ) c.g.~Jdu cause he preserves and nurtu res what h e owns.
/i.r
557 6 681
;~a,,~ ,\ 'a;m al AJul"T1',my 'O' and Ab mad al-f:I.Uimi, Far~, Rabb af-Barin •afi
It is not used in unq ualified ter m s fo r anyo ne b eside Allah
t _g., llunidan lr//dh -~ ( e-cca. ~1aktabat al-Asadi, J 4 3 J / 20 1O) pp. 13- 14. . .
Arabic ptulology !b ; ich opens one of the top three or fo ur fo undi ng classics ot
com,1rnct1on i~ the,; ut~yba's Adab al- Klltib. Anmher verv common use of 1his
·11111 aJ-Aihar bt'\\ms :.irt~\~~n shukra ,i ("Thanks"). Al- San·a ni~ Tlw martlt al-Na.:ar fl
1
y,_ Re~pectively by al-l;lasa n al-Ba~ri anJ lbral_
0
t~;:
1im b. A_bi ·~\b\a'. each mo~:t~s,
Slitutmg a d1alectical fo rm . (iWQ) !=or a beautiful eluodahon ~cc th c op g0
~ ;ha u/.iazi/i mm al-tiaw(l;m~an Iuka )'d Wahiba kulli km1ull, wa -slmkra,1 fakil yd hrr;i"s (d. 207/822) Ma'ii ni al-Q ur'ii n, ed. Mul.1:unmad 'Ali al -Najja r anJ Al)mad
~·u,uf'.\"aJati, 3rd ed., 3 vols. (Beirut: 'Alam al -Kutub, 1403/ 198 3) .
oflta:~cly ...,hilt mo1i· lll\:~i1•e lht slav. . cs th
30! The infinitive noun for "fasting;· $aWm, was used intensi\•ely to dcnot~ c person
such ,I.', br~ut at u~ pan of ...,hat he ac uir es wd] ,uch as knowledge an~ all the l~cr
y, rnuragt. perct>p\mn, ; es or what his will has no part ill whatsoe \\ho fa 5is, q.v. in lbn Sidah's Muhkam and al-Faynizi'lbiidi's Qri nuis, while the noun
0l!\e .J.bihtics and so fort h. (Q) for ~Justice," 'ad/, was used to mc;n the uprighl person, notabl)' in hadith and law.

176
177
 Anwar a/. Ta 11zil: Hizb I Text and Translation

[The Ghazalian 'ti /am al-~aglair 1microcosm 1 of human beings]

Ii was also said that people are meant right here, fo r each one
of them is a world- in the sense of comprising the equivalents
Most High"' exce t . . of the substances and accidents the macrocosm contai ns-by
turn imto ' p m a restricted sense, as in His saying, Re- which the Maker can be known, 105 just as He can be known
- )Our master (Yusuf 12:50).
through what He fashioned in the macrocosm. Hence He made
'Alam is a name fo "th b . . studying each the same as studyi ng the other and said, And in
(yu'/am) l'k kl _ r at Y whICh something is known"
usage becam >atan, 1sc a/l an d qa·1ab Icast 1. Its predominanl
' ' e "th yourselves. Ca n you then not see? (al-Dhariyat 51:21 ).
namely ever e•h· at by which th e exa Ite d Maker is known"-
06
Ii was also read rabba a/-'a/amin in the accusative' (i) in the
·' ) , mgother th H'
which, becau f h . an •m of substances and accidents sense of a compliment; 307
se O t e1r co r
necessary Mov . n mgency and dependency on a self- (ii) or as a vocative;
H er, pomt to the latter's existence
.' made it plural so th 11. . (iii) or governed by the verb which praise indicates.
speoes ii covers d . at encompasses all the multifarious
l I ' pre om,nantl th · · · · rcpr. Brirut: al -i\faktabat al -' llmiyya, 1428/2007) p. 22; and (ii) honorificallr-s incc
P ura a Wand . Y e1r ratwnal beings, giving its Allah preferred them over otJ1cr creatures by giving them reason-the Arabs naming
a nun, as for e ' h.
It was al . 1eryt mg else that qu alifies them. ~tortant matters llwq11I, cf. Talul/1i/J al-Lugha, Lis{rn al-'Amb and A11wilr (sub 55? 1!-
'ilm ( , so said that it is a . A concept dear to 1hc Qadi who reiterates it under a1-Baqara 2:34 and al-Dh anrat
. kn01,·ledge'- name comed for those who possess Sl:2!: · rhcrc b nothing in the world except its equivalent is found in human beings:·
mg t0 angels and 1h
other thin s a . e Two Weighty Ones,'°" apply· aud which al-Ghazali expounded before him in his defense of his own f!i y,i ' 'Uf(w za/-
g posteriori. Din eniitlcd a/-/nti~tlr /i-nui _fil•/ll)'d. ' min al-Amir, from which al-Suyi.W quotes at
"' 1~. Im moM accordin l~ng!h (S 1:182-185) much to the ire of the Wahhabi editor of the Naw,i llid-as it is a
. haqalan Lt h gtoal-!urJA1 . concept inherited from Greco-Christian tra<lition in full. cf. George Perrigo Conger.
burden !iluq/ ;_ ·• uinankmd and . ll and others. (S)
al-Qur 'dn, td ~4) l!. ilcarnc~ thc;n~, lhu~ named (i) "because they are !ht' earth's ~tones 0! 1\l1.1crocosms amt Microcosms in tile History of Philosoplz)' ( 192 2)-
J.:J; ByZay<l b.'Ali, AhU Zay<l, Kisi\'i. AbU al-'Aliya, ' Isa b. 'Umar, lbn al-Sumayfi'. (MQ)
· n,d Abrnad Saqr {~~·:;r'.d ~cad~ per Jbn Qutarba, Tajtir Gharib
"\\'i! han appropriate inferred verb gowrning it. .. and it is the wcahst sense." (Z)
]. Oar 11:ira' al-Kutub al -' Arahiyya. I95S;

li9
 Anwar al-Ta 11zfl: 1.-l izb l Text and Translation

Jl__;. ~..,_jl jli' -:'., • •• • , ,.

. • : ~ ~- \;-5,...:..,~1
• • u·i J..s
. ·J....,!:i
' '--.i .
,., ",, ,, ., - ,,, .,,,J
. ~L;; Ji.;. ~ I Ji~ ·-:'., . ·
J JJ~,, ,, ___ ,., , ! (l~~~l+..Jj_;,
.,ii 1) : 'G .::._.:s .S.,Ll.10~'~ 1J _;.;j1), :(~UI)_,
.,_f.i.:...::, L; I 1: :1 1>,,• ,/ ,.
.(~ ~" - - , - --
< .-
,
,, '. , ,, . : .•• _ • u '.J.?
• ~ J ' --' ' .,,.,...,1.
'cs. ,.__,__, J ,~Is-_,-- 1-- , • •

,;j.~ylll J..f!11; )\
::; ~. J ,)

__; ~\ J-"' :( ~l)J

J J ,,

-, • • • • • " .-:! : ~;:J\;;_

- . . .Y'-"-1 (~ I)
•. ,
[)\k;',1)< 9 ..:u .:,__; · ' ·\Wb ··· ,,., ,
..
, ,,,.. ,
.... . . ,r1,;1;~ ~~~ -~WI;., i{--½l'.: } :~)di f)_;
,
'='"·_- , Jr J . _ . ~...,..;.; +1r.f \ :Ji.;.;:.h
..,.,;.
(L<jt.)1 1~1
', '.'',,:;fl ul;. i.W.:.1Lp >-
(.i.\L)_,
,..;) L;, (lut.
(~) i5)_;
, )J i Jtil
,. ), . 'CD\
, ~ J

It offers evidence that . . .

dependent on the O . . contmgenc,es, just as they are utterlv
-~1_;
,
c:_i)~
, ,
'(;w,;. ( ~)J \'-fJ;.;:.
• ngmator (al- mul,d ·,1 ) . . ·
lion, so are they utterly de en . ' ' u pon their ongina- of the Two Sanctuaries and since He said: Wh ose is the sover-
upon their endurance. p dent on the Perpetu ator (al-nrnbqi)
eig111y (nwlk) today? (Ghafi r 40: 16); and also because it enta ils
[1:3] al-ra~miini-r-rahimi Ith . more magnification.
He repeated it fo . ··r, . e all-Benef1cenl, the mos/ Merciful':
r )Ustl tcatton in ti [Definitions of miilik, malik a nd din]
[l:4] m-l'k' le sense we m ention below.
Al-mtilik 1the owne r1 is the possessor of d iscretio n over the
- . . _al l rawmi-d-dini (Ow
Mal,k, 1s the react·
fo rced bi· th
I .
.
_
e saying of Allah
ner 0/ the Day o' reckonino 1•
.
, im, al -K, sa'l and Ya 'qub It · · .
. is rem
' . concrete specifics owned in whatsoever way he wishes; it stems
from milk 1ownershipl. Al-malik tthe sovereign ' is the possessor
( aml,ku) anything he/ ' A day when no soul sh all possess of discretion of command and pro hibition of those und er his
10
h
longs lo Al/al, (al-I fi . p anol er; that day the Co mmand be- 1
authority; it stems fro m mulk 1sovereignty .
The latter is our pn ;tar Sl: ! 9 ). The res t rea d maliki 1o wner 1."'' 1
d re1erence s. It was also read malki <king 1 with alleviation; ma/aka He
ents ' mce it is the read ing of the resi-
O\\'ns1as a verb; miilikan <mvning> in the accu sative as a compli-
,\ Mhki. 'A$1m, al-K1 ,_ . . ....•. .. •• .•. . .. .. • •• . •• • . ..•••. ment"' or as a participial state and mnlikun in the no mi native,
Talba, al-Zubayr, 'AW ~1. Khalaf, Ya'qlib th [both] nunated; [mtilik u] as a governing an nex, nam ely the enu n-
Abd al-'Azi1., Al al•Rahrnan b. 'A ,f c Rightly- Gu i<l "d Caliphs, Jbn J\·las'tiJ, 1
Ibn Juhayr, al- :,;a~~;t• Qat.i~a, al-A•m:h: ~~ay b. Ka'b, Mu';i <lh b. Jabal. 'Umar h. ciative of a suppressed inchoative; and maliku or ma/ika king'
310
:\~~ ~o:1 Abu liura)·r~,l~:S rin, al -Sulami, Ya~~;an, al_-Zuhri, al -Aswad. Ab O Raj.\',
1 1 as a governing annex in the nominative or the accusative.
_ bu T.ih1r. Mal ki rn l:lu}ayn and U ) h. Ya mur. II is a Prophetic narra·
;:~~ Ab~ al Dar~·. i:; ~~thir, N:ifi•, lbn".12\ s_alama and the choice 0 ( AbO f:l8tim YA,
See note 307. nd
l~nda:·a~~ya b \\"aththab li;ar; al-Mtswar, ,::r•, l:far~u, Aho 'Amr, al-Kisa'i also, Ma/ki: Related from Abo Hurarra, ·A~im al -Hajdari, AbU 'Amr, Ibn ·A_i~ir, .a
Sabdba .tn<l lbn Mu~arnn a~d / I'll), Abu la'far, Sh:~bas, Mujahid, Nlarwa n b. al- L:rnarb. 'Abd al-'Aziz; a dialectical form of the Bakr b. Wa'il, originally maltkt wilb a
T!lbr In, al,o Prophet th~ choice of Abu _>ha, lbn Ju rarj, al -t{aj<lari, Ib~ mtd- con~ona nt made quic-sccnt. Ma/aka yawnw : Anas b. Malik. 'All b. Abi Talib, Abli
related, which VbayJ and the reading of man}
l;lay,,..,a, Abu Hanifa, Jubayr b. Mu\'im, Yai)ya b. Ya'mur, AbO ·A~im 'Vba)'d h. 'Umarr
a1·Tabari deems the soundcsl. (MQ)

181
 Anwiir al-Ta nzi/: J.-{i zb 1 Text and Translati o n

lc}l:~ij.1~_,
1)1, 1;S' ~ J, .;> ~' 1.,~1 L>r' S,;·~.,
l'a wmi -d-diu is "the Day of Rctribution;"~11 whence" ' :' i1 ,,_;. ;_j ~I ' ' I ,,.J·i:. 11 J' I 1~w1, 'I ~w,1
judge, so shall you be jud ged""' . . . . . .. . . . . . . . As you y~~.,......-
..
I.> , . r-, , r-' ,q-; r"
;)~1-!J..l; ::G:;_:; .(iul ~\ W)i c.,f:O ~) :r1~ ,1;_.L.:.;~I
al- La)1hi. Ahli al-Mah~har ' Asim h. Maymlln al - l:lajJ.iri, a l-1:lasan, and it is r
fro m H~mza.. _Mnlik_a(n): al-A' m ash , lh n a l-Su marti ' , 'Uthm a n h. Ahi Su laym~/~: ~~
. :[U ....;1__,.'-, 1] <
.41~.1::,;,h ~C~ ) ~ } j&- '0~1 f.Y-
al -Mal ik Qa,;!1 al-Hu1d, Ahli Hu rayra, 'Umar b. ' Ahd a l-' Az iz \I - S-T l I -
:a\hll 'Ahd al -~lalik al-Sh.\ mi, and lhn Ahi ' Abl.1. Mii/ikw1 ~.,~•,\:1111r~ ~~ s\;na ~l~;;1~an, anJ the line from al-Hamiisa: n ·he Trill ing"]
Awn al-" Uqay\i, Khalaf b. H1shZun , Ahli ' Uh.1yJ , anJ Abli l:l .i tim. ,\fd/i~u y;iM~ 1;: :i:~ .111d nothings left but enmity:
~uray~, Ati_u Haywa. 'Umar h. ' Abd al-' Aziz, Ahli Rawb ' Awn b. Atii Shadd~d al-
we requited t/1em (dinnclhu rn ) as they requited (danii) ."'
_Uqayh. Mal~k u: Sa' d ti. Abi Waqqas. 'A '1sha. l\h wraq al -' ljH , and Abu l:laywa, i.('. "He
ts t~e rua!iJ.... Malika: Anas b. ~lahk, al -Sha'bi, A bU Na\,•fa l. ' Urnar h. Muslim b. Abi He annexed theagential noun to the [temporal- local] vessel,'"
Adi, Abu Har wa, Shurayh h . Yazid, and Abll 'Uth m ;\ n al -NahJi, as a Yocatiw or
treating 1he latter as a di rect object by poetic licence as in thei r
~~~''.hrnent There 1s also n11/k1, malfki. mallrlk am o ng o t h1..•r r~.u.Jings. (MQ)
_ )awm al-1a:.d -~AI-Khuwan- said in h is Tt.ifsfr:' Th cn.· is a ~uhtk Jitf1..-rcncc b"1wctn expression: "O robber of-ton ight-the household! ""' The
:rrianJ ia:J · Dhi is a name for (i) a co mputl'J ; ,1;:(i ', ~stunatcd 10 the amo unt JictateJ meaning is (i) 1hat He has complete control of all events on the
Yth e compuiat ion (ii) wh"n it co mes from the one directl y con cerned b,· the matter 0 Day of Judgment in the same style as in And the dwellers of the
hcmg rc~mtcd . So din 1~ nnt used fo r someone who requ ites o n behalf of som"one
1\~c, ~r gL\'er, ,~u ch in m um for little. but rather ;a:.,L"' (S) On a l- Khuwayy St'e n. s:-.
Garden called out (al-A' raf?:44), 31 6 ...... .. .... ..
lvi,~il tadrnu ti 41 1cin . Part of a longe r hadit h narrated (i) t h rough tn1.~t\,'Orth}" nar-

~ .~!~::
ra~on ut 1n "_wnal mode (sec n. 22 5) from Abu Q ila ha (d. 104/ 72 2) , from the Pro· ;n Spoken br the knight Shah\ b. Shayban a\-Zimm 3.ni-nicknamcd al- Find-about
1 1 !!ll"!Bas\lswar(S) cf. al-Tabrizi, Sliarti Diwiln a/-tfamcisa /i-Abi Tammcl m, ed. Ghurayd
~ ~~ ~ ble~sings a~d peace-by 'Ahd al - Razz.iq , M1,,, r1 mzaf ,md . throubh
11 .; Shaykh, 2 vols. (Beirut: Dar a\ -Kutub al-'Ilmiyya, 1421/2000) l :23-25. The 1.iamilsa
vok (lcldal~-' al-~ulid al- /1:.uhir and a/- Asmcl ' wal-$ifil t, ed. ' Ahd A ll ah a l-J:IAsh1~i,
2 ,..., 3 book of poetry famous for its brilliant and difficult style by i;l abib b. Aws Ahli
al •Kai,·thari m /l~ta~,l.\ al -~~wa~_i. 14 13/ 199 3) 1:197 § 132 = e<l . i\lubammad Z.i.~td
cditton) p. _ /~t: l~ar lhya_ al- lur.i.th al- ' Arabi. n.d ., n•pr. of 1hc J.158/1939 Cairn
Tammam a!-Ta'i (d. 231 ). " He compiled poetry fro m the Arabs b"ginning with war

~/l:;;
79 1 mattm then genealogy, encomia, lampoon and literatu re, but the title gave prcdomi -

~'.:~;?~ •
lhn Adi in ~ _ a con~muous 11111_snad but very weak ch ain from lhn 'lJmar by
1 1 ~nce to the ope ning matcria1, tiamdsa meaning brute strength and courage." (S)
(Uc1ru1. Dar al -Kut ub ed. ~Adil Ab mad -~~\bd a \- M~ wjud_ ct _aJ.. 9 \'OI: : ,;J.;~rJ, the Ba.srian appellation for the maf[l/fili, defined as "an adverbial noun of
and ~1.\hl..b. Di n.\r, uot , }:~· l 99 i) 7:348; a nd (111) as a s.iyrng ol A~u aJ- Dard,
placr or of time implying the pr"position fi" ( Lane, Lexicon), ~an accusative noun
by ~e"er.i.J narration: in mg '.he lorah, b): Al)mad, ai-Zulld. Its m ea ning 1s confir _~_J
01

} ~hr~i
aUlyJ... 1, la li:i'I fa - ·ti ·a
1
iil-Bukli~ r,: Id ltiki fa -yU.kd 'a/ay ki; Iii t 11~1si fa-)'1J/l$l)a
n
md:cating the time or place of the verb and invariably impl)'lng the meaning of fi;
~ ul-.\!assih, Klzalf/ (p. 264), both s.v. a/-;arj.
th,;, nexl chap.t · ).i.l ) , 111111 il/aykr all m Ki tclb al-Zakilt, al-ta~,ri(i 'aM a/-sadaqa a J
,~ narratld f er, so Kitab ,il-Hrba, lubut al-mar'a li-gliay r ;:awjilui . A forged variant Al-Tibi )aid: MI.c, he made the temporal-local comple ment (mafii/fi!ti) 3 ~irtual
th
\tan X u piu;:;:tt~~ by lbn A\,i •A~•m in ui-S1mna. II is a leitmotiv of Judea-Chris· dirt-ct object (mafU I bi/11 )." (SJ Namely, al- lay/a in the example and yawm m e

i8, nd
famou\ ArahK p~o~-e:: sc; ::,:~al ms 137 Obadiah I: I S, :\la rk 4:2 4, Luke 6 :38) a ;.
~~tame \"t'tsc.
>.~d th f dwelle rs of the Garden cal/et/ out to 1/i e dwellers of tire Fire: We haw fo ull
d
An'.tha/ (\1 460), Abu al 1·,u,ll al-H1l.\l. al - ~skari, (3 10-ca . 400/922 - I 0JO) Jamlwrat ad
!/iat whicli our Nurturer promised us to be the Tru th . Have you too four1 d tlwt i,,/iicli
.il 7.amakh~hari a/- \f Ma)dam , (d. 518) Ma;ma' nl-Am tlrdl, S-\'. karnil, an
, , us1aq1d mrn Am/Juli al-'A rab, ~.\". k-m -y. }our Nurturer promised tlie Truth? They saitl: Yea, verily. And a crier in betll'een illem

18 2 183
 An wiir al-Tanzi/: J_-fizb f Text and Translatio n

'., _; S :r-,,. _Ji;; ,.,-11J~ ,.,.H.:0 _;''1 1 ;1_;..L,,,.

: iGli, . ;.,_..;..., ,,,.,...,
~ ; •..I::

[._~t; .~i_, W •rl

,~G_, l.> .t,l1,~ fJ~
1,+J.~ ~I :Jc.:~ ~,q~ (i) :_ ';'~I_, ';'1).!1 fY- ~ ~}1 > • , ,., ,.,

u
\;,,d1-:J;'..i~ ~;1~ 41 ~~'.•;'i J.~~ ~i .::,_;_\
I ' ,,. ,.,
! ,, , . ,,. ,., • ,., : • ,., ,,., .;~ > > •• ,., •
> j l,? •r,+.\I ci,f .r, 't;._..:,~J (--:-') ;;J ~r,--, +-:_,JI
or (ii) tha t ownership is His o n this day fro m a viewpoint of
,- ,,, : '1'- , :._LJ,.;
-~..> J"",
,Ll- ~'I_,_,,
1.t....:,s-j
- :..:..,~l
- i l-,b ~
- -r-1
permane ncy, for the annexa tion to b e literal and fit for its status
of adjective for the definites. "'
:;~ \; c.:~ Sy:; :.,p
;;;~1 ; ~~'11 ·J,; u.:.;JJ ·i1 .,,,, - --- j J ' 11 :..,_;.-.Yili ~•
·' \; .:,0 0
[Din as "sacred law" and as "obedi ence"] -/ , ·- : - - • > .r
It was also said that din means the sacred law and, also, obe-
dience, in which case the sense is "the dav of the requital fo r Allah is thus described-Originator of the wo rlds out of noth-
din:•m ' ingness and their Nur turer, lavish ing on them all His favors, out-
Kard and inward, immediate and deferred,320 and in full pos-
_ The n~aso n fo r specifying the day with its annexation is
session of their affairs on the Day of reward and ret ribut ion:
ei th er to magnify it, or because Alla h Most H igh alone will have
IH1s] order implemented on that day."' (ii to show that He alone truly deserves praise and no one else
deserves it more than He; nay, no one literally deserves it other
m ed The rnne of Allcili iJ 0 11 Ct'il-docrs! I.e., <lcscribing in th l' past tense cwnts thal than He-for making the description subsequent to the status
a~e ~0 blake ~lace in lbe fu ture. ~The control has not vet been impl cm enteJ , rather, it
s a1 e so m th e fut ure; but beuuse it is ascertained, to befall, it is assim ilated to th <' proclaims that the latter causes the for mer 321 -
dpast and ~ · A 11 d t}Jt·
,ro wa~ expressed ·lll thc past tense mctaphoricallv (isti',lra tt111) , as m (ii) and to intimate, in substance, that whoever is not thus
, :~11er 5 01 tlu: Ga rde ,1called ouC (Q) ,
Le. C\ Cf)thmg that d 01. described is undese rving of praise, let alone worship.
the I) , f l d prece es LS equall)' literally q ualified br t he cl ause "O wner
tlu:}do u g~cnt. {Kl So al -lfap;I.Awi's sentence reads thu s: that ownersh ip is His Thus it all stands as a proof for what follows it-[namely]:
0 11
pd\t, prc~;n~r:~of: ~:~ly, from a \"iewpoint of timeless conti nuity \,·ithout refe ren~..: to
ally m both ca~..:s (i,;t:~::e
1
th e annexation ofMOwner" to ·· oar" ca n be ta~en ~:~: I. the first description !Nurturer of the worlds] serves to expose
111tes-AI/dh, rnbb al-'ala _ appropriate as an adJ('Ctiw for all the preced mg what compels praise, namel y, origination and nu rture;
: :: l.e the d.w of recomp=• f::·; ~:rruhi and al- ra~1 im.
11
,
le d1rect1r, upt-nly hcforl' all )hq,ng Allah and the rulmgs of sacred law. (Q ) thl" i:o
1 Outward fa vors arc the creat ion of buJics a nd their strengths; inward ones. l'll ·
~late of affa rl) m this worlJ wher:;;at.io~, IL1~rall y, and indisp utabl y, as opposed ~Jikc ioulmem, the gift of minds and noble characlt'rS; immediate ones arc lbiH ••orl dlr
~ l' un th1~ fi gure of sh·le lhn ' bcrt} LS g1wn for naysaye rs to den)' w ha t the) th~
::~ile defe rred Ollf:S are next-worldly. (Q)
chlldtl n of Addm on th~ Oa , o A~d al-Sa~An: on the hadith "I am 1he maste r of .
) fRc ~urrcction Ln his Bidayat a/-S1i.lfi Ta,Jdil at-Ra5JJI. Br "lhc 5tatusM(al-!tukm ) is meant the cstablishmenl of praise for Him. (Q )

185
 Anwar al-Tanzfl: /:f izb I Text and Translati on

II -Il l. the second and third [All-Beneficent, Mos t Merciful) serw He was addressed"' accord ingly, thus: "O You W hose "status is
to sh_ow that He does it all as a favor an d d oes so by choice, not such, ,,·e worship You and seek Your help exclusively! Th!S IS
!
11
at tt issues from Him because of o n tic necessity or any obliga- more indicative of exclusivity and forms a progresswn from de·
tion of repayment for past deeds by d ischarging which He monstrat1on. to sight
. an d a move from absence to witnessing.. It
would purportedly deserve praise;"' is as if the object of knowledge is now being seen, th e rat wnal
IV the fourth !O wner of th e Day o(Judgm ent) serves as a verifi· concept is beheld, and absence turns to presence!
cation of exclusivity-as it consists in som ething which precludes He built the first part of the discourse on th e primary st ages
part nership in any way whatsoever-and the comprisal of glad of the state of the knower-consisting in remembrance, reflec·
tidings for extollers with dire penalties for dissente rs. . contemplation of His Names, stu d Y O f H'is bounties and the
lion, d
[Addressing Allah as if seeing Him ] inference, from His handiwork, of His immense loftiness an
astonishing power; then He followed up with what conSlitutes
II :SJ iyyaka na'budu wa-iyyaka nasta'inu <You do we worship . . be the depth of ar·
and You do we a5k r. I I , . t he farthest reach of his quest, which ts to pro
. 1or ,e P : Then, after He Who deser ves praISe . f . al vision where·
was mentioned and d .b d . . b)' nval and become one of the people o reciproc ' . d'
•h· h H escn e with magnificent attri butes upon he sees Him w ith his very eyes and converses with Him t-
" IC e demarked H' ft r
lo ur[ knowled •e . imself fro m all other entities, and a e rectly.
g nO\, Pertained to a specific object of knowledge,
)J l . . d to a specific object; and so
l2! n\1~ rl,u5,econtain\ a rrhuttal . , Avanant yields cntilics, knowledge now pcrtai~c M N I~. K. Kh, M. P,
I
K •••

on the latter 1n nur b,o 'ta h of th e philosophers and the Mu 'tazila. (Q) Sec cnlr) He .,_4 s addressed" {Q, Sk). a, Ak, AQ, ~. B. c;z, D, ~• l·, H, Mi_\.1 ' ~\ -~
g p Kai glohary (par. iii). <n....1.,. ~.,., r~ )..!1~ , L,Q, u1,u,z, -,-1,f- r},;-. r 1.r-

186 187
 An wei r al-Ta n::il: Hizb 1 Te xt and Translat io n
, . .,
ul y- ~t~-' ,;: ~-f~ 9
\

,
. . ~\; - l ,., :~:.., , ..,..,
, J - ;,

·( GI )"
;'J 1J.,.iL<:ll_; iQI - _ .J •~ ; _,..,.:... · -, .J

,l',.~~I '. ___.

,.., ., • V .,
ii y '] ,~ I_, '-:"~I_, ~
,,. ,,.
I .;ig -=..,-1,J:'._;.J?
.Ji;~ c~p :j#-1Jli_, .<i.t:;1)l J_..,;8:i1_; (..:,.;\J J_,GlS
~0':~~ ,~I j.;-) ~ 1~!) :';'_;ii ~ts:;. 1<~1_, r-:J-
·(Cl) " '• I' 'sq -~: i ._:; -~ -J ,lw_,;., \(.:,1_,.!J1
0

'. •'

.~-M>" -~!c.)~J~'<"""'~ --- i.,,r,:-;, ..-~

(l;~) Ql~ ,;:;~ t.: ~ I ;l;.; ',r,1;.i1.;- ,: j ,.~11 t;ip

And that is due to the unsettling news
I heard, which Abu al-Aswad told me."'
f)•yii is a disconnected pro noun in the accusative, and what-
0 Allah! Make us of those who reach the ver y source and not
ever ya' (to me', kaPto yo u' or ha ' (to him' are affixed to 11, are
just hear the report'
letters added to determ ine the fi rst, second and third persons re-
The Arabs habitually practice refinement in their speech. spectively, all without desinential place, just like the Iii ' in anta
swi tching fro m one style to ano ther in order to refresh it and 1you 1 and the kiif in ara'ay taka (imagine yourself>_ Al-Khalil,
st imulate the listener. For example, one will swi tch from the se· howerer, said that iyya was a governed annex, adducing as proof
co n<l person to the third and from the th ird p e rson to the fir st what he reported from an Arab, "When a man reach es sixty
and
•ou back - o f Allah Mo st High untz·1, when
are . again ''"_as·m th e sar mg years of age, let him beware young wom en! " (fa'iyyiilw wa- zyya
J _ _"' tlze sl11 ps and they sail with the m (Y0 nus 10:22), a nd al-shawiibb) but it is aberrant and unreliable. It was also said
His saymg ' And All ah It. zs. Who sends the winds and they raise . a (hat they [yii', kaj , and hii '] were the pronouns, while iyya is _a
c1oud: the n We lead - (F· . , . . 1
l'Th,Tnpp'"g"I it a11r 35:9) and Um ru' al -Qays s saying. prop: for when they became disconnected fro m the regents, '.
became unfeasible to pronounce them by themselves, so zyya
Long is your night with antinwnied /eyes/, was joined to them ..
/-le p d h . while he sleeps who is care-free- but not you. i:.; Bt·gmrung of a poem of Um ru' a\-Qa)'S narrated by al-Asma'i, Abti 'Ubayda, Ah_~
s en s t e mght ; but;r.Or Izim, a night passes
'Amral-Shaybani and Ibn al-A'riibi. (S) Abl!. al-Aswad is the nante of Umru ' al •Q~y::.t1

324This ts the rhetorical

such as the night of one eye-specked, injlamed-
.
~~tern.l] cousin so the three lines start with the second person direct addre~s, s:t~
10 th e nurativc thi rd person, then to the fi rst whereby we \earn th at
!'Oet him~lf. DiwJ,r Umm' al-Qays , ed. Anwar Ab ll Sulaym ct al. (Amman .
th
c subject '. s ~a:
men11llns tt cxpl1c1tly l.1tt·r l~~~:e~leJ .~tifdt cred1rcct10nl (S I:21 2-219). AJ-BayQ31\·1
Ammar, 14 12/199 1) p. 238.
es Lt, 2:28, 2:54, 2:83, 3:180 . elc). Sec note 803 ·

>88 !89
 A11wa r al-Tanzi/: Hi zb I Text and Translation

-t,,;_,;.J.1 ~ I ·J,i· ,.
' Ls - ·= ; ,. - - -.- .., .J •~ ~
., (!ll;,o,)_, \~_;:J,1
- -(!ll;i) ,,...,.,,_,!.
:S_i (~ _- , ,:_.__L ) '· • t ,, , , •
, - -(" ½.! - <)l.l.:li.J ~lf\l.~1:(i,t:,,jl) '
,, , ,. ,. \ ,. ·-- J
'} ..!J.J.L./.J - f\l. j Zil5 Iii(,~ 1 ' •i) - ",,
- -- ! , · J~ '-:" y J ~JLL

. .Jt.;.; -ii> I _,i_ !

- - , -: , . -= ., .., ,. ., ,.., ,.

·':-:.~Jr ' ,-:-,s-_,I

,
'½..>.J_;.;
,.
t;l,. :~_;
- --
;.;;_;11
,. .
-( ' ~ 'ii) J'
. ....., ,.

.... .... '".J_;..;.;J

· ,~WI
•• 1.:Jts
, ·'', ='·- ,,, lA :<;~_,_5..aJ1
1:;i1 ._..,J.:;
.,,,.,_,, er-,- ,, ' 1
1heaYailability of an instrument by which to act and mate rial to
JCI upon. When these conditions are met, a person is described
and
th they
h can be use d 111
. d ependen tly tha nks to it. It was also said
as possessing ability and it is correc t that he be legally responsi-
at t e pronoun was the whole.
ble to do the act.
A varia nt reading ha ·k .
another lia , •ak ,. . s ayya a with a fat!w on the glottal stop. The second type [of assistance]-the dispensable-is the ob-
)) a \\Ith it s transp ositio n into a lu( .326
tain ment of what facilitates the act and by which it is more eas-
'lbada <worship'
humility h is th e fart herm ost point of submission and ilyimplemented-such as a mount on a trip for someone who is
trodden -w ence /nriq mu'abbad 1a leveled path 1 that is a well- able lo walk-or brings the doer n earer to the act and hastens it
onc, and thawbw 1 dh 11- ' b d l I
for him. This type does not form a criterion for the validity of
it is qu ite th ' k h a a a a sturdy ga rment when
IC - ence it·
submission lo Allah."'' IS not used in any other sense than for legal responsi bility."'
The meaning is the request fo r help in every task, or in the
lsticau a is the quest fo ,
tely indispensabl r sup port. The latter is either absolu- execution of all the types of worship.
performed with e or not · Th e f,irst type is what an act cannot be [Those who are understood as saying 11a'budu and 11asta'in]
out, such as th h-
conception of the act, e empowerment of the doer, 1s
The covert pronoun in both verbs represents the reciter ••

Jl1, Ayydka : al -Fad! al ,R.i - . l:!

sa11J II ' f 4J.sh1 , Sufr.i n I lh . . d The 0~'tcrminists (al-Jabriyya) sa id this verse shows the creatu re could not ac t in-
Jiall•ctic:tro~mou~ <ltalectkal fo,m . H: -,. a~·n , a_nd 'AH b. Ahi Talib. lb~ 'All}')'.J
.m Le m the~~ O~cr reading~ include /,;:~a.
A~iu al-Sa~vwar al-Ghanaw1-also a
11?ell<lentlr ...-hi!c the Absol ute Liberta rians (al-Qadariyya) said it sho\,'l'd he can act
1th total tn<l('pcndcncc then asks for assistance. By defini ng and Jescribing th e two
wori.h,p hl-..c a t:~t d law. A~ fo, the ~ens: of~• htyak~.. a~d iyytka with inuJ/a. ( MQ). l)~es of assiSlance the Qadi invalidates both claim s and shows the parameters wilhin
gh, "''dl-~e,..·11 garmcm. (Q) Slurdy, 11 t~ mean t to imply strength in 11
ch th~creature asks for hd p in what he ca n do or for faci litation (yusr). (Sk)

190 19 1
 A nwiir al-Tan zi/: l:f izb I Te xt and Tran slatio n
> • ,;; ,, ... , , . .... ,,
J" , '..,! JI.: ; ~,. 1_:1-1 :.r: ')) ·\:;~1Jl~ J ;-;-,1.i.J\J ~JI ~_;;:JI Jl
' • ,,

·..r- , .r .r~L:....J
.-: .b,-:f1 • , ')\..:, <.S • i.;. - __ ,. ;,~ L;'.[.:.-;;.
, ., ' - - -r J -~, : ,_
J-'.Z Q_;J ,~[;..,8.i.;.11.,:. - . _-[&. - ,,,., :--L l;.;.,,.J1~ J;.:,:..; \;il!: ~ ·... u-i:,~~.J.:i.,.;,
-- · ' .
!- ,-:i
J'r-,;• .- ~w..fJ~.~- -··
- , -- ., CJ' I
.: ~ ) ~ . . , , ,, . -~

' 0 ,,

, M

,,.
....... ...

. ,,

_ , ..... 1.-7, s-s-_,..al:._; ;1.;;,r, , ~ - __ :, · i· . ,:. , . ; -'. : '1111;_i

.,l:,:- ~ ;~<J_~_,.........., ! .J-"J ~ " : '..i.l' 'I
1.-' t
J G.]I : ~ . ~ I
'-\ ..,,--
..'.Ll.iJ ' •-i I -- _--, - - - ' -,., --.J ,L+:5--
c.,~ ~~ .iJl; ,._, i1--~ , i1- ~ -- ' , ~,;.;.\'..-!\rt;. ~_, :._j; ~ )½~ti j_;_ ,;lu. _:,\1. J
• :.J - , ,. IC"' , J ' J -~ ,_
:i I •'
,,'.-:
, .; I,.; ,, ,,

r- f-li;
~- (.!]·"' ,, .. - :, -- - - -- - • 1' _, I ,, ,1 ..-• ,., .,,, ,, ,,. > :;
>'.»1._,,<;.t; ._p..!.!J.iJj ;~f~_;;J ~ ~trl~~~l
yuu.
J- -~.w;~_;!l~ . :;G.;; >·-~•':· 'oOJI
- ' ·- -, , , , , ,,
..... s; ,:JI _._, _. , , _ ~ J ':-"'~ .:t.l Jli
·.:d) :Ju '
, - ~ W I 0 1c.,~ ~ lj '?_,.,;.;iiJ , ~ _, _ ,·
...,. vLs- [!• u.r·'l)J~
\ .11 .::G1t !./._,_--- 0<, ..._;.
--::,p::,

and those with hi m ofth

.
gregat>onal prayer· or th
.
e record ing an I
.
d
-,i Y' l,
ge s an attendees of con-
[·,y ,1,,_:J1J{y,"~.JJ;:.;;0t) :Jli CJ?; y :is::;,
th . '
e1sts: one insert ed o ,
e reCiter an d th e
.
f
rest o the pure mono- _., 1 ...-, Sci,~ ~ -
.J::'° _:: 1I ~
--
I- '<'
J_rJ
an d , .. d nes wo rslu p into t he f. Id f .
- :.'.J J•
'
mxe ones need with th . o s o their own
wou ld be accepted throu h t eirs so that, perh ap s, the forme r
.'?11,.r, JJJ
{, cJ''' 1.r:;
<·1 ;.;\S.;;..'
- - , er
..,i, i::. ;:;G.i1.
., -,---
This is why congre . g he latter's blessing an d be answered
on lhe object of his wo rsh ip fi rst - and for His own sake - and
W ' .. . gat,on was made law. .
I h) I) yaka was thence to worship, viewed n ot as wo rship that issued from him ,
fi
The . put irst before th e verb s] bu\ fro m the perspective of a lo fty connectio n to H im and a
. _ld1rec t] object was , sublime link between oneself an d the Real. Fo r t ruly the sage's
the md1catio n of exc\us . p~t fi rs t fo r m agn ilicatio n, focus and
well- pleased ivith him t'ty;·_·' hen ce lb n 'A bbas-may Allah be arri\'al is realized only when he b ecomes immersed in aware-
worship You, and we do nd his father-said, "Its mea ning is, 'We ness of the presence of th e H oly O ne, oblivious to everyth ing
Th else, to the point he is n ot even aware o f himself or any of his
. not worship anyo ne o ther than You"'" '
! e quest fo r seIf -extmction in h . own states, except insofar as bein g aware of Him and co n nected
The orde r als . t e ob1ect o f worship] IO Him. He nce what Allah related from His Beloved- upon him
gives
in ex iste1lee, cauotioni ngprecedence
th to what possesses precedence blessi ngs and peace- as saying Grieve not! Truly Allah is with us
329 .
Scc !:l(l.222.2 l un
at the worsh ipper
· must keep his eyes (al-Tawba 9:40) is d eemed superior to w hat H e related from His
29
not frum the u~age an the hnguhl lC and Quranic
l~ l~terlocu tor- upon h im peace-as sayin g Ve rily, with me is my
~:1: kh u~u~ al-mddda Md P0~u1on of iyyclka but ra proofs that exclus ivi ty (liasr) here
Something ~ln'lll . mm mc111dii ' rJ/.fo
th
cr from 1hr co ntext of the subjecl .\urturer: He shall guide me (al-Shu' arii' 26:62).
!,,t
Qur',hr al- A:itn i~!!;>- .
narrat('d br al-T
a;i
Sahtlba11 wal-Tabi'i tiMada n 'an Ra.s u/ A~/ (l:l60) a nd lbn Ahi H ilt illl , Taft lral·
He repeated the personal pro noun as an unequivocal text

~~:ktabat ~,u, M,;;,::~A,,d M,b,mm,: / Ila Al/al,,, ·a/nyl,; ,;·a-,allama wal- that itis He \"·, h ose help 1s
. sought and no o th er.
lOS/::i- h"' >·<th, cha./"'· 141 7/1997) u , l•)1lh.
2
14 vols. (Mecca and Ri)•dh, . Wo rship was pu t before seekin g help so th at th e verse end-
3-72 1 ur 723) and lb::d to br mi,~~mg a ~ '• §JO, cf. al-M una wi, Fatb ( 1:103· ings would match.
Ahhihf38H-6S/ 1
nk b('twccn al- Dahhak (22-1 02 or
620-688). . · ·

192 193
 Amvt1r al-Tanzi/: Hizb I Text and Translation

·.:,_;.~1 11 __,,.,1~
•. . , '-',
• . .• ,
,, , ., \j..1
,
• ......U,~.J.....,j1.
,, •
'
:, : , ,,
· - -.Yr,!¥uly~\'.'·
• . 'LG .. -j1i1 ;_; .:_jJ :ic <,)
4.-J - ~.., ' ,. , .,,,, • ,, • .. . .:
:<Or:.: ·j, 1:;...;.iK~, >
,... • ...,, ., ,...,, •, l : •" ,. . .,.
b l=I· L,.;.:; .!1) · • • ·' '.· • • • • •r".J , .•\ i1 \ ',11 -;_. \l '.,l'jl :j l (r) .l;.u\ :l_,lili ~ ' •1-....w :JL;
• J · · _, !""J 1• ~ J I ,:iLll r-1cl1 • ., '· , , -~ 1 J -- ~ ,.,I ,, ,.I~ ,, ,... ..

:' .• ,, • , , •• ,, ' .• ..,..._, ll :J_,;(_-; I ' ,. • • , ' ,, • , ,, ,, • .J ~,. ,, !,... ,. . • ,. .

, -: • , •. ,, • ,1_1 , 1: .:.....:; .!,llj.J, ;-..,il..L ;J':I, :(;.,\~l)J
•-r
I

..ii '-'u . ..-\ ..,, } ·w • -

., ·--~ ....,..,....,.:,:.~.i....:.;1-•:
Ji..J,
-- ,1~.. . !.. J. ' v • , ,. ,_,..__ ., . . . , :J~U_:!) '-.?,, u--- · ,, -;,.., ., ;. ,, .. ,,
• -
s;,, 1~ 1 Ji:;}., [ ff .c,\;LAII] 1 0 Ai J>~Jrt_J.;.;,~)
• ..... ... , .

~_,;J
,.

h ..
, ;;

':I! j '.
,

:= • ~.,
- ~ l,;.,o

& La;\;:;~ ; • '- v--· r·

(-!L ' · .. ,-,, .. - . - . ·- ) L \j .(,5:i_;) :~ cHIJ -~\_;~ <.;-;-)1 '-?~1_,;,)., (~~I)
. '~ .!.l~>:,_.:.~.u., ,Jt;Ji \;.11 . -.. < '('\ ·J·~ u j . ('l:.,;.I ) fu~ t. ,c , (J.1) '1, )\Ji.,
.:.v;.~/,...,.s:; · ,,, , . !-' - , .J ·J:iJ ; '!,;.~ ,. . ., <J. ) cr-r ' ) C ,0 . 1i .,,>,,,,,,, .. , ,. .,..,.~ , , >
- -r-i-P•r-z'0w~.,.~
. . •c ,, i .
_.. .:,. r:1 1_,..,..,,_,_,.J ,._;1_/~ 1] ..,,_l ')\,,,J ~ J,;..,-"-s"Y'
.di·.· _:_ ,.
.[\00

.L,;~1.;,;..2•i1S1
I ·r , - . . 0~-~; L...1 1 . :j~ Jtj \;5 ,~ ~iy1tP J~ ~I ~ I~_,
[Putting
I the means ( wasr-/a) first ensu res fu lfillment] [1 :6J ihdinii-$•\ira\a-l-mustaqima Show us the straight path> is 1

t can be gleaned from it t .. (i) an exposition of the help being requested, as if He asked:
asking one's need . hat puttmg the m eans ahead of "How shall I help you? " and they replied, "Direct us!" (ihdina);
ts more conducive to fu lfillment
(ii) or it is a singling out of the most sublime goal of all.
And I say: Whe n the s e k . .
ofj wo rship h P a er attrib ute d to himself [the acl Hidaya (direction' is indication with kindness, hence it is
' e gave the im r .
accorded import P esSion that he was boasting and applied to good things; the saying of Allah Most High and point
. and lou dance to his ow 11 domg, .
saymg so he follo wed it up b)' 1/iem to the path of hell (al-Saffat 37:23) came by way of derision.
1
· something tho tve
• Iso d ask 10 r. ' I,eIP, to md,ca
. . te that worship is Related lo it are hadiyya <gift>and hawadi a/-wa~sh the leaders
at oes not b
except wi1 h the hel ecome complete or consummate of the wild herd> to refer to its front-runners.
p and the sue H
It was said lh - cess e [alone] g rants. . The verb for it is hadii 'to guide, direct>. By defau lt it is transi-
th e mean111g
. would e wa w <and>d
b " enoles a part icipial state whereby tively used with the lam or with ila ,'" but it was used here in the
e, We worsh· v same way as ikhtara 1selected> in the verse and Musa selected his
It was also d . 'P ,ou seeking You r help."
[11i'budu, nista
. ;ca
i,ij n W1 .ith h
a kasra under the nUn in both words Ila/ion /seventy men] (al-A'raf 7: 155).m
Ikasro und ' 111 t e diale ct o f Banu_ Ta m im: the)' put a
ti d er all aorist inir I [Varieties of divine guidance]
e er oes not have a d- ta s excep t the ya', provided the next The guidance of Allah Most High is manifold and its varie·
. unJma.
ties are beyond count, as He-may He b e exalted- said, If you ···
.IJl ~y Zard b Ali, Yal)
331
al •S akha'L al-Mut,i1o,,,,..;~ b. W.tththtib, 'Uba ·d ' "In rrahty intransitiveness is the default in the Hijaz dialect anJ transitivcnrss ls
A~aJ. Rahi .i, Hudha I ' and al•A'rn.ish / b. Umayr al -La)'thi, Zirr b. };i ubaysh, 12 3
~3~1 thC' rule but mcrdy another dialect" according to al-Shihri, lesson 8, after ' 0".
y,anJ ~onie ofQuray.sht 1"1 a dialectical form of Ta mim, Qays,
1
. dQ) Aymin qawmili i ii.e. Musa sdcctcd out of his nation • (Z)

19,
195

1
JY
Anwar al-Tr111 zfl: /:Jizb J Text and Tran slatio n

j ~~ ~ _ , ,[r t ...,..1.,.1 J ~ t:;. .:-_•:;,_,,;;,i:'•·('-'..>.....,;.:(

,, ,} "I) / ''j\ ,/ •csllc>k01:_)i(1¼ll) :~_jj_,
. , I - • \ ~,.. .[~ ·'r•' •,_JJ '--.->, , ,
, •• :' i ,,. ,. "•\ .,I\' _,li j\ :C:IJIJ ~•
, ' ~ ,i:.__.;'j \ r-,cr-) _,,___,.... I'";;
I. , • , • • • , ,• , , •• ' ,, ,:fi~':"'~i
•~La; J( ,1-S,-'jl ,r •)I .r~ c.i-11 ,s :.....ll ...;;,(;1 ·J' J'',li1 ~; .f",, : i,:~,: · 1~ _, ,.;,Gil ..:..,t;O.I_, •rti ~I),_;. )L
,.. ,, p • •
;1_'..;'Jl ~cr"--- r ·." " • •• '· • .
-\~lhll ~ G:11_, ,4di ..;..1;:i1_, • ~I1;iLS ·: , :,, ~ , ,,';,( ,::i_:;,_;j(.;iii)):.J~cfa~~G\!l'.J__j'll3
r.L.'.-' It+'--4;:' "" '-' ., • .. ' .
'?L.:J1., c_-i:.l1., ,~di.:; ji.1 .::_,P•;; .i_;WI ~'1li1 ' ' ' · ~,-1* , j 8.:.:., _,,, ' .::, G \,~Zr.Jt) ~) J ,[ ~. il,.;\r l)
>>" ':: ~ \_.. ,..,.. ....... • ,.. ,, ~-- .[·,1-,,_µ11, . r-r.~ -- ' ,.. ,
<
,_,..:,t:.~ > J li _, lill1J 0 -i.~i;:.:.u_;} :Jli _;l.!i ~t., ' • • ·' j ; QJI
J.,,.,,.IJ> JI~ ,,. ..:.,,J •
I ,c5.:6,1
• ,.
_;.;. i_; i,~j \;[ ;.:, _,..Lkiu
,, ,,. ,, ,, ,, , ,,

. [ \V .c.l,;,;) <c5::J\~~( ~ ( ; ~ ~ ( , '1) .

·~ J .
? ' . . '
, ,. .,,
.,. ,,_ ~--··I\
,~1:;JI ,uiL __. };.JI .Jli b~ ,.
,,. ,,
r
:: ,,. .. , ,. • ,. ; . ::
'0
·\)\
I :: . .
:~ji_ _;.;, Lo~µ \~I ~1)µ )I ~L.:,~h ¾1~1 :~~IJ *' ..• ~1:i.:\ ~ 1; 1..]; ,Q1.,;-1 -;,i;J.1, \.:.,; .~? ,.y_)'
· ·· • ...... [vr ,t,,;\r l) { G}~ 8 _,~ ½\; 1:.j;~;) and Truly tl1is Qur'a n guides to what is straightest (al -Isra' 17:9).
would cowit the bounty of Allah you cannot number ii (Ibrahim • Fourth, He discloses secrets to their hear ts and shows them
4
i :3-1) . However, they can be subsumed un d er sequential types:
I t" on or insp1rat1on and
1hings as they are whether th rough reve a I
• Fi,rst, th e bestowal of powers by which one is able to pursue truthful dreams. ~'his is something only Prophets all d frie nd s. [of
o~e s own welfa re such as intellective power, 3H sentiments, and Allah] obtain. That is [respectively] wh at He means by saymg,
external senses; T/Jose nre 1/,e ones whom Allah guided, so follow 1h eir guidance
• Second, produc· I h (al-An'am 6:90) and As for th ose who strive in Us, We will r,wSI
d mg e proofs that demarcate tru th from false-
1 surely g11ide them (to) Our paths (al-' Ankabu t 29:69).
100 ao<l righteousn ess from corrupt ion. He referred to this
type when He said 1-1 • • d ji vision of Allah]
, ave We not shown him (hadaynahu) I/,e [Prayer for guidance, self-extmct10n an o r
l wo roads? (al-Balad 90 . d . . . f h I th ev were conferred
111,.,1 b :IO) and As f or Tha m ud, We guide \\'hat 1s asked, then, 1s (1) more o w a , . f
11 111
iey preferred blindness over guidance (F u~~ilat 4 1:17). . . h . (" •·i the acqmrement o
:
of guidance; (ii) or firmness wit 11; 11 1 or .h d
• Third, guidance b, n .
This 1·, 1 ·h H l se <lmg Messengers an d reveali ng Books. the ranks that result from it. When spoken by the accomphs
111
. ' at e mea 'h . - knowerof Allah he means, "Direct us on the path of wayfaring
guiding by nt" en He said, and We made them leader>
O
'" ""fh ur command (al-Anbiya ' 21:73 ) ....... .. ....... ... .... . You, so that You will eradicate from us the pitch -darkness of
ater ial bodies,
{(J 1:239 ) but th(· A~h'ar~p;~~~
' lm.1111 I= al-lU ·11 11
c mmd 1~ thC' pnmc,·al mcssen1;wr (al-r11s1il a/-asli(
states and take away the dense screens o f o ur 111
11 1
hgatory, cf. al -Qushayri, al-fu u/ th a_1 tht' crcak d min d can not make any creed
~ ~t,: 3
~', 8 ~_, ... 1£., ~ I ~~I_, ;_;;jl ~l:J\, .:.,,J~
~~:ra M 1H: Matb;i',H al-Am:n;i;~;:' 111
11~aliit!i Rrmi'i/, ed. MaJ:mnid al -TabaJa,~~'.
._;2 •<> IL
Passim: 1:.-:-=., ...y-,-<J Kh:
\
nd {Cairu !n\tllut l-rani;a1~ d'Arc) §57-:,8 and al-~1utawalli, Muglllli, ed . Marl
Sk/.~\ 'l b \ ·I\., ,,, .\, ;._.l1.,.i(:11.'-?\.k,l..l ~ . ~}l:.'-r:J~_,:;.,.~J
hCologil' Oricntale, 1986) p. 44 . .,_ ...., '),1~.._, Y,-..0 - .• ,,/ \ ,,/

1% 197
 Anwtlra /- Tanzfl: l:li:z.b 1 Tex t and Translat ion

.(!l <fa. !ll_;j ,.i!•.'~ '. - -

. ~ ,; . ,_ , ___ - . - ·- - - <>-!•~
_ _ ~LyLlJ L.i;.;J , . " 1....1...J . - - --- , _, - -· -
- • cs--'-" J y l5_;L..:.:::;• .~.:u1 J_,...')
- , ·' .1_;

-- , -~ .}L : T:· , ! _, 1_
,..LUl .l,- " ' c'- ,, ---. ·
,
, ..r...,__,L<;,.....a;;11:,1
.
-
(,Wa.ll
! I
i ·· ) .
-"J"' ~
<' J.i.:3
-
' <..r.;J
: .bl • 'li \ '
J

I L.;,
,, ~
'
-
'-
-
'
1-.Ji~ :<.11 - ':.. t1 \ -
.r- I' J .
r s~,:v"'" 'l--<l---
- . ..,
.r-- r•
-
.I.Li.JJ;
so that we ca n b - . · ·
e 111 u m 111ated w it h the Ii , so that it can m atch the /a ' in the over-covering [of the to ngue
we can sec You with Your light! " g ht o f ) o u r h o liness and
and palate]. The sad is sometim es given a smack of z-sound to
Co mmand and su ppl icat io n sh ar I , bring it closer to its alternant [s- sound]. Jbn Kath ir, as n arrated
mean ing but dW . I h e t l e sa m e word ing and by Qunbul, and Ruways, narrat ing from Ya'qub, both read it in
. ,er 111 t e conn o t t· f] ..
nority.316 It was al 'd a wn o supe n onty and info - its origi nal form [s]. l:lamza read it with the z-sou nd .'''° T h e rest
[M . so sa, that they di ffe r as to ra nk "'
read it with s, which is the d ialect of Q u raysh a nd the for m fixed
e~mn g and va r iants of siriiflsiratJ .
Srrar is from sarata al-t , . :, . in the Master. 341
[th e path ] is . · .a mn, tos wallo wfood"so itis asifit Its pl ural is suru/ as in kutub 1booksl, a nd it is indifferent ly
gu 1ping down th ,
called33~ faq a,, c e way1a rers. H ence it was also 342
1 mout hful ' b . put in the masculine or feminine, like /ariq <wayl.
Siriit is f ecause it d evo u rs th em.·u9
] )t,
· rom the tra ns positio· · n of the sin i nto a sad ... S: ml/, a dialect of lhe 'Udhra, Kalb and BanO al-Qayn (MQ). lslimcim comes up
>-1 ;

~:m m the permutation of phonemes (sec note 399) and elsewhere (note 653).
B? l; e. respect1\•cly-superiority in com . . Al-Ima m, also known as al-mus!ulf al-imt1 m or Maslcr Volume, the proper de•
pose~\ :eight and !o,..,·lines~ are int nns:;::d and m for iori1y in supplication. (P ) n(Jmmation of the 'Uthmfl nic codex in canonical readings and codico!ogy, cf. the
posit ionp;non ty and supphc.i1ton presu lhe_Spl•~ker-whcnce com mJ.nd ~rcsup_· 1 1
chapter-titlea/-/mdm al- lad/ti kataba minlw 'Utl1m cir1 n1Qya Allcilm ',mlm 11/-n-ia$ H ifa.
thl· lnwl m::he ~1u'tau la. {Q ) The Suiu/ p:sc~ mfcn ontr cxdus i\·clr-and lh ts is thl' ',,J·huwa mu$/wf11/1(The Imam from which ' Ulhmiln wrole lhe Quranic codices, and
mtnn~ic rans/f.entreaty a matter of clecttc s1l1on mak~s thl' heigh t of command anJ '•hich is his volume) in lbn Abi DiiwOd, Kitab al-Md~cl!1ij, 2 vols. , ed. Mul)ibb al-Din
HI All m~s. a~1 hu~1hdmu hl·rc 15 an in, er u_~~gc, e.g. 1n tl'n t .inJ con text, rather than 4
:~ al- Sab~:in W .i'i:i, 2nd ed .{Beirut: D:ir a\-13asha'ir al-Isl:imiyya, 1423/2002) l :2 5.
1)9 . <'ds.: ..,;- R- • P ali, e mea nt as cntrcatv, not com mand.
8 ,·,
1 M, P:\;'. A- ...., ···- ~ · ~lascuhnc is the way of lianU Tamim while fem inine is the way of the people of
5
road~ while a/./ . _ ..a.I_: In h , · , l:{ij.i.t (Z). The fact thal the Qadi begins by addressing the ....-ord sirtif with an {the
fml·~.sirdr ,h _ 41 •/"1 15 to ~wallow." Al -Jaw S'.h~ I, : al-/aqa m is "the m idd le of th( rnmonty readi ng of Qu nbu l, Ruways, Ibn Kathir, Ahli l:{amdOn, al- Kisa'i in one nar·
w a.\ named thlhe downslope/the road d han , S,~a b (5:203 1a, l-q •m ). Al· Raghib de·
ration, al -Qawwas, ' Ubayd b. ' Aqil from Shibi and from AbO 'Amr) then proceed~ ~~
1
that tts wayfa:e~:~<'d or gulp111 g road~:,.;a:sr~ (a/-fa riq al-mustas -llal), ''likewi~r ii ~ t maJority reading of sirtit (as tau ght by Nati' , AbO ' Amr, lbn ·Amir, 'A.sim, al-Kisa
t·<l. (Damascus· Dtr~ :~w~ ,t up." Afofradat Alqa~l-foq m l,val-multaqim) if we c_o ~s1der tn another narration, Abu Ja'fa r, Shayba, QataJa , and lbn Kalhir per al-Bizzi's narra·
laqam not as th Qalarn, 1430/ ) ifi al-Qu ran, ed . Safwa n oawuJ 1. 4th
745, entry 1-q-n~.':~~~t' hut as "the far en/~;~t:
2009
entr~ s-r- f. However, ht' defi nes al-
l\ [the ruaJ ] S\\Jliows th;~ road (tam/ al-tariq): lvllljrad! t (p.
hon) (.\IQ), might imply that his region and time followed one of the minority read·
tngs, however, he appears to be merel y following the order of the KaslzslHlj . _Se~ also
1 {the wayfa rers/ o r vice-versa (A ). http://,..,·ww.alukah.net/Web/a\shchry/ 10823/46711 / on 13ay(,iawi's prefcrrcdqinla .

kA
198 199
r
Amvar al-Tanzi/: /j izb I Text and Translation

~ ~ :~ j ,JJ-1J-e), :~ ~lj lj ''-?/ ·11 :{;;;. "'ji)J .i ,

, , L,;.........t,\ :HJ. ·;,
~. .I ~.;. ·:J J~')
-' ,{G~l.\ r,-
--
·,
.--
:J_dj
, ,
f"" r --! ..:. -~ IJ' ....A!r3I Ji -f')l:J I ~ - ~ J
'i~~I ·c--- ,,,.., ,, ~,,,. ,,
- .-- , • -~', : , .1,1'~ ) :t.5__,JJ
,[jli1 :,,1Jj1 J:i; .,i;\i1 _:,, ji;: { f"{'-' .::...:.::.l ~~i.l._:,.,} ,
,
.(~ ~ j-4 r , :
! ., : IA WI _;:!.._ y_-~ ✓~
~ r- ~, .J : ~I " > , \ ·'t.;J~,-
.,~-.,~- ,.;,- •':JL' - ,_;,,,;,
. "-' ~.., J . - . ~
. .r----u, 4-....,. ---=:-> ~ tJ;
...
f-_r-) J
1
, , , •
-ii Ll8-I :J----"
•~ I J J~ !. ·i !. J
-, - ' , , , • , · ! -:- ~ L::.;')il
•:- - 'i 1::.; U ~ u ,u •
,,, ; ,,,,. , , ,!: : .,

., ,,, ,. ~
.,., ·,')iL
~l~- ,_ -~ =,1 ..,,~ ~
~~ - ,,,.. .,,, I U;, L ~f ~
-, ~ 1:: fJ,a_ ,a::11_:; ,~;i1 ,.;..u--;. -r-' '
~I ~j , ~I ~ o • , , , ,
. .. _ ., , ., o .,,,,. ~,,,,. .. ,,., ~~
, :: -~~ ~ -.:..,.;\.5' Ul.J
,I' ,:;, ' i.,;;-- - ,-ol ~ ......, .>
, > >" \"\.· Ju ,

~
-; ~•1 -::' •.I j__,.j0µ / · ,._..., j"-,, .> • •
~~~~ •.•.•••• _ [r t r--"'..1.lJ \ t.:.
.... ......... ........... . . ... -~~~ .have favored are the Prophets;
Al-mustaqi n, means "the straight.'' W hat is meant by it is_ the It was also said that thos~ - < l and 'isa <Jesus> -upon
way of truth. It was also said it means the Muslim denomma- or1.1e the compamons · of Musa Moses tual corruption an d abro-
tion.'41 - before tex
bo1h blessings and peace
I 1:7] ~iraia-1-lad hina an <amt a <a lay him <The path of those }~u , t 'alayhim <the path of
have fa voredl: A substitute of the first "path" substituting the ,cation. . ·t a mnn an am a
It was also read ~,ra.
whole <for the whole>,' ~ and it is a virtual repetition of the reg- d> 347
4 .
whoe,·er You have favore . ., <favor>. The latter s
ent in that il is the one purported by the referent ["show us the h eyance of nt ma " h n
fll'a m (favoring ts t e conv . ' t te of enjoyment; t e
>.
straight path"]. lls import is emphasis and the stipulation tha; . ts. "a h u man bemg s s. a namely com1cort ·
the path of the Muslims is indeed the one attested as the path 0 original meamng
it was used for the na ' ma <ease> one enJoys,
virtue most emphatically and intensive)}', since it [the former]
was made its [the latter's] explication and exposition, as if mak- [Typology of the div ine favors] He said, if you
ing it patently clear that the straight path is what forms the pa th h uncountab le-as
of the helievers.'◄s The favors of Allah, althoug t number it. •···········
wo11/d count tlze bounty of Allah you canno
"Uoth gloss.,, arc rdatcd froin lb11 'Ahb,h .. and they are no t contrasting with one
Hl
•.:.s/,mand ,·ice-1-ersa. (Z) More
.
111
a-
I Qunawi L z and J: r-_J
(J:2S3-256). ,.Y.r ...,.,_~~\
.;,"1 Ll_, .~'}I
"The
annthcr
44 (laystl mut11g/111y1r,1y,r) contrary to what the author's wording suggests" (S).
-' a. Ak, ~\. I·. Kh. N, Q. R: ..)Qi _.. J.31 J.., All other ec6. and nm.: _ISJI J-'-! '" a ~. B, D, c, I, L, Kh, M , P. Q, R, T, U\ ~ \• ~1 ..,\#'I, ;t.:/:t., ~ \ ~J ' -~ t favo r
Ak. AQ I H K '1'1 N· . ,,.,. .. ....,...,... ..r.'.J · J • h, most pence
H ~ JI -Jlay,)llwi d1ffcrcnt1ate, het,,c,m submiss,011 ( tsltlm) an d belll'f (lmdn) tn his com· fi . ' ' ' " ,, ' . ...s-':'.J• "", J0 f the . I t belief ,s t " hets is
fact I ia the second ll osi, the Proph"I ihe •
rncnlar}' 1111 w,1-ma11 Jt1btag/11 glta)ra al-1s/i1m1 dma 11 (Al ' lmran ):BS) and lhal on the 1r,t glos1, the believers, 1.s .111 ,,c" I
. b lute terms; . Ic
w Z)
IJ111htd b)' Allah on His servants tn a so ,. ,or in spec1lic tcr . '.
had11h 11( )lbril ,n hi, Tult(,11 al Abrur Sitar/,, Mast1bih al-s,,,,,,a, ed. MulJamm ad lsbaq 1115

lbrJl11m, 3 vol, ( Rt)adh: Pub b)' <'dllor, 1432/2011) l ·Rli-9 1 in line with the Ash'arl
d 15
in 11e-.• of the fact that prophcthoo · the greatest ''" t follow as t h.-y did· ( ma J

third glo,s 1s because every individuaI .111 th's 1 Ummn musb al-Khal\.l b• 'Ali ' ' A1qa ,
~chool hut h.-n· he p.iraphr~,·, th,· Knslulta_r ,vhos~ P0>1llon c, thdt of !he Macuridis .
4· Bi lbn ~la.1'ud, lbn al -Zubayr, -Zayd b . ' Ali 'if( ' Umar
. _285,
and t,1u' t.171l1s tn who consider them u11J1ffucrit1a1td, al-mu min ~td11d111g for al-
a:id al-Aswad. (MQ) Sec lbn Abi Dawud, lvla5t!1·11 1. 284

200
201

1a
 Anwar al- Trw zil: Hizb 1 Text and Translation

::. . . : l .,. , .....,

·-,?~? I.J 'l5~~ : ~ . 4, •..
- - -- ;. y _~
t c .,.,_ '11 • J
-~ . J -~_,; :~p J;\i1.;
~ 1)~ -~ c/.
-
11 r!-.s
-
:~\;. _;~ c') :;,~ - ~,;.Y,,
~-·,1-J •
-1 J O } O

:i::_jpjO)~-L:q.J•, k.J1.J-, - ;:il5' ·. c'- ~11' ,,,•,,,, ' '

--
- - -
~ ~ - r,-
,,.
'I,.;..,......,
-
~ ~ ~
- . - J
1;: 11
\r""'~
~I~'~µ ~t_;jl s-,l~:-klj •~ ~t:J..1 lS_;Jj1_; ,~~I ~
~!:~\i1 ~lj.!
,~:~Jl~')\.,2~~l~:=~1_; ,~I~) y ~I~) :~ l j •
0
., .,, - - ....
:qJj ' ..... , .,, ,,.o e .,,, 0 , o ,... .,., , • ., f

.... ·· ..... u~I__, -~ .Jal.I ..:.,~L 0.:WI ·' .-- ,a..;LlJI • 1.S:.L.11'
- - ✓• - - ;. - • ~J" .J . - - '--;:J J ornaments; and the acquisition of repute and wealth.
(Ibrahim 14·34)
· -can be subsumed under two sets: this-world]\' The second [type of divine favor] is for Him to forgive o~e
and next-worldly· Tl1 e fiirst 1s
. m. two parts: gifted 3' 8 and acquired.' what one did thoughtlessly; be well-pleased with one; and ma e
The gifted is 1·tseIf m · two parts: ( I ) spiritual, such as people's one dwell in the Highest with the angels brought near, forever
ensoulment
f; .
and enl·igh lenment through the intellect and aU the and ever.
acu1lies that depend . I [The favor that is] meant is the latter [next-worl d ly] typ~ a~d
,., on It sue 1 as comprehension, reflection and
Speech ; and (2) 350 h as a link to attain it.
th . corporeal, such as the fashioning of the body, ererything from the former· t at serves .
e powers immane I 111
good health n
. 11.
, and its accidental aspects such as
The rest is all, without exception, the lot shared by both believ-
and well-proportioned limbs. ers and unbelievers.
The acquired incl d
and its ad u e the purification of the self from vices [Di\'ine favor is safety from wrath and misguidance)
orn ment with r fi d . . . _ d d"''t· Cother than those
bellishment of th b e_me traits and worthy skills; the em· ghayn-l-maghdub1 <alayh1m wa-la- . - . <1.1 ina
•
e ody with eIegant miens · and prized .. ...... · .. • J• ubstitute for al-
34
l\t· ...., .. II w/io incurred anger nor those who are astray is a s h
3◄9 · v· r A ITI\lo. and eds• J. h e that those w 0
All nus. and eds · ., .11 " .,r}' H: ~; t}'PO, lad/Jina (those [You have favored) 111 t e sens .
I ·· -.,a:.. , H, 111 I
i.1n class1fica11on, of r •. .1'4-J; ilunder. On 13ar(la1,·i's recourse 10 the Aristote-
' f anger and mis-
Ch I1 acu1lies and .• cL have been favored are those who are saie rom
.1r1 m Osrnan Uakar • pm, cr, sec also pp. 196,209,418 a nd note 954;
guidance; ..... .............. ...................................................... ..
lw 1110,1 a11d rl1t Modern
Bru nei D.irus I
•w:
11
; ;1c 1'k<lical and Public Health S)'stem:· Islamic Civi·
r' · Themfltic Es • rsiti
1
al .a ani, 2014) p. 165 . says (Bandar Seri Begawan: Umve 'Y.I
. o..A,Ak,p,u,o,(, l,L, M,N,P.Q,R,T,U,Ul, Z:~ r-
'i1 ~II {1
, :,' ; ~•r)orr ori Arab (Unaru) M~;' taken from Hakim Abdur Razzack and u,nrnul
· • 9' 7 tern, 1111d tire state of Kuwait: A Brief S,m ,ey (s·I· Sk: ,>Y ~ I ..., F, K: _,;,..'}I . .., AQ. H, MM:,_,,;- )11.:,, blun er.
..
Kh·":'-:! ~ ;_ ;,_.~; :__"'J .tLI ~ .,,...~1~ I .:,,

202 203
 Aniv<ir nl-Tnn::il: Hizb I Text and Translat ion

····· ........... ...... .

. . e adjective for it in the

or, either an expos1·t ory or a restrictiv
sense that the)' have garnere d [•i o r themselves] absolute favor- a definite by annexation, since it was annexed to something
r .f II which has a single antonym -which is "those who have been fa-
. y the favor of be ie -as we as safety from anger and mis-
name I t"
"
guidance. rored"-so the latter is designated in the same way movemen
is designated by "othe r than stillness:'
The latter IadJ.ect'iva I sense J can be cor rect only through one 53

of two po551'ble interpreta

· lbn Kathir relatedly read it in the accusative case [ghay ra ]3
tions:
as a participial state for the genitive-case pronoun [in the first
( I) if we treat the r) · pronoun fal-ladhin a <those whom>) as
. d fi . e ative 'alayhim ]-the regent being an'amta <you have favored>; or by
an 111 e 1nite, as wh n 1 .
implying "I mean;" or as an exceptive if the favoring is explained
the one describ . en n~ one 111 particular is m eant, such as
ed In th e saymg f"The Ptrfw"J toinclude both parties. 354
And I may pass b~' 111e scoundrel hurling insults at me, 352 !Emotional and physical divine attributes are metaphor ical]
.
and their sayin "I Ghaqab 1anger>is "the flaring of the psyche in the pursuit ~f
and he will h g, n truth • I do pass by the man such as yourself
s ow me benevolence;" rerenge'' When attributed to Allah Most High the purport is
355
(2) if we make gliayr <other> culmination and outcome, as already discussed.
···· ··· ... ······ ....... .. ...... ···· ·· ···
)SJ 31 3
nd
3. a,AQ 13, 1.1.L, Kh,M, :-./, ' . . . ~ Thi~ 11 also the reading of 'Umar, ' All, Ibn Mas'ud, 'Abd Allah b. 1'.~ubayr, a
'i~l.en by am.in of lhl BQ. R._U,_L..l. Z: ~ Ak, p, D. c:, I l. i\lM, P. Sk, T: I.ii 11d 3
-~a,· b. Ka'b, and it is related from lbn Mul)ay$in and al-A' mash. AI-ZaJJ J supported
say- 1 lus does not co ,in u Salul; 11' continuation is: / look the other way a
S1b IICtrn me ('> ) A I .
111 ~t_for us grammallcal validity but al-Tabari dcC'mcd it anomalous (s/Jtidl!d/J). (MQ)
awayh\ K11t1b rd AhJ 1 · · ocu, cla.s~icus of Arabic gnimmar discussed >>1 "I e bo h b I .h lh O f lhos • whom vou
c ', ..
have
·• 1 c 1e1·ers and unbelievers, as if saying t c pa
KhA.nJI. 138S, 19~6 3 14 a \aljm Mub3 mmad 1-l,kun, s vols. (Cairo: l\ laktabat ai-
d •fi ·- among oth · Of ~~kd th15 and next-worldly favors to the exclusion of those who earn anger .. · ( Q)
c tnitc and <jUdlilocd con~t . • us HI •llus1ra11on-likc the one that fo llows it- ·" In th, d1 . . "the Names of Allah are
<l c scumon of al-m/imdn a/-m/iim , in his sentence,
. ( the dePr J,·c lllJn hurlini; " "lhc man who rcsem·
hb J·uu") meant a, 1nd,fin rul1.5
larcn onl)· 111 cons1.deration of· outcomes ·...• Sec p. I68 ab ove and p · 466 bclo1,·.
•k~. Ju refer lo a rehctypl~ rather than particulars.

204 205
 Amvrir nl- Tn 11zil: l_-fi;;.b I Text Jn<l Translation

.J~'11 .....;-;~ ~
, , - ~ q-;
l,-_LJ1 -.:.,t;; ,, •I-;!~" '. : 11 ('~ .
. "-;-',,U-., ~• e:~.,J J-1.J
<~>-
~) :Ju ~:::.\_Sj ~JJ1 -:·, : ,1 -~ \ . -, :, ;: , • J
- :: ._;A-4 ~ , .,r.:c, I' '-?.. ~ +-2~ ~ o~..; ( 1) ·
I'< ( , , , , J ,
'<"-' ~ ~~lb ~~ l~j Ci):)~ ..!.lJjJ,✓~ .Cv:'iGJi ,,l.J, :,:
l~
,
'i;:
......~
., ,_
I
,

.(....., Ll, i~. ,~-: l;I) <::• , . ,, ( .., - _', ;_

; ~ u-; .J c-" ~µ ~ ~~~ 'j l--4j Ll) :}~

. (The second ] 'alay l,im is construe d as a no minative b

it stands for the agent, unlike the first.356 ecausr
La is additive · t11e ~ense of negatio n in ghayr;":
to cmpI1as1ze
. . . .
so it is like saying Iii al-maglu;lubi 'alayhim wa-/ii a/-dalt c
those who earn y . m not
our anger and not those who are astray>. In the
same way one can Sa)• ana- zny d an g h ayru diiribin 1Zayd I will
<l h 358
0 ot er than strikel J. t _ It ll"as also read wa-ghayri-cj-cjallin.
cz ' us as one can say m 1a Z aydan hi c;Jaribu11
I
czayd am not strikingl, but not a11ii 7.aydan mithlu c;iaribi11 ~lisguidance is deviation from the straight path deliberately
ayd I am quasi-striking>. or by mistake; its range is huge, with much d isparity between its
nearest and farthest [extents].
' "" "H c rn,am lhc annexed r
or a/. 11111.,111111•b 1 · I P onoun 111 lhe scconJ '11/11y /1i111 plar~ 1hc rol~ of subjccl [Identifying those wlio iuwr anger and tliose wlio are astray]
~ , I l e a lier bcinu d ,,. 1J 0 f
rs 11i,11 thl sc . J 0 < " s ub1Jc1i..-s of this wordin~
pronou n .. .. Of1hc
ldllcr 1., Hirn
n an1 a dre~,cs \II3 h "'hen mentioning fJ,·or an J ..-xplicitly ascrihcs 1hr
' It ll"as said that those who incurred anger are the Jews, since
a~a mean, or draw rng, n,, ar lo Hun . . .
mentiomrw a " br 11s mcn1ion; hut when 11 conws lo Allah said of them those whom Allah has cursed and on whom
o ngu , one shrfH, lo the lh J
Hrm uncxplrrn r rr p~r~o n and lea\'cS 1hc a,crip1ion of anger 10 Hrs wrallr has fallen (al-Ma' ida 5:60), while those who are astray
OUI U 11dab. 11 I> a5 ·r 1 "J , , . h 'ch
" one sar : ) o u arc the Own ~r ol all favor, w 1
I\ ou1pourrnv fr
0111
1s· I,... orl,a " tlian ,our presence· ·
and ti -, h · '"
10s, 01 <'rs dcscn•,~lu incu r anger. (Z I : 1) 5 are the Christians, since Allah said they went astray befo re, and
·
po, 111011 ur ih . B d
11•ose wlio earn y
our anger and 11re astray. R,·du ndan cy typifies t c
h
led astray many (al-Ma'ida 5:77), and such has certainly been
' a,rr n, whit, Ilic K ( • · d1
rdc•r, ru 1h" gram u am consider Id here to signify glwyr. 1 h~ Qa narrated as a Prophetic saying. 359
ma1rca view ver) 0 tr cn w11h regard 10 olhN p,1rticlcs a, we s ueh
I II
th
a, min. ma, /11 111 (II' db , .
' an,_, II while mod <'rn1s1s tend 10 \'iCw 1hc lahd of"'rcdun d ancr" It is pertinent to say that those who incurred anger are e
.i, an alfron1 10 lh
' P<11ec11un or the u00 k·, cf. .\lubammaJ ' Abduh as q uo1ed in
,1uJen1 lta1hid Rr~l' Ti ,
· h'15 sinners while those who are astray are those who do not know
1947) 1.379 rnl, al Ba'l ~ '!15lr a/ . .\fo11,i, ' 11 d d
c ., 12 ,·ols. (Ca iro· Dar al -Manar. . • .
13661
•-
Jra 2 88 and \I I1 ·
l\
a;11rdt fadida fl/ Q 'a . · u amrnad Ahd All.ih Dra 7 , a/-Naba' a/- A;im. ::: By 'Umar, Ali, Ubayb. Ka'b, ' Abd Allah b. al- Zubayr, 'Al4a1~a a~d al -As,~ad_ (A'~~~
197O) p. 133. II " ckM ur h"al 1-arim ' -' nd cd • (Kuwar 1. DJr al-Kilah al-'Arabi, 1390/ liom Adi h. Ha11m by Ahmad al-T irmidhi who declared 11 farr, lbn 1:lrbban, d
.
1101 a 4ualrlicr or s1ylc anJ nwtvcr, 1ha1 r ·d 011J
h ' ancy is mean1 as a grammatical categor) olhns, ai wdl as ·from Abu Dhar/ lhn ' Abbas, lbn Mas'ud, al-Rabi' b. Anas, Zay ~-
C ,\;! , .,. ment over thrs
a, d ' I di II IS far f · am anu OUll•r~ "lbn Abi I latim ~aid: 'I am not aware of any ursagrec on hrs . .
' •·rnon,1rak<l h1 1h . Q J . rom mcompa1ibll· wrth rh,·turical cloqut>llC • f nscnsus parl,
own , I . d , J Is Word; •10 h " h1S rnttrp · I is an affirmauon ° co .
<Xp ru i •~larmcr; ,,·hrlc d ernp as11c the ~cnsc of ncg.111011 and by retauon among the excgc1cs: This h 1, stipula11011 10 1urn
· m e! in mat/111/,m ma I,a •11\•a ho" d . .
(al Uj 4ara• 2·26) rscu,,11w0 lhl' add llrve ·A 11111
arc one leave ii asidr, then, and leave the explrcrl Prop e IC
· and rn (a-b,.111d
rahmnt'1 11 .
. , (S) More in 1hc next note.
lo one's O\\n o p1n1on.
· " "' rn•/ Ld/1 (Al 'lmran 3: J 59).

206 207
~
Anwa r al- Ta nzi/: l:f izb l Te xt and Translation

~ -:i I ~ ~
;._i1j ,~ llJ ~ ·, ~
: • , ~ , · ,-:; , ✓
✓ IY.Ju-4 . <1.Js-::-1 :,
, - , , , , - : • • ' , ., -

r-1 u'l . ✓-
, - • •
- ,

... ... ... .. .. .. .. . .. . . . . . . .. . . j::..;_I . , -~, , ,, , ,

~ , 1 wL.
q-4 · ~WI 0\Sj ,~ l~-: i:
Allah,'60 since the one who is d . , ·,;~
'ti . . grante tavor is h h
WI 1 JOming knowledge of truth , . e w o is graced
f . io r its own sak .h
o puttmg it into practice· his cou t . e Wit the boon
• n erpart is the transgresso .
.1<,0 "Th r I ll
,s ,, truly h11arrc (hadh<i mi11 nl 'a ·ab I ' ..
rdatcd fro m lhe Prophet• upon h 'rm blessings
S . ~ a - iyab)-his weakenirw o
of the cx,·g,•,1.,
3 11 1
' uccessors. and his ill\'CllllOn of a conjeclu~ I e ~ pean~. a nd all !he Companion< anJ
llnenl on,,! (wa-klrtirti'u/111 tar. . b' . . . xegesrs wh ich he then made 1h , ,
~ . • ~s1m 11 ,-ray1l11 wa 1'11'/11111 I . < I'« ·
• uyuti , d1drac1em,ation of Q .,.,
11ie au rs wo rJs as "
' · a m111/r11 al-11111ttar;·a/i )"(S) "
k • · ·"'·
, cs rcsh on thl' Qad1', expressions "it . . . .J' .. a _wea ·cning" o f the narrated cx,·g,··
in th i,as sa, (q1/11) rnd " 1't
e passive 1·01ce which- l'k • . . . .. ' was narrated" (ruwi1 ,1•
s h , " ll ,s Cited (1111qih) " 't . IJ' . '
uc terms-accordmg to general h u· h ' , • ' is to . (!111kiya) , and oth,·1 either his intellective or his active powers. The transgressor in
the aulhemic11y of Ira . a ll ,c co nvention, convey duhiosity (lamri<f) i
nsm1ss1on a, opposcJ t0 . . n deed is depraved and earns anger per the statement of Allah
11lat convev ccnituJ c, c , "h . • _ , a..:livc-vrncc positive ass.:rtions (j,i:m )
(~awn., , "lw related" (ak/r/g. e) sa,d (qa/11) • 'he m e n t'IO llt'u·· (dhakam), "h e 11Jrra1cd" ~lost High about the deliberate murderer, Allah is angry with
prm,erb,.tl mastery in h, >nru S • etc. Al-flukha . n. I\IC
.· Id5 t I11s . fo rmulaic distinction with /Jim (al-Nisa' 4:93) while the transgressor against his intellect is
1111-1 and '' subs ' q
at· !'s •
· awaw, who set forth ti " ' n c ucn > cue as ·II, archetypal master. Cf.
ti • · J a misguided ignoramus per His statement What is there, after
mthc· ,cctmn devoted . k
1
ierueofp-rmit1·J
. < an d unpcrmlltcd . usage: in this rcspl.'ct
hslicd under the lllll• Md 10 i, ea had1ths of ti ·
r. . ,c introd uctwn • to his com mcntarr puh· trut/i, but error? (Yunus 10:32).
l'd· All Hasan Ahd al-Hamid amassu. 1la)•hi /-la· • Jll t u '' J· Qnn· . h-Sa!>ib
. al-Imam a/-Buklr,iri. It was also read wa-lii-4-4a'allin361 in keeping with the dia-
TA!-11r al Jaia'1ri reproJ d ( 11c1rut: Dar al-Kutub al-' llmiY}•a n d ) p IN-9{) which lectical form of those who will not countenance any meeting of
U(C In full I. ' . . . •
, oh. in one (Beirut: Da ,. in 115 Tawjilr al•N a:;.ar ilii U~ul al-Atlrar, 2nd cd,.1
1 1
this ru lc· .-as not etchedr a . JJsha 1r aJ .JsJ·am,n · ,a, 1430/ 2009) 2:668-669. Newnhd~~- two quiescent consonants.
1
Naqd fl1 'UI1.m1 al-Hadit/i,n stone J fo r the ea rI>. ,.ch oars, I cf. Nur al-Din ' ltr. Ma11/ra1al· [Meaning and recitation of Amin]
., •. ) and p. 377• 3(Ir ed. (Damas, us.. o·ar a1-F1kr:
lwdirli al·,..aij . 198 1) p. 297 (riw1iyat· al· amina 1amenl is a noun for the verb istajib <do answer!l. It is
free u, a,ge Or thc dubnativc w wkm d al-n111
. ·a11aq fil1 -ia/1iliayn). as shown by al· Tirmidhi ·s
port,-and II uIJi~n hunself or 111H • .ind1ffe rcntJ Y- both for certain and uncertain r,~· related that Ibn 'Abbas said:
occa.,1on· lb11 aI ~al.iii m the r,u,ing it ,s· ml'nt .ioncd .. (y11dl1ka n1) in the ,ame wa,· ,in I asked the Messenger of Allah-upon him blessings
ctdcd the pa\~i,·c i~ used for m thcatego ry (''/ I m al-sa/iib ) o f his 'Uhim a/-Hadith con· · 362
in I11\ comme 1,01 ,,·cak and . . 1.
and peace-about its meaning and he said, "D0!"
al Suldh <l ntary a/.Ta,v•id w,II.)" . suund reports, as underlined by al-'lraq
23· "Jh • e . Mub ammad R;i •h h vd 1I /1-mn u,r ,qa wa-Ughliqa m in Muqadd,rnat ,,,, . I" l6I B A ii/
l' nub al-Sakhti)•iini, ~ubstituting a /1amza for the quiescent a i to avo,
.d the
1
· n al-Sala!) ncwr sa1d that
hadith; i;
thal-1, ahhakh (Al cppo: Pub. by editor, 1350/1931) P· lancr's mee1mg- wnh• the qu1escc:111
.
, on th~ co11I rar)', h1, wordse •ormu!J of I mnri.d 1s n ot used other Lhan for weak· • fi rst I. (MQ)
"ell" Sim) 16- :-..:_arr~ted by al.'l ha'labi, al-Kas/1( wa/-Baytt11 a/-Ma'rii( bi- Tafsir 111:T/w'l<_1bi. ed.
1 drlv al-B l . convey that I 1 • . 14221
ls11lclh, • .A.,' u qinJ ~aid ran rid is sometimes used for sound ones as 1 Ashur and '.\azir al-Sa'idi, JO vols. (13cirut: Dar 11:iya' al-Tu rath al· Arab,,
,bn
10 1
p. 169. A.-., 1~ha Abd al-Rahm· u· n11gh1 ind icate either · ran k in his ,Wn/11ls111 · a·/ . fJQ2) I·I 2·
· ,-and cited
. by Abu al-Layth al-Samarqand.1, 13ayan · a· I Ha
. qq al-Ghaznawi
· •
,ur th~ ex · an °1nt al-!:,ha11 , , 90)
tcxc·~c,,L, he c ''llC\I\ th~ Qad, C (Cairo: Dar aJ -Ma' rifa , 141 J/ 19 anJ al-Qur1u1 · · . . . (. .d . 1 · ) ii ou"h aJ. Kalbi, from
11es. 1.ir frum • nvcnt~d orwards it is, 111 • fairness
. Ii ·, >1 m L11e1rs- w1th a flimsy chain ,m a w 11 1111 ir o '
1 and just ltk(' the lrl' t
.
Ahu ~ahb, from lbn 'Ahb:is cf. lb n !:lajar, Kaft (p. 8 §4) and Munawi. F11tb ( I: 106 §9)
coniccture" b utan eminently • Quranic gloss.

208 209
 A11wnr al- Tn11:;i/: Hizb I Text and Transl:ition

, .,.. • • J >

&tl ;.J-J J.,IJ y ~~~ ~ ,f~I J,~~J ~fl;;~I ~ ~

~f ....... .. . . . . . . . . . ~~;., 1(~T) :Jli l<~i~ \ 1;) 1) I~! ~~8' f')\.;Jlj ~~I
!~1...:t, J ~ -, t I\ , • , t , • , .. , , ..... . , ,,,,,,,, • ,. J , ,. - ,,,, ,,,,. ,,,,.

,. ,,.; , ~ ~ ~ _,....., ~ ~ ~ ~ Li L;.., 01 ' ; iI : , •1 - ; ;J L3- ~ .¥. Ui ~ ~_,¼.!.UJ ~~ ~ ':J !..;1 ;.;_:;. ~i y 1 .!i~
, ~ , , ,. , , r-- ~ ....,.-:'J
4-il, :JLlJ ~µw10~1 1 ~ ~, ,j ~ -= T 'i ~,• ,~, -- :f .__;Ji_, fa~~ .jil ~
, , .. .. . .. .r .. ~ ~~ ~ ')wlJ ..
. . . . . ... . .. . . . . . . ..
............................... .';"~' 2-lS' , ,, ~
, In the same vein 'Ali- Allah be well-pleased with him- said,
·A111i11 is the seal of the Nurturer of the worlds, He has sealed
368
It h as an in · dcclinable (at ba case ending, like avna <where, 11ith it His slave's supplication "
d ue to the. mce ring o f two quiescent consonants .·'63 Its / initial nl,i·f The imam says it, pronouncing it aloud in the loud prayer,
can be either long OrshOrt. [Th e poet] said: J""ThcOutsprcaJ "j rer Wa'il b. I:Iujr's narration that he- upon him blessings and
and ma;1 Alla/1 /w1 ,e mercy 011 a slave who says i'm1inf·'M rrace-would say ami'n after reciting wa-lii-4-cJiillin and raise
his roice saying it;369 from Abu J:lanifa, however, it is related he
and ("The Long"J
does not say it; but the fam ous position related from him is that
·
n111i11! then A lla/1 mcrease d our mutual cst rangement. 305. he does say it silently, just as narrated from 'Abd Allah b.
It is not part of the Q ur •·an by general agreement · but 1t . 1•s a ~1ughaffal and Anas.370
th '
h" bl act. to cone) ude e sura with it per h is statements -upon
sunna
b Sunan (Sa/tit, al-1n'mi11 wnra' nl-imtim) and al-Tabarani in al-Mu'jam al-Kabir
un essmgs and peace:
_l: :,6-29i §i56) with a fair chain per al-Suy1:iti in nl-D11rr n/-M1111t/11,r ( I :17).
:')ibr~'il <GabrieP taught me ii min whenever J fmish recit-7 ,~ ·\ mated br al-Tabarani only from Abu Hurayra, from the Prophet in a/-Du'ti', ed.
3
mg I e Fatiha;"' 66 and " It is like the seal over the book " ~ \:uhammad Sa'id al-llukhari, 3 vols. (Beirut: Dar al-Hasha'ir al-lslamiyya, 1407/
1' ' ~ 889 §219 with a weak or very weak chain cf. lbn ' Adi, Kami/ (s.v. "Mu'ammal
. .
" hai(' lhn Kathir,
frum dl -Oahh k
a •
T11(sir (I 232) adJucrs another very weak chain through Juwa)bir.
·
from lhn
·
Ahb · Th · . · I0 t Abdal-Rahman b. al-'Abbas") and aJ-Munawi, Ftith (1:109 §12).with a fair chain, cf.
, ·
36 Tran~lat ·d
·
• d S. l' L1sn11 and Tnhdhib n/-L11glu1 include this g ~• - .., \armed through Sufyan al-Thawri in Lhc S1111n11 a;1d Mrwwd
a.-. thr concurr , , 0 f . · h C/1rr<·
~n Ha,ar, Kafi (p. 8 §6). The same is also authentically related from Abu Hurayra cf.
t
~ 11011 (p. I ). lllC< \'Owellcss consonants' b)' Margohout · ·
1111
. 111 ' 0if .,;i ~ r.J;i al-Lakhmi, M11l.ht,1~ar Klri/afiyy,1t nl-Bnylrnqi, ed. Dharab ' Abd al-Karim
In Dii.Jn Mt11111m La ltl 11 .
';:; lol't-ever' (S) y · ' r.rst hcm1, 11ch being O my Lord! do not deprti'I! ' tlql, ~ ' 011• (Ryadh: Maktabat al-RushJ, 141 7/1997) 2:68; lbn al-)aw•t i, al-Tn/,qiq fl
,llJar/a/-KJ11'/•1 ' h al-Dhahabi's Tanqi/1 nl-Tnhqiq ed. 'Abd al-Mu'\i Amin Qal,3J..1,
a , \\11
'>pokcn br Khahir b. al A . ·•d . . '
<.!bat " ho had asked Fu1hul for a mount and was dent< \'OJ (I
12 Ill'., .
h,s rcqut·,1 , r, h
. . A eppo' Dar al-Wa' y al-'Arabi, 1419/1998) 2:245-248; and al-Munawi, Fnt!•
' 11 ,r, t cm~ tich hc111 '
l,..
Sumr thing \ I 1l fll/lr u/ we111far f rom me fo r my nski11g J11m. (S) 11
,.__ l2J. Shu ba narrates, also from Wa'il that Lhr Prophet remained silent but al-
rrom the Sucn,ior m, 1ar is narrated 111 225)
Al . mursa/ mode (on Lhe la1tr r term see note 3 B11uaq, I.lid· • '
i:Jil Shu· · 1know of no dissent among the people of learning that when Sufyan
A""~ma 26, 1, ll ,u .\!Jy,ara by lbn Abi Sha}·ha /lfucn1marj ed. Mul:JaJJl1l1 d i·. rh ba differ, the chosen position is Sufyan's." AI-Lakhmi, M11khtasnr (2:64).
lo' 11 , c1rut D.i Q • ' •
Na.ira1eda,a~a, f . r Ur\uba, 1428/ 2006) 5 31 1 §8044 book ofsa/tll- · · are reduplicated from the Knshs/1tif an d are unsubstanuatc
· <>nwo ascnptions . d
, ing o tht Cunip "
. Zuha)'T - o·3 " "lid 1n
dnion Ahu al-l\" u marri b)' Abu

211
2 10
 A 111va r nl- Tn11zil: /:fi::b I
Text and Translatio n

The followe r says iimin togethe r w ith him per his sayi ng-
upon him blessing s and peace: "When the imam says wn-/ii-cj-
q<i//in, let all of you say a111in; for t he an gels d o say am in- and if It i~ also related from lbn 'Abbas-A llah be well-pleased with
one's amin coincide s with theirs, o n e's sins are a ll forgiven."·171 h:m and his father:
As the Messenge r of Allah was sitting, lo and behold! an
[Reports on the immens e m er its o f the Fatil:ta]
angel came to him and said, "Receive the glad tidings of
Related from Abu Hurayra -A llah be well-ple ased with him: rwo lights you have been given wh ich no Prophet befo re
T he Messeng er of Allah-u pon hi m blessing s a nd peace you was ever given: the Opening of the Book and the
- said to Ubay: "Shall I not tell yo u of a s ura the like of closing verses of Surat al-Baqar a. Never will you read a
373
which was never sent down in a ll the Torah, t he Gospel single letter of either but you shall be granted it "
and the Q ur'an?" Ubay said: "Do tell me, Messeng er of It is also related from l:f udhayfa b. al-Yam an that the Messen-
Allah!" He said: "The O pening o f the Book! Truly it is ger of Allah- upon him blessings and peace- said:
the Seven Oft-Rep eated and th e m ag n ificent Qur'an Truly, Allah might visit o n a people inevitab le, destined
that I was brought:•3-2
punishment, whe reupo n a boy among them shall recite
.1cco
rd111
H to al /a)'la'i, lbn Haiar and Abu Zur'a a l-'Jraqi; rathe r, the ,iknt tlmin i'. from the Book Praise be to Allah, the Nurturer of the
~e!dt.:d lrom olhc1' Ali and 11,n /l ta,' uc.l 1n al-labaran i's Kabir (9 :JO J •302 § J<H),
9 ll'Or/ds; Allah shall hear him and thereby lift from them
nd h a, 0.1-
Lm~r a Alt al-Tahdri's Ta/11 /lrib according to lbn al-Turkma ni in
10 al·/aw
punishment for forty years.374
111 th e marH111, of al BJ)'ha4i's al-Su111111 al-Kubrtl, 10 \'ols. (Beirut: DJr
,\aq, pnnt,d
1 11
al/ ~r d., rep, of the ct! publt~hcc.l 111 Hyderabad , J3-14 -57/1925· I 93S) i: 4B, _ :~S;n
2 ;:•Jed II sound b)' ~1u,lim's criterion.
,., arrated frum Abu Hur,1yra br al-Hukhari and \
1 luslirn. "The wo rcllll~ -n \mated h)' Muslim in his Sahib (with bayna1111i) and al-Nasa'i in his S11111111 al-
1·\ 1u,,,mn1ad b ll · h b h adJ1110 1
, ., h f >ra im · la far] al Juriani's (c.l. 408/1 0 17) Amtlli bc•ars I e ) JI n i~!;r,; " 11h oayna) among others.
d I Gh . . · I I. 5 ·1" ($ 1
a nu 1> Ulur, one,
11 a1ar 1n I arh al Bari' (an a_ h al.di, rd1cd o n th,· la11c r wording 111 al· 1 a z · ~<rrate<l br al-Tha'lahi 111 his Ttifsir and fo rged h)' one of two "arch-liars" con-
2 26 ho l!.:;ed •n lls cham, Abmad b. ' Abd Allah al-Juwaybari anc.l Ma' mun b. Abmadt n
al-
d ::, \ O\\ed ti to he an aberra nt add1t1on .
1
"arr at, b) al l 1rm1dh1 s
•
. aJ Hakim " . !u:~._.
iaccording lo Abu Zur'a al-' lraqi; however, it is also related-wi thout men 10
, w1,111 (hasa11 ><1l11/r), al-l\a,a'i m h i,, anc.l · ·

21 2 213
 An war al-Ta nz i/· H . b Text and Translatio n
!.."'L·,~~-,--v•,l.,'r ' .,,,.,., ._ rz I
~ V:) Y.:i~ \:.3 V ,-,l~~ 'r~
~~L:: Y' ,l 11~ 'r ;J~l:~~Ll1 ~~~
'r
~Y, r ,; '(~~tC,~1
" \,~z..: 'r "'l~ ~ l l ~ J ....1 L '
..,... ",l z.. l "
- --> -.
-
,¥,• ., ..,, 1,
~ ~ l~w '11~L:j{0 ;Ji /\ ~;\~'\~:\··
~ \s:.il I~ ,,., ,,.,, --~
,,,_1-- -, .. --~~
- • J J - ,:_I l; h :/ ,u,l
..l..>- '-?, ~_p-J.J- •r-:::-- -: '. . , : '_5 , ~ :: ,
. .J - \ . . - ...... .J...~,
r
•~ \ ~ ,
• J . ~,---'.:1 \' . ,::
;..:JI ,
• ,
•
., '"f""~ .~i;..:..i ·,-
•I'
- '- ,,,, -I - ~ - • • - .,,.., •
- - - -- ~ -~ ~ L; \' - ' , :
~l&- ~- ., _, - - ~ ✓--~I_., •~ \'I
•w
-- y,I_,
· ~ er~__,- , ~, :·,
I 1:1.. I - :: ,
:. ..!.ll-~.J>--'.J
, .-, , ,
~
,
. • ~- • ~.. ~
-
,-
[2:] The Sura of the C - ~-- J
ow --
Med inan, numbering -?87 verses.i,,
b" .
•-sm1-l-lahi-r-rah - . As for Jbn Mas'ud's repo rt th at the Prop het- upo n him
the All-BeneF . mani-r-ra}:iim <Jn the Name of the One Goci,
. . ,cent, the Most Mercifu/l. bkssings and peace-said ,
\\110ever reads on e letter of th e Book of Allah h as one
[Definition of the o·lSJOinted
. . Letters] good deed, and the good d eed is [repaid] ten fold; I do
l2·1Jal"f
. - mim <A-L-M>
• , lam, not say a/if lam mim is a lette r, but rather, alif is a letter,
for spelling are nou l . and t he rest of the vocables,;6 used 378
,~•hich words are fo~~1e: le ~ refe ren tsJ;i being t h e letters out of /ci111 is a letter, and mim is a letter:
t1on of nouns and sh . ecause the y fall with in the defrni- the intent here is other than the technical sense [of no un ]-for
· dcfiniteness plare in what is
ness' in · pec u 1·iar to th em-defin ite- such specific use is a mo d ern convention - but rather the lexical
-as- stated explicit! ' bvura I fo rms
_ ' d immut1ve
· · • form s a n d the like sense; and he was probably n am ing it by the n am e of its refer-
y , al -Khalil and Abu 'AJ- ent.n Since the referents are d iscrete letters while they them-
of the 40- I. selYes are compounds, the latter [nouns] wer e made to begin
S year ,pan-a, .
imnn,
Ahmad\ z K,111 /, F. rl.. a sa),ng of the S •
.b .,. ucc, ssors Th ahn b. ' Ajlan (in al-Darimi",
11 u r/ al-Qur'nn irith those [letters] so th at their own rendering of the refere nts
8 II ,11'a/r11d 11I Q • .
. cann
trn1 . ,,1 brd)· and thc status of • th . . • ur d11) and t-lalik b. Dinar (in
1
\\'hen a c0 I c de<l ucod ra11onall>· b t alt<·r 1s th al Of a Prophet re sa,·ing since its con· be the first thing heard.
Allah b laontcmpor., ut can only b<. reported fro m a ·higher source. (S)
di)' of .\!ulla 'Al" . The lw111za was b orrowed to replace the a/if d ue to the
I 1
·
declared that h m., Allah a · Barwaji al l-, da -Qari name d Sayyid $ibghal Allah b. Rawh
I
~ 1a ani al H impracticability of begin n ing w ith the latter.
11 ,,·a., for• <l
entul,·dSa. 1 had h . · · usarni aJ-1\aqsh bamli (d. !O I5/160rl
11s I\: ,, 1 .:,"ar• ••Allah
, Ji s·ighar Sibghat al-Qari dcfendcd al- Bayc,hiwi in a bri<'f trca11;,·
i;c •I\//. r, ·\ arrated br al-Trrmidhi (/1asm1 ~a/1i!1 glwrib), al-Dari mi and Sa'id b. Mansor in
U, L"I z >'"<', ._, 0"-'~ ' , t . . ah. lhmSuna,r
'°"9. (cra\'"' · h wa-1·nk··111 ·mstcad of bn/·
,1••·1a -Qur,an) among others. all of them wrt
~ ~ ~
· · d111u "'llh - -.: ; .:,,__; ; ' -I\ , 1
Q, blank (ab,cni ~UI ,·owelua1ion. ' ~_,..;. omits ~ \ Ak, c, I, K, Kh, L. T, Mi\l. H~ followed the Imam [= al-Razil in this; and to date its nwaning remains un·
~
~~•- \ nm, sa,d 286 rllum,na1or). "Th . ../: Q : .._,;.,.. ..:.,~1 ,-.,....., .-,_,;\..;. ,:P:.. ; .µ1;; r clear to me~ (Sk) "The wording of the Imam was: ' He named it /Jarf fi guratiwly , incc
' ' Ct · l.acl11d,
· ere 1>d1;,agrcement
f, ,.,• >omc 20-' nr 285." (Kh) , , · ' - ' ✓ • ••
a;, to the number of rts ,er· 111
! lhena me f 1he !iarj, and the naming of one member of an ·,nscparablc pair · a, 1h~
377 1 0 Other 11 a wellOk . ... . . . - "' r.-· (7·2) "That the
lnl.ach,a F. trh( p.219). . • nown trope (ma;tiz nras/ilrrir). (S) Cf. al· Raz,, , a_,,,r -· ·
, «war,lr: "de 1o,ahlc rsa name lrtcrally
•
nom1na1C\· and a lellcr figuratively is not far- fe tched"· (Q)

214 215

I
 Anwar al-Tanzi/: /:f izb I Text and Translation

( , J ' ,

• ,• ~ J , ~ ~ ~ J (~) ;1~ • _;..)

~ ~J
-~ ,:... .s~ -\\
-,,-;; LS-;' JI •I , , , , , '
i")I ,...-11 ,
"-.t:l.;1.-..JJ J
•J
• , ,
,
.,
,. , •, , ,• '! , ... , '. , • , ... , ,, '
-~.:)81j ~~LS' - ~.)~ '-'~L,;.. '--:-1 ~ ,J •.· ,., :--:-18:.ll ,Wl:I;
J , • ~,

~- - , , • ~ ...:....,;l5'll ,yt' ~ : ~!
'.A)

JJ&,~ --~ J- •<;>I~~ .-.'· lS:i1 . - ·.'t lJ;I ~ I ,: . -: , -- 1->! r

- - ~ ~, . - ~, wlk,
, ,
J
• •' _!1 1~., , ,: \
OJY-,
}.: !;i J_~WI -~/~1 ~;~1~ ~ l; ~h J_JIJ ~) ~
_,,. , ,, Y,-~-:1~1~
Th , , , -
ose [nouns]. as long as the '
stop and devoid of i110 t· . ) are ungoverned, are at a full
_j,>
;'J

-)r i.1-\ , ; . \ ~, ..;:

"
' l '.\'" ~ • \
'<"',? .) v· \'~1\
,,,.,,,,,,, -t ,,,..
0~
\
J.,,
"'

·1
1 or ·
dictates it.Jso H ec ion since th ey are free of what compels ...............................................................p 1
as they have nothinowever. , they accept it . and stand ready for it
was said that in $iid fs~:
common with indeclinables-hence it
meeting of two quie a 33: 1) a nd qrif (Qaf 50: l ) both there is a
what is being recited to them 38i is speech composed of the same
stuff of which they compose their own speech. Hence, if it were
l'k from other than Allah, they would not have remained, to the
1 e ayna 1where>andscent_, conso
_,_ nants-and thus were not treated
!In 1rn ula i <those>.m last one of them, incapable-with their mutual abetment and the
terpretation of the . . . power of their pure idiom-to produce something approaching
As i D1sJomted Letters] m
or the refer it. The very first thing heard was thus meant to stand out on its
ents
. of speech andentsit bthemselve
. ·
s, smce they form the constitu- own with a kind of incapacitation: uttering the nouns of letters
w1th
r,
a s
group of them in das1c buildi ng- blocks, the sura was opened is the province of one who has written and studied; but from an
de11ed and as an intim t·or er to a,'a , k'en those whom the Qur'an illiterate who never sat at the feet of preceptors it is completely
a ion that un~~pected, strange to behold, and against all norms-as are
)80 "· •" ······· ··· ········ ············
'al•1 1·b·1 $aid •~ wntmg and recitation-particularly since he had complied, in
~Yntax (i'rtl . ' amely, jo1n1u •
I b), namely th re (ril-rarl.ib)" (S " .
::m"" 111111,1111 ,. • e rrgent (al ,, . ). I.e., h'hal imposes desinenual so domg,· with rules that leave helpless even the most accom-
. , 'Their qu c~<•
• ur itld1111 or •tnfun
. in lh• ,m11/)" . ~ · cnce we do nnl read, e.g., a/if1m
(I ) H
1 plished I'itterateur
, who surpasses all others in his art! Namely, he
permissible l h nee stems from c nom111at1\'c.
un o aw a me
mMked (wn./aw . I Chng of quie,c
pausing (suk . •
u1111/ra wkli11 waqf), for the)' deemed ii
brought up, in those openers, fourteen nouns38~ which are half
mandatory, in - 1, h1Chacd g/iayr, h1da)" (Q). fill consu nants •in pauses, e\'cn if the pause ,s . of the alphabetical letters ........ ...................................... .
ayria, or ,,.,th ase that • Contrar)' 10 ( ·
'wh b Prepo,n 15 1inperniisi bl _ words! whose quiescence rs
1
~ _,1:1.1 AQ, H, K, L, MM.
1011 1
l8l ere• )'I·• (~k> a a11 l';lction (inr,) c.and 1Iie case becomes either fat/t as in l&!
ll ~-A, Ak, p, B. <;Z, D, (, f, I, Kh, N, P, Q, Sk, S. T. U:
O r mo,,ogramme,~ct ~a as in h,i'11/11· •·1, or w i1h <famm as in J.taytlru
. C), A111fio/o
i.{ · ~.,lo _,l:ll 1,,L,1gloss.
)/re (p vi). A/if, lam' mim, ~a·d, rd,• k,if. · and mm.
• /rci', ya', 'ay11, 111', si11, !11i ', q1ij, · (Q)

216
2 17
 Anwtir al-Tanzi/: /:liz/, 1 Text and Translation

l) ~l t;,:).i,;., · - ' ' ~ - •- · - : •

- . ~).,.... j-!._rS;J ~ J - ~1 -... l,; ·.,;. , ·1\i1 - 1: ~ :_, - '
, , '::-- , - - - .,I; ., ~ J ~-½ 'l 01
1: ,1 '•".... . ,,. .,,,, , , . , _,,, • J i ;,-
-~ ul Jl.a.;I Ir. : I : • ' : ~t • \j\ J . l: ,
' ../ - V - ~ • ~ J ~YI~~
I : ~ ,,,. ~ , ,,,.•: .,,. .,,, , • • , , •
~ J •~ _;:- u~
-
,:)~~I ~~ - ~.J- ;; - -~ ~11 - --~-
- - - '-?; -~..r'°"t"' ~,?.ti( \)
4 J •I f'i ., ~ ~t , J ::; ,,, J • ,
. .JI.NIJ •u.......JIJ ,.:ll.a.ll.J .~t;!.1_; -~~I :~ _ (4~~ ._;f;__;_:..:,)

~ if we do r~ot count a/if one of them as a letter on its ownii;_ f the remaining,
outspoken phonemes, one half which
m twenty-nm e suras, the same number as then1 'f
. . -1 we count
II.•ind °
arc gathered in the phrase Ian yuq/a'a am run no mattershaII be <
among them . the pnstme afi(Js~-an J compnsmg . . the1r . most
famous ,·anants. decidedl; "~
Ill. of the eight hard phonemes gathered in ajadta tabaqak <You
[Phonemes and their attributes ]
haw made a very good dish>,359 the four that are in aqituk <your
Thus, he mentioned:
cheesel/90
I. Of
. the \'oiceless
. phonemes-t h . a weak articulation I\'. and of the remaining, [21] limp phonemes, ten which are
ose With -
pomt, which arc J·o· d • 1 gathered in the phrase bamusa 'ala nasrihi <he defended him
< . me 111 t 1e phrase sa-tashhathuka khrl$a/ah
1'11asafa will implo >
and klij,'!; re you -one half, namely ·bii', ha ·,. $M, sin, ualouslr>/91

I~\ Th TJ]Jµ BJ.ii ~hnl'ar, 4th ed. (C;uro: al-Maktabat al-Makkin-a; Beirut: Dar al-Basha'ir
e number of lrnm in lh . A h
,m makmv th h _ · ~ rJ IC alphabe11·arics between 28 an<l 29 depenJing 11-111.imiyya, 1999) p. 83, hereafter Aj1kiim. Cachia has "'mumbled' or 'whispered~'
)mni saidc me,,am.a th" iamc a·' tiie a /if . 1hrm '" l ,., . . ytl', • · and i "Voiccdness
I or coun1mg a~ Jiltinct letters. "lbn aJ. 1<1111, m111, qflf, Jii ', 'ay11, 1he vowchzc<l lwmza, 1111111, n ·
" 0511r al S111a'a· 'K
acconlmu 10 th · now that the symbols of the alphabetical Jcncrs ra1.,11Ji, is, bicallr, the loud, strong voice. In nomenclature, it is the entrapment of
0 e em1ret)' of th h . .
and ending wuh )'d f e It olars are twrntr •nine letter~. beginning 111th al!f hr,a1h at the utlL'rance of a phoneme due to its strength and the streni;th of pressure
1 1
<Acept fur Abu al- Abb "<' follow th1:, mmt widespread arrangement of the alpha bct. on It a1 its exit (makhraj). It has 19 phonemes-ev erything other than the voiceless."
a., al-~lubar d 11 I . . .,,. ,., ·
dlld Ieal'mg out th ,, n 10 counted them a, 28, heg1nn111g w1u 1 1111 Ahkam (p. 84).
,. c a1~ a1 lhe bcum .
~tni;,e symbol anJ t d
1
sarmg II i, a hnmza which is not fixed as 3 ,., I.e., liani:11,jim, diil, qaf. 1,1', bti', kiif and ta, also grouped in the phrase apd qat/in
1 0 1:s not ha1 c nmg,
O
I(
a I dcpcnd1n,' on c a Sia ble sylllbol but is writtt•n a~ a }'tl, a wtlw or an bkar, "it bo1hers me that Qall wept" in the Jazariyya, section on the annbutes ~f
•111, I ..,, ircu~tancc~ (Q)
.e. 1hc uni . I • ri,unemes cf. Sala!) Sahb Sayf, al-'lqd al-M11fidfi '/Im al-Tajwid, ed. Mubammad r;aqir
,,; • ' O\\e lll'd at,, (Q)
\ o1cde1,ne1s (al-Iiams) al-Afghani(Amman:al-Maktaba tal-l~lamiyya, 1987) p. 73. "Hardness is ·strength lcx-
clature thr cuncealmcnt
f lhmcdn; ' kxicall 1•, concealment (nl-khafll') and in
· nome n· 1Call\·, and in nomenclature it mc,111s the complete entrapment of the voice pa~a~c al
'-ntmu0 ofbrealh al , , Od c phoneme's 1. 1·
1 11 11 oca 12a11on due to ii, weakness... 1<1·th ,,.e
ui lhr Ulkrance of the phoneme due to the fu ll strength of its prcs~ure at the exit. fhc
hm the c 115 utteranc l h
,1 phra,i•iaAaraJa l111tlith
0
. hard ph
h e. e vmcdess phonemes arl' the 10 gathcrcd l, oncmc:, arc the ei~hl brathcrc<l in the phrase a11"d qa/1 111· baknt" Al1kclm (p. 85).
• •
1m
'I ,si"· kJf.
•• rd ,, fa , ha· 1L.,a u sh11kl1J1m ''he r,e1I silent so some person cncouraged ,, l.e.,haniza, q,if, ta', and kaj. . .
t ,m,h I \ · ''" 11d' 51· · · 1e /1,, • , <l / , "L'1 pn •ss (rik/1dwa) 1s lex·
.i -1aq.iri' al-,\lijn, . l ' 1111• klit!', and ~lid." .\1ahmtid Khalil al-l:fu$arl • ·• ", mm1, sin, 'ay11, 1nm, a/if, 111i11, $tlcl, nl an 1fl. m c , ..
.')a ,Alil.dm Q d
" at al-Qur'd11 al-Karim, ed. MuJ:iamma d 1'all1· 'loft '
·
· nm (al-li11) an<l. in nomenclature, the softness of Ihe Ic•tter an<l of the \ OICC

218
219
 Anwar nl-Tnnzil: ~lizb I Text and Translation

VI. and halfof the remaining, opened - up ph o nemes;

IX. Of the self-elevated pho nemes-t hose whose sound rises up
VII. Of . the plosive ph onem es- namely, the letters that in the upper palate, wh ich are seven: qaf, ${Id, ta', kha', ghayn,
shake
upon exit and
. h db . wh ic
· h are gat h ered 111
. the phrase qad f abtl)"a <he ftn-
dad, and +a'-their lesser half/ 95
15 e eating the d rum >- t h e lesser half due to their scarcity·m 396
X. and half of the remaining [221 depressed pho nemes;
Vlll. Of the two soft P11onemcs the _, ' •
ya because it is less heavy/~ X.1. Of the letters of permutation -wh ich are eleven acco rding
passa~e
to Sibawayh and as chosen by Ibn Jinni, gathered in the phrase
1ht exn durml\ h, h Ullerance due lotIs i,.cakncss ,ind the weakn ess of the pressure on ii al
. p onemes ajidu /awayta minha <it bothers m e that you are avoiding her>-
alrcad1 memio d darc 16' name)', I all 0 f the
lc11ers olhl' r than the eight hard one,
.
hardness and I nc an the fil'e d
me ian ones Iof the fifth altnbutc, mediaC}' hrlW<l'n the famous prevailing six that are gath ered in the word ahtamayn
n.uncl) lam , tntpne%J ... gall1ere·d tn . l h c phrase /111 . 'Umar 1he lenient, 'Umar!1- 1Two Crushers>,m while others
add seven more: ... ••••· · · · · · · · · · ··
11m , ll)n, mim and - " / -
mtd1an and limp h · ra · A ika m (p. 86). The Qadi lumps together the
· azan- d •r· .
w2 • P unemc~ while al l
Ovcr-coveruw ( /- I tcrenltates them. i,; I
0 11f 1I1 >dq) 1, lex tea11 )' ·fastening'
· .c, qcif. ~tid and /ti'. "Scl!-clcvation (isti'l,l') is lexically 'height' ('11hiw) and 'aItt- '
lh e f<l!,tenmgofp (al-il«lq) and. in nomencla1ur.:.
1hc ,ounJ between th
°
an lht tongue IO Ih
e area of the upper 'palate nearest it, entr.ipptni; • ,
lude' (rrr1fci') and, in nomenclature, 1hc tongue's rising to the upper palate upon ullcr-
1
1,1. c11, u 11s ph , tng. lb phonemes arc the seven gathered 111 1hc phrase k/11ma (i11glt/i 11 qi; livc in a
Plu~1ven~~ (al-qnlqaln oncml'S are ~,id, (liid, /d ' anJ ~ •." A bkiim (p. 93). narrow bamboo hu1! 1 [= be con1cnt wilh little!, namely, klrti'. ftid, (lti,1, glinyll, /ti', qrlf.
irlftr<lb) and, in noni cl ) '' lexicallr movement and a••i1ation (a/-tabarruk wal-
anJ ; tl' lhn al-Juari said in the /l,'11s/1r: 'The correct \'icw is that they arc 1hc lcucrs of
ncm, at 1~ ein lhcn aturc' lhc greal agttation .
of the soundo
of 1he quiescent pho-
h 10 a1 ti 1s full\•
• ... ~pltfica1ton (/11mif 11/-1an liim), and the hi.,hcsl of 1hclll i~ r,i' :" Alikiilll (p. 90).
p rase q111bu Jt1dc/in ,. , arucu 1Jled. hs lcllers arc the ll\'C gathered 1n u,e ~~ ~~ 1
(al-i11kl1ifM) and, in nome nclatu re, Jic
0
Jim d pivot of fortu •i 11 ubitdcnce (ist,fail) is lexicall)' lowering
~, · an ddl~ Al1k,1, (p ( nc nr J1dd111 1'earnc,
tness•>, narnd )' qlif. /d •• b.'' lowe f • · I m Lhc
1 11 98 nng O the tongue to the bottom of th.: mouth upon 1he phonemes exit ro
-~fine" (a/ ltn) ii le ·achia ha, "resondnl or mo1ent" phonemes.
1h, rtmncm(1 <Ml \\ t1h =-1c.111)' l' dsc ( n1·511 h 0 palaw 111 phonemes arc 22: all the lcucrs o ther than the sewn elevated ones alrcad)'
ula) and, in nomendatu re. the (act·i·it)' f cn~d" 41 k· (
lht qu" '«nl . . ..-.i... and yd'
oui cffon fur J,· · 1 am p. 91).1.e., 11/if. /iii', rtl', sir1, 'ay11, kaJ. l,1111 , mim, null, •• 3n<l )'d'
- I 111
II th ,
' lungue. II 1s the ,l llribute of 1wo phoneme-• < ·
10 mnng furha ,
l.e hem,- -• •• . d I n •me for 1wo moun-
•cg k/1111vf and qurays1i:· A/1kiim (p. 103)· ., :a, 1111 • ra , 111i111, yd' and 111i 11. Al1/a11111y11 1 s a ua ~

220 221

_ _u,41 1
 A111wlr al-Tan zil: f:{izb I Text and Translation

> •
-~ 1_:; -~~lj ,f;>UIJ
, , ,>
. · · · · · · · · · · · · · · · · · ~-' - "-:"'
, ,
} .ii.I J- , :;_~
\· -
'.J-'~ ,<l!.o ._ >-: ',>
,, , '-:', ~ ~ U,.J \ n
1~. - (

the lam [for the final nun] in U$a ,fa/ 39s h - -

and ziriit J'l'I the r.- , le h ) ' t e $ad and zay in ~irri/
' ,a 1or t e tha ·J i 1 ·dr1 400 1 ,
tial hamza] in a'an,iu1 the h ~, i a1 a_,, -' t_le ayn (for the ini-
<the ernptyin f . >I a !for th e fa] m thurugh al-dalwi
g o t 1le pail and th b -, [fi
smuk;,~02 add· ' e a or the mim] in bri-
.
nine: the six ing up to eighte
. en , 0 f w h"ich He has mentioned
1
a ready mentioned then lam, ;;ad, and 'ayn.
XII. Of the phonemes th frlteen: hamza, ha', 'ayn, ~ad, ta', mim, ya', kha', ghayn, i;iad, fa ',
not when pa1·red . h at are contracted when geminated, but 403
wit an approx1mate
· phoneme-,...•hich are...... :a', shin, ziiy, and waw-the lesser ha!f;
lain, (Z)· Among lhe s m·1
1 I
XIII. of those that are contracted in either case-namely, the re-
/·u~dti)· lh n l:lamc.lun 1 7i es Arabs u,- '- ,. "~· Iorr crushing than locusts'" (a/,/am mi11
maining thirteen letters-the greater half: ba', qaf, kaf, ra', sin,
1997 ) 29§94. Cach·'a, . adlrk,mt al· H· amd 11111 . ·Y)'<I, IO \"Ols. ( Beirut: Dar Sadir, 141 7/
7
223) • co,ncc.l frnm thtas rendering as " lwo " .1th grra1 powers of di<•eslion" (Fawa11h . p. lam, and nun, for the nimbleness and chasteness of contraction;
c Itteral me • O f o
s.v. 1t ·/· m), is unsupported b , aning hata11w. "10 d igest fast'" (cf. listin al-'Arab.
XJ\'. and of the four that are not contracted into their similar
replac~ wa.,,, e.g awas ) usage. Permutation (or "suhs1i1u1ion") is because ham:a
Abi 'Al 'JJ. .instead of Abi,1'Ali
t1111ead
. ' s•·1as Il1e pl. of wfi$iln; jim replaces ya.' e.g.
of wml'} phonemes but into which their similar phonemes are contracted
11ra,na'1i·· ,a· replaces ra e >
, •.ddl rcplac's < t11• , e.g. f11zd11, ijdama'ii instead of fuzlll, -namely, mim, zay, sin, and fa '- half;
4 1
o-
' g. •stabir instead O f 1·sta b.rr; wti III replaces )•ti ', e.g. muqm
•nskac.l of ,,'">q•n.. or ,,ce-v · ·
r11k/1
3Vx .
ma in,t , d
~J of wulJrma· •
er~a. e.g miqat ·
instead of mi wqnt: ttl ' replaces w,iw, q ;.
XV. Since the tipped405 phonemes that are relied upon because
11
D1m1nuuvc r,orm of as/cl,,' 11111
l 'J'J S pl ofreplace~• 1vd 11,• e.g. ,am
r. .
[instead -
of {ti I, etc. (Z) ofir.., the tongue-tip-namely .... . .. .... ..... .... . •• •·· ··· ······ ··· ·· ····
11s111 du k'
el'
~1)(1 A , ,
no1 e 340 · ' · z.
' · sayld 11, with n -1permutation (S. - Q).
11
,,l -rlra' , m I th . 1;1 C chia renders
40 1 I h pcrmu1at1on tn a,d'th .e., e fi rst SC\'en mentioned, the /r a111:a counung as an a~ - ,a
.c, I < perm , a , the plu I Of
"l"h" Utattun of the ra 1adath. "grave" (Z)
1, 1s known 31 . • intt1al hamza of . · - \~dgham as "[converted then ! incorporated:' Sacy simply as "s' insereni:·
't1rin n Mult ar1 anatu Tumfm < h , •mw, a 11 na, in and an into a 'ay11. (Q)
, ammadan r ·r I e an-t , 11 I.e., mim and sin 5 9
~ 0 - A l·I n asu u-l•Ld!r" ( ,,ang of lamim >-i11ey sa)' ash /,ad
•
?,
:: Dhalaqa dlralqm; w11-dhalciqata11; dlialqiy, nmdlilaq, d/111wlaqiy: A/ikti~• (p. .' :,b').
• • t->• I Kh, i-; p · ~. Kb)
UZ · " ~ lo rtg . . Jl,S,Sk' •,. ,,, Al h · . · / r · 1 he ba tn r·
' ~• ......U: VJ, -....- 1 ~ uruf al-dhalqiyya a/-/ati yu'tamadu 'alayhii br-dlralqr a · ,san.
. mil-smuk ' wha1 ,s \·our . o, A,k. AQ, c;:z, D. c, H, J. K. L, MM, Q. T, dhu'"•ll . I h . d d phonemes do not
. name'· •a •1'1 ~£111 dialect permutat ion ($). "f is I auve (sababiyya), not instrumental (1iliyya), as e e ge

222 223
 Anwar nl-Tan zil: /:f i::b I Text and Translation

•- (
.., .,
I~-~ • ' ) ~ ,- •-
> • • ~ ~.) ,. --
< '.-1 , } > , • . I~
c.;-1_, ,.-.ta.I_, ,.:.,;_;JIJ
•
' / v:-"-'
·-::i1-J "H.>-
, ,JI.J, ~.-.~I
, ,,; , • I\ !:: ••
:: .. -
~~ -~lj(\'\)
_,,
, -t~:-I~)~ :(>tsdl
, J., '-="
y J' ii ~- ,-
y ..,,..:.s -
~I_, ] I -: _.. , <~ -~ l' ~ ll . , ~ - , ,, , ,, , , - --
., u ' .r- ~~ · ✓ JJl;.::; 'j -L, :_ll "'·'i : ' - ~- -
- --~ ~ ........,1.5 Ll_, ( \V)
. . . . ... . . .. . ........ .. ....... . . . . . . - ( 'OL::.;_j
,, '
_;;}I)~~ f _)1_~~.i.J1

the six gathered in the phrase

spoilsl◄o7 _ mbbun munfil <a lord lavishing

XVI. and the laryngeal h

ha' and ha _ p onemes-namely ba', khri', 'ayn, gha1·11
m~a-are used ' f . , '
tioned two th1" rd f h ,ery requently ll1 speech, He men•
so t e m .◄os
to underscore that fact. 4 w
X\'11. Finally, since the au .
teral,◄119 He . gmentative forms are at most septili- [Syllabic combinations of the Fawiiti~1 and their significance]
ercd in thement1oned ·seven of the ten augmentative letters gath-
p11rase al-yawma t an:.a
- -11 <today you will forget himl If you were to inductively survey the language and its combi-
nations you would find that the letters that were left out, in each
ncccssaril)' invohc th , .
1
< longue-trp
,' ·h ,cI h,. call, "liquid" d hut requm' · ·its proximit)'. (Q ) Cachia reads dlralaqi category, are less in number than those that were mentioned.m
1auh 1ng hoth lla)dawi an assert~
anJ \ , . thcr · nu Id not be con fused \\'ith th,· dhaH"laqi)')'a,
sh
stand, tilt. id ') and Moniror \ right 11:51 here, , c,., Fall'at,/,
. . (p. 223-224n .. 1111sunder-
.
Further, He mentioned them single, paired, in threes, in fours
1
pr,-v1ou1 i0 otnote and Ahm d(p. 4, 38)·• see 111 tt1e1r · udensr
, .
al-1:fo )Jri as cited · the
m
and in fives: as a proclamation that the object of the challenge
Sa ,uyyll 'c,0· ", u harnmad ·, ua., al -l:lalwani • a I· La/a••:r
1
. . ;·a Sharl, a/-.Mrti/ltlt
!, al-Bal11;• • al· was formed of their own words, whose bases are single-letter
/◄o-
2006) '' 1 1Idia1· H-
" p. 48.· " wa tusa ,,,,d · afi1~ ( Damascus: .\taktabat al-Ima m 'aJ-Aw7.a'i. ' 1426
11 words and words formed of two or more letters up to five.
• . Polntcd ncss (cllraldqa)... • 1a/q1yy al a wa-d haw/aqin •a." Sacy has "li ngual."
c11rty. and ,. uiua ly apph,•d1exrc to th ly means tiic tongues, sharpness, d oquence and la· · Thus He mentioned:
1
it means
lh<'i r ·d th ereI•ance C>f a leuer onc th edge Of 3 Lhlllg and its extremity. In nomcnclarurr
l.three monoliterals in three suras, because they are found in
d c gcs-upo,
• 1 Ullcrancc hi c edge of th e longuc or the l'Oge of th,· lip- t,oth
n af 1•1.ruruf al-m udi' Iaqa. ·1hey aI•ller1
afkc.l , h arc call t·d I,lllruj . al-dlraliiqa, al-/11mif t1l·dJJUI'1 the three parts of speech: the noun, the verb, and the particle;
rom I11e wr,e'' 1 I re t c srx "ath . d . ''h ,
111~ l.e l,f. b , · ts cttcr~ drc 'a' , " <re 111 Lhe phrase farra min l11bb ' ;10
I.e., ahj. lam. yn', 1111111, 111i 11, si11, and /Ja'. Cach ia has "augmented form s !of nouns
◄o., J c·• ain' , d , /1cl'· rd •· •0J'11, rni,11 ' ,,,.
1
• rd, m i m
' " "· "· Jam
•
and btl :· Ahkri m (p. 95) . or rerbsl" s . • • ,, •h h · crcmentcd. On
· ·• 11<>uns, exclud · " '• anc.l lrtJ C . " · . · aC) cre111c11s ou /ell res accessoires by whrc e means 1n
rdatcJ) iuffix ., (' , ing !he fcm, 11111 • · ach,a has gutturals' after Sac)'- 1 277
•• -<1 ·343) e 1Ill andb h ·b11 • :'.:,"'.,a",fltluctivc survey> see the meticulo us definition in al-Khafaji ( : ). .
al-KhJ.I,,, 'U·' · • cf. al-Mub ot the d ual aJlll affiliative (,us The up h · th .,, e frequently used in
~ " 3 ) ma (Cai ro: Lajnal Jhy~• arrad. ' K,tab
. a ·l'v/uq ta(iab, ed. Muhammad 'Ah d
J ' ot IS, e fellers mentioned in the (t11viitr. are mor
a1· 1urat}1.al· Isl.I.mi, 1-115/ 1994) J: !9I · I 98. th' speech of the pure Arabs and their l,inguage than what was left out:· (Q)

224
225
 Anwiir al-Ta11zi/: Hiz b I Text and Translation

,!,.
~ j5:.I iJ\ u~ 4-.;.•; , ~u,.. J •~½JJ ( o-f)
, ,• .,, ~, ,,,,.,,,, o,, 0~ o...-:: .,,.,,,,,.
(~)5 :)Gi

.er.):; c~:;J)s :~.:; ~<~)..;.):;

J ,,, ,,,,,..,,,, , ,,,,, ,,,,,J -;; ,,,

,;~WI~.µ, ~1)1~;i J~~ \ :i;; ·t ) ~_;:.JI UL&-~,~.:;

-~ ~q1) '~--'.~\
,,,. ✓ _;-'..}:,) 'L>.)_;31~:;L&-1~ ~ ~ L.
,,,. ,,,,,
µ - ,,,

-1-5. two quadriliterals a nd two quintiliterals, to draw attention

to the fact that each of these two categories has a true radical
a ... Cl -.f., .,,.,; ,,,, 0
such as, respectively, ja'jar <brook> and safarjal <quince>, as well
~~w~~ ~">~j -~i;•.::~~
as quasi-quadriliterals and quinti!iterals such as qnrdad <rugged
2 · four biliterals b
, ecause they ti . hilJl and ja!wnfal <thick-snouted>;
suppression such b < a re o und 111 particles, without
das. a1 rath er,>. m
' · verbs, w ith
. supp ression, such These [combinations] m ay have bee n distributed over the
as qui <sa)•!J.412
< '
who>, and with an inh nouns, wit . hout suppressio n , such as m an suras as opposed to being all enumerated at the beginning of the
.1hterals]
. '
occur . sue as da m loo d>, m
< b . n ine su ras, since they Qur'an for the purpose detailed above,413 together with what
lb in each of th e t h ree parts of speech in three
ways: such distribution conveys in the reiteration, repeated notice and
heightened in tensiveness of t h e ch allenge.
(i) in nouns: ma n 1'dh c
(ii) in ve rbs: qu i <' il ~~en>, and dhu <endowed with>; !Interpretation of the Opening Letters continued)
.. .) . say.' br <selll > d <
( 111 Ill particles· . < • , an khaf fear!>; a nd The meaning is, "That whereof the challenge consists in, is
. · min from> 111 · <· >
lalter in the d' 1 • if , and mudh <since'· the composed of the species of these letters;" or, "that which is com-
ta cct of those . . '.
3. three t riliteral . · who make 1t a prep os1t1on; posed of them, is such -and -such "
. s-since the
speech- in thirteen su se are fou nd in the three p arts of It was also said they are names for the suras, the majority con-
ras, to d
root structures being used a raw attention to the fac t that the curring on this,414 by which they were named to pro claim that.. ..
n o uns an<l three of them c mount to thi rteen-ten o f the m for
ior verbs· 11 San adds h b .I J tes the divine wis-
·1 ere ctween square brackets: "and wh1c 1 cmonstra
412 , darn that pr 'd ., .. 1 1 · ( 6 my translation).
All m,,. and ed~: J.S' .__,·, , ,.
1
es1 cu over Lhc use of these monograms. A11t 10 ogie P· • th .
~ AQ, 11, M~t- \;S" • The exact words ofLhc Imam [i.e., al-Razi in Nlafilti!1 a/-g/,aybl are: 'It is e posi-
· '-' J;: '-'.J: <l11tography.

226 227
 A nwar al- Ta nzi/: Hizb 1 Text and Translation

.... , ,, ,, , . : , ,.... .,,.

,,,,. . , ,, ,. ,,
,8 o-½j ( ' ) 0_,>:, <)\ j_#: ~ -~ :[ ~jl ] J~ ~
.;

'L; J~lJIJ
.., , ,
., ,u jt.; 1'<" ~, ~T ·(:- :.1, -:JJ; s:-lko;\
... . .......... .. \ '-:"".,...... '<""' • .r y , .., ( ½-- ,
4 7
,,hat they originally apply to in the Arabic language -which '

is eridently not the case-or something else, which is false be-

.., I ,,,. ,,. V cause the Qur'an descended in their language-as Allah Most
...!JJ~ ~~ j i ,~;Lili High said, in a most eloquent Arabic tongue (al-Shu'ara' 26: 195),
••• • •• • • ••• > J .,,,.
·········· ·· · .. .... ~1_;110_;s:; 01
,J o-;,
L;l Z'~i__ ,j,~
' .,
J l!.ll-1
and is therefore not understood in other than their language.

they are familiar verbal . , _, [Se\'en other interpretations and their rebuttals]
in div· . conSt ructs; hence, 1f they did not consist
It cannot be said: Why is it not possible that [the Opening
them.me revc1at1on' theYwouId not utterly fa ll short of opposing
Letters] might be:
In support of the J • . I. added 418 for admonition and to indicate the termination of
intelligible/ . atter vie\\', it was said that if they were not 4 9
onediscourse and the start of another, as Qutrub said; t ••. . .•••••
be outland·meaningful
h .k 'm any d"iscourse that uses them would
15 • 11 e addr 5 ·
would not i . . es mg an Arab in Bantu: the Qur'an named lo conve)' that they are familiar verbal constructs" presupposes the possibility
orm, m its enr I .. .
and it would t b . irety, a c ear expos1t10n and gmdance, o:theirbeing names for the suras other than the ones they initiate. (Q)
If th no
. e poss1ble tO issue · a challenge with it.
H;
m l.l., as alphabetical letters. (Q)
ey are intelligible 1h . . ., Sacr: "aJoutes d'une manicre expletive."
the suras which th . . .' _ en either what is meant by them 1s ,.i "A 1<cak new." (Z) "He said that when the unbelievers said, Heed not this Qur'till,
e) initiate · h . • · and drow11 the lieari11g of it (Fussilat 41:26), Allah desi red to bring up some ing to
th
t h ets-or other ti h -m t e sense of being their ep1- th 3nd
1an t at. lhem which they did not know because such would be a means to silence cm
th
The latter is fal~e , 10 • make them listen to their rebuttal by the Qur·~n. so Allah Most High revealed cs_ c
. ' smce th e meaning must either be .... .. •·· litters. When ther heard them, they said, bemused, 'Listen to what .Muhammad
15

lion 01 mo,t of the th ~ringing" \Vhen ther listened, the Qur'an pounced on them; and so it was mean~ to
3
and Sihawa,·' h.· And aco"1ogians Ond{ r(akthar a/. mutaka/1111,in) and was adopted by al-Khalil . th
I suence them and a way for them to benefit from i1:· (Q) The view that e Opcmng
ah~olutc knm J,J not adopt ,11~ /s'iatemem that i~! For 'the majority' (a/-akthar) in Leucr, a, d d . . d, h ,· at·tention ,vas cs-
PP 156- 157 ("them3J0 nt) of the, . It 1, the pre,crrcd
., ,. e cs1gne to catch listeners by su rprise an ,orce t ctr
415 .•, view of '!tr 'U/ri m a/-Qriran, pouied by al- Ra.Li, al-Khuwayy, al-Suyilli in the /tqim and especially Mu]Jammad
J w~ \- _.\. :11 · · n ,get~
1 andr '
mguists-and othcrs- ~aid [so/")•
4 10 . .,_ - ,..,....... "'; J .•• ,,.i\1 Ra;hid Rik h bl . al s 3·1·1
1 Mubammad
1111, ,tatemcnt rcquin:; , .' ~.,.;;<-~ .-I (;,._..) (Q ) • ,!u D ya m L c Manar and recent scholars such as Su )1 • ),
· t d by
5
ccons1dcration Mn . . at arri:ua, and 'Abd al-Wahhab ):iammuda although strenuou I>• rcJcc e
ce hi, own words "by which they were

228 229
 Anwar al-Ta n zi/: /:lizb 1 Text and Translation

.J ~ ~
- LiH J
,., ~ ,
"---~\, l~·t;, . ,a -~ -
--.r Y,..t
0

·_ ..:.>_&I - -- - • , ,
- - - ~";:-'~J!o.,~!~i(~ )
.................. ······· ·· · ~~ ~lj ...:Jw ·-ti ~ ·!
, -- ' -• ~ ~ [}.,j]
~ .·J'1~; '
~,uil t~I :....,i_J''I t~'.~ J-1 -::'..wl -
~ .- _
G . ,
, ~J'-1"' . ~\ ~~~~~
~:-,;, .,· , ,, ... ~
.~ .F,JIJ \~ :f')IJI_,
2. or an allusio n to words fr h. I
·t d 42o o m w IC 1 they were excerpted I'
•e to those letters the same way the p oet did when he s~i~~- - h C IR h - "42)
,"nl((lcim rii, bii mim, and 1111n all toget er 1orm a - a . ma n;
l"Thr Trembling"! / told her, "St op.1,, (qifi)
. _
so she said, "Qiif!"m
124
, "the meaning of a/if liim mim is, 'I, Allah, know best"'' and
k~~k~w~~el ith~vas related from Ibn 'Abbas- may Allah be well- ~omething similar for the rest of the Opening Letters;
425
P e \, it 1 im and and his father: , "nli(is of Allah, lam of Jibra'il (Gabriel>, mim of Mu}:iam mad"
• "A/if stands for the b · ( - l -. in the sense that the Qur'an was brought down from Allah in
(lutfu h) a d _ . ~unties a a) of Alla h , ltim is His kindnm
. , n m1m 1s H is sovereig nty (m11/k11h);"422 th~language of Jibra'il unto Mul).ammad-upon both of them
Rama.,lan Ahd aI· Tdwwab; also dS ... · _ .· .• . ,. blessings and peace;
111n'nii /aiia ) an<l d' .<l • inc.:ption~ "llhoul spcnfl c mt' a11111g ((awat1!1 /,;
1' 1 crs ((<1wll$il) th · I ti h · . ·
Ahu ' Uhayda tn ~I • < a er c1ng rd,1tcc..l fro m the linguists such as
. api: al-Qur'ii,r a,1J II )'111 - .
ing to th,11 effect h , M .. . m ni 111 al-M11hr,u,1/, o n the ha.sis of a sar-
:i: ~arratcd as the saying of Abii al- ' Aliya and al-Rabi' b. Anas in lbn Abi l:latim,
althuu~h strenu )I' UJah,<l, anJ S!rcngtlwncJ by al-R.il.i. al -Kirmi1ni and al-Alu;i
nus )' rcJcctcd hv 1-T 3 b . . _ .. _ . . .. T,f.ir (1:33 §49 and 2:584§3 118); al-Tabari, Tafsir {1:209-210); ibid., ed. Mal:uniid
al L11giiall'i fl Fnwd( h • a an and Ihn Kathir, cf. S1 ha111 Khu;lr, al-I;a:
I a1-Su war (Be· I o· I anJ Ahmad .\lul,iammad Shakir, 2nJ ed., 16 vols. (Cairo: Maktabal lbn Taymiyya,
The laner work i< tl . iru: ar a -Kutub al-' Ilmirya. 2008) p. 207-224. 7
11~4'1954) 1:208 §243; and al-Tha'labi in his Tafsir, cJ. al -Suyiili, D11rr (1 :121, l 2 ),
111g Letter, and th , 1< most thorou g•h present at 1.0 n of th.: i ntcrprctal inns o f the Open·
- ~cc also Muh cir countcr-rcbutt as I 10 d .J.~tunawi, Fa1!1 (I: 124 §20).
r,ifs1rs. at,' , also co,·cring M u' tazili, Sh i'i and others 46 48
,. . amma<l Ahma<l Al. 1··1 -kh J i:) ~arratcJ br lbn Abi l:latim (also from Salim b. ' Abd Allah ) Tafsir {1:3 2 § , )
,.<l· ( "uwau: Shankat M k · ,u · ra , al-M11'jam fi Fawiitih al-Sull'ar, 2n
HO I d tabat al-B kh· - · • 1ih a weak chain and, with a somewhat similar word ing, al-Tabari, Tafsir (Shakir ed.
lqr11$1ra1 in all • u an, 1413/1992).
111
" ·• apparcntlv ! 207 §241; Turki ed. I :208); cf. al-Munawi, Fal!1 ( 1: 124-125 §21 ); but there are man)'
11 is in th,· p.i!>, ive· cf n . ' c rroncously copied with the feminine r,r l>rcau,c
4 ~ 1S k · ""
r o en hy al \\'alid h ,, ,L bu1 tlm ,s <l e~enJ cd br Kha, corn:ct anJ k gitimate usage. ''.~ns that the Opening Lcllers arc Divine Names, cf. al-Suyuli, Durr ( I:121 · 123).
'Uth 111411• fur wmc-bibbin, . "qba b ,_, ~arratcd by lhn Abi l:latim, Tafsir ( I :32 §43); al-Tabari (also from Sa'id b. Jubayr).
f · .Ah·1 Mu' ay1 the governo r of Iraq aft er h is arrest b}·
Tafsir(Shdkir ed. 1:207 §238-239; Turki ed. 1:207-208); also al-Na]J.l,ias in Mn'cltti al-
· ru.• o·ar al-Kutub al ,g c · lbn hnni· a/·",,1lll$ti •i$, ed. Muham mad al-Na1·1·ar, 3 vo1'·.
(Cai nd
"\\e' said ro lier, 'Stop for"1us•~nn·a 137 .
I ' . 111952) 1.30, 80, 2-16, 2:361, with the wording:
Qur'd11,al-Baghawi inMn'a/im al-Tanzi/, al-Tha'labi, 'AbJ b. l:luinaycl, lbn al-Mu hir
· 5 1e smd' ·Qcin
t1011· Q 'iifhere may stand for.., ~· "· w,11ch Kh said was a m ctcrless corrup·
1 '.)~· cf. al-Su)'lili, D11rr (1:121 ) and al-Munawi, Fa1!1 ( I: 125 §22).
,., Al .. . f lb11 ' Abbas
al-JJl!I
. Shalab· s . uqafru
1· ,ols. (Beirut: 'Al
1
1 sto ' z · · . , ,- . 'Abd
P · - d)JilJ saiJ 111 Ma ani al-Q11r a11. ed.
-~uyu11 (and al-Munawi in his wake) said "this 1s not related rom •
111 1
•

J singk kiter from the word a,n al-Kutub, 1408/ 1988) I ·6?· "•r1l)s ma)· mention nnr ~rom any of tl1c Sala}" but Sahl al-Tustari docs at1ributc it lO lbn ',\bhas h. ~
I J h• . incant I k · -· " · T4sir as do lhn al-Ja,,>1,i, al-Qurtubi, Ahli l:layyan and others in theirs, wl~1l_"' al-Raz:
i a II \\:hocvcr hdp, lo kill a Mu:1: c their saying: ' I told h er stop!, etc."' Hence th<' 4
turc d e. Sec Mubammad Ka~hsh· h1n l'VCn hy half a word," i.e. code. a wink or ges· aunbuks 11 to al-Oabbilk in his. Qacli ' Iyac,I cites it from Sahl in his Sltifll (I. ' fi
a1sa,n,h t '·Iii ,.. , . .b 1·10n in several early
as • al-1s/iara
Nabuw1ry<1111 al-Al.1mad1)')a 13 (~ tu1.. · gliayr al-Shafuwiyy a ftl-Abaditll llJ· ' a a 111- a;im qadri/1 ) and it is cited witho ut allri u •
•Jarram 14231' 1 . 1
TJ iirs such as Abu- al-:\1uiaffar al-Sam'ani, Ibn Juza)' an d 01hcrs.
" arch 2003) 17-52.

230
23 1
 Anwar a/-Tn11zil: Hizb I Text and Translat ion

-~~1 ✓~ Ju 1-'c-'<.r...r---;-
1 :1 1
'-'~
I - J i1....>-I
___ 1- -1.• -, - -
· .J i ~ ~.;.:. JI : 'i ("")
, -- •
_ , - , . ; - :. •
.:_.,1_:_1c. , 1 J' , ~ •- , , ~ J I
:~ "j...;, -~~ I olil U "i'")l:Jlj ~~I ~ ,~, . , , _ • . _
-- "" · ,S.JJ ~~
, , , , ~~, . ' J o.,;,,,,. , - .,,,, ;.
.,5.L> "'-'-'-" . ~
l ~.Li ~ ! ' ,!' . _I :;, , , -
- !_ - ::-- '-?, ~ ~ .1_,.,Ll_, ""J . - ~ ~i~I (;}1
j----1\ ) .•Jl~
•,~ ~: ~>po":'
. o_r.s, ,--: :1-'W
l~• 1 ,, .
.~ ,
-i,\J1
, _ - ::- --:--:.,:- , - ,. - - >
- ~ .,., ~J - .,...,..J ~ 1.i.:..... .
, • , , I . IJY4-;-J
• , . .... .. 0,,,, ,,,..,,,. ,,.. • ,.,

···· · -~\.; ~~ ..fo~..lj -y.; .r::ic ,: 6L~- :1)w ~{;:Ii ) j ,{)i}j

3. or a1'. allusion to the d uration s of cer tai11 peoples and lifespan~
acc?rding to numerology4~''-as stated by Abu al-'Aliya on th~
since his recitation of them in that order to the Jews and his de-
basis of the report that
termination of their inference is proof of this. Although this
when. dthe Jews canle t O h1m • (upon hi m blessings an d peace) he [numerological] denotation is n ot Arab, nevertheless, because it
recite . to.. them • Al,if., 1-nm, m -,m , a I-Baqara. They calculated it
is so famous among people, includ ing Arabs, it is virtually a
. d said, How are ' ' •e to enter a re 1-1g- 10
an . 11 th e duration of which
subset of Arabized words such as mishkiit <niche>, sijjil <adobe>
seventy-one
1s 'd .. }'e ars.?" Tl1e Messenger of Allah smiled. The,·
sai
a/,if. :/•1s there
_ m ore.?" He said: • .. A/if,
. /iim , mim, $ad; a/if, lam, ra'; and qi!ustiis <scale\428
k , am, , h" · Th ey sat'd: "Y,ou are confusing us! We do not
m rm ' ra '" or an allusionm to the discrete letters wh ich are being sworn
-1.
110 " ,,. 1ch one to go by"m _
by because of their nobility, since they are the fo undations of the
426 Al . 430
behind na , Gematna- div·matron through th e ext raction of secrets in the numhn >
•/ummnJ. ~ames of Allah and the materials of His Discourse;
me< and lc1ters •
a1tributed bv th . · c<pecially m sacred Scripture- is a Jewish science, also
e sc11olars to Ad
am, Id ri, ( Enoch ),'lsa (Jesu~). Pythagoras. Arist!ll Ir.
•
the Chaldcaru. ,ind pa . tem, Ta/sir (Shakir ed.. 1:216-220 §246), both through lbn lsl:iaq with weak c:hains by
,rnd cummun·t
erslans, etc ·• pracuce · d or supported not o nly h )" no n-~unm
- · s,
..c11 24 27
1 lel> w11h1n lsldm h .. . .. .,-. agr,,mtlll, also lbn al-Mundhir through Jb n Jurayj cf. al-Suyuti, Durr ( I : I · 1 )
tahly lsma'ilis, but also b. su_c as the lctten sts (/,ur1ifiyyii11) among Shi 1s, no- !1ld lbn Abi l:latim, Tafsir ( I :33 §49) cf. al-Mu nawi, Fatb ( I: 126 §24), while very few
in trad1t1unal med > llios(• Sufi, whu deem licit the use uf magic and talisman> ~holars accepted this numerology-code view as valid, among them al-Suhayli. cf: al-
icrne and as1rol • ' f
by lhl Maghrebull' Ab ogy on the basis of such works as Shams a/-Ma ilr\ ~h,~r. IJcl: (p. 246-256). Cachia provides helpful calculations: "alij-lcim-mi'.n (Sum_s,
mad b. AJi al B· - (d . 1·a,
notoriously revived · uni . 622/ 1225). Herm eneutic k 1tcn sm ' ,, J, 29--32) 1+30+ 40=7I; alij-ltim•mim-$iid ($rim 7) 1+30+40+90=161; alij-lliin•r~
111 ouri1mcb) R h ·d
urr~cuon 1,•uuld lak. as a Khalifa (who calculated that the: Day O ( R es-- ;~~••15 I0 12, 14-- 15) I +30+200=23 l; alij-/ilm -mi111-rci' (S1ir<1 13) 1+30+40+200=
27
I.
" e P1ace m the H1·
I"· sacred 10 lhe llaha ) Jn )'Car 1710 ( 2280) anJ p rom o ted d ll' num b~r
wn- IIwlb al-/ummal un bl
I sect and h
15 epigones. Sec Tariq al-Qah pini. Asrilr a/-Jfuni_
-r • On thesr words sec lbn Qutayba, Adab a/-Kcitib, ed. Mul)ammad al-Dali (lkirui:
200 ) ' pu rshl d M - 143 0/ ~lu,1.1,a;ai al-Risala, 1402/1981) p. 496. for a c:omprehcnsivc Arabized lexicon sec al·
':I ; al ~an'ant, R1sd/u SI if. .A. diss. (Ml·cca: Jami'at Umm al-Quni, ~Maji's Siu/ti' al-Glrnlil fi-mti Jr Ka/ci111 al-'Amb min a/--Dakhil, ed. 1'-•luhamrnad
!-~tsan ($an'A · Mak1aba1 l):::l~6u~~ Yara'allaq bil-A 'dtid wal-Hunij, ed. Mujahid h. "'11h,h~h (Bc1ru1: Dar
-- al- Kutub al-'l11111yya,
.
1'.arratcd hral lluk.h· . , 1412/1991)--and Kh "-' , •-·- ( l55 265--266)-- 1
,; 1418/1 998). d
1 , an 1n a/-T - . • ly r, Jll~ p. , 8, ~- D, Kh, L, P, U, VI, Z: ~b Ak: .JI) ;;_,.<: _,I I: ;J)') corrected with first /ti m erase
a1~ •n a1 Da'1rJI al-Ma'anf al-'Ut~1r11J1ai-Kubi,. 4 l"Ols. in 8 ( Hyderabad: Makta!,at
~ alto read •/1) a , r. R: t)') A AQ E H K MM, N, Q, Sk, T: ;J)'J
al- Ku1ub al-'llmiyya, 2001) 2.208 man1na, 1360-1384/1941 - 1969, rc:pr- Beirut: Dar . In ' ' ' ' ' , - - •lated from
§220':I and al. ·1·a bari who wavers rq;arding 11s
- cnn- 1111 al-Akhfash's explanation as cited by al-Razi (Kh. Z). It 15 abo re
'

232 233
 Anwar nl-Tn11 zil: Hizb I Text and Translation

J,__;..;3 ~ J! ~?-~~I :i;.:1 l;i\ J✓.ijl 01 (0) : [l.;l;] ,, · I

• , , • .., , ., - , , , - J . .I.A
~~~ o ~ l~la! .. i;.:i i~G, ~-,,•:JI :\, _, . _,
- , ;, ., u -!.,~ ;_11~
.... , 0 0 -

~~ 1_:; ~ ';I ~\11J! ~~j;_:; (i)

,,,. ' ,,.
;:. :: ' .
~ ?G ~'ii 0! ~ ~ j_sj1 ;j- ~_).-1 _).t ~ ½
..
(V) ,::j -J,~ ~~ ~ ~~?\.l~'.'. ';•~j (")
.\:i :>.81 ~1 ..~-
... ~
.,,. / ,,, > ,. ,,,.~
'I -~- I' ·-~~I ~ .:.;Jj.10~ ~i ~ G : ✓~ JI J,;.. t;lj
~~)~~\ :..;-'~J ~~~ L:
.,,, ,,. ~
.,, .,,. -~
,,,,
,
,:, ., ,,
,. ,. .
· · , i <. ' '~\ i.>..r✓. "i
.,,,,,;'

-· ,;-: . . ;. ~ l , t.•',J' ,.....,~I

':"'~ r--! r I.)"""" J.J, o\.l J - - • - :. l..)":7' ; ...
,,> ,, • .; ,,, > , ,,,,,,,. i .' . ,. ~~ ,. . ,. ~:: , I ~ ..,: G
furthermore, [it also can not be said] that: ~ 'l )I!. ~~ _;;, i:u.) J...,, ~1 ~-:h:, , . ~ _, ~ :i - • ~ •

S. the view that they are names for the surasrn m ake them alien
... ,,,,..
"' • 0 , . ,,,,
- .,
~
.r..5""-'°.J
to the Arabic language, because they co nsidered it abhorrent' ''
fo r something to have a name made of three or more wordst'-1 .... 1~ ~ : ; 1 :~~lj ~~~~~ j;..G p.-1 ~~ 'ij (r)
6 · moreover, it leads to th e name and the nam ed being one and
the same; l. Such words are not known to have been used as "added for
7 · 311d finally, it calls for the part to come second to the whole in admonition and to indicate termination." They have to be re-
that the name com es secon . d to t h e named in
. sequence;·'•·4 sumptive- just as others do-as the openers of suras. It does not
because we say: followfrom that that they have no meaning in themselves.
2. Xor were they used as abridgments of specific words in their
nd
lhn h. 'lk.r1ma and a· I• Kalb·1• an<l was strcnb'thcned br lhn Qutayha, al-Taban,. al·
z k'Ahh,1~. language. As fo r the poetry cited, it shows irregular usage; a
ar da, · k·
h '· an<l cspcciall)· lb n aI·Qayy1m in his Tibyan fi ·Aqsam a/-Q11r ,011 hut "ca as for lbn 'Abbas's saying, it serves notice that those letters are
~~1tRdatc<l
}' al-Razi, cf. KhiJr, fJa, (p. 225-230).
from al-Ii
.
, the wellspring of the Names and the rudiments of discourse, an
e , ·t · . Kl . '. .llan 3 1· l.la~ri, Zayd h. Aslam and h is son ' Abd al-Rabman among
xcgc n , a 1· 1ahl, Siha\\'a •h d • · , 0 f the allegorization through fine examples-do you not see that_he
scholars'' d } ' an lbn Qu1ayba among linguists; "the maJont}
accor 1ng to J. It i, R,V' . . . .
H 2 I. :,.:, P, R • ~ ll ~ ·'. s prcferr~d new: Kh1,;lr, f';a:: (p . I 7 1f.). _ f
counted each letter as part of d ifferent words?- not an exphca-
th a superscript final ; a , Ak, ~. c, Kh:__,s8.--- AQ, ' 11· d . . · t the exclusion
H. K. L, M'.\1, Q, T, U U1 . • <."' on, an not a spec1ficat1on of those meanings a .
03 , . Z .•r----
1.c. compound Arabic name, . 1 5habal
of others,m as there is no specifier, whether lexical or semantic.
Qarnaha ' h~r two t' · e.g. Sarra !\Ian Ra'a <gladdens whoever sees ,
'° 1P1C\ !lravcd1 and T • f 1·eked· 3~ . l 1 1· ns for them to
ne~~> In whIC.h arc com d· 3 abba)a Sharran Che took an arm tul ·
o " ·' or were they used in numerolog1ca1 ca cu a 10
par, the thre d d d d nam(.'S
a/if lam m im altf ltlm . e-\\or e . four-worded . and flve- wor e be classified as Arab ized items. The hadith forms no proof, as
• "'"" rll and /1/l ,,11111 , . · o the
view that the Lcllcrs arc th . ay11 m1 qaf respectively, according t
04 , .
· I !t'r~ Cach ,a nmundcr~t,1 d c =~
n of sura, (Z
.. ~ Kh Q d ·n
, ) Sec also four noto.>S O\' · o;
n s rurba lo d • , !.,. bounties, kindness and suvcrcignt)'· (Q)
e1101e rank and incorrectly faull s :Sa(}•

234 235
 A11w<ir n/- Tanzi /: /f i::b I Text and Translation

_The named is the entire sura while the name is only part of it,
6
sothey are not one and the same.
it is possible that he-upon h im b lessings a nd p ea ce-smiled out 7. The latter [part] comes first in itself,439 while it comes secon~
of wonder at their ignorance. fromthe perspective of being a name [for the w hole]; so there 1s
nocircular argument since the two aspects d I er.
·fi 440
4. To treat them as the terms of an oath, altho ug h n o t precluded,
nevertheless forces us to [assum e] several elliptical terms, for !The preferred interpretation]
which there is no proof.436 The first explanation is the likeliest to be right; t m ost in l~ e
14

S. Naming something with three n am es is precluded only if they 11ith the subtleties of the revealed text and freest of the necessity
are combined into a single one in the manner of "Ba'labakk;"43; l" . .. . tl , second to the whole" (Sk).
A rebuual oflhe claim that 11 calls for 1e part to com"
but if th ey are enumerated as discrete nou n s,m then no. It is ;.; I e.. ll does not necessitate the sequenlial priority of a thing to itself (Sk, Q, Z).
enough [proof] for you that Sibawayh made no difference be- d' · the Opcninv0 Letters
· I<.. as lhe Qad1 slated al the beginning of his long 1scuss1on,
i; •

·lorm an intimation 10 those who defy the Qur,an th at ...11s substance is ·speech com- .. .
t\.veen naming [something or so m eo ne) by u sing a sentence, a . 0\\,11 speech ·" Suyu\i objects: His
verse of poetn- · J 1etters. po,..d of the same sluff of which they compose their
· ,, or a group of the names of alphab et1ca daun of the preponderance of this cxplanauo . .
n 1s unaccep1a c,
bl . it is a view without
d
f ( . . . . . , 1., 1
rroo ma dliakam/111 111111 tarJi/11/11 111a 111n11 1a111111111 qa 11,lun ftl daliln 'alayh) an
k
4 16
Namely: lhe verb of . . . ., , anJ · • · concerning lhe Boo
. tak,ng oath, ns subJt>ct, the pa rticle of swearing the oalh. nont of the predecessors said il. Rather, it is purely an opinion . . <l
tI1c apo J 0s15 ol the oath all ' U d 01• AJlah, unbacked by an)' authoritalive reference an d, needi css to sav •' ar11fic1al an
4\' • •0
pprc5sc . (Q)
1':ame of a famous Cll)' 10· L b . · Greco· I ' h • . . O f th , linguists and exegetes
. e anon's Bckaa vallev (known as Hdicipohs in . u-,etc cJ! (S) In rcalil)' this is thl' view of the ma1onty e • <l'
R uman anL1qu1ty) from \,·h h h · f •h ' h 1s •d · •J b I I a •th al-Samarqan 1,
form,·<l hr the "mu cd C< ic ~lied manr famous ,cholars, the nam e o " '\ ,n not JUst J, including Qu1rub, al-Farra', al-Mubam , A u a ·, ) • .
al ~ K I · Ahmad b 1aynuy-ya.
i<lol-anJ b k 0 f d >mpound (tarJ..ib mn:ji) (cf. Kh, Sk) o f Baal-the name o a
11
Ab·
·. aiafi and, amo,w latter-day scholars, al-Mi1,zi, lhn al 1", · . ·
• ·1 / / Q r'an al- aull' .
r•1..· b
" • 111 etcrm1na1
'Ah<l+Shams ( 1' - 1 . .
• . .
c meaning; smnlar to 'Absliami- a m sba coinc
· d [roni o
. ual-Su'ud in lrs/1cid al-'Aql al-Salim, Sayyid Qu\b in Fr cl a· ''.
A1h· 1
:z, ',. ( 23a.
-r ,r,· • cf Khu;lr l JllZ P·
. . ur a · D 111 h r cla\ -•rama1,1
( t-;h Q ) prcsumabl . ' 'commumca1ion)-or the place-name !:fay . ur n al- Ta/irir wal-T11111vir al-Sabtini in $afwat al-' a1asrr, · • • \ ,iJc.l
· • } co1ncJ frum ha(i Jes 1n 236) ' · the late 90s. 1·or '
T,l1 t1/·'Anis (art "Ma'dikanh"). ('f f ara+ maw/. Al-Zahidi gives fu rther cxarnp . and our teacher Dr. Sa'id al-Bti\i in his tafsir lectures 111
Ontnt I1 . "The Mysterious e
. L tters of
4 -'K E.g., "Abu ' Ah..! Allah~ (Q) ' our note, up and Wright, Grammar (I: t 60 ). a st speculations on the issue sec James A. Be11amy, . ) 267-285.
th,Qu ' ~n,•,011mal of the American Oriental Society . 93 n0 ·2 (Jul ·-Sep. I 973

236 237
 A11wii r nl- Tn11zil: l:lizb I Text a nd Translation

~
;.;:IL,'.)..JA,!. "-' '-'~ '- ...L>t
' - >~1 , · 1" . , ,. • -• • .~ - ~- --·- -'- , -1".L \ - ·1 ~
'
·· .:.....J~1 - 1; '
•• •• J ,.:, ,,,.

- ; - :: · ., -' ~ -'~ ( >'..&. ~ lj!Jl;j~ 1 ! ,_ ,0 J'1 .,: ')UIJ \C,/ ~ 11 1..l:-- y>J ~ ~
. , ,,
·i..r-;.J
, , -- - , - (_YJJ • k:JI ,✓, r , - ~
~" ,
-

. -- -
, •
-
~ :i~ ; \; ~
,
. V
, ·, ,l.2,; ~ :~.?;I ; j -~; ~}I ~ :~ lj ~~ ji ), _, ,c;>L.::.111
,,,
,~ , ~ ·· L . , ,,,.• t ,,,.,, . ,.,,,.• J ",,,,.
,,,, ,,,. >~t ...
- J•
.c.;,1~1)_; <.. .~8j,L
; - -.
- :L.£.ulr
4-:~-.r;> .-.~· '
- _.., ~1;,> I~\ : i;.:.1 Y! : w~
u ,,
-s~ ,
. : ~1 :; '.:,:.1j .~j1j -~')\S J _,1.:,~
-. . ; ~ ✓ ./.,,.
t.
.:,, ~ µ
-
101J1
...

, ,. , , ;, ~ \ ) 8 ,,,1~, ,. t ,:~_;
!SJ~~j ~~
_. u ~.. ..,
..,)~ --c-.J"'1l-,-·<
, , • , J, ,,,. ,,,. " ,,,. ,,,. , .. J, ~., )·~,"lilll1 -~ - ,
y-
": l ,;-
~
~ J..,_;_,- ,J-1-:: -w· ",-·
- • ,-- -,
~ -:: IJl
i r - ,-1 ,-~ -
.. ~1 I : Lt
j .,:>' ,. !, .. ,,,.

~1_;J t;i IJ~I) r-+1~j ~~ ~ ~ Ll f ~I~

- -- - • I.A..> I(-" -,.:. ~

.(µ.? ½) :~1) j;j°_; ~./ =-=~- .I-_ - -'==)! u--:

,..:r-'--,r\ ,--•,u,o•-~ :J~
~J
, ~
... ~---···
[Sufi phonology of alif lam m im )
of metaphori 7.ing H ~ 0 th .
of [the same , r e cve1~tu al sh ari ng lby several objects] IO. It ,r,1s also said that the a/if is fro m the farthest end of the
ti mately co ! p~~so nahl names g iven by o ne na m er, since that ul- larynx, 1d1ich is where the [pho nemic] o utlets begin; the lam is
n ra icts t every p urpose of n am e-id entification fro·m the edge of the to ngue, which is th eir middle-poi nt; and the
4 6
{More interpretati ons yet] . n;i111 is from the lip, which is their endpoint. ◄ He brought them
8. It was also sai·ct t h ey arc n am es fo r the Qur'an hence the 1ogether as a sign that the beginning, m idd le and end of a slave's
> k
I>OO • and the Q •- ' di~.:ourse should be the remembran ce of Allah Most H igh.
ur an were pred icated to the n1. 44 ·'
9 · ll was also said th 11. It was also said that it is a secret known only to Allah. Some-
· ct· d ey are nam es for Alla h Most Hig h.444 This b
m icate by the fac t th 'Al"1- m ay Allah e nno ble h is counte- thing to that effect was related from the Four Caliphs and other
nance'- , Id at
. \\ ou say "O k , r} - ya- ,ay11 ~dd! 0 bn mim 'ayn sin Companions.44; Perhaps they meant that they are secrets .. .. •••·
qa( !"m dh ' a; ia
an e probably meant "O Revealer of the m."
H' A1'i Haum in htS. also from Abu al-'Aliya, Sa'id b. Jubay r. Ima m J\tJlik and o thers,
• I.e.. departing from th •hil,· lhn A11na menuoncJ the possibility that they m ay be acro n yms for the Divine:
1111-(\ , namclr lht na fc meanings lh,ll the)' a rc a lph abellca l lcucrs 10 o th..-r mrJn-
◄4 , me, o suras th ~Mllt'I ra1her than ~ames 1hemsclvcs, which is yet anothe r view held b y man y, while
· I· .g.• 11/rf /,i,111111111. Tl · e names o f lhc Q ur'a n, o r Divine Names. (Q)
· ,r Book (Y. "" u rl1r Book (dI• Baq a ra 2: 1-2); a/if ltlm rd: those are the s1gm · olh,rs ,pwfied either Names, Allrib utcs, o r the Dhfoe Essence; yet oll1l·rs added: •or
of rlrr a/l-w 1
111 the a/1-rlari/ y ing ~L,m hanAl/clh" cf. Khic,lr, /;tiz (p. 184 - 196). T he verses arc fro m Su ral Maryam ( I J :l )
Boo!. (Yusuf 1, . 1)· al (l~•nis lO. l ); if ltim rtl: those arc tl;c s1g11s of .
- ' ! ,1nr rd· tho I ~~dSurat ahhur.i (42:1-2) rcspcclivcly.
rhos,, ore rlrr s1g 11s 0 r rlie B · se are t It' signs oftire Book
"I ,
·' iu a ,~ 26: 1 2, al-~ aml r•
i .
ookJ· n11d a,r all -c1ur;.~y 111g Qur'a11
(a
(a
l-Ra"J
l-1:iiir
13: 1);
15:1);
al!(lam
cf.
.,
dJso
rel:
a
I
· :f
,r Kht<,lr. lia: (pp. 277-285).
\uch ai lhn Mas'ud and lbn ' Abbas. II is the prderencc o f al-Rabi' b. Khul aym
h
1 ahari. al-Baghawi. Raz· lh, · ' al-Qa~a~ 28.1-2; 1.uq m an 3 1: 1-2. ' Abd a J-Razzaq.- al· 1 (d.
-1, II AllyYa 311d
• !Im Kathir rda1c this position fro m Qatada. '.d. 65 'ca.684), al-Sha'bi, Sufyiin a l-Tl1Jwri, lb n al-Anbari. al- l:fusap b. al-Fa<,ll th
Mu1Mi,J, lbn Juray), al-K lh
HI A
5 narra1cJ from lhn Ahl
J I. Jl-~uJ J , a J z
n ,d}'d h. Aslam c f. Khi(lr, f ; a= (p. 18 1). ;8.\~~ 5). Ah_u Uinim, al-I akh r a l-Ra, i, al-Q u riubl, Abu f:ia)rya n, Tafsir a/-Ma1t<lr, ~

al Ba) haq 1 1n al-Asmd" . 1 S,as \\'llh a sou nd chain bv lbn a l-M uml hir in his Ttifsir. "'""'>"·
ihhH,i ·
al-Alusi, al-Shawkjnl, Muhamm a d Abu Zahra , and Mubarnmad Muiawalli
. . . ..,., · .1 1··,1z (p 144-
" " tfdr and lb11 ' 15 ni arnong others. !)cc the thorough documen1a11o n 111 Nlly r, J •
al ' '' 1<IJlcd from ~·1u b I l Mardawa>•h III his Tafsir (S) T his vie"· . · 1 s··3- ·andi (Abu ' Abd
. •II 1· .. . u iay1. lbn Ma •. d . . . - 35 -
li~i anJ S ( 1-168-2/0) lm gu1st a - tJ
' '< "' A I h Ah1 l ~l,b J I H.l t1 15 s u • al-Sh a'hi. Am ir, al-Sudd i a nd olh•·rs. . ·- who q uol<!S from 1hc Afghan "
165 lite a~lhor ~f
◄◄ < N r.tttd 1'Y al I aban in h 1a 1 ~uyu11 -
d 101ce in his I tq<in (Type 43). .'.,.ah ~luhammad b. 'Abd al-Rashid b. Tayfur al-Ghaznawi d. 560/ 1
' .11
\ Iurrw (S") A'" l narrakd f I~ a/srr Jnd ·uIh man b. !)a'id al- DA · 11· ·n his Naqd 11I • .iJ~ al-.\la dt1i ft Tafsir 11l-K11tib al-'A:iz wa/-Sab' al-Mt1tl1ti11i): "The alphabcltcal let-
• rum Ali b, 11, . nr 1 1 L 1· ' d • nial as wdl as
it" are a t ,
11
Ma1ah III his Ta/sir a nJ from Anas br n,n <\l mr the bchcwr's confir matio n and !he u n11c 1cvcr s ~

2~
239

Jj
 Anwar al-Tanzi/: Hizb I Text and Translation

., J ., .,

~ 1_;.~ : ~ , ! t t - .,, , -~'i

~ v - ~_,- ii ~ I •~l~I _.,i _ j~ -wl ;1 ' • i ~i;~ '. ~
I :. :, , • :: ~ • , , '<""'"' • uµ
~ .t-,~ .. . ,,- 11 :_.,I ~..,JI _.,j ,.,1.i.,;_;~1 'Ll,, ~ ::1 :: -. ,
, t , ,· , ,. , u C:J"I ~! :,...il'.&-°'il
~A 1:jl ~~~ l;S' ~~;1-
,
ji - .~ L. (:~
1:~\1 '~ I)-::>
l <U.I ~
' ',_ ; _,, :,
~ - ' ~I\
, , - -, u "r--
.~
- , ;i\ ._j- ?" I' {I
~ I(-'. I..>~
1~

~
,lk..i.l ~I ,..£, \II =t:;-
• • • • • • • • • • .... , 0 ... ,,,. .,, • , ,

... . .... .. ..... ......... ' ~~I_., . ..r • ....s' . )

between Allah Most Hi h d . ,
not inle d g an His Prophet-symbols that were
. f, n e~ for other than him to grasp,m since a completely
unm ormat1vc address is unlikely. . for those [letters] that are single [nouns];45 1 or commensurable
1,·ith single names, such as ba mim, which is like "Habit" <Abel>;
[Declension of the Opening Letters} 52
and as citation exclusively in anything other than that.4 There
If you consider
. th em names 1or c Allah, the Qur'iin, or suras, 453
11"ill be a more detailed discussion on this later if Allah wills.
t hey can. .be inflected · h (")
wit : 1 the nominative, as inchoatives or If, however, yo u leave them to their original meanings, then,
enunc1at1ves·
. ' (ii) th e accusative,
. by subaudition of a verb denot-
pro,·ided you consider them composites, they are annexed to
ing . oath-as in A l[a· /ia Ina • f'alanna <[I swear by} Allah I will do!l
with !A//ti/i in] th e accusat1ve . 449 -or any other [verb] as alreadr the nominative as inchoatives or enunciatives as already men-
d.
1scussed; (iii) or th c genitive
. . 1f . we imply
. . . · lioned.
a JUrative particle.
Verbal declensio n is• 1ceas1'ble, as is verbatim citation 450 .. .. .. .. • If you consider them oaths being sworn, then each of their
ll"ords will be either in the accusative or the genitive per the two
marl..er, that ra1,c auentiun 1 . possible verbal forms in Al/aha la'afalanna <by Allah I will!>, the
ing~; imerpret .. ·· have spent years researching all facets of their inean·
coolness of at •0 ns that bca
. ·
r m~nllon reached almost sixty. a nd I did not tm • d 1.hc
HB cenamty until I fo d . ..
sentence being juratory through its subauded verb; and if you
Cf lluzhahan aJ . . re~ _myself to rest at this stage ofm}' invcstigauon.
Al)mad Farid al-M Baq!i al-Shirazi, Tafsir 'Arel is al-Bayii11 fi Jjaqa 'iq a/-Qur'(irl. eJ.
consider them parts of words, or sounds to be treated ••· · · · · · ...
449 I.e., uqsirnu b laz l ra,di, 3 vob . (!Jcirut: Dar al-Ku tub al-'Jlmiy)'3, I 429/2008) 1:Zll. in the name5 bemg · ClleJ
· wnh • a quasi-inherent final suk1in because that 1·s how th cy
I · . d ll la ' f / '
of the pan clc of th ( . a a anna 11swear by Allah that I will do>. The suppression
1 oa bi) does k · 11 x ':' alwar~ atcd (Z)
Italaftu ) 1s also ~upprcs,ed r, II not t~ ·c place unles~ •
the verb of oath (e.g., 11qs,m ' 0
. ,.
1,1
,,
Such as ia·d, n1111
·
. and qtiij
suhaudcd. The lau · 0 owmg wh1d 1 the accu~ative takes place \\'Ith the Hr 1.. E •
•1 «iftu-/.Ldlaa"
r.. ercl cannot rcinam outwardly without the particle, as it is not 5aid .g., a/if lam r<i or kdf ha ya 'ay11 i ad being cited as is, since \'erhal declension is
10 tmpo,s1ble fo r lhcm. ("Z) On their declension see more .rn Kh1c;lr, 1•Jt1z
· (PP· I40· I 43) ·
45<, 1 e b • 10 l~le Arab1t . (Q ) 4i, .
. . oth wrbaJly" ( la•;an • . . ' ~amd)· 1n th e Qad1
.,s commentary on Sad (38 : I ).
1 ) and constructively'' (ma/la/Ian), the latter consrsun~

24 0 241
 Anwar al-Ta11-,
· 1, H . b
~ . ' IZ I Text and Translation

..... , ...
L:.~ ~ -I , -·~ - > - . ~.)J.l.J.I
. · J~c_~ ':J ~- ~j,:J l~I• i 1-:q
1(-' ~ -
.J ~-1 .•_ , _
~,
. - - - • '--'IJY-J

Y_<;J 1) - L~S L l_; -: ~. ~i .~ -· 'r. •

1 ;..:J,)' / \- -~Y'-'I ~~~~I~~~ ~ J
., .J•,.i.1,,.., ..(' _~:_e4=--,\/.J- "\w-,,
.1 -_-!1\ -
,r • ~L
.
- T '
~

J,l;i1J ,;,t:;1 <;:;::; ~ }J ;~ :( ~ }_; ,( ;.}, ,<;;~

...;.,L't ..:....:J
This is a divine edid 56 that leaves no leeway for [normative]
as admon·t • . - ·; ·
. I ory inteqections, then th ' . . analogy.
inceptive senten d . e) are mdeclmable, just like
ces an word-hsts. [Why That is tl1e Book instead of This is the Book?)
They requ·ire a "pause ofter . . [ [2:2] dhalika-1-kitabu <That is the Book>: dhalika ' that> is a de-
you presume th I . mmat1on of meaning]" whenever
e atter to be the monstrative pointing to a/if lam mim if the latter is interpreted
need what follows.4,, case, namely, when they do not
as "the composites of these letters." or explained as the sura, or
57
[Do theO pemng
· Letters c as the Qur'an. For when it was spoken and done, or~ when it
onst·itute mtegral
. verses1]
reached the recipient [after being sent] by the Sender, it became
None of them constitut ·
The latter consid h e_s a verse for other than the Kufans. distant and was thus458 referred to with a demonstrative of dis-
- er t at a/if Iam - m ,m - wherever it occurs· a/if
Iam mi,n $<id· k "if/ _ tance.m
and !ici mini .eaah 1<l ya
. .'a>111 $a. d; fa ha; fa sin mim; fa sin; ya' sin It was put in the masculine-in case the sura is meant by a/if
. c constitute a , .
constitute two and h 'erse, while ba mim, 'ayn sin qaf /rim mim- because kitab is masculine, as the latter is its [a/if
t e rem ain· der are not verses.435
lam mim's] enunciative, or its attribute, whereby 'A" is "B".
4 ~4
\\'h1d1 is 111\'ariably th 4~ ~3C, • • . \• • ••
;,; land Cach1a both m1sundcrs10od tmvqif w mean punctoauon.
and
tnch rncnllon
. lcucr"Whe1her Ihey are lef1 with tht·ir original meanings
' •d as U1>cre1ee ca,c.
oa11vc, or e d~.. or prcsu rneu., lo be composiles of those letters as · All mss. and eds"~ • L.,,; , \ A·• .._,1-J'
, _,J
~ ~~
K . nuncoa1"·ts 43h
O
arnes, and ar< ' r serncd na P. /~• ~. _H. I. K, L, MM. ~ • Q, Sk, U, Ul. Z: ~i ~I.,:.- ; L., T: IJ<.\.,:,- ~\..., D,
thn,u,•h a . put •n the noniinai v mes fu r the sura~ or the Q ur'An, or Divin~
1 m :- J ..,,.,... JL:, E, F, R: r.-!-1 B. <,:Z: 1.1'\.,:,- j\..., with lasl clause 1111ssing cnurdy.
all ufil" n. interred ·1-,1enuon!' 0 'R ,ea~, pred ocall's bY lhcmselves, or the accusaul'e ·
1esc cas,•~. lhe r cad! or d , • The Imam said: 'The Qur'an con1a111s tremendous teachings and many sciences, th
4 ss Cl al Dl pause I\ comp!,· ma c oaths 1,·11h suppressed apodoses: in
.. no, al-Mukrafa , - le w11h them." (Q) aoJ lo examine lhem all is berond human strength. Thus even ihough il is prescnl wi
"!lard 1 · , . • 31
1 . d realities.
1
2nd ed. (llurui· M . · fil h aq[ wal-Jb • 1
0 115 ,orm, nevertheless il is invi~ible w11h regard 10 its sccrc s
. ' u assa1a1 al-Risala 140 r11td, ed. Yusuf 'Abd al-RahmAn Mar'ashli, H,ncn1 ts ng · hl tha1 II. be referred 10 in the way the d .istant unseen ·,s rc,err ' cd to.'" (S)
' 7/ 1'.187) p, 158. '

242
243
 Anwar al- Tanzi/: Hizb I Text a nd Translation

J o' J
J
:i &
..r J
J.I '-:"'~
i~,, . . - •11.-~ '1-11J
- ,-- , ,
:i ..r J . ...:...i.....:, 0 .C~ ./ > ,: •4 , _
0' - -'""::-" '\' · <; J-}JI :.J'i( )
. ,t
~ I [ ·· I
y_J ' y ) I] \
' ,, -',,
o .,~ ~ • - ~ . ·~.-
- >9 . ~~I
-
~
""
, .. >., __ -_ ·
.JL.;,;.J"· •- ,,
'--'
,__y y.:.,_ ;J\ ::I
- ; .J',
.
. ---- ~ 1
-~..Lal
-~ci
-
JJ -~'.:11 - ,. , ,.- , -
. - ~ "-' ....s4-"' ...L..a; _, _
, ..... ,,, • J .,,.;.. .. J )AJ
i_..,~ I ~ j_ll,i ~ ! ( -" - , ·-
- r-' ~ ~L;JJl )S -~_,~I A <l~) :Jd.,
-~ ~ !_j~, <,'• : ~. ~i V-
1'; =-1-.
OJ~
~ J'
j_;,f1
,_, Cl 0

-~ I :~j ~?I :~ I

Or it points to al-kitab < h B >. .

its descriptive . h . t e ook itself, which would then he [The Qur>an's rational invalidation of doubt]
ised to be ep1td et'.;oo 111 the sense O f t I1e Book that was prom-
la rayba fihi <110 doubt therein>means that, due to its clarity and
\,Ve slia/1
reveaIe ' either (") . · h the hke
1 wit • of His saying Behold
the radiance of its proof, it follows that no rational being, after a
cast upon yo d '
(ii) in the anci·e t u a wor of weight (al-Muzzammil 73:5) or sound examination, doubts that it constitutes revelation that
n 8 ooks.
qualifies as supernaturally inimitable. This is not to say that no
K'ita·b <scripture> is an . fi . .
self] was named~ . 10_1111 tive noun by which the object [it- one erer has doubts about it: do you not see that He said And if
or mtens1veness.401 yo11 are in doubt concerning that which We revealed unto Our
It was also said it is a fi' . . slai•e [to the rest of] the verse (al-Baqara 2:23)? So He did not
al-libas <garm I al form 111 the sense of the object as in
ent ' then it , •a dc . . . . keep doubt away from them; rather, He showed them the way
t he sense of it ' s use 1or a literary compos1t10n 111
that removes462 it, which consists in their striving to oppose any
stuff of writing.s expressions b eiore that of its writing as it is the
of its installments they like, and doing so to their utmost until,
Katb original! ), means a n 1 . d 11·hen they utterly fail , they realize that there is no room for
. ,.., _
. ,
1U tltu e, whence katiba <batalhon ·
skepticism and no leeway for doubt.'163
~ rcgarJ~ the de
bubstam,vc,. , • t 1cr they
11
monsLrata,·e
ma l
pronouns, which are lookc-d upo n b)' th~ Arabs 35 It was also said its meaning is there is no doubt in it for those
st.anti\~
J 10 the l >e
m ·· In both ca\ h placeJ i n appo,11,on
. . to the substanti,·c. or the sul>· who beware, hudan being a complement of state for the pronoun
\\Or 111 each I\ . 11 es I e appo5 l 1011 15 51
• • Ii d ca t•d hi the A b . '. a qualificative o ne, whcnc~ the fir 11
~ tI,e escnpr,on ra s --.1,_.:,•1 'v i.All m~s. and editions: ?") 1except AQ, H, MM : f } I typo.
◄h i or dt,cr,ptn· r I uu w/11clz rs described. and the second
I •
5t . .
1.e., 1mkad ol th , \ e tp11lie1.• W l Al-l ihi •auJ: 'Meaning: A reasoning person's doubt in such a conte:1.'t mu inc,~-
, ,on rwulu n • ti , c O lJCClave form k ng ll, Grammar ( 2:277 § ! 36(b)). lahl) he d'iipcllcd, as its hrpothesis is that of impossibilitks; but you are rat'1011al and
111(1 rub
, Cle un a
Just man> , • as 111 ,ad/ instead of '1ldi/ in the expr~s-
' •ll IIOlc 302.
r,1lect1no b · · "' (S)
"peop1c, so ponder il and tr)' your best to sec if an)' dou I remains.

244
245
 An war
- a / -Tanzi/· H " b Text and Translation
.. I Z I

~ , .,,,,.o ~o J

-~~~! ::G;J i(P I)., (t.S_;J1)5 ' ) ~ :~~\ ~J (1.5.J.Jbl).,

~:J J))\.JJ, ~~ ~ i~ .~1J!;~ji, ~-qJ.11:~.,
,:~d~• 'l i ':Jj ,[n ~] 1\.~~
t-.?~- .,, ,, .,,
J_jt.;.i'
, I J~
;tj \.
~
-~)W.1 J1 t.S~t ~ '11
.,, ., ✓ ✓ ,

-~~
.~I "8 ~C:.,L;): I , ',) .,. ,
---;,..- J ,.,. .,. ~ J · ~,.)

· · .·· · ·· ·· · · ········· · ····· · ~:-~ :{~~~►

·········· ·······
of the
gemttve, its regent be. h ,
comes as an attribute for .~ng_t e ~emporal-local vessel [(,] that
Ra , . . . ,, at is being negated. them lo the truth.
) b is originally the infi . . [The specific beneficiaries of Quranic huda <guidance>]
unsettles mel when 1111t1ve noun of rabani al-shav'u (it
· - you exp · . . . /
iety and its disturba I enence m1sg1vmgs, the psyche's anx- Huda is originally an infinitive noun-like surii <night travel>
ca uses anxiety in th nee. t was used tO name doubt because it and tuqa (wariness>-which means direction. It was also said it
hadith states: e psyche a nd does away with tranquility. A means the [specific] direction by which one reaches ~ne's goal
Smee it is considered the counterpart of misguidance in the say-
Leave what causes you • ..
cause you mis . . misgivmgs for what does not ing of the Most High, Surely, either we or you are upon right guid-
Iia kk11 riba) a g1vings·
d ' for tr u IY., d oubt 1s
. misgivings (a/- ance, or in· manifest error (Saba' 34:24) and because the term
5
From it n lruthfuln ·
ess is peace of mind ~b-l malidi (well-guided) is not used for other than one who found
. Is. comes raybu al-zama11
its l na . - <the vicissitudes• of time> for the right way to the object of the quest.

hudan 1·1 I·mutta -

It refers specifically to the wary (i) because they are the ones
(
4o-a
A l'rophcl,c ,
qana a guidance ,or
r. l }w se who beware>: it guides that
• use ·1t •ior ng
· ht guidance
· and benefit from its
. text-although
$llhll )
.I • Ahmad
repon n<1rr d
d ale from al-H<1 , _
its directio
. · Iudes every peruser, believer or un b e11ever,
n me · ·m
Ba,nan Tab .. an many olhcrs Al B· san b. Ali by al-Nasa'i. al-Tirmidhi (/1a.w1
, , 1:la,\.ln h . - ukharr ,·I1, . fi . f h• consideration of which Allah Most High said a guidance for all
rncd b,· J wh · Ah; !>,nan ·rh c; Its rrst half as a sapng o I e
· u ''it\ c · e wordi f h people (al-Baqara 2:185, Al 'Imran 3:4); (ii) or because none ben-
( I :276)-s,nc t, I he ~ourn,qucd fu r it; .incohcrc ng o I e second half is verbatim ass
pcdee of niin·' rc.e~ have: "Ve nee-cf. al-Tihl, F1111ilt ( I :I 82) and - efits by scrutinizing ... ...... ...... .................................... ....
u and ni en d ac,ty (al-kadhn Iybtruthru Iness/goodness (al-$idqu/a/-khayru)
· •
is
I 11) I', m1· sg1vings."

246 247
 Anwar al- Tan zi/: 1:/iz b I Text and Tran slat io n

,. > >
- ~~1)1~ ~~
J ,,,,. , .,,. • .,.,,. ,,,. .,,,. •

1,~ :½u)I.J
.,,
.(u--.iu
-
: J.:.; ~
-~l!j) : r--:::..,/ ·.,.,,,
.. ~ lc.L; ~I
' ., . :(_/'1n-.
, ..,
, ~ .
............................. .......... t_P1 ~; J,~., .;~1
it except those who have burnished the intellect and used it to . lf from what harms him in the
ponder the signs, peruse the inimitable miracles and recognize aname for one who guards hunse
the matters of Prophethood. It is like a nutritious food suitable hereafter. It has three levels: .
. 1 t' punishment by dis-
for conserving good health: it does not procure benefit unless ' First, guarding oneself agamst ever as mg_ d th m the
~here is already health. The Most H igh alluded to this in His say- 01,ning idolatry, as .111 His
. saymg,
. a
nd He impose on e
ing, And We reveal of the Qur'an that which is a healing and a word of wariness (al-Fath 48:26).
mercy for believers though it increase the evil-doers in naught save . h ftutes sin-whether by
, Second avoiding everything t at cons I d. g to
loss (al-Isra' 17:82). ' . 1
commission or omission- me u mg sm d' all sins accor f JO wii
th 0 I
_Its unexplained and ambiguous content~6; does not under- some. : This is what is commonly known by e nam~ Aaqd if
46

1 • t in His saying, 11 1
mrne the fact that 1
·t 1s
· a guidance,
• . . • b rhich 11'ariness> in sacred law and what is mean d h elves
. . smce an expos1t1on Y"
1t~ import is dete · d41>6 • lhe people of the townships had beI1.eved and guarde t ems
rmme mvariably goes with it.
[Levels of taqwa (gua d' l (wa-1-taqaw) (al-A'raf 7:96). , . d
r mg oneself ] osses one s mwar
• Third, to keep oneself free of what engr d soul
ch
M11ttaqi <wary> 1·5
.
.
an active participle from waqahu, a-
fi ttaqa H . heart an ·
e guarded him, so h . . ost away from the Real and to devote oneself to im
. e guarded himself> wiqaya bemg utrn This is the true wariness that was demanded · · · · · · · · · · · · · · · · · · · · ·..
mamtenance. In the te . '
nninology of sacred law it is ... . ••· · · · · · · · ·
~I,\ -d
!>,icy: . <'S pa~,agc, a111r.h b I . ;,,· . · he latter. d . Qu r••..n 3·!03,
. 13-1·
4M AQ. u. r ,. , o o"1que b " Bai~awi and J ai>rcc taqwti does not nccessilatc l 'd' s/,irk were not
H K •. 0
' ou o ,curs. 136. • o • . (S) "If avo1 ing ..
' ' 'M~l: -.. a Ak I • , ,3:33; 64:17; contrary reports mean perfe ction. d k . nt a/-raqwa. (Z)
- .- ' · ,N, Q, R,Sk. Ul.Z: .:,~ ~. D, e, Kh, L. P. T, U: ;_,';-:°' 1
. wou Id not be callc ·n " "
enough as tnqwa, the affirmation of tc1w!11d

248 249
 Anwar al- Tanzi/: Hizb I Text and Translation

. [\• 1".:,1
~
,
,,~I.AJ
J-1)~ q::'! ~,... ,-;; ,,> ~,
~ ,u1\ 1_,:a.:ili J:-'1: -: .~, -~f-
~ Q~ll;:lL)
-
,
. . .'J''=
\.111..,.J ,-~

.~')\!JI
'
,,,, , _

,. ~
... •

o,J,.. j\11 ul.&. 1:~: <v~~_.__.

-=-~-.;,ii .,., )
-- -
,
.>,,:: ~' •-
,o..J_JJ_;....i..ti_;
.....,..,"-"J

. , ,..." ' ] ... , , ,; >

, ·'7' r !c I~~~I J~::.:c t"°~I ~f :1;_1 -
'i _, . t I r - '' ~ • r- J
J -~J_,_..,I JI , j l ~ .., • 1' ·1 l_;. f-::•, <--) - , .,
::, - , , r---", "-' u -~ _;JI 0~i:.,i(\)

~ _µI ~ ~ \ 0l.S ~l.J

, - ~~
. \I~~>-
- - ~. '.fjl.~L ,.• -
J ,1-:: '--'I.I' ,:'
, . :: , , J :: , , - , . ) .......
.....ujll :.....,~1-1 1 ·,\r ~\i 1 ,. -- t::'l , , :: ,f• ::i, , , ,
, ~ .r '"' ~ - 1· J UIS- ~ J ~ ':11 0 I 1 '... \'I , ,Ll~
, ,. u-- J
'U')01 "I", -- 1 , -: i ,, ,
._ . ~.J'°J ~~I~~.)~ ~i t:----JQI -~ o l~ ~~~I
. \ ~-~ ;:~ :(.~ ,::,; ji)1
' - '} J

2. A/if lam mim can also be understood as the enunciative of a

with His statement
r H· , (A_ I , o
_ ' Be[',evers, beware A llah with true wariness
0'J
suppressed inchoative, dhiilika as a second enunciative or a sub-
111 1. lmran 3:102).
stitute, and al-kitabu as its descriptive epithet.
His
. dsaying
. n Guida,1ce fior t I10se who beware here has been ex-
Lii rayba (no doubt> in the famou s one [viz., canonical read-
1
p aine m all th ree senses.
ing] has an indeclinable fixed case ending"08 because it contai ns
[Parsing of verses 2: 1-2] the meaning of min <of' .469 It is in the accusative case as the
Know that t he ve rse supports various aspects of desinential noun of "the Iii (no> that negates the whole species" governing
syntax:
in the same way as innn (verily> because it is its antithesis and is
inseparable from nouns just as inna is.
l . Ali/ lam mim can b .
ing a n " e understood as an inch oative const1tut-
ame 1or the Q ,_ In the reading of Abu al-Sh a' tha', however, it is in the nomi-
"whateve [ct· ur an o r the Sura, o r it can be subauded as 470
native [la rnybun ] with la in the sense of laysa; w h ile
is it:. enu r . !~course] is for m ed o f these [letters];" and dha/ika
nc1at1ve-even 1'f 1't . d (a) fih (in it> is its [la's] enunciative-wh ich was not put first the
wh ole · is more specific t han the compose
in a 6 solute tern d . . . way it was in the saying of Allah Most H igh Iii Jihii ghawlun
not underst d . is, an m principle the more specific is
oo in terms of th h . 'll'herein is no hendache (al-Saffat 36:46)>as the purport was not
meant b)' it · . h e more general-because w at is
is t e work th t . h
ing the apex of a is perfect in its composition, reac - 4;o\'1
i,· Z, {atltn.
st
kitab is a des . p~re )'le and top levels of elo quence, while al· ,; "Thr nun of 1stig/1rciq 1totality1 as in /ii 111i 11 raybi fill <no doubt at all in ii•:· (Z)
cnpt1ve epithet for dluilika . An ano I ' al • b' cl Za}·d h 'Ali (MQ).
ma ous reading also rcla1ed from Zuhayr .J•arqa 1 an · ··

250 251
 Anwar al-Tanzi/: l:fizb I Text and Translation

• !:: ~\JI '~::~ (i) ,~8 l-:;. ~_j\ \;il :J~ ~i Jf~1_;
ji..;JI~ ~') J~ , , '["· ~ : • , , '. ,

, -: , ~ ,/
J '...; I u~ n ) ' , , , ,/ - , .. ' . ; ~~·f ~..u,,.,
- ~ ~t_;J\
· , L> ~ \-...>.U .J ,o;>- \ ~ ).J '~~ :_;f ('-:-')
. '. '. ~ ~\ ). ~ __s~ I ~\ ~~ ._j~ ,tt; :{;}1)~ *~
~; >
~~- [~ •• 1_J-.!J1 J { :;:,~ J_i;s ,.:.;_,~ ~f1 :_;f <c_) L, ~~
-: ,
- -- ,.
~~')IS~ 0_r.$j
, ,~ ,

-~~ fjj ,{---s~>~ <~ )01 ~-<~~~>~~ \ s~-:1

~1~ :~ J_ '!OJ.r",
, ~::, 1::;~ti,:; :i~
_, . , . :'. ~i~)
1
, }Jiif
- , - "
. ( i..5..u. ~ '~ .:;...;) ~) :~.µ.:i 1_; ..,'. : ~;,~ .:.,G:J1 tL ...Ji;s- ~ J+ :; ,~~ :<~~~~ >_, *~
uwv,,_,,...-. ,,, . ,,,.,,,.

~ j~ I~;; (i) << ,: '; j7).J J~ <~•: >fo- 01.J Z> (f)
.. ; . , · :'ii' ::_::
- ~ J ~ ... u
ii (c '(;J J1;5 '1 ;! ,Ji;sjl
,, ...

~JI~: ';! )1 (~) ~~~ U"; -~ ,)I ~f::. 7'-?~\ ,_1Ki1~~I ~I , , , , ,~ , J

.......... i,~ JS y '~ ) ·-
'!, \'. t\ '1::•~ j
.
'~ I'.
J
. j'~"~)J
- le;, - . '\ - -
-
{i°f

It is more fitting to say they are well-coordinated sentences,

(a) each reaffirming the one that prece d es 1·t ' hence . He did
. notS .
to single it out for the negation of d oubt among all the other . • b tween any of its pairs. o.
insert a conjunction of coord m at10n e
Scriptures the way it was purported in the latte r case;~;i
, A/if. lam m,m
_ 1s
. a sentence 111
. d.1catmg
• tha t the content
. of thef
(b) or !fi11 is] its attribute, whi le /il-muttaqi11 is its enunciative . d
challenge is that wh ich 1s compose o f th e same material out o
and lmdan is in the accusative as a participia l state; which they construct their speech ;
(c) or the enunciati ve is supp ressed, as in the expression la <,iayra • That is the Book is a second sentence reaffirming the aspect of
<no harm> (al-Shu'ara' 26:50). This is w hy recitation can stop challenge;
after l<i rayb, in which case fih is the en unciative of hudan and
was placed before it because the latter is indefinite, the subaudi-
• Tliere 1s. no doubt 111
. 1t. 1.s a t I11!
. d472 tha t "',1·tnesses to its perfec-
. f
tion, in that it is the Book that is characterized as the summit toh
tion being "there is no doubt in it; in it there is guidance."
3
perfection, since nothing possesses greater perfectio n than tru
· [Finally,] dhalika can be an inchoative of which al-kitab is and certitude; and .
th
{a) e enuociative, in the sense that it is the perfect book-one ·th its inferred 111-
, a guidance for those who beware-toget h er wi . .
that truly deserves to be called a book; (b ) or the attribute,
choative-is a fourth sentence,m emph asizing the fact that it is
where~s the enunciative is what follows; and the [whole] sen-
tence is the enunciative of a/if lam mim . n IM p QT u UI. z:4!!1: ~ ~
i- a. Ak, p, D, E, I, N, R: .:II:_ ,y AQ, H, K, Kh, L, ~ 1 • • ' .' ; • . between and~
4'il J B, D, E r N P R T· ~ I i..i;:... Ak- ditto wilh insertor squ1gg < in U U1 Z· i~
I.e .. the wa,· lhe w111c of th h . . as nol d . ' . ' ' ' . :; . . ' ' h L !VIM Q, Sk. • ' . .
cau~tng ·11I nc~.' (Q ) ,. ereafll'r alone was- •sin.,kd
o o ut among all ,nncs ~ d,~ 1n lhc margin wi1h glyph ( AQ, p, H, I. K. K • • '
"-~•I>- Cl: ~~ .,l,:- y <Ji i.e...,

252 253
 Am var al-Ta11zil: l:lizb T Text and Translation

,/ ~ -;.:- .,,. > \ ,~ ,- > -

., ~~...u./ .._;~ ~ ~ ..h.~JI, ,- - ,_
, , . _ - i>5:'l'd.~
:~ t;'_,\J } ~ . l lj_Jl~ l<- ·,1~-{u11:'. _~~ -L:J~ 1, •- .- ,t
- q:::, ~ .- - ~; ~JI(~)
. \.5 . . J~ J ... ~ .
•~),
~,
~ .._;l, ~ ~ , - "-' -;
LS.:i.;31 j~I 1; ,,~•1 -:~:ll_ ,:.
, . ~ U-- lJ ":-' ,._;\
4J l' <\ :: , d~ ,c , ... ,o 0 ,,
, .:;;

~\*
• '(-"-'\ ...L..>-- LJ\ .._,L...::.s:J1 ....;1 o...:.... ~ I I , _ - ·-
d" : - , - , • -
; - - . . - ' \.:..' --;-::---)'•-- ✓ J~.l.!.J

~ ~1 '11! ,~lj.~ ~)1 .~ ~ ~ :~ '1 ~I~~ fj..:1J

-(~~~)-- il~ '1 _ jlS :~ls jlS ~., _;@· ~ ,1~
-, -- , - ,·-~ . - ~,
. ~ I > ..:..., b .i.:_....,_; •1: · • - ..1.>-I - I< • -
,,. ..,. -~ ~ , .Jvy,,J
· 476
' the second, grandeur oft he defiimte;
\t!~I ~ '~J ~~ll J!))lj ~Jlil :JJ~I ~* ' the third delays the local preposition lest falsehood477 be sug-
gested; ..
true and right, free of even the shadow of a doubt over the fact • the fourth (i) contains ellipsis and (ii) turns the infinitive no_un
. • 478 c···) ducing it as an m-
that it is guidance for the wary; into an attribute for mtens1veness, 111 pro

(~) or, each [sentence] making the next one follow it the way the definite for magnification.
. t th wary in considera-
sign makes \its] signification follow. In other words, after He first (i1·) Guidance was made part1cu1ar o e _
. · ] h d· lso naming muttaq,
~var~ed about the inimitability of the content of the challenge- tion of [their beconung so 111 t e en , a ,
• - · c · sion and in order
1.e., 11~ being the same species as their speech and yet they were those who are approachmg taqwa 1s 1or conci
completely unable to oppose it-the outcome was that it is the to amplify their status.
Book th at reaches the apex of perfection. That inescapably [Belief in the unseen is part and parcel of taqwa]
means. that no inkl'ing of d oubt mars it, since nothing . 1s. more . <th who believe in the
[2:3] al-ladhina yu'minuna bil-ghayb 1 ose
defective than \' ·l1at raises
• doubt and suspicion. Hence, anyth.mg
unseen> is either: ...................... ••••· · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · ·
thus described mu~t 1•nev1tably
. be a guidance for the wary. h cctivc J ificrenccs be-
and the latter also as "implied meaning" bul sec, on I e re P
5
theEach of these [sentences]. moreover, holds an allusive point . 111
· . ) M iara
_,_, ("111 fcrrcJ meani ng • 1 u~
'"•en these two sds of terms as well as tac1clir/111uqauuar,- al-Karim w11-AI1111rt1,I Jil-
purest rhetorical style.•;• Thus: Shah1r Khalluf's thorough study Uslub 11/-Jj11dlifftl-Qur nn
• the first sentenc . -~a'cini wal-l'jciz (Amman: Dar al-Fikr, 1430/2009) P· 33- 4o. . . (ta'riif al-
e conta111s ellipsis•·s and symbolism of the pur· i, 1 h t corwcys cxclus1v1ty
port as well as its rationale; .c. 1he predicate was made definite in a way l a
mim1ad al-mu(id l1l-l11w) . (Q) H" h (Q)
,- . . f Allah Most ,g ·
◄74 0 h • I e., the ascription of doubt LO all the other Books O r. ) \ •hich is nor·
◄7S n l e nukta sec notl 218. /a.:dl 1 . >
4 'Th • · ( ·u'i/CI wn$1C1 11 • '
I ludhf!mahdhii,f a d .,, a ~ the oppome of rak<ika 11ameness . (SJ . .. e infinitive noun /111dcl w,1s made a dcscnpuvc I
n 1.,.marJm1,,,mar
,1 haw both been al ti mes translated ··c1rps1
1 s mallydone wuh the present participial luld. (Q )

254 255
 A11wlir n/-Tnnzil: Hi::b J Text and Tr.inslation
,,, .,,,. ,,,, ...(
J I ,, - ~ I
,, •., / -~
,,.\ ~ ~p
1,--<.,1)
.:....,o ,_ :JL_ju ~-" ~ L>~ .
, ,, , I' -

9 1J-., - ..c'.>if"
'! ... ,. ... ~-: .,-::.. ... \ ., ' ~ ~ l\ ' !')~ ~ l\ o.'..t. J }J ,(1 o _;,,~I] { ~ 'J
~ ..
'-O.JJ /2- ~~IL>~ (i) :i ')\,..-l .J w,.; - - ,,
O
,, • .,

(~~-~~ L;. ~_;;)~ (-5_;i:ll) p

#.... , •

~:~, - 0! - ~.H.i:;~( \) •lf-lll ~~ i~I

,

, ~: 11 ~~ ..r.~lj
~J-~ 1; ~,.,
-,.,~ I u- I '-':---'~-~ • , ... . ,,,, ,,, ,,,)_\ :.J
, , _.,,
J' ~ ~ii.:-~I i ~ ;IS ·
...,. .. ... ,,,. ., • ,, , ,
_ ..:.,l!:..:JI .:\ '· ' ..:.,L.::,j...\
, - J'J ,
1:. - , I'. .r
._r-:. ~ '<;.
,~ . . I
U!-
.,.. "
-,
::s
· , , · 'i
~ . , , . ·J
...
(")
l
' . f Allah Most High tru [)', pmyer
Do ,·ou not sec the say111g o d . (al-'Ankabut 29:45)
. .:.,,- -~I :
, I(---! ! ~
..:.,L.:::J_\
' U
:.L:J ~ J I' ; \]1 c..r--
.J , ~
' ' ~ UG, ,JI'
I -...j .J-A> ·:
n 'C""'~
, .d
rrolH[,,ts gross 111 ece11
cy rwd wrong omg
h t- u on him blessings and peace:
:: ,- I e , •:: e 'i'.' II ' ,l - .,.. ,.,, - .,, ,;
d the sayings of the Prop e p
, ., . ..:.,l~L.:.,,.W
;_;i]\ , . , J ~L:...iJI
,., J, l'~~I
~ ,..:x.:
~ :1 ',,r~L;
! :."u.:i..~.
, WJ ,ii'-!·
, .J\,,.,Q.J11J' an . Reli ion"·'R'
"Prayer is the pillar of the g
- ,,. ., .... ~ :;, ,;: , ..... ,I .-i.JUI~
,,.. ,,,
.,
.U\i, ~ WI · .:.r ~; . I,.) ..:..,~lhJI
, -!--•L.:J, ~ ; ,., ., and f I I m 7"4R2
I. a relative pronoun [whose antecedent is] al-muttaqi n "The charity tax 1.s the archway o s a .
. . Slru'a/J al-lmcin, ed.
(a) in the sense of a genitive-case attribute that ,., .{l-ialiit ·,111,id al-di11. Thus narrate
d b (i) al-Bayhaq1 in
y (B . t· Oar at-Kutub al-'llmiyy~, 14
10/
l!uha.mmad al-Sa'id Ba~}"tllli Zaghlul, 7 vols.. e1rlu_.b Khali<l b. Sa'id b. al-'M, vcr'.
1. either restricts its sense-if taq wii is defined as the avoidance ·b)()) 3.39 §280i. from
'Umar, alth ough '"lknmab bl lbn 'Umar" an <l c·n·) Abu
- · cant
of cvcq1hing unworthy- and follows it sequentially, the way ' •u and he pro a Y m
1n:,1"wlh,·jJ1<l not hear from mar - wal-Tar/rib (3:33 §2016) from ' Ali ' ·,
as
adornment follows renouncem ent or fashioning follows hur· al-Q:Utm al Asfahani al-Taymi in a/-Targl~,b also at-Daylami, al-Fird,iws b1-Ma0111
nishing;~7<i 1t.at<d bj' al i'..a\'la'i, TaklrriJ (Ph.D. l :42 § I }, " (o ,· ut· Dar al-Kutub al-'llmt)'Y3 •
• t J· 1 6
a!-/J:,:Jb. "J al-Sa'id b. Hasyuni Zag, u' • vols u<tr ·
chain containing discarded na~ra id
tors
2. or elucidates [it]~b0- if it is explained as encompass ing the per- 1~116/1986) N04 §3795, both with a very \, eak ,. ·d a/-di11 ): "lbn al-Salal) sa
111111
formancc of good deeds and the avoidance of evil• deeds, as 1·1 :\I-Qari 1a1<l 1n al-Amir 11/-Mar/11-,11 ( cntr y al-111/iltll _ . a/-Ttwqi!r said 111s rei·ected
• • •
.
h"I
1 1 NawJWI 111
comprises the root of actions and basis of good deeds including 10.\ lu,hk,I al ll'asif it is unrecognized" ' ea · •AJ· All ,h be well-pleased wrth
belief, prayer, and alsmgiving. For these are the mothers of_ aJI ,,J a fal,choo<l. However, Daylam1- narrated it- fro m •-
. he Sl111'ab '
from ' Umar-_Allah'dh- he
. - · d al Ba}•haq• 1
him- a< mm11onc<l by Suyu\1; an · . lll •·
d frolll Mu a 1 dt· hy finnt .
1
personal deeds, corporal and monetary acts of worship which ~di-pleased with him- with a weak c1,atn • " ll 1s narra1c
. d fit s synon}·m ' 111111 • d Jbn Hapu
· b
~akc th e re~t of the acts of religious obedience and avoidance of 1n.sJns11lul1) with the word •1111111•d,,or • Pillar" 1ns1ca
O
•
(Cairo: Mu ,assasat Qunu a
4 s. 1
~,m follow 111 the majority of cases. maJ-Talkhis 111-l:/aliir, ed. Hasan b • 'Al1 tl as b · Qutb, vo r •,s also narrate 111
d · 11111rs11l form
. . K't lb
,nJ Oar al-~li,hkat, 1-1 1611 Y95) I :308, 531·d "the 1al1c ·
479 . f the printed edition°1hrs r ' )
t,.ut,· 1in,l! · /t0$qil Sec bi al-la,.U b. Dukayn m al-$11/dt,.. b ul ·11 is · missing rom . 1417/ 1996 ·
7 -t,-pe paronuma~ta and allt1~ra1tons: taliliyalt11kl1/iyn. 111,n vir · . I-Ghu raha' al-Athanyya, ) al·
'"'ann-a al All$~ri, Rrs,lla fl Amwl al-/111,ls, ed. :-.1uthanna 'Abd al-Rasul al-Shukri, al-S.ltll,cd. ~lah al-Shalal)i (Medina: 11,l aktabat a _ . a/-Awsar (8:380-381 §89d_ 37 'A . bd
111
~arrattd from Abu al-Darda , 11 Y at-Tabaram
in M~Jal/ot Kull,)') m al Tarb,ya al Astls<
l'l . . b ,J Ham 1
)')'al }dmi'at Btlbil 8 (May 2012) Sl-76 ; al): . M1151,,,d al-S111/ril •< • · § al·
~af.tdt, /111u 11 ul /mu5 fl1 II I ,.b l 299/1882 , Ba\haqi m the S/111'ab (3:195 §3310), a I· Q u'11i'i in. 1. l -105/ 1985) l:I 83- I 8-1 191,eak '
. -
and ·\ Ii al ltndi /· 11111 I J m " Bad, (Cnn, tantinople: :-.1a1ba'dl al-Jawa 1 • 1
• , _ • ' a· <ncls (Cairo. D.\r al-Ftkr al Arabi, 1954). al-~ta;iJ al-Salafi. 2 vols. (Brirut: !\lu•assasat al-Risa . _ _a,•n his Afriid. authrough 3 '
1e. a, a dcl1111ng attrihut, (sifa l.ds/uf,1). (Q) .\1fahani in 111-1nrglrib (2:2 l 8 § 1467 ) , an d Ibn Sha111111

257
256

11
 An war nl-Tn11zil: Hizb I Text and Translation

. 1- ., 11 J
.
l.j l(-!.l ~ - '.,';lJ~<~i }!:~ ~~ •,• "-
., ::.,

I' • I•,
lA _r, wi l J " ~
1;_ I :I ':.:I -J :•
1:t:.1 •
• •
~ - ~
;. ~..w.l ;_; _.,:_:;. :ji (r )
/ ' '.)'¥' ~ . .,-.5..iJ½-
~l5)1 <-l:.il
-
~ -..:. ~ I . , :
_ • .,. l> C..,1\,.,.,4.JI ~Lil ' ,-•
- - o,
- µ •,,,.~L.
·0_:,BI ' l : ·• , , ,'
, ,).. .. ·- t ,. ,, ' -j ,,
~ J l ( ~I) .r-..Li;., , . _ ,, . ,,
r ~ l,.;L:,:..i..:·
• • -- • ;. •,••}~..r" J •~.,.~ r~
\.... ~7 u~ •·J·•1( '-:"' )

n " ~ ~{
~ t->.U. ,lJ._cl.:1)•\ ) _.,,.,,. .,. , .,., •
-<::r.il1
~
< ~~ . O_r->J ... IJ.:.,'iL ~ J"--~ J ~ t;- GoI)
0 t , ..
i..;-
. - --- :. l...f. ..,·-
..,,. •>'.-
d.;.S-

.L:.L; <~I) :~ ~_,il-~..,J:;;

3. Or it is propounded as a co I'
tails, while the spe .fi . mp iment for what muttaqin en- [Various doctrines on what the integrals of belief are]
ct 1c mention of b r f.111 h
ing pravcr and . . e ie t e unseen, establish-
,
their superior't remitting the O bl"igatory almsgiving highlights i11uin, lexically, expresses confirmation and stems from amn
(b) . I y over the rest of what is described as taq wa. 1)<!fetyl, as if the con firmer gave the thing confirmed safety from

Or in the sense of a r . belying and perjury. It was made transitive with the ba' because 1
nominative, the sub d . . com~ iment m the accusative or the it implies confession. It can be used to mean wuthuq <tying , as
are the ones wh " au ition bemg respectively "I mean" or "they one who ties something down has become safe from it; whence
0. 3
the expression "I did not clinch my travel mate(s) yer:•~~ Both
II. Or a d.is1met
· pronoun . h . .
whose predic t . m t e nom inative, as an inchoative senses would be fine for those who believe in the unseen.
(al-Baqara . a) e is k'
those are upon guidance
. frorn their Nurturer In the legal sense, it is the confirmation of what is absolutely
2·5 • ma ing the pause at a I-muttaqin a full stop.
necessary to know as part of the religion of Mubammad- upon
cha.in becau~c Or al-l)Jbbak h H
him blessings and peace-such as pure monotheism, prophet- 43
con~1dercu fair (ltasa11) b lb .. umra cf. lhn l:lajar. a/-Ktifi a/-5/ui((p. 11 §16) t,ul hood, resurrection and requital. It is the sum of three things: ~
Ta •~J11I' wal-Tarhib er l' . n 'Ad·1 ·111 a/-Kti111il ( 4: 15 4, 157)
· and al-Mundhiri
· in a/-
Ma • • • a1·Zayla'i r. kl -·
firm belief in the truth, affi rmation of it, and acting upon its
, / 1" " al-Bahray,r (3:8. § l ' " "'1 al- Kashshiif ( Ph . D. 1:43), al-Haythaflli.
0. ~ (Blirut: Oar al -hkr
9 337 nd
, ) a Majma' al-Za w,i'id wa-Manba' a/-Fawa'id. 10 exigencies according to the vast majority of hadith scholars, · · ···
I r1h/1t1b b r, . ' 1~ 121 1992) 3· I 98
I . 1• akltn; Altadirh I SI _ · §4327, and ,\l:lmad al-G humari, Falb al·
411 An i· . . , ·•llow travel·
(B c1ru1·
§l'JO. lbnAi am al· Kutub and :\lakiabat
II . 11l1ab ad I
' < _- :lamd i 'Abd al-Majid al-Salafi, 2 vol~. diom of the Arabs, spoken when one adJourns a tnp for lack of fc
al- W1h al -)a,,7., alone ,u1•uest . . al-Nahdat al-' Arahiyya, 1408/ I 988) I :238-239 Itri, Cllttl in Abu Zayd al-Ansari's (2nd/8th c.) a/-Nawiidir fil- L11gha, ed. !'- lubainmad
111
2 v I, ('>a, "ed· Kh31·ii al ~lai·s" 0 ry 111 h ' ' ' Ila/ a/-M 11ra111i/1iya fil-Aba-d· I
""' sI hti is a forvc 51
;~dai-Qadir Abmad (Beirut: Dar al-Shuruq, 140 1/1980) P· SI 0· I.
0 ' · Be1ru1· n,
· ar al Ku1ub al- n
1 c real ed nor 1' a certai n lrshiid al-J:laqq al·Athan·]·
·
From this point, the Qadi paraphrases al-Raghib's Trifsir. (S)
min-a. 1403/ 19X3) 2:i.

258 259
 Anwar al-Tanzi/: Hizb 1 Text and Translatio n
:: ... f • ~ ,. ,,.
J->- 1_;_,
•
\j~G :6+' :~.:i;.. _, :?1~-~ ~L ,~f ·. ,-: ,.' , ,
, , ;, U--- j-<J ·c_./yll_, ,;J ~ 1-
~ 1 , e -, .,,,. "",,,.. 11 ..- I

•c_~l~I ~ jl5_,
,.,.J

,ut.;_, ~W :~ L J;.i: ,, •"· , -: , . .--

-, , , - , - :. v-°J ·A~ :) '.i\lL,
~\ ~~ JJ..' __s.iJI ~ _j _?ll ~ :~ii ~ I...:_\' , . -: . 1- ,i - ., ~ ;
- - - - - - - ~ Y, ~.)J~~~.Jl~;_JL,;.~
.,,,. ,..,,. •,,, • ., .,, e ,, ,,,. ,... \.:_; .,. .,

:Jw ,....J.:iJI J ~I .:.r 'il .,j 1~-; i J-,-::-

'-Jlit.J
~:1 ' G
'>
..._,~
·~, ,_1 _•, J ,
-
•
-
~c
-
-
J • -
.d.
...,
•
• o~-' J:!-:!-,a:.JI , ..

the Mu'tazila and the Khawarij. 48 5 Thus whoe

. f . h .' ver comes short of
b c I1c 1s a ypocrite; whoever comes sh ort of affi .
. 1rmation an
un b eIiever; and whoever com es short of deeds, a t ransgressor' by
agreement. The Khawa rij consider the latte r an unbeliever and
the Mu'tazila consider him outside belief and unbelief both. As.for such, He /ws written faith upon their_ hearts (al-Mujadila
;s:22), a11d whose heart is at rest with the Ja,th (al-_Nal:il 16: 106),
[The Ash<ari definition of belief as confirmation in the heart]
1,111 1/1eir hearts believe not (al-Ma'ida 5:41), for fai th has not yet
What indicates that it is confirmation alone4 s" is that Allah · - 49:14) , a d'JOtmng
· · t o 1·t good
rntered i11to your hearts (al-1:l uJurat
Mo st High has annexed i m cin to the h eart and said, ............ .. .
deeds in countless places; and He paired it with sins whe~ ~e
m.ln la!-Razi'sl al-Ji~· ~,sir al-Ka/n , •r 12:26 rnb J!- Raq,tra 2:3] : 'l,,11i11 is a name for the said And if two factions of the believers fall to figh ting (al-1:l~Jurat
act., of the heart and th<, r11nbs an J t11c affi rmation bv the to ngue according to the
49:9), O you who believe! Retaliation is prescribed for you en the
Mu taz1la • the Kl1awanJ, · ·· 11eI z -ardi)')'a, anJ Ahl al-Hadith."' · (Q 3:50) S.:.: p. 4RI furthn
J own for the Qadi'5 commentary on tlierc/Jy He leads 11011e astray ,aw the tramgrr.<· mntteroftlie murdered (al-Baqara 2: 178), and Those who believe
sors
4H, •
(al Baqara 2·26)·· ·
"and th e /11 · u· tazl·1a, since
· they s<1iJ ,i111,l11 slJnds lor
· ..... nnd co11found not their belief with wrongdoing (al-An'am 6:82).
In tlus. pr,, frrencc h<, h as 1·oII owed lmarn Fakhr al- Din; and this contraJ1cts · tI1<
po, itton ol their Imam h 0 th •a· I Shar,1•-1- Allah he wdl-plca,cd with him-an d the cnll· · al-K11.ib al-'Arabi, 1419/1999) p. 301 §35; Imam al-l:faramayn, t1l-lrsl1tld ilii Qmv~/i'
rcty . - d ' Al.1 'Abd al -Hamid (Carro:
, of the Predccessu · rs."(S , 1:_ , 94 ) 13ul then S h11nsel(
. sars on the next page: .. I say: th•· al-., d11lafi Uiul nl-J'tiqad, eJ . Mul:iammad Musa an · . , . 1
1111111
I redcccs,w
• •
s posited dle , ·ds a,
. a prcco nd1t1un . . for the perfection of i11ui11; the ~1u ,tazi.1a. \laktaba; al-Khanji, \ 369/ 1950) p. 397 biib fll-Asmtl' wal-A/1ktlr11, fa~/ fl ~ a-
115 \al1d1t\' where~ 1h . Q J · . b d.1 (lkrut· 1 Dar Sab1l al-
·' -
< d 1 1s C\'1Jcntly discus,ing the ahsolu lt'. irrcJuc1olc · core 0 f 1mJ11 and al-'Aqida al-Ni,a111iy ya ed. Mul:iammad al-Zu ay · .
' . IM ,1r on this verse
u 11r111 which ht' dis, · . h Rashad an<l Dar al-!'lafa'is, 1424/2003) pp. 257-258. Cf. Ibn a· una)')
• ociaics again from deeds d sewhen: (cf. al-B.iqara 2:25), since e . I ., I .. d Muhammad al·
says
. h S' whoever comes 5 h Ort O f d ccds 1s a transgressor by agreement" in co111orm . r 1
·," and. contra, al-Taymi al-A~fahani, al-f:lujjn fi Baya n a -ma.1t1JJll , c · · f
\! , A I , ·s who were also rom
" 11 . , s representation of dec·ds a, integral to th(' per(.:ction of im,i11 and not l hc· rre· · aulhali, 2 vols. (Riyadh: Dar al-Raya, 1990) I :403-406. s 1 an ..
conu111on of ima,1 n,clf Al- u •d 3 .·• . . h' · 111
· VI II d ti1 contra pos1t1on. See
• 1 al-Haditl, such as al-Bayhaqi and al-Qushayri, lo owe e d
th L , ua, " 1s deft 11 111on <if imti11 1s 1hat o( Imam al-As an al · I fi1 SI 1 rh al-Fiq/1al-Akbar, c ·
c urna . ed Muba,111113J 3 I 00)
i1,11 .. ~ b ' ·Oannawi (B,·irut: Dar al- Kutub al-' llmiyya. 1421/20 · lo Ah al-Qari's discussion in Mimi/I al-Raw(i al-Az Jar " ·
141911998 2 1 M • a
O\\l-u ) most 5th c h · . . I· \\'ahbi ~ulayman Ghawji (Beirut: Dar al- Basha' ir al-lslami)'Ya, ) P· ~ ' 14~;.
B.iq,llanl · N, ans. c(. lbn hirak, Maqtlliit al-Ash'ari (pp. 152-153). a Laih· • . l (C iro· Dar al-Shuruq, -
· n1- 111$tlf f,-mtl }a,,b I' 11 ' d h .. . M 1.-~n1ad rm 111 Fath nl-M1111'i111 Shar/1 Sn/1ih M11sl1111, 10 vo s. a · . f Reli·
/..ah1d al-K h . ' '1" U l l'tl- lcl Ya;uz a/-Jah/11 "'"· ed. U~uwu• 1[1()1) · · · d ,.,., t·d The Foundauons o
awt an 2nd cd (C I 52 Abil • - 1:28-30; Richard M. Frank, "Knowledge an ,aq 1 : . • . ! 09 1
:-.1an~ur al-Baghdaj , . · _ai ro: •1 Maktdbat al-A£11ariyya, 142 1/ 2000) p. ; _ . " A . ' Orre11t<ll Societ) .
1 01 ous Bd1cf in Classical Ash'arism" Jo11r11al of tire merrcn, . · ,,'al-
ll~r al-Kutub _, 'U~ul al-Orr, ( b tanbul: Ma1ba'a1al- Daw la. 1346/1 928, rept. Beirul.
1 11 1
l '
1~89) 37-61; and Gimaret, "La conception Ash'aricnne de la
c01
... ·
111 his Doctrrrre"
Salaf rn al-lslrda lmd \rya, 1401 11981 ) pp. 247-248; Abu ls):iaq al-Shirazi. 'Aqidat al·
ra 1 , fodlrhab Ahl aI· H · t·· Dar Ash'ari (pp. 472 _479).
. aqq, ed. Mu):iammad al-Zubardi ( Berru

260 261
 Anwiir nl-Ta11zil: l~lizb I Text and Translation

~ , , ~, ' , (·1 ) -/~1\.J'

- . ~
- ~-r,-, i1 ..__,~J~J..l
\).$'.~~ ,.
.,a..o -,_ . r
,
.; .i J (;) :
. ., •
, , ,, / ,: ,.,,
.\.11] 1 0 ~ \ . J ~
·< i'i rl,.~) .-J'~
' : , -_;J\ ' - [I> ,f vr iw' ',, .. , . , .,
r,_;.
-
1 , ,~., - ~\ J
:; , , ,-:i -
~ ~ \ ; a ~ 1.J 4.._/'J
· ·\11 -: ~ ·~bl\
~u
,I ( ) (\_J:-) _ • l,.>, • ' ~
)' ~ - -· .
'

-<J.i)5 -~ (~)
• J ,

, , , ,, •, ,, .U\ -~ ~
~-i1 :~ ~1).IJ
. ,
• . -:~~ ') ' 4 -.. .Ll ~J.-½J<.S , ';,
I :: Ii i_ .:.J., ~ J ~ , • , J '
-~--- -,. ,~,. ' ,, '~ ~ -:t \ , J , 4 ~ J:1~ ~ ~ •! :~P _y" J
,. ~ ,,,. .,o
-~ ~ ./:;_;~1 (~ 'y 1~L~?'~
• • .,. , ~~~~J) :Jt;.; ~.Y1;,~ .Y"J -,. : -:: -.,, ~"•"1 ,_;:. .H
Moreover, the diffe rence is m inimal; for that Idefinition) is clos-
. ! ~ ~ ~ !J ~[o °' i1,..;·~ 1] ( _,a":)'~ ~ ;, .
• .
c.l.Alt5'.JZ, , ._.
\~
. ,,
r. ,, -· .,,,.•,,, ..~ "'
er to the original meaning's- a nd the latter is definitely meant in ~,;11,i ,, _..,•.r.· -' - ' 1.Ji 1'~ '~.i._j(~i 1~':llij;} J 4 ~
'y\ oJ)> <,) ~ -> _r" ,J
,. • .;,,..,,,,,- ,,. ,,, ,,,. _. ,,. .,,,.
.T J , , .,, , , • .,.. ,• ,
,, • Jr_ l ,,,. ~
the verse since the intransitive fo rm- made transitiw with b,i'- : , .... ., . . . ,, J-:•-== · ~,,, Jl ....JU ~ ~
means "confirmati on" by general agreement. ---------------'---. -~ ~_µ1 C:J.Y" -.:..,..9.J J 4, le"!~ , ,

Then comes the difference of opinion whether pure confir- l . - fi nitive noun used a s a descrip-
Al-glrnyb 1the unseen 1s an 111 1 < > in the saying of
mation with the heart is e nough-fo r that is the purpose-o r is - , hahtid(I the seen ,.
uw for intensiveness as '" as s d the seen (al-An am
it indispemab le to also have affi r mation for those able to pro- ,. O,J the unseen an
vide it?•kK The truth might b e the latter;'89 for Allah Most Hig_h Allah }.lost High Knower d ressed ground and th e
6:i3 and elsewhere)_ The Arabs cal _ e: 1
has blamed the obdurate m ore than He has blamed the negli- d form of f(ly'al like
renal hilum glrnyb_ It could also be a hg tene
gent ignoramus. One who h olds the opposite view may deem
q.1yl 1kinglet>_490
the blame directed at denial, not at lack of affirmation for some-
one able to provide it. !Meanings and types o f gIiay b <unseen>] -bJ and un-
- - h -dden, impercepti e,_ -
Whal is meant is somethmg i f-and this 1s what
4A" I-e., thc d1flncnce
(
. hctwc,' n the lq;al meaning of im<i11 .,, a dctai·1-sp ecilic conlir-
mati()n namcll', of wh.11 •~ ncccssanlr known 10 he part of the Rel igion . ) •-,nd
.
. th.: k" x1·
)
intuited_ It is of two types: (i) what has 0 _0
is meant in the saying of Allah MoSt Hig
with Him are the
( I-An'am 6:59);
i~:d
C.iJ meaning a, cunlirmat1on
- m ahsol u1, terms which is the o rigin - · aJ m camng. (Z. " •
' of the 111v1s1b/e_
- --
H ll -
fhose "ho.
ddineJ im1h1 a, co n fir mation' (ta~diq) with the h eart 31id the 1on)!U<• I,·
lieys None b ut H e knows tlle111 a
h Maker, - Attn-b-
His
toi;,· th er arc Abii llanifa anJ the i;en,·ralitr of the jurbts_" ($) "Pazdawi..,n th"•F.MI-_ -· -
and (11) what was given a pro ' of such as t e . meant
l11l• Asrd, J ,a,J· that affirmatio n exp re,,._... [ rpe] is what is
• als confirma
the hcart 's conten t and sign -
utes, the Last Day and its event S- The latter t)-t connecte d b ack to
tmn I knee ll
0 i~ J 'potenhall} J1,pensable pillar' ( rukn ya!Jtamil a/-suqri/)." (Q) b IIJI _ _ - -f u deem i
~ H • JId
l nut categoricall)· a,,crt it for three rca;ons- c o n Oicting l .' VI·d e nee·' n· ur -,
mthe w rse under discuss10n- 1 yo
0 f th . ' . . d th<' ,Jc
c mu..t hkral cv1dwc~ \\'1th tht> obii:chon he is about to mention: an - - a11
belief and treat it as its direct object.
th dt th, pr J h· · tc••rJI ot 1111
l pun uant AJ. ari po,11,on is that affi r rnatio n is not an 111 "' 1 b anJ qal'i- (Q )
•- · , ty bcconiing ghay '
C-ad.,m I.a,., n 111 u7rtl r ruknnn 111, ...n al rii;ih 'inda al-Ashti'ira)_ (Q) I e. ~lw»ab like q,iy)'lll rcspcc1t,c

263
:?62
 Anwar al-Tnn~,
-J· H . b
~ . . IZ I
Text and Translation

-·- ~
-' \

~
: • ... : , ;- ( . .... 0

- uu : -.....:..;J
; - \.,;, ~- ,. ) ..r..¥
::: - -
L>l.&.
-
•~\;.. ~ : .,
-: jj\
J. - -~ ~ -·dLS '-1 - ~
·' ·- (\)• ~~ ~ ~ :, .,~t - - ul.,
-
/~\ ~ .o , ~ • - ' / • ;,, ~Y- r-t,.:.\ :__;.:J\.J \~W..I'
'GI I 'Ii · 1 .,, .,,. .,, r .,,.,, ,,
. jt~l~}_J~l~i)~l ~--1-- ~ -.1-,, ., _
W" - •
._ y rj ~-~'- ~
~ ..,..... .. ~~ 11.,:U \~\ \
J

- ., -
•I\ . ( ) CI ~ .,, •
-;, y .r :r '-:"' _, .[ l.)l_J: J 3\ Jl_,ll ha. .. ..i.ll)
, 'I.I . .,
> •.,, • - ' 0 ';
'
J ..-
-
, ' ,

., . .·J' t.;-:: ,o
L; 1. !':c. 4.ll~ ~ ~~, IJ
,

. . ,. . . ,
~ JI_;_; .;,1 - . ,
UJ._~~:,;_._
, , _ _ • ~,., .
.. J ..)• ..,-............,
""" ~ - - ..r. · I v
. .,, .

· I '->JJ
v--
- ' -LI.
' II

b~ ~ J ~ ~ p) ~ l5 j\ IJ}~ ( \) ~ I :,j ;_µ10~_,

>- -- .,, .,, ~.,,
- : -
/
,, , • : > ,., \

...-· .. ' :: ,.. , -:::

.4½l'l ~~I}~ -~•
,,,,. .. ,,,
·I-.\'. j...ai,
,,.
-::~-, , ; _ ..
~~ -~ ~~1;. :ji c~) ~~~ 11t <;_,..;j1fLlh ~ ~~~i J_
1 " • .,,.• UIC'::.
,, .,,. v·...o
, I .J.>.I Ii.I-,.;1 ,,, ,,,. ,, ,,, • ,,,. ,,,. .... ,; 0 ,,, ,,, ,,,. ,,,. ' , .,,

l~;~
. ,.
l :Ju .~8"~ 1~1,,,. (~ l)j •..:....w 1~1,,, <J;:Jl ~ t,; )
If yo u say it is a parf · · I , ; , ,,, • ..: ., ,,,. , ,,,. ,,,.,,, • ...i
they themselves are h1c1p1a ~tate-with the subaudition that ,,_ ; " ' · 'W - 1\ I~~ .., '--"\- '.:.I\ . • ' ;J\J•~...::,.;, t,; \
c aracten zed as u - .
absence and invisibili . . "
1
nse_en- t 1en it means
~ l ~ ~_r;JLJ ...
- .,,
v.c
,
. .r-''-"~

away from you, unlike;heThat is,. they believe (i) even when
w/ beJ,· h hypocrites who, when they meet thnse lt was also said that what is meant by ghayb is the heart be-
eve, t ey sny- We berzeve; nnd when they retire unto their cause it is concealed, so that the meaning is "they believe with
10
devils ti .
• iey sny: Surely their hearts, not like those who speak with their mouths what is
Baqara . )·" (") w
e are wzt· h you, we were only mocking (al-
2 14 , fro rn t I1c one who is the object
of belief .491 , 11 or' when a\'ay 1101 in their hearts (Al 'Imran 3:167):'

°
Allah b , n th e basis of the narration from Ibn Mas'ud- So the [preposition] bii' in the first case is for transitiveness;
no god e ,, e11·pleased
h with h'un: " B)' Hun
• besides Whom there is inthe second, accompaniment; in the third, instrumentality.
he recited th· as bett er be1·tef than belief without seeing;' then
, none
l~1eanings of "establishing the prayer"]
1s verse.492
wa-yuqimuna aHalata <and establish the prayer>, that is:
491
~- the Pruphei
4n 1.~. M b
"arratcd b)· <a•·-•ub ammad-upon h1n1 hi c<sings
. an J peace. (Q ) I.they make its integrals equal and protect it against any cor-
(Riyadh: Dar at-~ ., lu .,.Man~ur, - S1111<m, ed. Sa'd . b. 'Ahd Allah Al Humani d, 5 \'Ols.
-,urnay 1, 1414/1 993) .- . grandfather
.
ruption of its acts; from aqama al-'ud <to straighten the staff>;
al-Marwarudhi ( _ • 2 ,:,44 §180; al- Baghawis lbn /',•lam-·
.iy<1ra al-Mahar 160 2.,4/777-858) · h15 they perform it assiduously, from qamat al-suq <the mar·
Kh b z . m M usrwd ,1s adduced hv al -Bli~iri in lt/1tlf al· ~- 0:•
a 1• awa 'id J A • - , '
ket 15 up1 when it is booming, and aqamtahii <you made it an up
(Rl)'adh: Dar al-\\'atan hi-:-: a · fo sanrd al-Aslwra, ed. Y:1si r h. Ibrahim, 9 ,,ols.
al-'Alzya bz-Zawa'zd ., '_,~ hr, 1420/ l99lJ) 1:107 §74 and lbn HaJ·ar in a/-M11111lib market'. "you caused roaring trade " [The poet] said: ["The Trippin{ l
TuwaYJ1ri 19 vol• ("a1· l•1<1sw1id aI- Tlwmamya, • .
ed. ' Abd Allah b 'Abd aJ-Mubsin al·
• · .-u rJdh· tr · · 8
§ 2923, lbn Ab1 l:latim J d. ar aJ-•A~zma and Dar al-Gha)1h, 1419/1998) 12:39 Ghaza-1a puJIed up the market of sword fights ,19 •
Al us1r1 rl rak ( Ta'sir 2 11
, al-Bagh,1"'-1 .111 their Ta ~;irs (sub Q 2 ·3) · al -Hakim in .~ u,e for the Kufans and Basrians a JiuII year. ·
f ~, ' ·260""1ar'ashJ-I ~- · ' ·
0 al Hukhari and l\lu~lu t'd. 3:403), with a chain tJ,a l meets the standanh
lmdri ' ed Al·1 al-I u,,avh·n accord11w , - . and al-Hakim· lhn Mandah .zn 11I•
" to aI- I',u~1ri bl· Pan of a lo , ) Asadi-Allah
8 b . ng poem spoken by the Companion Ayman b. Khuraym a ·
~
1 11
1·371
· ~209 , • < dcd 2 •0 J
· and al 'laym; al A , ·• ' ~- (Beirut: Mu'assasat • •
al- Risala 1406/19 >· ) 4 4
- s,ahani 111 a1· /:IIIJ) Q ( } :486). • •,,ell-pleased 1nth him and his father-cf. S ( l :299-300), M andi (p. 8 ), Jbn Sid ah,

264 265
 Amvar al-Tanzi/: Hizb 1 Text and Tran slation

For when Ithe prayer] is well-kept it is like something saleable

that is in high demand; but when it is neglected it is like a slump-
ing market that is shunned.
3. Or, they hasten to perform it witho ut slackness or delav, as in
qiinia bil-amr wn -aqii mah <he rose to the task and got ii done1 The first of those meanings is t h e pred omma · nt one494 because
when one puts effort into it and shows endurance, its antonym it is the most widespread. It is also the nearest to and moSt evoc-
being qa'ada 'an al-amr wa -taqa 'ad <he sat it out and desistedl. . of the literal
.
attre mean .mg, since
• ·tI ent a1·is a noti•fication that the
~- Or, they perform it: He named the performance (ad<i') a rais- one who truly deserves praise is he who observes its ou_tw~rd
rng up (iqiima) because it involves standing (qiya m ), just as He boundaries-among obligations and sunnas- as well as its in-
also referred to it by the names of devotion (qzmut), bowing ward duties-of humility and turning to Allah with one's whole
(ruku '), prostration (sujud) , and glorification (tasbib ). heart-contrary to those who are heedi ess m · th etr· prayers (al-
..
al-M11l1!..tim wal-Mul 11I aI· A'iam J1I-L11glw.
. ~!a'lin 107:5). Hence He mentioned in a praiseful way the dili-
, ed. f:1 usayn l\as~ar <'t al., 7 vo I5· (Cairo:_
J\la hadal-Makh1u1ath -Jami'atal-Duwal al-' Arabiyya, J 377/1 958) s1tl1git-:-/ and Abu
1 gent (muqimiin) in prayer (al-Nisa' 4:162) and in a blameful way
al-! ara1 al-A~fah~ni. nl -Aglill11i. ed. lbs.in "Abba~ d al.. 3rd ed., 25 vo ls. (Beirut: D:ir woe to those that pray (al-Ma'un 107:4).
Sad1r. 14291'008) 20· I 99 Gh 7 . d -i~• of
'h hib .- · a ala ,,·as Lhe Mo~ul-born Qur·an-mcmon zer an " <
., a I b. \a,1d h Nu' 3 , I I known $a/at is a fa'a/a-form [stemm ing] from $a/Iii <he supplicates>,
· }m a ·S 1ayba11i who led a Khariji sub-sect that hccamc
31 l hc Shabib1yya and th H the dis· l'k • - .
1 e ,akat from zakkii <he purifies/he causes to gro
w>-both are
<l e • aninna-aflcr Hanira' the Iraq i town where
1 . f n with glottal
11. . .
g~unt r cx-folloi,ws of Ali b. Abi rahb first ·gathcr:J in the wake of Siffin I<> "'af~
hJr dga,nst the Mu;hm t Sh b MJr11·.ln ntten with a wc'iw according to the pronuncia 10
for a rear 1, . h • , 'ate. ahib fought al-f:lajjaj and ' Abd al -Malik · h _ accentuation. The ~erb that denotes it was thus named because
11 200 soedd,·rs of ,., , . fi(t , female er
ct,cs"' (Kl ,acrcu :>lushm blood and wtlh them I }
iuraym) Aft.-r his <l , h h kil' I d in turn. it comprises supplication.
-rh~ market" · '<ll s c: fought on for a year and was · c
t\ a mul..ti11111)a '1111 1· . > ·a1iwl or ,1
rmnrhil,)} a ' pr .. b 1 P 1c1t and takfiyiliyya lconceptual/assoCI
°'Cf 1al or a ta~ ·1 1 t,; As narrated from lbn 'Abbas by al-Tabari and lbn Abi l:latim. (S)
rt .ll>:)a c:xplicit>mt'laphor." ( Kh)

266 267
 A11wiir al-Tanzi/: Nizb I Text and Translation
, J • ,. .J ~ .,

~..,S~ J . ,
~1; ~ ~ I 0'1
• 1,_'j ,
~ -,.;~I !.}-::_;_ ·( ~
V•J
1'-) ./ • tJ- :~-
,

,J~~~,J, ~, 1~: ~I ,.Js

~
~ J~I ~
"- . ,
-::, I J .1~111I~ '4-: ~-
·- , .) , 1J . o.)
-~J
, ,
! -- ,-• • .. ' - --~ J
~ ~ • ~ (' I , ' )
u J I, 1•· 'I . ,...........
" , \ ' -:'.: \~ ,~.- ; •
--
--
~
,
~ J;. ,.jJ
~ - '-:? . '(-'!.., · -
.,.-:-
~ '=-' c.~ '1
• ,_. -

>,, ; , -~L:.ll
,,. ..sI=1L
c.:J f .

~_,l~~
-
>:J~ J~ dJ.., :~I J (Jj )I) :./0.:0/·-'~.!-:·1-;:-) -- \ - ~JJ~-:J
,
~~I
-
~
- -
~:, =a.a: ~_;.i1J .(wl JI) ./
.., \
~ Z,~~ -~.t -~ ~
~ CJ. - {"""' 1(""'.Jj
,o ., . . • : : ., . .
-~ ~t_~?',J .~l~.;_1-~
~J
.f . . ., . •I :.::
. . . . . . . . . . . . . . . . . . . . . • . . . . . . . . . . . . . . . . . . . . I..,., ll I ,, ,p .,•, I I;, . rIJ ,,,
~ ~ for Allah to make the illicit available [as sustenance]~becausc
He disallowed benefiting from it and ordered [us) to chide _[~ny-
lt was also said that the root [meaning] of $al/a is barraka a/- one ,,·ho does]-said: "The illicit does not constitute prov1s1on;
$alawayn <he moved his haunchesl,~95 because that is what the do you not see that He-the Most High- has made Himself the
person _at prayer does in his bowing and prostration. The fac1 sou~ce of provision right here, as a proclamation that they are
th
_at this vocable became famous in the latter sense, together spending the absolutely licit? For spending the illicit does not
th
wi the fact that it was never famous in the former one, does not compel praise; and He actually condemned idolaters for dec!ar-
preclude its b · , (
• > eing trans1erred from it. However, the da'i sup· ing part of what Allah had provided them to be illicit by saymg:
p~ica~t ,~as named a mu$al11 (one who praysl by assimilation to Say: Have yo11 considered what provision Allah has sent down fo:
him, in h,s active hu ·1·tv b • •
m1 1 , , as one owing and prostratmg. }'Ou, how you have made some of it u11lawf11l and some lawful.
wa-mim-ma
. razaqna-h um yunfiqiina <spending out of what ur.
,.e (Ytmus I0:59)"•97
prov1derl thenil- 71.· < . . >
H'1 · zq prov1s1on lexically is a portion. Allah Most
Our !Ash'ari] colleagues, however, said that the predic~tion
to deny truth (a·1
gh said, and )'Ou . k • . .
w-aq1.,a 56·82) B)' c ma e .11 your
.
hvelihood
ifi [of provision to Allah] is for self-magnification and as a stimu-
· • onvent1on 1t concerns living things spec 1-
ca11 ), whereb)' they b c: f f • ◄96 lus [for people] to spend, while the condemnation•·········· ·····
ene11t rom it and avail themselves o it.
[The Mu' ta· T1 I .
.. zi c aim that rizq can only be ~alalJ ,,: "Anu., Ih'111s a Qadari innovation, for 1hcy cons1Jer
. 1ha1 A11 aI1 1'I I Hi»h docs nol
' os o
I he ~lu'tazila h ·I Pr°'1de Oth er ihan 1he hcit; as for the illicil, the slave prov1'd es ·11 to h.ims·elfl···· For _Air/
m ' on t e other hand, by deeming it imposs1b e 1
AQ, ~. ll, D, H. I. K Kh l . •11 · mna lhere 1s no crrator nor provider in their
a -S1 . conv1c110n
. - cxccp1 Allah Mosl High.
L N. \ '.,...'. ' ' ' M~l . I'. Q, ';k, T, U. Ul, Z: .:;).all I : _:,.')ll:JI (l, Ak, R: JJ" 10 confi1
rrnauon of His ~aying Is there any creator 01/rer t Iian All111I 1' ,/ro provides . you)
• "<> "Th
c comni<nta1or of th, .\!uw . ' . . . ·n frvm h,aien and earth? There is 110 god /mt He. so /row 11re your pen·ertcd? (Fapr JS: 3
tlung dtmcs b,nefn 1 ·h tlqif ,a,d. nzq is everything from which 3 liVI g OQad . ,. . f K / ii{( \·155). Scc also
al- __ans. lbn al-Munayy1r, al-/nti faf in the margins o I,_ as115 1 • ·
• ' ~lher shared h . . . d"' (Q)
or ot erw,se, permissible or prol11b1te · Qar,, .lfow/r al-Rawc:l 111-Azlwr (pp. 363-364 a/-(1<1riim11 rizqun).

268
269

l
 A mvt1r al-Trmzil: Hizb I

. . .J ~ ~t 1 , J..i.J
.
.,.,
•
.,.~, ., >ii" ~.,_., ild'~
>,
le. ~ ~,,.J .,. .,
. ., ..r- r- .,
}~;G ·-?~I~Jj) ~ ., • : ",, _.,. -$ ~ I ( ~ )
' , ,:., ~ .:t1 J l ",.;.,)'1y~ ·.,. .,. ., ..,
a,~ .,,, ...) .,,, .,,
. - ,,, . ,,501
" . " a nd "exiting.
thev all share the two senses of going
' · .r.·q <spend.mgl] · h
f
[The meaning m;a O . f h " expenditure 1s t e
targets the forbidda nce of what was never made forbidden; and nmg o t is d l
The manifest/dominant mea k b o th obligatory an vo -
that what We provided them is specific to the licit contextually.m ~ good wor s- . isoz h as
use of [one's] weaIth or ka-t <charity tax
They also add uced as evidence of its inclusion [in the meaning) . ·t t mean za t l
untar)'· Whoever explau1s l o _ . t·es
1 and its fundarnen a
of provision the Prophet's statement in the hadith of 'Amr b. b t of 1ts vane . d · th
[either] mentioned t he es [ ) si nce it is pa1re Wl
Qurra: ''Allah has m ost certainly granted yo u pure sustenance! . d ·t to that sense
[meaning], or restncte 1
But you chose what Allah has forbidden you of His provision . · 503
what constitutes its twm. . phasize its
instead of what He made permissible fo r you of His licit suste- . ut first is to em
nance."~9• Furthermore, if it were not provision, then the one who The reason the direct obJect was Pd_ [conson ant].sCl-4 T he
. k verse en mgs . _
uses it for food all life long is not provided for, which is not the 1
unportance as wel as to eep . . , ( f before it 1S to pre
case since Allah Most High said, And there is not a creature that · · preposition n11n_
insertion of the partitive 06
°
creeps on eart/1 but its sustenance depends on Allah (Hud 11:6). - is
rent wastefulness,5°5 which · proscn'b ed ·'
.r. I and the like. (S)
Anfaqa al-shay' (he spent something> and anfadah 'he spent >'!1 , ,r.- ia'aiJa na;at ,a,
[ g. 11a(arn, nafaza, nafasa, nafa a, na;a, ' ~· ' b . who also narrate
d from
it> are near-cognate synonyms.'oo If you were to inductively sur- ,, · dbyal -Ta an ,
· ·This 1s the tafsir of lbn 'Abbas as narrate ' . , . (S)
, <l' t con his ,am11y.
vey all vocables with an initial nun and middle fa' you would find lbn ~1a1'ud that it refers to a mans expen I ur
S,,)
l.e , ialat. (Q) ✓,,..
498 ~ ·~o
I.e. in the comnt of praise. ( K ) ;-,· See note 288. . . ....;..<J! Q: JI.,-"Y1 :./' ....,:.;
'a A, Ak, ~. B, D, £, F, 1. Kh, N, P, R, Sk , T: J I_,-,~ ~ \ 1 ·s- ~ typo.
Jr
99
• Narr,1 tcJ from
_ $afwan h. Uma)')"' h}' lbn "'l'Jah
" , srman (penu 1llmate
• I1adi' th of the
book of 1:/udud. _ l11lb al-m11kha1111at/1i11) with an · b ecause of
· ext remeIy Wc.'a k ch a,n AQ, H. K, L, MM, Ul, Z: J l_...y1 :.I' ~ \ gloss U. r,l 3
~omrncn1a1o r has 111cn-
B"hr (ur lla~lm) h. Numarr al-Ba~ri. accu,cd of forgery and lahclcJ •o ne of 1he pil- y~ "He followed in this the author o f the Kashslrtlj' an . d •,n the verse to sug-
lar, ofly,ng" a, well J, Yabya b al-'AI~' al-llaJal i lik<", ,· ., d d ' d d
. <or ,s use
• '1>e suspecteu an ,scar e • ~oncd that this forms i'tiztll, as M u' tazilis say that ' 111 ~ • b u t must retain some,
~1 St·e n11tes 293 anJ 572 on al- islrriqclq al- akbar. , ,
gnt that one mu~! not give away all o f ones propc
rty 10 ch arity

270
2il
 Anwar al- Tanzi/: Nizb I Text and Translation

-~ , ,·1''~ •
_:-11
, ,

~ ~ ..u r-"\.;l ~I 0_,W.1 - ~ ! -:: •

~~..!l .i;'il •o..i ' l ,, ' i ,
, · ',
~"-' J~ ,, •' ~ , ,, , - ' ! . , . .:i .r.. IJI I. :o; ·
, ,,. --'~0l
,, ! :i':>\.:J1'- ..S:; 11 _•, -
.JO..Jl....a.J ~4.1 •-.J
,' - , ~;,, , , •~ J
, ,t, -· yo-½Y-..,~~01 - --:
····/,;1 ~~~~ (.(-:..J- ) .•J' t_;:: ,, _ ,,~ . .- -- · -'!.r,'lkll
· 11 - ,, , ,, ' 1
· ...o '--A _,.._,•~ , ''
, I. • . • ''
V
. -- !'-' ·~~.1 /4
It is also possible that bY expendit • •
sources Allah gave the . . ure are meant all th
. m, compnsm g O t e rc-
ings. This [meaning] 1s u ward. and
. supporte d b , th inward .
blcss-
- upon him blessings and peace: ) e saying of the Prophet

Verily, learning that is left uns o k . .

left unspent!' o, P en ts like a treasure
This is the p os,·t·ion of those who ..d [.
lavished on them of the Ii hts sat it means] "and of what V1'e
g ·····•• ... ............ ..... .... ...... ..
f, II
lrn unbcarahk harJ, hip
\\'l· 'J)'" ,,. · -,-
II prov1,· 1on !hat b licit toO thCl\\",
,,. ' . l , .. , r 11 s1g111 ,cs that cxpcnJitur<· must br ou1 of oi spiritual knowledge they po ur out:'
nnc', property in charity · c cxc .us1011 of thr 1'II'ictt; · a, ~rM lhc Ji<likc of sp<·ndin,• all
11 IS nnt lorh1J J · I [Highlighting of the Jews and Christian s who accept Islam]
•II I
1vc · p eased with h • en 111 a isolutl' ll'rms. Ahli flakr -Allaho 1>
im-gave awar ,111 h 15 ' . e
h
1111 bles,mgs and peacr-J d proprrtr 111 charil)' anJ the Prophet-upon l2:4] wa-1-ladhina yu'minfma bi-ma unzila ilayka wa-ma unzila
I not disapprove 1,f J11111 .
·s dislik<·J
\\'ho 1; unable tn hlar with h • · · II 1 on!}' for someone min qablika <and those who believe in what was se11t down to you
th<· pa raJ 1gm · . A,id ardsh1p. (S) Th (, J c,au , II •~ actually J1shke . . of t'Xtrcmc,.
hc1ng
1ct IIOI your lin11d b / · d and wliat was sent down before you>: They are the faithful of the
comp/re 1 oprn111g, /est )'O rl e c iarne to your neck nor opc11 ii ll'itil a
• I .
exp icn rt'cummcndati
II s11 own rcb II k d • d eiii1tl,·d (al-lsr,i' I 7:29) anJ the Prophet'1
e People of Scripture, such as 'Abd Allah b. Salam-m ay Allah be
,1rcam posn1on is that0115, of rather ll .than
Ah.u Bak·r~ ' lone abnegatio n; hen.:c the main· 11·ell-pleased with him-and his kind. They are adjoined with
I
J • J)'(lawi as sho ,11 hY Q ( I :487) 111 his . commcntar)' on
lhl. \anw PJ\sagc Jnd .i; ci•td , d · "
Ah1al-D -· cnce fromth ' Q •, hy ,uch hooks as ll>n
l. lliose who believe in the unseen and like them are part of the
so- unyas A11111•dl and Kl all.ii' < ur on anJ Sunnd
!-:arr;itcd fron1 Al>u l lu ,' s Hm/rr/r 'altl a/. Tijarn wal-Si11t1'11 w11/-'A111al. God-fearing as particular subsets of the whole. For what is meant
• M11d i11111 D1111asltq, ed. Muh1hh .
al-Din A niraw,, 80 vols ( ra)raby B. lhn ' AsJk'• tr, Tarrkh b:·the latter is those who believed renouncing idolatry and de-
/dm1 Ba) tl n aI· ,/1111 w,i-T,td/ · <Iirut:d D:ir al. I 1kr, 1421/2001) 9:22 and lhn 'Ahd al-Barr. 508
· nial, while the former are their counterpa rts. So the two verses
II'" al-Ja1,
, 7 ·1· 14 14 1994) 1, ''· " · Aho al -As hh .lI al-Zuh,1yri,
., ~- • 2 vols. (Dammam: DJr
I r1w,1 rd al·M 1111raq1Jr al-His,; ·48' ,, 74 anJ J·49 · J §77-t ; from lhn 'Umar by al· Khda'i. al- are an elaboration of nl-muttaqfn. This is what lbn 'Abbas -
509
l ' J ~al1b aI· Lab ham (Am ma
, al _ 1 rd I I wa/-G/wrd 'ib 11/-Ma'r,ira bi/-Kl1ila'iyyt11.
~ 11 111111 al · SI
Allah be welt-pleased with him and his father-sa id.
l ~.3 1/2010) p. 4 01 §1033 anJnlb · Dar , al· ' Uh 1 manin,-a; lk1rut: ~fu'assasat ~· al-Rayyan.
n AhJ al 13
2· Or with the God-fearing, as if He had said "a guidance for the
b )' a1 QuJ~ ·
• in •1111s1iad al
1 SI L b · arr, ft1111i' ( l :491 §778)· from Jbn Mas'ud
IJ..nm,, ,.Sunan (Bcit, al-baluxli""" • R(I 180. §2 63); as a sar111g of Salman • al-Farisi h)' God-fearing renouncm • g 1'dolatry ............. ............. .. . •.. •· · · .. ·
~3
5810 "''db a/.zu/ I 11
n us11/ Alla/ I. ) lb11 Abi !>harha, M11$alllta/ ( 19:203
Abba l 8 I( ) ,lnJ 1h11 Abd I
,
;_.
Thr ·co untcrparts" are the People of Scripture, who moved from one rer,g,on · 1°
,l · Barr /I
( Kuwau: IJa al ,,4 ' ~ 1Mad41ia/ ,ta <1/•S·1111 ' ' mi ( I :492 §779); and a, a saring of Jlin
' 1Y a) ha 1
1 7
' "hula(·· I I
a 1 ·Knah l 1111 al · K 11 b ra. · rd. .\luhammad aJ-Madk)131· '" '•ther rd1b~on, not from polr theism. (Z)
:-.~
a · 1' 1~m·1' l 984) p. 348 ~578 anJ ·
/timi' ( I :490 §7i5). .-\, narrated by al-Tabari. (!>)

273

r%J
 Anwar nl-Tanzil: J:{i;;b I Text and Translation

• . -: , • , . , ., . . , . ~"':" "11 .-:I ( ')

~-~ :;)'~ \--:~' ~ 1~r r) ,~ ~ u : , ) '
J, r ,
~ ,.,. • .:l ;..l
V• ,

-~.")-u-·1. ~. <f=',,
1~~~
0

~ -~ · ~"°'"' t:~,~ }~ ,~1~':J:-1

[t:!_;.J :~)J l,_3, J• it-1· , - - ,
.. (J:'.,-,J. ;. ,,,
.,,J

~ ,I,~~
~\j~ ~w~
··" , I ,

- ~k *f _JI ..;., ) •.;.lJ ;__;~~,' o·~ I '

•
r; -
,
,. . _. G ,; ., . .... , , ..... ,,.
~ .
, , ...) ~
., , • ., . >•,,, -
, ,,,.• ) -
~ y - .,1., ,~jwl ~_;-4 ~ j~'jl~i) ,
, , ;, , -! -. ~ .
ti1 r-t"
' '~l...r"-'"
:•, u~,, /i
J\,..J."""'
W;1 -~1'J.J \ 1~.::~1Jt ~~l ~~~ \ ~ :(J1}11
. . '<', J ~ .,,.
J

~.............. :....... ~.J.,; JjJ .ii ~d-1 ~ 1Jli1 iJ ~~

..

.......... ..... · · · · · · · · · · · · · · · · · · · · -~U.lj ~~I ~ 1~4i1 ~ ~

.L. ~~
and those who bclie,·ed among the religious communities." anJ, on the other, belief in what cannot possibly be grasped
. b . s 15
3. It .i5 also possible that those that are meant arc the first group exapt; 11 by actually heanng a out 1t.
spec1
. ficallv, ,510 the copu 1ahve
· conjunctio n was put in the middk . hi" ht the distinction
He reiterated the relative pronoun to h 1g 1g
h 511
m the same way as in the following poetic verses: between the two sides516 and differentiat e the two pat s.
l"Th, rnrpinfl To th e bull camel, king of m ag11ifice11t designs t Or a subset [of the first group l, namely, th e believers of the
. d
aud lion of the squadron in the midst of tlze f raf 11 People of Scripture: He ment1one t h em to specify them out of
and the broader lot- in the same way Jibra'il and Mika'il are m~n-
. d . rder to emphasize
!"The , .. ,r1 I Alas mid ,1'Oe t o zayya"ba'-p- beca11se of al-1:larith 11oned after the angels are ment1one - 111 o
their status and motivate their peers.
w'1o mids early, and then di!spoils, and then heads home.51)
[Meaning of ma unzila <what was sent down>]
[A nd wa~ put in the m1.ddl e ] .m t he sense that they . . .
are J01mng.
lnza/ sending down is the movmg of something from top to
( l ·
on the one hand• berie f in· what reason intuits broadly and t he .
. I ft nexation to their
performance· in con fi1rrnat1on
. thereof, of corporal and monetary bottom. It is annexed to meamngs on ya er an
t)rpt:s of worship, ..... carriers themselves.' 18 lt may be that the descent · · · · · · · · · · · · · · · · · ·
····· ··· ········· ·············· ·············· ···· ···
510
I '-, lho\e ,,·ho bchc"e Ih ;ii All m,und eds.: ,1 AQ. H, MM: .r.- !! ta$/iij.
51 I ',poken b on c unseen, cstabh,h thC' p rayer, and spend. (Z) h H. Na111.:s and
;1· ~- · J b l \Ila , 1s
Kufi)),,, K·al-B) an unl..n01, n cf lb I
. . t/ ba al·
' · n a -AnbJri, al-/n$ti/ ft Masil 'ii a/-KJ,r/4
J/-,am'. lit. "hearing;' denotes all rcvcalcd knowlc gc a ou '
iyn
;ii All nM ant,7;? ' \''.d. )d'.,d.at Mabruk (Cairo: Maktabat al-Khanji, 2002) P· 376· ~nnbutt,, angel, , the Hcrcafter, and so forth.
,1, I J what cannot be ",,rasped
;11
· !>pokrn b, ~al ..,,.l
' , .. "'~; K
·
AQ H · ·
• , MM : ~l_ p blunder.
c., bc11wcn what can be grasped through reason an
o;.,,.,m al Ham: a,~da b. Dhuhl the ~on of i'.an•aba. (S) In Abu Tanunam al-Ta'i, ~<r than through revealed communication (al-sam') . (Q)
.!!>an lla,a, (Bei rut: Dar al-Kutub al-'!lmiyya. 141~/
,1<a, < · Ah mad H . Le., ri·ason and transmission (a/-'tUJI wa/-,wq/). (Q ) . . bein•• s~t 11110
19'J!!) p 26 §25 11, "<.. ll k b , Allah 1s 11.> "
"' the meaning of the ,ending do" ·n of the 00 >

274 275
 Anwar al-Tanzi/: Hiz b l Text an d Translation
, "' ,, (·:.::.
,, > •"r. J··i~ , Gl,/\
• ~ ~ ·tv-\11) (2s"y~~ I_/ . ,

~
'. :__; r}.-\ j~ .[r
- .. \ '.,; I'
• ..J
• ,.,
,
'' • •
~ , ,~~
4...U " - " ~
, .~,,.-i\ . ~~ 1j
~ \
,!; .f.
J j!;....:>- J_r" . ; ;
• .,.,,. .. ,,,, >

JI'
,\ '.,i1 -- !1--J..,..-,
~ l JO
• : 11 :l~~J)t)-u
'- ' •
~ • -- ~-- . , 1-- ~ ,--.,,\ ✓
J ,, '

·- l__i
'· 1 11
.. .:.: ; , .-~ ·\!.ll
-c;J\
------
j L..::,,)~;,·
~ -: , J ~~v
j ; , ; • ; a.... 'f. V'(':: J
,~ ./..1 · ~ -~
-; • · J

, , ,•.J ' ··]·-'~ -tt~- u~;- u J::i- , , \ , ,..J , ,., ,. , ,. ~

J ,,
,~,, , , , ,~1
• ,·
I
:..-? .., ,
' , , , , J' ~
:,1,;_;w::,J\
, • , , ·.c::-1-- ·.14 "-,l,...,P~...,J.
Ul_y j;--J ',./ ,-, - ,, ,,
~
!
., ,,,. -' ~' :- : \ \,J

~
~
' _y';'J.,l •,,.. , • J J ,,\
~LS_, . , .J,Ld1)L:JJt_.?-l~y.~
of the divine Books on the Messengers consists in the angel seiz-
,.J,,.)
; ; - ; ,: ~ - , . ,i- <,,i:..i>.-~.,,.
; > ;
ing [the Book] fro m Allah Most High spiritually, or in his mem- >• • . ~tI •
J~J Y,-1
orizing it fro m the Preserved Tablet, after which he descends ~ I J15 \; ~ J \j L;l-1"4 u~Y- l? ,_;.; .
with it and conveys it to the Messenger.519 ... ....-- ..1 d after [the time of}
th t was sent own 'J• f. or
\\'· hm•e heard a Scripture a .. had not heard all o it, n
What is meant by in what was sent down to you is the Qur'an ,
.\!iisa (al-Abqa · '
-r
46·30)· for the pnn .
evealed yet at that time.
in its entirety and the sacred law to the last of it. 520 He expressed
it in the past tense- altho ugh part of it remai11ed to be revealed had the Book entirely been r . h Torah, the G ospel
d b ,rore you is t e h as
- only to let what is there predominate wh at is not yet there; or A11d what was sent own e~, S ·ptures. Belief in t e1~
.
and the rema111der of the prev10us en I categon.ca1 o bl'gation.
i .
to give the awaited part the same status as the part already actu-
h 1 - a persona d ·1 in
alized. Another example would be the saying of Allah Most High, an undifferentiated w o e is he latterm - in every eta1 '.
Belief in the formers21_and n~t t o worship through it~ deta_ils,
m otion b) scttm g m to m otion its locu s. which is the a ngel 1hat carries it." (Z) the sense of our being responsible~ mmunal, since its being
S I9 "l akcn from the words of the Imam: ' If it is aske J : How Joc:s Jihril hear the spet·ch is [also] a categorical obligation, ut lcdo. mpose undue pressure
of Allah when H is speech docs not consists m lcllc rs anJ ,uun<ls? \Vt: Sa)' ' It is possi- obligatory fo r every 111. d'IVI"dual wou I
th
hk at Allah creates hearmg for I !is speech . then empowe rs him to c:1.--press ilirough
d
. . d'. ns m
h
wor ing, t at pre-eternal ' Pl'cch . It 1s also possible th at A llah c reated 10
• H is
· Preserved. and untenable hvmg con itio · . h tologies]
Tahlc•t H1' B0 0 k m tIl ts particular
· . . ·
manner of compos 1t1011, a lte r w JC h . h Jibril read 11 . d Christian esc a
nd 11
. [The renouncing of Jewish an h after they are
a me rnunzcd - h "abo po,, iblc that He c rt·atcs Jiscrcte so unds in this parucular
O . - <and of the ere d' tes
m anner. f compos1L1on. 111 a parLicular bo dy which )1brll the n seizes, an d He creates . . wa-bi-1-'akhirati hum yuqm~na . h certitude that era ica
·,i,,. 11 )
for tum a claniri rrcfutable, innate. indispensable, sell-evident, imperative, mtu'.: certain : That is, t h ey are c e rtam w it a ............... .. .....
t1vc, necessary. im mediat,• knowledge as opposed to 'i/111 n111ktast1b, acquired kno"
ll'hat they previously believed: · · · · · · · · · · · · · · · · · · · ·
ledge or dcrn cu from d1scurs1w rcasonmgl that such is the exp ression that will con·
vcy th.at prc-ctcrn.11 speech:- (S) ~cc al, u Su ruli. ltq,i n (Type 16: fi kayfiyynt inziihh; ;ii I.e., the Qur'an. (Q) . . being true,
and lhnrarn1n Abrahamov "Ncc,~<ary k
' 20... ~.,
o( .\1id dle l:rurer11 Studies, vol,
Id J y" British Jo11ma
no ( now)e gc 1n 1s 1ar111c t ·ieo Iog ,
·,,·- 1e., the previous Scriptures. co> ,_ .
r f 111 ,ts th e end of
only m eans be ,cil
s20 " I h , ·
1 1993
pp. 20-32. / )' · ti1" Qur a n n oh1 - contains . d cta to
lll "This indicates that 'b e1.,cf 1n
111
·o r l ,. scnd 111g-down (a l-11,zd/) includes visible and h idde n ren·lation (n/-wa .1 bJt also, together with the latter, b c 1cf in all l at 11 r
11l-~/11r wal-klia(,) , o n includes all lh dI , ~ ,. Jlalii/)." (Sk) ac11ng upon 1t." (Q)
· c sacre aw (fa -yn umm al-s/wr, a "'11

276 277
 Anwar al T, Text and Translation
~, · allzi/: Hizb I

0i.J' 4( ' •
' ' -
~ . • ,~ . •
<' /,,,, /i
~1
. ]
' I' '
1,;>J-'2-) J
• •
.)_,A) .,.. I/'
\~ ,,
t) .
'"' w-- )'l)
....
.,.•
t:i.:..i.;\T ::·
~ Y. ~')'s,>lj
=r
4[ A• 0 ; Ii] <:,
O . ) J ~ r.v.r,i
> . .... / • ., - ~ I 01 '. _.
~ >. . ~-
• • - .i I) ·- o
J'- =
-~~1_; ~lj~ Jj f O • • . r-+-' . .JUI
~ ..J1L;JJI ~ . , .,: - .
. -: • .~!
•, • • • --
r l..L..&- ~ >! • :: <"') .. .,. , ... ~ ~ JAi :8.1
• ~J'U .,,. U ~ ,/ . .- ' ) .. l:..,
, u_j,&y • • :I- ~ I - .
. .J ~ I ~
• •

.J--&- o~ ':>'•1 • · . , • - . •~ -•
' I - , -, - • • • - I :~ • -
I _......, J
) •~ J
,- • I I J , , •
.J .ywa..o --· __J
-- - - • --t'1Y..~.:,lq-1 0~_:; 4.._,L:s::J1 ,~f ·.
- ;. - '-:...,._
,½']',.
""-;;-" J .l'"""'4' ~ ~~:
·1· ·1 l:.~' ·- !
• I\ .J JJ..li I ~:- • • ~ ~. , ••
.0Li.1 '. ;_
"! .r
. ~~I ulZ! :(~I) ~
.. . . . .. .. .......
.. ... .
. . - -- .;
th~knowledge of the Creator or to intuitive types of knowledge.
• • • • • • • • • • • • • • • •
. . . . . . . .. . ~~
,J • ,
.., ':1 ,!lLiJ -
., ; ,,,, I

th • .,. ' Al-tikliira <the hereafterl is the feminine of al-akhir <the next>.
• at none enters Paradi .. • ,., It is a descriptive attribute for "the abode" (al-dar)-as evinced
2:11 0) se e.H ept Jews or Christians (al-Baqara
by the saying of the Most High, That is the abode of the hereafter
•Band that hellfi1re w1·11 not t h (al-Qa~a~28:83)-that was given predominance [as a noun) like
aqara 2:80, Al 'Imran 3·24) ouc them but for a fews days (al-
• the bliss of p d. · 'as well as their differing owr c1/-dw1y<i 1the near ➔ the world>.
th·is worl d or someth,
ara ise-is
· it of the same n ature as the bliss of It is related from Nafi ' that he would soften it by suppressing
525
. ng e1se?- the lwmza and displace its vowel to the lam.
• and. its. eternalit .
Y or finiteness.s2~ Another reading has yu'qinun by transposition of waw into a
G
. IVtng preced ence to th .
t
~chve-voice verb] )'ilqinim relative clause and assigning [the
Ject pronou n] hum 'th l . th ey are certain> [the detached sub-
ham::a due to the c;lamma preceding it, by treating it the way of
damma-vowelized letters in wujuh <faces> and wuqqitat <it was
Scripture and at the fey is a hint at the rest of the People of timed>•s26 as 1•11ustrate d in [the verse): ("The Exubmot"J
the herea fter are neith act that th eir · conv1ct10ns
. . with regard to Lovely to me were made the two fire-workers (al-mu'qidan), Mii'sa 527
Meanmg . ofyi . . er correct nor S!emmrng . from certainty.
[ and Ja'da, when their lighting up the fires illuminates them-
,q1111m <the '
l'aqin < . } are certain') 1
;~1 I e. wa-b,•ltikJ ura11
. . as d'd
~2S
II cert itude> is th I Warsh instead of 1Va-bi-/'tikliirati like l hc ma1on
. ·1Y· ( ~1Q)
a rodfo ubbt and ambiguitye tplerfecti ng of a knowledge cleared of R,-,,pectt\'cl)' Lhc plural of 1V<1jh-where the wtilV is a transposi1ion of lhe original
P o - a~e<l d ed uction H 1rough rnvest1 · .gat1ve
. reasoning an d h
;:;Jmzaof 111111
·1 -and wuqqitat from uqqitat. (Q, Z)
~ ◄ 1, . ence the word 1.s not used to refer to
2
b 1.e. tht poet's lwo sons who were in charge of lighting fires for the 1owns. Spoken
1 ~•r1 (d. 1IO or I 141728 or 732) as part of a poem in praise of the caliph Hisharn b.
n .i1·Qanun docum
cnts th,•~c tw . al-Malik b. :\1arwan al-Umawi and cited in illus1ratio11 of wtlw-to-hamza trans·
o is,ues in K ''1' 1b al-RlilJ and f{tidi a/-Arwtlb-

2i8 279
 Anwar al-Tan ~.,,i/·. H. I<.
·-b. I Text and Translation

-·
;_;;~~:'\ I ~ - - • • J ..,:.i ..:..,l,~ J
·- -.;., . 1., iLS:;. ~1~~LSj,1 1 t~,, .,,,. -_ -~~- •

~ wl:.!:..:,\.j ·'i -
~
• ' -- ' UI> l

[Highlighting of the rec·tptents

. of di · • - .
[2:5] ula>ika <ala h d . vme guidance]
r. u an nun rabb·J . <
,rom their Nurturer>· the cl . 1 um those are upon guidance
we take one of the h~o relat~use is construed as a nominative if
al ive pronounss2s . d
-muttaqi11, and this . . as m ependent from
. . c1ause is its en . .
it is as if, when it was s 'd . unciatlve. In the latter case or [it is] the answer to the hypothetical question, "How were
· a, , a g uidance fi ti G
9uest1on was asked "vVh or 1e ad-fearing, the those thus described specified as having guidance?" Its [stylistic]
answer came with ~- Y_ are they singled o ut thus?"S!9 and the equiralent would be, "You have treated your old friend Zayd
the end of the verses.~~/ay111g those who believe in the unseen, to 1 ·ell-deserving of good treatment:' For the demonstrative noun
1

Otherwise it is a resumpt1ve
. claus [11/ci'ika] here is virtually the reiteration of ,vhatever had just
as 1'f it were th . h out d esinential place,
e wit been described with the above-mentioned attributes. Such [con-
.
tributes; . . . . . e consequence of th . rulings and at-
e precedmg struction] is more powerful53 t than to resume by repeating the
············ · ········ ············ ....... ····· ·· ····· ·· ········ name alone,m as it entails exposition of the corollary and its
position 111 nrii ,d summary: when a certain status follows in sequence to a certain
2-, \'Oh· (Cairu: l)ar q "" al-Ma'an· •r (S) C f· Dil,·"'- 1 fanr,
and A!1isa. - ed. Nu'man Amin Taha 3rd ed..
description, it is a proclamation that the latter brings about the
. • 8 I.e. · f ,w make en her one of • 19LIli9- I 97 I ) 1·-
. J 88 anJ lhn Jinni. /,:ha$(/ 'i$ ( 3: 146,' 2 19 ).
1
S/Q liuauvc l 11 11,utada
111c ,. ), (Q ) a, 1c two t/1ose,1,110 be1·1eve 111 . the previous two wrses an former.
5.IO I.e., whv. or hm,· did the oppo, ed lo onlv , th c "nrst o f the two as claimed by J. (5)
. The meaning of isti'lii' <upon-ness> in 'alii lwdati <upon guid-
Al-llbi said: 'He mad '. get to d<'Scrve such honor1 (S)
lhe slruclur,,· I coumcnvci"ht ( Sa}ing· /w,i a 11 /'1l- m11ttaqi11 until His saving r u11/iq1in
' His ance' is the assimilation of their mastery of guidance and their
Ulll1l Hi, s ), ng m d/1/o ya
3 1
11 111 1
°
o ,, wd=a11a) f 1-1·15 say111g . al-ha111d11 /illtihi rabbi • al-'(1/amin
· settling upon it to the state of someone who climbed on top of
/A', 11as1a··111 the structural <1 -din·' and He made His
•yytlka · saying iyyaka na'budu wa- some~hing and rode it. They said it explicitly in the phrases "He
u ." •~a hu"111 aI-muf11/1 u . Andcounterwci"ht
h . 0 f 11 /a- ..,ka 'ala /111da11 min rt1bbihim wa·
11
0
took ignorance for his mount and erred" and "He seated himself
rcprc,emcd
bec.i f 31 t1ie opcn,ng of Herem 1, a. ,u b IIc secret: namely, that Allah Most High -
c use o Lhe Iauen, cxccll . 15 precious B00k the slave's praise of His Cr<•awr upon the withers of lust:'
onereator
dnd pra"th . c·d H is slave
. 'l1C(' tm,·ards h ·
because of H' . 1111, whereby he rose up: then. hac, the ,)(
;,1 ;"1~glt 111
th c sense of ba!clglia 1cloquence> or that of 11111balagl111 <hyperbole'. (Q)
' ,,11nc st>,1e.•· (S I :322) is gu1d1n g h'1111, whereby he rose up again, d JI 1n
·
e icparatcly from all its attributes that wi:re mentioned before. (Q)

280 281
 Anwar nl- Tn11.zil: ~-fizb I Text and Translation

.,, ,, , .,. ~

~~~~I ~ 1~µ ,A1

-
~ l ~L 1 '_,; -~ - ,
L. - . ~ 1-: I -.!.IJ · -
,,.,, " . •: - .... -'<"! ...~J
.p1 Y, 1:;-,-i.JI ~~ ~ -i.1.1 -:'i1- _,.
,-~ -.J- JJ'' >-_, -
J:i • .J ~ ;,_l~
C . ✓· -:-
J
':J .:'.., :_.; .i., .:i., ,i ~i;.-; ,_
· -:. ~ -~
i.:.::11 <<->..u.) ~ J
-· .,-,.J,~i
r> .- .

,,, ;. ... 0 ,

[u~rJ :J..ill Jji ;, 1:~- /J ":

.... ,,,,, •" • .,,,,. -,. . ~ J .OJ...\J
- '.l I ,. ~ .J-
~ Lr' -
~ .JJ t;;. Lr'
u
I;:_ 'If•
.,, ~~ L "-'
-:; .J.
' •
I ' ~I 'I ·- - -:
;, - ·~ ....,~ ulJ ')\j
~ ! ~__, . - , , - - - :; - - -;
· ._J~l.J ~Ll Jt.;; "1>1 .:,it,~
; -...
.:Jf-J
_:::~ ..... .,. ,;, , ., , , >
-~....,~.)~ ~1- 11 . ~.:., 711 - - · ··1 ·: -
-- - , ;, - Y'Y, y-,~:i...l!_,

Such
from th [cont rol
I of and se ttl'mg upon guidance] can only result
. e comp ete dedication of one's thought and long contem-
pIatlon
'd of all the proofs tl,at I1ave been produced, together with
ass, uous self-accounting in one's deeds. wa-ula'ika humu-1-muflihfm <and those- they are the success-
· un fat h omable, invaluable and direct]
[Divine guidanc e is ful!): He repeated the demonstrative noun here to draw atten-
tionto the fact that their descr iption by those attributes necessi-
Huda,, was left m · dc fimite
· 1or
c amphficat,on,m
. . as if a path was lates each of these two superiorities, although either one suffices
th
meant ereby, the totality of which cannot be fathomed nor its in itself to distinguish them from others.535 The copulative was
value be trul)' est',mated , as
_ m. the saymg
. of al-Hudhali: l"Thc Long"J
put in the middle because of the difference in what is under-
Lo! I swear by the sire
· O;,r Ihe carrion-birds
. . squatting mid-morning stood from each clause right here, in contradistinction to His
on Kh alid: Some flesh (labm') you have chanced upon!5;.i Sa)'ing Those are as cattle-rather, they are further astray! Those
Its magnificati
. ' on was emphasized . again by the fact that .11 1s
• -they are the heedless (al-A'raf 7:179). For marking [them) as
All ah Himself \'\'h0 bestows 1t th
. and grants o ne success for it. heedless and comparing them to dumb beasts is one and e
The nun same thing, so the second sentence confirms the first and is not
rnbb'h• ] .was co11t racted mto
. the rii' (min rabbihim ➔ mir-
1 ,m \,·1th a I iuitable for [the sense of) adjunction.
nasa twang and without.
Bl
As 1f lo sav, "and 1,·hal , ..
Hum(they> is (i) a distinctive pronou n that sets apart the enun-
5:HCf D iwd n al- H di guidancei ur Ihat ii is u nfathomable. (Q ) ciatire from the attribute, emphasizes affiliation and intimates
11 ,aI1yyl 11 •d ~,, J r.o. 3 •ols
(Caircr: ll~r al-K b ·' · "'-'1113 a I-Zar n and Mab mud AhO aJ-Wa,a, ' ·
son, ,v he ga\'c hutu a1-1\!isn)'Ya 1385
. ' 11965J 2:l 54. "This Khalid was an important pc· r theexclusive relation of pred icate with subject; · · · · · · · · · · · · · · · · · · · · ·
1~ Ocsh 1mporta b 1 ·on
ht ga\'c lhc bird lh , nee Y cav111g II in the indefinite:, and by extcnsi ;i; "AlSh . · the hereafter.
~ at ,ell (Into 1I h· I · anf lal-]urjani] said: 'Guidance is in the world and succcs~ in
glossar> Sacrcom , . unport.ince." (SJ On al-Hud hali see our biograp "~. theaffirmarmn orcach bc111g
1
P <le ) m1,1ramlat<·< 11· "E'n verM
1 , jc ne suis pas tombc sur d e Ja chair· - a desirable
• cn<l ·111 Ilse
· If"'
• (SJ

282 283
 A n war al-Tan zi/: l:liz b 1 Text and Translation

0 , :: J > ... , ,. •••

\;,.,,, .,. ..,T~ ..,,:..•~1
-~-=~--.o ..,, • .,,.,.
. . ,. . :;: . . >-:- , , , • ., .,.:,,,. ,, •• ,,,. •,,.t:.., ... . ,,,
.. ..... .. .... .. . . . . . . . . .. ... - J IAJ_J ~ ~ - ~ ~_FL; :~
(ii) or it is an inchoative with the successfu l as its enunciati,·e, tothe fact that the wary alone obtain what no-one else does_ in
and the entire clause is the enunciatiYe of ulii 'ika 'those1. manr ways; how the discourse was built upon the dem~n_strat1ve
Al-m11j1i{1 <the successfuP with a ba·- or a ji111 [muj7ij]5;,,- noun for justification together with concision; its repet~t1on; ~he
ust' of the definite for the enunciative; and the middle msert1on
means the one who wins the prize, as if m ultiple winnings be-
came open to him. This constructio n- and all that shares its first of the distinctive pronoun, to display their immense worth and
and second letters with it such as fa laqa <cleave>, faladha <cut off motirate people to follow in their footsteps.
and fnliya <be severed>-in dicates slashing and opening.,~
7
[The non-Sunni view that Muslim sinners are in hell forever]
The defi nite article in al-111uflihun is to indicate that "those The Wa'idiyya <Punishists>m cleaved to this [description! to
who heware are the people who~as you have already heard- a,sert the eternality of hellfire for transgressors among t~e
arc the successful ones in the hereafter;" or to refer to what ew- People of the Qibla. This [doctrine] was rejected because what is
rrone already knows concerning the true nature of the success- meant by the successful is those whose success is complete-
ful and their charactcristics_;;s ll'h ich, by definition, means incomplete success for those who
[The intense Quranic Yalorization of the muttaqiu <wary>] donot meet their criteria; not the utter absence of all success.
Nota bene: Observe how the Most High drew attention · · · ··" [2:6]inna-1-ladhin a kafaru <Verily those who rejected belie;>: O~ce
the qu m-
·
He ment1oned the special ones among H'1s s•Iaves and
S">
Per lht, itw of lh I ot kt·
L e.ir J' grammarians that tht' common sharing of most ro
1n. ~ u mdica11,e of a co th
1.1; H . • mmon etymology. ( Kh ) Also s,·e note 293. !essence of His friends by their attributes-w hich qualified em
l nee tlw planter ( I ti ')
SJ~ Al I 1b a ·:: ' ' 1' named (a/la!, ' 111lcr 1 (Z) •s is more accurate
I said "The fir.t ,J0 . . • - · knowkd~~ ·i "Bo . • 9 ) Tl11
(/al uhd ) th , . g ~, make, II a dd initc indicating pre\'1ous • lh the :\lu laL1la and the Khawarij arc mc:ant. (Q I :53
. c se,und I nd1cat L~in 10 dd1ne them as onl) the former. Sec Glossary. s.v.
mg specie, (/1/-1111s)." (S)

284 285
 A11war nl-Tnn::il: Hizb 1 Text and Translation

r!- ! e: ~::;'1 ~+-11,~~~J1~8j1 :~.)1.:i.J,l . ,-=- -~· ,- -- -~'r')\ill' ' >'

, ~ _;.11
•
u;s. ~ - ,
\ ~ , .J -~ , U , ✓ • ,
, '
·• ;11jj'
.,.,
·" ' I L&,\j,~. )J,~l>-
J J .

. ,
~ -,:; :

J ~J+ll
.,.;J - ~
• : •
4-.,a.!
- , U
- -
• ,-
Ls.,·
('", "! ~
:•
.-
:1 ·-,1- • J,
>::, - J --.;_;- '-
-
,J -J..>:.Jl_,04)'1 • ' '.- . '. ! -- ->•• , . ,G-) . , , p-·I J.,S- .r-~ 'l,: " , , ,: ; , • ., ::'~
\,;\.L \ _ , :.l!JI ~ JJ JJ)fl ~j--:-1 ~
~,l_ , • -: 0

:'' ,; ~ ••,; , b , ,, , , , ~ .,,, . . ... L: ~ .,. ·! ~

~ ~ 'y J ,~..u,1 w ~ ,, L ,
~).;:.J 10t,~-~ ~1_;1 ~~101} J' '~
-:: ~y
- ,,: J· ~
-. - - l'C'- : . ·,- _, ~-· ' ~--~ l5\1 ~, 1';:d-1:~~ _,sj1J~_,
, ~ .r - ~ J. ~- :'' I J ~ ,w;i~ \s,-"' .7" U
, , ~.) c.F . .,
... , _.,.. \,;
,.l>J ~ ,
. .. ~
\;_<.ii • ..iJ : : , f• : : _. ·- '4-" ~JUI
.J , .,,. ,,,.
,,,, . .,, .,. .,.,,, • ~ ,,,,. • ,,

'-:' - f -- ~J.,':ll ..,p:__,.o}JIJ~l3r 1, , J1 ~_1- ")~,v ~?~ ;:9;~ _)J~• ~.

.
:: 1

- -
, , ~ 'I . • , • - , -' ,
• J .11...a.J J .:..,(~;.I -A.) ~
, ,,_
·-

••1 •• , ,
Uu;'J1J<~ ' -
- -- • -
,
, ' \.~ -
J ~/~
•,
/ --
.,; . . .. 1) ......
\~ ~

•
; . , .,.
/
,,
~ , , ~ • 1:'. ;,, ~ ,.)~ L 1, J ~ ;._; _}I ~_p.-1 ~Wql
, ,,,. . ,,,, .

' --11/ , .J 1· -- ..r CJ""; 4-! J-4 i.S,r>- l'I.J ,.,;U . ,... ....., J ,(Jl.5) ~ Y , 'r'" , , - - . ;
• .,,. L -
,,,,., \,)\,.,,,,1. , J" ,.
(~) ~J~I ~JJ. J,(i) :µ1 ~I ~: J1 ~_,;.1 ~<it}·~--~ · '-'.?, \Jl''<"""r.\.., v•.::::t
• J • ,,, ., ,,,.,,,.

:-- ~~ ..,:...J.J,
, ,
\j

.... i.5 '1 ;-jI.J- •......,~

. -- \..6:.1
- ' -( ) ~.
,
. ,,, ,. , ..T •

. .--- ~ µ .) i-. ' 'I

~ le""' J r )' , (C) ~•••I j;. ~L)ij
J
.J . -'
J
- .~ , >,
l '. ,..L.,a.,J~
~-~i11·'1' " "~1?
~
.!.)J.lJJ
,, ,,
' ~~ ... ;;;i_,;''~II
, ,.
J.S°G
...,,.
~~u_,
'-1. ~ ... ;. , .,,. •
f~r gui~ance and success, He followed them ~p with t~eir .~.......... ....... :j~ ~j; ~ h!J ~JI ~~ J,~j;_, ,~f.-'' ll
J1~1d11etnca l opposites: the arrogant and rebellious ones whom
gui -ance benefits. noth mg, · being affixed to two nouns. Hence they wer~ given their s~b-
nor are the great signs and warnings 10
othf any use to them H sidiary regency, which puts the first segment m the accusative
b . · e d'd I not a d'JOm . their. narrative to that
of
e e1icvers the. wa)' He d'd I w en h H .
e said, Truly the virtuous
case and the second in the nominative, as a signal that Ithe
544
are 1110s1 surely 111 Liliss an d particle) is a subordinate in regency543 and a newcomer in that.
truIy the cnmmals
. . are most sure!)' in
IIie abyss (al-lnfita 82· 1 The Kufans said that before its affixing, the enunciative was
1 r · 3 -1 4) because they are different from
one, another . in their . respective . .
obJectives . The first [narrative] in the nominative just as enunciatives should be, and remained
"as
d told in order to mention . the Book and so afterwards, necessitati ng the nominative by presumption of
expose its tremen-
ous status while th I
reb continuity so that it is not the particle that gives it that case. 1t
. e atter was told in order to expand on their
e11.1ousness and engrossme . 11·as replied that the necessitat ion of its being in the nominative
nt m misguida nce.
{Parsing of i11na <veriJyl and its function] because it is an enunciative is conditional upon its being unaug-
Im1a <veril > · mented, since [the nominative easel docs not accompany it in the
the numb yf is ~ne of the particles that resemble verbs in (i)
enunciative of kiina 545 but rather disappears when it is affixed;
(n. tha ca, er od' their
. Jetters,-~40 ( 11") •
their having an indechna· ble
- Je en mg >41 ("111') • _ so the particle has to be given regency.
impartin th ' . their sticking to nouns and (iv) their.
~,, g e meanings [0 f \'Crbs ],,-P· especially transitive Its fu nction is to emphasize affiliation and make it l_iteral,
ones,
>IIlk<ausc lhcl' have lhrc hence it is used to pronounce oaths, initiate replies and m the
I 11..c , erh, 1~ lh c leuers or more. (Q ) face of <loubt, as when Allah Most High said: ••· · · · · · · · · · · · · · · · · · ·...
s,: Such , pa,1tense (S)
lion (ur,d . , •mphas" (r •• • ~~
a , id), h1era]'
rdk), " ,sh (r . 1✓.alion (1a/1qiq), assimilation (rashbih), rec1111
•r.-
•J· s i I.<., lhc regency of 1hc w rb. (Z)
nt hd
pin11, •Inking , x, , ) and P<lllion ,
a,ua,,,11
1111
(rarajji) jus1 a, vcrhs give their meanings ;i, l.c., not a regent in 11s origin. (Q, Z)

°
g Jnd rnknn1:1• I Ihc
nouns 1ha1 follow them. (Q, Z) \\nich 1~ accu,a11vc.

286 287
 Anwar al-Tanzi/: /:f i:;b 1 Texl and Translation

I'
, ,.:... ~11.J>
' .· ~ .,s.-,r-
., /,
'• "-"J I~
\"
:<ii r_r,~~
J ..
1·
·-~ ~.,e
,.,
V
<--:-1)
'
,»
,
,
j,
Jet ,,,.
r ,~ o:J1 .:i.:..:,i ~-:
. , . !. ,
~ I;;_
;, J.. , -
. , , , , > .., , . ,•:,,
- ,.,
• ·w ~>•),
, , > (. •I
, . , ,'. ~ \\ , , , _:;J\., ('j>JI) ~ IJ ~ ~ J-" · J
v• .,~ Y J c-- ~ j ., ,., ,,,

--~ . ~, . , ,( " ~ l5) :o'~:11 i~j .(~l5') :Jll_:; t}JJ Jd

'ts'
,.., .;\:.-
1
l.l,.,.; uJ
~ . ., , · ) ~ ,.r- .,,, , .,' >
',, • ,,, ~ ·, ·, ,~,, ,.,,::,11., ::: l ~~
:!J ! ; , L:.JI , ·1 ~
,V I .i.;;) J -, ,.r-:' l;l.J
,
.6.J
, ;, -
~ J, _,...., -"I "~
. ,
~ J..,- . r
,
~ ,I ,,

(") r it refers to an entire class that extends both to those who

II o b 1· f ·th deaf ears'4s and the rest; then [later]
ersist upon un e ie w1 .
rHt single
. d out those who did not persist with what was bemg
They w_ill ask you of Dhul-Qarnayn. Say: J shall recite Jo you attributed to them. 549
something about him. Verily We (inna) established him in the [Definition of kufr and its vestimentary symbols]
la11d (al-Kahf 18:83-84), And Musa said, O Fir'awn, verily J "I · ·n isal-karr
A/-k11Jr lexically is "the cover-up O ffavor ts ongi 'J '
(i11ni) nm a Messenger from the Nurt urer of the worlds (al-A'raf · 550 hence one calls the
with a fatlw which is the act of covering,
7:104). AI-Mubarrid said: · ' also mght-an
. d th e husk of the fruit is called
planter kcif,r-
You say 'Ahd Allah qa 'im 1'Abd Allah is sta nding> to report
knfiir.
'.hat he is standi ng; inna 'Abd A llah qii 'im <verily 'Abd Allah
15 standing> in reply to someone asking about his standing: .
In legal termmology 1.t 1s
. t h e d ema
• I of w hat is self-evidently
and inna 'Abd Allah la-qa'im 1veril y 'Abd Allah is standing- known of what the Messenger-upon him blessings a~d peace
! swear it>in reply to someone denying that he is standing."'0 -brought.551 Wearing the badge and belt [of non-Muslims]······
The definite article of the conjunctive noun [al-ladhinaJ
mran1 specificall( (S)
~i) ~it_her denotes previous knowledge, in the sense of particular <;~ ·ro their death." (Q) , -
111d1 viduals like Abu Lahab, Abt1 Jahl, al-Walid b. al-Mughira :-1; • d ' tcs thal whoever rcpen1,
. "And lhe specifier (nl- m11kl1t1$$i$) is 1hc 1ext 1hat tn tea
and the rabbis of the Jews;s.i7 among them docs benefit from warnings." (Q) b - - Anis 3
;;i kh - 'Umar and I rJ111m ·
Cl. aHarabi, Diwa n al-Adab, ed. Abmad Mu · iar , a for-
546
Attributed 10 al ~ , < ' 'nd, 1·ol1 (Cairo: Majma' al-Lughat al-'Arabiyya, 1974) 2: l I 2•
l 58 Ka'r also re,ers 10 •
' lubarnd who said II in rcpl" 10 al-Ki nd i nl- mutafalsif al-Ki · ~· _ _ / L ha
I ·- • M't1'"nn1 Maqn)'IS n · ug ,
thl' woul<l-br ph1l,h I 1 ' . , all orn place 1ha1 is hard of access a back country: lbn f·an s. 1 1 ) - . l9 1
1I1rce cxpres,10. np ier who wa, clai 111i1w that Arabic was redundant bt>caUS< ' . _ al-I 1- i -a, 1410/ 1990 '· •
o ,. /-
/' d <l , ns incant th e ,ainc 1hing. cf. 'Abd al-Qahir al-Jurjani, Kitab Daill 1a I ed. Abd al-Salam Hiirun, 6 vols. (Beirut: al-Dar s am Y) Id ch as
J z, l' • "lahmuJ ~hak (C al 11• dani ·h · I l"I in the Arab wor su
~ cnce its use in the composite name of many a oca Y I f Sh-ma and
14 13/ tr airo: !'-1ak1aba1 al-KhanJi. 1984; rcpt. Matba'at -, •,a · ·
19921 P· 3 l 5, cf al Rai· T, , - - (d -49/1 ~ 8).
,,""r
-r al-~haykh In Egypt. Kafr Susa and Kafr Ba\na 111 · s)•ria• or Ka r 1
al-Ja,rd I O . '· a,srr (sub al-Baqara 2:6) and al-Murad1 · 1
a dnr 111111 Hu ·,r I \ , 1 h nn1ad ~afran-a 1n Lebanon. us is irrefutably
Na<ltm r ~d 1(D ri,J a ·• la tl,1;, c<l. Fakh r al-Din Qabawa a nd 11 u •aJ ''1 . d I ,h conscns
t e1ru1: l>~r al-K b ' A1 defined by al-Raz.i. (S) "What is estabhshe t iroug _ ·h d of ihc doc-
!>4 . All b - Ulu al- llm1rya, l413/ 1992)p. 131. - • At) •'and the talsc 0 0
counted as self-evident knowledge (min aJ-c,larurr)')'"
a an narrate, from ll 11 . J ws an·
' Abba;, 1hat the unbelievers a mong 1he c

288 289

ll
r Anwar al-Tanzi/: Hiz b I Text and Translation
'l ~
~ J- :; ti :: :; - •
J :;
-..- .i ' - ' ~ ._;, ·,1 -. ;;.;=_,I -I_-
✓ -' V V):" , ......... ~ J!, • ••- •
- ; -- u~ ...l.j \;;~ 1_/40,> , :.
, ... . •, - J>°'., J
I ,. ;c::- - • - •
.. , , , . .
·~ - Y,.r-' ~'l 'l ~l~U; ~1;_ , . _
., . • .... , .. - - t,s:..t.
~ ~..l>- j....&- ~UI .b_.il, 0i• ::i1 . ~ ' I - ,- . ~ •••,. _ -:: ..
- - . - .r"4' u .. ~ ~...., •-:. 11 - -'
- , , , , ! - , -- . ;. ~ ~I ~
'l ~J..l>-J .J.Lll lS,;:~~ ~L. , :I , >'.· , : ,. -- ,
- . -~
- -
.J ~~
~-
~ I -- I -
~I-,, ~~-s:.\'
• - '

-~i!ii ~-1;5' •(>l.S:JI _;J~ r~~

an_d the like counts as unbelief o nl)' insofar as ,·t . . d. .
re1ect' [ f J) ] 111
,on o s am ' as anyone that confirms the is 1Cat1ve of
veracitv of th
Messenger- upon h im · bl cssmgs
• and peace-w ould not ,d e (. .
wear them visibl . b b arc to sawa>un 'alayhim a>andharta hum am lam tundhirh um rt ,s
y, ut not ecause they constitute unbelief in
t hemselves. rlie same for t/Jem whether you warn them or you do not warn
[The Mu<taz ili (and Shi<i) view that the Qur>an is created] 1l1em1is the enunciative of inna.
Th e Mu'tazi.la adduced w Jmt the Qur,_ Sall'ti'1111 1the same> is a noun that denotes equality, used as a
.
an ment10ns . the past
111
tense
. as
. a proof ~ th . . .
or e1r pos1t10n that it has a temporal origin, qualificative in the same way infinitive nouns are also . use~.
smce it requires
. that w h at 1.s reported must precede in time. The Allah ~lost High said, Corne to a word equitable (ka/,~1atm
answer ,s that it 1·s an exigency
. of appurten ance and the tem· sm11i'i11J between us n11d you (Al 'Imran 3:64). It was put 10 .th.e
poral
. . origin of the Iatter d oes not necessari ly mean ' the temporal nominative (i) as the enunciative of inna-and what foll_o ws it_ is
ong1n of Speech·, 1·ust as wit. I·1 respect to [Jivine]
. al,o nominative in the sense of agency, as if it were being said:
knowledge.5''
··
tnnr "\'eril), those who rejected belief, it is indiffere nt to th em
ss2 . of anthropomorph l>ls likewise." (S I :335).
l'}.ISleI.e., lhr, •precedence 111 t•me ol- what 1.s bemg . repo
rted 1s an exigenq · ol. Hts . pr<·, whether you warn them or not;"
ctus,on (, pc.ch
111
/ r _ hccomm g, relateu., tu what 1.s he111g . reported; sn ··i · d. t ) 1c0 nows it in the
a - ,l. 1111) " the pr. d
the 111separable con· (11 or as an enunciative for what 1mme 1a e Y ' ' ,,
. ' " .
sense that your warning th em or no t 1. s a11 the same to them.
related an.J . t ee enc<· of wh,11 is being repo rted o,·cr the becoming
utc of \ pc . lls h contmi;cncy· i,·h tc h d oes not necessitate the contim:enC)' ot. th<' Atlrlb- . b · t · e only when
cc • JUSl a, what ap , .
t<•n~ ncc (rn'nl/uq) pertains to Hts .
knowledge.' that events ~
occur: the appur.
\ er s are precluded from governing an enuncia iv
·1 ful
conttng<·n1 wh1k kno wlcJ.-e is not.•· (.sk ) "\\"- 1s I semantic usage is meant.553 However, wJ1 e n it is used as a
0 1 t1w latter s . 113t ...,.
call 'pre-e , 1
•
}.tstcnt without h , , " .r. .)
that , ubstsl\ Ill th L) ~gm,ung (a;:a/i) 1s the mward speed1 (a/-ka/am a/-11a,s• 5) ntactical absolute .. ........ ... ... ... .. ... . •••· · · · · · · · ·
scn hcd a, pa<t J> e, ,vine l:ssence (a /·qtl ,mt b1-dlr1itilt su/Jlui11alt ); and ti· 1s · · •r
··· ·······
· r,seni or futur . b . nc\C de·
M 1t111/i al Ra w(I al-A·/ ·
' , cause ll 1, timete, s." ( Z ) On kaltim nafsf sec a I-Qari· ,;)• Cl the sense of an in-
.,111 al-As·,1,., al A - ,ar (pp 72--1 6) ' . Bi· tht 'full ~cmanllc usage' of verbs three things arc meant: 1
• .,1ubammad ' Amrawi al-Ajwibat al·Nf 11 I.rar,ara ltntt ·
<l s a verb;
. d' · f the vocable use a
q,u;ama 11/•Aslrd'ir
s1,aru (Amma I)·
r n
.
dr al-l atb, 1432/20 11) pp. 149-167 mt
1· (ldhtl r )th i,e noun (111t1$dar)
'
which is the implied Ill 1 °
catton fan
o • infi-
S,rnus,yya U111m , r 'a,u dh·
• 1I a kalamu r1 ·
- / u e ,pec1fic.J affiliation (al-nisba t al-makll$•i$t1 ) that correlates the.scn~c •fied.
1
1'
qismuyn and Sa'id Fuda T11hdl11 b S ""·'I ' 1/· r.1111·e f h . th rec tenses 1s speci
" (Z)
•r ' " (Amm an. 1l~ r al Bayanq,• nr,un lo the subject itself; an<l (iii) whatever o t c
14 19/1998)• pp. 55-60.

290 291
r A nwar al-Tanzi/: 1.-lizb I Text and Translation
1 .,,,. • ,; ::; ,,. } ~
...

~ t, .L.:3~ 1~ ~ ~ J_,td1
-
.!.i:J..1 ~H., ,t ' .~:;
- ~ J l dWII - I_
. - ,- ) : ~ · - . - -~~11.:i~.:_- \._uJ\
\ .:Ji~ -d ~1 ~1 :r,~Y-~ __r.--: ;
<\'.r.,'
~ 1- ~J-., . ., "} - - {t,,,.i , - ,,. ' ' • ,,. ,,. • It

it ~ ~•• \•\·.- •JI ,., ;.. . t 0 ~-1:JIJ .. , ~,.. >; ~:\\ ""J..i ) ~....j,_,.;..;ll :()~~l)J
~ 'y · ~ ~..,Z ,-wl .:iL:. '11 - -~, -: , i .
' • ' • '
: ,'. 11':\' ,;,\ ......,1..1>- v..,., ~_,..,....- , ,,,. -., -, .,
, -- ; - ! J ~ ,JI d ' ~ ts \.o,P ,, •• 1<" , , ...., ,,,
:~_ji j ,[\ ' " ;.wtl l] j ~l,.., ::,..;~\ >;-_-J..,). :::-~ -
~ 1/ , ; • ' , 0 .... J " c,t , ~ ,t.i,j, -: ~ J

- ,,.... ~ --- ~.('..,,.. .o..J

L..... ...J[lr·•..~ . i]
., ,. ....,r
' ., •.
' .,. ~.
':: I\ . I ·UJ...!.i _, '-;·ll.ll
_ ,, ~
,, .....,.,.,,..., J -
J_t' J \ ~ ':l -~) ~ u_,.:i --
-.,,
. , - , ,' ~ • · ;._;2•111\j, . '.tJ1 __j;. ~ µi ;lJI t') 01
,._,,,-, ,,, J •

( 1"1:: ~-; • .., ... .. ,.

. . o ..r u I ~ .J:>'" Cs~ L,' _. :
,, o;' \.!J\..:... .15 -~ \... - I" ~ ·c- ; . - -
- , __
j-,> J
t,- :1
-~~I i\;:I
'
·,.,. w ll 1:~11 J,1:: ~~
- •
-; ·.-i 1 . - 1:~: -, , :
. -- ;~ ) (~ ; - i· ;:-, , .J_'.,1 ~ I
, · ; v - __, - ~ ✓ ~ J..1s- J;;I ~

L;~?. l~~! ~o-lSUJ' ~

- - --
1-- •~1 ~•- ;:1•"-'-'-
- .J-;-' - ..s-"-" .r..r-:.
.•,~-<•"i)-
., ., ., .,. ,.I Jo· ' ·1.1' J:o>~~'
.,_r- ·:....i~~ : :'-J
, .,.,:11 ~ · ( ) • . : ~•1.1 ~ ( \) ,-
J '-:"" ·q:'.r- ~--;;- ~
~ . ) ~ ; ts.JJ
... ,,,
. . <•>"'·~ ., ) , !-
.... ' ,,. ,, ,,, ,,, ,,, ., ;: &,,, ,,, .,
• , ~: t , • >, t ,,.. ... , ,,, ' ., J ~ ~1__,J., 1• t11-:\; ,... •
,,,.,,,, ,,, , _ ~ • "' c-
0

..... :/~Lwl ...JJ_,>..::..,.:i?.\;5' •~1:.:..:.')11.:i:;.:_1,.1 :'.:. •, i1 :· - : -

✓, I ~ ~ ~ f'
,, ):✓-~ i-r .~:1 ; s ~i i:i':[,_:r--y,J-w_ ~_,~
..... J,LS
- ., - ~
, . _ _, •

to mean the vocable o th 1· , - ...

. . . r c unqua ihed temporal event~,-i that is ut'sting tenor for pure pin-pointing in the expression "O Allah,
bemg s1g111fied incl · J q
. usive Y an d 111
· a wider. sense: then it is like a . ,
torgi\'e us, exclusively this group [ht. 0 the group ·
'] t"558
noun
M 111 annexation a d d · ·
n pre 1Cat1on, as in the saying of the
0st Al-imlliiir <warningl is the instilling of fear, by which is meant
H_igh, a ll d when they are told: Believe! (al-Baqara 2:13} a
dny t/1e1r tru1'1 r. / instilling fear of the punishment of Allah. The latter was me~-
. ~u ness 1V1•tt be11efit the truthful (al-Ma'ida 5:l 19r' ;
and their saying "H . f tioned by itself, without mention of glad tidings, only be~ause it
b ' ' earing o the Ma'add man's reputation is
etter than actually seeing him!"5S6 shakes hearts and affects people more, as repelling harm is more
[Repeatedly warn· th . urgent than to procure benefit; and since it availed them no th-
mg em 1s the same as not warning at all)
The reason He I11•ft d h ing, then a fortiori glad tidings will be useless.
verb • b s e ere from the infinitive noun to the
is ecause ther . . I ... A'andliartalium was read:
and affi .· h e is in t 1e latter a suggestion of renewal;"
i.xing t c hnrn- d < > (i) with the full affirmation of the two hamzas;
559
emphasiz th ,.a an am or to it beautifully affirms and
es e sense of
hoth strip ed · . sameness. They [hamza and am] were {ii) with the lightening of the second hamza in betweenSoO and its
just as theP, of. any inter rogative · tenor for unalloyed equa11t}, ·
lransposition into an nlij- a solecism, as the vowelized conso·
· 'ocat1ve Jett
,;.i ers were stripped of their .. .. .. .. .. ... . ••· · nant is not transposed and also because it leads to · · · · · · · · · · · · · · ····
Ak. p, B, L. l. Is R • '
»> "Th · fi ' ' l __,__,_ <l: ~ .,J.\
c ir,1 Vnsc illus\ J
(111 11 cl I·1 rdks how th b. ·L I ,;, "A . . f O of voca-
l.h strippin••
sna ay/i) where wh e ver is a subject for a corrclatiw of anni,utc n mapphcablc example. !'in-pointing docs not stem rom c •

namd)·· 'll-1 . , ai 1' meant istl , b • 11 , . I , b t rdthcr 1hc nam~

" ic,e while th ie ioca I<', 1.c. when they arc told this voca blc.
· ' ' paniclcs as they are not ewn present there in the fi rst P ace, u
1/ar/1) , I c Second 11lu t "'( us d I'111 . . · . d h .. n cs arc what was
< r pmpo1ntmg] resemble vocative parllclcs, an t osc nm -
5" • _' • ien· wha1 1s meant s Talcs how the verb is a governed annex (mU1.<".
, uu hear• here " m the"lhe actual event. i.e. the day the truthful benefit." (Z)
\~irped !of their original tenor\:' (S) Kl I f al-
pro, crb U>c J 10 s,•nse of hear , (Z) "A . 8 · · H. h" Rawh 1a a•
,s7 • rd,·r tu one ,,·h ing and 1s the inchoallve of 'belier. l A~im, l:lam1.a, al-Kisa'i, lbn ' Amir, Jbn Dhakwan • . is am._ _· • \IIQ)
\Vlwre~ no osc new, b I11 . " (S) ~Ian, lbn 'Abba\, al-A'm~h and lbn Ahi lsl:iaq. It is the d1akcl of farnirn. (,
u~ ' "l!gcu fin1111 ore 1mpr<'ssive than his appearance. •
Cl>S ,lnd d fi1
• nncncss Sec notes 298, 673.681. '-•·· 111 between a/if and Jumizu.

292
293
 A11war nl-Tn11zi/: /:f izb I Text and Translation

. ,, ,: , Fi),,~ J'1 (O ~~ J.:i; J'l (r) ~tJ~ ji;. j1 ('0

:'•· ~
~ IJ ' \ ._,~ ..,~ . . . ,~,.. , .., .
. . <'.J..\ ~ ~ ,.... · t ;;s-1
J

i:-- ,. J '<;. ✓ J ,.. ,..

,. , ,.. , ,.. ,.. • ,.. ,.. :; ,.. • ,.. :; ,.. • :; !..r,;.i ,..
, ,. ,~,. , '~tj :JU,a'.; ~ t; ~ j y. ✓ ~ ~ \ ~ ~ llJ
,.;'l>-1"-'~ - ~~
1 - , ... .,
-
" it
. ,..
'> ..,.,•,,,, ":
.,,. , ,..,,, I.:, ,;
., , , . ,~ l,'
,.."' ,,,,,, ~-:.. '
.., '. ~ I d ..;.;1jli ~0\;. ,l ~ ~ ..r° J "'~Y- l ~. ~~ -
,, ,J . , J

;J\ ~
,,, ,,, ,,,

~h};.~ ~\ ~~~I ~ ~lJ,_jj '~~

.,,.

. ./
1
I • .,,. ,, ,. , .,;;: l::,:,~ •,,,.
the
... inordinate joining of two quiesce11t : ~" '.
. conso nants/"t .Ji~~-)~ ~i;. .)I' ,.,,;UJ _.:;.- 1L, ~ I 01 ~ IJ
J . µ,..,.. , ~ ;. .,.
(111) with a middle a/if inserted between the
the full affirmation of tl1e ...,.,o I n,,o of them with 2. or a participial state providing emphasis;
, ,. uunzas; ~6'-
~iv) with a middle a/if inserted and th 3. or a substitute for it;™
in between56' .
e second ham::a lightened t or the enunciative of inna, and the clause before it is a paren-
567
' thetical statement of the reason for their status.
(v) with the interrogatiw one suppressed ;S6-l
!The doctrine that Allah can task one beyond capacity]
(vi) the same• bu1 wit· h its
ing quic . vowel thrown back
upon the preced- This verse was adduced as a proof by those who say that it is
sccnt consonant.5os
possible that one be tasked beyond capacity,568 since Allah Most
la yu' mmuna
· - <they will not beliel'el is High has said about them that they will not believe and [yet] has
an explicative commanded them to believe; therefore, should they believe, His
l. with
it re d sentcnce .m I"ight of the unexplained one before
report would turn into a lie, furthermore their belief would com-
syntax; gar to the pu rview
· of equality,
. so it has no desinential
prise belief in the fact that they will not believe, which is a con-
56t A tradiction.~9
' ndhartahum
h : lbn KJt h·tr, :-.:afi
. . , )a',,uh
.
., · Al)U. 'A mr in
· one narration, aI A bah" . The truth is that tasking one with what is inherently impossi-
\\ ars H1sharn I' . ' · ~. am.
~orncthing wnilar· ,u"ars
t Q and, al-A1.raq 111 one narration. From Warsh is also narrated ble, eren if it is rationally possible- from the perspective that
rqect~d 1t, ~ayuw 0t halun, read lllg. •·r·hc claim of solecism is J's but Abu J:la)~·an
o ' s owed d1sr
m,stJI..~. Mncc that d espect.• (AIQ) • He follow<·d J here and this . 1.s a
"' I, ., a bndal al-ku/1111111 nl-kull. (Q) On this type sec above, the very first , cntcncc
rea ing " well -es hi .
~ rra:1on of \\'arsh • (S) ta " hcd a moni; the canonical seven and it 1. s th,·
2 .,,~nder al-ra11ba 1:7.
~' A nt1dhartal111m· lbn Abi lsh · ;,, !"heir llatus hcmg their lack of belief on a permanent basis. (Q) , .
Aandlia rtaluon: Abu a~. (MQ) ~t our tnlroducllon, section enti1lcd "Does Allah task one beyond ones capacity,
Abu la'far, al Yazidi, lhn A:~~alun, lsm~'il b. Ja far from ~ afi', Hisham. al-A' mash, nd
I,; example taskmg Abu Lahab and Abu Jal)! to belie\"e when He knows a an·
HiJd7 and !->ad h. Bakr II a nd lbn Ahi lshaq It is lh<-' J iakct of Qurarsh, the
c, '.. ; ~ der~d it more probat HS 1,as among the choices of Sibawavh and al-Khalil. ~
•F ounces thcr 11·1!1 not>"
.
11 1 . who or eAample, if Abu Lahab were to believe, he would have lo behc\"e ,n everytW~
- A11diiartalium al-l h 11. r t11an th f Inc Prophci
~ amim one. (MQ) · . di , lh• announccrnent
I .u n and th.J, h -upon him blessings and peace-brought , inc1u ng •
A ayh1ma 11dl111r1ah1 m 'n.. lh n .'.'.1ubanin:. (MQ)
56~

' v ua)'. (.\fQ) e would ncwr believe. (Q)

294 295
 A11wiir al- Tanzi/-. H. ,·-1
., i I
Text and Translation

-if. by the conjunctive noun, specific individuals are meant-

......... .. ....... .. .. . . .. . in which case it is among the staggering miracles.
[1:i]khatama-1-Lahu <ala quhibihim wa-<ala sam<ihim wa-•ala
rulings do no t h ave an ulterior . ab~arihim ghishawatun lthe One God has sealed over their hearts
- n evertheless a review of th m _ot 1ve, n ~ t cwn compliance'·v
andover tlieir hearing; and over their sights there is a pall, shows
rcncc.s;, As for the [d. . e evide n ce yields no such occur-
ivme] repo t ti the reason fo r the prior ruling a nd expounds all that it d ictates.
or not, it does n ot ·o t d. r rnt something is taking place
L n ra ict (one's ' ] -b ·1· Al-kliatm lsealing1 is a/-katm <concealingl and is used to
572
example when All h M . ov, n a t ity to enact it; for
. a ost H1oh repo t ,h H . name (i) the complete fasten ing573 of something by striking a
IS slave will d b h . 0 r s " at e will do or what
H 0 Yc 01ce. The b fi f . '
even after know· h . . e n e it o w arnmg [naysayers]- seal over it-because it is a concealment of it-and (ii) reaching
to bind one to ad mg .t ath 1t will h ave no successful outcome-is the end of something, in view of the fact that it is the last thing
reap the merit f m1t t e proof' an d a lso for . the Messenger to 574
one does before replacing it in its repository.
r.
,or t/1em and He d'do conveyance · Th . I
at is w 1y H e said, it is the same
1 not sa)' "' ·
told the idol-\ h. it is t h e same for you ,, the wa}' He >! Another example of the type of near-cognates called istliiqtiq ak/Jar foll owing J: sec

call unto then , 1

ors ippers ·1 .
' zs lie
1 I same to you whether you all m,:,s 293 and 500. It is belier to say-as in the KaslisliaJ-that they arc near-cognates
rakha.-an) in that there is a suggestion of similarity in meaning paralld to the
The \· 1 or you are silent (al-A 'raf 7: 193 ).
, • . in cor, rather than to explain one by the other which is an cxaggerauon
»muanl)· .
110 "ll .
erse ab.o co11ta·ms a prec·ise report o f the unseen ...... . ~Kh). It 15 possible that karm is among the lexical meanings of klwrm as mentioned

<Cau~e m an)' du not C II . /;~ne~f the commentators who citcJ the Qamtis to that effect:' (Q)
1t \\'oul<l nect-.s,anlr impl\' 0I 0r" those rurmgs, , ~o 1f compliance
. 11·,•rc the ultcnor . goal f Isialiaq is the isrifill form of wmhiiq <1ying Jownl and its meaning is the blocking
too holi to have an ulten~r ru ing\j fall short." (Q) "M)' GoJ , Yo ur ,,ood O pleasure" 0 lh, doors and ,astcnmg
' · of the padlocks over their contents for safc-keepmg
· anJ to
on. mme. -' " lh n AJA' Allah mouveon
~ . your part; how could ii h ave an ulterior mouw
foii1h1e:
571 • · • 1w1d1ar
1·!tka m, ed. and tran, p . 1n Jb n ,Aftl • Alla/z
•

. et la 11aissa11ce de la corifrcric
.•
r!tnt access· (Kh) 1
' /h,~~~ce lhe exprc~sion "I sealed (k/1at11mru) the Qur'an:• al-Raghib, M ,Jradar, s.v.
l.e thcl_ega
inh·: • au( 1
• I responsib,l,ties r l\"'ira
, _ (lleirut:
· Dar al-Machr,·y, I 990) p. 221. ~h • 1110 put something in its hirz. which is what preserves it; hence la)'Peoplc call
tr~lll 1m po,"·b1l1ty could ,. ,i,d 1i/) ha\'
• c a II hecn n:vil'wed anJ follo"·cd UJ', t,ul
110 at !hey hang on themselves for protection a hirz. It means that whoc,·cr completes111
111, b c d ta,kmg w11h somethm, .Llt' fuund among tlwm. As fo r whJt apparent!)' seems 10m
~ he1hmg ha5 reaped it (!11iza/111) through whatever
. means is used to reap ·its k. d '
1crp1lldt1011 (mu,•a))ah
, . g impossible
n111 'aww I) · ,uh1ec1
• 1115 . ·
IO contextualization anJ rc111· 1 c a.i mcmur"'"ll
· the Qur'an to its end, so it is as if he tied 1·1 down." ( Kh)
a ,ai. will be rnen11oncd !Jtcr:· (Q }
0 •

296 297
 Anwa r aI- Tinnzil: Nizb I Tcxl and Transla1ion
,
.~·~,, 1'.: ~
- i..>"" c...,u;;.
-
J - · -
u : -.,
- - - ~ ~c\..6:. 1~1~ ( ~L~ ~) ~
J ::: -:
• ~,
, -

, , J' - ~ w .(!, - •
,_, • '
:\;r. .:ll_;._11~\ ',;jJ._ j&, ;' • ~ ~ , , " - ,· •J\..:WI) ·
,, µ . - -, I , J
~~i ,. , -, J ~ '1_; -~~I_, ~W -
I u ~ r,~
"lS";'~ I -
- - r-""'I '-:-"~
- ,J • J-? .r =-·, . ,, -- _lS
,,.! ~

~(I'!\~ • ,. -:
"-; -~Bljr-,:r::lc1'" - ~ ~~.!. i~ ~l(i)
__✓•~
~ '-?W:.l1.llj 01'
, , -

~ ~ ~-- ,
I -: ,- - ,- ' .: . ~I 1-:_ •
, I<--:!. c~i-
~-LA:. .,~ • •, •,
I : :.._ ~
,,
, .- J
--
..
- ..___,.__, ,._.' . I ;
- ;, .: ~ ~ •~>- t:.711 , - .
.....II ~
~ -~· '
~
\....."' ., .
··· · · •~L
' ;
~, t.>'.>--4
~;-:,, 1, ~,, ,, -
~l5.:r,.. ..:ci~~l'- ' \
,
' · 1' ~ • ' '
~
C
lj!J
, -
. I - , IC"" .Juu ~l;.:1.J ,.._i1
GI11S tiiwa (pall>is a fi ' -/
. n n for
ered him up" Ia mo rpholog . ...
m of ghnshsh iilt m eanmg
h ic I f, it cov-
~v ~t encomp asses somet hi n a ormatio n I properly used for
• •m
rm nma <tu rban> g, such as 'i$iiba head
< -wrap >and
it makes their sights not contemp late the great signs produced
for them-both in themselves and the world at large-the way
[The gradual sea1·mg up and bl " d .
the eyes of those who strive to see contemp late them, so that
577
There is no I m mg of the heart and psyche]
sea nor pall . 1· they become virtually blindfolded, their vision blocked. He
meant by them is (i) that He 111 tkr_al terms.s;6 Rather, what is
named this [condition] "a seal" and "a pall" metapho rically.
that makes them accustom dcrea,tes m their psyches a condition
•
more' and actively d" . e to ave u11be1te · more and
· f an d sms (ii) Alternately, He represen ted their hearts and senses, infected
of their seduction e1nsparage faith and acts of obedien ce because bphat [condition!, as things segregated from any semblance of
• '
e · · ' grossme nt
g nume 111vcstigatio . ·m coniorm ism and shunning of benefit, sealed off and covered up.
to tr uti and it makes so that
n, th . . hearts impenet rable
it makes t I1 eir
1 He expressed the creation of this condition as
they both become virt ell1r hearing not want to listen to it; and nre Jhey
ua y secured w i.th the seal. Additionallv, (i) astamping, when He sa1.d - may He be exalted- Those
575
IO
w hS); . and sights Allnh has stamped (al-Nab! 16:
ose hearts• hennng
5; b : · 11,ibn., wha1"lied ()·u ..,
,
A., pn lhc Knsl1sl . ~ h) around lhc hcaJ a I,ult:; mcrc,ased,
k 1~fvcrba11m ; and th
. it is a "ir,11lma." (Q)
al-S,mna . ,
J ct or · 11
AIIJh 1' ' la
(.fi'/ c lhc crca11on uf ilw co d·. .is ts one of 1h e
11 If ion about tO b
Im1crprc1iveJ methods of Ahl
· · raJ (ii)amaking hee diess, when He said and do not obey those whose
Alltl/1 /1
(mapl::)." {!)) • 1 1</tllnu). and
· '1/ 11
c mentioned as th e h tc
· hearts We Ji ave made heedless ofour remembr
' ance (al-Kahf 18:28);
e l\dfllCd IO 11' ' altdJ1c th ' na nung kltatm a nd glrdslriya is figurauvc
and r<estgn th 11 rail
((iii) ~and
c of .,., L -
•
mctho d , tu sa,
t· ir mo<lal ,t}• h
10 l c Knowled
position
f <·= •tr1S who rake 1hcm lite )" . when
-,· a Ilardenmg He said, and We harde11ed their hearts
1 . 11ldl th<er ar 3 I gc do Allah
I
Most H 1gh." (Q ) .. The stronger
·
l"h • c llcral St'al d 1
c l lecl a«· npltc
1I • use 1 •I
11
a th:ral c w r, s ince the hadirhs 10 (hat a ·, la 1da 5: 13).
a~ lll<'ldphunc.,1 .ind fi, · '. 1~ a,,. not imbued ,. knowledge o
gura1t,c. (S 1,3 ). ,,uh o fhadi lh read them 1-
. •
49 .lfu<tab/,r could .a I,o be lrdn~latcd figurati,·c:ly as "those who hav~ .insight.

298 299

_ _, i 3
r • J "
A nwar al-Tan.,.,
~ ·,...H ,,·-b I Text and Translatio n

0 ~~1J~j~'ll !I J, l~ 1·::• -; ,:: - ....,,fI..>

, , ,. :
, ,• ' I.;:)
~
- 1.<'.'"" • ' 1
· "::"'-;'--- ll 0 1 J• ' , •
.,,\ , , .. ~ · ..
, ,~- ~
· .,~
J. f J~ J,,Y' :: u:::,J.J.
I I,
- 'o_,.' ' ' ' "
( ;JI ( ( ~ ,,~I ! . ,
.,,.

.' •
,-> ,. , , ,. . . '1"'!- ~ 0-°...J ~~I : , . ,t
. ·I>"( ·>~t~ ") ,. ,. ,'-'J.:..:.I
' . !f,- • l'f' > • > JG.; :!c---l)J , 1" ' •L...JiJ {('!'_;.t:. ~~, ,,:,, :
~~
- . ,: ; ~ · , . ,
0L; ~~I ~ ,' ·,. ·
,. , • , , ;. - "'1)\ ~]:
_ . .. ,,.., ,,. C'
rr:.._,ltjct'.'. trq"VJ
>:("'
, ., - , ~.).J ·- [ '1"..>r ' l:.ll]<•

: ::: ,
r(~~~k;..;_:;~
l ~... ·,
. I. l:JI -: ~ > , I ,, -: '
,
· i.r-~
,
~ _,:,:- J ..,:,s.,lj ~,.,
._; ~ ~
-:::. ti ~.,,.-:W,I
>, ,.
- ,,, '. -
.. , . ,, ... '
J

~ t!:~ J_~~ ~-' Ji 1.; 1.,J,;.1 u. f).i1~1:J~\i1

.,

~ J , ..... ..
. ,. __;.;..11 ~I
- ~ . ~ r:1 ~ts
, ..,,jL,; ti , ·; 'w
J

These 2. \\'hat is meant is a proverbializing of the state of their hearts

. d[acts]
' -fro 111 th e perspec tive . that all contingencies are
att n 1)Ute to. Allah MOSt H.igh and take place by His power- a1 being like the hearts of dumb beasts which Allah created
were del'oid of wits-or like hearts subaude d to have been stamped
b . aII attnbuted t0 H im, · . and from the perspective . of their
by Allah-equ ivalent to the expressions "the flood took him
Hemg' h caused
h by what they commit . ted-as ind icated by the Most
d01111 the vale" to mean that he perished , or "the griffon to~!
ig .w en He said • nay, Alln I1 hns stamped them through their
him and flew away" to mean that he has been absent too long.
dw,bbeI,ef(al-Ni sa' 4·1s
· :,- ) an d that ts
. because they believed then they
is. e)1ieved,
h so it wns stamped over their hearts (aJ-Munafiqun 3. That, in reality, is the act of t he devil or the unbeliever; but
63 .3 - t e \'Crse came . . since such an act issues from them through their empowerment
balefu1s~~ end. • expoSing t h eir
. hateful . .
characteristics an d by Allah Most High, it was attributed to Him in the same way
(Non-Su nni views of th e d " . "sealing"
1vme . . . d1ng
and "n11sgu1 . "] an act is attributed to the Causator.
The Mu'tazila
ment· d fl oundered with. regard to this verse 5.' 9 and 4· When their roots581 strength ened in unbelief and dominated
to the point there remained no means of obtaining belief fro m
, ione !teveral 10
. terprellve
. possibilities:
I. \ <\ hen those th em other than force or coercio n-but He did not coerce them,
[aver!tion ] t k hpeop!e turned away from the truth and that as th · He
epurpose of legal responsibility must remain- expressed .
lure to the oo. old m their . hearts until it became secon d na· His b d · · b · to their behef.
m, It was assim'l a an onment as a sealing, for ,t ,s a arn er
• 1 ate d with a native physical trait.
:,J ·1
5 .
11 . rail ,J irwoh·ed:' (Q )
s 'q .\ \ 'r1kht1ma 11 pl,t11.-ncc anJ . .e. it 11 a provcrbializinv without its actual parts being rte )
Bc<au1c ol the, . corruption 111 the land (Q) 5
'' ·1n lhe 1cnse of native essence
..
r 'It\\' lhdt th< 'a b"/ (bi-ma'nd a/-/1$/):' (Q )
1 '-' cuglr' c.innot •be a;cnbcd to Allah." (A)

301
300
 Anll'tir al-Ta 11 ::il: /_lizb 1 Tc>..t and Translatio n

....... .. ..•. •. .........• . ......... .. • ......•.. .. . .. ·•·· · · "'~..,,j~

, in tes1imonv whereof the Most High said, and We shall assemble
tlicm o11 t/1~ Day of Resurrec tion on their faces, blind, dumb and
There is also in that a notification of their protract ed insistence d,·af(al-Isra' 17:97).
on error and their complete absorpti on with misguidance and i. ~\'hat is meant by the seal is the marking of their hearts wi th
rebellion. amark the angels can recognize, so that they will hate them a11d
5. It is a direct quotatio n of ""hat the unbelievers used to say, flee from them.
such as our hearts are under col'ers far from what you are sum- All of the above shows the difference in method between our
. . .
111oning us lo; in our ears there is a deafness; and between us and discourse and theirs with regard to wh at ·is a scribed to Allah
you there is a bli11d (Fu~~ilat 41 :5) to deride and mock them, as in ~lost High of"stamping" "misguiding" and the like.533
th e saying of the Most High, Never will those who rejected !More on how Allah seals the senses of the unbelievers]
belief
- the People of Scripture and the idolaters (al-Bayyina 98:1) to \\'a-'ala sam'iltim <and over their hearing> is adjoined · · · · · ···
the end of the verse_;s~
,,, • . . 'b t d to Allah literally, as
· Thus we-all the people of the Sunna-say 11 1s alln u c . . f
6 · That takes place in the hereafter, but He related it in the paS! . d
P1" 10 U,I) mentioned that contingencies arc attribute , etc. an d our rdratning rom .
. , drl
ten:.e because of its factuality and the certitud e of its occurrence, lltnbu11on of certain mallcrs is out of good manners ( /11-ta a 11b)' not because ascnp·
d • h , description of unla " fuI
~,,- Al I lhi sa1J· ·s .
~»n lo th, ~lo,1 High 1s incorrecl, as already d1scusse 111 L "
_ M , ·13 ,0 to unnatural 1eng,ths
1

· ec.iu,e t hc unhehewrs used 10 say before the mission

I' rophct-upo n him bl .
0 ' >tng, and peace: "\\'e will ncl'cr '
. · °
~
f the IMmt (al-suM a, [His] provision (rizq). Really, the u tazi g
.
in fi11,'llrauvc mlcrprclation and they make arbitrary chmces an
. d arc long-win . Jc d ·ni
unu I t ht r roph~1 , •ho Jesisl from what we 11011·
0
I!- 'T . ·h1· h is
. · ( k barr'a larifa), " '
' "as pronmcd 10 us in 1h,• Torah a nJ 1he Gospel comes IO us·• ,Al h11, evokes a bnlhant and subtle allusive point 1111 ra . . le beau-
Th en. w Iten whnr rh k th
their d d f ) new di d come, tliey disbelieved (al-l3aqara 2:90); ,o All al1 Cl·1'·d• ,at Mncc the lrulh is one the people of truth suffice tIiemscIves wnh a sing
1 0
' r ~ an ho,,· they b k h •,f I ' 1" 0 f false-
,
pun1'hmcnt ' (~ ro ·e t cir promise, but He couched 11 . 1hreal ol ' u 1n1erpr,ta11on; but since falsehood is baseless and un5tahie' the pcoprn, '
1o e,·e-
as a h ,-,J
mt'anuw u.l ,bQ) ~~1 th c drn 5ron and 4uo1at1011 [in 1he second verse! is in the
. . . . 1
., h , p •rt inacious Yc 1 ~
ar, ffi),l1ficd wllh figurative 111tcrpre ta11on anu t C} <
o• 11 1
W ,111111." (Q) () dtfec111c and feeble matter:· (Q 2:65)

302 303
 Text and Translation

.pL~
:~\i1_;0,1_;, ' I I\ -: . •.;._; t ~~~ , ~ ~ , ,
, , ~ ,:r,_ q-4 .A:. I ..L>JJ
as it is originally an infinitive no un and they are not put in t he
to qulubi11i111 <their hearts> in . . . plural; (iii) unless we infer a governing annex, for example "and
alted-a11d senled over h . 1'.ght of His sayrng-may He be ex-
and becau~e th . is heari ng and his heart (al -Jathiya 45:23) orer their senses of hearing:' 587
two of th . ere IS agreem e n t 111 . pausm . g after it: 58~ since the
Ab~ar is the plural of ba$ar wh ich is the eye's perception,
em are pa rtner s in .
made what bl k h percep tio n fro m ever y aspect,m He and can be used metaphorically for the fac ulty o f sight as well as
blo cks from oc s td "em fro m th eir . specific
. function a seal that 1he organ- likewise sam' <hearing'. W hat is m eant by both in
every 1rectio ss6 A ~
since it is spec·fi n. s o r the p erceptio n of sights, the verse may be the organ, because it has a st ron ger correspon-
fu nction was mt ic d to t I1e fro n t war d d'1rectio n , the blocker of its dence to sealing and covering up. As for qalb <heart' what is
a e to be a pall spec1·fi1c to t hat direction.
meant is the seat of knowled ge bu t it can also be used to m ean
H e rep
· eate d the p re .. _
d icati ve of the . _po sitio n ['ala J so that it will be more in- the mind;si. and greater knowled ge, as Allah Most High said,
1
the ruli ng to easeah .rng Ill bot)1 P Iaces as well as the pertinence of l'erily therein is a reminder for him who has a heart (Qaf 50:37).
c tndepend en tly of the other.
The reason why it is permissible to give it an e-shaded pho -
He p ut sam ' thea . > .
amb iguity (ii) a d n n_g Ill the s ingular (i ) because it is free of netic def1ection' 89 with $iid is because rii' w ith a kasra beats the
•••
n a 1so Ill co1151"derat1o. n o f its literal origin, .. .. ..
5114
Inwagreement
. o f Quran,c. rca<l . "' ..:-e.,the P"rccption of the person th rough the medium of the eye:· (Q )
~~
,
1~,.01 ICr\\'1Sc it ,,·oul<l nccessa I , en, m·,·r th,s show, it is u nrelated to what foJl01<'S f : arrJtcd from ' Ali b. Abl Talib by Bukhari in al-A dab a/-Mufrad, ed. Mubammad
5" '"Tl 11> 15 · ~ome"'hdt sell-,nduln ) mean that th <-') ' agreed ove r a graceless pause." (Q) 4 547
0 . uad Abd al-B.iqi (Cairo: al-Ma1ba'at al-Salafiyya, 1375/1956) P· 1 3 § bclb: al-
llc,h I hen l cannot perceive t gent. ,f b)' th c h can 1
1
·s meant the coniferous piece
· f
. u, Ir pcrccpltvc' 'Ul _aqlufil-q,1/b.
,thcn 1t 1, oh 'io b rather 1s tiw Seal of knowledge· a nd if ii is a sp1rll.-
_ ljo "A • Ul I, ., d p
r,1tiot1al proof, wh<'rca, whJt
•
pear, lo be meaning the physical organ.• (Q)
'" The muila: ab$eriliim 'r. ; l.d,\ is the reading of Abu 'Amr, al-DiiJOni, lbn Dhakwa n
prccc<l,·<l w.is a transmissive one." (Q) throu~ aJ-s·un,. a1-Oun
. . from, al-K1
. sa'i, and al-Yazitli. (M Q)

304 305
 An wnr
· n/. Tnnzi/· H . b Text and Transla1ion
· . 1Z I

(i) 1,ith ,_im11ma and nominative case-ending [ghushawatun);

.......... . .......... ... .... . ········ ··· ts--'• c; ~ · .. (ii) with fat!w and accusative [ghashawatan ]-these are two
sell-elevated phoneme du
rp .
.
e to its repetitiveness s90
"" .., · ,J -; ~~~i dialectical variants here;
(iii) also gliish watun with a kasrn and the nominative;
1 arsmg of mass-t ransmitted and . ·
. . irreguIar readi ) (iv) [g}wsllwatun/tan] with fatba and the nominative or accusa-
-h .Glusliawatun has . .
a nom111at1ve case (") t ngs
..
l: oative according to s-b I oecausr it is an in- 1ive;
1 awayh or("") b · . 595
a preposition and its co I 11 y unmed1ately following undotted 'ayn.
(1'}and 'a/11/islu11vatu11/ta11 with an
· mp ement acco d"
view supported b , th d. . r mg to al-Akhfash,m a wa-lahum <adhabun <a+imun Cand theirs is an immense punish-
I ) ea Junctio n with the verbal clause m
mentl: [This is] a ilireat and exposition of what they deserve.
l was also read with the . .
transitive verb] ,i•a-. , / , a,~cusative case (i) by inferring [the ih, •ight, iust as the scaling expressed its creating in the hearts and hearing; in this
Ja a a a a b - ·h · .
placed over the· . h a ~art ,m gl11shawata11 Cand He !ense. however, the scalt' ng ,» xpresscs • · o f the conutt1on
t he creat111g ., . • .111 all three orbrans.
1r s1g ts a pau>m ("11")
osition and link· tl . or by suppressing the prep- The • r its t he ·111strument of that creating
• upshot is that it cxh'b. . in the sights explicitly for
, mg 1e sealing
a1a ab~iirihim b ._ h. _ . ' , •ith · 111
it
· t h e sense wa-khatama r:i,en;1l'eness, whil<, 1't remains · unp
• 11.c1t
. and deductive for its two fellow organs. ll is as
. a palll ,9~ It r g rs1rnwatrn Cand
with · H e sea Ied over their sights If It wa1 said·· Allah has seaIc d over their . hearts with layered coverings (aki1111a). and
S H o
0111 Ihm hearinv \\..Ith d f ca ncss ( waq r) for example, and over their sights with a pall.
· was also read ···················· ·· ···· ·· ··· ······· ;1;0 G I
oufficcd Himsc · If" ..1th th e mention . of the instrument in the third case:· (Q 2:75).
S'IO "I
n that the nl" is . ,f h'rus/1awati1w· al· H . asan 111 • one narration and Zayd b. 'Ali, in the 'Uk! dialect;
~ t • (<J d ,.rm maq,ima a/iarfa
letters , )" . letter (I.rarf t a k rrr)
rcpct1llvc . which counts ,·irtually as 11.-0
,Rh·,:15 uwaraw. · un1dentt·111cd ; gJ1asluiwat1111: al-J:lasan and Abu Havwa in the dialccl of
9 And the K - . • >n · (Z) a r a;Hgh,shwnllm·
•Abu • · Ab u- ' A mr, Ab u" l:laywa; gllas/rwa1u11: 'Uhayd . . b. 'Umayr, A' mash,
thc latll' r <lo n'Jt .aII O\\. an 1nchoat1vc
1
. butu am
cnunciati,e, al,o
hecau~. ' a~
f h • . to come after the
0
'a,h· ai~,a: ghashwatarr: Abu }:laywa, Sufyan AbO Raja', al-A'mash , lbn Mas' ud;
,~,
mcnllon 1t ." ( Q ) < t e weakness - - 0 f t h 1s
' " .'""" the author did not bother to
fbn J,1111r1111:
,. Tawil s,. ,us1rnwalu- n : al-Hasan; ' is/1tiw11t1111: uni<lcntific<l. Abo ghas/1y11t1m:
- - "In the ~cn,c that 1 . 1 ' . lhat ·'h1a1ud
· . and h"15 st ud ents. Furthermore, when al-Kisii'i paused, it is agreed upon
cial claus,< (Juml,i ;;arfi}')'
" · alu ) ab5tirrlrim g,/115
· IIt1warun 1.s a local-tcmporal/circurnstan-
for .'h':~uld read it with inrlila: ghis/rawell ,,U.i;- . (MQ) ",.~ is the infinitive noun
w,,u\<l be ""'Hl<1qar rat· 'a/tia bwith . a verb ·in,crnng
, . the vessel (:;arj), so the infeH•ncc
man. as alhnrnalo ps1· one who cannot see at night but secs' in daytime, •i.e. they sec
whereby
S9l 1h
· crs, 1; congruen n Sm b rlum gliislrtl irnrun
, ca pall has sc1tlcd o,•cr their
. s1
·ghl>
•' •
th, mgh rouvh th cir
· external aspects or worldlv uses only and the)" cannot sec them
By
icct ·d al-M f .1 ce
u a"c,lal al-l)abbi· lb ctwccn It a d 1
n tie verbal clau,e lklwra ma etc.J," (Z)
O
,,u, lhtheir intcm, al aspects or next-worldly ·h encfits. meaning ' •
(aJar) they sec the
1 signs
s~• •c b)' al •T 3 h•ri. al-i'...iJJAI and
• n Nahha
_ 11 an d Abu 13akr frnm •Asim; a rcadint,: r,··
ralh,r Iha emsclws
. a ., I
nu t le}' do not see what they describe: sights o eeu essness f h · 1 ·
1n the fir~t ,c1i,c th . Ahu l:layyan. (MQ)
c covermg ex;pre,;ed the creating of that condition (/wy',i ) in n in;ights ofwisening~ (Q)

306 ;107
r
Anwar al-Ta nz i/-. H . bI Text and Translatio n
. lZ

js:;)_; (~' '--?"

. ~ II ,y-
,,, .
, ,, :::, ,,,,,,,. :;;
. ., '-;-'..I..&-
., -: ., ) J,
., .T-
, .,
~ 4 - • • ., ., _ l:..,
-~
.,
.J ~ . (J L58 ., ., ., ,' ~-~, t;,JU ~ · ::_\\ 0J~ ~
._J )IJJ-' r,- ~ -,
l 01 ~ ~~l ~
,-, _,
...!.lljj ., ,, ,.,, ,, • • :. ., . l).S (~1].j
~ ' ~.) ..., •
-
., • L .,
--''-' ' -,_...JQJU
'I ,~
., -., J<\.,~ ":S ( , • •
; ., l , .,. J'
• I)J ·;. ; I> , s. F-J~L~li t; _;,G ~ 111 ti:~ -....A-P _fJI ~.,
• , ., • 1.... - , '-;-'...\.OUI ~UI ) y ' , -. ,;)i>-!,: , .. / ;.. ., !:, , ;, ., • .,

t1 J-S ~ ~ ~ ~ ~1 :~'11 J _A81 ~ ., -~H~w;l~

~ •j • 1' -: , .. "', , .,.J - ~ 11~1(''-
.,
i uµ cl-'
- -
::,Lt ,-...,I,..,
.,, : ~: -- , -
( Li l'" ) ' ( ,,
\ ·.. ;.•1:~i ·i ~J~ •L'-'
,..J O 1\,,,-Y L;' \" ., ' • ., , - , , ,
• I ;' -''. t f .J l;.:. (1;) - •, ~
v (~ I(f'J1~ ;1.J !S-,~1 . ; ✓,i;;i1 ; .) ,.;.\:JI:_;jl:2; ~
A , ., "- I - v " 'J " ; • -:; J ,,,.
·c.r::'.,.J -~ , 1
-.&-I
~, . _,, .,, • .,
- ~~.J l,;__ll 0-S' -~1 , ., ., - ,
• u--
., -
.(~
.,
_;31) ' (".iBI)'
, .J '.':: .,
., . , ., :
...S "-...;.. . , ..i;JI ;Jl J·1• .JA
·, (: .r- ½~ :~i_ \JlS:; ~
. - ( .........., .• •- ~~'I) ., ,! - .
, , L5..iJI , , .'.&1 ✓i! ~5 ,~~':I
- -..
~
~
~
,
., -, ;. -~ ~ ~Li::.\
............... ....... <~n_; 4~ 1 ~ -~ e .:. _- , ~ ,·, , ~~:1 u. :1\ /;-§1~ _y:·--iV:-.J .,.&t;,G 1~j..r~~~61~_;\.
._,~-e-
~
. ., I
1Seman tics of 'adh -b < • ., , • ., ~ I )J
a pumshm ent>] 1✓§ 1~-!J1~jJ.I }} ~Q j 1..::,_, '-- :->~l ~ t,;_ ~ r _?. - j~_,
c Al-'adl1ab<pums · h ment> is like al n k -1< : ':
I..,/"'

~,.,. ,,,,, ~ ,, ,, . :,, ,,,. ,, ,,,. ,, ,, . .,,,

.,,,. ,,,,.

~~µ1~fi.....,;~ ~J ~~\ ~ _,i; ~ ..::.,\.1,1_,.., JGu ~ ~~

iorm and meaning.S96 ' - a a exemplary penalty)in
' you say adhaba ' I h <
something> and nakala 'anh 't d . . an a -s ay' to quit/hinder
stention, whence water th . o' es1st from it>in the sense of ab- lbig1is contrary to $aghir <small\ just as the insignificant is less
th·ust and curbs it d I at .IS adhb <s\,ree t> ' b ecause it. subdues than the small, similarly, the immense is above the big. The
and fu rti t 'grind J s9 7 t 1at •1s wh)' it was ca II· ed nuqiikh 'smiter>
• an
meaning of its being thus qualified is that when compared to
of heavv598 pa· er · Then 1t wa s exten d ed to apply to any sort thethings of the same class, they all fall short and appear insig-
<
sanction> '
thatm,deteven hother. th. an a nak·al-- which is the 'iqab
nificant next to it.
.1s more general · ers t .e cnmmaJ from rec1'd1vatmg-and ' . so it The meaning of the indefinite in the verse is that over their
lt i . m mean mg than both of the latter.
1so said it is derived f sights is a type of pall other than what people are familiar with,
. of
t1on s a'adhib < rom ta 'dh1b,
- which is the elimina-
namely, wilful blindness to the great signs; and theirs is an im-
.. sweetness> as . t dh. c .
purities> and tamrid < ' m aq iya removal of qadhii, 1m- mense type of immense pains, the totality of which none knows
'A _ <· · removal of maracj, sickness>.s99
+im immense>.is contrary to /:iaqir <insignificant>and kabir but Allah.
ll:S] wa-mina al-nasi m an yaqulu am anna bi-1-Lahi wa-bi-l-
596 "Ead1 on . •
e email~ prcvcnlion .
Saiawandl said: " 'adli ,1b lh• . ·. deS1Slancc, dclcrrcncc. and abslention." (Z) Al· l'31"mi-l-akhiri <and of people there are those who say: We believe
15
with ,hu Tiauon/contcmpl
• c m 01
ct ing of pam · (a Ia m ) upon a living thing logelhcr
1111 (ltawd,i • inthe One God and in the Last Day>:
597 Naqakha means • ). (S)
1o smite" and {amt .
wh cnce the names n uqllk/r and /i _ , a 15 the I rans posed form of rafata, "to grind,• Aftec He began by explaining the status of the Book and'. to
of thirst· ( Kh • Q, z, Lane, s.,·.). ura t ror sweel • cooI water as il lempcrs the vehemence 1hat end, mentioned the believers who devoted their religion
598
599 a . A, Ak, B, r, l.' Kh, L, P, Q , R, S, S • wholly to Allah-wherein their hearts matched their tongues;
l.e., as a pnvat1ve. in th» • • k, T, V, VI, Z: r .>J AQ D i: H K MM· r.>li
. '( - 5-ne war • ' ' ' ' .
s1gn1 }' lhc removal of Ocece. dusl d a, we sar "fleecing." "dusting" and "bon ing" 10
and after, secondly, He described their opposites as those who · · ·
' an bone, .

308 309
 Anwar al-Tanzi/: ]:lizb I

.;.-1~1 ~~ .~ I~ ,L t~ 1}~=i~ ~J 4~., i~t1 _;ill,I~

,,

,~.,_l i ~ ;..;
,
,

, -::\ I
·r, ~1;;½ ,~10:.y1 µ.., ~R1 ~ ~~TI
J .,

_ ., •
•t J :::

, 1
J ::: ,, • J J ., .t., , , . ,,,. t
r----r ~ ,~I J! r @ a.• :IJ ~_;...o:ll ~ I ~_, . ~ _):~ ~
e J • J .,
I~y
• • J
: .l~~J '~
~ i;>t; J_,,, J_jk ~jjj
, ,,,,.., ., '
~~I_;~-,,, :1_, l.&-1.l.>-"'-' \_L1SJ- -;<ii - J
~....
., .,
.,,. ,,,,_
';. ~ ..r-"
, .,
,,
.,,, , • \ ; J
,
:./ ~, , • ·LA.6 ' ·
. ._r'J ~ • J
,, 1;. T:. <.'
~ U c.r--J : ~c--;- 'l°'!
'r:7",1.~L; rTJ · f-·-· -
fr"'"\J
~
. . ., ,~) : ,:,.11, _<JL,:-J)..s er- r
•' , _~ii ;_j J (Jw1 ~ ., ~
.L..:J\) <-~0:1,~ J~ •:--1, ;1~~r~ ~'~ l} r!j J;f., J8~,~ ;.,,J.J-c-· --~ · ., ,
. , -~ ,, _i •
,,{-: >·t,.:..;' '~~( ~\)~
' .,~ , -. ,AH '1) ji~~ ~\v. H -r-1'" ,,
. '..a.,,J) J>u;. .....r" , ..r' ,,
,JJr . J, ' .
ch
·s-·us t as they say insiin u -
unequivocally rejected belief, outwardly and inwardly, pa)~ng it
Al-nas (people> is orig_in~lly
eing> ins <
huma11 1ty , aria y
u-:~
<~uman s>-aft er which th~
. Juqa <<aluqa, ghee ,
no heed from the very start, He then mentioned the third lot- man b , . h ame way as in I
hmnza was suppressed int e s f ·t That is why they are a .
those who waver back and forth between the two groups. They
and the definite article made upf otrh1 .[poet's] saying, l"Th~ Perfect" ]
are those who believe d with their mouths while their hearts h .602 as or e
never believed; and this completes the subdivision. mostneverfound toget er, t' folk (al-iniis),603
. upon unsuspec mg
[The hypocrites exposed]
Death surely keeps burSltng
it is anomalous. >
The latter are the most wicked of the unbelievers and the . kl -1<ewes 60-l-s1. nce ,ru'iil
,
is un-
most loathsome to Allah, because they have embellished infi- It is a collective name hke ru ,a k from (i) anisa <to
delity and injected it with deceit and scoffing. Therefore He ex· eslablished among the PIuraI forms- ta. en l'kes·
posed their wickedness and ignorance at length; mocked them socializel because they socialize wi th t11 eir 1 ' .
a nd ridiculed their actions; passed judgment against their blind- , l
(ii) or annsa <10 observe , because
they are visible in full v1ew-
ness of heart600 and their tyranny; made them the stuff of pro:·
' d ·is origiMI fo rm is
erbs; and revealed, concerning them: Truly the hypocrites are ,n "''· I e. ~l-hiqa is a noun stemming from Cl · I• q' not 1-w-q, anJly,iound together , )
, . (Z
the _low_est deep of the (ire (al-Nisa' : ). Their account from .. +1Hencct hdm111w and the dc fi1111·1,c article 11/if ltlm arc 11ar .... - • 111·
v,, , . Abu HJtim al-~1ps1a n1
4 145 .
. Ibn Ya'ish said its author 1s un k 110 " ·n• (S) Ho\\ ever, • ·t-
beginnmg to en<l is adjoined(,()' to that of the obdurate. , , • , d
13 23/1905) p. 34 alln •
Ki1Jb n/..\!u ammarin 111111 al-•Arab (Cairo.. Ma\ba'at. al-Sa. 11lha. SiJah 1
11 111 11/-J\111kl111ss1 s.
•
ute, 11 to the tcrccntcnanan ng ki Oh u· JaJan al-H11nya n.
600 · (Cairo: al-Ma\ha,.ii a I·
Ak, AQ, 13. <;:Z. r , F, H, I~. K. Kh, MM R $k;
. .J. D L U UI z. _,J- A T: JJ. a., ed. ~lubammad Mabmud al- rarkazt. a1· sh·mq•-1·1 c•t al" 17 vo 1s. •
Q.· ,o,:- . . '. •. --4V l: rt' corr. lo r" Amimya, 132111903) 17:140, 145 annbutcs .ti to "Ab u- 'UL mdn 11 •
h •• • 1 1,,s d,~cu,, ion o n
~~fr . r"I
l': r--.,,1'....._, I''

.
• •• • -· ~
601
Al laft;ullnf and al-Jur,~ni sa,d the I ·cal and
~em anlic. (~. Z) s~c noie 11 the dml'aliom of 1he name Alltl/1. . < 1 . Ju<' iypo,.
909_ ere 1s not grammatical but Oh11
f<l4 All m,s and eds. J,,,5 AQ, ~. H, K. MM: J....) c: J~ 0
.1 • • '.I

3 10
3 11

~
 A111var al-Tanzi/: Hizb I Text and Translation

, , . , i, • ,, , , . ~~~: ,-~, 1.1. ::..G-~~1

t',r-''<• ~~• ~ u:1:-11,l;. ::.,J.
.----
.
1,•• ,~ . ·:1.:, ,.;_;.> u.1-
. , ;1L,ul 4-:! ~
. , -- . .~ ,
, . ,
.
,,. ,, ;
. , . , , ,,, ,,, ' ...... ,,,
·l!JI . ';;U I :.~;.,'\JI.) <'': d~ ~
-~ ~~ - ~
, , ~ (I) :_,SiJ 4 /;~Ii _,;j~j ~~ ~~~I ;:,1 ~)-1:;
~J ,..,
., ,, \.,I
., .,., ,. .. • , . . . . -: • , _ , _ ;.... \

~, ,i1 I \ _;:_1 ,,j _,j !L&-~IJ (II) ~~~)'I~ ~~ I .>_,.-,:-I

._. J..-,_,J )) ('"1 ;,. ,
~' •::. J., ~ !,,., ~•• I,)~ .A.!'--" ·,t . ...,~,111~
~., ~, ~ (Ill ) ~~j~. :; ~~
I 'Lt_;.1
~ .. T .... ,,, ..T ,,. \ • .,.
_...,
,,.
. ., ., ... ,..,, .,
,. ;,. ..,-

; ,, \-5;' ~ii~~, !JI ~Jl ~ JJ~~ ~-~.:. ,~

. : ..,....,: 1y \ .,....., ,,, ,,
. .
, ~, , ... ,,.
,
.,

~ence they were called bashnr <flesh and blooct>,ws just as tht> :h~~ ~ ~~1;4 .;is \.;~t?'l i ( _;;J~., ~~ .:.i~x ljl5.,
Jmn were thus called hecause they are made invisible. under that species; for categories vary in additional asp~cts in
The definite article in it denotes (i) the species.~ in which 1l'hich individual parts differ. According to this [scenano] the
case lthe demonstrat iw pronoun] man <those> is an indefinite mse would be a subset of the second group.
conjunctive, with no previous knowledge involved, as if He said, [The delusions of the Israelites]
"And of people there are people who say";
The particular mention that belief is in Allah and in the La5t
(ii) or previous knowledge -where those previously known are
Day exclusively of any other is
those who committed unbelief- in which case man is a relative
I.10 single out the greatest objective of belief;
by which are meant Ibn Ubay, his friends and those like him:60;
from the perspective that they were intent on hypocrisy, they II. to [quote their] claim that they possess faith from start to fin-
joined the number of the unbelievers whose hearts were sealed ish and now encompass its two provinces;
upon. The few additional characteristics that are exclusive to Ill. to announce that they are hypocrites in whatever they th i~k
th em on top of unbelief do not preclude their being subsumed they are sincere in,b08 let alone that in which they intend duphc·
ll}'! For those folk were Jews609 who believed in Allah and the
w; "H,· mcaO\ · that Lhcir. flc,h ,s l%1bk
. . a . f at II ·
a , since they bdieved:
. ·ts co,er<
. ,d "1th
whik that of other [species! Last Day m manner akin to no belte
~,~ or r~atlwr.. "' other than Lhat." (S)
1 c totality (al 1511glmlq), hecau,c t11e Two Shaykhs [Sihawayh
and al-Khalil] u,c • .• . r he explicitly said, the
them This 1s not pan of the 11ifci1J which is the Lhird )ubsd; ,or, ,ts
w~ tnlerchanaeabl " },,• (")
'< a, oppo\.:d to ··previous ·knowledge•· (al- •11 /' d) • • 1• . . h 15
· h
• not the case ere.
At
1Odcor a,.,. Abd AIIA .,.tcr cons1,t\ tn outward belief and inward unbd1cf, whic
h b. Ubai• b Sahil, Jadd b Qars, .\lu'attah b. Qushayr a nd th~". th . · •I · · but mer arc no1
Im n , amon~ the h · e mo~r the)' arc m1\taken in what tJ1cy bd1c,·,· to he n i; it 111' . ·sy
}'Pocrrte, of M,•dma, tOtdllrn•• 300 rn.:n and 170 women, rnost or . h · · cl
tI1cm kw, a d O )'pocrrtcs in what they think to be sincere in. as aror ors no I ncccss11atc hypocri '
1i f ' narratl.' from Abu al-'Altya al-Hasan and Qat.ida bv Jbn Ka th'tr 111 · hrs
,1 sir and B.io.lr al-Drn h ) . ' · · j'I-Qt,r'iln, ai P0 rntcd out by one of the vcrif)ing scholars• (Q)
~o.1 Ahd .ii lawao.l 1 )
· ama a tn Glrurar al- T1byti11 /i """' lam l 11sammt1 •• Such as lhn ubay and his party, who were follo,,-crs of the Torah. (Q
Khalaf ( Damascus D.!r Qutarba, 141 O/J 990), under ,·cr,e J;I!.

312
313

1J
 Text and Translation

~•
_jJ 1.o . It; ~ _· \1
• , , , , ~, . I'. I ·: ' -
•, '.' . • • ~le-!~ ~ l__,.:.~I
...,1 ~ -~_;5 ' •• ~
y
, J--~
: , \...I ,. I , ~
ru ~· ' ' ---~• "uw
.. ---• <IV)
~ - •f .·r-r..l..&-
,

•~' _, ~-L:#-
, , , , \ ~,. • 1..,.,a.;,;
•>'' , • • __.,
J 1.JWIJ' ~,1 -: .ii , l,_...A..::1- ' , ,,
~..J L&.'-1, '' •' -
. 0 °\ I, ~
.~ .
·,
yN J ,..J ~ (""!:
' ' - , ,. u r+-'° _;~
J,; ,. • ~~- < ✓, ~l
-: 0 . J . ,ls-1- - d - J1;
' - ' ' ·•·: ·
o✓ ~ ...u J ~G \l;l_::I
· - ,J ' o _..
u 't:..!"""
·iI,.-•
,
~ - • ~\
• , ;JI
,
, ' . ,\r• ,,
, ..J , ~ .1lvls-~I J~.;,~)'l!
,
-~ <J
~~I

(i) in anthropom orphism ; , • ,

Al-qawl (to sayl is (i) to utter what conveys sense. It is also
(ii) in !divine] paternity; useJ in the sense of (ii) the thing stated; (iii) the meaning that is
(iii) that they a1o ne would enter Paradise· conceired mentally and expressed verbally; (iv) and for one's

(iv) that hellfire would touch them only for opinion and one's position- figuratively.
' a few days·
\\'hat is meant by the Last Day is from the time of Resurrec·
(v) and other than that 6 10 Yet th
b elievers as b r . . · '
ey adverti zed themselves to the lion to no end, or until the people of Paradise enter Paradise
e ievmg JUSt like them. and the people of hellfire enter hellfire, as that is the last of f01ite
IV. to even
expose thei r chronic
cause if wh h . d epravi.ty and extreme infidelity, be- times.
deceit and du . a_I t ey s~id had not come fro m them by way of wa-ma hum bi-mu>minina <when they are not believers at all) is
are-it would P1till m ty-the1r b e rie f:s b emg · [known for] what they a rejection of what they asserted and a denial of what they
s not amou t t c . h 11
to b egu ile the M . 11 0 ia1t ,6 let alone if they said it claimed as firmly established.
us1ims and mock th em.
[The unbelievers' duplicity defines their identity]
tionInofthe repetition
. hof
b elief· . [ti1 e preposit1011
. . ] bi
' in' lit:s the protesta- It would have been, normally, wa-ma amam1 'when the~ ~id
111 eac 111divid ua I ·item as genuine and solid.
not believe> so as to match their statement- which is explicitly
ttJ O
Anthropomorp hism ·· al-"., r..'f 7:138 II rerb-centered rather than agentive-b ut this was rever~ed for
p ,m,J 1s,·: al-13aqa ra 2: 11l · h •llfi a c.1 a I -N1s~• 4:153; pate rnity:
al -Tawl>a 9:30: emphasis or intensificatio n of denial. For expelling their very
011 • c ire: al- l3J1Jar a 2:79 a nd Al 'lm r:\n 3:24. (Q )
I.e. th eir proC..-~ uf ( h b th
m<1l..,·, liars of them51011
,., .,. all
ti e1111: famuu, 1r contradicted
I>)' their actual practice
persons from among the believers is more significant an ~o de-
11 111 1e1r u ndu 1 .
th,· 1..i, t DJy.· (Q ) P icnous as,.-rt1011 .. We bclicw in Allah and in ny that they possessed belief in the p ast. Hence He emphasized

3 14 3 15
r Anwar al-Tanzi/: f:{izb I
,~ ' ,_$,
.~ :...-;
, '.: ( ' ~ I) :'\Ir
' .f. ul
Text an

t
d Translation
~

.. v_.,.
• j'
~,/.,;
~ ''\"' ~.,j.\\_,~, ,.;y-.,. -
"p''
f>~
;J>
• • ,..
>Y \ \ V. .,..,..
,I , • .j .,;. ,. . ,.. J I-;:;_:_ ~ ••• o 4 _r-
. :J v ..J JV, 1• _,J, , ,- _.J ,-::;;_J; w .Y It:" / ; r/
I
4~r-
.,,., ; • I ,. ' ..;:, le'" ,... ,. ,. ,:
,. , · - . 4 0)...-.--: J J • -- ( · \)
! \11 t' J.?-) ~y .fl ,.,. ,. : _, ". ::__j,)J y,, tSJ y !;
,. , ; ("' . ) ( y .> ~
(._...P-'
. ~ L,j..\ • ~.--· ·1 1·-'•
-1 , ,. J l,;' .
- /
t.J.7
,. J
,. -;: •
; ;
• ,_
r ., ,. ,. . • , ~ ._, ,, --; .,......,½~ifr-' ,..
l 0 _, ;' • "~
1 iu1J ;
'-' ·! ' µ , I) ,.u.,J,, 4.{ w~~ I AA-P J · ..1 ,.
, ,. i1('t_:' '. ,,•
;
.::~ ( : ,' '.:.
,,•~• ) ,,
.-17 ~\ J
••t•.,;,v,J. J • . , -.,, ' '.-1.I v\.1-""
,.. ,,, w .:/ .\\ ' - ' ~ '-I~ ,,,, ;
.~ _,, ,.,,• ,. ,,. .,. c':
, ,, ~.>
, ,. ,, G--JI,,J
·1 ~ u .Y"'
~
I • I
, ,,. ?',, .,_,u~ I ,,t:,, r~\~
\Ji,. \..>~
"
•
., , J . ~
J J ,, • ,..
.,, ,,..,, -·,. ..,_
,,. •., , ,, y.
,,,. ~
•••
·~
,..~ ,.
...,~ •~.I, ; ,. ! ,-,1 .,~~ J J 4 46,J~ ,...

the negation with the [preposition] ba' C=at all> and put belief in , , ·' /' 1 ,. -~¥ IJ~ , ~ ;,-, _,,
absolute terms,612 in the sense that they have nothing at all to do
_.:,l_;J.
-
c.f, - - <they deceive the
a arnanu
with belief. It is also possible to limit [the object of belief in the
. l 1 · ha wa-1-ladh in
12:9] yukhad1' una- - a o believe>: .
clause] to the same [objects] they limited [their affirmation] to, One God and those who d the r than the evil
because it is its answer. t to someo ne o d
K/111/u/id' <ruse>is to sugges y from where they stan
The verse indicates that whoever claims to have faith when you conceal, in order to lure the~aa,;hada'a al-c;iabb <the_ liz~rd
his hea.rt contradicts his tongue in his convictions is not a be· or hoodwink them; as wh en ~hey y dabbun khadi' <a slin~_g
liever, because whoever pronounces the two testimonies of faith slinked>when it concealed itself, ~rl . the baiter6ts think it is
with a heart devoid of what conforms to it or denies it, is not a ,< h > when 1t ets · g
lizard1 and khndi stea 1t Y ,·t Its b asic meanin
believer. The divergence [of Ahl al-Sunna] with the Karramiyya f another ex1 .
coming its way then leaves rom ,< led closet> for stor-
is [only) in the latter,613 so [the verse] does no t clinch the argu- J"khda
isconcealment,616 hence ma / u ' .
concea
l > for two concea e
l d
m ent against them.614 ' - <the two Jugu ars
age space and al-akhda an
612 I.e. suppressing the di.reel objects "Allah and Lhe Last Day," as ne&,;ilion of belief in veins in the neck.
unqualified terms makes negation ofhclief in qualified terms all the more certain. (Z) [«They deceive Allah" is not literal] . Their
613 "Namdy, whoever speaks the two testimonies witl1 a heart devoid of what was een two p arties.
memioned: ~uch is not a believer in our umlcrstancling, contrary lO tliem; as for one Mukh<ida'a <deceit) takes place betw thing is hidden to
who claims to have faith when his hearl con1 raJicts his tongue: he is an unbeliever b)' deceit with Allah is not lite ral, as absolutely nod eive Him. Ra-
general agreement." (Z) . · tend to ec
614"He mean~to rebut al•Maturidi who said in Ta'wilat al•Qu r'cin: 'The verse and its Him and also because they do not 111
hke dine!, the arb'llment aga.inst tl,e K.irr;,miyya, as they say that faitl1 is the tongue's ther, what is meant is: . d oid
speech wi1hout confirmation.- (Q 2:108) "It is a rebuttal of the Jmam [Zamakhshari) victionI 15 ev
h" i whose inward [con
.... [The verse) does not indicate tha1 when one with a void heart speaks something ht 1,ts ,how doc~ not necessitate the kufr of in O)
of wha1 he declares outwardly and of what negates 1 •
·t"(Z J·l3
inclicati,•c of true belief he is not a bl'licvcr for it 1o be adduced as a proof against the 61
•

falsehood of the Karr.im1yya's po~ition, who claim that belief is affirmation by rongue s All m\s. and eds.: ..f} ~-1 H: __,..} _i.1typo. R· · . •1a' llti(1 (2:62).
alone and nothing else. The k11/r of h11n whose inward [com,clionj goes againsl whal 616 "H
e took this from the Imam [=al•Raz1 - ·1 •" (S) C f · al· az1, , . ~·

3 16 317
 Anwar nl-Tn11 zi/: /:-f izb 1
Text and Translation

HI• ~ l)<~i
~~~I ~4k! ~- jGc .uil ~ ~ -: :.. (i) ~J.,_.;, ~i ~ L, (I!)
r~~1~ ~'.\! ·'i1 rL<:;_1~1.;.-h ~ ..lll ~ :; <'-:"'). _ )s~.h ~~:: ._11

<~\JI ~._}✓-:•,~\ ~~~{) ~iJ ~Ll_,<j\ .~ ~.:\ ~~ ~J-

[ I to ,Ul]

~~~ ~t ~I ~ I ~µ1_:; ~~_,:.)I ~~IJ (C_) •r1 ~l_;:S.:~- [all this] looks like the doing of two mutua
Id -
ece1vers .
618

....... :~.::., h ? ~1.-;~ ·r!~l ~(>l.:~1 r ~1;..~ ~\_;.
(I) either the deceit of H is Messenger if we say (i) that the gO\·-
ern ing annex was suppressed; (ii) or that interaction with the
It is also possible that what is m eant by yukhiidi'un <th~y de-
ceire1 is yakhda'im <they delude>, because it is an elaborat10n of
(those] wlio say (2:8)-o r a resumptive clause-m entioning its
c c • · 619
purport; unless it was put in the fa ala fo rm 1or mtens1veness.
620

Messenger is interaction with Allah , fro m the perspective that For \,·hen the derived verbal form expresses predom inance
621 · ·
he is H is vicegerent, as He- exalted is He! - said, Whoever obeys and the verb reflects a contest with a superior force, it 1s more
the Messenger obeys Allah (al-Nisa' 4 :80), Verily those who swear expressive than when it comes witho ut the attending contrapo-
allegiance lo you swear allegiance to Allah Himself(al-Fatl:i 48:10); 11tion of a challenger vying with it- which is b olstered by the
reading yakhda' ut1 {al-Liiha] <they delude [the One God]>.m
(11) or that the appearance (i) o f thei r ha ndiwo rk with Allah-in
showing faith outwardly but concealing unbelief; (ii) of His de- Their aim in that was (i) to repel fro m themselves whatever
sign with them in letting the rulings of M uslims apply to them mA , I f" . - h ,, ( . ·•· r~ba'iyya tamthiliyya)
n cxamp co proverbial subordinate metap or 1s11 flrll "
when they are, to Him, the filthiest unbelievers and the dwellers according 10 al-Taftazani. (S, Z)
of tlie lowest deep of the fi re (al-N isa' 4: 145), in order to beguile M, Ak, AQ, B, 0, F, H, I, K, L, T, UI: ...JL.11 Kh, Q, U: ,1.U P. MM: ,_,)U inversi~ns.
'cl.I 11·h th . - I l . d 'aqabtu al-l1H <1
them; (iii) and of the compliance of the Messenger-upon him • en ~y say rabaqru al-rra'l (J ranged the sandals rn ayers an . .
0 uni1h d h
' c l c robber• due to the intensiveness of the act.
Lik·ew,s· c y11kl1asl11 Alltll1
blessings and peace-and the believers to the command of Allah
7:;•ns 1akl1s/ia 1he fears• Allah greatly:• (Z) . R T
in keeping their state concealed and gran ting them the status of L., ~. Ak, B,D E F K Kh L MM
I f I I I I L ' •
11 • "n !· ;.J\....llcorr. to ,_,)U AQ, H, ' '
p Q,U·, -U\a..u ...,. . .
. own exact handiwork:
Islam ' in requi·ta1011of t11eir . ..... ••· ...... ··· 1: :..'....l: invmion ·
' 11 Jc · . · m anion. (Q)
, 1115 contested and opposition takes place bet ween 11 and its co P
61 " 11
All nis,. an<l e~.: ,\·'s
) K, ,~1',, 1·· '-\J ,.,
=la$I_1ij.
. lbn \1as'ud and Abu l:laywa. (MQ)

318 319
r
A11 wa r al-Ta 11 :zil: l;li:zb I Text and Translation
,,, . , 0 ., • , ... fl ....

· · • I I., l : .;·. ~ • l: / · • - -- •
__,~_,_. . u--. (""'!".' ~ 01.., C....,) ~c ~ I -: • ' 1- •
- -- . - ~ ~ .r"! . - ! ,. -
- - , ,: - - J • J ,- - u-" ~ l! J.. .
I - I
L>I..J, .,..., l J:a.-' ~ <>
II -. I. l l, - · i:_,i
I__, 61-~ . - - () 1 ,•. -
.,- .

...,,. .
- . ---
•" •
;
...
;--:: .J C
'
~ ~ '--W:-) ' \
.,,.
J i I - ('~ I ~
J-.J.. ~
--;½>lA.-1\j ~ \~ --YI~ ~~ J:)- Jl ~~.LG J-\ Li '~'- .' :
, , I ;.· - ; ~ Y'-!~-.t. \· ' \

<r .---~l'it5.,t~
,,. ..... • ,,,,, • ,,,, ;: ... J, \ " -- ~ ./""""

:~ IJ ·.Jr '=11-' ~~ ~I_, cl~ o~I~ ~-,

, _ __ , t ' , - - -J> -

''ii
- j__ ('"1
ly...l>- ,.!.lb J
~i "' : L lA.J__r:'J~l<\A.>IJY-1..8-\
· (""'!-:- i...,-:::::: ' - -= - : ,'I '!, - · :-,\' -'. 1
~• ,,... , ...... .,. - !- ;. ~ ... 0 .r.. .:) u
· L.; '' I., J ,_ - ; o J, , , k J, O.,,,
• e a:\ ~ '~_. .J,
C 0 ,; O .,. , I

. ~ ...I....>~ t -: ol\. ' ; 11 •, I~

L) l
I .r- , ' , ' ••
~ I .J
,, -
-- - I u - I u • ~ ; .,_,.,,
There are also the read ings
.~-- \.;;. ~ ~~--I 0-"
- -- ,s---
·. - ~..)
--- Ii u--
,:: r@
:1a:.-.J ~ - -= ~·
JLl.11 1. rnkhaddi'iin,625 from khadda'a;
~....
..•, .
·q:.-J u:!
,,, . ...
"I''
:::

l ~J ~
::: ,J
"
,,,, ... ...
" 'l · I
,,, ,. •

l~..) ~\0~1., -..:..,_y..l,~'J;J 0}t:;l\i)J

;:; .,,.
.._, , _ _ , , ,.,, >- >•- ...
2. 1•nkhaddi'r111,626 in the sense of yakhtadi'u n;
3. ruk/Jda'iin627 and
impugns others among th e unbelievers; (ii) to be treated in the 62
4. )'llkhadn'iin,628 [both of which ] as passive constructS. Q
same way as the believers in h o no rs and d onatio ns; (iii) to mix
with the Muslims so as to be apprised of their secrets and broad- A11f11salw m (themselvesl is in the accusative th rough removal
cast them to their foes, am ong o the r aims and objectives. of lhe genitival operative.6 30 T he nafs of something is the th ing
ilself and its quiddity; then it cam e to d enote:
wa-ma yukhadi<una ilia anfusahum (but they deceive 011/y them-
selvesl is the read ing ofNafi' , Ibn Ka thir and Abu 'Amr. • the spirit, because a living being is [alive] by lmeans of] it;

It means th at the maze of deceit return s back to them and its • lhe heart, because it is the place of the spirit o r its connection-
harm surrou nds them; o r that in all t his th ey have deceived point;
th emselves by d eluding them selves into that [state], and their
•blood, because its mainstay is by m eans of it;
own souls deceived them by p romising them vain hopes and
pushing them to try to deceive the One fro m Whom nothing is ;J;he mrnt10n of this rationale suggests his preference goes to the latter reading:· (Q )
hidden. !:i Bi Qatada and Muwarriq a\-'IJli. (MQ)
_,. By ~1uwarri4 al-'ljli. (MQ)
623
The rest read wa-ma yakhda<una <but they delude ,101) as ;;, By al-Jaru<l b. Abi Sabra and Ahu Talut 'Abd al-Salam b. Shaddad. (MQ)
1 ,, By Abu Talut. from his father. (MQ) kl d., . .
~ukl1ada'a (deceit) is inconceivable other than between two par- 6
. Otl · ] kl dd11'1i11· Y" I I UII,
lies.62~ icr anomalous readings are yakliddi'Lin [sin11lar to 2 ; Y11 ia '
•J•mli) 11kl111·d·'1 uI111111 ii/ti 11nf11ml11m1. (M Q)
!lo . . ·
· ~ I · 1
d-,- 1•ua •011 a,,fus111111, in
t.B lh . · ame Y, the preposition 'a,1 1from>. " I.e. wa-111/i y uk/ill 1111111 f h
•h h , l 15
· · the sense o L e
624 n ·: mir, A~im, l:lama., al-K1,a'i, Abu l:la)'wa, Abu Ja'fa r, Ya'quh, Khalaf. (MO! IC case It would appear that the 11111fil'a/11 \of mukliiidt1 a in
1n l e ><n.s, that the d , h d •ceit (Z) t1d1tera) [1.e. kliud'aj:' {Q)
l'Crn·er mtcnds harm for the deceived throug c ·

320 321
 anslation
Text an d Tr'
Anwar n l -Tn11zil: l:lizb I ,
~
,, ,, ( ' '..• 11 )~1.J
,, . . . ,,,
.C~ l) ~ J 4 r-
/ / ,, / ~ !(; . )
. ~ /' ·( U,// ~\~~1_:..;.;,✓~_,....~
I >' •~(I) ..I' ;JI • '/ 0 / ', ~ , -: Jill
;,.,.,_ d ., , ,, ~ @.IJl~ ~1 y, o.;i;-~ ,, . ,,
• , •i . ' ci..1 ,
'"\ a ~ ~ ✓ - "";.
.,, J tu ✓ ,, ,, ,, ,, ,, • .., ,,,,,,,, ,,,
(,.;} !Jw '-?,
• I ,
• , . ' _, t -~
I ~-1._\5 _ \j,~ y / ,,.,
Ji f >
~t..:1JI ✓1; ~I l))~ .J
" ,
:i).JI ~)""'J '--:~ ,, " ,,• , , ,, ;.;_;JJ1j ~Olj
.. . , , • ,:, . , A\.1 ,._,,~I ~ .J 4
,, . ,, "
I lJi,JI I :; ~ v..,\;. 1'1'" l,, - l? ,, ,, ., ~ ,, ,
jl,w~ .r-- , ,, -~ ;:~\ ~ I ~\).-1 ~IJ} Jt~)y
.A.J...l.J
,,,.. ,,, . ,,,.., ,,,.,. ,,
, .
" : -: ,,,~',, , _,.,--\
I .-::i w ~i tu-"'111')
,,,t,, ·~t5''".1.( l )J\,.; ~~ -, .
.. .. .. . 8,t;:;. ..:,.., tt7r ~ . i 63~
• water, because of its utmost dependenc e on it;
031
< ssl 633 whence shi'iir <ensign .
. I s/ii'r awarene , ]
• opinion, in their expression, " X is advising with himself,'•': lb root is a - • heart disease
because it proceeds from it or because opinion resembles some- !The unbelievers ,teraI
, r and figurative
l 1 · hu mara4an <;n
one that give commands and adYicc. . d fa.zadahumu- - a . >.
2:lO]fi qulubih1m mara . un G d I·ncreased their szckness .
1
rl1eir hearts is. a sic
. k·ness,
. so the One O
What is meant by rmfu s <selves> right here is their persons, to the body an d bnng · s
and it is also possible to take it to refer to their spirits and their marad(sicknessl is literally what happenlsl. ·t to behave errati-
. Tb . compe mg I h
opinions. it out of its proper equ1 i n um, olo ical states that impair t e
call). Figuratively, it denotes psych g. b 1· ef envy, rancor and
wa-ma yash' uriina <without realizing>: they do not perceive that . h . orance mis e I , f
!that is happening] because of their pervasive heedlessness. He ps\'che's integrity sue as ign
.
' f
h block one rom
the acquisition
6JS
re- °
rcpre!>ented the fact that the calamity of deceit befell them afl<l 1·iciousness, because t ey . f t ue eternal life.
deeming . qualities
· · or Iead to the rum o r
its harm returned back to them as a palpable matter that escape~ hed
6,6 their hearts ac '
only the notice of a senseless person. Shu'ur <sense> is [the fa~ult) The noble verse can carry eith er sense: .
I 'artu bi-sh-sh11y'
of] perception, and a human being's mashii'ir <sensations arc m .Samdv, undcrManding (al-(alim) an d ·no
k wledgc One says s ,a .. (Z)
., : , vould that I knew.
his :-enses. .. ............... ............... ........... ................ .. '
~mung I am a\\arc of It ((t1fc111111 la I111); and layta s/11 ri , .i.e. ' nize one ano ther, and al·
,4 h 1 ,batants rccog ,
'Samelv. llw hallle ;1andard b}' w IC' con d I .ch one (eels." (Z) I
b .11 "l
.,uc'1 u,agc 1> nu1 lingu1s11cally recogn ized, said fh n al-Sa ,.11,h 111
. h. ma,.,.;naJia on
is •o· sh1Jr is allo a doth worn d irectly ov<.'r the skin an w ''. . k s of plwsical and men ta
I J Af • , d · .,r, 'breath'. Bul
l hc " as is " i , anu nut ,ound in 1hc lcxico11raphici.; whal is foun 1s 11<!,/JS I' · ,e (Ne•"
1•
d ,.,. · ·1 defining pnnCJP ·
' Iur a mudcrn pardphrasc of the sum ar ., Natu ral Met ,m
Kn.s/u/Jd/ because th.:y arc bo th exp oun ·
o
Liu, docs nul 11wJhJa1c the author nur Lhc . . RObert I homson, 1 ( 21 -31),
"'"""1 m spmlual diagno;ucauon sec .
mg h11gu1suc lransfercncc ( ma)II: lught1ll'i). So it docs not harm thal it is une5labhsh~
h . t oducuon and chapter 2 PP·
111
\ork ~kGraw-lhll, 1978), panicularly t e r ..
in lhe lc:uco~raph,c,. ·1hat is why he sa1J , 'because of iLS utrnosl dependence ond~d •
l'he Elevm Pnnc1plcs of Natural Mc J 'iCJnc. . "
. ·d critique 0 f IJa)");!.WI S
haJ h,, 1nlcn1 been lo sho,, ,,·hat ,s c~lahl"hcd in language he would not hav~ nee ,., S
le. lueralh and fi.,urauvcly. (Q ) ~cc U)'ll· 1i's impassion• .
, I 1hc figura·
, along wit'
1h,u I h" 1r.1mf.r,ncc 1\ al,0 a lypc of mkndm, cau~e b\' mentioning result . (Q) . " I for 1h1> ver,c
~ IJ • t llldc11on of Lhc l11cral mcamng as a possible ll oss
t\ .:up 1cmi-m (krm1ya) for hcsalalion." (Q) I,; ,

323
322
 Amvar
- a /-Tanzi/· H. b Text and Translation
• . IZ I

~,~Li·.
, , • , · ~ v-: J..r.
,, ~, L>l..&.
,, -1...i....::..;...J, ' -~, ,~j
, , 11 -: • J:, , :
~ ~ ..:.,lj t_-; t: •
~
I - • '
')\J,lJ)lj 1' -~~i1\'I~' • • , .
, -, Ir; ,- ~ """ .).)J'L..>-::=
' •LoY-
''~
•
-·~ '• , , ~I~
'->'""\/;:'.
L!. .. ~ J

~~
J •L•~.J
, o •

4.)~')11
, , , ~_,.....J '
J, , J
•, : ~,u;::. • , , ,. , , I
, , .J~J '~1,
- , - .,_..J'
o~o..,h 0Ju,- .
..,0 ,.__,

~~.J<
• ~, ,...,,-., ,,,, ~ ~_;i
.t ., , ,' :. ..,,
-' 1 'ciW~
, -
..!.U~ JGS' ~, · , '- , , ,
' .J L;.._;-:: .wl .:11.i-' , lA. -
, .f"'"'-' ~ ~\ olJ~-
:.: I\ • ., , , • -- , J

1:>,
•..r-- ~Wz;.J-?}\
- J:..r"J
C:~ '. I • =
~LS81
• ,
..i' ' "L
~.:1l;_'..,\ ' 4. I' :'
LJ-~~ ..,,,,, -:: .I
...___.~, ,
• . , • ,,, ,,
, -

~------:-> ~ J~ -uil JI oJG)~

-, , '-!.~ )
~
, - , ·· • , - 1~,~'--", 1u: lS-J_
gnawing the fiJet>3, of 11 th h ' , :
vious of the visibly ga . at ad eluded them of leadership en-
rowmg empow · ' .. .. ..... ..... .... .. ..
the Messenger-u h. erment and ascendancy of
pon m blessings a d
1
A ah increased th - . n peace-day b}' <la}·
11 e,r gnef by · · · 11hile it is ascribed to the sura in His saying it will increase their
cause and the celeb t· f mcreasmg the promotion of his
.mfected638 witl bra1·10 n o his fa r11e. Tl1eir
. souls were alread\" filth (al-Tawba 9: 125).
1 un e ,ef blasph
upon him bl • ' emy, enmity to the Prophet- ' It is also possible that what is meant by sickness is the cow-
essmgs
creased that with a t and . p e~ce- and so forth; ilien Allah in- ardice and feebleness that pervaded their hearts when they wit-
s ampmg6>9 ti h . nessed the might of the Muslims, how Allah was assisting them
cessive revelatio d or _uoug added liabilities, suc-
ns an redoubled victories.Mo with angels and the casting of terror in their hearts, and its in-
The attribution of th . crease twice or more the like of what He increased victories for
the perspective th . . e increase to Allah Most High is from
at it rs caused by H is act, ............ .... .......... the ~1essenger of Allah-upon him blessings and peace-over
enemies and spread his rule over the land.
l ive onc. 4uu1ed m
63, ..Z: \, ~) full m our iniroducti (". . .
. .;1__;» 1 _;I on Sc1ent1fic c.liscoursl' in Amwir ,1/-Ta11:i/"). wa-lahum 'adhabun alimun <and theirs is a painful punishment>,
Q; •.s, I
• - l,'r..,_l.,.
< -- \ :~at is, causing pain. It is said alima <he felt pain> so he is alim
.J I -.;? ,S-.J• ---',-;,+-"'---1 .
• " .._ • ..s>" ... -4.i.:.-I
I
~ ,l.\
J_.,~ -4.U.I ,b; .T..,,,"" .._,,,;JJ,.I -._. ...,W:]\ _;_,,...:)1
l:J i,,_J- U _ 1., l · \
mpain> and waji'a <he ailed> so he is waji' <ailing>. Punishment
i s: ..r:l· 1,_;_1, : ": · -'. - J ~ Y-.l ~I_, .k..JI ,.,J
; I , 11 : "
~"? • . ~ . •~.
Sk · -11 '-::
''-'--" :_.s, ",.5 \~ J, ..:_,,-;, --...
_..
. • • ......., . \ ...;,\
--../. ,s>
..... - •· ~ .., -
~· .,r-•
·,.,-:--!
·
..;\ was thus described for intensiveness as in his saying: ["Thr Exuberant' !
1
MM ~ ,.,__:_ f ._,"5' ~• ......l, I • Their mutual greetings are agonizing b[ows6-lt
Allm,,. andcds -.• ,, 1/"' '-6'..c-'._s.>- .aA.1 1. -.. . . ~ . d ·l.:.-"Y1 .~ ._.
6l~ ·· ._.,,.or .._,. · - - ·· _...., '<' ,.; ...,. , -
I.e. a Sl'al1ng (klinr,;,) (Q ) r or ._._,_. or <U.f-- Or ~j!.. AQ. H, .MM:;.;_,..,_,. 1>1u11d,·r
from acceptlng · truth 111
the· h the ~en , c, O f a disposition (lwy'a) that blocks them !-Ii Second he ·h f 11· , one anoth-
• misllc o a verse that bevins "and cavalry-men approac ing
111 O
thOat wa, alrea,u ) 111 thcmsl'lvc, ir (Zcarts and sc nscs,. increasing
· . .
the sickness of un,,c ·f
L 11~ tr . rwa.kJ ia;·I and.
1111 qad dalafat laird bi-kliay/) . spoken by the giganuc centenarian
• •
M

All m,s. and cd~ . ~ ...a...

• P·. J .• 1aliant Companion-knight Abu Thawr ' Amr b. Ma'c.likarb b. 'Abd Allah aJ-Zubaydi
' · -:..S.-'
- .,.,_, typo

324
325
 A11war al-T<111zil: 1.-li::b I Text and Trans!Jtio n

-- :~IJ
•t .,
. (0...1..>- ,i;.) -~
· .- 1· ,~' ~~ -~QI ~t; :~~IJJ ~ fa_'.-l ~ JJ tk ~ 1.5-;. \~I
~ -,-• ,
~ -•L.:.5J1 . - -- - .~).I"' .,_ - ! ., ~ J .
- !-:·-, " , -- . . ->' ~). t , ,, ,,. ., . , , , ...i_ ,,. , ( , ~ ~, ,,
• ~'
,<,.. ,_' :f,-; '-I, , .J Of'.J~ ls.~iJ <;l~•.i--/ ,\'V'i , U :;.~\'.;,- :;j -~ ,,-P' ~ ~ ')~..,ls. ~~\ y _;.;-1Y' '-:"'~l)J
~ ) -: ! -·
! - '"'...T.~ • l) 4-, \ .41,., ' , , ~,
..;
4 ..i_r._ •
.,;
.JyQl 1}1 -<G1;.) •li •:: _,_ .,~- -- - ~ _,,, ,,,. , .-- _ .. , ,. ,.. . , , :;i ~-::- '
; .. ,,~,1
, • ~ _, _ ~ _ ~-'°9 JA .J -~ ►I?- ,J..G ~i . .- -~,:~! ~~J J . ~ ~ ~ , ~ IJ.AJI 0 ~\ ~ ~
.)I \; J~
~ , ,
l_
_ i')LJI.J o')~I ~ · •,-:: J' ,. _:.l
~ 1 -· ,.-
- • - ..,....... u~..L<::.:; I ·LS .,,~ ' -~-- .,,. 1i'i·...lS
·- '
. . . .. ... ... .... ... _:,li: - f)l,;.)1j b\..;.JI ~1•
- - ··
- - -- ,
1.5.UI ( - .iS) •. ,t tr~ (~...l5) ~ (i)
. - y
. - '-;"' ~.Jl ('-;"')H 1! .;l1
r-:' ]<1"·-, · 1:"~j/
• - •'I {,~/1:.1·1'
/ / } - ,, -hen it speeds for a distance then stops to look what is behind,
• •• --- - • -.,- '!,J • ~ 11
~_,I(;,:1.:..
-)~(~~
1 -
\ 6~i1-.::...;~)-.J ('► ~;:
- ..,, . I .-:~~1 ••
1. A
-. - -
...,_--; u-:. .,----..:;,u
.;--: , ,
~ ., .;
.J1w i·, " -,
• • • - - •
1,r the hypocrite is perplexed and indecisive.
1
--- - - ~ ...=,
[The prohibitio n of lying]
. ... .. . ... .. .. . . . ... . . ............. ............. (~) 1.:.ii.5)
., , Al-kadliib 1lying>is to relate something as other than what it
6
a,1ually is. It is categorically prohibited in its entiretf ' because
the
. . . same wa 5. as . th ey say jadda ;'idduh <h ·.
Ill
1s eneruv- soar d>.o,1, 11 ,,as made a cause for deservin g punishm ent, since the latter
•-ma
b'A . kiin fl yakdl ·b - < o: e . .
648
follows in sequence.64' As for what was related to the effect
11 una becau,e th ey t ' d t 1· >
~1m, }:Iamza and aJ-K· -,. .,-n· . '· e o re' thus read br that "Ibrahim <Abraham>- upon him blessings and peace-l ied
reason of their l)•ing" . .. '.sa I , whereby the meaning is "b}·
saying We believe Th 0 1 . 111 exchange f,or I·c• to requite them for
.
"' I.e. a1 1he basi1 but not according to contextual need (Sk). The claim that it is
(i) from kndhdha~ah ~lresbtre,~d yukadh dhibun <10 belie>,,w.; ,:,ihib11ed nmls to he rc,·iscd (K) as what is mentioned directly after proves ll wrong
1Q,, e\pwall)' according to the Shflli'i school (Q, Z). "He fo\lowcJ the Kashshcif in
1e e 1ed him> b
t 1e Messenger-
l d
. • ecause t11ey used to belie LS ~ut 1t 11 other than what they both said: there is a kind of lying that is permitted,
an whenever they upont' 111111
d blessing
· s an d peace- in • their hearts ~ind 1ha111 recommend ed, and a kind that is obligatory as rcsol\'cJ in the books of
1
(ii) f re ire unto their devils (al-Baqara 2:14)· r:mpruJcnce~ (S) Suyilli counted this passage among the unwitting t- lu'ta1.ilisms of
.or bnyya
rom kndhdha ba, <·used for int ~, Ammr aml proceeded to hst at length the many proofs for permissible
as in a al ens1.veness or muJt1phc
. . at1on,
' .
\JwJlud (1:386-390). Sec also to that effect al-Nawawi 's discussion in the chapters on
lying,

n -bnltn'im <th -s.1wy it becam e crysta I-clear> and mawwatat

I
11
:'°
th• hih,uon of lying and the exposition of the kind of lying that i; permitted in
("') e animals died en massel.6-15 ~ >·" a/-~,ilihrn min Kt1l,1m St1yyid 11/-M11rsa/i11, ed. Mu~\ata
1 1 Mubammad 'Umara
iu or from kadhdlin ba al-wnbsh iy ' the' wild beast distrusted>, Cii'.o Dar lbya' al-Kutub al-'Arabi}rya, 1375/1955) pp. 560-566 (Kilrib at-111111ir al·
• ' a mm al-kt1dhib). In passing, S dr.iws attention to 1he errors o
"'··"") anha Blb t I -
as p,1n of a Ion,
2 J "d !I poe111. 1hn1e who · reJcctc d several authentic hadiLhs because they could not rccone1lc them(
M~ (l>a.mascus, 1'1a cf. S/1i'r
, ',.1"'' b· Ma •dikarr/1
. al-Zaliidi, ed. Mutii' al-Tarabishi. lh proph<tic
~,lh . mfall'b'I' 1ty or other axiomatic doctrines such as Baqillani. uwa}'OI,
"Ith> •~al' oflwn u'm,a a1-Lugha al-'Arab,yya, l-lOS/19115) r- 1-19. 11 I .
cal ,ill ri I ution (1m,ld
, r3mao
age·-·i·
or t ran, ferr<•J cpll
. hct. ..Al-.fib i sa.id ·,.c. oy \\'dY of alkgon·. ,) Furak. Qa4i 'lya~. GhaLali, llazi "and other grea1s."
1 'II An allu"on to the bti' m b1-111rl k1l11il yakdl1ib1i11 as causative (sab11l,iyya)
the dllr butmn ,, 10 thl ,<1.t wlule Sha>kh sa 'd al-Din (al-Taftazani] said 'outwardly
1>1• . 111
(Q)
1 ,Smee lhc had,ths of "thc three lies" arc not dubious but well-established the two
Al,o Khalaf al-H 11111lllill\'f noun (ma1dar)."' (S)
t,u 1\ $·' 11111, 1h1s m,g•hI bcan example of UayJawi's use of the unattnbut1 . . vc pas.-''
. .e voice
• in·
• dmcl) :,;dh• lbna,an and al A•mash. (MQ) intrnducmv a report Ml/10111
.
lht' rud mg of most ol th Kdth,r,
11 \\ • conveying · dubiousness (ta111ri(/)-nOl as assume d b Y
C>4 1\ ,dAbu Anu, Ibn 'Amir, • Abu Ja'far and Ya'qub. and ii 0

11 1
Jnawl 111 thc F:a, h (1 :1 42) or per the convention of latter-day had1th schoars,
d. l h ut
I 111pha1 r " urn,,ul b,11,a
t and
" nans• H ,,a11;
· aml Hasrians. (M Q ) 1n llllrcnth· as al-T1rmiJhi . . 's practice in his S11111111. Sec
6
mdtllt rc,pcctivd)'- (Q. S) 111 ,wtcs 57 and 3 O·

326 327
 Anwar al-Tanzi/: 1:/izb I

on th ree occasions;'M9 what is meant is equivocatio n; but because

it ha<l the appearance of a lie it was named one.650
[2: 11 ) wa-idha qila lahum la tufsid(1 fil-ar4i <and when it is said
to tliem: Do not sp,-ead col"rnption in the land>: adjoined with tion in the lao<l} b in a
yukad/1dhib1in <they belie>or yaqu/u <who say>.
!The spread of corrup h' g to no longer e
. l · for somet 10 . > The two
Al-(asad Ccorrupt10n is . $a/ah <integrity· .
What was narrated from Salman- Allah be well-pleased with state of equilibriurn.b52 Its antonymf I~ and beneficial. The1~ ~or-
him-sayin g that those that are meant by this Yerse have not yet . ll matters harm u nd sed1t1ons
of !hem comprise a ') ~ menting wars a . . ce
appeared:•SI perhaps he meant that those that are meant are not ruption in the land included <;. :
and (ii) collective assist.an e
only those who already existed, but t here will be in the fut~re through their deception of Musl~ms by revealing the latte'.s s o-f
·nst Mus 1m. abl)'
others whose state is identical. For the verse is connected m! h of the unbelievers aga1 leads to corrupt1on f ·t
what precedes it through the pronoun that is in it. crets to them. All Of th at u nquest1on ·n the land. Also part .o 1
the people livestock and tilth that are '. g of religion. For v101a-
, .
of sins an d contemmn . ble causes
9
o-1 1'ar rated from Abu Hurayra hy al- Bukha ri (A nbiya ', B,ib qnwl Al/tiI I ta'' .. /11 II11•11· is the publicizing d f them are inevita
O
rwk/111 All,l/1 llm ll1i11111 Klw/ilan) and Muslim (Fat.M 'il, Btlbfn,;Jtl•·I I 1bral 11·m) a., we a; tion of sacred laws and disregar d r of the world.
in th<· S111w11- cxccpt lb n Ma),lh-and Ahmad an his Mum nd. (S)
6 ·f ior massacres and undermm · e the or e . or the Messe nger-
'°
Cf. al -1U11. '/5111111 al-A11b,ya . ed. Mul;ammaJ 1:fijazi (Cairo: Maktahat al-Thaq~c~ \ h Most 1
H1g 1,
al -Dant>ya, 1406/ 1986) p 71. On the 1,sul' of thl' "three lies" attributed 10 th c Prop , The speaker here is A\ a f the believers. .
lhr.\him- u pon h im pcacc-s<"c also lhn Himyar al-Sahl i, Ta n=ih nl-Anb1.>,- 11 • 'am,,,~ d upon him blessings and peace-or one. o h
mack of t e P rist1ne
.
/\'asaba ilay/11111 /-1 111/111/111 al-Agl1b1yd , ,·d. t.lubammad R.ic;lwan a I-DAoya (Beirut. an
DJmascu, · D.ir al- Fikr, 141 1/ 1990) pp. 92.95 and 'Abd al-Ra.l:iman al-Ma'allami, _·
al Al-Kisa'i and Hisham read qw,-1a with as
11·111k1/· /11· -m ,1 fi Ta •"'·11 11/-
- Kmv1/1r1r1
, · 111111 111-Abd/il, 2nd ed., ed. M u h. arnrna d al-Albani, (inn1111a.6H
2 , ub . ( R1r.1Jh: Maktabat .il-Ma'an f, 1406/ 1986) 2:248-253. k
1 . . 79). ,\Is<• read
»- I ?--.irrated h)' al •I a han an d Ibn Ahi l:lat1111 111 1Ji1: r Ta/sirs for that ,·cr, c with wca .-,
'· I e th, u,efulncss that 1s cxpccted from 11.f (Q)
1 Abdul-:\>l3SS1•11 • Kho/ii (p.
chain~. Sc,· ', ( 1:393) and al Mun.lwi, Fut!, ( l.1 43-144 §36). ;;J
A1 11, unginal form compn,,ad (10111111. C •

328 329
 Anwar al-Ta11zil: ljiz b f Text and Translation

.)-0 ~ v'UJ -; JJ (11j)--l .:'., ,y,- <G~ ~ Ct1:;l~► ..~ -• • ,,

...w\:JI Jr,~!- ,
, , ~•, I,- : ;;-·~
• ::J-
...1.-.a.J ., ( ~-,,, •.. ")U
( I I) '. a_, __;
-; -
,, ., , (I)

~I! ~ l:.,;L..! 0Ll ~.!..ll-L, L::1(5! ~ ~ ~7 · :~•i - ::, _,. • _, ,; ,-' .•--- ..::_ ,:
u,, ~'it<~\)(\)
:: ,, ,,.:. .,,,. ::;: .,,. .,,. '. ,J .,,,. J, ., ... - '

! - ; · .J -~u1
• U"""-4 1
u, •~..1..,u
~
~ u \,,.0 / • I

· 1...... - •
' J;.._:.~lo?v~. . -_ ·~ -- . -:- ~I ~")U
~ ~_; (\jjl (};_ \el • iiI -;--'I~ Y. L,;_;;'! l]t;_ 0µ ,(:~ y, .~ • - ui ~-1\ \.&. ~~ b . ' J • -

. (~~ ~ \ j 1)' ~( jli,'.~ ~__)~ t;;I)! u--;

1~. ~~.i:..;~ ,; ~ : - ~---I;
) 1( . , -
· ' -,,, • . ,, 1;.: ' , ~
,''•i }(\),o~J
ji_).
':,,,,~/ --, , ,~I
,
••
....:,J~

~. ' , ,. - ;;J.;.j..\
1, , ,~;
'...r-u
' I
- - -,,.
•, ~ <r ;1tjj~ _ [ t• ...y.ll]
µ.., ~~ J ~ ,...,,
< ,•
j~
. J - • ! .J - . v- -- ..:..k.) \j.~ . L. , ,•
~ .'all
:r: ;-,) _i _j_~ 1;_-Jc:.J1 ~,~'.,; >l:.iiI I ~~ J ~\, .i.J./1 1)~ ~µ r-~~
. ,. ,,,).)..A.A
, ~-1\ ~(~i ) ~IJ ~, -r-
:.I '".>'---1> ,~ ~
• -
-; - , • · - ( ) .i..,

,,. .,
~ ~ ~) ~1( i:,l)., <" )
. ,, .. ,,,.
, ,. ,,,,._> >,, ,. ,,,..., > ,,,. , , ,. , ,., \ ., . , , . , ,,.. ,
, . i d f / / > ,,,,,,., '
. ( A),u ] ~ ~ ol~ ,_¥,._,..,,J ~j ~ I :Jt.;.; ~I Ju i;s ~__,.; _;Ji
- • ,,,,. . ,,,.
J
- -
~.)µi ~~~1 ~ ~_) <0 s~·{;;r_;s..,~ _~!W~~l\l\) }/ (,\ ) • ,!, .i
.- · I ' ,- -1 I
J
• -:·
·A~\\ .1..-
c..r- - . a.JJ
•::- ( IV) ~_;j..1
· ~_;-i_,
- (III)
> •}

[The corrupters protest they are in fact civilizers]

v,;J.\..oJ~ r,.
, .1
\.,0 ;) X,

·-
-~~1)~~1;~~1_,(V),~ ~ ~ -
• - ,
, J

•, • .
:
:-::11•
r=-, ~,...:..:,...>~
-
/ / . ~I ~:.

qalii innama nal)nu mu~li~una <they say: Nay, but we are cii•i-
I. by being a resumptiv~; tides of emp hasis:
lizersl is the apo dosis to idhii <when l and a reply to the honest
11. br being initiated with the two par . th t what follows is
adviser meant as an intens ive. The m eaning is: "It is not right to , > h. h ves notice a
address us in such a way when, in reality, we stand for nothing 1 a-Iii <is it not that! ' w IC ser . tive hamza that d e-
. £ hen the mterroga .
but betterment, and o ur state is devoid of the least trace of cor- unquestionably true, or w . ·t onveys unquestion-
. . fi d to a negative, l c 0
ruption!" For innama <n othing but) co nveys restriction of what- notes negation 1s pre JXe . . re (i) is not (a- /aysa) that ne
ever it prefixes to whatever follows; as in, for example, innamii able affirmation. Exactly hke it a y clause subsequent
( I Q .
certainly able a - iyama ·_ 75.4 0)-hence. an t m-and (11 .. ) th e
Zaydun munfaliqun <zayd alone is goi ngl and innama yan/aliqu . . ·th a JUratory er .
Znydun <alone to go is Z aydl. to it almost mvanably starts w1 h mbles of oaths,
closely related a-ma-<·is it
. no t'·>' one of t eprea
They only said this because they imagined corruption to be . corrob o ra t es the relation.
2. inna <truly) which
integrity due to the sickness in their h earts. As Allah said, ls h_e
• bSS f the enunciative;
for whom his evil-doing was made love/;,, so that he considers ,t Ill. by the defimteness o that serves
good-? (Fa\ir 35:8).654 .. h ative p ronou 11
l\'. by the middle position o ft e separ. . their statement
2 12 to rebut the innuendo agamst . the believers 111
1 : l ala innahum humu-1-mufsidiina wa-lakin la yash<uruna
656
(behold! truly it is they who are the workers of corruption; ~ut nay, but we are civi/izers; d t realizel.657
th - h' 111 <
they O no
ey do not realize>: a rebuttal to thei r claim made more intensi\·e \'. and by the correctio with la yas un ·s
th b p h · and lbn . I,e that de not•
, us Y ,uways, al-f:!a,an, al-Shanhudhi, NAfi". Abu Ja'far, lbn Mu · ~y~in d (MQ) ,,. .. s) • not the d c,finit.:
·' \\'ith the generic definite article (lam aI-1m 1 artic
6tm'.r h I~ th, dialect of many Qays, 'Aqll and their neighbors, and l:lanu Asa . , th<' Pm·iou1 knowledge (lam al-'e1/1d). (Q ) rs (Q ) no
[xamp!t of anapo·' fi . . . , •ested, as b)
uoton- a 1gure 111 which a marn clause 1s sugg
1ntroduct1on of a , b , I t •d
!ii. I e .
their innuendo that the believers arc. the corrupte
. ·, atpablc: but the)' have
u oru1natc clau~~. but does not occu r nor is comp e' · t.;;. Because the evidence of their
. berng
. corruptcrs 1s nm, P

330 331
 Anwar nl-Tn11zi/: /:f izb 1 Text and Translation

[2: 13] wa-idha qila lahum amimi <a11d when it is said to them,
Believe> to offer complete fai thful advice and direction. For the
. r ·ty with the exig,encies of intellect. For the
perfection of fai th lies in the sum of two matters: turning away ,,ho act 111 con1orm1 J'fi d
. . ·ust
nomen spec1e1, J as it is used for its referent in unqua I ie
from every reprehensible matter-this is what is meant by His
saying do not spread corrupt io11-and implementi ng what is
t?rms, is also used for what collects the meanings ~hat are
. 1 . d . t d d by it 6S9 Hence it can be divested rom
ar
i.
required; this is what is de manded with His saying believe. lieu ar to 1t an m en e · d . human
other than that which is why one can say, "Zay 1s no
ka-ma amana-n-nasu <as human beings believe> is an annexure to '
beiog." 1o the latter category belongs t h e saying · of the Most
. The
the accusative as an infi nitive noun.Md <what>introduces a clause High, deaf, dumb and blind (al-Baqara 2:lS) at1d th e like.
equivalent to the infinitive noun; o r it is a neutralizing ma,m poet put both [uses] together in his saying: ("The Long"!
identical to the one in ruba-ma 1time after ti me> (al-Hijr 15:2). 660
when people were people and times were times.
['Human beings' as archetypes of belief or groups of converts) .. . . . .
(11) Alternately, 1t 111d1cates prev10us kn ledge meaning the
ow ' . h'
The [definite article] /rim in al-mis is ~!essenger- upon him blessings an d peace-an d those with_ 1m,
.
(i) for the ~pecies, meaning thereby those of perfect humanity, .... or those who believed of their k1th an d k'm, sueh as Ibn Salam
1
percmt u:· ( I', Ql Sec lla<lJwi Tahana, Mrt'jc1111 ol-Ba/tlglra al-'Arabiy!°a.' Jr~
· :,,; .. •
Itus usage,~ a popular transforrcd meaning · - nura,cln") ,h.. nce it is s,1.id
1 , \\ ...
:""" ~ (ma;a~ 1 d ·ts arche·
d. {Rt1~Jh. D.:lr al-Riw'i, Jcddah: D,ir al-tvlanar.i. t 408/ I 988) p. 22 1 §28 1 (al-rstrd''1k that when 1omcthing is mentioned in absolute terms 1·t is understoo as 1
,. ,lf-ru1u')· c.i h A
' c ta, rc:h Rlt,·roririan (p. 48 §72 and Arabic counterpart); and G" 1deon ~~
,. - · ,
0 Uunon, S111-~ Rl,er Tl . . Ii rsl hcmistich stauni;
,, , 0 "Th onrne it Forest of Rlretorrc, http://rhetoric. byu.c u 'd / ( orrectio). "1.J to ha,c hecn etched in stone by a man of 'Ad. its 1 . f om al-Ragh1b'5
e nculrahzin , . rb \"crb· C
1k g, resinngclll 111,1 (mil al-kiij_Ta) b prefLxed to certain ve 5' . ounrries wlrcrc we li1•ed and wlriclr we loved. •rius•
en t"t re passage
•
1s r
• _72) and Sadr
,I ' ~,Jartl,dt'\ (al -1,unif al mushabbaha b1l-fi'I) a~d particles of prepositional auracuoJn t i · (S . . l \Ch- i Ag/111111 (21.7 1
) On the verse sec also Ahil al-l·araJ a -1 ~ a a~ '.
( run, a 1a,r) anJ , ~i•~ •Adil Sulayman Jamal,
dd · al-Dm Ali h. Ahi al-Faraj al-Ba$r'i, al- Ha111 t1s11 a/-Bavt)') a, ed.
111.; (nk,l',da) " Ab •l<ulrahzc~ (z~ku(fu) thrir action .. . It i5 also called th e supcra <
Jul Mass,h, Klrali/ (pp 352- 353) . h nll. (Cairo: ~laktabat al-Khanji, 1420/1999) 3: 1071 § 940·

:m 333

__ l ~
 Anwar al-Tan zi/: f:f izb 1 Text and Translatio n

'f" r' .,~ •~> ,::: )

,, , ~ , ~"jj .w ~ ~ I : I (\4~ ~\~\~ t..) ~_;:.11_,I Ii
I

, ' L.!.,,~'.>\.ll e.J

~
• , ,. ,
.;.'I\;,,; ,I ,.,~ ,, ~ ' • , , ., ,., o,\ , •t, A''
:,
) -.> ~ ..,~ ~
J.:..,. _;:.J ,o ~ ~
,•
.
t >,-,,,:,,•
J ,
< >
l,)"\..:J
1· ,.~ ,. ,. ,. ,.

··········~~.......... ~r,;1_; )G ~~0~ <i) ~ ~ \)µ

. ka-ma amana-s-sufaha'u <11iey sn;,, Us? Believe
. . . • ~ I ~•~ alii anu'm1nu . . . i c
q r. I I 1·c,,e,>· the [interrogative l lwmw 111 it stanc s ior
and his compani ons; 111 which case the mean· . " . l• r/J,• /(l(l S IC I •
f .h mg is, Believe . h 1
• ,,.,
•
, ·1• the [definite article] liim alludes
to the human
a a1t coupled with sincerity purified from " I111 c, t" rc species(,(,()
11 t . WI! denial
. unde r which theyN '7 are subsume d
risy anJ ident ical with their b; lief." a amt of hypoc- i,.·uig5• or t 1c en 1 ,
a((ording to them.
[Zendiks and the view that m ere verbal profession is belief)
They declared them fools
It was adduced as evidence for the acceptability of the z d.k, (i) b~cause they were convinced they held corrupt doctrines;
repentan
. '"'~ ce""t an d th at ora I at.fi1rmat1on
. constitu enoth-
•s
tes belief,6(,~
erwise . the qualification would not make sensc.M-1 •' 1; ,,, , t,cwgi brhei'c~ (S J :400) "The rationale of its cviJentiary nat.urc for say-
11 1 1 1115
1r. that irn,i11 is affi rmation hy itself whether coupled with sincerity o r not. is !~at All~th
i.,i ."Till· "/cnd1!-. in th · · I 1· · h of 'Behevc with
. · e. conHntton
.• • .
of JUrtsts 1.s unl' who conceals staunch unt>dief ~:,.,1 Hi~h qu,1hfk d 11 by saying /15 /1111111111 bemgs ie 1cve in t e sen<e
" I" 1c d1splar1ng bc•I ' cf 10 protect , 111•mscl f. It 1.s also rdatcJ from Slinrh al-Mnqd$id that i 1 .uth coupled with sincerity and far from hypocri~y: So if Ione alfirmation nf the
:\ an u nhclicvcr (k,lfir) acknowlcJ gcs the prophctho od of the Pr~phct- upon him r•ot<'>11monie, were not belief the referent o f imrln would not take place without sin·
l .cssmi;s anJ peace- and d 1"sPI3) .s t h c signs . w 11y;and Hts lone saymg ,1s lrrimmrs beings believe would he correcting (m~stadnk~n)
. ol. Islam toget her with hisconccaling con•
,1ctto1i- that. an• •aurced o upon as un I)C11c . f: , uch a perso n is spccilk ally called a Zrnd1k. lh, a,1umption that the t,dicf [they were I ordered to profess with His saying Belreve
T here 1s a d1 fkrcnce of opinion 11-m such a ~ccnano- confirmatio n together with a f1irrnat1o n. ·1·h for ' ther · would
· ahnut t11c acccptabtl itv of his repentance r: ·
· and the cor• ere c c .
rcct
f po~1l1on 111 the l lanafi · 1 sc hno11·s t 11at .ii 1.s acceptabll'· 1,oth l>cfor.- catching him ,mJ lien,, nlrd for His qualif)'ing it hy saying as llwnm1 bei11gs belie\'c. The answer 15 th at
a ter. It Wd> also said no. hc is '··II "' cu., hkc the magician anJ the propagandi st oi athe· :h, bd1efthat " demanded of them by His saying Bd ie,·e i, real belief that is creJ ited
mn ·,· ·· 1 hc- rat111nJlc
. of ti IC e,,d ent1ary· nature of th<· verse for accepting 1he repent· ,1, 1uch in the Divine presence, namely, affirmation coupled
with sincerity, as ~ffir~a-
anee of the /.cndil-. L•S th at . I1)-pncntcs . .ire part of the Zcndiks; a nJ since the,· 1,·cr, tion by 11,d f is not bdief in reality. Hence. outwardly. it would have sufficed lor Him
commanded
z, d k to hehcv< 11 15 necessary 10Ju,t,ay 8r/1nc . However. since affi rmation by itself is belief outwarJ ly-so that w~~-
to accept their repentance.. .. Hence that· ol. th,·
-<
"61 •
n • :r
I s 1s also ace
Iabl r Iiecause they arc part of them."
•<·- l.e th< i, 11rd i111ti11 ca 11 b c app11cd
(Z)
· to 11.·. (Q ) Also sec note 61.J ahow
Cl'Cr professes the two testimonies of faith makes his life anJ property inviolahlc- it is
f''"1ble to imagmc 11 a~ subsumed under required belief tJ1rough its being coupled
and entry
b6l
""rratn1\=" '·
m hio~rap
, h1caI glo~sary. . •ith s,nccrity. Hence, outwarJly, [llS l,111111111 bei11gs beli~ve] is a 4ualifier for lhc 3.t,.
All nm . and ,•<b. -"-'I 1 ..., , p "'I t l
~" l hc lm .. • • ; : ,-'-'<! YI; AQ, H,M~l: J.i; .! ·,l.typo u l command] except that, in reality, it i, an emp11as1·s ( ta 'k'rl)1 1·0 r required belief
rebuttal H. J ,n m<nt1O11 ·d Ih bnause thclaller is coupled with sinccritr sine qua non:· (Z I: 143)
, c e <Jrnc thing then rd>Utted 11 but ' the .._.,
author omitted hr
I
,,., ·1 . .
fi rmattun . I> nJcl word, w ' ,. ·s
( ere. nrnconc m1gh1 adduce this verse as evidence tlial 3f• e. alkgoncally {11111jtlzw1), mentioning the result l111tcrroga11. on an.sin••° from not
1 b) 11,df IS b ·I f r ·r ·
not he rl.ila -,qrar)
·d < ic , ,or 1 11 ,wrc not helicl·the referent of ,man · "·ould ~-~u1>ingsomcth111g] hut intcndmg the cause [dl!nial]:. (Q)
iu unlc-s, s1nccr1t , ak · · B re
1 1·· • Oi fooh. (ZJ
would he lnuu •h } t cs pl,1ce 1herl'in. in which case His sa}'lng e ' ,., ·1 h .
. .
bt1ng1 bdarvr . .,:iu~: ~rnplement the dcmanJ, and the additional statement ns human of " .e. 1 o,e meant b)• 11l-mis according to the logic [1mphc
· d b th, definite aruclcl
. Y
·
e
mong them·
enc, 1, the on< that < pointlc~, (/rixlrw). The answer i>: real ima11 in th!! Dh~nc pres· · rn,ous knowledge~ {Q ) "And they used to disclose this assertion a . .
' 15coupled wnh 11h . I d All h xposed their tn·
' • ""iereupon Allah revealed 11. . .. or in thcmsdws. an
u ~pt hy1, avofo t. J Sinccntr. Outwardly however, it is inaccessi·1,1•, et · 1
a e.
. u ,,ar affirmat
ion. Undouhtcdlr, tJ1en, the '
re was a need to cmphall ,1r n,•most S<crcts." (Z)

:134 335
 Text and Translation
Anwar al-Tanzi/: Hizb I

, , ,.
JI- ~ ~,,J , .. ~ 1_,ilS ~ ~· I \ ' •<"i : ,~ , : -
0 , - , , . \ ,,, , , , ,,,,, .,,. ., • ,. • , ,,,

.,,.J-" .r- U):,' - (""1,:. L.!, ~ ••_

, _
I
~ ~ '. • , . - - '
V ,

, ,,. , , _, -- - - JI(...,)
-~ ut •~_;l~ ~'ii;lli :i;.J~
, - - ,·
•j( )
-J C. - J• ~J
' -
~
.
-~~ij i)\..::. J. ~\i.;., <·>,~,·>
, , •• • • •
.~~
•
~ 1-l. IJ- ~~I
, .. . U"\.:JI
-- - - ., • • , - -
. _r:,
- - -
J L..:a,i; I;~ ;.::;;~
,- - - -
..si;
'j~ - '!~
J ~
. ·( ~
. I) ~
~ ,. , .,, , , .,,
0µ ~:
- ~
b ~:•;z J ~~., ~.) 15;.r·;; --t ~
.,
."'.-1_,-- ,1,; ~f1 » ' - ..
•>f --, }
, j ,o4.1\~1
·- • , ~- , , 1· 1· ...
~~ ~J ;.J")\j, ~T;~i ✓ ✓~ ~ .._j) l:,:. ~ •1'1 \ , I ~.'.'
,, ~ :~ 1Ji "-"' - ' u i ~u;, ~ v-~I
, .. '

, jj\' , ,;;,j ,, ~•- -

- ~~
-:
,, - :: - - -
·J J .:., ~ JI ~ J .~..uu . ~\,;
! :~,,,, . ;, '--:?•"'!,~ I ~-~-:'i1 -
.,,._,. ~~

.................. .............. . <5_,:1·~-.J)~ ¾~1 ,: 1~; ~~

1
thevdo not know>and the previous one with la yash'urun <they
(ii) or to belittle them, since most of the believers were poor and
do~ot realizel is because it is more congruent with the mention
there were freedmen among them, such as Suhayb and Bilal; of folly, and because to grasp the matter of religion fully and dis-
(iii) or to feign courage and show indifference to those among tinguish truth from falsehood requires investigation and reflec-
them who believed, if al-mis is explained to refer to 'Abd Allah tion. As for hypocrisy and its train of strifes and corruption, it
b. Salam and his faction. can bedetected with a modicum of awareness and consideratio n
Safah Cfolly> is levity and imbecility dictated by a deficient in· of what they let show of speech and acts.
tellect. Its counterpart is bilm <prudence>. [2:1.\] wa-idha laqu-1-ladhina amanu qalu amanna <and when
ala innahum humu-s-su,a , h-a'u wa-lakm tliey ligl1t upon those who believe they say: We believe> is an expo-
- • la- ya'lamun- <Be/ioId'•
sition of their interaction with [both] believers and unbelievers.
1 o are Ih e r.ools; but they do not know:
Indy. it is tf1ey iih > a rebutta I
1
and. .mtensive exposure of t he1r · •ignorance. For the ignorant, wit· h As for the opening of the account,668 its narrative context '.s
1H S ignorance
. . pos·t'
1 ive Iy .
assertmg what is in direct oppos1tton
. . to the show their posture and introduce their hypocrisy, so there is
facts, .1s m worse misgui
. 'dance and greate::r nescience than the one no repetition. It is narrated that
w 110 is .undecided "'h ·1 1 e ac knowledging his ignorance. for the lbn Ubay and his friends669 were met by a number of
1atter may be excused, and the wonders and warning signs . rna). Companions, whereupon he said to his people: "Watch
bene fi1t him.
te.a :-.amelv
. d ,r . · All h ,o the end of th~
lThe differe nee between "knowing" and "realizing"] ,, 1111 01 people rhere are tliose wllo say we be1,eve Ill a
i,r,e
y,, ··· wh·" h ,s recounlcd to show their hypocrb y. (Z)
The reason the ver!>e was sectioned
. off ,-vith la ya ,la mull
- · ·· ··· ·"' no1c 607.

337
336
 Anwar al- Tanzi/: Hizb 1 Text and Translation

how I will repel these fools from you." Then he took Abu Al-liqa' (coming across> is happenstance. One says, laqit~h~
Bakr's-Allah be well-pleased with him-hand and said: . > and laqaytuhu <you encountered him
'rnu came across h1m I
"Welcome to the all-trustful o ne ($iddiq), the liegelord i;·hen you chanced upon him and faced him, w_hen~e alqaytu 1~
of Bam:i Taym , elder of Islam and peer of the Messenger !youthrew it>when you cast it off, since by castmg it off you pu
of Allah in the cave, who spent his life and property for 1t 1,·here it can be chanced upon.
the Messenger of Allah-upon him blessings and peace!"
wa-idha khalaw ila shayafinihim <and when they retire unto their
Then he took the hand of 'Um a r-Allah be well-pleased
with him-and said: "Welcome to the liegelord of Ban ti del'ils1:
' Adiy, the discerning one who is staunch in his religion, (1). from klrnlnwtu bt-{ulan
. - <I t·m d yourseIf alone with x > and
.
who spent his life and p roperty for the Messenger of .
/klialmvtu] ilayh <1 retire to be vnt h x> I
w 1en You alone are with
Allah-upon h im blessings and peace!" Then he took him;
the hand of 'Ali-Allah be well-pleased with him-and (ii) or from khallaka dhamm <all blame has left you>, that is, it
said: "Welcome to the paternal cousin of the Messenger . d you; w h ence al-qurun a/-
1\'ent past you and is now behm
of Allah- upon him blessings and peace-and his son-
kluiliya (bygone centuries>;
in-law, the liegelord of the Banu Hashim besides the
M essenger o f Allah- upon h im blessings and peace.I" (iii) or from khalawtu bihi when you der ide h im.
Then this [verse] was revealed.~70 It was transitivized with ilii <unto> because it entails th t: sense
~-o .
~a rr akd h)' al-'lha"labi in nl-Ka slif wnl-Bay,in ( 1:155) a nd a l-Wabidi in AsMb al· of termination.671
1
/\u; u/ (Cairo: .Ma\ba' a H1nd1yya, 131 6/ 1898, rcpt. Beiru t: 'Ala m a l-Kutub, n .d .) PP·
13- 14 throu,•h ~! h ., I f ~ .,.,,) from \! ..< • 141 8/1997) 1:236 and al-
0 u • am mau '- Marwan al-Suddi al-Saghir (accuse d o ,orgc. 1 ' . "'>ammad al-Anh, 2 vols. (Dammam: Dar Ibn al-Jav,LI, . . al-Baqara
al Kalhi (accu d O f 1 ) . t, •Ahhas- K·, ~ I 'd l II over it· 5ura1
• ,e )lng , lrom Abu SJ.lih ("·cak b)' agrc<·mcnt). from I n aJ, a ·Slraf(p. 12 §22). "The marks of forgery arc cvi en 3 · • 2" (S)
the chain ul mc11J . · f O dd''"
1• 1 .. ac· • .. ' . . d Fa\ima in Year .
. antr (s,ls,lut 11/-kadlrib)" and "its tcxt is thl' height O _a. rC1ealed very early in the Hijra, whereas Ah only marne . d (Q Z)
cording lo lhn Hap.r, rl',pl'cmclr in al-'Ujcib ft Bt1)'ll 11 al-As/Jab, e d. 'Atid Jl- 1:fakim t ,1 I lh •· their own km · ·
.e cy dendc the believers. convcyini; that dcn swn 10

338 339
 Anwar al-Tanzi/: /:{i;::,b Text and Translation
1

•
,,.-111 I.:,:-,
~
,,,
- ,
,,,,
... , . :q~\., ' .
. ,,, ~ ,,, ~-
..•' .: , , i1 .J..;j..L ~~1., I ~
. ,J,~,J , . ;, .., , .,. • ,. , • ;. ~ _,_..

...,, ..: , ·\'.,i1 ~1~\ t5 '~)J;\JL1 .,Llt~<i) :(~!)~

/: ~l!JL) H)'<--
~

..
,. . ,
,.l
,
, !-

. . ~ ,, ~i •. ~:•1 ~:J~ (__.) ~~ ly\5 \; uls- ~~

.T
/
:,
, , .,. ,,,,,,. . .,. ,,,
,,,,;
· ' · .J.,.,lJ, •..,. ~~ 1 ,_r-.. 1 .,_, · ' ;,,-
~~ J; . . \,.I "' , , .,,,. ., • , ... ., ,,. . .. , ~ .,.
, ,, .. , >: -~ " , ( ) ~ · ~- I I 41., I 't..1.:,:- Q ~ J
~I ~ Jl;-,<:.11 ~1,y,)\ c_lJJ C: )" l-' (. ,~_,_.. ';. .r.- ., , .
. :. , ~- , ., . ,,., . ., ., :' \ \ ~
,:Vi\ ,. ,0 .,J'~ \; J
,\.O'-' µ
~ •J~~IJ ~~1+-1,1 ~ ~_;....I r..r
,,.-:-c,>~
,,, ,,, . ., ., ,,,
'J \..... ,,,
· . ,.. - -- ~ :, • 1--, ....
····· '. P\ ~; ·'11 ~·"1, ~~ ~ ~l:i (I)'i J . J • ~ ~
!Rhetorical difference between verbal and nominal clauses]
!The human dev ils] Th . addressed the believers with a verbal sentence and the
W hat is meant by sliayii! iuil1i,n Ct heir devils> is those ,rho
C) h · d by im1a <truly>
Jc1ils with a nominal sentence emp as1ze '
typified Satan in their rebelliousn ess, namely, Ii) because, by the first, they intended an aspersion at bel_ief asf
(i) those who proclaimed their unbelief: their fpossessive] annt'x- d the full affirmation o
something newfangled an d b Y t h e secon '
ation to [devils] stands for their mutual partnership in unbelief; !heir standing firm on their original stance;n73
(ii) or the major hypocrites, the speakers being the minor ones. . t"vated by conviction
(ii) also, because they were not b emg mo 1 .
.
and earnest desire d. h · ds to the believers;
Sibawayh in one place ma<le its nun an orig inal [letter] where- regar mg t eir war
. l · of perfect belief
by the root is sh-f-11, "to be far"-since he is far from righteous- {iii) and they had no expectation for any c aim d
ness-and this is corrobo rated by their saying tashayfana 'he to gain currency among believers such as the Emigrants an
acted lil-.e the deviP; and in a nother deemed it an augmentative Helpers, contrary to what they said to the un b erievers.674
affix, whereby the original is shci/a, which is ba/ ala <to be false'; !The scoffing of the hypocrites]
and among his names is al-Batil <the false one>.672 . c I
mnama nahnu mustahzi'u na we 011 Y make sco~> 'JJ
is (i) an em-
• d
qalu inna ma<akum 1they say: Truly we arc with you 1, that is, in . . h ocks somethmg an
Phas1s for what precedes, for the one w O m
religion an<l creed. th ,v haJ told
,·i I f their dcvih a f tcr c,
n order to pre-empt any misgl\'ings on the part O . _, . , bal clauses.
o· • • c 681 on norn1n ...1'"r
··A\mthlcom .
mentancs ,or , the vcr,,
· Falsehood ca111wt (omc at 11 •t rom b•'or•1ror
'-" "
:? <>till,,r\ ll'e belrel'e. (K) Aho see note, 298, 557 •
' ;. f hclicf, it would
b 1· ,
I they had said 1111111 m11 'mi111i11 t,..c arc c ,eversl to suggest pure onipletc insight .
br/u" d If (I u~~ilat 41 42) anJ the had1th "I.earn a l-Baqara for taking it is a bk,sin~
b' • b ,r '•er~ Jue tll tlwr C
. ,,·crs. the da101 r
.
and lcav11w0 11 1~ , ., h
"OC, anu t c ba/11/11 arc powerlcs~ against it" narrateJ frr,rn BuravJa · ..
..11< nc,,r ga111ed currency among the sincere c ,c,
ind .c h . for the unbc11c
'
• (Q )
°
h ) Ahmad , al Dlnmi and other. cf. Muhammad b. llizq b. Tarhuni, Ma,..su'at F111f,1 ii " 'arp 1mdhgmce, ~o they avoided emp a 5is; as . ·ed emphasis.
Suwarwa-Ayclrcll Q •., itanJ , 1hctn so they U>
. ur.,,i, 2 ,·ob. ( Dammam : l)jr lhn al -Qa)')irn, 1409/1 9 89)1 ··113- ing firm on Judaism can gain curren cy among

341
340
 Anwar al-Tam:il·• H. I
. 1Z J / Text and Translation

--;c:.:·11 -=- • - : .. ... ,, -

i
>: .L:.111li
,~ ,~> .,,
~ti)\; L
.
! ~ ,:_y, u~ -~, J.:i;. J'i (...._, ) '<U"'J

-:
. , • ,I;:
1_ -~
. ., .
:i,: ,, _ , :
.,,J\>
, ,
~
,,
~~~
- ,.
1
:;;;

r Y ~ l_;..:JI uL<:; ,..Jl.:.!.:;..:.\ •1 ., • ,

<~~,- .-..J, : , ,: ::, <c.> ~..:;.o:.i1 :i.:.; •::
~~
-= . ,. , , - ~
uy.J:JJ ~_µI 0~1_:,; : cii; .:: , ; : ,; , . r- -Ll!
,- . lJ ~~(:-'"" 01) :(~

~ 1~
J :,,,
1)_, (~i: ;.)
J.
·J.. 1-::> ... ~ : • •
.l;.i..:..:.JL
J,. .
J.ul I.Y.~Li
, ;
J - ··

(
.r' . u:., ~"-'~\JI ' -- . ,
' ·::· , , , ,. ,,- , , J~~1:a1:·.•\in ·
µ
••
1Y'J ,(~_;ll)
L
~ .~1, ~f-J . (~
~., ::-, , , ~,
l ) J ( ~ i ) c- • .•,
J

1.51 ,(-L.i I . •:: , ~:: ~ , , , .. -..J • ~

- ' ;,. -r t - ~ L;)J,o,_;ts::;
,' 1::..:,.,\.;l~I(~
u- --~·--
~ 0")\.! I~) ,,
·Jli -;
! . - \ C:rl
J , Hr requites them for their scoffing.
-~ j t ~ [The divine scoffing]
. . ... .. . . . .
.......... .. .........·············· :<~t>~;::..:1~1} V,
The requital of scoffing was named by the same name as it,
678
just as the requital of evil was named an evil, (i) for homo-
makes light of it is obstinate! ' .· .
substitute for it be h ) follm, mg its opposite; (ii) or a nymic correspondence; (ii) or because it is proportional to it;
unbelief- (i1·1·) o , cause w oever belittles Islam has magnified (iii) or [because] the bad consequences of mockery fall back on
reply to , their ,r a dresumpr. wn, as I"f the devils had told them, in them, so that He is like one mocking them; (iv) or He visits
then why do yovor s t, uly we . n re w ,t. h you, "If this is the case, upon them diminution and disgrace, which are the inseparable
faith?" so th u concur
. with the b e1·ievers and profess to have accompaniments of mockery or its objectives; (v) or he treats
ey rep 11ed with that. them the way a scoffer treats [the object of his scoffing]. In this
lstih za' cs ffi
haza'tu and ~o hmg, mockery> is derision and slighting. One says world this takes place through their subjection to the same laws
• and
like ajabtu . CJ scoff/ mock> .m one and the same sense,
tstn .za 'tu that apply to Muslims ......... . ................. ............ ........ .. .. .
haz',67s which . rsta;abt u . <I answer>• Its basis is levity, from a/-
t·
dies on the spistspeedy killing · 676 0 ne says, haza'a fultm when X , ' In the ,·erse The requital of an evil deed is cm evil tire like t/Jereof (al-Shur.i 42:40).
677 \'~111• a maJCi z mursal 1syncchdochc or hypallage>for 11111s/riikala laj;iyya ' homon-
o ' and niiqatuh t h , b . . . I
speeds up nimbly. u a za u th, that 1s, his came , · Y ai hr proceeded to say." (Q) However, the Shi'i al-Sharif al-Rar,li (359-406/970·
. calls 1·t a metaphor (is1i'iira) in his Tnlklii,1 al-Bayii11 Ji Ma;ii::tlt
1015) • al-Qur 'tln, ed ·
[2:1 5] al-Lah u yastahzPu bihim <The One God sco«s at thenl "Ali ·\la]) mu· d •~ luqallid (Beirut: Dar Maktabat al-l:layat, 1984?) pp. 29-30. On ma;az ··
1
b'S 'JJ• iursal ,ee 1¥1agd. \ \lahba, A Dictio11ar)' oif Literary Terms: £11glis · /1- FrencI • A,abi·"
1 1
1 Beirut· Lb
Abd 1 rame du Liban, 1974, rcpt. 1983) p. 229 §819. p. 557 §1742 and cspecia Y
· U
676 a"\\
, B, I·:
. t~ R. ._,..,
, :11 Ak, ~- J, T: ..\\ . \ · -'I
•_,., r. :..... In Tt1J al-'Anis: .>jJL ~ :Ii~ -..l.! ~-.;,
. . • . . , ,..
111ch I\ light 111 c u1·Raof Hussein. Arabic Rhetoric· A p,acnnatic Analysis (New York: Routledge,
dcn
or vat , c and 11s root ~ co ornpansun to ~lo , k"U- · · •
. '
• " 1 mg. ~o the congruence be1wecn t h,e ~ · a· th d
I
1 2 pp. 225· 232. Cf. Geneva Bible Hosea iv 9· / wil visit 1/reir waya vpori em, a,i
1
• Cf I and Trij 111-'A • mp ete." (Q) rt~•a,d( them their dedes. • . .
nu, und<'r h-z-

342 343
 'fcxt 3nd Translation
A nwdr al-Tanzfl: (fizb / . , \S~ ~LS' l~.J
.Ji\ ..:;., • ,
,,, ,,,.:.-r, .. J\Su, Ju
, ,, · "i:.>J.1. lJ I
, < I'(
le' n·' ,
0

/
,, .
G:.~,J
d_; \0G1.J
. .
1J.. <5>~1
. •
J~ ~,
.
J.,•,:;t;)_;
.
JL+,:'1L
•
'
! , ~
1•J,S..:.IJ
' , /,?-_,_., . I - -~~j;J-"1 , ,
>
:_;.,
.[\ l1 «_,:ll] '\~ / ,,.,~.::,"'t'.:w;,

, ,4 1J!.- 4t;'- Ji.', .J, J-,. ~.J-

,:_,;.; ::i;_;.;; \· r-' '1 ~L;;, ... '1°1 .
, '· p.
•·: I •,~) '. _. I ;;,...,.,_ , , • ,
0

L · ·!;"; J ,, 1"' ,, • .,,.,,., V ,, \, ,• ,..

5,Jf'r;J~)
-,... •
:JG30~
_,,,
.i:1.k
,.. ../
\..::.,d
. -~
~,: r;; l;. ,.:J11J '' - .)f,,·:
,.._ ! J ~ 1
'1' ;·,;,ljl;!(,»IJ - ·
"r '
, ,.,.;, T'l\~'.,.'.i.;;)~J
· . , ,. • • ~· 1r 1( -"J) 1JC.r
')' \., >, V ,, •

0 0~-t~l~i;.:1: d; . ,i;J1
.:;..;-, · J ' - < :<' , 'I IL, . c.J.A, ,v ,~iiJ. , .::U.'
'·" 'Li, r-"
.[ ~ I]<
,. , ., ,, (~ i.;,1)..., 'i ;u. c.,
, , ,
•.
' /-·1 1·1;,,, ,,-
- ; ,

•~_; ,~lj~ JJ J~:.Jil 01 C:li j_'.Q ,~J_;

.::..;J_:1~µ
J-½J. '-' ' ,
.
(' '>, ' ' )

i;J;'Li; ·.,_,~ :• ,i •'~1'.' . •1'f~,·· =f J' · :'i1 c.-f.,,

, . Y, •; .Y. , r-" fi':-- VJ r-" .r"-!'-"; V !1'~..,......
,·• ,, , , ~•<'t1' .~:'t1_;
;j.r-
")\5:)1 •'r-• rr-- J
,,. , , . I, ,"_h. J.A, -
,, ,,.
<r,: tsP ~I) :fa-J ;l;J_; ·r-r J~:t1.¼
,
:1 _,lli -1~"' '-' ( ' '
; i;,i ,r1_;; t High's afflictions befall-
·me·" ' thus indeed we re Allah Mos thatthey are tested once
ter l1 , . 1 D they not see
ing them, as He said: Lo. o b 9· 126).
. .
or twJCe ,,, every ye .
ar' (al-Taw a · h- a land keeps rem,, · r.or-
and their beguilement by means of a respite and an increase in .h. ya'ma un dd
favors for them, while they th emselves p ersist in their oppres- wa•i·amudduhu m fj\ughya m ,m ·[d d>· from madda/ am a a
. /[ bewt ere · d dt u
sion. In the next life it is by His opening for them-while they cingtliem in their re beIIzon, a ." w h ence ma a
· rce the army,
are in hellfire-a doorway to Paradise, whe reby they rush toward a/-jaysh , "10 increase an d rein o I d t he land> when you
c · , the cand e an t
it, but when th ey reach it it is shu t in their fa ces. That is the say- al-siraj wal-ar(i I rem,o rce . ly It is not [mean
. ·1 d anure respective . . . . d
ing of Allah, Today, then, those who believed shall laugh at the improve them with o1 an m c th t is tra ns1uv1ze
. . 1ife-span-1or a . d'
unbelievers (al-Mu(affifin 83:34)_ in the se nse) of an increase in . . > This is also m •-
- 1 h ch gave him rem·
It was made a resumptive instead of being adjoined679 to sho,\' with lcim, as in am a a u e
1
h- wa-yunu u u .
·dd h m 682

th at All ah Most High had taken it upon H imself to requite them cated in the readi ng o f Ibn Ka t ir, .
O
fl ,ghyan]
h d · · ne reinforcing •'
and did not impose upon the believers the necessity to confront !Non-Sunni figura tions O f I e ,v, h' d'scourse
them and, furthermore, that their m ocker y is trifling in com- When the Mu'taz ila fo und it unfeasible to let t is '
. . "' they said:
pariso n to what Allah will do with th em. run according to its m anifest locut1on,
It may be that the reason He did not say ' ..o. llah is a scoffer of ,;ai •
0
f omi nal and ve rbal cl auses.
Sec notes 298,557 and 673 on lh~ rhetorics is,:MdluJII from lbn Kalhi r. (Nass)
them"680 to echo their own statement, is to aJlude to the fac t that tJ; ~bn Kathir. lbn Mubaysin and Sh ib i. (MQ) It
631
m c thin , ugly:' (A} ·'Fro m lhc pcr-
scoffing befa lls in successive moments and recurs anew time af- 1.c. in their claim that Allah docs not_ create son cl
th~t wh a tever is opt imal (a l -
11
sprch\·e that it contradicts what they claimed, H~•, :
take it into accoun t; but
679 1 11 10
I.e., either with 111ey say : truly we are with you o r with truly we are. with you. (Q ) a11t1~) for the slave, it is incumbent _on ~\lah M: ,c •I deeds, so it can not b e as·
680 I.e. m ustahz i 'un biliim as a no minal clause. giring rcmforcemen1 towa rds rcbc\1 10 11 1s amon g tl gY

344 345
 Amvii r al-Ta n;;il: 1:-li.z.b I Text a nd Translatio n

- - ,-L>-.J
~ '.'i' '. - •~_;.....11
- ., . ~
-__ : -- -< ~;__ -.,.;--1-\ ,---
-ull..Ji J~:.t1 " -:-'·
..:., ..1/_;:, _ ~ i -l&- ~_pl , ,t_ . , \l ( I)
., .. --: u --- ..J_r-~..t..::.J~~.)1-·1- . ' J
I ., ; - , - ,,. - , .F"'U•~..S-
. .)~U _J ..,..1__,.;.,1.:_,..;..._;..11
--- "t ..,.._, 1'. --½l_j
'> ,, •> ;
~Ji.:_: 'C
-.,,,!
·· · ········ • •
. .. .. •r-f..ly-\~ Zll1;..:.J1 ji 0)
I . After All ah Most High de . d h
gra nt s believers os4 and d . p n ~e t em of His graces which H
b 1· f b . , 1sappo1nted them b e
e ,e • o stm acy and self-i n d ! bl . ecause of their un -
to ti h ucec ockmg of th ·
i e pat s of success- and th . l e1r own acces~
lute d and darkene d a e,r ,earts became further pol-
s a consequence e,ss - t h
belie
..
ve rs b ecame mor . . . ' JUS as t e hearts of the
e spac io u s and enlightened-
2·. or He enabled"' Sat an to seduce them, whereupon the latter
increased them in rebellion: that was ascribed to Allah Most
cnhcJ to Him l>ince He allribull'J th at r •· .
mrd tlierr brctlm.'n rcinforcr them itt scd1~;;;; :1rc~~1c'.1t_lll tlll'ir brothers wht>n He $..1!1.I ,
High 1he way an act is ascribed to the causator allegorically; and
tnhutcd to Hun ? AnJ m light oft he fact tJ . (,I~ ra f 7:202 ): how then can II l'o c at Heannexed rebellion to them lest one imagi ne the ascr iption of
inforcc mcnt 111ward it were really H is th e~:~ ~ c blamed thc,_n for that rcbcl11un, if rr- !he act to Hi m is literal. In confirm ation of th e preceding, when
Conscque111ly thry were forced to inter r n~ t~be n~ht to blame Umn for it
He ascribed reinforcem ent to the devils He mentio ned al-ghayy
seve ral ways.ft (Z) Sec also al-Qari Min p Cl the ,1:rsl l1gurat1vdy, which they JiJ in
slw(11 n nun ri'ciym al-aila~1, khi;rlfan (;;;_al- ~ai~~
11 1
al~~:::lw r (pp ..~63 Iii yaj,1, 'ala A./W1 1seductio1il in unqualified terms, saying and their brethren rein -

which has a clt>ar mea ning anJ vet i~ MIi • ~ ~a)._ The m a mll'st (; a l1ir} 1s a worJ force tltem in seduction (al-A' raf 7:202) .
the mean ing convey~ is not
II
i;l 0
h; r: cn .to.ta w1 I ! mlc rprel_a tion ].' pr!marily btxau~
11 l. "Or it is originally'" yamuddu lahum in the sense of yumli
wo~d which has a litcral/ori •inal me ~ll)' ' ' _h th1: context 1~ which it occurs. ii is J
~1h1\11 }: of an altl•rnative cxpl: natios .. a mng of its _o wn tmt which l_t•aves ~pen the po.>· lolu,m 'He gives them rein /respite> and He incre ases thei r life-
c Jurrsprudence, rev ·d ' 1_· i\llohammad H ashim Kamal 1, Pri11c1plcs of ls/um
spans so that they will heed and obey-but they increased only
1

::nr
Gnnarct'!> translati · (.Camhrirlgc: Islamic Texts Socidy, 1991 ) p. 91. Hence
in rebellion and bewilderment, so the lam was suppressed and
t>S4 MLi,t( is win~ t~n as - no n pa rfaitcmcn t univoquc" (Doctrine pp. 519•522}. t
ence nr avoiJn;g a c~. y-rcsponsiblc person chooses upon doing an act of ol'ot•di• !he verb was di rect-transitivized as in the saying of the MoS
whatever ~ co nd s'.n . \ hate\"('r is co nducive to acts of o hcdie nce is called wwfi,1anJ High, and Musa chose his people (al-A'raf 7: 155) .' "
1
;;'!"'d , ndcc lu/f~:•~e ,~r,•,vo;d,ng sms ;, call,d 'ism<>. So ,ach of the<c '"'" ·;, wh·
"The increase uf p II SU~lSe t s of a general \\·hole," (Z I :149)
l. "Or the subaudition is that He reinforces their reconciliation,
and its supply w s po b utio n 10 th ei r heart was named a re inforcement of rebellion but despite this they are b ewilde red in their rebellion'.'
is a hngui~tic : a~cn cd tu Allah MoS t High. So in th(' predicate (al-nws,wd) there:
1
(u l-isnad) a cogm~i: ·c rcncc _( ma}'J: luglwwi) and in the pred ication/ ascription itsdf
~~\! · :.f"'"; inversion. ,

I),/ I, :~ · t~ o;.~;-~; o,Kh. R,Sk,U:z,°(;' ; 1 Ak,r.D,L,P,Q,T,Ut,z, J,;," , AQ,F, H, K,'1M•J'

10
Lb caul>ator, wh{'r~~7-nl>t~rt·ncr ( majit: 'aqli), beca use it is a n ascription of the act
Nl6 a . Ak., j\ B, 1 duct ri nc] the d~t·r in realit y is th e unbcHcvcrs.ri (Z) ,
.e wo-k/ircim M1isd mi11 ,1awmilii tand Musa chose of his pcoplcl"': (Z)
• , Q, U, UI, Z, ~<;:;. )' L, Sk, § .., T, ~., , ' AQ, H, K.

346 347
 Anwar a/. Tanzi/: Hizb 1 Text and Tran slatio n

J .Ll.1 j~lf ;_ (0t:iJ ) J (0ciJ)...5 ,_;.sj1, : IL, , . '

~- - - -- -- - - J,- , -<.:.it;..J,i1);
q} :J~Ju\~ls::;.y,•lqi,tt .,r ••- '. >• . i,,, ,
-'-?"' .JJ . •"-'--"'IJ ._,..;s:JI cl '. 1-, - ,,, ,
- 1
__r"-'J•,~ I

.( ' ' <il>-1 ] (§2l;..~f:iiw; ;'

·-jLL, ,! - ' -'
·'~ 1cl· ~.;;.Ji
_._,. - · ·
..,,J , "..' I\ , ( : : Ii) ;:. -- _-ii · (' '
1:.1
- ., - .r _;;--,-' y _ _, cl ~ Ii) ;
r,;;.;1:J~ -~:;8l1G~ j, ·l)-
;. 1...-'.) .J i.
<''½S'--J~.~"-'-,: u~.: J)
. ············· * ~1 ~liL. --- .,.Jl1._,..,,
.. _, - · '1
·"-: l..s}.:i.'.:..:.i_, -~ Ls J_;' ~I, ·l<S ~~it 0 ,:. :1(i;,: ,,, '" ,,
. -- · , "'i""' ,..,.,.._.,, !.!_,.,_!.1.:t.-,!ll~j\) Originally"1 [s/Jira ' 'buying>] is the ex penditure of cost to ob-
1,in ihe iangible propert ies one seeks. W h en one_ of the two 111 -
_ Tughyan 'rebellion> is with c.iamm and a lso kasr [fighyan).~' siru ments of exchange is current coin, it is ostensibly designated
hke luqyti11 and liqyan 1chanc ing up o n >. Tughya11 is insolenee - since it is not sought for its own sake-as the cost, and its ex-
th at exceeds all ho unds and exorbitant unbelief Originally it is
pendilu re is the purchase. Otherwise,691 whichever of the two 111 -
for someth ing that goes beyond its o wn boundaries· Allah Most SlrumenlS of exchange yo u construe to be the cost, the one who
H" I1 . •
,g said, Tru ly, when the waters overflowed (t aglui), We carried spends it is the mushtarin 1buyer 1 and its taker the ba 'i' 'sellerl:
you all (al-1:laqqa 69: 11 ). 694
hence both words 693 were deemed auto- antonyms. Then it be-
·~:ia!1
(bewilderment ) is in discernment - just as 'amd lbJind· came a metaphor for the fo rsaking of what is in one's hand in
order to oblain someth ing else with it, whet her abstractions or
ncss ts 111 eyesight-and con sists in perplexity over something.
?ne says a ma n is '<imih or 'amih <perplexed) and a land is 'antlu'i': tangible properties. Hence the poet's words: [~The Tremhlm1(]
It has no lighthouse. [The poet ] sa id : [~The trem bling")
6'.l: "J.e here 'literally' (bi-ma'n~ aHiaqiqa), which is one of 1hc conventional meanings
it blill ds (a 'ma) guidance to the perplexed ('ummah) ignorant."' furail." (Q)
.;: "le. when one of the two instruments of exchange is not cu rrent coin; for example,
[The purchase of ruin at the price o f g uidance] lh<)· are both cu rrent coin or both ready merchandise, o r plots of land, or ani mal s, or

12:16 l ula' ika-1-ladhina shtar awu-d-dal alata bil-hudii 1those are

t liey who purc/,a d . guidance:l they c h ose th e
se error at the price. of
ofdi~paratenaturc."" (Q)
1
w ords fo~ nd i;u:c
~ ! "Ba>' !.alel and slrara '( purchasel. Auto-antonyms are _
~f th ' Arabs and used homophonically for two [scman11c) oppoSitcs,
~:':t;~;.
forme r over the I
atter and excha nged one fo r the other. tnodi, ~-hich is used both for menses a nd fo r purity." (Q ) ms or cont ronyms,
89 >tlt•Addad, translatable as antagonyms, autan~o~~ms, contra~~1u ' ·am a/-Mufaual
" Two d1akns Kasr ,
MO ~poken by Ru·ha ~d~·th~ reading ofZar d b. 'Ali. (MQ) - ,an antonrms and enantiodromes. Sec aJso An tumus Hu1rus, !man Khamash.
R1, 'bat b. a/.'AJ ,i· m i\ ~cr~~ing ~eopk who got lost in a forlorn place. See Dr,,. rii•Addad (Bei rut: Dar al-Kutub al• ' Ilmiyya, 1424 /2003) 311d Sah m S~h Ph D diss.
Reuther & R · ~J d 1aJmu A sha, al-'Arab, ed. Wilhd m Ahl ward t, 3 \·ols. (Berlin, Mddd, 11 study of homo-polysemo 1,s opposites in Arabic, unpublished · ·
~u: ar , i ':K.13) 3:166.
([ nd1 anapolis: Indiana University. 199 1).

348 349
 Anwar af- Ta nzf/: Ui: b 1 Te xt and Transl ation

... . H i Bowed it up with something

th ir behavwr, e o
to represent e . ·1 i their loss. Likewise: ["Th, t.oa{I
,unformant as a smn e or
1 traded in th e m ane fo r a bald-h ead,
a11d when I sow the vulture beat th e cr~v., heaved." ;
th e sheer incisors for toothless gums, and nest in its two lairs-my osom
and one long-lii·ed for 11 11 abo rtive span-
as a Muslim purchased (ishtanl) when he turned Christion.'" . O f rofit throu gh buying and
Al-tijara 'trade' is the pursuit p h [outlay of] capital,
Then its usage was extended to refer to something one grO\\"S selling. Al-rib!t 'profit! is the surplus over _tb: to trade-when it
unitcrested in because of interest in something else. . f ha 'a 'edgel. It was a sen e
h,nce it name o s ~• . . meton m ically, . . ••· · · · ··
The meaning is, they fell short of the guidance which Allah [properly! belongs to its practic1oners- y
had made available them with the pristine nature wherewith He . . . ·d . the allegorical sense, whethe r already
its meamng, which is rnamfl·stl)' intc ndc c~~cd that Mrshi/1 is a proverbial metaphor
originated all people (al-Rom 30:30) procuring, instead, the mis-
01cJor ahout to be. The au'.,110~ here has d ·ti , with metaphors." (S) "Carrying out a
guidance wh ich they adopted; or they chose misguidance and (:5r1'ilra tamrliili)•yar (Q l It 1s used ~ os > n. ). "Catalysis- the use of
72 182 409
loved it more tha n guidance. mrtaphor~ in Margo\iouth, C/1resto1_,rnt/11a (pp;o would not be realized. It is not. pc ·
I
a11·ord or words without which an mtcndcd Panimcnt of assimilat ion. parallch!-m,
fa -m a rabil.iat tijarat uhum 'so their trading profited not/zing' is ,~har to ,my one trope but may-~~~ the ac~om~cli Rltetorician (p. 62-63 §95) cf. ~,~rs:
an exte nded metaphor.'" Afte r He used "buying" . . . douhkm1endre and many othcri. 1n Cach ia, A . ilz cd ' Ali Mu'aW\\·aQ and Adil
69 \() of al•Su\'ll\i, Na; m al· Badr' fl Maril.ii Kliayrt 51" 1 ' ' . ~) pp 62-63; Tabana,
~ i\kamng: I exchangl·d J btautifu l voung woma n fo r a toothless, hairless old hag. 1 199
Ahd al-M~wjtld (Aleppo: Dar al-Qala m al-' Arabi, 14_: ' Nfu '":m, ,ii-Muita labtH al-
Spoken by al-fad] b. Qudama al-'!Jli k;10wn as Abo al-Najm aJ -Raj iz, one oflhe ~ aJO~ S!~Jam u/-Baltlgha (p. 252- 253 §324); Ab mad Ma\lu .' , Jl-'ll mi al -' lr.tqi, 1983·
early pncti. knoll'n fur their ra1a::. (SJ On hi m see Jbn Qu tarb a , a!-Shi'r waJ-Shu ant . B.i!Jghrn-a wa-Ta/awwuruli,1, 3 \·ols. (Baghdad, al-Ma)lna/; ' U/il m ,il-Balclglw, 2nd
ed . Al:imad Mubam111,1d Shaki r, 2 \'O\s. (Cairo: Da r al-Ma';i rif, 1982 ) 2:603·~9- By !IJ8iJ Z:1 32•134; an<l ln'am 'Akkawi, al-Afo 'ja m a/-iHufa Ha 1
h
- i t Mui.li m" is meant Jabaia b. al•A\·ham a Christian wh o came to Mecca in his bc~t 6
rJ (Beirut:Dii.r al -Kutub al-' llmiyya, 14 17/ 1996) PP· JOS-J0 .,d a/-Asadi, ed. D.iwtld
g;:,rb, became i\l uslun and drcum~mbul~ted the Ka'ba, but someone trod on .hi> b>; \pokcn by al-Kumayt b. Zayd, cf. Shi'r a/-Kumayt b. za; "when I saw the white
P•l~n m's cloi h whereupon J.ibal.i slapped him. The man complained 10 ' Urnar 1-1 ho Sallum, hols. (Baghdad: Maktabat al-A ndalus, 1969) : 1 24 1 -~-e hair and beard- like
ruled fur requital. laha la asked for rcspik um il the next day but tkd by night and re· 1
1 hair of old age beat the black hair of youth, and take ove r bo~ . rarslii~i for irrc\'er•
~~2 "'d lo ~is pnor b,:fa,fs, only lo regret h is pride in th e t·11 d. (Afandi , Q ) . d 1
the crow's summer and winter nests- I sobbed." The n~sl i? ;h; hair and beard. (S)
'"Tarshrh is a vucabk- nicntiuncd togl·thl·r w11 h a transfe rred mL'an ing .io<l suite w Mblt \\hitening and the two nests another tarslii~i . standing or

350 351
__ 1
 A nwar al-Tan z i/: l-:l izb I

..;>l_;j..1_:; ~ _:;J I ~ ~' I ! . . . , , , Text and Translation

,..;,")L;,
. 'l+.-..· , :- . .. : -~'
: ----:,>- - . . . _;f. er::1- LJ, 1....;,.;i
_:r, ,t.;) ~L!J. ; !;.,
. ,, :,: -! i1 ••\i,1 r--,
~ ; ~'l_ ,i.J _:.:..i,'e'
-+......iii1Jej1:.'.~
J ; -, , ' • ' ,
· - ~ ~ l uµ; ~_:; ~ lc! '.kl< ..-- :-,.,. · -- .
~~l_;,\rt.::· \ ? ,l.>,.-' -
i J_s •',j)1jsi.t:.
-
;~_:;
- - , ., J ,: I\'
.L._,.;....,. _,,.,,..,.J
HL;; _;..i_:; ;:/~ -~ \I · _, ·;,'
• • • • • ,J •

0Ls ' 1 a' •: •, , . J ! , . • .:,_:.; ~ ,Jl'..:,~ I •. Y. , ,, ,

• • - · ·-
~-..ol..i_,•~_;... ,'·•11 · _, ' .~.5 -<. ,,d I· ,L~ I
J •tj.r J J l11 crl'.
J ,
• • • • • •
- ~~ ) , _;.
JJ.:; 'S-~ ~ I I.J~I i,_:.1 ;,.j · •- 11 ;-i - :_ : . '.
1 1.J ~
..r-,,_,..,.., l ,),J i
1:.... - ., ,, _ ':
'. ) '._( ~) J , ( ~)
. ' :' ,.J.'.JI
.J~ '. ' • . :~~ l _j_( pi)_, ,
·~-- ..,..,....,
.;l:;:; Jl ~ 0_,.J._:,fa-J1.;; ' i· :'i :•-•1· .:.;, ;: ': : - .,, .. .
• _•• · - ...r .Jr~ r .J -~ J:,:-1., -r--,1.J.s.1 ,( \.::,>
_.,. ~~p1-~
u , , , ( ' : ) , (.'...; ).5
, , ~_,~;( ~, l.,,
, ' ,•· ·1.:.l1J)il J ', -
·~-'.>\.I ::r-~L; -~ _;J I ~T '0c~L,,c 1_,.G ..,Ji;sji j;_; ,._.;ii
-~ t ; . ~L,;.. u:{ G( ~J:.,:.i-s;.liµ~ } . .1 nd proverbs]
[P.i.rablcs, smu cs a . . th h ear t and more
re effective m e .
................ ........... -t-fa1_; ;ii c,i_i,½,; ,,f.i1--:A For, truly, parables are mo enem ' because they visualize_ fo r
f f I against the bitterest
orce u
y. . - d and conceived
'bl wh at is imagm e .
rnu realistically and sens1 y, Allah has multiplied para-
b ec a u se it possesses the c harac te r istic s o f its agent, or because ii :n t~e mind. For some great purpo~e, d in the discourses of
resembles an age n t from the p e rspective of b eing the cause for ~les in His Books and they are w1 esprea
profit a n d loss.
the Prophets and sages. "' I -r <m atch). One
wa-ma ka nu rnuhtadi n <and they were not gu ided at all ) to the Al-mathal (likeness ongma
. l 'I"k , matl1fl. equa
r
) . . 11 m ea ns a -na:p
l) l'ke shaba l1 (similanty'
' t it b ecam e app!"ed
. i
to
ways o f t rad e. For its objective is to safegu ard capital and to says matlial, mith 1 e • ) T hen I
profit , but tho se h ave co mpletely fa iled to achi eve either goal, ,/1ibl1 (similar\ slwbi11 {resembli ng : . 1 ·s exe mplified ....... .. .
· of cmnmg
b e cau se the ir capita l was their sou n d pristine natures and pure proverbs,'oo whereby the 1ocus . .. "' .iie,ory
mi n d s; a nd whe n th ey e m b ra ced tho se fa llacies their aptitude n cthin' else .. .. spec. A ~ctitiousat ; ; r:;:;i~ual rd ati~n-~
fell a p a rt and thei r m inds b ecame muddled. N o capital remained ii ciprcsscJ m te rms of ~0 1 naw~ally occur), by which mor.:Parabola: The cxphc1t
{u,ual\y ,omcthin~ that m1g~~th :' Oxford English D'.ctioru'. ry; c.'S ccially with a mor-
fo r th em to u se as a mea ns to ap preh end truth and acquire P_er- typically figu red or s~t
.i.rl two essentially dissim1\~r 1hin1;~, rb ~s a short , gcne_rally
fectio n. T h us they lingered in loss and d espa ired of reaping dm,1ng of a parallel b:t\,e~n i/wi Rltetoricae, s.v. A p ro, c orab. and traditional
p rof it, h av ing lost their principal. il or didactic purpose Bu rton , S t ·o.~ w isdo m, tru th, m . h ·s ham\cJ down
known ~cntencc of tl~c folk . wh~~!~ c~~:,:~o rizablc fo r·m · and d\:::~on \ o the re-edi tion
[2: 17) mathaluhum ka-math ali-1-Jad hi stawqada naran
- ctheir
d ~1ews in a metaphonca_l, ~xe~ Wolf•ang M iede r in his u~tro Uni \'crsity Press, 1931) ,
likeness is as the likeness of the one that kindled a fire' : after e~ 1<om ''"'"''"" tu S'°''."'~" C, n tidge, Mm .• H•""J _ _ "
of A>thc,
0 T,ylo,. Tf" I ,o,e'.b '. 1'·In Lang. !985) p. I 19 . ._,. , I-Khatib (B" ' "': D,1-
scribin g t6h e rea li ty of their state, He followed up by setting fort e~. W \fgang Micder (New \o rk. c. ur'cln al-K,irl m, ed. Sa 1~ j ,ya a/-Qiyrlsry} a
a p a rab le '"' a s fur the r eluc idatio n an d resolution . ·· ···· .,, S« lbn •I-Qm;m, <')-A,nt/"1fjH ~,bu'' :m
,,,.A,,,,hal " l:Q'." ,.11 {2003'- •nc<.

r,Yk " P ar,1bh: : A co mpa r iso n , a :.i m ili lu<lc ; any saying or narra tion in which somcl h in~ 00 bu /r/.fmil n bi/Jiih. 3 vol~.
~fodril
"Proverb: A short pithy saying in
(;.c~i~l::10
il-Ma'nfa, 1~81) and ' Abd Allah al l _ . 1-]ami'a a\ . Jsla nu)')' . .. a conc1sescnt ~
n and r._.cogniz('d us~,

352 353
 Anwar al-Ta11zi/: klizb I Text and Tran slat ion

µ. -:-;-; ~1~~1.;
,• _, ,,
,, ,,_ -- .J>- ~ ~
J • '
~~1 --":' 4....! ,, ;;
,,

. _,.. --- I.. 'ii__,-

>
,, ,,
--
- .r
~.,_i ~ , ~1•' I'. , . ~: ·· • •
~ . J 0L; u ....;_.,, ., _, ,. .r"-.. >J \o,--<-"'·-
.. -- .J 1 ~4-....4.! ~I J1,, ">
·JL_;.;._j ' ' - ' • •' '-> l<:'1 '
. - . . }J [ro.,_.) tl {~ ~:' i( • > , , • <.!'"": :~
. 1
•
..,_,......, ~ J ._sll.,,..;.;:j( >~, .
-- . ~> JL;;
, . [1 • ~ l)<~\ii'"'•.
:{ -,;.ii } J .i) -~:ii ·: ,I . • J t;.s : , ; . ' J:..li :-i!~ }
. ~~ '7 - -,) ~ 1 ~ 1 '/. i;_ . :-- ·.
1
j,;,•~ '.~ '
,[11 ;_,_,:111<1; : , ~
..s_ , ,...._..J. • ,_. .J__ .,.,
I
,· I"'", ·' -~ . 1
.,g:s
· - . . · (.:.,;~JI) A<i)
. . I '
03
lr11//1ina) that plunged] (al-Tawb a 9:69)7 - if we make the pro-
. . o n gma occ urre ncc;701 but on) •h .
is co m ed as o n e, h ence it is . . y \\ a t IS somewhat singular noun in bi-nuril1im refer to it. This can be done-although we
borrowed to refer t : resistant to change.'°' Then it' . cannot give a wo rd a double duty as both singular and plural'°'
· 0 eve r y s1tuat1on ,as
importa n ce that is sing I . or account or description of -only because ial-la dhi] is not meant to b e desc ribed , but rathe r
.k u a r, as m th e s . 1· the sentence that is its definite relative clause. It itself serves as a
II ,e l ' ·eness or th e Ga d I . ay mg o Allah Most High
" r en .I ,at ,s p ro nllse
· d ' [mere] con nective to the description that it m akes definite. An·
Ra'd 13:35) an d H' lo the God-fearing(al-
IS saymg and All I
05
.k other reason is that it is not a full -fledged n ou n' but more like
'1 ·eness (al-Na b! 16:60) . , a 1 owns the most sublime
aportion of one; th us it deserves n ot to be pluralized-just as its
IThe one stands for a coll .
Th e me . . ech ve ca t egor y: analysis of al-ladhi]
siblings'°' arc not pluralized- and to stand indi ffe rently for the
anmg is that thei r v singular and the plural. Nor is al-ladhina its so und plu ral for m
who kind led a f, I er y st ra nge state is as that of those but rather a case of acc retion added to refl ect an added mean·
ire, etc.], while al lad/11- < h )
I. al-ladhina ' th 1 . - t e one means ing. That is why it has forever come with a ya ' Ionly],
you plunged like ose
ti -as m the saym . g o f Allah Most High, and
ie one (ka l-ladl, i) they plunged I=like tho.,e (kal- :tl Thii ii readable both as W11 -kliu(ltum knl-Iadlii(n a} klui(l1i taml you plunged like
rho>t rliat plu11grdJ and as wa -khuijtum kal-fklunv(l al-]ladhi khli(lii ta,1d you plwiged
oftc n metaphorical . 1~10 th_e same /corruption] they plu,1ged i11l cf. S ( J :419) citing lbn ' Aliyya; A)Jmad al ·
~~iwJ by .:xpcrit·nc;~~l~~erati\'c in fo rm, which is held to express some truth ascl·r-
Kharra\,a/-.\lujtaba min Mushkil I'rr:lb al-Qur'dn al-Karim,4 vols. (Medina: Mujamma'

; 11 th e ~ummcr you lost t~i:

, ~Fo r t').ample, the p~ _se~~'ati~m-aJ1J familiar to all ; an ad agc, a wise saw" OED.
5.~;.i~trlal occ urrence (ma wrid al~ mathal) for the saring
- ura ra. \\·ho was mar ncd ,: 1 15 th c Slory of Dakh ta nlls the daughter of Luqa,1 b.
1
a; ~lalikFahd li-Tiba'at a\ -Mu~)Jaf al -Sh arif, 1426/2005) 2:40 3; and Wahba al-Zu)Jayli,
~:Tafsir_ al- Mu nir fl / 'Aqida wa/-Slwrra wal-Mwilwj , 10th ed .. I7 vols. (Damascu s:
1O 7~r.al-hkr, ]430/2009) 5:653.
\'Orced her and and a you mr b. 'Amr but di sliked him because he was old. H~ di -
;r;; .A~,ot<lrng lo lht.' majority; and they interpreted such cases figuratively:' (Q)
;,·o,J 10 ' Amr asking for /g -~:an married her. She did not produce milk, so she Sl'lll
no Smee it is not a full -Oedged noun in conveying meaning as long as its $ilci docs
ocu~ of co1111ng ( tna,;l rib -l~U rSe, whereupon he said tha t phrase. The pro"crbial
. ;t1 ompany i<. i< is nmr consiructcd as a subject or object etc. cxccpl togelhcr
15
~-l_iich lw pn' \'IOus~ a~-~::: Jhl' rc _ the sil~ atJOn of someone who rcqucs!S
lb /Ila." (Z )
n1 and Jurj.i ni ' "W\,·l·<l ih bc:1110;.~,s 011·11 d omg." (S l :4 16)
g • formal metaphor as a stronger reason. {Sl
, "Such as the connectives mcm and ma:' (Q) AH the mss. lf\_,:,- 1 Q, Z: .._,y\

354 355
 Anwiir al-Ta n zi/: Hi z b 1

in confor mi ty with th e chaste idiom in which revelation came

down . Now, b eca use it was drawn out by its relative clause, it
deserved alleviation, 707 w hich it got to extremes: its ya ' ,,,as sup - ( b me clearl yanU ru nawran
AI-ntlr !firel stems from na ra to ec~ t ·is movement and
p ressed , th en its kasra; a nd fin ally the liim was enough in th e i1·hen something is agitated, because it en a1
nam es of subjec ts a n d obj ec ts .'°'
II. Alt ernatel y, th e spec ies o f thos e th a t kindle fires is intended;'~ shaking. ( as it illum in ated his sur-
fa-lamma •~•'at ma ):iawlahu as soon dings of the
III. o r the th rong th at ki nd led a fire.7 '° rou11di11gsl, that is, the fire [sh in ing] on t he surrnt un y be predi-
. ·rve· otherwise 1 ma
Al-isliqiid ' k indling> is the p roc ess of igni ting something and kindler if you treat ,t as a tran S< 1 ' . ] · which
I. rroundmgs shone ' in
doi ng all th at is necessa r y to achieve it , namely, fire catching on cated to ma I= but as soon as us su ] · because
b's subject pronoun IS
an d the rising of its fla m es. case the femi nine case lo f t h eve r [' h f, st case] as a
his surroundings are thin gs and places, or m t e 1f
07
: '" Th rough supprci.~io n o f the 11 1i11." (Z) pronoun for the fire. fl cal-
,o1:1 WWhrn we say c1l-(Mri/m ab,i/1 Z,1yd cthc str ike r of his fa thl~r ii. Zayd l, its mcJnms . • • , 111 in the sense o o
is a/. /,idhr ilaraba ab.Vu j Z,1yd <th e o ne t hat st ruck his fa the r is Z a)'d l as proved br tht·
Ma 'wha< , an>is a d efinite conJunctl\e dd 'tive· and
.. - - I I vessel· or an a , '
~aying o f All ah ~k1st High im ia al-mu$~addiqi,ia wa /-mu$$tu fdiqdti wa -aqracJii Alilllw 111es, m the acc usative case as a oca ' h d] hawl is
qmdan !insana,i I Verily tlte gil·ers of charity m ale a 11 d f em a le and loan Allah m i cxal· bawlahu •arou nd h im >is a locaI prepo sition · [T. e word haw/ .
be-
11
lr ,lf lomil (al-l:faJ JJ 57:18). Th.,. m t"a n ing h ere is imw a /-ladhi11a i$$addaqtl wa- constituted to denote circul arity. 7 12 The ye ar 15 ca e ·
aqnujii <verily tlrosc 1..Jw gn·e cha rity and loa11 ... l except th at th ..· \·erh was produced 10
lill' fu rm of th e nominal agent or direct o bject a cco rd ing 10 contextual need ... after th e
cause it goes arou nd. ti ir lighfl
' 0 God took a way ,e
abb rC'vial!on of ti/./ad/i; and 11s cha ngt' to the al- fo r m b ut with the verbal semi.' un· dhahaba-1-Lahu bi-niirihim th e ne al pro-
~ ngcd. He nce the conju nctiw srnll.'ncc.> foll owing al- :,·as aJ so a verbal d ause." (Z) is Ii) the apodosis of la m ma 'as soo n as> a nd th e person
th 1
~I.e.. e asscmb! )' of lhoi.e 1h at krndle fires; for even if it is in the singular. whJl '
;
1
:ga~n\1" thi: multitude:" (S)
::::f. the gloss for'.nan in al-Baqara 2:8 ab,o~·e. bk trawl in that p.lrticular o rd.:r is to
th Le. the composition of th e kttcrs of the \ OCa
I.e. e obiect of dcsc n pllon is ~ubaud ed as a si ngular Yo c.1b le carr}i ng a plural
1 ind1catcc1rcu\anty."( Z)
scmc, ,uch as al-iam' the gro up 1, a/-fm1j <the th ro ngl a nd the Hk..·." (S)

357
356
 Anwar al-Ta nzi!: Hizb I Text and Translat io n

·<F:'lA} :JG \_:.;; I~ ._:t&-_:; ._;.:.11J~ H ,,,__ _ ,, , ) ..._t;,;, i ci1 } l GI (i) :J~ ..iii J1__,l,;jj\ ~C..:. u
- - ""':-J,l_,.;ii) j~ji(-., , __ :,t.J""- - ' • '; •
· L,;,Li 1 •. ' /' , ,. \ -
J-» .w.j1
J
• _, , I, , , • -, .r ,1;.i1 ,.:~ ;(~);,,) . j!- ,j - ;i;cl ,,J,., _;\ C".r5 ~-!i;...:, ; \ _;l <,-¥
?GL; .· J>-"-!·· 1,t.;; ' •
.:....,.i , jG_:.1 ' • • ' ''-"" iJ ., I.:.. , , • , • ,,. ' ,,, ,, •
I.)";
•
u"'l~I
•
..,
-; . - ,
·'1(
• • J ~)
?'
,,_. ,-+.,:: •u• ,,:_.,.-:-:i.1 , LJ L,
- . ;
~ •
115• ¼ ..!l.l.ilj
• -
;wc:D
• . :
~;~t; : Wa;1 ... ,, .
·cii --
, I"'"
.,__,
.
- ~_,.:..... Ji_;., •I i;.
- Gj ;:.;.\ 1
~1 Su.i.:.J1 ._:;..;;S) :J~ 'jlJ , ' ~'jl
-
c,,_J ·~ i, \ . . (' "· .....
~ -- ~ <Y -~l~~j~jl (,- )
,J .... . ., ., .... •
·....: c5.i..JL ,~I :_rJ- j~ ~J.!J !J .~l.,'-ull;i;.l
. ,,J'y_lr" - --'J J.....¢ .,__,i'-:l i ,; ·~ ; ••' " · ·"' ·i1 -- '
. r:-~ ~-= ~ -~.Yu~ ~.........Jlj
~l>;.:LS-( ,(r-f; •/-uli ._:;..;;1) :~} \) 11 J;-~I f l
·q-[;i~I _;\_:;p,?~-( \o'-'--,~l {;1t~~L:1} J~
) 1~1~1 J,;i1_, ;;); ~\; ;ij;_:; ,§:;½) ,_;j.)1 J_ ~
nb o un refers back to al-/adhi 'the o ne'. It was put in th. 1 I
ecause ti ts und ersto d d. c p ura
[How Allah takes away light]
t .db1-n
-. - : .

ormer IS
. o_ accor mg to meaning, which is wh , He
un/11m 'their ltght' bi-narihim ' their fire'
and not
the purpose of kind ling the latter. .
a; the
.
The predication of "taki ng away" to Allah Most High is

(ii) Or it is a resum Prio n re b utt mg

. the objection of a qu estioner (i) either because everythin g is through His act;

w 110 as ks, "\li hy was the ir state com pared to that of a ki ndler (ii) or because the extinc tio n took place through some h idde n
whose fire went out ?" cause or heavenly event such as ,vind or or rain;
(iii)
. or a substit ut e ior t he para b o!tcal
. clause fo r further elucida- (iii) or for intensiveness, hence the verb was transitized with the
t10n.
.
7
," The pro no un m . b ot j1 1atte r ins tances refers to the hypo- ha' instead of the hamza,717 d ue to the fa r mer's connotations of
cntes 14 and the apod osis
. ts
. suppressed- as in th e saying of Allah appropriation and seizu re. O ne says dh ahaba al-sulta n bi-mnlih
M .
1 0st
. High , So when they took him away (Y usuf 12:15) "'-for 'the ruler took away h is property! when he seizes it; and what-
conc1s1on and unambiguity.n6 erer Allah seizes and withh olds, no ne can release! That is why
He shifted from daw' <muminatio n' -wh ich is what the wording
7 13
~I.e. a ~ubsti lule standin, _. .
anl~·cedcnl(al-matbii') ,. (Z) g for an cxpu.s1tory adjunclion ('a/{ t1 l-bay/111 ) 10 danfr the
dictated- to m1r <iightl. Were it said ''Allah took away their il-
lumination " it might suggest th at He took away the intensity of
714 "I.e. in n(m /11 m <1h~·1r i1 i
~~l~Slilulc.M (Z) gh t regardless whether dhalwha Allalw is rcsumptivc or J ill umi nation wh ile there remained what is called light , whereas
So w/Jen thty took Ji im tlM' . , f th e poi nt is to do away with thei r light
t/11: well - bur \\'e reve,iled ~> '.' ,~Ji t/J~m ,md rt'so/l'cd to p ut him into the botto~l '!1
\witli
10 1
of the,rs, tilt bt ""'· l ot, will verily i,iform them /one day/ about tlm M 11 1
7lti .. rlic )' mg 1111awarc.( Yll suf12:JS) ~:b~d, j·ust as Ill Surat YUsul-upon him peace-so whe11 tliey t~ok /Jim w__'.
~ubaudJ11on then is ·w1 . . . . . , 3 nd - ' 111v.hich the subaudition is: 'The)' did to him whatever 1hc)' did of harm . ( .)
\\'t'llt out,' wnh the understand 1m 11 ht his su rro undings. his fi re_died ~ O\\ t\ e- 17 h1
mg1 that the subscqucm state of the kindler 1s not d le. dlrnltaba bi- <to take away>instead of ad/Jlwbt1 1to do away wi! ·

358 359
 Anwar al-Ta n zi/: l:fiz b 1 Trxt and Translati on

J '' , . , , . ' • , j . .-\~ . -~<,--\

: __ .,..., ,-151_:; ..!..LI;~ 'j :...:s ,i' . : [J-\S:l'J :~8 1~_;;:; 'v~~l'1"J., r
! , . • . ' C ,! ... - • ..s_,, ,I ,L..lj . ,,..:.!,;..,t_CJIJ/:'
,. .,,,. ,, ... ,,.• ,,.~,,::-:-
~_,..J I i.u-
,, .., ,, .., .,
~ I wh.11 __;5..(;,
,,
{5~:i.:, . '~J,r"""J.J,
·~<-=·\ [~
' ••• , , '., <,•] n
IJ~L ; ~ ~ ' • , . • , ,l
• .I"

'y , ~l.,:. .__ai; ~ \ ~.J.J ,i..j;_:; '~.J ,m:il,'• 1~1'\J- ': ' , • •·., : \ J..Ljj;. \;) : '. 9• ;,_.,.,:-~ ........,
" ' •· ( . , \l•.11)'J
r:-o · , . ..
J., ,y) t>
L,; .5i.(~l.i..5
J;,;;
.., I ,,,. _. _ • .......
cl
:j-.:,\i1 J (.!lJ)_:; ~.:.ii;.:i ,: ' _:._,_ . :~ \ji;_, .~j_;l12J_Ail~~~,~~
, . ,, •"" ~, . ., ... , . -,., ,. . ~\,,.)~ 1..
J ~ ~.,..s ,...,_,Ll.11J wi ..s~ ..s ·.;.:; ,<·' •)u-"-'°J4-,4!~~1
; ,,.
:•. '.. '. , , J.• , ·•" .,...> -•wi1 ··Lll.:;,_;w,Lll.:; ,fa1 Ll1. <i) .,,
~ ,_;:ll.S,1 p! -~ . • ( X • , •
at once."' Do you not see how He resolved th·1t and e h ·
it by saying, ' mp ""'"1
<~ \Jrt=f\:; ~~j:}1_,
.. , • [ \l -'<JJ.I ]

wa-tarakahum fi ~ulumatin la yub~iriina 'and He left them ill and He left them in pitch da rkness, and the poet's verse: l'Th, ::;'"n
darkn esses, sightless'. mentioning darkness-the absence oflight So I left him a slaughter stock of beasts; they have at hzm .
and its complete obliteratio n-which He made plural, left indef- Al-•11lma 'darkness> is taken from the idiom ma ; alamaka an
inite an d described as pitc h darkness in which no two forms can taf al; kadha lwhat darkened you fro m doing such?\ that ,s,
be distinguished o ne fro m another' what prevented you? because 1t • ob st ruet s s1·ght and hmders vi-
Ta raka 'he left > originally means /araba 'cast off' and klwllti sion. Their ; ulumiit 'darknesses> are
'left alone>. It has a sing le direct object and so includes the sense (i) the darkness of unbelief, the darkness of hypocrisy a nd th e
of ,ayyara ' he turned [s.th.] into>·a nd is treated like verbs that darkness of the Day of Resurrection- the day you will see th e be-
signi fy mental operatio ns," ' as in the saying of Allah Most High lievers, me11 a11d women, with their light shiningforth before them
718 and 011 their right hands (al-l:ladid 57:12);
"H is allusinn to (law' <illumination ) being mo r<: powerful than 11Ur (light' "·~s
5
mcntLonl'd by several. The author of al-Falak al-Dii 'ir {'alii al-Afathal a/-Sd'ir by the vma/ ArabicGra mmar: Arabic-English {Bei rut: Librairie du Liban, 1992 ) P· 1 ~· _ (J
Mu'tazih 'Abd al -Hamid b. Hih at Allah al-Mad.i 'ini, known as Jbn Abi al-l;ladid (d. "! Spoken by Abti a! -Mughal\as 'Antara b. Sh addad b. Mu'awiya al-Makhzumi th·
6
:~ll-~57 ), wn11c.- n in rcfu1ati on of th (· Sh a fi ' i philologist Di ya' al-Din Jbn al-A~ir al- 14B!l?/608?) from his major poem that became one of the SC\'Cn to be hun~Ao:d ~
1
l zan s (d. 63711240) al-Afotlwl al-Sii 'ir ft Adab a/-K{l/ib waJ-SJui'irJ said, 'this 15 not Ka'b a, cf. lbn al-Anhari , Slrar!1 al-Qa5a-·1·d ~· I Th ' ,aJ al-Jahiliyytl_ t. ed,
l S_ab' a· a
, verse 52;
374 375
true: wc.-_pi;,ruscd the hooks o f language and d id not find it as a corroborant for wh_at ~am Ha.run, 5th ed. (Cairo: Dar al-Ma anf, l JS~/1 963 ) PP· b al-Isla.mi, !390/
lhey d auned , nor 1.h )l'S current u~agc (al-inila~, al-'urfi) support it. Ibn al-Sikkil ,tn D::·a,1 'Antara, ed. MulJ,ammad Sa'id Maw\awi ~B_cirut : al-~ ~;~ 'An tara , ed. Majid
1
lslcl!i III-Afo,itiq said al•nUr 1~ al-r;liya ', so lw made them one and the same thing. Nor 19'.0) pp. 210-211 verse 57; and al -Khatib a\ -Tab rlZI, S!iar~i ·e _Only lh~• first
1 th 57
~ l're Ill th e ~a)i ng of Allah ~os! High He is the one \Vho made the sim II r;liyil ' arrd Trad (Bc.-irut: Dar al-Kitab al-' Arabi, 1412/.1992 ) PP-' 74· 17-' ; r~ U, U1 . z. Second
ilre ''. won a ii lir (Yti nu~ 10:5) any indicat io n o f a diffr·rt· n cl·.' Tibi replied that lhn al · ~:m'.st'.ch 1~ mcntioncd in a, Ak, ~. B, -~•. ~· I: !: ~h., \ ~ ;Jia~iping his graceful
1 11
~ ~~ .~lad expou nded the li teral meaning accord ing to coinage (aJ-wa(i) , not usage m1~t1ch: in AQ, f, H, K, MM , Sk ~ \J :t:i _;--\,
l - ,~\;. from the crown of
~~/sti ml1 /); but the perspi;,ctiw cited wh{"n diffc rcnti ating is according to usage.~(S ) fi~g~rs and arms; in A, S, Tabrizi and Mawlaw1 ~ 1J ~ ') fj: ,im is "the place fo r
Al ~uch as iamia, q,iddara, basi/,a. Jll't1la, 'alima t'.g. MThcy consider him the lead:r- his head down to his f ret. !bn al-AnbAri cites both versions. },, $
~o transl atl'.d a~ M wrb~ of affcc!ivity,M cf. Anto; nc el-Dahdah . A Dicf/vt1ary of Lim, bracelets/armlets" but can also mea n ankles by transfe rence.

36o 361
 Amw1r al-Tanzf/: l:fizb I Text and Translation

,-5~
.
_;.:.ll ....,LiJJ Lli, . ' I ..b...:, •. ,
; • .J ':" . ¼lb_, ,J'.>Ui181 ., J; 1_;J;. )~1;,,~~
~--,• ., •· Jlk.,)
. • I_,;.. ¼lb 1¢\s ;.:i,-l..!. ~-·•. ., , ; ' ,, ,1 ,,-U 1., ;j J_;.;jl c5Jll
~_,, )...J J 1 ,..,,,.,,.--:: ;. ...
;j;iJ.]1 _;i d'J (....,)
,. ' ·, .' , , ,, •• -. ~ JI ( )
-~ ~I .)K; ,.!l.J'.;J.1
• - .7".J>L'i
__ ..,.........1'--""'
1 ; er-
, { ' . , ., ,' \ J_;;.;_;
' .C \::_..:.i lA ~~~
. . -, . "~-":I,.
~I _:,. .,; ;t ,;_di J1_,;.i ci~U,t;1.:ij1 J1_;.\ ;j C:" d' J <r__)
.11.., . , -:-:- , . "'' •,' • :~')ii_; .~ . ... \~:;1:;j1 ~l_,;I 0s, j ) \ lA S.
~ ~-,J-,,.r!.~.J,.._1....,;1.;c5..Q.I ... 1., • '~t;f ·. (', ' · .' ,.
! .- • , ... . . . , u , ._.r" ._r, <ll l ~f"'~(\)

-
~ u l>........b
.,__;-,i 1
,
.,.- ·- -
. • Y.Jlr-~ d J';_:~1~..-:.fi,.i;'~I '
had uttered of th e truth by harb oring unbelief and displaying it
. . . . ~- 11-hl•nt•Yer they retired unto their devils;
• >> ... ,:: J, J, • ~'
Iii) 11"hoe1·er prefe rred misgu ida nce to the right gu ida nce t ha t
'. ' • , ,>-'"' • .. -~_....,,...:..,::J>'--lu -JJ~I 1,·as granted him through his pristin e nature or recanted his re-
... ~I er- lA l_;.w,\ ~ip ,~_/4u 1i';/_µ (i) ligion after firs t believing;
(iii) and whoever right ly possessed the states of an aspirant'" but
(i
andi) orthe
the d darkness
k of mi sg u I·d an ce, t 1, e darkn ess of divine wrath claimed the states of a lover, 725 whereup on Allah removed from
.. . ar ness of everlasti ng retribut io n; him what He had shone upon hi m of th e lights of aspiration.
(m) .or a pitch dark,less, as it
· we re multi · layered.
::, "What is meant by aspiration here is 1hc first of the states of 1he wayfarer (a/-$cllik}
1 he object of /a· yu b$Z·ru- n <they do n o t see 1 is discarded and ir- for 1-, hom the light of aspiration has 1akcn place in general terms as inferred from his
re1evant, so the verb is tant am o unt to an intransitive.rn Sa}in g Allah Most High removed fro m him etc.' Aspiration in the terminology of the
Sufi~- asg-1thered fro m the discourse of 1he authoritative commentators-is an ember
IParables of er ror.. h ypocrites,
. atheists and false Sufis] from the fi re of lovc in the hearl that dictates compl iance with the sum mons of truth.
The verse Low ts the appurtenance (ta'alluq ) of hearts to the bdovcd alone without regard for
an)thmg or anyone else. Its states arc whatever happens to the seeker al that time. Its
I. fis a ·ctparable"' All a h c 01. ne d for o ne w h o m He gave some form bi-ginning is to delight in acts of worship and its end is love of 1he {Divi ne] Essence
oevegm I ance. ban . d Ivh O 1h en wastes it . instead o f using it to reach sake of the Essence in the presence of absolute Oneness:· (Q 2:265)
Le the states typical of the great figures of spiritual connection, whereupon All ah
as r as 1mg . hss ' aft er w h.zc h h e remains confused and regretful,
removed from him etc., becau se he claimed arrival at a station higher than his, which
a reso
enta." l ; 1ution
I and eIuci"d at10n
. of everything the p revious verse st
23
11 .1. lif Similar to hypocris)'.. _likewise the studenl of knowkdge who claims a ation
. I s. ts genera l mean ing covers hi~er than his and scorns the masters of high stations because be thinks he is higher
(1) th ose hypoc rit es, ior they neglec ted wha t their tongues ••· · · lhan lhcm.... He remains in the darknc~s of compound ignorance (ialil "wrakka/J),
11 ~htless of the way oul; anJ that is 1he state of most students in our lime .. . It also
1
72 1 Ml.e. !here is no inknd , ~ose who ~esire spiritual realities for wh ich they _arc ~~t read~•; for ~,;1~·~:;
;: :: :~ 1~
722 "That is, lhe cit in ' td suh_audH ion.M{Z)
7H MN of an equ ivalent., (Z) '\\ hl n somethmg higher than his station becomes d1sdost:d to htm , mg .
aanely, those arr the ' who . - . be_ah!e to carry 1l, and it will not firml y seltle fo r him , so he will become gravel)' mis-
profited 1w//rrnx ,md ilie ~•we purch_as,?d error at the price of guidance so their rradmg
y I101 gmded tH al/ {al - Baqara 2:16).'" (Z) ~u1dcd hccausc of it." (Q 2:265 -266)

363
 Anwar al-Ta nzi/: 1.--ii:zb 1 Text and Transl ation

Stone-deaf when they hear of good things tou ch_ing "'";,,

but if bad news about me reach them they give ear;
II. Or it is a para ble (i) for their belief-since it results in the and his saying: ["Th" Lon{]
safegua rding of their lives, the safety of their properties and Utterly deaf to anything I do not want- ·'"
children and their participation with the Muslims in the spoils and the most 1,enring of God's creatu res when I please,
of war and legal statu tes-as a fire being kindled for the purpose
The application of these [attributes] to them is in the stylehof
of ill umination; (ii) and for the disapp earance of all trace of that
an assimilation,730 not a metap h or; or the latter reqm res . ht bat
[belief] and the obliterat ion of its light -through their destruc· the tenor " be left unmentioned, so that th e discourse mi~ t . e
lion and the divulgen ce of their state'"-as Allah Most High's 3
taken to refer to the vehicle732 were it not for th e context.7 as m
extinguishment of that [fi re] and the removal of its light."'
the saying of Zuhayr: ["Th, u mg"I
[The loss of heari ng, speech and sight as a simile of unbelief] 7:tSpokcn hy the Umanad poet Qa' nab b. Umm Si1i)ib al-Gha\aflini al -Fazari (d. 295
908) (S). and cited in Diwd11 al-Ham,Jsa (Afandi).
[2:1 8] ~ummun b ukm un ' umyun <deaf, dumb, blind>: since they
turned a deaf ear so as to never pay heed to truth, refusing to let :: :pok;;-~ by an unknow n pocl. . . . assimilation and comparison
. That IS, thq• arc ka-su mm 1as if dear etc .. so Lt I~ a 11 ·,atl S(' the assimilative par-
th ei r to ngues utter it or their sights to look into the great signs, a, fll· ~aid, ... He did nol call it an assimilation outnght be
th ey were made to seem bereft of their senses and disabled, as ,n '.~~le [the prefix ka-J was suppr,·sscd ... ~Q )
. • a hor rcfors, as distinct fro m
th e sayi ng [of the poetJ : 1-rhc Out$prcad" ) Tenor: The underlying idea or subject to which a mtl P
l'.tcral mc_,inin_g of thl' wo~ds used. OED. . used m('taphoricall)', as d istinct
\1h1cle: lhc hteral mcamng of the word o r "'.0rd s ,, osc association with the sub-
::: Hi~ dl'Stroying them in thl· next lifo and His divulging their slate in ihis. {Z! frorn the subject of the metaphor; the image or idea ' h ·
I his mtcrpr('tive variant was narrated br lbn Jarir /a l-Tabari] from Ibn 'AlibJ~- ~~~t-con~tLtute~ the metaphor. OED. . ·tuthorit ies ... as did al -Sa~~ki
Allah be WC'll -plcascd wnh him and his fa th('r-and it is the received CXl'gesis anJ th •' ___ He followed al-Zamakhshari in this after thc.maJor' . icta hor is the possib1ht}'
nd b~:>·626/ 1!60-1229) who said that a prccond i11on of th c n p
prepo t>ran, one from both asp('cts of comp rdit·nsion and transmis.sion." (Kh)

364 365
 Amwir al-Tanzi/: /jizb 1 Text and Translatio n

................. ;~s~~.t1~µ~~.,
Wi t/, o lion full-weoponed, mammoth,
big-maned, with unpared claws.-1~
That is why yo u see the wonder-workers and magicians· .i ;
stee_r_:Ica: of any semblance of comparisoni·"<>-as Abu Tammam
through the suppression of the inchoativc, nevertheless it is vir-
al-1 at said: 1-r he Tnrp111 i(J
tually spoken,'" the same as in the following: \"Th< Pe,kct"I
And he rises until the ignom nt suspects
Toll'ards me a lion-but in wars an ostrich
he might be fetching something in the sky.''' limp-winged, fleeing the very whistling of the wind."'
In the latter case, even if !the te nor] is left unsaid .
All th is;" applies if you make the pronoun" ' refer back to the
~f under standing the worJ s litcrallr o n the su rface anJ Ji srl·g.ird the comparison, but hypocrites in the sense that the verse epitomizes assim ilation
Zayd is a lion· cannot br understood hterallv, so 11 can not he a ml'laphor. The author and its consequen ce; and if you make it refer back to the kin-
of al-ldalr [by the Shalt' i QaQ1 al -qw)at Jalai al-Din Mui:lammad b. 'Ahd al-Ral.1m:in
dim then it is literal. In the latter case the meaning is that afte r
:!~Qa 7
wini, known as Khalib Dimashq (J . 739/ 1339)) also followcJ him ." (S)
they kindled the fi re whe reupon Allah to ok away their light and
' Spoken by Zuharr b. Abi Salma, cf. his D i w{i11, eJ. ' Ali Hasan fa' Or (Beirut: D3r
al-Kutuh a].' ll miyya, 1408/ 1988) p. 108. M 11qad lidhiif wa s also glossed as "onl' who left the m in dreadful darknesses that made them so distraught
th row:, hunselr int o the fra y~ from qadhafa !propeP. l ·he verse's tenor is the dcscnp·
that their senses shut down and their powers unravelled."'
tmn of l:lu$ayn b. l)amdam a:. fierce, tou~h. daunting and unyielding in combat-an
~;:~lp\(• of taJrid al•1s1i',Jm !naked metaphor> with it.stars/lib 1maturation ,. (S) All three Iepithets] were also read in the accusative"' in the
SI\ t':::s 1
tl'.e m_asters of wordmanship who reach the highest ranks of expm :
: : ; ;~ sense of part icipial state as an object of tarakahum 1He left them'.
h astonishes listeners and boggl es the mind . .. allegor[ies] for thl' apex
of stY1c as in tlH· hadith: 'Trulr so me di scourses arc pure magic."' (Kh) Hadith nar· ::: ·So u cannot be a metaphor as it s precondition is no loni;er met" (Q)
~ l•~JBfrom 'Ammar b. Yasir by Musli m, Ai)mad, aJ.oarimi and others. ·• ~poken by the Khariji warlord ' lmr.in b. ljauan deridi ng al -l:l,ajj iij . (S) Cf. al -
and U~; : ~~t';: mpari~on calls.for lml'lll ion of] both sides, so when one is supprr~:eJ ~,fahan1, Agl1d11i ( 18:84).
th h
It b a~ if th:rc of e comparison IS d iluted into the object it is heing compared ,1Jl , .i; "le his explanation 'since they turned a deaf ear:" (Q ) .
737 From thl' f~,::t~~ompanson w 11~ i,t at al l." (S) _ . • C(. "J.e their pronoun in bi-mi riliim tthcir \ightl; or they arc subaudcd here, meaning
1
al-Khaub al-Tabrizl ode of A_rmemas g11,·l·rno r Khal id b. Yazi<l ai-Shayham; (S_)'.J.rn ~Ul'll Hrn1rrt 1hey ar e dear :· (Q )

4th cd I ..• S/iar!i Diwan Abl Ta mmam, rd. Mul.1am mad ' Abduh Au . ;11 :•.Ak, B, F, R, T: ~ \ ~. E, I: ..:....u:.,;I
4
., vo s. (Cairo: Dar al-M.i'arif, 1951 -1965) 4:34. } Ibn ~las'Ud and lja f~a the Mother of the Believers. (MQ)

366 367

i
 Anwa r al-Tmi zi/: I_
-iizb 1 Text and Translatio n

(! - ' , - - ) - - ,. - - •' . - • •
r--"I ,.>:->- ~J ; ~I.F-" :/1 j ½5"I .:r, ;_;''.)I..,;, ~j ·('- ,
,, , - ' ., , ,-· - ~I);
.:.,'1_~1~ \;. .:.,1 :U.~:..;_.:. .(,JJJ' W1~1- -) ' (' 1'-_, :_
- - - - , lr;'J••'c-";li )·
~1.,..,;_:~ j .: :-; .._;_::_.;_,_;-q ,I~ . µ 1~I.. G ' , .. J
__ • , _'_ - - :- --· • - ..:r-- u.,s:; 0i:::_:
_,.,.:i 1r..>..<- :<~1)_; .__;.}--1 :c.:..d1> - i -: : . ,
- ,.,. J -~~~-.;_J-4)1 ~

- -~ 1 r.4J J~ ~., \~ ~1 iu .-
J;.:.,.,~_;..;- :I (I) :{S~_:;_--q ~ )
0 , , :;; _, _. , , _, • :;; , I _, _, ,

JI "~....,,.... J ,_,..G '-?,\JI c5..!ll

.... ... · ·· ·· · · ·· · · · ·· · · ·· · ·· · · · · · · · · · · ·
Al-,ama,11 1surdity>is originally solidity stemming from co~-
pactne~,', of parts, whence !,ajar a,amm 1hard rock', qanat
imnma fo rcefu l spear>and ,imam al-qan, ra ' plug of the flask'.
It de notes loss of the sense of heari ng sin ce the latter is caused
by the contra ct io n of the internal aud itory meatus and its miss-
ing a cavity fo r the passage of air by w h ich so und can be heard
as it vibrates.
Al-bakam 'dumbness> is al-khams 'muteness>.
A l-'amii ' cecity> is the lack of sight of w hat sho uld normally
be seen. It is sometimes applied to lac k of insight.'"
fa-hum la yarji<un <so they will not retu rn):
1· They do not go back (i) to the guidance w hich they sold away
• nd wa, t ed, (ii) or from the m isgu idance w hich they purchased.
744
~Al\{'gorically, a nd the mani fci.t loc ution in the Jiscou r~c of certain scholars is lhat
is also~ used hterally" (Kh) "Allcgoricall r- For it to hl· literal is a weak vie \\'.~ (Q)
ontra: th r- heart is normal] ), able to see. fo r tru ly it:,, sight is t rue sight and its bli nd ·
~le" is true bhnJne,.s, a~ Allah Moi.t High said: for rm ly sights are not /lhnd but rar/icr
,~a~t( wrtlrm bosoms !I re 11/irul (al-Hajj 22 :46)." Ihn Taymiyya, Majm ii'at a/.fiitd11',l.
~\'~f: :•\a~-!~.lr aod Anwar al-Baz, 3rd l'd. 37 vol s. (al-Man~Ura [Egrpt): D:ir al·
1
a a wa! -!'-:as}u,,,,aJ-Tawzi', 1426/ 2005) 11:347.
d_; _i)jl J1 J-;G.J1j
II. Or, "so 1hey are utterly con fused, they have no idea whether
\hey are going for ward or going backwards, and how they can
possibly return to whe nce they star ted :'
The (ii' 1so> serves to indicate that their desc rip tio n by the
abore-mentioned characteristics are the reason for their confu-
sion and detention.
[Thecloubdburst filled with darkness, thunder and lightning]
[2:19j aw ka-~ayyibin m ina-s-sama'i 1or as a cloudburst from the
ski an adjunction with the one th at kindled a fi re. That is, as the
likeness of those [caught under] a cloudburst since He says, they
P11 f theirfingers into their ears.
Aw 1or 1 originally is for parity in doubt,"' then it was exte nd -
ed 10 apply to parity without doubt, fo r exam ple: "Sit with al -
1:!asan or lbn Sirin"' " an d the saying of Allah Most High, " nd
do 1101 obey any felon or unbeliever among them (al-l nsii n 76 ' 24 ),
"fi .
:4, _tach of the ~\\'O !sides] is equall y <loubt,:u\." (~) . . "Sit with the hkc of
1 h{'re stand1 n~ for parity in excdlencc . (Z) So the g• st is,

al-Ha~norJbnSirin '.'

369

1
 Anwar al-Ta nzi/: Hizb I T<.•xt and Translat ion

,·'II ;Ji,j_;-1 ,~f\)1 J~':/~ :(;~() ~;;J

•,r- ; ,, ,, ,,,, ,:,, :." ,, ... , . ,: :.", ,. , ' :." ,,
j ~) ,ti;.;,~ ~ JS .j\ l;5 ,;~ ~~-ii JS .:ip -~

, , .... ,.. ,
'-:--:""' -!.<- }I J,L..:.
. .:;1:; , • •·•1.
• r->--- J "'"
• • • • • ;b11 -: . ,
• .:r-t- . . l ,;i
-½) .,~ ,, ~ . ... ,
- 1·'. 1 :,; -~ · Al-smna' 1the sky' was made definite to show th at the clouds
· • • -· J - ~ :..,YIJ ;
arc co,·ering everything fro m one skyline to anot her-as every
whic h [respectively] conve .
tation and the requireme n;
cloud-burst is of the
. .
~;~:t·- __,
;n the excellence of frequen -
o )ed1e ncc. H ts saving or as ,.
sb·line is called a sky, just as ever y layer of the latter is also a
sf, , and [the poet I said ["The Long"! ,
750
sam e type It , "
hypocr ites is being . m ea ns that the account of the a11d across t/1e distance of an earth between us and a sky.
compared to th 1
t Iiey are both equal . b . . ese two accounts and that He reinforced with it what was already in sayyib cloudburst'
m emg nghtiy b
c1rnose to assimilate ·1 t b h com para le. You are free to of intensiveness from the aspects of root,"' m orphologym and
$ayy"I < I 1 0 ot ofthe m o r to either
· one you wish. indefiniteness.m It was also said that what is m ea nt by sam ii ' is
' , c oudburst>m . (, , the cloud, so the definite article is for the definitio n of quiddity.
descent . It applies to . is a ay al fo rm of sawb which means
!"The Long"] ram and also to clouds; al-Shammakh said: fihi ~ulumiitun wa-ra'dun wa-barqun <r,lfed with darknesses,
andIna th
low-lying black c1ou d true to its thunder, pouring (sayyib)."' ilumder and lightning': if, by sayyib, rain is meant, then its dark-
,
e \erse bot h meani n . . fon 'A"ba.\, !bu Mas'Ud, Mujahid, 'Atf1', Qatad a, at. Rabi'. lbn Zayd a nd Su fyan with-
because what is mean b . _gs are p ossible. It was left indefinite
~~t~onll'~t." (S)
'" " I y it is a kind of heavy rain."' h poken by an unknown. Its fi rst hcinistich is O remembering lier wlz~n I remember
i48 l~l~ui~~-urst IG!.'r. \\'o\krnbruch] (ori' . ;:;-'_cLlawhari, Si!11i~1 (6:2225 '-w -/J) and lbn linni, Klwiil 'ii (3 :40).
DAr a\. .an ,,1-Shrmim,lkh b. DinJr g. U.S:), a nolcnt storm of rain." OED A]."faftaJ..ani said: ' I.e. from its raw material (a/. ,midclat al-iild) consisting of the
cf. Dn,:: anf, \13881196 1) p. _;;::/,ab,)'""'· ed. Salah al-Din at- HaddCai<O /il~which one of the sc]t .c\cvatcd (musta 'liya) phonemes, the do ubkd (muslu1ddada)
8 432
Ma'n fa I :1-Nab,glw ,I-Dl,oby,lnl c . attnbu1 ~d lo 1hc majo, pnel al-N>b1gha (SI ) J and
th e ba' which is one of the harJ phonemes (til-slwdida); and from its
m •.. ' •L61200S) p 2 . ' d . l:famdu famm:1s , 2 n d ed. (Beirut: DAr al · ~~ll<loll)· ma\cnal because al-sawb is intense downpour and fa\LH' (S)
2
lhe fact tha1 ht sa ·s . Becausl' it was made in lhc [a}"al form namely a quasi•partidpial adjective (sifil
the unhkchnc ) lxcausc whal is .
" tlm •ha, "" of "' meani ng lhc d nud" mca,'.t ~)' II is , kind of heavy ,ain' indica"' ~~~~abbaha) th at denotes something firm!;, established:' (S)
mcam hr 1t m thl' verse is t~ (Q )_ \\ h at 1s firmly cstablisht'd 1n c~e~cs1~ \1nch is used for magn ification (ra';im) and to inspire d read (ralrwil)." (S)
cram. lbn Jarir /al•Taba ri] narra1cd 11 Jrurn

37 1
370
 A m var al-Tanzi/: Hizb I Text and T r a nsl at ion

' 'l ,J') '- ~ , ......, t_;...:j\ 1,,J

, ....- c--:. '.± (j:;jl)_, ' ~~j~\
I ,

r••11 v ~- i...- ,, ; , ,,. ,, ,

•
• : • • ., ,, • ,, ,,, ,, ,,

, -~·f ~ ~J',r'~'<J,_;.J...a.ol.:."~J
,,, ,, _,,, ,,,.,, \
.. . ,.
:u
·
..,..>.) ,,; •,,·;. ,, p,..
__, ,,,•.ci' , Li;,'''.J1· Ya....iJ...;.1>-
,, t J · -- -- • J

J, j'_;; ;_,I jy.-;; ,c;G ,t;.... .:r,-- ,.,. .- J ,

. , • [J,_,l, l :~j; J,SG- J~ i;s
i:_,_
,
..J,'.J1 ~. ,, jl, ;.
c5,; ~· J /_.L.:.' :,., :.1'1,_;'J'
r,-=--- v- u-
•....
.., .T •

ne_sses are the darkness of its opacity th ro ugh uninterrupted lr;m irti'a d 'quivering). Al-barq ' lightnin g) is whatever gleams
rainfall and th e darkness of its cloud s together with the dark- nut of the cloud, from bariqa al-shay'u bar1qm1 'the thm g flashed
ness of 111ght. It was made the locus of thu nder and lightning "·,th a flashing). Both [ra'd and barq J are infinitive nouns ong1 -
because they are in its to p an d bottom parts, coalescing with it. '" nally, and that is why neither was put in the plural.

If th e cloud is m ea nt by it, then its darknesses are its black-
ness and the fac t that it overlays the d arkness of ni ght."'
The no minative case [of ,ulumatun) is effected by the local
vessel [fihi] by ag reem en t'" because the latter rests on a quali-
fied substantive.757
[The meteorological cause of thunder]
Al-ra 'd ' thunder) is a sound heard fro m the cloud- the cur-
rent view is that it is caused by the disturban ce of cloud form•·
lions a nd their mutual collision when driven by the wind;~s_
7
~r ~c of naming one object by the name of something near it !metonymy] Jee.
~ MA
~~/~·Ti~H, which entails a metaphorical ust· of fi q n 1 acc. to al-Taftazfini." (S)
1 HaN'ikft Aklibdr al-Ma/il 'ik and lbn Abi al - Dunya' monograp,~ al~Ma/ar »~ found
whic: ~;~~~~z.\ni:_Through the cMablishing of three types of darkness in the $OY)"'tb'.
Sa), ng~f All~~•~~=~m ~or th c plu_r.tl. :rht· dark nt·ss o f the nigh t is in fe rred ..fr~m Ult
756 M
AI-Tafta,.ani: ~,1~h, Every run~ 11 sl1etls light on them (al- Baqar~ 2:20). (.)
1
75; hit is al,o poss;bi/u:eml'lll O\W Lb [gram_matical] pcr'.nissibilit}'- (S) ddam )
raj'aliina asiibi'ahum fi iidhiinihim ' th ey put th eir fingers into
;h,ir earl the personal pronouns refer to those under the cloud-
burst. Although there is no [prior] verbal mention of them an_d
the cloudburst was set up [as subject] instead, nevertheless elr
th
th
mean ing remains,'" just as l:Jassa n depended Ion other than e
explicit antecedent] whe n he said: ph, 10°,-1
th
They give to drink whoever alights at al-Bari, to stay with em '"
a Barada siphon- filt ered'"' with mellifluous fine wme.
reports say otherwise. Al-Tibi said: '1hc sound view that is relied upon is _w h: t~c
th
h1 diths sa}' [i.e., thunde r is the sou nd of the crack of thc whip of e angel il -~=~~
of herding the clouds whcre\'er Allah commands them, as narrated from lbnil h"s
t;a'~-
by Abmad and in the Smurn]." (S 1:440) On these report s si:c the \at1er as w~
Of note (1) al-Bap;l.a.wl added the words "the current view is thal wh1_ch _arc n atibk.
'.~ !and (ii} the two explanations (angels and physics) are not ncces~a~ily;
1
'~~:ness of
'~ ")mce it was already mentioned that the su~auded disco_u rsc
1
; ~shc : is: relies on
th0 )e !c.i.ught under] a cloud-burst' (ka- math~/1 cllia~l ftiy~•ib:~;~ouns back to it.M (~)
0

\,•ith ;ulu,mHun a~ t , at fili'. be a pre- pos1t10ned c nunc1atiw (khabar r,~llq~

!ac_t that their meaning remains in referencing th~ plu~/anothcr." (Q, Z) The !)e-
;:;s ~1--1~ fo ll m,·ed ~:i~\l~l:oaiiw (mubtoda ); and th is is the author's mt'"amn~: ~~nd \\ater was purified by transferring it from one \ CSSC
111
l Kaslr 5 lidf and ll carries no ,.wight. because the hadit

373

LI
372
 A11war al-Ta nzi/: Hizb 1 Text and Tra nslat ion

,, , .... ,, • ,, ,. ,
.cS>; t~ ~ I ' 'I
-'! '
... ~1.,s~~
......;s:;: ji_Jj:l,i3 ,i.:JL.0;~ ~ ·.sitl ~"'ts:; ' ·,::_, ,_ . ·
- - ' - - -- - ; .,.., ~ \ <l.;l.1·

~ tN1 ~Y e t.:.~1 )1\ i;;G ·½c

- -
.:._,_t ~.i.ll~ - i:_ -- -~
' . -' . - er- C: ['"'\;.
...:li:.:.iJ
Here, the pronou n [in yu, affa qu] is in the masc 1. · · ·
th · · -• < , u me 6ecause
e mea ning is ma " Barada water from [t he river] Barada'
The. sentence
.
is resumpt ive. It is as, ii-when 1•-' e mentionl'J
-·
what mt1mates hardshi p and dread- someone asked, how are
they fanng m such conditions? and this answer came.
The term a~abi' 1fingers) was used instead of anamil 'finger•
tips) for inte nsiveness. mina-s-sawa' iq 1from th e thw,derstrokes> pertains to yaj'aliin
\llh an astronom tr, inwntor and n1.1thl•ma1ician Jabir b. Atlab a]. Jshhili (J. 540ll 14~)
'they put 1, that is, "because of them, they put" the way they say,
drsc~ihed various still s fo r pu rifying water that ust·d wick ~iphons- a mr1hod thJt "he gm him to drink min a/-'ayma 'from his craving for milk'"
rl\:jUm:d a fi brous cord that would siphon wah.'r fr om one vessel to another. cf
~~:p://www.freed ri nkingwate r.com/ resource•h istor)'-Ol -cl l'an•drinking-,,..~,ncr.h1m
At-,a'iqa <thunderstroke>is a terrific clap of thunder togeth-
!·rom a famed poem hr the arch-poet ll f the Com pa ni nrn., cf. ' Ahd al •Rabm.in al - er with fire that leaves nothing it touches unscathed, from al-
Barq\Jqi, Sltar/1 Dill"1in Hami n b. T// dbit al•Ar:,~iiri (CJ irn: al -ll•l a) ha' at al·Rabmamn .1, ia'q which is a very loud noise. It can apply to any frightful phe-
134711929 ) PP· 307 •?>09. "The verb yusaf(aq is in the masculine although its sub_iect 1s
nomenon heard or seen. One says ,a'aqathu al-,a'iqa ' the thun-
Ba rad1 l which ts traditionally (('minine, bccaus<' it refers back to the suppressed cun·
.s\ruct whKh h nui'11 B,m1dii lUarnJii. \\·atcr 1.~ (S) "The Barad:i is D,1mascus's larg~•t derstroke struck him> when it kills him by burning him or
m·er. h ongi nate~ from thc- count v of a\-Zabad:in i near Ba'\abakk 6w para.sangs from through its loud clap.
Damascus and r ou r~ into the to,wn of al•Fija (\\"O para.sangs from Damascus. thcn
li was also read min al-,awiiqi' <from the thunderstrokes>,'"
~~::~:~:rhlown called Du mmar_until Damascus where it pours into the lakl' oi al· M~rj.
out doubt the purN rm.-r 111 the world ." Y3q0t a\.Hamawi, Alu'jam al•Buld,rn, ll'hich is not a transposition of ,awa'iq, as both forms are on a
S vols. (Bei rut. Dar SaJ ir, 1397/ 1977 ) 1:378. "Its name l'O l~lt'S from baradi <faradis < par in their employability."' One says ,aqa'a al-dik 'the cock
Gr. panicfoos :i, Ar. fi rdaws. Ptrhaps the rtason it was named a river of Paradise is due
10 th crowed>, kha /fb mi,qa' <a thunderous orator> and ,aqa'athu al-
l.' oa~i~ (glz U/a) of Damascus, fam ed fo r its purity, beauty, rivers and trees. Thu~

d:d/ 1" Greek., nanw it. They aho called ll Chrysorrhoas-the river of gold.'" Al)mad
'\.rth 311d Qutayha al•Shih,,bi, Ma'Mi m D ima.sliq al• Tiirikh iy\'/1(Damascus: \\'iz.irat
a · la(!afa, 1996) r p. 515·516. The Baris is a tributan-· of the 1!a rad3. {Q, S) ~Its usa8c
~: ~,oc~ry Su~csb Iba, !Bari~} lS thl' name of the t·ntire oasis [of Damascus] {ism ,ii·
wi~eao '·~J~lll iha ).h H q(H, Mu Ja m al•B11/d,1 11 ( J: 40i). i\•lixing water (anJ herb~) iil10
r \1Cc-ver~ \i'.t!. 3 uniwrsal practice in the ancient world and the Middk A~•·S
;aqi'a1the thunderstroke killed him>.
::~ Byal.Hasan a\.Bas ri; a dialect of Tamim and some of Rabi'a . (MQ)
1 nd
And mean the same thing. "And since they arc on a par in conjugabil'. a t
etymology then each stands on its own, because dcemini; one to be 3 transpoSiUo n of
!he 01her i~not more likely than 1101:• (Sk)

3i 4 375

1
 Anwar al-Tan zi/: l,liz b I Text and Translatio n

iJ ~81J ·-1/)d j l .~ •
)I ;;,;
• •
~, _ _
l;;) :j.:,\i1 • ..
·( ~~=1>., c.;:;w1i.s
_,. ,? i •
· -·
.
, . . _., y·......
• .
-.,
'J..1...4.. JI ,(.;",l'JI ·
. •• ' • --s, ) t!
[J<.J, J :,J .,..S ,'1.JI • ! .I •• --
, • -- .. w ~\-:..~,-,.\
L:;):; r-Ji1 '.; ·.. '" . f· *
·.. r--' y J
' • . • .).:.,. !
'.J1..,:.;I r,! .5JI ;1 • .. ' ' ' •
0_;:iic.t) ·J ,: <> , • •
, ! - -~ Jy?IJ
..._A! ,Ld~ ,..yP/- :J::!j ;,d.1 j1 · ' ·(' ,.•
~ - ': , .. ,. .. -- -- JJ . ..:.,_;..l1)_;
·' J..L<.o f l~',/IJ'.r...u:.ll '. ' • ·( :i•J ) : ' , , .
•" ~ - ._,....I '-'½>JJ .[Y.!U.llJ<;;:iJ- 1

<
Original!y the word is a descri tiv ·1h
or fo r thunder. The [final) t _, .
h
l.
e c, _er for the thunderclap
a 1s o r intensiveness as i / wa-1-Lahu muhitun bil-kafirin <and all the while the One God
arc -n arratorl or an infinitive .-. . '- . n a -rawiya surrounds the ~,~believers): They cannot elude Him, any more
al-kadli iba <un tru th >. noun as in al- af,ya <haleness' and
than the thing encompassed can elude the encompasser; neither
ruse nor stratagem can resc ue them . T h is clause is parenthetical
~adhara-1-mawt <[or fi ,r d 1
causal sen . h ear oJ enth is in the accusative in the and has no [desinential) place.
se, as int e [poet's] sayi ng: l~ Thl'i_ong .. J
[2:20] yakiidu-1-barqu yakh\afu ab~arahum <fightning almost
mid I forgive the hon om ble mans, slur to preserve his affectiow-~
snatches away their sights) is a second resumption as if answering
and I disregard the '1, //ams
· , curse out of sheer generosity.~~,
' thequestion: how are they affected by those thunderstrokes?
d Al-mawt
h is the ce ssat,on
. f hfe. °
. It was also said to be an acci- [Analysis of kada <it was almost fact>]
dentht at coun
. ters it ' smce· A I!ah Most High said, He created Kada <it was almost fad is of the verbs of propinquity. They
eat and life (al -M u lk 67 :2) ; It. was replied that "creating" [here] ll'ete coined to suggest the near-actuality of something being re-
means appointing, and t h at non-ent1t1es . . are [only] appointed:-" ported due to the manifestation of its cause, bu t it never came to
7M Rather than ~for futurt' ust• o . . . . be- either for lack of a precondition or because of an obstacle-
~ll y glo~~t•<l, which docs not (hnn . (li-ddrkhanh li -yawmi11 abtJj ifayli) as i'. is u~u-
while [on the other hand) 'ascl <jt may be that>was coined to de-
'6~ ~pokcn hy Hat un al - ~ha ractcm..c noblt' ch_aracter or patience in adversity. (Q )
Aklibtlruh, e<l .·Adil
Sula\·!:/ (S) ~f. Diwa n Sl11'r lj,itim b. 'Abd Allah al-Ttl i 1<':l- note its expectation.
p. 224 hnl'29. ~ cond h ,' Ja mal, 2nd ed. (Cairo: Ma ktabal al-Khilnji, 1411 / 1990)
a.:ctdcnt (' araif) and accordi ng to the Mu'tazila pure i,wxlstencc Cad,mi m{l/r(f).' S~ yo~
11
~·M~.L, D, E, J, P, Q, R, u, AQ, E H, I. K, Kh , MM, Sk, U but missing from can~e ho1-. the author bega n \\'ith the position that belongs to the Mu'tazila.' \etllll~
And a lh1rd group- from tJ . • , • . . rrnail. then mentioned tht· position of Ahl a/-S11111w in second place and in dubita-
body since ~ewral h d
lowed thr wnter of
I
IC cxpl rb of Had1t h-cons1der that death 1s an actual
; ~~:·~ ~aid so ex~licitly. .. Be warned that the a uthor h.as fo~·
,,.,.,.,,,,,t).
:,:: ";ms (fo-,;g/u,t
th 1
No, was this enough: he had to "'.' c ''.,"t\~;~;;
rqcct JI! But all that is only a summary of the words of the K.asllslulj. (S
m,id!rhab! Al -M.Uari ~aid 111/1 af on th 1)1, 1~suc, to the p oint of goi ng along l\'tlh hi)
Secnutl' 140a\so.
Shar~, M 115 lim: 'Dt'ath accordi ng to Ahl a/-Sunna is an

377
3 76
 Anwar al-Ta nzi/: Hizb 1 Text a nd Translation

n raklwt/ifu to stand for yakhta/ifu,"' whe re the fat ha of the

Thus, [ka da) is pure enunc iatio n,' " and th at is why it is declina- '_1,
Ill \\'as tra ns'erred
11
to the kha' and contracted into the /a /"
ble,"" as opposed to 'asii. Fu r therm o re it is a precondition for its (iii) yakhi// ifu with a kasra under the khti ' due to the meeting of
enunciative to be a verb in the ao rist tense, so as to serve notice 774
two quiescent consonants
that [th e enu nciative) is the purport of imminence, [and forthat
(ir) and the alliterative sequencing of the ya ' with it [yikhil/ifu I;"'
verb to be] devoi d of an (th at', so a s to emphasize imminence by
pointing instantly;'" but it may also be prefixed with it when (v) and yatakh a/ /afu.' 76
taken in the sense of 'asa, just as [vice versa] the latter is taken in kullama ada' a lahum m ash aw fihi wa-idha a~lama 'alayhim
the sense of the for m er wit h the suppression [of 'an ) from its qamii (ever~ time it shines for them they walk in th at, and when it
enun ciative, as they both share the basic sense of imminence. 770 darkens over them they stand>is a third resumption, as if it had
Al-kha(f(s natchingl is to seize swiftly. It was also read been said, "What do they do in the two instances of the fla shing
(i ) yak/1/ifu wit h a kasra under the /ii ';771 oflightn ing and its obscuration?" and this answer came.

: : : \ s o~posl'd to being originative (i nsha'i)." (Q, Z }
. I.e. It has a pas1 tense, a futurl' tense, a pass ive voice, a jussive and a pro hibime
~~!!.like an~· other of the \'etbs coined 10 express reports/enunciation:- (akll M r).~ (Q )
1.c._ 10 ind1eate lhal the report is the purpo rt of imminence among all the part•._~f
:::ac-er:~;~ 1,h~_cla_ust· to w~ ich kticfo was prefixed. E.g .. when we say _k,~da,~aydun ):~;
1
u i, as al most fac t that Za"d came and that he came ndmg ti means
his commg was im minent. The n ·aso~ the ao; ist (al -m11dd ri') ser ves notice of tbat i~
becau~c Lt mdicatrs rcccncy {al-budiith ) together with the ab sence of actuality m !ti<'
f~~: (al -tahaqquqfU-md{II)." (Sk)
(Q :1 11
s suggesb th at th(' author considers that then· is a st•nsc of imminence in ! 511
771)B:~A~:•1nced 1'.1 1hcpoctkvcrse ...,..,_) r.) c~ I_;; .:,;~ • Y ~ \ 1.1.ill ,J \ ~ - (~/
· as b. .\1ahk, Mu1:ihu.!, 'Ali b. a-i:lusayn, YaJ:i ya b. \-Va ththiib, a/-f:fasan al -Bl1i ·
.-\bURaJa', YU nus b. i:i abib al-Basri, Ab3. n b. Taghlib and Ab.\n b. Yazid, the lattt·r Mo
from •A~im. (.\fQ)
;~ fo lhtatifu is the readingof 'Ali and Ibn Mas' Ud. (MQ)
;;; ~y al -l:l asan, al- Jal:idari and lbn Abi lsi)aq. (MQ~ . . the k1ta ·, 3 meeting
I.e. when the td 1s suppressed withoul transferr'.n~ !IS VO\~~! ~owith a ka.s ra." (Q ) h
of 11•·0 quie~cent consona nts necessarily ensues. so it is ~•owdize 'U nus b. };{abib al-
1~ the readmg of al-}:l.asa n, Ahli Raja', ' As im a\ -Jal)dan , Qatada, ) . cad '<lk/iffa/ 11
Basri and a!-/u'fi, from AbU Bakr, from ' Asim. Ne\"crthckss some did r J
• ~n_d;akhr,ifu.(M Q)
~: Byal•llasan and al-A' mash. (MQ) . kh 'tifu (MQ) F. K
1
By L.bay as consigned in his muJ!wJ. There is also thc_readu~g~ .~ b. '~Ii·. (MQ)
and 1he Arab prints AQ, H, MM add yuklia1tif11, the reading of z '

___, ____ 378 379

 Anwa r al-Tan zi/: 1.-lizb 1 Te xt an d Tran slati o n

. -~·, .:l _:;'.; 1'1< - • ' '

CS-- I J Ir' : ~ , ...j_,.(.,. J;,.;Ji.J ,~ ~! (;i._;.1) ;

-~) ½,j.; _j_lj_.:.; r12 lJ5 :~ ,;~'i ·\ ,: : :'

, ,, , ,,,, , ,:; ,, ' "' ,. "' .. ,, ' ,, J . JJ..,,:.. I
~ - ' ;(J.Ul ~ ) .J! ':lfo ,l,.:,,Z •t,;. t~ ,(:Ih1) .It)ls,
- ,-- - J
[J<},I :r11,) J,;;.:; ,J.,;...LlJ <UI
(:r:--1hi} !rO'-_;: ~' i . h I he is one of the moderns.'" ne vertheless he is
,, ,, ., - ,, " ,, ;, U
!or even I oug l . . . h
, . crts in Arabic, so 111s not far- fetched to treat w at
,::i:i_;i~Jy~')U; ,:, t;L;-\-:..JJt,;.i;ili\~ llnCO f t1
1e t:Xp . . . ik2
hr 5,,·s as somethin g he 1s actuall y narratmg.
1
Atja'a to sh ine 1 ""
is either transitive with a suppressed d' T~, reason He said kullama 1every 1
time with the shin ing .
. . I
m " <rrct
ob,!ect, t 1e ~en se .every time it lights a way for them they take
ti<x.iu<-e .l rat ional person docs not consider worldly life f~ lfilling." (S) His "two state~"
it; or mtrans1 h ve, m the sense "every time it gleams for them m- d.i,-s and nights: good and evil ; poverty and wealth; sickness _anJ l_iealt ~; hardshi p
they wa lk in the spot where its light falls." Likewise azlama 'to ar.d e~<.c. (Q. Z) The li ft ing of their palls s1ands for their imparting him with the two
777
da rkenl, which came as a transitive and was transfe;red from fruit> of nght direct ion and discipline. (Q) ''A 'naked metaphor' _for himself as a
~id lm youth in years but a grizzled man in life experience and w1s~ coun sel. That
;alima'" al-lay / 1the n ight is dark 1.
I>. the\' liftcJ themselves from my face and left me a young man 111 years and a

[Linguistic precedents and the diachronic status of poets]
Attest ing to the latter are the reading u;linw <it was made dark 1
in the passive voice 779 and Ahli Tamma.m's saying, f" Th(' Lon{!
Both darkened (a;lama) my two states then lifted
their two palls fro m the face of a grizzled youth;''"
777
"I.e . it 1s either transit i\'c, in which case its subjecl is the pronoun [that stand~! fo r
light ni ng and the objrct is suppr\'Ssed, in the sense 'whenever lightn ing darkens due
10 Lb being m·erlai<l and its !ahsl'lll] light covers up ewrr aH~nuc, the}' freezc:'- thc
suppressed part here 1s considered absoluh: while it is consiJcrcd partial and indek•r-
~1;tak th en;~ he d1J 1.1~11 address [a;lama] in its imransitive use as ii is obvious.~ (Q)
B, I·, P: J:1 H, R. J1. A, I~. Kh, S, Sk, Q. Z: r")!.!\ _(_ cf. Jawhari. Sibii/1 5:I 97Sa and
~t" after al -t arra', Ma 'd ,1i a/-Qiir'im ( I: 18 ). For (;tb St'C Saraqus1i's Kitab al-Afdl. e~;
· usayn _Sharaf and Mubammad 'Allam, 5 vol s. (Cairo: al -Ha}"'al al -' Amma lil-MaiAbi
~~/min:ra, 139511 975; n.'pt. Majma' al -Lughat al-'Arabiyya, 14 13/1992) 3:579 ·
780 By YaziJ b.Qu\ayb and al -l)abl:tak cf. Zamakh shari, lhn 'Aliyya and Abii f:l.aryan
al -Khatlb al-Tahrtzi, Slia rlz DiMh1 A/,f Tammam (1 · 150) The two darkt-ner~ arc
his nund and era as md1catcd in lh\' previous \'erse: Art• y~u (f~i ng.) trying /(I gui~t :ur!
~J "
11rid 1
• _l my gu ide; I or do yo11 strive to t 11 ror me? My ti11ws are my tutor. (Q, :,_) J\] :
uib, al - laft~7llni 311d al -Sharif ~aid that th l' attribution of darkening to the 1111nd I)
,:re)1n~ old man in the perfection of my mind and abundance of my knowled~e." (Z)
•11 "Thcr arc those who came after the early generations of Islam; they discourse
c..nnot s;rvc as a witness-text after language has gene rally become corrupl. The firS!
,1mon~ them i<. Bashsharb. Hurd . (d . 167/784)~ (S) .
1
' \ leaning somethi ng of greah:r antiquily than his own ti me and thus more aul on -
h
1.1.til·t than the lin~uistic usage or his ow n generation-layer. til.e. because hr is truSl-
1•orthr m narration; so if he did not fi rst hear it from the Arabs he would not speak
tl I )d}". this is patently problematic because if we were to open that door then every-
thing in the purtrr of the moderns could be used as a proof in the same way; yet, ho~·
m•Jch did grammarians and philologis1s rebut Abo Tammam, al-Mutanabb~ a nd th eir
ill in many places and they denounced their solecisms!" (S) .. Poets are in [six! catrgo-
n~: (1 ) those of Jahiliyya such as Umru' al-Qays, Zuhayr b. Abl Salmi\, ·~arf~ an~ al-
?\.ihigha; (2) the Mstraddlers'" (muklia{iram ): J.ihili)'ya-born poets who died 111 blam
iu:h .1.1 H~san [b. Thabitj and Labid; (3) ea rly Muslims, namely poc:ts of the firs_t g~n -
mtmns )uch as /arir and Farazdaq (see notes 527, 1042): all of these arc aulhontal'.\"C
hnguishc references in thrir poetr\'; (4) the post-classical poets (al- muwalladlm ) ,._ c.
th ~ aikr them such as Uashshii r;, (5) the moderns (a/-1111,~idatli~_"), namcl~·a:~;~~~~
lakr Lim\·s such as Ab\J Tammam al- Bahtari and al-Mutanabbi, a nd (6 ) .
poet~ (al- muta'akl1kl1iriin) such as' those ~"ho come later among the poets of l;l.•j~z
1
and Iraq. These types cannot serve as linguistic or dialcc1ical witness rcfcren~~- ~
th eir l'OClry by agreement unless one treats the speech of the moderns as somct mg
!hey are actually narrating. as the author did ." (Q 2:313, S I: 456 )

380 38 1
 Amwir al-Ta nzi/: Hi zb 1 Text and Translation

i'Thtl(ln{] fd p ·t 7114
If/ wished to weep blood, I wou wee 1 · .

Law ti is of the conditional particles. Its manifest locutron

·ndicates the negation of the former due to the negation of the
and idha twhen 1 with the darkening is that they are eager to :,ttcr, the way that the premise'" is au tomatically negated when
walk, so whenever they chance upon an opportunity to do so itsinseparable concomitant"' is negated.
they seize it- which is not the case for halting.
It ,_.a, also read /a 'adhhaba bi-asmii'ihim"' the_,;•o_ul~ have
The meaning of qa111 1i (they sta nd 1 is waqafu tthey halt', hence done away their heari,ng ab·t· · 1 w1"th the added ba with , as
1 1t1es . _in
qa niat al-suq tthe market stood' when it stagnates'" and qiima - J · b · aydikum . ,la-t-,
the saying of Allah Most High, wa- Ia tu qu •· 178
nl-nia' tthe water stood 1 when it freezes. 111/1/uka 1and do not throw up yo ur hand s un to de st ructwn
[Effects are tied to causes yet befall only through divine will] (al-Baqara 2: 195).
I (Z) 0 r by AbU Ya'qOb lsb.i<J b.
wa-law sha'a-1-Lahu la-dhahaba bi-sam'ihim wa-ab~arihirn tand 7&l
· Spoktn by al-Bal)1ari in his son's func r~l cu ogy , u\o ,v of the chief o(Syro·
if the One God willed He would take away their hearing and Ha,s.l.n al-Sughdi al -Khuraymi (J . 214/829) 1~1 th r ~~i11.:.ral c C~· Diwthl al-Klwraymi,
sights!, that is, and if the One God willed to take away their hear- ~.tll~ti~e·s h.~Joui.n~ ~bu al-Haydham 'Uth im:n b. An~ir: (.S) B~·irut : l)[lr al-Kit.lb al·
1d. Ali Ja1,·ad al - fah1r and Mul)am mad Jabba r al-Mu 3) b1d ( ,. r·a ( !6-1 ).
ing through the loud clap of thunde r and their sights through 1 J z P·
lidid. llJil) p. 43; al -Mubarri<l, K1i111 i/ (3 :1362) and al -Jurji!.ni, D,iM rl a.
the blindi ng flash of lightn ing, he would have taken them away."" ::o rnecrnitaling cause orhrpothcsis.
. •Or conclusion, cf. Cah'crley- Pol\ock , Nat ure,
d
.1\11111 and Go
_
( 2 ·1146
lilz im/ malzU m).
He suppressed the object as it was made clear in the apodosis. Its
suppression is very frequent whenever shii.'a 'to will, wish 1 ao<l ~: By lbn Ahi 'Ahia. (J\:IQ) . . , , direct obj ect of ihc casting
th
, . ~he. primary 1~~anmg here 1s that the hands .a:c c ~itiwncss-as in wa -huzzi
''.'ada tlo want, seek' are used, to the point it is hardly ever men- a~ a} with_an add 1t 1w ba ' that docs not affect .dtrtct Lra:~ific meaning of "ha ndi ng
1
tioned except fo r sometl1ing considered strange, as in his saying: la;J;1 br•11d/z'i al-nakhlati (Maryam 19:2:)-with. tl~e ~p enurv to avoid ,wf(l(frl or by
01
cr control of ;·our affairs l~ ~~Sl ~uction (by cl:umm_g Pand ibn
'AshOr. Tribrir, c~n-
7113 Smee it i1·a~ alrc;1dy m('ntioncJ (under \'Crsc 2:3 fo r wa-y uqimiiri al-1aldtl tha~ !esp~nngof D1vmc mercy). Jh1s 1s statc<l byal~Ta~an,,lintc ral m~aning as an '. n·
01 10
q;mai al-sUq means "the market is up/brisk" it fo!lo11•s that this expression is one at} to the glo~sl's (and translations) that mak~ the b~ s •nc~dochic direct object rn·
t ,. ,ii,idad cau10-antonyms1(Q, S, Z), cf. note 694 . llrumental prt pos1tion anJ supply yoursdvcs as th c >
8

382 383
r
Amwlr al-Tanzi/: Hizb I Text and Translati on

, ~JL..a:1_;
· . . . . "";' i.. -i!" 6UI
,.
:1~1 (i) . .j. . ,
..bJ~½-'~ . • , . ·,. '! ·,.. _;.!.)J,~!.:i,:~-
, • ·· Y.--:C ~I_::~\; _:, f. ~ , :: . -- ' . J
.:_i ., , -- · '. , __ , u y1J (__,) \ ,::, _
. J'J ·'.';J-"",._,1,, ~Ct ~:,, , . . ,, ~L; i-L.i·-
. .a..., J-4 Ui~ > > : •1 ,,
,- ., , , '
;, '-"' . •
r. J u J ,Jt;.; 'I --
.J __,B1· •' , ,
(:!_,...a.::ll5 . f1ii . r '.'--:1:--r'
<I) .:....:..;,,
' -!} , J -- - .
<iJ :JU,i.<.LlJ , • . _ -. , . • ,, . ·- :cs--.,.:,....u 0:}
, J..L.,o;.J-:, ~lj,:,-~ ,, , ,, . ! · •- '
...... , ., ; ·. ,r..,...l~~(:irl1) ;
.. ...... .. .. .. .. .. . J_;8 ~ , '"' ·. ,
Th b • ,, • • J-•},;(,L!) :·-
e enefit of thi s condit' . . •
I h" IOna1ity rs
·. to
h 1gh light th e prevent ion
. of th I
s1_g ts- wi th th e prevalence of [ de . ass of their hearing and
d ictate it- and con It10ns] that would normall · to 1he Exalted Creator, as He said, Say: what thing (ayyu shay'in)
II )
is greatest in witnessing? Say: Allah is a/I-witnessing (al-An'am
. to serve notice that (i) the ffi
6:19); an d (ii) in the sense of mash t'in 1willed other tim es, th at
1
cond 't',ona I on the wi ll of All e ICacy of. c~au ses 111
· th eir effects is
1
[of effects] is tied to th . ah MoS t High and (ii) the existence is, something willed into existence.
791

e1r causes but b f; II h

Moreove r H · . e a s t rough His power. Whateve r Alla h Most High wills to exist exists in un qualified
. , 1s saymg
terms as understood from His saying truly Allah is over all things
mna-1-Laha ' ala kulli sha 'in . I a/mighty (al-Baqara 2:20) and Allah is the creator of all things (al-
things a/mightyl is l"k y qadtr truly the One God is overall
resolution of it. 1 e an explicit declaration to that effect and a Zumar 39:62) . These [verses] are both [und erstood ] in compre-
hensive terms without exception; but the Mu'tazila-who de-
[For Ash' aris the ter m sl,a ' a . fined al-shay' as (i) what properly exists, which incl udes the nec-
[The ter I I , . y pphes only to existing entities]
m s iay 1thmg> 15
· I . 89 essary and the possible, or (ii) what can properly be known and
origi nally an · fi . . exc llSIVe to existents:- because it is
in 1rnt1ve n oun ti h _, < 1 accou nted so that it also includes impossibles"'- were forced to
sense of sha'in'm , ·u I or s a a to wi11 used (i) in the
Wt er at ti mes-whereupon it refers ... ...... .
7'L111 Z·•[1
~•, -• ':
A S ~f , Q : JJI-'" ~ -J.l.a),-, ~
._;1 \ ,,:_..~ :_,,;. YJ ... .>t;
~~"you r hand ~" cf. /11lcilayn . !n lhl' la • . . . !Di\inc; ~-li~g!cd it ~utJ 01~ th~ basis that ex istence 1s nobler than inexistence. a!>
/ 1!<; •• "'·st ~uct1on
instead of sclt -irn osed , '. t~r_sLcnario the meaning becomes genenc al-/cl ri" _ PP~~tams to 1ncx1stcncc when il is supervcnicnt lO existence (a/-'adam1
h:rn~ :s 1
,the A!>h'arl position coi~rarv ~a ; :~" '.Y ~ha 1_ll·ads to dl"struction. ai he cxa1~-~l-wu1ud), thus incxistence is also \\'il lcd si nce it is maj'1il (disposed/ made
( I :4 I . 'y to non -rnstcnt, "' wc-11, th~n
1 1
•: lu tazda ,md
Qadad )')'a, "•ho apply i/,e doesnot~ Ki~l;~ ~tates _tow~rd the begin ning or $Ural al -A n';i m. What [Divine] will
al -'. 2 41 :). lbn al -Munan•fr:, rn ti uc prnccc<l to m tnCI ,t to possibilities. Se< Kh
l arnpd ~ Htlsluya in the ma , q _ cited Ill the margins of J ( 1:209 n.l) and Jbn 1n Ash'ari:an;m to 1~ primeval and bcginn ingless non-existence." (Q )
sii·el f. the n:st or Ahl a/-Sum,a applied the nami.' 5/iay' to existents cxcl u-
790
o. , Ak. B, I. P. R: tt.:. A. A~~1;_!)1;,r~~u,22~. rO inexistcnts and impossibles whereas Mu' lazilis applied it to "anything that
' ' K, Kh, L, MM, S, Sk, T, U: ~L! c: L.! 1$, Q,

;:a.
385
 A m wi r al- Tcm ;;il: I.--i izb 1
Text and Translatio n

, , ,' ,, ...,w,
' · , y.'1-i: •"jj' ,{l.!,;'I., i ;. {8\.\
.J~ '? pt :~ le"' '"'-': ::.J · - er • ,

. ,, i'.:it ' ; ' ' ,Wt ~\j,

,.i;.. ~u"' CJY-),
, (;~I)
,
(\j~t) Jt%J.t_;
' \J ., , ,..•,, ,, ' ,, ,, • -.: :: !
, • '' ,, I \' •, >.; • , \., ) .Li..o .Jt ,,.; y
Ji;. ~~lj.. \ ~\ c.r.;~ ~J ·~ --- ,, ,, ,, u ,,,,
, : ; ..
, . :~." ii ), J ~', ,: "-'·,i J' ,·
,.
,J;' ,.u,;; :.;L.:;
.. ,, .. ,. ~ ,,•I.J,..i
JL;..
,,
, ~.L>-
.;i ;_:.i..u
.
· I;' ..,, ,,.,.. . ,, ,..
~, ,, ,, ,,,..
:(r J5J ,::f ;_;,; ,JW
,:::;.
.JL:.; .ii
rest r ict th e mea ning to possibles in both places throu h ·
p roofs. · g ration al ~ 1 J:'1 Y.J
,, .. - ,,:
'-f-:? -' - ~w
.. :' it --;d1
_,. &. ·..... . µ1~1~UJ1
,. . ..,, ,. - _,, .. j
tor for what He wills h owever He w ills; hence one is seldo m de -
!Human enablement and divine omnipotence] scribed by it other than the Exalted Producer of all.
. Al-qudm <power ' is the capacity to bring something into ex- A}-q 11 dra is derived from al-qadr <measure\ si nce the qadir
istence. It was also d efined as an att ribute that necessitates ca- causes the act to befall to the extent of his strength"' or to th e
pac ity. It was also said that a human b eing's qudra is a disposi- extent of what his will d ictates.
tion by which he is capable o f act ing, w h ile the qudra of Allah
There is in it'94 an indication that the originated , at its mo-
Most High is an expressio n fo r the negation of any incapacity in
Him. ment of origination, an d the possible once it abides, are bo th ap-
portioned/ " and that the slave's appo rtionment is apportwned
A l-qadir <the pote nt' is he wh o, if he w ishes, acts, and if he by Allah Most High, because it is a thing, and everythin g is ap-
does not wish , does not act. Al-qadir <th e almighty' is the effec- portio ned by Allah.
coul J he rcport eJ or described" inclu ding impossibles. Sec al-Sh ahrastani's seventh [Multi-tiered allegories in the Qur'an and Arabic poetry I
nd
fou alion in his Niluiym a/-Iqdihn ft 'llm al-Ka/a m , ed. Alfrt·J Guillaume (Cairo
It appea rs th at bot h allegories"' are types of complex allego-
Mak1aba1 al -Muta nabbi, 196-t) p. 15 1f.; a l-Raqil!.i ni. T.wi !i id al-AwiJ'il wa -Ta lkh4 al·
DaM'i/, eJ. Rich ard J. McCarthy (Beirut: Librairic Oricntale, 1957) pp. 15- 16 aocl hi~ ries, which co nsist in compa ring so me modality · · ···
ltt~(lf (p. I S); Cahwley- Pollock, Natu re, k frm and God(] :213 -22 1); Jurj3ni, Kil/lb a/-
T~ 'riftH, l·d. Gusta\'Us Fltigd ( Leipzig: EC.G. Vogcl ii, 1845; rcpt. Beirut: Librairi,e d~ ;:: ~-~. A, t, F, I, R, T: ...;,; Ak: ...;.J..U . . ., Z)
19
L,ban, 8 5) PP- 135-136 u .. slray ; lb n f:I azin , a/-Fisal (ii-Mila/ wal-Ahw,i ' wa/-J,;,~a '. ;,,.:; I.e. rn hi s saying truly A /lai r is 0 1'er all tlungs a/nn~lity~: ~ · of ahiding possibles. It
4 015
'" · ~Cairo: al •i\1atba·a al-ArJahiyya , 131 711 899) 5:43: QaJ i 'AbrJ al-Jabb.ir,_
al·Mugh: lit mean~ to rebut those who cnn ll'SI ~he ~ppor'. ioni menl of originalion'-thosc
11
fi Ab,wib ul-Taw!Jid wal-'A d/, 20 vols .. cJ . Mabm Lid al-Khuday ri ct al. (Cairo: al- D ·as also said that he is rebutting- by sapng at th c mo . , the origi nalcd
31 11
. Mi~nn•a lil-Ta'lif w.i.1-Tarja ma an d oth ers, 1374- J 394/1 955 - I 974) 5:249· 25~ anld ·ho clai m that capacil)' (istit,fa ) ~recedes acts. {_Q_) of the actual
Muta!h o:lbrh ul-Qur'ch1 , ed. ' Ar..lnan Muhammad Z arzlir, 2 vols. (Cairo: l):ir J. - phenomenon or the abiding possible sto ps oblaimng P
1969 2 5 }J<"ctor's cxistentiation, it ceases lo exist. (Z)
ru raih, ) : 57; N~ir al-Di n al-TLisi, Talkh is a/-Mu~w ssal, ed. ' Ali Sir.it aJ.}:laqlJ-
20J ed. (Beirut: Dar al-AJwa·, 1405/ 1985) p. 90; a nd Gima r.:.·!, Doctrine (pp. 29"32 ). lJtawqada and kci -$ayyibi11.

387
386

L
 Anwar al-Tanzfl: H izb 1 Text and Translatio n

i.b-1' t::j ~ · t.;,

..,-> '----"-"'')\; J oj l :,..\ - ·w,;
: - '.: • ·,. ,, ., ' •,
,,_ , ~, :~,
j \/
, J - J

'i :;; •• ~{: / ' " > > , ,, >

,. '--" ,.~.
>' .~
\ '--"~r1(..:._;J.ll ~c.!'.~IJ::_; ) :Ji;.; .J~ ,:,: _,1
' -- •~<.5.r'L
,;1_:;j:J1 j , ~1Ji;. , :,,,, : . '
I - -- ., • - - ..,~ \<,"',I\ [ • . ' I
:~ ),_;i1_, .0 1)1.:.\ ,_:; ;, _, :-: _· ,-j - ~ -
- • ,.r,-: ", Y, N:-1Ji;._
~\ ..... . . , , 1-:- • f'.1 ' .. ' ..
i;.; ,;.i.:J1; ~.;i1
,s .... - ;

·: •J~ ..:., c.,.;o;I q" ~UI JL;.

~;., .! .j_ :i;:..i1 :i,1;.f '._; Jt;., j1 ,ci ;

,.:i ... ~, . I •• :_ \ ::: • ..., ' . ,,. ' • , ..
. . '-' . . ;. ,, '-?_
__;..u H ~ J -~ 1_;.;,.i 1~..;; . .1 -,,:j,t,;.

·1\;,; .J~ 1-11: •;1., 1ee, . . . . : ,. , ., . . , : . •

· 1.> ,,, •~ .__. , • • -· <.S>I) ~i;_:1.i.,.:.1.; .:,1 } j .\ol equal are the blind and the seeing, nor the darkness and the
lighl, 110 , tlie shade and the torrid heat (Fa\ir 3S: l 9- 21 ) a nd th e
extracted fro m a whole of which the parts came together and
saying of Umru' al-Qays: l"Th, Loog" I
coalesced into a single body, to ano ther identical [modality].
As if the hearts of birds-some moist, some dry- _
For exam ple, the saying of Allah, The likeness of those w/,o in its eyrie were drupes and spoiled keys),"'
were charged with the Torah then discharged themselves from it
whereby there is a comparing,
(al-]umu'a 62: 5)-[ to the end of] the ve rse-is a comparison be-
tween the state of the Jews in their ignorance of what is with I. in the first [allegory],
the m of the Tora h Wll· h th e state of an ass in its ignorance ol· (i) of the persons of the hypocr ites with the fire -ki ndlers;
what it carrie s Of th e b oo ks .
· of wisdom. T he goal in both .JS to al- (ii) of their exhibition of faith with the ki ndling of the fire;
legorize the state 0 f th h · · d (iii) of the benefits they reaped such as guaranteei ng their lives
e ypocntes- as caused by confus10n an
hardship-as h· f
( somet mg one en du res ,-vhen his fire goes out a - and safeguarding their wealth and offspring among other th ,ngs,
ter he ki nd 1cd it in pitch darkness, or as the state of one whom irith the fire shedding light o n the surroundings of its kind lcrs;
the sk)' caught d k . . .
. on a ar night with sha tte ring thunder and rap·
tor lightnin g and fear from thunderstrikes. ":'Ii Dh,'dri Umru' al-Q,iys (p. I \4). ·'He is describing the hawk (al-'u,Jilb ). w~,i_,~/0.~:
It is also po •sbl , not cal th~ hearts ofbirJs~ (S) Cf. Kamal al-Di n_ n:,as,~· 'A~d.~l_Jab ~'.~~~~;~r;:i; ~:,il-
s I e to treat them both as a type of single allegor)
( na mely that which a!-/·fo)m1u n a/-Kub"l, wilh Zaka ri)')'a a\-Qazwnu s Kilil/J A!a. ib_ al ar al-TibA'at al-
t k . . . t0 ::ri;,iwanar wa-Ghard ib al-J\fawj1irl1it, 2nd ed., 2 ~~ls. _(B,uli\(~. -~This verse is, by
their lik . . a es 111d1v1dual items and compares them
c;mira, 1284/1867) 2:152. ~Al-ivlubarrid said in al-Kamrl ~-,::~~)~wo different states
e, as In th esayi ng of Allah Most High, ............... •· ····· vrt.cnms uf the narrators, the best ever to compare an obJe
10 ,.,.,o different thini;s.- (S)

388 389
 Anwar al- Tanzi/: l_lizb I Text an d Translation

,Lil,~,, ~''Ii
J'"'
...,1:W1J
;
' I~1.'.u1 , ''" I . , ' l<LI
J I....> J
,
' . ,
,
, - ., .,J , ~L;. ,Ge. ·\
• > ,. ,. ... !: J

, , ,, -~-!.f.! '7'l.AlJ1_, ' "

.hll..,.__l l ,,i,-r ( ) ,, , ,, ('"' Jo
- r-r1ce;., ...,., ;~ i --,.,i.;..:,L · '' '.,i <i) . . : . - ·
' , : , ,, ' , , , r+--"' -~~IJJO)
ul.S ulJ . ~1 ·. ;, ....... ... · . . -- ... __» -...
, , ' • cl-! •~.r.J .i... JJ ..:.,i;u;, ,1.:J.1 ; '.''
, , ., , ., ( • , ,, . ' ' - "- , ,,-<-'ZJL
r-f'=..J c::_) ;I_;.-..,._,;;,~ , ' _,..;.JI . ' . , ' ,, ,, ; . .
__ • ,J i-.),' y_ J ll -4) ,~ J wi;
- 0;s:.JI -: > 1,. ,. : , · ,. . . ,. ,. •>· ., ,
cl-!{'-",---: _,,. ';o <..ly _;h; l;J ,..:.,,.:.._;...11 ..:.,\;LS:; '., . ' ·
I

,
, ,. ,. >7 > .... • ... .... ,. _,.,. ,. - ,. 1)..1.>.
>_r-'1'-'l-'......>-•.-,..:.,'ll '•~ - 1~'- I' , _, •
- , - u , _ .,...,.

r "' h mment a·isappearance of all that with their

(iv) of the im · · · ·
destruc-
a:-~ ,,,°'
t c exposu re of their state, and their being made to dec ree of Allah Most High, nor does it save them from the
1 e m everlasting loss d .
the ex . . . an sempiternal punishment, with harms He intends for them;
tmct1on of their fire an d the elimination of its light·
(iv) and of their confusion in the midst of great peril and their
II. an d in the second [allegory], ' ignorance of what they should do and wh at they should avoid
(i) of themselves wit h the characters of the cloudburst; with the fact that every time they experience a flash of lightning
they jump at the opportunity-despite their fear that it might
b(ii) of the ir m ixture Of ,a1t
c . h . and deceit with a cloud-
, unbelief snatch away their sight-and ta ke a few steps fo rward; then,
urst filled with da rk nesses, t h under and lightning which alt·
Iiough benefic ial ·111 · If when it disappears and its gleam linge rs [before it is seen agai n],
a fi . '
ltse , nevertheless, because it exists in 'such they stand fettered and unable to make the slightest movement.
' orm, its benefit has tu rne d into harm;
[Allegorical interpretation of the sto rm and its elements I
(iii) of their h)'PO CflS)
. ,-m . their. wanness
. .
of the behevers , blows
It was also said that
rand of what. the latt er m. t1·1ct of such [blows] on the other unbe·
(i) faith, the Qur'an and all the types of knowledge a person is
1evers-w1t
th d h their PIacmg. the ir . fi ngers into their ears from the th
un erstrokes for iear o f d eath, since it rep els nothing of the granted that are avenues for eternal life are bei ng compared wi
th e cloudburst through which there is life on earth;
i'<i8 ~I.e. through the destructi o . (ii) their being mixed800 with mortal m isgivings and confronted
rcpurt of their b,..,n, k O of so nw of them with death, not killing. as there is no

799 a. Ak, A g . illed or combated ." (Q) With doubt- provoking objections is compared to the darknesses;
l : ;. J~'.:
Q, B,D, l· H L 11\-IM 1
· · • ., Kh . u1. z: i';~..: 1~1
• , • Q. sk. r. u: ~~1 ., p, 1. R: 1•1 r~..1-:
'" All m~~-and eds.: .:_(;} a, AQ, H, MM , P: .:....:.-<.:;1 inn:rsion.
390 391
 A11war al-Ta nzi/: Hi zb I Te xt and Translati on

..;..,L..,;'}I L;j (,) \.i;_

- ,"JL; ~___ _,.,.,~_,Jl~~l;
-ii- '-· - _ -' ; - : --•\' '.,,.:;_,.::_;.j~({'\3. _;l_,) :.J;,, _;;~ _.:;_,
,, ,- • - - • - - -- -.,.; J (c_) \;, {~~'.Jr,, >. -· -- - - - -,"'
" _. _ ,~ - - J_;, -:-1 ·L.:,;°'W : :~.11~'i ?- Jt;.:; ..;i
Jx, :_,,,~~~_,J l~0~i;., • •'t..:.;·
- - ti-'
_,•
.,(,)\._,_JL, - •·i 0.. ~1.,:J \) c5.X.,I Jl I, .r-z) . Jc- I
.. • •.Ji" .. .. .... .,::.: • _,.,. .,, ... ; -...~"-:,J I ,, c;j 1,.t.1-1 J
,,\ \_:i ~ ,, ,, ' -'~\
.,_:;:,i G ,:
I L. ,
;~ r' ,.y>'Y1>- .;1 ,~ 1· - '· - - j ', :;k11-s1)1 ; L,;.,:i_;,_, ' ~ - I -· r-- , -" J"" t"",
'-- -- - •~ _,-. ..Jl>.:.; .~ 'JI
:..:b.l · ' ' I:_ · I - (
c~ - r.)?.J ., \\.:t-'l:'''"y1=~~1.J}
) / ' . ·_.c'i' r> > , -
:Ji;.;.i_;; -'. •-_,_
' --,-;, ;-,- ,: ~~ -0~ !:r L~ ),1~li~ · :1:-i',ii,1~L.:,
• . i . . u ~ ~ 1.,.,1u,U ,, ! 1· -;. ,, ,, ..,,,,.-:-; - -- ~ ·
.. • .. • • : .. • ., ., .,. ... . .. ., • .. • .. .... ~1,)1.) :·- __ , __.;,-,; '---'- \i ·{'t'<:i ,,., 'old::;\
c~-,,- ~ - r_;L:..; 1.:J1~,;..;.) :L;;_,s-!~.li·· ., :.:_.;,1;,:. ·s , J ~l c,r,>..1.<- · ('"-:'_;'.J-4"- ..r '1'.' · /

~?J \<~
: ' .- - - ,! . -- t - -- - • .) .:r.-1"'
j::>; -;~i c):~~J (j) .w.1U} <-ci)I ;_~ :.·,
I/ •s,' ' ,, ,,
I .'.,
u; ;, r;:- j:;l
., ;,. '~J;i
L,. ,_,uJ_t, '. :\ ~
,, ,, ,:_;J~J
,,
• - - • ,-- ·-- L:.JJ
-~r-11i1;1~ -: - ~ :,.i:! , -r -•: :i
- " ~- -- - , ~ . , '4:---,J"",t'
! ., ...... . ,~:;411 A
\..~IJ J ~ J y -
Allah Most High drew attention, when He said and if Allah
(iii) the prom ises and threats conta ined in them are being com-
pared with thun der; i,-,l/ed He would take away their hearing and their sights, to the
fact that He had given them h earing and sights for them to use
(iv) the ir wondrous signs are being compared with lightning; as mea ns to guidance and success; but they appl ied them to
(v) their turni ng a deaf ear to whatever threats they hear is ephemeral trappi ngs and blocked them from next-worldl y ben-
being compared to the state of one whom thunder terrifies,S01 so efits. If Allah willed, He would h ave made them in the very st ate
he dreads its th un derstrikes and stops his ears [to protect him· which they make for themselves,'°' for truly He is over all things
self] from them, but they cannot escape-and that is the mean- almighty.
mg of the saying of Alla h Most H igh, and all the while Allah sur- IS~·listic alarm through iltifiit 1apostrophic redirection>]
rounds the unbelievers (al-Baqara 2: I 9);
ll:21I ya ayyuha-n-nasu 'budii rabbakumu 10 you people! wor-
(vi) th eir jumping at whatever shines before them-such as a ship your Nurturer>: after enumerating the categor ies of those
r ight course that they take or a gift their sigh ts are set upon-is who are legally liable and mentioning their characteristics:,nd
being compared wit h thei r walking in the spots lit by lightning main activities He apostrophi zed them through re directwn ID
every tu ne it shines f or them; th
order to jolt t~e listener, stimulate him, apply attention to e
(vii) a nd th eir perplexi ty and utter inaction, whenever some un- matter of worsh ip, . . . . . · .. · · · .. · .. · ·
certamt y pops up or a misfortune shows before them, are being
~.J I.e. ~e would h~vc created them in the ve~y statc_th cy ac:ui s ·sv.itching from one
compared with their halting whenever it is too dark for them. llri/ar \••as pr:v1ously defined by the Qad1 (st'.b Fatiba l.S;s:cncr. For example, one
111_.ie 10 another in order to refresh speech and stimulate ihe 1 third crson to the fi rst
11 111
~\•oitch from the second pe rson to the third and from th e p

393
 Anwar al-Tanzi I: l:lizb I Tex t ,rn d Tra n sla tio n

..:1 · ·· ;.ll,
. •. L.;Ji
. ,:;c...i1 •
.J .:- J~ .:, , :• .· a. .• • • .J ,l;ci~ . . ,
-!'"' .....
-..;;-•~__,..ll~_,:;~_'.t;.J
,. ,. -
· ,, •i1 •
• ..,l,,..,Jt,..J ""IJ..:.l " ., .,
- -~j
.:;,)l}_;,1 _(-0,IL;")' ( ' • · ·;· • -- ~J....;_;;. :(l;),
· J ' '-:"'Jl;) :~l..liiJ-: · _.·. • _ .•
•• • . • _,..s- - ~ l,;i (
:~?~ _ii (c_) ; ~ , , • _·'.: - ,, • .. • , I) ,½]I
r . J ~ J l {~),[11 '1/ •.•
. " \---!,~l_f.;:.,:,.J1
-~-.:.:i.1,:;t;•·:J•' ::.·•
1:. · •. ,, • "
·r...,r-:, '-'~ .._••n,; ~':l -t-- ~, -t,. .,
·,.,.-~J r-LlL.
• . ·• • "..i.,..o:. a,;;. - c5,LI1 _ ~ ;
amplify its importance and •• ·· ·············· ······· ·········
ship wi th the pleasure of d. comrensate for the trouble of wor-
y-< J irect a dress. Ayyu se rves as a connec tive to the calling of the definite arti-
a O was co ined as a vocativ . . cle carrier, since prefixing the latter with ya is unfeasible for the
also used fo r someone n ,J . e p~rt1cle tor someone far. It is same reason that joining together two definite art icles is unfea-
C) . h ear" 10 is be111g treated as far
sible, as th ey are quasi-identical. It was given callee status'" and
' eit er due to his great ra k . '
Rabb 'O Nur ture ,, d - n , as 111 the supplicant's words ra Iheactual purport of the summons'°' received the same desinen-
r. an ya Allah <o All h' ' l ,
nearer lo him Iha, h . . a · w 1en He is actually Iial place as a desc ripti ve of vividness for it. It inva riably has to
.. 1 zs ;ugular vein (Qaf 50.16)·
be put in the nominative case, to announce that it itself is the
(u)o
.. . rduet o h ts
" mattentio
· · '
n and denseness·s0-1 purport. The admonitory ha' was intercalated between the
(111) or to hone in on th e summons and add, to its urgency.'" two' 10 for emphasis, and in replacement of what ayyu deserves
1I- together with th e callee-form s a n informative proposi- as a governed annex.
ti onbUf, b
ecause it stands for a ve rb.11oi [The frequent Quranic summons ya ayy11l1a]
This style of sum moning'" ' abounds in the Qur'an because it
;;~icw ag.1in
~1ack(p. 106."§!It isJ) thus
·h t ra nsla!l·d b), our teacher Pierre Cach ia in Tltc Arch Rlic
11 4 1~ ere al -~ ab ulu si d efi nes it as "an unexpected cham.:e from
uniquely possesses various emphatic senses. . ..... •••· · · · · · · · · · · · .. .
first, Sl'Cond or th ird
rl'\ \'l' a!ktHton.~ lb ptrs~n .to Olll' of the others, intended 10 reawaken inte;l'SI and
1 ~~:luJn questions and commands.
~;} fall s shon whill' "a1ran:. atw,~ a~ Mt.'nal!agc" ( Howell as cited in Cachia, Monitor P ilJi ~n thc sense, ~, call you all (a d'iikum )'.' (Z) 11111
"As m, ·o hccdlest'SlroplHzi ng- (Ma rgoliouth , Chrestomathia p 127) is parwtl. \\'hat is meant by status here is consequential effect, th.it is, indcdinabk if "'
and dl·nscncss ar,· tant one, hqen for your own good!' wht'rc the ;Jlec's inattention '.:'·esd,.,g and b,;ng suffixcJ by 1hc pacUck of ;nJcc\;nab;J;ty Wa if "1-bfrtd )." (Q)
~-;1
1
diMancc, whence ~1nount 10 his bei ng dislant, so thev are given the status of pht ~ l.e.11/-niim.
10
~ce ~haykh /lldah'~ ( ; . u;~ uf th e \'UCable yd metaphorical!)'." (Q)
1
!II ~": hctwl'cn ayyu and al-nils. . .
:t,:J: "C.Uhun aganm
1 1
.,;,h,~
:~:~u m;_nou s 26 Hncs o n the
mcan ;ngs and uses nf ,-, ~amely, usmg the vocative pi that was coined for the distant callee, anonplllzu:g

morl· precise translatio~ tha,~~'.~lMll within rbe context of"distanct·." th e laun and describing him w it h a generic name that serves to identify allJ l'Xplain
mdcpendl·nt/simple sentence" si nce the Jaucr

395
394
 Anwar nl-Tnn zil: Hi;zl, I Text an d Transl.lt ion

.~ ti l :~.::: ' ,.. f. _. ,l ,, ,

u
,
'r~ ,
_,y l t,;:1 • • - '. '- ,- ,-, .
-----:>- J! - •>~ ;J <ill ,sol;' L; i, .
~l -: ~Ll~ . ,,: •i,, -- --- --. ,, , . vLs"J
' '-'-- - u , ('"" JSIJ - ~ r-,_:-'½ I~_:;•~) 1}J.::;

! , ,.. ,, ~,.. • ,.. ,.. ! . ,. ,,. :: , :: ,. ,.

·e.\i1 -l5'1L :J --8
,. ;, i...::,~ -

J ..L;J - ~ '1-----,,- 'r :,')\JL i')\;JI 1.,s !1-- \ -, ,: .

, - ' ' Jic-- .J t,-,->IJ
·J-L.;.;.J '.,<e • ~ 1 ' ·'1-.' :, < '
, ,r-- •r -
'
. .L§l:JI JI ,1+-, ,L::.:.'~I !, .j;.
, ,. • • ,.. - ,, .,,,.,:,., • .,,t.,,"' ,, ;,, ,. ,. _
J'1--s---.:,IJ [vr _,.,, r , ,--,....114'_,...,:-1~ ¥f~) Thus, al-ntis !people>comprises
(ii those in existence at the ti me of revelat ion- lexically;
.w_11 .J w_L.£ f~i
(ii) and those who will come later- in light of what is mass-
Ind eed, ever yth ing to which Allah calls His slaves-from the transmitted as part of his religion (upon h im blessings and peace)
perspective that they are grave matters that merit their full that the exigencies of his discourse and laws cover both par-
81
awareness ~ and th e ir hearts' devotion, yet most of them are ties'" and endure to the rising of the Hour,' " except for what the
heedless of them-d eserves to be summoned to through the eYidence specifies. 8 16
m ost em phat ic and powerful means possible.
As for what is narrated from 'Alqama and al-H asan st ating
[Belief an d worsh ip are universal duties, as Allah created all] that everything in the revelatio n th at has O you people is Meccan
Plu ra ls and their nouns that are fitted with the [definite arti · wh ile [everything that has] 0 you who believe is Medinan' "-sup-
cle] lam denote uni versal ity as there is no previous knowledge.
This is shown by 11' AQ ' B
. · ,.,
Ft K Kh ' t"' MM
' E, ·, , ' 1
•
QR Sk T U Ut,z, -.µI! n, Ak, D.P, ~,,µli
' ' ' ' ' i...: . - , ,. I u and whom·
11
~b Sudi as the saying of Allah Most High, tltat I mrl)' warn .lltcrc'u ;; : ,md to make
(i) th e validity of the ir exceptive subsets; th 1
t,1er u may r~ach (al-An'am 6:19), ... ro recite unto em His ~e, el:a,•e not yet joined
11 0
tr.rm grow, and to teach tlrem ... along with others :( rlzem " ]I co le "·ithout
em phases that convey universality, as in the saying of Allah_ them (~l-Jumu'a 62 :2-3 ), and the Prophetic hadith , 1 ,,•as sent to \ficc/,r al -R.izi,
0st High, so the angels prostrated one and all, the whole lot oj th
t:cept.1on~ (bu'i1/i111 ifa al-ndsi kilffata n) amon.g other ~roofs_t~ tAlw:lni, ind ed. 6
them (al -Hijr 15:30; $ad 38:73 ); -~-J_(Jt1/i (2:84) and al-Ma/i$Ztl Ji 'Jim U$ tll al-FuJli , ed . 1 aha Jahir a in al -Zarkashi. al-
iol, (lkirut: Mu'assasat al-Risala, 1992) 2:388-389 ai~d ~a~r al -D v; ls. (Kuwait:
(iii) a nd the fact that the Companions extensively and famously B~hr al-Muhit fi U$iil al-Fiqli, ed. 'Abd al -Qadir al - Am, - nd ed., 6
adduced ll as evid ence in it s un iversal m eaning. 11 13 ;;~~ilrat al•A\•>q3.f, 141 3/ 1992) 3:184- 185. . •fie when some types are
Le. the stai1ding evidence that the general becomes speci
1
~ it~ th
Wilb e intercalation of the admonitory /rti to fu rther reawaken intereSl.~ (Z) ~:7c?1ed such as the minor and the demented:' (K~) 'j/ a/-Qur'dn vm-Mtl Un :iln
, 13 •. Ak. p. B. O.t. F. !, i',Q, R. T, U, Ul,Z, .. I J~ AQ. H.K. LMM , L_JI 1~ \arrat~- (i) from 'Alqama by lbn ~1-0~rays 11_1 Fa(~J 'Urwa Budayr (Damascus:
An affirrnation th a, what 1s being said is~·stabli:hcd hy ijmti 'Cconsensus>:· (Q) min af.Qu, an bi-Makkata wa -Md U11z1/a bil-M, ufoia . l: d.

3% 397
 A 111var al- Tan zi/: f-/i:b 1 Text and Translat io n

~Li ;,,t:..iL ;l J 'JllliL , , -- '

~ ., : _,·; ~-,. ,. . _,. ,. : ,. ~,,. . - '. ~J-! ¼ -~J~ ~!
. ~ µ,1_,.11J ,~ i>~) IJ •\>~\ ~..G' :-}; !.J)..!.J.i ·._, _,:..'
,, •,. , ,. • • , .., · ,.; J.......-UI
~ -!Z -c-f- ~_;it;;~ \ .:,_;.; ~ t_.,5-!JI;, :~tlli1 (i) ..'..,)iJ~
. • \I\ , , . • • • : '. ' ' '
•········· •~ (S"' '-::'YcJ i /:;l .:.,-:0u_.,..;L..:.JL 1··:w ., --· _
• • • • • ' ; ,-' ' J ,t-112
posing that its attr ibut io n up [to the Prophet] is corre t - d
. . . c -1t oes
not req uire tha t 11 be specific to the unbelievers nor that th
b · . ' eyare
emg ordered to worship.'" In actuality what is being ordered is is the obligatoriness of that without wh ich it cann ot be accom:
~he com~10~ denominato r8 1',) between the inception of worship, lished; and-just as ritual impu r ity does not preclude the obhg
mcrease ll1 it and perseverance with it. Thus what is demanded ;toriness of prayer- unbelief do es not preclude the obhgaton -
of the unbelievers is to co mmence it-after producing what must ness of worship: rat her, it is obligato ry to rem ove the fo rmer a:d
come first, such as cogn izan ce and affirmation of the Maker. For inmlre oneself in the latte r fo rthwith. [As for what ." deman .
among the inseparable accompaniments of an obligatory matter ed] of the believers, it is to inc rease and remain fir m ll1 Jt.
The reason He said rabbakum <yo ur Nurtu rer! is but to h igh-
Dar al-1-ikr, 1408/1987 ) p. 38 §26; Ah li ' UbavJ a l-Qt1si m b. Sall .i. m in KitJb Fa(lil 'i/aJ.
Qur',hi, ed. Marwan al- ' A! iyya et al. ( Dam ;1scus anJ Beiru t: D:ir Jbn Kathir. 141 61 light the fact that what m akes wo rsh ip obl igatory is nurtu rer-
llJ95) p. 367; and lbn Abi Sharha , M11,~a mw(( 15: 5 14 §3076 8); (i i) from a!-Dab..bak, ship.~10
Ta(sir 11 1-011/Jliilk, l'd . i\foQammaJ a l-Zawiti , ·2 \'Ob. (Cai ro: Dar al -Salam , 1419/1 999)
P· 14 8 §26; (iii) from Maymlln b. Mah ra n b r Ahll 'Ub avd cf. Ihn Kathir KitJb Fa(ii'l'il al-ladhi khalaqakum 'Who created yo u 1 is a descriptive often.ap-
al-Qur'dn. ed . Abu lsba(! a l-Hm\·ayn i (Cairo: Mak tah a ; Jhn Tarmiyya, 1416/ 1995) P plied to Him-exalted is He-fo r m ag nificatio n and juSt ificat,on.
37 -38 aud (iv) fro m llm i\fas' Ud hral - Bazza r, a/-Babr11/-Zakhkhdr11/-Ma 'ruf bi-A1115 n,id
It is also possible . . . · · · · · · · · · · .. · · .. · · · ·
al -Ba:::dr, cd. Mal,1fu:t al -Ra/.lma n Zarn Allah ct al.. 18 vols. (Beirut:Mu'assasat 'l.J1Um
al -Qur'An; Medina: i\faktahat al -'UIUm wal-Hikam, 1409- 1430/l 988-2009) 4:3 36
DJ . ~ .. I l U· ;,,_.;j\ Ak. AQ, p, D, H , I, M!v\ , Sk, T:
§J SJ ~; al -l~~kun, M115radrak (3:18); a nd al -Bayh aqi, Dalii 'i/ al-N11buwwa wa- Ma'r! fm _ 12,A, F, l.QR,Ul,Z.,y) B,E, 1$, Kh, I, • __ ,,, . •• - \\ "What he
A/tll'a/ Sd/ub al-Sharla, ed. 'Abd al -Mu' ti Qal 'aj i, 7 vols. ( Beirut: Dar a!-Kutub al <.:,;)I A: ½y,.)I ..,Sj-,1 J, J \$~_;.II .._;,.;.. ~)WI . J_;>:'.
causality."
.i.,~~

' llmiyya ai1J Dar al -lfary an lil -Tur.ith, 1408/ 1988) 7:144. Al-Daraqutni, a/-'//a l al-
lV,lnrla fil -Abildltlt al-Nahawiyya, ed. Mal,1ft1 z al-Rabm iln Zayn Allah al-Salafi._16
voh (R.i)~ddh: D.lr Tar ha, 1409/ 1989) S: 168- 169 §800 avl.'rrcd that 1he correct "'-'rsion
th
was c (weak) chain that stops at ' Alqama rather tha n all th e way to Jbn Mas'UJ. ]\o
mcnt101wd is because makini; status subseq uent 10 descnptio madgcg vwrship oblig-
(~h) ".That is, to draw attention to the fact th~t the rca~on ~ll:a!l . That causality is
a,~11· 1s that He made the worshipper reach his ~erfection g~a rshi \bligatory out of
1 0 d
nurture (ta rbiya ) prio r to worshi~ rcll ers .~:iori:css stems from the
~ fo1J: fi rs1.

ti
such re port is narr.ited from al- l;fasan. (S) Sec also Q (2:353) a nd especially S (2:76 J ~r.itJtude; second, worship itself is nurture for ~im, so o~IL!;•nrclatcd to thr slave ex •
11 1
~tqtlri , ~nd of Type I Wa wtl /,ir) for a n umber of Ma kki verses with ayyuhil al• ~1 10 nurture. When worship appertains to Hun Wh ~ .s , benefit {therefrom],
11
w rn clmmw and Madani i1•ilh ayyuhci al-mis ~ept. through nurture-while He is ~ttcrly exempt o·f ,dcnvu;!rahi)lll out of nurture. Al-
h }.:-cau~e the pr(·cond1tion of worship is belief; a rc huttal of thi: K11shsh 4fwhi:rc l 1~bt:comes known that such worship was made.obiLg:t:~:noticc to the addressee that
1 among the benefits of His sa)'ing rabhtikwn is to s1.: r c
8 ~ ; : ~~lhai O )Ou !t'op/e addrt'sscs the idolaters of Mecca . (Q , Sk, Z) . 11
th
, , t , I, L, R, l : .!!~:...!.11 u: .!.l.,;,,;.... j.\: .!l_,..:...l \ missp. A Q , F.H ,K. Mi\·f: ~;.;_l \ .,,~ eonc commanding this is the Nu rturer." (h)

398 399
 Anwar al-Tanzi/: l_--lizb 1 Text and Tran slalion

µi (_:,)I )-!• .:i.;);

•
,~)-J.L ~llll ' : , .,
• ' . • J'".>-u[~.,c!IJ~\
.~L;) l:f C
-11;,1,-i1•,,,.; , )I
'-F' ,, , J ~ I
-~ .
:J~ ._;,~1 ;l.:,,\:; \.1::..:.1:;
• h
f.~
. - -
~. •;I\'~\-:(·,._: ;r,
u -er- , ·-, . .;LI-I)_:;

-~lA~G1~...::;i.;,_:;J.i 111<~1 ;l;.)

,.:.,L:;)L jLliJL j L.::.;:i1 (,~ L:; js JJ8 J.t-,·/ · j(~
- ' - \ ... ' - . . . - \r'~~'-".. ~t
····· · .J, ,t':,,: \ J......, -'-·· 1I ~
~ , _,, ; ~ ,,.- "
I i; •. \..'. · ,, , :.
~--..!~~'-:--'~
that it is a restricti ve qualifier and one of vividness if the address
1s specifically directed to idolaters-in which case by mbl, here
1s meant something more general than the true Nurturer and
the deities which they call lords.
Al-klialq 'creating> is to originate something according to a
certain measure and proportion. 811 Its o r iginal meaning is taqdir
(m easuring); one says khalnqa al-na'l for measuring out the san-
dal \pattern ] and making it sym metrical with a ruler."'
wal-ladhina min qablikum 'and those before you> covers all thal
precedes a huma n being in esse nce or in time.s2 3 It is accusatire
and adjoined to the accusative prono un in klia/aqakum 'created
112 1
~Fashion ing (a/-takwin ), im·,·ntion (a l-iklitirri') , origination (al-ijdd) and creation
~~l-klia/q ) arc vocablt:s that sha n.· a common mea ni n g anJ Jiffcr in sc\'cral meanings.
1he sh ared meaning 1s tha1 so mething is cxistcntiated ex 11ihilo which did not exiS!
l:efor_c_' and I\ 1~ llllHt' speci fic in ili. appurtenances (ta 'alluqan) than q11dra (po~·er'."
KhwaJa Nasir al -Di n al -TUsi, Talkllif al-A·lu!iassal lil-Rdzi, ed. 'Abd Allah NitrJ.rn (T~·,-
hl•ran· lnt isha ra1-1 Mu·a...sasat -i Mu tala'fl t-i Jsla m i, 1980; repl. Beirut : Dar al-Adv.·.i .
~f 85 31
2 ) P- 2, Mas'a/a · al-takwi11 a::uli wal-mukawwa11 mu!1dath. _
I.e. tts k•a ther, befo re one proct·cds to cut it. Cf. a l-Jawhari, Sihab (4:J 4 ,o::
al
Fayru~~.idi, Q,imUs (s. \•, kh -1-q ); al -FarahJ , Diwan al- Adab (2:123); aJ -Khahl al·
l·ar.\hid i. Kitflb 111·'A)'11 , ed . i\lahdi al -Makhz Omi and ibr.ihim al -Samarr.l'i, 8 n, I~
H~aM~!~~ad J: D.i.r al -Rashid . 1980 - 1985) 4:15 1; de. ·. t' C•'•
e au t bor of tlw lrshild [Abu al -Su' Ud ] did right to leave out esscntJJI pr
rnul. The sentence itselfKH was made to stan d for someth i~g al-
;eadr resolved to them, either because they confessed tt-as
Allah ~lost High said, and if you asked them who created them,
1/,ey ll'Oiild assuredly say: Allah (al-Zukhruf 43:87) -or because
they were capable of knowing it with a modicum of mvesttga-
tion.825
11,rns also read man qablakum !whoever \ca me] before you>'"
with the intercalation of the second relative between the firSt
and its relative clause for emphasis, in the same way Jarir inter-
calated, when he said, 1· rhe Ouu pread'"]
0 Tayni, Taym of'Adiy! You fath erless sons!'"
Jenee anJ sufficed h imself with temporal precedence, saying Lhat min is inceptive
(ibtidu"rna) and appcrlains to an elliptic, that is: 'they were from a time before your
1!mc; and it was also said 'whom He c reated before He crcatl'd you."'' (Q )
::: l. c ,il-fo dhi klwlaqr1kun1. _ , . followin the
The sente nce was made lo stand for somethmg alrcad) n:solv~d g
n igency of \,·hat is obvious. For jusl as the learned is treated as an ignoramus wh~n
1
he dot~ nut act accordi ng 10 the exigency of knowledge, whereby he is addressed ~
th'~me tashion as the ignorant , likewise . the unlearned is treated a~ somt•onc k~nc
i. hen thl' standing evidence is c rystal -cl ear, and is addressed in the same fashwn as
:~: learncd.H(Z, Kh ) . J b 'Ali ( wa/-lru//lf,ul
8r !bn al-Su mayfi ' (wa-k!ialm1a man qab/11kum ) and Zay ·
:t' qablrikum ). (MQ) . , of "Adiyr· (S)
DiwdnJarir(l:212) . M•Ih c m eani ng is 'O Taym ol 'Adiy! O la} m

401
4 00
 Anwar al~Tan=:il: Hi:b 1 Text an d Tran slation

.,j'1 •. ·\~ - ,,.; • . , ... ., .,:j; '· t:·i1· if•t':,1~\ Jft~j1(..,.,J

·-- , ~ .,~JYIJ.;, ·81W ,tj;!;i: ci-'-'v~ -- --'r--J \.r""""f • , ..
:JJ:.Yts,.1~~1
\
\f J~1~
. • •.•
... <i)Jl;.<1)-F
'-' •
!,:·; ;:_
•,u~p:::w} · r _., ~~.;1 J :~,c5fa1~_;..~:;;:;.,..:.J_~:;.,
c5.:ci~ ~;LJI ,.:.,µt j 1_,J. ).2 0f ~1 -.:_ ~:-1,,.
.. • . ; .J ,~J J..l.s.l
,~L.,I ~ __/ • • ,' : '
'. :•i1;,.la,JJIJ~WIJ"~
· • , 1.~1 .Jj_• ..:JI ,..r,1_,~I ;_;sj
. J •·! •• •

t.5~ 1J
•
.:;" .jL..;; .wl _;i.,._,L ' •.: •'i 1 .,: •
• . . ' ~.r--- •c'.i..:!11
r-:. :, , ~;·,.'., ',1, ,,W ,. I I:,:~_,
,._. . ,r,.,,- . .
•·( \ ' · · " ' •c,•v . er-;-- •
W i...;,- ~ol;j
. ,.,,,,, .. ,. ., . ,,,. ,,,,,,,\ ·J. . ,:
,~I J; j~ ~I<.>>-::> ::j, js l?:81 :;_:; ,~L.'..JI ~l> ji ,~
•; ; .[.;;,).ill ]< ~
,,.. '1 /. '\/\ ·c I \
;JJQ 'i, ..,.-'t'J 0"):
,_.
J f
. "
·J-~J-,' , .•. ....,.,.,..
... 10'..:i.,s:;.:;
' ,.:;,c:..., ... . ., ., ,. t .,. ,,, ... ..
· " -:~.J_, ·::..;.;'} .:i, --:-~w1''
1· - ~ ~1 J.~•1 :,i,~
<~
• • •• ·•; • • ; JJ
/~(:--- , ,.,,, .. .,,,. , .., , . ) ,._,, .,,.,. f
....:..>J'IS'-J ,...:....,.._;.:,_,,,._,,_, [" ·.J..>....J1J li!J>"~.J'-'Y~!
•c . ,:, > •• \
. .• • . JI Or [it is a participial state] of the object of khalaqakum lcre-
atcd rou>. with the antecedent denoting that "He created_you
.[,v .1.,....)11}<~11;.
and ,hose before you in the image of those from whom wariness
the second "Taym" in between the first and its governed annex. is expected, as it was made all the likelier'JO by ,ts many gathered
[The worshipper's taqwa is wariness between fear and hope] causes and motives:•
la'allakum tattaqiina 1perhaps you will beware> [In both scenarios] He gave preponderance to addressees
I. is a par ticipial state of the pronoun in u'budii 1worship!> as if om absentees verbally, but meaning-wise all are meant.
He were saying "Worship you r Nurturer ardently hoping to enter Ill. It was also said"' it is the raison d'etre of creation, that is,
into the line of the wary who triumph wi th guidance and success · t a s He said • and
"He created you in order for you to b eware," JUS
and ensure for themselves to deserve residing near Allah Most I did not create the jinn and human beings for other t_han wor- W
High " Thus He drew attention to the fac t that wariness is the ship Me (al·Dhariyiit 51:56). This is a weak view, since its hke
final level of the wayfare rs and consists in ridding oneself"' of
has no firm precedent in the language."'
everything but Allah Most High [on the way] to Allah.'" More·
over, the worshipper must not be d el uded by his own worship 1h111s called suyr (journqingl while mliik (wayfa ri ng' lexically means duk/ii.ilh(ent_~~;
nd
but must have fear and hope. Allah Most High said, they call ing 1, then Sufis mad,.-, it specific to entering a path that kads to tru th ' a .J c:::e,r>
unto their Nurturer in fear and longing (al -Sajda 32: 16), and th ey
111
·ayfarer1 to them is one who journeys to Allah, mid-point betwc('"n th e num s
:~d the m1m1ahi (accomplished) for as long as he is journeying." (Kh 2 :ll),
lwpefor His mercy and fear His punishment (al- Isra ' 17:57).
~J 1Ak, ~. B, t, F, I, L, R, T: ~..,;J a: f ,-:....J . f k <in order that'. (Z)
: :: Ak. K. Kh, L, UI , Z: 1$...;)\ F, U: 13· -\\ T "--=.l\ a 8 I R: ~\_;:di E: \_;:=J1 Sk: L-:-=Jl rn ~)' some of the philologists who view la'al!a Ill the se::e;rt;~ly been transmitted
·I.his 1~ th e definitic:i; of baqi; al~ik;1,;,$ (r~ai' s~nceri;y) in ~-FayruzabaJi's f Because if it were not a weak view the~ it wo~l-d ha ·orit , sufficed themsch·cs in
1
~' $~ Ir Dlunvf a/. I tl myi:: fl Lara ',J al-Kitab al-'Azlz as cited by al-Zabidi in TOJ al: ;om the im~ms of language; howC'ver, thc1r mas~-~,e i:a:oli~tudc (a/-ishf«q ). If they
;nu {entry kh -l-1). KThc expression rtlji11 (ardently hoping' hints that it is a trenwn ns
efi nm~ literal meani ng as high hope (al -tt1raJJr) an not be resorud 10 unless the
ous J,.-,vcl, becau~l' th e ~cd,C' r of truth llC\'l'r ceases 10 rise from one state to anolhcr- meant It in the allegorical sense then the latter should

402 403
 Ari war al- Ta 11zfl: J_-li zb I
Text and Translat ion

~Ii;.
:•.
J'. ~ lj ,j~ ~ I ~;:. J) J.!).ii 0\ (i)
_., , . , •
J~ t~ ,IJ- A(i) :~JI
, ,. _,_;_.:,;
_,u u
t if;.·i. ;~~I Jl~_N1
, ,
:'r, :(F.) j
wl_, (..,,) ,~w~ J'i.i.::.:,'il j ,~ J '1:Ji .. _, _ (},I,]:~~ \<.S~~ ,<JJ.1 ;W l
, . ' •• , • , ,.: , . ,: ,, -- " ·!:'~ ~l;;,;:.lj
,, .1.-u.i~.:.i.;,-..::..::;.j u.,t;ilj ·L1 ·; ~ -- L:..-. ! - - , ,,," .. \'. <'~ 1~.. ~' ~.:_;:;1_;.,_,lL;..1~~
- > ,_-··1 ~:, _.,. /_;. -",:- ,,~,_--, ~'1 :.:;j1 .......JJ'+"" f ~ r
.-,
u .. ,. -
'. - ' ,•/ (' , '1 ) •. - - ( )
-~
- j;i .re ':/I ..1>-I --::-l5 ,._.,L:.JI .:'. I\ '. : i· '"'\· J't~J';<" ,»-l1J_,.....;Jlc.s..1..4•»:-J
•• r- ,. , - .._;.,-..,,J-'.-',
- -- -, ,-..r,-...... ,),.-Jr ·
j L:.,. ;.:,_; j\ ;b; t..,• .-/, ~ _,,._,.,_,
;. - : --~fl>t'i \/~ .;:~- :J :._ J1 c5'..2j ,<;...;,) ~ J <rJ ;r, rt.,. ;..,,] .;,:1wi (sJir;
'-- -- {"'"'cJ-A"'..S,!JI !
'-:-· . . _.,. ,., . ,. ,, .. .
,,._.
.r~1 :iu \ ,,_: ;--., ., . ,
/ ,,. ;,, / //

., . ,. '.J:>, ..ic,:. .,1;u_;; ii ~ ~~_,.s:; ~ lj .( t::.2_,;,:,'-j i~j:,,:,,-) :JL..; ~}5

[Knowledge of Allah and of His rights over His creatures] Ja'aln ' to make' is of the unive rsal verbs"' and co mes in three
The verse in dica tes tha t different senses:
I . the way to greater know ledge of All ah Mos t H igh and cogni- I. It can mean ,ara 'start , become'. /afiq a 1set abo ut', in which
zance of H is absolute o n e n ess a nd of t he fact He indeed deserves case it is intransitive, as in the [poet's} saying: ["The Eii:uberann
to be wo rsh ipped is th rough inves tiga tio n o f His ha ndiwork and The camel heifers of Su hayl's two sons set about (ja'alal),
837
inference fro m His ac ts; unburdened,'" their pasture near.
2. an d the slave d oes no t beco m e e n tit led, by worshipping Him, 2. It can mean awjada ' bring into being'. in which case it is tran-
to any reward from Him; for si nce suc h [worship) became in- silire and takes a single object, as in the say ing of Allah MoSt
cu mbe nt on hi m out of gratitude fo r all th e past favors He enu- High, a11d He brought into being (ja'ala) darkn esses and light (al-
m erated for him, he is like a h ired hand wh o took his wages be- An'am 6:1);
fore doi ng h is job_833
l. and it can mean ,ayyara <turns.th. to ', in which case it is tran -
12:22I al-ladhi ja'ala lakumu-1-arda fi rashan 'Who has made sitire and takes two objects, as in the saying of All ah MoS t High ,
far you the earth a bed' is (i) a seco;,d d escriptive; (ii) or a com- He made for you t/1e ea rth a bed. Al-ta,yir 1making [it /one) to be
1
plimentary expression in the acc u sat ive or the nominativet thus 1 can be alternately by action,
(iii) or an inchoati ve of which th e enunciative is fa-Iii taj'a/li
'therefore do not make'. m. . . . all verbs becau se it is
Al•Ragh1b said: ' Ja 'u/u is an expression that 1s umversa1to ,,. {Kh)
: ~e genl'ral than (ci'a/a tto dol, ~ana'a <10 make) an_d a~I th e,ir siblin~~~t as al·~·larlilqi
~i;~ral ~rn st· is impractical (m11ta'udl1dliir), which is not the case." (Z I :185) Al-akwti r is the plural of kilr-thc saddle and its imph:men~;·) ack of camels (cf.
f ; rebunal of !he Mu'tazila, cf. the Qadi's t·xplanalion of the Sunn i understand in~
~:~'!
3
1 ~nd othm said (c f . I~). Whoever said kt1 w r in the sense ~f lar~H~milsa, ed. Ab.mad
:cC'l ;~·~•rs' "descrvin~( tn la/mm jam1dt (for them arc ga rdens) (al-Baqara Z:Z:i), Z)t~off1he mark." (Kh) Cf. Abll ' Ali al-Mar1.i1qI •. Slwrl1_D MJ~i a/ ~ i/ \ ) l:3 10-31 1.
1 991
4
~~ in and ' Abd al-Salam Harlin, 4 vols. in 2 (Beirut: ~ar are exhausted to
~J<JScl' under \·e r~e 2·3 a , _ . limenl in 100
II . · bo\ c, the gloss beginning ~Orm the s..:- nse of a comp 15
,c accul>at 1vc or tlw nn111 inat1v(•.. , _Spoken by an anonymous poet, where the m_e~mn~ a/-~amdsti (1:226).
~razc far so they stay near 1hcir saddles cf. al· Tabnzi, Sliarb ·

404 405
 Anwar nl-Tm1:::il: 1,-li;zl, I Text ,1 nd Translat ion

. ,c.s_;.1~1 11•:·
" L11_jirt1,i· 1,; 1: -1-- , .. -,, ., . · ~Aj
•__ ; ·• ) ~ ~Y.-~F.-01:(L.:.i},~) . ---
'~lh.U1_; .:')l.'.,]1:__;:, il._:-:> 1..> ·", - 1- .- _ • cs-"-' J
,. " .,.,. -':""'J ,.,., ;.bl;.','\'. ._.j, .
,, ~,, ,..... . ;. . . '-~ ...... . J l:i~
-!.Ll,J ;J, •.:..:....ll_;l-..i.llS~i ' 8" 1 , ,:. •, _,_ .. '--
- . - ,_ •.,. _., J~.J~;~~_:;i..;, .
,.1..:.;1~ i,;...;.;. _1.; ~ -- - · - ,, , . , . <
',- , , . . ,--;
-
t' - ~ "'.,s-
.:;',I,~
•
-
1-,·, •·, . -
..,. .,... -f:J:....,_ 'i
-~ V
_!i'~'ii i ,, I'. •
~ ,. ,. "-"· l-~.>
wa-s-samii'a binii' an (a nd the sky a building>: a dome pitched
or it can be by speech or conviction.'" .. '
ora thcm.
!Earth's levelness and rotundity at one and th . Al-sama' is a common noun de noting units and collectives,
e same lime]
like "dinar" and "dirham " It is also said to be the plural of
its The meaning of His making it a bed is that he made some of
t . plarts nse h igh above water-although the latter naturallr sama'a."~ 3
enc s to encompass itin., a d d . . , Al-biuci' (building> is an infinitive noun by which the edifice
h. . - <n ma e 1t midway between some-
t mgd r~ck-hard and something subtle.''° As a result it became i~ named, whethe r it is a house, a dome or a tent; whence bana
suite w. r the m to si't an d sIeep on top of it like a couch spread 'ale imra'atih (he built over his wife=consummated the mar-
out. Tl riage>, because whe neve r they m arried they would pitch a new
. ' '" 11s does
. not
_ requ1re
· it· to b e level -planed, because its rotun-
d lt) - given it s h · an d vast mass-does not preclude tent over her.
uge size
t11at one can lie down on top of it.s42 wa•anzala mina-s-sama>i ma>an fa-akhraja bihi mina-th-
838 ...
thamarati rizqan lakum (and sent down, out of tl1e sk>, water
8
[to he] ;~:~e:ch' : uc~ as nami ng thr a ngels (l'.males .. and 'by convict ion' hen: ffil'Jm whereby He produced some fruits as sustenance for yo11> is an ad-
IH9 "13eca u! ~nMh_rng th~t contradicts fac1." (Q, Z) junction to ia'ala (J,as made>.
Mo" e l.lrth 11> hea\1l'r than water." (Q)
841 ~uch ai, water or air." (Kh ) IOI , Ma/lab baytln kurmviyyar al-anj. The Mu'tazili Ahli RashiJ Sa' id b. Mul,1a~m:d
lhrvowclizationo(··.<w , , . . . . . al.\ay)i:!bllri's (d. 440/ 1048) in Masii 'i/ fil-Kliihif bayn al-Ba~riyyin wa/-BaglidMryym.
(2:91 ) as '~ ~;,,,,) m;;nina,~..dcfin cd ~)' AIJmad al-Fayy~m.i m 11l-M1$~~1!1 a/~M1.m:r 1979
~d .\!a'n Z1yaJa and Ril;lwan al-Sanid (Beirut: Ma' had al-ln m3' al-' Arabl, ) PP:
a~ in !he Jl'finitivc cdilion o/A confo~n~•-ng to th(? pronunc1a_11on o{ kura; 1~e.. krm))~1
, ].;.; §l9: Mas 'alt1fi amia al-(m,ta ha/ hiya kuriyyat al-slw kl ant Iii? correctly m~kes
1977) p. 531 and lhl' Beir .. .bd al- A;e.un a l-Shm n.iwi (Cairo: Dar al-Ma'an(, 139, / th
~1~·cn by Hand the lkiru ~t. ~laktabat Lubnan, 1987 ed . (p. 203), and not k11rayya as rotund!ly the Aristotdian and view
Plolemaic like Q, overlooks the fact at trigo-
but,
nometry and the planispheric astrolabe are speci fi cally Muslim inventions.whose mo~-
i..i.MRotundny is the phi:~:~-~~ak-~aba ~l :'llmirya ed . (2:532) ofthc1Hifb,ab . . .
eb pre~uppo)e a spherical earth . See on this David A. Ki ng, Astronomy ,n !/Je Sernce
lowi ng al ·RAzi .... but folio ~• c~ tosi tion and seem s to be the author s choice, ~ol
10
994- 1064) dcmon~t ratt·s that !ht l rcd~ccssors is. safer.~ ( Q ) Yet Jbn J:{azm (384-4~6/ ~f 1lam (A!dershot ~U K): Variorum, 1993).
5
. , ba baq,ir.
f'il-Mila / wa/ Alovd' wa/-i\'ilia rot~ndity_1s_impl ied m the Qur'an and Sunna d. a/-~r~I e. the ~upprcss1on o( the fominine M' indicates the plural, e.g. '! n S 2. 1; 9 )
· 1•4 \Oh. (Luro: al -M atba'a al-Adabiyya, 1317/ 1899) 2.9, - Cf. Q (3:1J4) but al-Zajjaj said ~its singular is smmit, a nd so me saiJ s,mwwa. ( ·

406 407
 Anwa· r aI -Tan ·1 Text and Translation
z, : /:{izb I
, >. , . •
c_..J;..JI ;Q1 ~ (i) :~ <I..J , , ,., .•, • , , ,
J ,
<l,j~~ , • t '. t
',.)';" _,.
,, - , ..J
J I'~:° -wl ., •! •
c.S?I U½ 'i:l;;;..iJ .-:·: , ,, _, , ~~ ~l;Jl , ,~,
-·
.., ll\ u-~ ,,..lil,t,i
, - , ~ l 5 L!. o~~ , . C.J.rJ ~
, . ..J · l'• 1 ·•
., t: . ..JI ("-:-' )~~~ .:: •'' _, ,. , , ' .;>, i,l t;;..::. '- '
_, , ~ _ ~u, 1,. ,--G•s, , - ;
, , • ~1 ~
~ lj]L
' I, .. ~~I ~ ,~ <- :, u--
'•11 tY
.JA..J ·-d 1'<"' :: __,'"r, .,. ..J Li~~
- , µ~~
, ,, 1, , , ~ ~..r!'~ t,;- ·- . ... . ,;
i..r~t' :.:i,;i. 1'< ,,,, , , ;,
o_,,qc J-YlJ j~u :~!
le'-' - ~.)-4..J ,.___,t:..:,j \., , ~,
, , •'i• ., , oy
, ,, ; . ') . 4,lS' .. l:..!, \II , , . t
~~J l,;.. J' IJI '. - :; , J ' -
l..: , • 1.> .' I
, - '-',-4, ~ J ...l.o I~l..!..;I
::, , ,
, ,J.._,
~Y-01 ~~Li-
. ,, :~ c::-i' - • 1"1
• - LS ) -~,
[Thed' · , ,, .r-"J ->~IJ ~ L:.:"1
ivme paradi ; . I
gms of fecund .
The buddin g off . . ation and growth]
H"is . ru1ts 1s by th
. will; howeve r e power of Allah Most H' h
• I md
(1) He made wat and wisdoms by which He renews [His) paradigms for those wh o
tion
an d a materiaer t hat mixes
.
l for them wiLh
. ls_o1·1 a means in their produc- can see, making them more confident of His irrepressible might,
maIs·, that · H e made it His cuJUSt 1ke th e sperm-drop for ani-
. . is, which would not be the case if they were created in one go.
modaht ies over th . l of stom
.. e materia their8Hto pour
d . o ut the·u fiorms and [Rain formation)
(11) or He devised s~s . a mixture; The first min (out of> is inceptive- whether by samii' <sky) is
.
receptive force, o ut ofm tiwater a n active ·
force and in the earth a meant al-sa(uib (the d oud>-since whatever is above you is a
the d'ffi 1 sama -or the hemisphere. For rain starts out (i) from the sky
t erent kinds of fruit.846
e combin afwn of which are generated
then to the cloud and from the latter to the earth accordi ng to
He . is abl e to b . all th. external indicators;847 (ii) or from celestial causes that drive up
materia ls, just as nng .
He d . mgs mto being .
without means and areas of moisture fro m the depths of the earth up into the at-
selves. H owever, in H" evised . . the. means and materials them-
state to state, He has dis on mosphere where they condense into rainclouds.
. gmatmg th em m · gradual stages from
844 . Name!)• water
es1gns ....... . The second min is (i) partitive as shown in the saying of Allah
• . •• •. • • · • • • . . . .. .. .. . .. . . .. .... .. .. . 848
M~Sl High, whereby We produce some fruits (Fatir 35:27). Its
845 a , Ak n adrm.xcd with soil." (Q )
B, D I Kh
I being sandwiched between two indefinites-I mean miict/1 and
"Me os ited ..' 1 h' e fi 'r~t~r<'adirw
• I-'•
storcd/dep
846 P. R, Q,isSk,
Su T• .U.hUI• Z: r -½I
F, H , K, MM, if ~J , I "He nzqan- is as if He were saying: .. . .... .. . .. .. .... . .. .. . ... .. .. .. .. . .. .
al-S11n anrng• th c btl •,whereb)•' accord"
o nm• t esecond r .,
Mu'1a7jJi! £: f,1.i.,l crror.
11a .val-Iam ti'a and stands for cuM
accord,n rng
o to the firrst view is per the• position
• Ml "I.e.
Ml . theman· rcs1
, locuttons (iawtllrrr)
of A.Ir/ 11
. . of Quran1c
. v<'rscs and reports.• (S)
anJ Sia dg tor. the sc' Con d view, per ihat f th
mary causal"! 1
,( / .
) a -sababiyya al-'tldiyya) or. Shaykh \a'd al-rnn lal-Taftaza niJ said: The inddiniw, especially in the plural of
' or real causality (al-sab ,.. 0
e \agl'S (al-bukam r1) {and the Mu'tazila)
11
· aqrqryya).
llvl)')'/1 al-Ir . • (Kh) See also Q (2:385-386). rauc11y (1am' al-q' IIa) , 1nt11natcs
. . partitivcness (ba'<liyya)." (5)

408 409
 A 11wiir al-Tanzi/: /:fizb Text and Translation
1

. -✓
, >_ o, 1 ' I < ~ J'l \ }~ j1 <--:-1)
.'( -J~ ~~ ~r ~., >.
. " ' ;'.;~))'-"-
;~

~ >>,, ,~-- ~~
,

y) · , ->!~ ) :~}) [jl.,:.JJI]

- 'I) / ..J.)
< '©'f; Y.J~ ,.
,, , • ••
:ll' 'if-:'\, , ~ ~~,,~~ lSu.~1, ~'jJ\(r: )
, • , , · ")UL o")I..? ___, --r , ~
-~' l;- Y
.
> • ,, > ., , ~. . • ,· \ \ A,J, ,,• ~r, ,i :·,1!;
, ..:,.,:-.r ~ ) ...,
< >~-: .1.
\";_j_J.,. o.A.J; -, r >J
.1-t,
•1 J I ~ o.A.1/Jl J •v)J.T ";,
0 •
" ,, ,, ,-::. , "I\
'- -, ,
.U) • J
.<r5quj~ :Jt'.: J ,,,,. , • )
u,A.JU~ J
•le:""
r'. •
~

,<-::.,. ,,_-::,(i ✓;,;,.

~~ :--:.
,,, {If\"
~ , ,, ~ .•,.,-;:; -~
-- ~
\.J~
,,.•,\
,_,_ (\)--,
,.y--- JJ-..J-~ ,,.,
,u.1 \ :1 -~ 7---"
,Y--·
J.1.vJ I'"" u '
✓ •
d multitude] interchange-
•

.. ) 0 hecause plurals [of paucity an . of Allah Most High,

(11 r · the saymg
"and We brought down fro m the sk,, some of the water, whereby ahly stand for one another, as md the water springs that they Iep
,r,
ll
We produced some of the fruits so that it would form some of Hw ,mwy were tii e gardens and H"s saying three periods (a -
your sustenance." That is the factua l case, as not all the water I . d'• (a\-Dukhan 44:25) an
l,,,1111 I

came down from the sky, nor were all the fruits produced with Baqara 2:228). . h [definite article] lam,
rain, nor was all provision made to consist in fruit. (iii) Or because, once .it \\,as fitted with. t ss2e
(ii) Or it is specificative, with rizqan as a direct object in the it went beyond th e pa rameter of paucity. . c sustenance 1
> •f
d iptive of r,zqan as . f
sense of the thing provided,849 as when you say anfaqtu min al- Lakum lfor you) is the escr_ .d d·ssJ or its object I by
dnrahim alfan (I spent, of the dirham s, a thousand!. whal is meant thereby is the th111~fpHrov1ve:e,saying "sustainment
[The plural of paucity standi ng for collect ivity or abundance] it is meant the .in fi1mtive
. . 11oun as l
'
e\

The reason why al-tha marat 'some fruitsl is aptllSO-w hen of you." d ot set up peers to
the context is one of abund ance-i s (i) becaus e He meant by fa-la taJ"'alu li-l-Lahi an d a-d an <therefo re
_ <w hip'J
O n
in the sense of
. I 11 'budu ors .
t/wmnr{it the collectivity of al-thamara which you use when :o_u tlie One Godl appertams · to • • ••.•••• • • • · • • · • • •· · ·
(i) 3 prohibition adjoined to it,
0 0 0 0
0 0 0

say, "The thamara <produce! of his orchar d has matured." This is 0 0 0 0 0

0 0 0

•
J . uc1ty "'hen
• •

supported by the reading of those whoever reads it as min al- . J c an pa

,··'- • 1na11,, there is no J1·rr1crcncc between the Plurals of muIutu •
rarn111an·an, cxcoctc
·
. - • (SI<) "[The II 0
_ (J 769/
tlwmarati in the singular.8' 1 · • art1clcl 1nm.
thfy arc both aff1.Xcd with the ld cIi11111 . I I Halab11 ·
c,' bd al-Rabmanl b. 'A~il a - · at which tinw
"I H. b anJ 1umt llaha' al-Din ' Abel Allah b. A_ . tcs totalil)' (isriglirclq ).
b4>
.e ' rought out a ccriam prm1s1on for you which con,1sts . in
. f rui·ts" (aklirrija J others ....
1368) 1a1d: •... the [dclimtc aruckl 1<1111 111t11na, . t plural (inm' s,llim)
mur:uqcrn l<lkum liuwa al-tliama rtlr). (Q $) an h the total·
thcr, 15 no d1ffcrcncc anymore b c1wccn a pence . iJc] become cqual 1hroug
•'°I.e. thc plural uf pauc11r instead of that of abundan ce i.e. thamar a //Jim/Ir furthcrmor,'. the 1wo plurab lpauci -·11· an<l mu1u1l
!~t t/11111111, and rhumr (Kas~). nd (Q),
1z1n~ of umt1 on 1hc part of the 111.~ (S '>·87)
l'\amd) lbn al S 'cl - ·

umay11, , - but 111 the ~,·n~c of the plural like the mains
· t cam (/,IQ)
r ' ·
.;i "I.e. ,u1tcnancc that is rours:· (S)

411
410
 A11wiir al- Tanzi/: Hizb I Text and Translatio n

~t -: : ' \\' I\ ~ .,,J::.,t1 .:.,! ;,'.'.j

F- :;,
t , ;

J.1~ \ ;~': i:.,1 :~ _, ·-f ~ I.>. , , .• , ✓.: ' :

r ; , , ;1, ~, '] i:.,i ~ 4il1:v.JI ..:.i~~I_,

.~ .:..Jr- <..,?- • • ; - , -
... , 0 ,. • ~~ ,,,,

. . ., , Jtj ~ {s_,UI J!bl : (i;JI) _,

[ _;!IJ 1 . f...J;- , ,
J ; ,, ~

JJi __.:;. LS~ ~~-' .,.,··· 1i..;- Jl

- ,,,. ; -
-, 0µ i;.;i
,, ,,. .- J } ~ ., :: ... 0

, ,, ~ ~ ,~··11: ·( 1!. ~\\ ~;:;8')_:; l~l (b_,.>.; ~ .;.;) ~ 4~

....JW~ ~ \ = I.>- · v· J' - ~ ,.
,, , ·Jjjj\ j ~i;J_~ (t.?_f.:5.1)
,,,, .. ,,, ,,,. ,,,,.
JJ- \;S' 4-;-,\.lJ\, ~-~i;_!.I ...
~IIJ~ j l;;_, _{G'~) ~\ ~.,~ ~ ~) / ' 11~}~~I;;;~~ . ;_:;
(ii) or a negation p ut in th e acc usative b y an elliptic an <thatl, as . h . . I' es the mean ing of a conditio nal, in the se nse
its apodosis; 854 me oative ,mp , .d bl favors
that "He Who singled you ou t w ith these cons, ~ra e .
1I. or to /a <alla <perhapsl in the sen se that the accusative of and immense signs ought n ot to b e associated with anyth ing
t ., 1- < >• h
"l a u set up 1s t e sam e accusative as fa 'attali'a <so that I will else [in worship]:'
look upon>in the sayi ng o f Allah Most High , perhaps I will reach Al-11idd <peer> is the coequal rival- Jar1r said: ("Thr Exuberant"!
the means-the means of l1eavens- so that I will look in (Ghafir What! Taym you dare claim as my peer (ilayya ni~dan)?
40:36-3 7), if we sort it [In 'a/la] as belonging w ith "the six things" -Taym, unfit to peer highborns.
1857

with which it shares non -positiveness. 855 The meaning is: if you
beware, do not set up rivals for Alla h. It stems fro m nadda, (aorist] yaniddu, (inf. nou n] nududan}o
.
denote fleeing. Nndadtu al-ra1ulu means " I opposed the man.. It
Il l. Or [it appertains] to al-ladhi ja <a/a <who h as made> if you
was made specific858 to an opponent co-equaI 10 . essencess9
.
JUSt
resume [discourse] with the latter, in the sense that it [fa-Iii as nl-m11siiw1 <matchl was to the co-equal in propo rtion.
~aj'a/ii l is a prohibition standing as an enunciative adjective if . the d1v
- •me power o f the worshipped]
[Worship entails creed in
mterpreted as a statement whose co n tent is "Do n ot set up" The
r.-•< h r > . b es1'des. Allah were n amed
,a t ereiore denotes illationk' 6 and was affixed to it because the The idolaters' objects of worsh ip
K5! "A andcidan- altho ugh they did not claim that they .. .. · .... ·· .. · .....
s an as\lmilation (tas/1/Ji/1 ) to tl1c apodosis of a command in light of its coming
fll(ht after the comm d IV I • • Z)
ass . an ors 11p!- not as its apodosis mean ing-wise. (Q, ef~ect of a preceding clause'.' Wright 2:30 C.
1 he " " things arc Cornman d (amr), prohibition (11ahy), interrogation · (rs · tifl
1 1
iim)·
' ' Dill'tin /,1rir ( I :33 ! ) as parl of a long lampoon of the Tarm, • (Q)
,ugg~-iion ('m (i) w1 h ( I ') oth· .,, • h' - •hat is m~ant here.
111 . ' ' amann, and negation (nafy). Non-positiveness means n I e. in general convention or in sacred law, w te11 1s" _ h'l Mtirrad,it
!l I\ bein" posit , J 3 ff, ( J70 859 • . _ . fil - I r) pcr al-Rag 11, ~·
.. " "C }'
aI·1111b· p 235 al s t I inned ('adam 11/-itltbtit). Sec ' Abdul-Massih, Khalil P· " ' Or h,~ co-sharer in sub~tance" (11111s/tank11l1 1 -,aw in a1· .. · l-Ra,•hib.
K¼ . ' .' • , rm a ·as/1ya ) dnd K ( I: 11O). ( _ . . n)' an<l qu 1ty. a o
P· ,96, arl. 11-d-d). "Even if he differs from h un 111 quan 1
lhe tlla1"c(/J is a " . I !t or
partic1e that! introduces a clause that expresses the rcsu 1iifsir ( I:11 3).

4 12 413
 Anwar a/. Tanzi/: Hizb 1 Text and Translation

, ,,,,, ,,, J ,,,,,,, , .... • , ::'i. ,,,tit ,, ,.J ...

...:;.)[s.1.<;
., .)"'.,
u. 4_.:. ~ _ Jw1 . ~ w~ k~·
I • ,
,,-
"'r 1 l J ,, U
-1 :
'<I., U.....:,
_ •
-1 · .
_...- -- - -- . J~.)~·"-··1-!
.,
.:.ii_,~
,;
~~I .1:·-~::; J\;. ~ \;. ~~ ,ZJ.T (A
J ,,, I ,,,, /,

,, ~
t.......,
• ,

,, _. _
; -..,,/

J , , • • , y.-J I~.)~ Ji
..lll ~;.-~ ~ ~ . , 4<Ul1 ✓t r6'. ~;J:i; ~, I~ '!, ,= ~ ~ ~
- - . "- u- oJ~IJ 4S-,1..iJL . :.:. r
~!J.,,,. , ,. , ,,,., ,,.i:t't J o,; ., , , ;. • ;. J
u1 ~ :) b l~ l lfo. 0L. .:_ ,· 1;_ 8 ' 4r-r r~ ~.,-..:i- .•·.. . · :::<:~ • •
I...: - • . ~ ~ '-- J
l' ~: •
' }
• ,,, ' • > • ,,, ,. • .,
r-r.,,. ,, •• V ,

[ ✓~ 1Jl :u-:- ,:_r, .J -s- ,:_r, ..l, j ~\3..1 ~ -, J' li I: t. r : , . 11 -

• - ~ . - ---- . Y ..uz.J . -li ~ u s::; 4
{· ,,,,. ,. ,,, ,. ,, y_
~y:11 ,: : · ;;:1~1~~i ~; ~.J ~rii~1.,~)
I J J e I

~I~)I~ ~ ..is ~} ~ _s~ lj _;;\JI J.Jj

·<\) :iu >~ ~ J\;. :{ ~;s:i;;;~}

matched _Hi~ in His Essence and Attributes, or that they op-
posed Him m His actions- because when they turned from
wo~shipping Him to worshipping them and named them gods,
their state became similar to that of those who believe such gods
are self-necessary entities able to repel from them the wrath of
A~lah and bestow on them whatever goodness Allah did not
wish for them. He therefore derided and reviled them for setting
up peers for the One Who is absolutely precluded from having
anyteer. Hence the pure monotheist of Jahiliyya, Zayd b. 'Amr
b. Nufayl, said: ["The Exubera111"]
ls it Dile Lord or a thousand lords
I should creed when matters fall apart?
1
liave given up al-Lat and al-'Uzzii both!-
and that is what a seeing man must do.860
wa-antum ta<ta - < J ) • · · 1
muna w 1en you know full well! is a part1c1pia
state of the pro . r. . ., ) 1
noun In ,a-1a ta; ahi ctherefore do not set up ·
11!,(J,.
" arratcd from A ~• b·1
,m 1ll
The object of ta'/amun is
(i) discarded,361 the sense being, "when you are supposed_ to be
knowledgeable, judicious people and deciders, so that if you
thought about it even a little, your own reason would be _forced
to affum a Maker for all things in existence, Who alone is nee:,
essary in Himself, exalted beyond any resemblance to creatures;
(ii) or intended, namely: [when you are perfectly awarel they ~o
not resemble Him and are incapable to do what He does, as m
the saying of Allah Most High, Is there any of your associates
who can do any of that? (al-Rum 30:40). Here the purport would
. .
be [unqualified] repnmand and censure, not subJ·ect to the sta-
tus [of bemg. knowledgeable] nor con fimed to 1·t·· for the learned
an the ignorant who has access to knowled ge are equally liable.
d .
1161 • •
I.e. cornplctely disregarded so that it is neither imp ic n
r d or intended,. rather,
h ,,
the
b1 . • ·11 10 st nd square!)' m t c 3 ~c 111
er 1 lreated as an intransitive and the ob,ccuve for a ·d h erbok
and for the lat1cr to be d1araclerized by it (illi$ii/ulr bi/i) as a prcicn~c-h Yl'. arc
r·i11dman l1l-mubtilag/ia ) in that characteri1.a110n.
. •I"hat ·15 " •hy he said, " en l 00
Ahi Bakr by fbn ' Asakir. Tariklz (19:513•514). iuppo1ed lo be knowledgeable, etc:" (Z)

414 4 15
pr
Anwar nl-Tnnzil: Hi::b 1 Text and Translation

[\Vhy human beings are all under obligation to worship Allah]
Furthermore, you should know that the content of the two
verses 12_1-_2~] is the command to worship Allah Most High and
the prohibition from associating [anyt hing] with Him, as well as
an allusion to the cause8b 2 and exigency thereof.
To elaborate: He made the com mand to worship follow in se-
que nce after the descriptive of nurtureship as an intimation that
t~e latter was the cause for the obligatoriness of the former.
1 hen He expounded His nurtureship in that He is their Creator
and the Creator of their origins and all that they need for their
· the sky that shades, foodstu ffs
livelihood·· the ear th th at carries,
and garments- as "fru1t · " 1·s more comprehensive than "'-100d-
stuff"
. and "sustenance more comprehensive than "'-100d and
" wit t e fruits generated by the fus111g o f ac t·1ve heavenly forces
drink" Tl1
· en, after these matters-which none but He is capable
of controlling-\\,·t1 nessed to the Oneness of the most High,
· He
ko2 ..
A cau,e alluded to in H" 3 • · al
luJe; to th , , •s s )'1ng, }'our Nurturer \V/,o crented y ou (2:21) which ·
' rc,i5on hfh111d the · 0 f thr
immense bo 1. h com mand to worship, as I His creation of you) ts
un ,es w ,ch arc r . • (Q)
cau,c, ,or the ohligatorincss of all types of worship.
• · anyth·m g with Him follow
made the prohibition of assoc1atmg
them in sequence.
[Quranic polysemy and the allegories of human creation]
It may be that Allah Most High also meant by the latter verse
-beside what the manifest locution and the thread of discourse
convey-to allude to the detailing of human creation, namely,
what He lavished on human beings of inward qualities and at-
tributes in an allegorical style. Thus, He represented the [human]
body as the earth, the psyche as the sky and the mind as wa_ter,
and [He represented l (i) what He lavished on them of practical
and intellective gifts reaped through mind-informed use of the
senses and (ii) the fusing of psychologica. l and Physical powers
· h h · . .
. earthly forces through the power 0 f the All-Dec1d111g
and passive
th
Effecter. For truly "Each verse possesses a surface an~ a ~~ '
and to each boundary there is a way up (or vantage-pornt).
~,i b . Ya'la in his M11s11arl, ed.
A Prophetic had1Lh narra1cd from lbn Mas'ud by A ~ _' _1 87) 9:80-
1407 9
1:lu\ayn Salin1 Asad, 14 vols. (Damascus: Dar al-Ma' m(in hl-lurl'llh ,

4 16 417
r Anw ar al-Ta nzi/: l_lizb J _
1cxt and Translatio n

[2:23] wa- in kun tum fi rayb in mim ma

nazz alna <ala <abdina
fa>tu bi-sftratin (and if you are in doub
t of what We brought down
011 011,- slave, then produce a
sural: after He resolved His absolute
oneness and explained the way that leads
to knowing it, He pro-
ceeded to men tion what cons titutes the over
whelming proof for
the Prophethood of Mub amm ad- upo n him
blessings and peace
-na mely the Qur'an, mos t con foun ding
hoth in its purity of
style (wh ich bested that of ever y great orat
or)RMand its discom-
fiting of whosoever was sum mon ed to chal
lenge it of the cham - bl ded Ara bs-d esPite their
84 §51 -19; al-fla. nar, ,\ lus11ad (5:441
-442 § 208 1 ); al-Ta bar.\ni, a/-Mu'jam
rions of eloqu ence among pure - 1·00 ·ty and zeal for strife and
al-K,1/,ir numbers, extreme antagon ism, ma igm h 'ch
( 10:105 § I 0107) and al-Mu 'ja,11 t1l-Aw
st1/ (I :231\ §773) ; al-Tabawi. Sharl_, M11sl,k its inimitabil"tI
y is
Arllllr, ed. Shu'ayt> al-Arna' u1 (flciru t: ,\'lu ,l al- defamation-and He defined that by ': 1d J·ust
'assasat al-Ris;ua, 1415/19Y4) 8:87 §307i
. . . · in ascertame as it claims.
and 11:109 §3095 ; al Tahari. Tc!fsir, M1111addi11 recognized and its Divm
Sec th,· comp kt,· wording in our intro Jucti
1a ( I :22): lt>n l;lihb:m. $11/,i/1 (1 :276 §75). e ong _ ( f ,hat We brought
on (sec p. 25 on a/,ruf Jnd polysemy). ·
ma- nazzalna
The reason he said num O "'
"The \ , ay up' (or \,mtagc-point') of the ;ahir
is to learn the Arabic disciplines from ; d concurrently wi·th
downl is because its descent piec · eme 186
a an
beginning to ,·ud anJ pur~uc all that outw
ard knowledge depends on such as th, f try and oratory d0 )
c1rcumstancc, of rcvclalton, , upcrsc<ling verse
s and abrogated ones. absolute a~d par· ewnts (just as you can see sp ecialists o poe Allah Most H.ig h re-
t1cuI,1r unuer ., standmg,
- what 1.s va!,rue, what .sg1• ·
1s problernau.c, an d o ti1c, r (issue
· · s] whrch are ,~a) a cause of m1 for them -as ' if /y the
cIarr f,1ed mtI1c prrnc1plcs of jurisp rudence. And
• ·
the .way up. (or ,vantag•e· point') ofth<' . ported them saym
vmgs d. b
· g, an d those who is e/ieved said, 1}2)11 so • °
bar111 1s the purrficat1on of the self and
spiri tual traini ng toget11er " .·,h onforrrntv·. to , 11 was sent ( Furqan 25: - 1t
1 · all at once a1-
h
l e sam.'<l ldw through har~h ph)'sic
· c
al effort s and curbing o nes• tempe ramcnt' pu1ung
Qurci down on I11m .
aspect 111 or der to
11110 pracltcc the hteral tnt, and proof, of the
law a~ long a~ there 1.s no stron"" cont~x t
.
\\'as necessary to challenge t he01 on that m very
elling.
.,
II i.1t u1ct,11 e, othen, 1~e (through figurative interp retati
on of those pure ouiward mean· silence objections and make the proof co p
mg<). At that tune the ,ul wrll hft through the . s OI- sub Je kindn,»
lebrate him and
ming of the wind
f l d He annexed al-'abd <the slavel tO Him self tod ce
rom the AII· ( ,1v1ng Outpourer (al-Fayyad
· al-\l'a /r/l(ib ), and to h1.m " ,·rt
1 tie discloseII to Him and was
th( "cll,p nng, of wrsdo m Jnd the minute. point . to serve notice that he exclusively belonge
1 h
s of greate r knowledg<'. Ad 11 ~~• . al
'""' ' at ot Iic11, cannot ,ce fro
m the core of the Qur'a n and the rea IHies .. . of sprntu
_
bound by His auth ority.
~~te." (Q 2 :4 I I) ~et• also Kh (2:29- 30), S (2:9
1-92) and Jtqa11 (6:23 I0-23 I S t)'P<' , S).
All mss. and eds · ..:.,_. A" H _, .
;,,; All
- - '<• · .>=-" m\,. and cih.: ~ \.,;_: AQ, .-Lj , 'M M· · \j
· ~

4 18 -U 9

1]1
 Anwar al-Tanzi/: Hizb 1 Text and Translation

, ,,
, ~i , ,'.'.ii
~ 1 ,t5JI.AJ 1~ ~ .r-
: . J~:_: ,.__;1,,,i1_,
. ~r
Jj0l5
,~
j;,.:JI J~
i,_...;.I
1 J , -~ , • !
~, ., ' , , i ,, '.:. :h~ ~_:;\\~ J}JI
•--:!.r J
I
, , , JLJ
~
'. 1' (...I ) '0;1':.\\
•, ~ ;
-.....,lyJ 1 i, r - - .J -~ J ~
,_<fa\j, ~:b~IJ ;\)1 ~ ) 1.(~jj.:JI) ~,~;ii~ il~
~-- .. . , _,. ...... ·· I , ,. ~ ....

.JL<i~1J;.~J •e.Y~' ~
••• ' , , . \ ':.\\ • -~ iJ ~
,
'}t :1).,,..., IJ .r- v- _, - ~ J
,,,. , ,,,.o J ..... • ,, , , ~,,,.
: ,: ~ . , , ,: I\~ . ~I I • ~ _, ,t.5).ill ~J ,~\~ J . J
bl...,µ _~ ~ J " ✓ , , ~ ~ ~ ,

~----·· ··················· ~11tJl..:.1l5.~~1~~JY~

For the suras are like way-stops and levels by \:hich the r~-
citer progresses upwards, the first of whichs69 bemg le~el~ m
length and brevity, merit and h onor and the reward of rec1tat1on.
It was also read 'ibcidina <our slaves> , 661• b)' ,.,h
• 1.ch He meant
Mu)Jammad and his nation. II. Or if [the wiiw of sural is deemed to be a substitute f~r t~e
Al -sura
- <sural 1s
· any section· /ramz~. then [the word comesl from al-su'ra <1eftoverl, which is
of the Q ur'a n that has its own . 870
name and consists in at least three verses. The word itself, the remainder and portion o f someth mg.

I. if we consider the waw to be there originally, is a transposition [Why the Qur' an was section ed into suras l
(i) from the sur <walll of the city, as it encompasses a section of The wisdom behind the sectioning of the Qur'an into suras
the Qur'an that is sectioned off and com prehended within cer- includes
tain limits discretely, or it contains various categories of learn- (i) the individualization of categories;
. s61 h .
mg, t e way the city wall contains whatever is inside;
(ii) the close succession of forms;
(ii) or from the sura (rank, station ) which denotes the level. AI-
Nabigha said: !"The Perfect"] (iii) the mutual harmony of structure;

And the band of Harrah and Qadd possess a rank (i\") the energizing of the read er;
56
ofglory, its f7ocks of ravens unruffled. s (v) the facilitation of memorization;
n
800 (vi) and the motivation towards it. For when one co cludes a
• '.:5 tn )-by unidentified readers. (MQ) · when he knows
86
868
Respccuvcli· pc r1arnmg
· bl " (Q)
l o creed, transactions, morals, stories and para es.
sura he is relieved in the same way a trave11er is
l:!drr~b
, , .b b· Zuhai•r an d Q a b. M.ilik wen: two men of the Banti Asa • o·mru
dd d · 1 al·
nll rgha ( p 56) "'Ar1 . ·• · .. 10 n.· r< "''• R• +}I I with a sliaddn. . . unheard of. and
· · r,tr d ra tamrlri/ryyn proverbial metaphor' mean ing their il- • 1 •
1
• 0• I d · · ] lexically as tl 15
completc and firm a, it 1 d. · rnean· A · ]uriani: 'There is weakness in this I envation . . r" (S)
C ' ' sai a 1and "·ho,c ravens cannot hl' made to fly away f th • d insignificance.
mg ert1k and ahundant Ill fruit." (Q, S) rom e viewpoint of meaning it suggests paucil)' an

421
420
 A nwtir al-Tauzil: Hiz(J 1 Text and Translation

, ,:,~ , :i; .,, ....... , , ... ,

~ -1>-I ~ I ~ I 4-',i;. J:_. kli1:; .I~ - -,_ .• . -
J ... . .... \ , ... i:, :;
- -..r. I.Sy, JI
,
~
- ....
~l..; ,:.
~ ~ \

o..J..:.&. ••!.lb l.;: . -~ - ··;,1;;:- ·_:. c;~J~

: ; ";~,, ~ , ~ - • , ·-
- - r--- -
- .-. . .- ~ ~
J ~ J, 1·1011• -
,\.Al., Y:a>
-J,
~1~ 1
.... -;• -- ... '
, •
-~ 1.,~ I ~ ..!JJ~ j_
, - ~-
Ji• - ~ ~, _,,I _
•
•' ~ I - .J:. '. <•l5 ·- , . , i , , , - , 1..:...•s ~
. J _, J • -- , ~ ~ ~J-';_ .L?I ~(~; .,._.,)~(I) :./ ~ . -~
.... • : • , . .., .. .... , ,. .,. \,. , ,(.)'!,
• ·· ~ \ ..).;.&."..lj\ ' - · ·:1 t ' i · ,: • ·-
- ~ - 0 - J J - ~ .J ~ (~ ) J ~<8] L.)..J ( ' )
•rb7ll ~_,~-;91J - ~:i10T:ili;_t\1--, or
OJ .._, ..;I
JI_;_ t. -' . : - - ' • .- , ., : -
- - - - ~ - J - • -

-- u ~ .j-S ~ lS' ~J-';_ :~ I -~I~~ (~)_, ,<~~)-J ji(,)

he has crossed a milestone or put a travel-leg behind him Al
1 h . so,
w 1en t e memorizer has become proficient in it, he believes such as being an unlettered human being who did not read
that he has taken a full share of the Qur'an and carried off a dis- books or learn the disciplines"
tinct and independent portion in itself. This is of tremendous II. Or [min mith/ihi] is a prepositional clause for fa'tu <then pro-
importance to him and he is elated by it. ducel, the pronoun [his] referring to the slave- upon him bless-
There are other relevant benefits as well. ing~and peace.8n
[Interpretations of the divine challenge] However, to refer [the pronoun in mithlihi] back to the reve-
min mithlihi <of its like/fro m his like>is 1ation8;J is more apt,
l. a descriptive for suratin <a sura>, that is: "a sura that would be (i) because it is in keeping with the saying of Allah Most High,
of its like;· the pronoun referring r!ien produce a sura of its like and with the rest of the verses of
challenge;
1. to ma nazzalna 'what \Ve brought down>, min <or denoting
division into parts or explication- it is redundant according to (ii) because the thread is about it and not about the recipient of
~l-Akhfashn -that is, "a sura matching the magnificent Qur'an re\'elation, hence it deserves that [the thread] not dissociate itself
111
eloquence and beautiful structure;" fromit so that sequence and structure can flow;
2· or to 'abdina <our slave>, min denoting [ab quo] commence- (iii) because to summon the vast multitudes to produce the like
ment, that is: "a sura that would be from someone who bas the of ll'hat one of their own kith and kin has done is a more power-
same characte ns· t·1cs as h'un- upon him blessings an d peace- ; ;i·11 .111 . ·
ius both scenarios 1.2 and 11 the pronoun in mrt/rhh re crs a
c, h ck to the
s;, Prophet . 'f'
. - upon h11n blessings and peace- with no d1 ,crencc Ill e • m~ning other than
Accordinv0 to J· h th . , h' Ma'~ni . respectively descriptive or advcrb'1a1an d Allah knows best.
m1" "'llh/,1 I11 be1ng
0 1 , ' ut i; is not ruund in the printl.'d .:dition of al-Akh,as s A;J
·Q1triln, ed. Huda Mahmud Qara'a, 2 vols. (Cairo: Maktahat al- Khanji, 141111990). R·· v-,
f<;11 ind'1Callng
• m11klrnffnfand m11sl111dd11d read'111gs as both correct.

422 423
 Anwa r al-Tanzi/: Hiz/J 1 Text and Translation

' ( 81 ~t ([.) ,0~4 ~ l~ ~WI } ('-:"") -~ci.1 (i)

~')'I ,I (~) •_r; ✓ ✓ ✓
- ( ' ~ .,. ,::; , ., , ~ ., ~ J '~l5
✓✓
✓
, ,

' <'·J\ .)\ ' ) ...>,JI\

I • J
{ •

~
~J :
~ ·

i, ✓"-',! ✓• -.;,-'
.J, J
_ ,,. , \✓ ·I\ J;,~
✓
-
r ~- ~';}...., _..,._,,
, ✓✓• U
-
.i,., J
~ : .,. ~ J ,,,, , ' ., t ,::; ,,,, , ' 0

.
·. ~I I
l~~ ~:, (o) - -!_;..a;J~ j l ~ I..U~ t;! ' -!~
,·• J. J , ~~iJ_._r-;
~ . , , ,-e ., ✓

-: , -~)~ ~ ~d1 } -~;..;. 0l5 t; ~ ~':l-<~>

,: : ,{~ '.:--iI ~,J.-~.,_,
~~
·,~) ·S ✓
• r)
'
• ✓~ U ✓
'" • { 11 -:.,. 0~ U. 1~1
,
:{iJ_,~\.
/ /
~.,
' .,. • , t ., \ , , , , .:.. ~., \ ., .:.. : .... \ \ '\J 0
I
.~~~J;i ~~-1>- :~1,(lh..!.liJ.))_,,~I~~'" .)!

.~-' r A
• ,~ , , • , J , ' ,,.

..................................... A ~-!~~ (~11@ ~II)_, (i) an attendant, (ii) or a standing witness, (iii) or a helper, (iv)
or the state leader. The latter seems to have been so _nam~d
because he attends assemblies and official matters are ratified tn
. ~ " " 875
ful challenge than for them to be told, "Let something similar to his presence-as the construction [sh-h-d] 1s or presen~e ~
what this one produced be produced by someone just like him;" either in essence or conceptuaIIy.s16 H ence (v) "the one killed in
(iv) because it is inherently confounding, not just relatively to the path of Allah" is named sl1ah1d because he attended what he
8 4
him, ; since Allah Most High said, Say: verily, if mankind and was hoping to, or because the angels attended him.
jinn united lo produce the like of this Qur'iin they could not pro- !Meanings of dim in Arabic usage]
duce its like (al-Isra' 17:88);
The meaning of dim (beside> is "the nearest point to some-
(v) and because to refer it back to Orir slave suggests the possi- thing"ij;7 whence tadw fn al-kutub <composing books>because it
bility of its production at the hands of someone who does not consists in bringing them close to one another, and dunaka
share his characteristics, which is inappropriate for the discourse luidhci (this is right before you>, meaning: "Take it from the spot
of the Most High.
nearest to you" ... ...... .... ... ..... .. ... ... ... . •••· · · · · · · · · · · · · · · · · · · · · .. .
wa-d' u shuhada>akum min diini-1-Lahi <and call your witnesses n. The fdct that slrnl1id is in the sense of ima
. . m 1s
. h ut one O f several instances of the
b' d
as against the One God1 for He has commanded that they avail , . /1a(iir
m,arnng . . 1prescnt1, i.e. the letters of slwlud . .111 wh ate," ,cr \\a . y they. are com J " ,nc
(Q)
themselves of any that would help and support them. J h d
a~ "' atcvcr meaning the)• arc meant, always enote pres , cnce •· imti 111 include •
<i . .
i • . , ·J . slia/1idt 11 kc1dl11l wit
Presence 'in essence' and ' in person is scll-ev1 cnl , as in the
!Meanings of shah id in Arabic usage]
nl"e such when I was right there, and 'conceptuaII )' cno e,. knowledge. becaus(·
J 1 ' d t , . J)
Sliuliada' is the plural of shah id <,vitness>in the sense of ..... 1aucr 1s the occurrence of the mental concept of som~t h'ing (l'l 1 · its image m the mm , · ••
h - . . ., Allali ll'lic11 you an w11
8"4 ~· ich 1> a, 111 His Sa)ing \Vliy do you disbelieve 111 tl1e s1g 11 s 01
I hat 1s, d \ al-Raz · ...1 h , unding chal-
• • .
1Plltnku out (the lt,t bemg based on l11m), t e con,o . ;1~:smg(Al 'lmran 3:70), i.e. when you know:· (Kh)
lengc ll> not lim1·1 •d 1 all mankind.
~ 0 a ,,·ould-be Ion<· and unschooled challenger but to ' "But 1v1th slight physical lowness (i11/_1itcl/ qnlil):' (Q)

424 425
 Amwir al- Ta nzi/: /:f izb I Text and Translation

J ~ ,. ,,. ,,,.

" ' • 11.· tw, J, '·'-:'• _r- • i ' (.J_r-&,

' • 11u~ ··'-5 ~ ''') · 'l :~
~ ' ..l,
' , U.J~ ,,
~ "' • • .) -~ ,._;·11 , ~, ,:
• ; ~ --~ I
, ' ~ _.., • •
Ji f .,. 1~ -' :i;. Ji j_;_ j;~ JS,., j , . :~ · ,~ . , ~ ; ;-, ;
'~"-'I ,,,! ~ ·,,I

JI)
. . ...
-- .,
J

'
.,
, j~
-,J> ·J~
-<.,~~I.:.,_,.)~ ~U_,1 J, ·.,<'"i\ ~ ~ .:-'i"1 ·. ~
,
- --- • .,

-,
, ., ~ u

~ .)..,........,., ~ J
, ,, -
"---'

.
t . JJJ
·-
. .::.,:..1
>, ! , ,
:~I Ju -::r.)l5JI
,
f'l_, Ji, ~;_ii
.,,
;.:;']' I ~-,, ::- ,, . . r
• J J)J ~ ll .1.5\ ,[~A ' I
- .,J ;4

······················ * ~l.,~ -.ul~ J~~ ~~ t;

, - 11=-,J
J ,.. ~ , .,,,.,,,,, .... .,..
-Op~ ")\,; -.ill ~t;J • : - ,".; 1~1- , r
- , -~ -'"' ' - ') J~ . ) 1.51

:; ~)~ 1.,l~,., (\) :~ 1_; ~<i;~,}~<I) !~12 :~;~.

. ... . ... . .. . .. . .. . . . . .. . .. . . . . . . . . . . . . . . . . . . . . . . . . .. . . .. ... _;i ;.J:; r5
Then i~ was borrowed to denote rankings, as in Zayd duna 'Amr
ts
<z_ayd ~~low ·~mr>, meaning in eminence; whence al-shay' al-
support you expect among your humans, genies and gods other
dtmu trivial thmg>. Finally the sense was extended to apply to
than Allah Most High; for truly none but He can bring its like;"
any type of overpassing from one limit to another and crossing
from one matter to another; Allah Most High said Let not the (ii) or, "and call apart from Allah witnesses that will witness on
believer
,
b 1· II' '
_ s take t/1e un e 1evers as a ,es apart from the believers (Al
- your behalf that what you produced is identical to it; and do not
lmran 3:28), meaning: let them not overpass alliance with be- cite Allah as your witnes s-for that is typical of those who are
lievers for allia nee\\.·1tI1 un b e1·1evers. Umayya said: f"Thr ouuprcaJ·J utterly confounded and incapable of establishing any proof.
O soul! you have not, besides (min dim) Allah, any protector! ;
88 II.Or lo shuliada,akum <your witnesses>, that is:
that is "when you overpass the protection of Allah, no one else (i) "those you have adopted apart from Allah as your allies and
. '
will protect you." gods, claiming that they will witness on your behalf on the Day
of Resurrection·"
M"1t1 cof, froml pertain s '
(ii) or uthose who will witness to your claim for you in f ront of
I. to ud'u <calP w here the meaning is,
' Allah Most High- in the sense of al-A'sha's saying !"The Lon!(J,
79
(i) "and call in O · •
PP 0 ~1t1on whoever is presen t with you or whose She shows the speck in front (dimaha) but she's before it (diinah)8
w,Th
- in order to help you "
• • o·11rtin
e ••cond hcm1stich stat . • d
Uma»a b Ab1 I S
a - alt, cd SJ •
•~ an none perdurcs on·r the trials of umc. J
J •
,, st ich sa)-S
· 8
J a nii1 al -Jubdyli (Beirut: Dar Sadir. 1998) p. 91 § ·
1
Spoken of nl-snlibd ' 1thc wine>inside its i;lass bottle. The second hcmi

426 427

I
 Anwar al-Tanzi/: }:fi:zb 1 Text and Translation

In the command that they should take lifeless entit' sio

· f · d 1es as
t he1r nen sand
. helpers in opposing t he M'ighty Qur,_an t here 1s•
[Truthfulness is to report accurately what one knows]
the most scathmg rebuke and harshest sarcasm of them. Al-~idq 1truthfulness> is accurate reporting. Some add: with
. ,It was also said that min diini-1- Lah <as against the One Godl the reporter's conviction that it is so on the basis of a proo~ or
1s 'as against His friends"-meaning the orators of the Arabs some indication, because Allah Most High belied the hypocntes
and those who preside over important gatherings- "witnessing when they said, verily you are indeed the Messenger of Allah (al-
on your behalf that what you prod uced is identical to it; for ra- ~!unafiqun 63:1) when in fact they did not consider it accurate,
tional people do not stoop to bear witness to the veracity of and He rebuffed with a peremptory denial their statement we
something that is clearly corrupt and patently defective." bear witness (al-Munafiqun 63:1).882 For bearing witness is to
in kuntum ~adiqina <ifyou are truthf ul) in [your claim) that it is report what one knows, whereas they did not know it.
man-made speech. Its apodosis88 1 is suppressed but what pre- [2:24] fa-in lam taf<alii. wa-lan taf<alu fa-t-taqii.-n-nara-l-lati
cedes points to it. waquduha-n-nasu wa-1-h ijaratu <but ifyou do not-and you will
·_wh~icw r tastes ii smack, hi, tongue/licks his lips:· Diwan al-A'slul (p. 2 19 §33). "Al·
r
/IOI-then beware t'1e fire ~hose uel is people and stones>
: after ~ e
Sharif. he does not mean lo say thae is a speck but to vaunt the bottle's transparcnC)' exposed for them that by which they could recognize th e mis-
hyper~olicall)•, ,md thcr.- is in it ta;aww11z <tropolob'Y' and a subtle istikltdtlm 1doublc sion of the Messenger and what he brought, and He discerned
u,age 11.c. 10 refer grammatically to the wmc- pre\'iously brought up in the poem-
but semantically 10 the gla,,. of which Lhcre was no prior mention]." (Kh) ·1stikhdam 11' 11 l1,, you
ure trutl1'ul and the unspoken apod0s1s
. . "P d cc a ,ura of its like" or
is ro u
15 to m~n11011 a tern Ll • ~• ' ,r. / /' K'ttlb 1
Al/cl1I a·
1 1a1 I1as two meanings, whereby the fi rst meaning · 1s· m eant b)' Du all !hat" cf. Bahjal 'Abd al-Wahid Salib, al-/'rtib nl-Mu,a55a 1·
1
d
the term llself' th' .11 tiic ~econd meaning . 1s. meant through its . pronoun, as m · And ltt I · ' .• 141 3/1993) 1:31 an
• fumrr11/, l2 vols. (Amman: Dar al -Fikr lil-Nashr wal-Ta,\"ll , (D .
\I h , / 7th cd 4 vols. a
n,iy of you rliat wihiess the 1110,uh fast it (al-Baqara 2: 185), where the month means !he · u )i al-Din Darwish I'rab al-Qur'tin al-Kurirn wn-Bayr, 11111 • ·•
iww mo,m anJ 11 , I 87) ' _ h' \4?0/ 1999) 1:68.
B!IU • ll1eans t ic durJt1011 of time." al-Bustani. a/-Baya11 (pp. 86- · rnascus and Beirut: al-Yamama lil-Tiba'a and Dar Ibn Kat ir. - . ·1
th ss1 a , "\\le testify thar 1•err Y
. ,1 c. m ,J oi,. (l~) Or 1hrn gods: al-Farra', Ma'n11i al-Q11r'n n ( 1:19). Cf. bclo1<', The \'ersc slates l\lhc11 rile h)•pocritcs come to you they s >
• I ·1 you Mt' rr1r
teed His
s.\\ hat I\ "1<·ant by 'th ,
1
•·
' stones 1s the ,dub they carved." )'Ou are 111deed the Messenger of Allah;" a 11d Allah knows I rat verr Y
\f . r
.
(al-Munaliqun 63·1 ·
. )
I.e. the apodosis of d cond itJonal
· , cntencc imroduccd h)' in <jfl of w h'ch
1
the prola· · meiigern11d Allnli bears witness that the lrypocr1tes are inrs ·

428 429
~
Anwiir al-Ta nzi/: l_-iizb I Text and Trnnslat ion

for _the'.n ~ruth from falsehoo<l, He followed up with something for incritability, since the Speaker- may He be extolled and exalt-
wh_Kh is like the consequence of it all. Namely: "when you have ed!- did not doubt their incapability, hence He ruled out any
stnven hard to opp ose 1·t and 1oun
• d yourselves one and all inca- producing [of anything] on their part parenthetically, between
t?
pable produce its equal or someth ing remotely like it, it will the protasis and the apodosis), to deride them and address them
he obvious th at 1·1 1· s m1m1ta
· · · ble and that confirming its truth is in terms of their own presumptions. For, prior to scrutiny, inca-
1' re b e1·
obligator) ,• there•o
1 - 1t- and beware the punishment
1eve m pability had not yet become a certainty to them.
that is prepared for those who belie." [The first] tafalii (do>is apocopated by lam (not>m because
Thus ~ e reph rased the modalized "producing" into «doing'' the latter is categorically operative, specific to the aorist tense
-a genenc term that includes producing and other than that- and connected to the governed [verb] ; also, by turning it into the
for the sake of conc1s1on.
·· H e also treated the apodosis's insepa· past, it became virtually part of it, with the conditional particle a
rab!e .concom,·tant as t h e apod os,s. itself
. .
883 metonynucally virtual affix to the whole. Thus it is as if He were saying "but if
to re-
solve its tenor,ss◄ express t he d 1reness
. of obduracy and exp1·ic1t. JY )'Ou shun action " 886 and for that reason they work together well.

declare the th reat of punishment with concision. Lau (will notl is like la (do/will not>as a future negative, how-
D He initiated the cond'1tional
· proposition with in <•n
ir, wh.1ch 1·5 II 1·11 1-r1 sm
'8; "A1 O
pposed lo bcmg· apocopated by !the co n<l1t1ona
·· · C' !WO independ·
c
or douht (\rhereas the situation called for idha <when>, which is
~: opcra11,·c~cannm bc gow rning a single regimen:· (Z)
883
"Th·15 outwardly suggests that they shunned \awon] . wh1•1c ablc to act • because..
tark
The apodos1s's insepar bl . . • ch 10
hl'warl' th . r, ,1 . a e concom1tant (l,i;;i,n a/-ja;:a) is fa-t-taq11-11-ndr I en ii commonly understood a~ willful inaction, so it would mak~ it clearer sa)'' ifyo_u
' Ire whlil' the d d · • ... . . · · · bl "(Q) are 1n bl . , . rt · this context 1s
ijfl-4 "Wh h • po OSIS itself 1s 11 will be obvious that it 1s in1m1ta e. capa e of actJon-and you will be incapable.... 1 he purpo 111
ic 1s Behcve a11d
Cl'a , c obduracy!'" (Z)
·.
thn1,gation of the capability for action, not the negation o acuon." (Q )
· f ·

430 431
 Anwa r al-Tan,il: l;liz b 1 Text and Translation

l • , • • , ,. .J' ~ i > ~ ,,..

. . ,< >~ \ .., :i,..J\ IJ!.., ·r")'I ~ ~l_:;.11 u l ~ IJ
v=
~ ).:>-
,
I) -~ , ,
,,,. J
,
>, . ,. ,,,
- --~\J' . ...,\JI J\p\ l.Al.> _,; j) :L?\ ~~1..,;.a;
. ( !) . , ,. '-:I ,,

~ 1; J-~ .J- ,< u·

,., ,.~ ,.r-;-
U;:, .&-
(;.) L~· dJc..:-).s
,
~<p)
,
~ ~J
L. -
• .,,,,~ .1. - ,, , ... ,, }'
• , , - , - • \ 1 (
· '•" . , , ~,,-1~-_;j ,li~._il l rl:....t,l l ' ) :~
I' - , ' ,,. \\,
~r.J
' I~
~ ., •
l ...,_.IIJ '-r. .Y
J
I
\" \i
J •
,,,,

.. J~,.- . ~.::--
~ J..iJ -~ ~J
1w--·1 y~~,.
L ,
-J ,-~ Ly~'-11
' '
., te~
,
j. , w
~· • \' ':.... ,,, ,,,, ,,, J ,,,
, , .... ...... . .> ,:;\ --~ ~--
<;;,.~} il...;,.>J~~-S,_J~~_Jr~j~, :J~ y
...... ............. ... .. .. ..... ....... .. ....... .... -~ ts},,. , .. ,
.A!J ,(•.u;
. ........ .... vJ.I,
~
•
~•lSJ\ ~~ \'(... l
~
I

~ .r-
O
l ,,, • , , , ,,. ,~ ,
~ I...!.;; Y' \;.! \y,....ls, .['\,\ ol_,,; ) 1]
,
.\..,
,,. ,,. ,,, ... . le'"'

ever, it is more assertive.sR; Further, it is an improvised particle"~ It appears the noun is meant; and if what is me_ant is the
according to S1bawayh and al-KhaHI in one of two narratives re- infinitive noun then it is so with a suppressed governing annex,
lated from him;88~ the other says its origin is la an <not that>. Al- that is: its fuelling is the combustion of people and stones.
Farra' said it is a Iii whose alif was substituted by a nun. The latter is the plural of hajar, as jimala <camels>is the plural
. . bl f
Al-waqiid (fuel> with a fatl:za is what is used to kindle a fire, of jamal-a rare [form ] unden va e rom any standard·s92
and with <Jamm it is the infinitive noun. The latter also comes [The meaning of ~ijara]
with fatl.w-S1bawayh said, "We have heard it said waqadtu al- What is meant by the stones is
nc'ira waqudan 'aliyan 11 kindled the fire into a fierce flaming1- I. the idols they carved, made their familiars and worshipped, ex-
and the name with t;iamm. The latter is probably an infinitive . .
pechng they would mtercede 1or c h b efit them and repel
t em, en . . db
. d"
noun used as a noun, the way one says "X is fakhru qawmih (the harm from them through their stan mg.a9J This is indicate Y
pride of his folk 1 and zaynu baladih <the adornment of his coun- hip apart f rom
the saying of Allah, Truly you arid what you wors ·
tr Yl"890 an d t I1ere 1·s a read ·mg to that effect.s91 Al/all are the firebrands of Gehenna (al-Anbiya' 21:9B): th e~ we~~
1,87
Sel http·//arab1c.1npod.com/ NcgalionS.htrn "Future Tense Negalivr Sentence,.• punished with the resource of their crime- juSt as the hoar ers
888
"I.e. CUI uff from other, and not I ra nsfcrrc<l from them. This is what was meant~)' . . . .. d' 10 Abu }:laypn . (MQ)
those· who call it murrn1al M1(fi'a ibtrda '1111 'exte mporized, coined out of thin air'~ (Q) 10 lhe srnsc of"thc ingredicl\t (dl11i) of its kindhni; accor ,ng , ltituJc hijtlr
i i. . . . . ' c·11·
1 and ,or mu .
So~ · 1 I .. - H -an and The S1l1elli says 'the plural of !wjar 1s 11!11t1r ,or pau ' d 1.11·s rare- (Sk)
ti~a , o th, prepon<lcran1 position amoni; latter-dd)' authonues. d
lhn 111,h:un " (S)
Abu · a)')
an
ii)
h,,~,a
Ak
as you would say ;11111111 and jimclla,
V
di 111k11
'
and dl11kar11
L Ul Z· I -•'!(.: AQ H. K, •
an ·
, Kh MM, U: .;;f>-Jo
/I

R<;() "L
< d rning' <l, •• p, 8, D, E, F, I, Q, I', R, Sk: ._,;.;~ • • 'r · ' and position in the
1"!,'llls!IC lransfcrenccs thjl mean iftrklulr 1takini; pride1 and 1t1;yin a O
J •

th~n th~v1 wer»' both u-. d • h

• I .,.S:: cf. al-Tibi, Fuhi/1 ( 1:414). "I.e. their (supposed\ nearness
in t ,, >l'm<' ot• what o n<' tak.:s pride
. in. and \\·hat one adorns
,mt-~ell with " (Z) d1V!ne presence." (Z) UI z· . . .;~I typo
8 1 " 1 <1,Ak n B D c F I 1,Q R Sk U· ' J ..'6j\ AQ, H, K,L, M~I. ' · .J,.,
~ \\'u,11,c/ul1t1 b)' '!, · l , u 'u _,/
mar a I-Harndani w11h tht> supp resscd i;overn•·n8, annt:X Jhii.
1 1-'1 I I I I 1 , t I I
,d l .

433
432

~ I
 Anwar al-Tanzi/: Hizb 1 Text and Translation

. on the other hand, kindles every common fire, even

~ulphur, Th if the report to that effect is sound from Ibn
sniall ones. us, . . h' f h
'Ahh:1s••·-Allah be well-pleased with hun and IS at er- ..... .

.h lain ii as dcnolin110 more intensive heat, more !lames and faster

· n·lu<1,·e l cy c~p' · h
were punished with what they hoarded-or with the d"ia t · ,Q ' stio.n lo •ether with its stench. abundant, thick smoke and tenacity to . u~an
. . me nca1 ::~u ~o ih ~npoinling makes sense or rather many true senses both lransm1~s1on-
opposite of what they were expecting, to increase their sorrow. ' tc<. • . • .. (Kh 2·53) But Q rei·ects S's characterization and Khs rea-
•W anJ exp1anatio11-w1sc. · . . b
II. It was also said [they mean] the gold and silver they used to the QaJ i's position is a strictly Quranic intcrtextual gloss which is not to c
1Qmng as • k I· cate-
•ain<a1d by non-mutawiltir reports: "This report's soundness is not nown . 1.e. as
hoard and delude themselves with; but in such a case the fact
\n~alli· c;tabli1hcd knowledge! and even if its sou ndness were conceded '.t must ncc-
that such punishment is sp ecifically prepared for the unbeliev- gc,,anly be interpreted figuratively as ,all stones ("1.c. thes toncs they worship) . stand
. tn .
ers makes no sense.895 ,
relauon 10 1hat fire as brimstone stands etc. an t e mo vd h li e for such intcrpretauon 1s
that 1hc fir,t two meanings are supportcd by Q uramc · verses as you know· As for say-
Ill. It was also said [they are] brimstone-a pinpointing that has ing that 'the Companions' statements regarding the hereafter have the Slatus of ~ro-
96
no proof and nullifies the purport, as the point is to instil fear phe~c reports: it is moot: lone-narrated reports cannot sup plant Quranic verses. L1kc-
regarding it and the intense severity of its blaze, which is fueled •11e lo say that 'many of the commentators cons1"der -I1 conclusive• etc· both trans- .
. and explanation-wise. 1.s we ak .m 1·1gI1t of " •hat you alrcad)' know, which
rn1;s1on-wise
as no other blaze is fueled. . ... . . ............... . ........... .. .. ...... .. 1sthatsuch anobjcctiondoes notstandup1otheau th or,s Qur·an -supported arguments . dd
. . comparison
and h1s dcscnpllvc . of all stones .m th e herca,,1~•r to brimstone.
· I find II o.
895 .. U d I
se ro 1011rd i.e. they used not to remit its w kiit as the Qadi explicitly states un- that some who, even after the author has ascerta1ne . d h"is pom · t 1· n undeniable fashion,
der Surat al-Tawba [9:34] .... Gold and silver arc called /,ajar as in the Qa,mis. Punish- 11111 relate these statements to suggesl some problem." (Q 2:459-460) b
ment for the deniers of :11kat is not restricted to the unl,~lievers, hence the author did s;; . • - b H" - ($adiiq), from 'Amr ·
:Sarraied mawqufby al-Taban ( I :404) from Musa · arun , · I 'b)
1101 accept lh1s gloss... [bu1] the sense in which it is understood is that the Muslims'
l:larnm;,.d [al-Qannad] (saduq). from Asbill [b. Na~r] (sadi,q katl,ir ,il-khcJla Y"~,in •
- M~-k Ghazw&n a· 1
r~tishment, because it comes to an end, is like nothing in comparison.· (Q) from lsma'il al-Suddi ($aci1iq), from lbn 'Abbas's students Abu 1 1 , , bb•· .
. S co ndemns the Qadi's words here as mere opinion !lying in the face of trans• Gh1fari (rliiqa) and Abu Salih Badham Mawla Umm Ham·• ("t•11'U) ~ • from Ibn
.
A "" 111
•
milled evidcncc- a1 he did before for the gloss of glrayri 11/-m11glujubi 'alayhim (set . . . . .. db Ibn Abt Halim narrates i 1
thn,·ordmgfa-lii}'II /iiiclral1111ftl-111lr nrrn krbrrtin aswa ut · . f S dd-1
noie 360, "This is lruli• bizarre.. ."): "Here he follows the Kaslrshllfamong his other re· . . ., • -, saymg o aI- u
inhis Tcifsir (I :64 §245) with his chain through Amr as the maq/u " ad
jcction~ of sound had·itI1s an d established . Prophcuc. exegeses w1"th pure op101
· ·on· We (d• 1281746) as confirmed in the printed ed1uon . . of ti1e Ianers
' • Tafsir,. ed..Mu, ,amm. The
66 6
belong 10 Allah! l'or the gloss of !1ijcira there as brimstone (/lijarat al-kibrit) is well-es· 'Ata Yusuf (al-Man~ura: Dar al-Wala', 1414/1993) P· 457 unde~ a_l- fal:idn:'.1 b~mad
tabhshed 1' 1u
.. as· trans1n 1·11ed evt"dence and no other gloss 1s
. known of in
. Q uranic
· commen· • , •
same 1s aho narrated as a saying of lbn Mas ud, lbn urayJ, J · Mu1ah1d
. d an mcn1ion
lanes. (S 2:l l 6) Kh supports this criucism: "No other kind of stone is inflammable. · several other glosses-cont rary to aI· suyu· 11's claim- 0 00 I

moreo,·cr, 1t 1s firmIi
••• and such a "loss
. 0 b , lh
bl h .
C .
.
th
> c ompan1ons regarding the hereafter has e staIu
f
es1a is ed in transmitted exegeses exdus1vel)' o any 0
s
ther gloss
of a Pro-
.
b· 'Ah· while
krbnt cf. Anas, Abu Hurayra and 'Amr b. Dinar: sec al-Taban ~I.:
. . _404), lbn Abi

l:lalun 0 :64-65) and al-Suyil\i, Durr (1:191 -192). One gloss h~ an . (! ·94).
03
these stones are

Pheuc report bi• consen,us of haditl1 scholars and many commentators consider 11 under the second earth, like brim~tonc" (mit/1!11 11I· kibrr·r)·· Tti'scr
~- Muqt
1111 •

434 435
 Anwar al-Tanzi/: /:lizb 1 Text and Translat ion

;w ..:... .:sJ1 0. ~ Jui .!11:J ~Ls -t;.;_\i :: ~

-- - - ~., - - ,, J . JI 01 :~ ~ ~

01- :
- - J . _ __ , , , - , : : - · - ~'
~.,,- J
., J\;,.; ~; ~; J .,,J \; ~· ..:.3~
..r-:- - "::;...l.
~::.-- ~!,,j1 1 , : ...-as- :;_u~
UI · · · ' ' , , - <~,.'-J..I-- >,::; .. _,>>,. ,
::: J C _.. ... to ,. J

~ -...A-!_.("~-o~.J O.J. --~v"'\Jlu..)_,;J~li)[,J ~:1

• J • - , J • - ~ ~......, ,

-~ ~ ~ .)~ 0i ~~
,
t;iµ- ~~1, J~
~, ~ •:I~-, ~> -
lr-.!11
> ,,,. .,. .... V .,'-'

(~~i) :(5)., .~1l;J

, ~~ ..:.l..;.'.J ~,-
I :~ , , • : -;>'
-
·f~:-~ :,: ; jt
0\ ., ...• • •~
-~ . ,.
....:.....:;.Jb • ,
......

·~
,
.
I ~ ~?\,:;JI ~
,,,,
The sentence is resumptive.90 t Alternately, it is a participial
state with an implied qad <already> for al-nar- not for the pro-
noun in waqiiduhii,902 even if you consider the latter an infinitive
then he might have meant by it that all stones stand in relation 903
noun, because they are separated by the enunciative.
to that fire as brimstone stands in relation to all other fires.891
[Proofs of Prophethood in the divine challenge)
Since the verse is Medina n-revealed subsequently to the
In the two ve rses there are indicators of Prophethood from
Meccan revelation of the saying of Allah in Surat al-Tahrim, a
sel'eral perspectives. First, there is in them a d efiant challenge
fire of which the fuel is people and stones (66:6)/q9 which they had
and instigation for oppo nents to make ever y effort and do their
heard-the fire co uld be put in the definite with a relative clause
utmost904 by rebuking a nd t hreatening them as well as ma king
in its wake, for the latter needs to be a familiar story.
next-worldly punishment hang on their incapacity to produce
u'iddat lil-kafirin <it was readied for the unbelievers>: it was pre- anything in opposition of even the shortest sura in all the
pared fo r them and was made a provision for their punishment. Qur'an. 905 Yet even after that, despite their numbers, famed elo-
1
It was also read u'tidat <it was outfitted>900 from 'atiid 'outfit \oOi Th"15 shows the inadequacy of translating u'iddat merely as an adjective (e.g. "pre·
in the sense of 'udda <gear>. pareJ,""read()- 1101 to mention a relative dausc ("which awa1ts.''"1\'hich is prepared")
~since resumption is "not adjoined 10 the preceding relative clause but rather under-
9
~ x " Ibn 'Abbi,•, ·statrment that they are brimstone
• • .• Imes 11' own importance as the declarative purport in itself, not dependent 0 11 "·hat
is understood as an arch-cftectl\<
, urn le (ma!mui/ 'a/ti 11/-tas/1bi/1 al-bat ,J ) " (Z) ~'.; 'rdei.• (Q) Thi, is also what al-Taftazani leans to. (SJ
h~9 "'11 18 I .
11s 1, a nw,apprc"hrnSion
. · on Is • part by general agreement as cxcgetcs ati agr,'e · "I.e. it is impermissible for th~ sentence to be a partidpial state of the annexed
lha1 !>ural al-Tal) nm
· 1·5 1~1cd"1nan. It would have been c nou'-'h for him to say that '.u1.•' Pronoun in waq1itl11l1ii:' (Z)
Iat1cr wa, r..·1••alcd l ' o \ouJ ":S:amcly al-11eis and 11s adJunct lal-!iij,iml. The infinitive noun becomes inopcra·
· c ><'•ore tlm l"ersc, both of them in Medina:• (SJ "Except for ' a nar·
ration from Qatada th di ns first ten w r.cs ar,• Mcdinan and the rest Meccan,. mus 111·c (Iii Y11'ma/) when something extraneous crops up hctwecn it and its rei;imcn be·
. ,
~~t, d in the ltqa11•• (Sk)
llylhnJ\1as'udc(al ' l:kb · • . • ill
:u,c 1115 a weak-operant noun (ism (ia'if al-'m11a/):' (Z)
2 ,·oJ, (ll A · · an,/ rnbal-Qirci'a t al-S/1a1wicllidh, ed. Muhammad Azz, ·· ,;,:; By saymg rnll your witnesses apart from Allah. (Q)
, . ~1ru1 · lam aI- Kutu b , 141 7/t996J 1: 137- 138, "also 11'tiddatanda'taddt11.• fh-• ,a>·•n"o I,u r Iifyou d o 11ot-a11rl you will not. (Q)

436 437
 Anwar al-Tanzi/: /:lizb 1
Text and Translation
J ,,,

",.,
, ,< ~,, ~/:t
,,,, ,_. I ,,, / .,, , 1 ,,, ,,, , ,;
~

. L;JI .. ")I_;. J I IJ W IJ -~J' Q IJ.J

i.r , . ~ J . ,_ ,
~ -Ii - .::~.:l'-4....1.I
-
, ~'i J&. --
~ ,': ; . :,''.,,,;~~,/.
vh.:.-.•
~ ..~ l\i_,'i.~;
' ,, 1:..:1~,0.J\~~ I\ I ;..r- ., .,
.,. , ,,,. ;, 0.., C ,,,, 0 0 .,,. ", .,/
:~ F • ~

~~ y, ~ u\J:. ~I ✓ .')t:.,:.. ~I_:£~~ l"'~i

, ; , . ~, - \cf"
..
-~
,:11, -~ I
,,.
JJ.;;
, - }• , ,,- ·. , JG-, ~
, .. , .-'.:l~ :, •1-J -~-~ u 1 ;1~
,
1 , ;. <i)
. Lr
,: • t . -: > ,::: .,,, ;; ,,, .,. ... , > ... ... ,,,..,,. .,. ... ..
f;lL y l J' , , .
,.. • • , ~ _l&._ ·.1•,:
• J
t;:l\
w ~ ,o.:i\J:. OJ. Ll.> ~ "
...:.£.\..bJIJ ,-
JJ r-
, .J ; ,,,,, • ,,, ,,. ,,, ,,. ~ •• ,,, ,.. -
r'•(I ,., 0
.T-, l . , ,._,o._..,
.-
~
'. ; ~ ~ 46.Jlis- ~~~~SJ~ ;s Ji ~t;. ~ ~ ly ~
, ,,. ,,,.,,. -; ::; , ... ,, > ... - ~ : ✓ ) y ,,...~li
'! '-.J.:,.; .I t...> ...;. J \ " ,
.,,. • ,,,

-~,1 8 ~:• ~1~,

'

.:..C.\J:.~ ll :o ,;,1. ~ ..!.L!. ~7 ·• ~•W

· 1 ~~ 11:,1, ,, JS
., _j-..:.&,· ~
. ,. __•1.iJ\ ~ ·· . ,\.h.....!.:.:i·~ ·=,\..• ~• •, J'-' a '11 o~w1
\ -~

, , ,::; ,
':',

--: ,,,
.)-'~

0 >,:
J, ~

,,,. ... J ' ,; , .,,, ..-

. ,,, ,,,. ..., •
., ~ ...~ I'

;
I '.{'~
1.,1 _ . I ~ ., .. ,..
4 .__....,.;l> J'-'
; - ... ;
.. ,,, ~
•, ~
o,,,, ,,, •,
-~ ~..o \_,-0 .>~ 01 ~~ -~L:;..11 ~~ µ ;~ IJ! •('' ~,
j\ ~ ?
·.~ , ~~it~~ - L>.).1-
~ ~ - , - ~ J, 1::;.;1
, Y, , ~, J ~
-
., ,,, , ,,, ..... >
-~ ~'11!~ ,1; _# iJ1 J ji. j~ (01~.;~i) :J~!.J_:Jj - ·,: ,' .1a:'j.. '-5f" ~~~
-~.,,...
•
.. ) .J"'- •. ili8
•-r ·\ · \ ~ ,
,, , ,
- .
• > ,: #, ,,,, ,,,. • 't
quence and fie rce antagonistic zeal, Lhey could not put up any re- ~ ~I'.\ ~t-1
'. , : , ,,, ,
:-?........,1~ ~ ~ . "';. Y - r
.,~~, J' l_,A:,\! )
111!: r-1'° u\J:. J I ( ~ )
sistance against it, resorting instead to ostracism and bloodshed.
Second, they entail information about the unseen in precise
906 [2:2sJ wa-bashshiri-1-ladhina am~~fl wa-<amilfl-~-~ali):t~ti a:::
terms. Had they opposed it in any way, it would be typically lahum jannatin <and give glad tidings to those who believe
unthinkable for such to remai n hidden, especially when its do rigliteous deeds, that for them are gardens) is an adjunct ion
would-be critics number more than its defenders in everr era.
.
I. to the previous sentence. T h e point
· 1·s to ad·oin
J the position . of
Third, had the Prophet-upon him blessings and peace-been in
any way uncertain about his own status, he would have never those who believe in the magnificent Qur'an and the desc~t~-
summoned them to oppose h im with such intensity lest he be tion of their reward to the position of those who disbelieved 111 tt
opposed and his proofs be dashed. 90; and .tn the modality
. of their . retn'b ut1on.
· Th.1s 1·n accordance with
the Divine habit of pairing encouragement with deterrence as a
The saying of Allah Most High it is ready for the unbelievers
stimulus towards the acquisition of saving deeds and a preven-
indicates that Hellfire has already been created and is ready for
tive from the perpetration of ruinous ones. Thus, it is not an ad-
them as we speak. 908
. . of the verb [bashshtr
Junction . If-111
. ] 1tse • w h.1ch case we would
.
90<, H . be required to look for its formal match such as [another] JUS·
IS , ayrng and yo11 will not. (Q)
·r,·or O(l 01 her reason than his trust in Allah ~lost High; and 1lmr . ma
. b'l·t
11 ) . to hurt
901
. sive or a prohibitive for it to be adjoined to.90')
h1tn "JS lhrough no other than His making him in\'Ul ncrahlc to them. Such 3 situal!on
comiitu\cs a co11firma1ion ( ta~diq) on the part of Allah; and that is the meaning of II. Or [it is adjoined] to fa -t-taqu <then bewarel; bec_ause once
\he confounding miracle.... He said this to clarify the Prophcl's-upon him blessin~< t hey could not produce anything to counter 1·t after being chal-
and pcace-bnldnc,s toward them." (Q )
•contrary to lhc Mu'ta1.ila \who hold that it is 1101 created yet]. (Q) 11115· m~~ · · Rather, they will be there fu r purification and preparalion · before cn1cring 1hc Abode
the 111adc,1uac)' of trans1a1ing• t1,,ddar a, merely ad1cc11val
. . as most h aH , ., done. "As for of Safety" (Q ) • If
the ~lu,lim s11111 I ' · d 1he)' wJI w, · . the \'ocabk 11sc
· ,·rs 111 !cllfire, thdr puni~hment will not he evcrlasllng an "AI-Qu1b [al-Shira1i1 said: 'This adjune1ion docs not pertain 10
not be pun1,hc<l wn h tI1l' severest punishment nor will, the most h umi·!iatin~ one b u1 10 meaning.~
• (S) On this type uf ,emanllc • a <l.JUllC t'1011 s·c
c
note 601.

438 439
 A11wnr al-Ta11 zil: J:fi:;b I Text and Translation

~T :;; 4~lW1 ~ ;..:,1 ~ )s ~ -~1 -:1:. ,~, - ,~ - . -

- - ~ .)!J ~OJ~I ~-4,h
'-j'' ~,,., 'l'' ., , . .., ,,o,: • \ ! J ,.
-~ r .r-:-!-J
-
~ r ...!>'= IJ\ _£,..2..; ~~J- .- .,-:~1, =--.
'--:?- - - . -:- _,..., L.~I ~
,,,,,, J •, ,... t .., , 0
t ,,,. ,., ,,,

u~ J5 JI - ~ JS -~~ ji -~ JJ~.}I ;i ~U
J~ ~I

W.
--
- ~)5:j1 ~· t.:: i;s- o-L.:Jl,
,J
:_!' t..11 •~-- ·' -~-, :~ - - ,
· · ~ - J - ~ ,__, iJL o-, • 'I - - \' J ... • , )'---J
• , , ::- l , !':,,...>... , ~ ,,,, ~ ;: , -: : r • ,,, ,,, ,. ,,, ,,. • ;
-~ ~\ ~ rcJ 1J ~ ..>~ ~~I~~ \.;l~jj •
1
,,_ ). - _ r,: _
·Ll.J
~~ J 0~\) j~ LL;. J ~ ~Li1 ~ <-~'-) : ; _
' - - - :. u i.S.,., J .r'.J
- . . -;. ,\ • , ~ \ ..,:;! , =
., >~-: ~ -::
~p 4JW I ~~I :(o;~l)j .u81
0 , , • ., '

-~~\ -)_ ~J.,.-1 .rl .,~

- ,
--:;:"";: 0 , __/ , , • , , , • ,,,. ,,,. '

•·· ........ ........ ... .. ,J_, ~11~I~ o;LYI :~4-WI Jli ~.uj
that if one were to say to one·s slaves, "Whoever gives me the
lenged, its inimitability became evident; and once that became good news of my son's coming is free;' after which sever~! of
evident, whoever rejects it must be penalized and whoever 1hem inform him individually: l only] the first one of them 1s set
believes in it deserves reward; consequently, He had to intimi- free; but if he said, "Whoever informs me:• then they would all
date the former and give glad tidings to the latter. be set free.
The order was given to the Messenger-upon him blessings As for the saying of Allah Most High, Give them the glad tid-
and peace-or to the savant of every age, or to every individual ings of a painful punishment (Al 'Imran 3:21 ), it is understood as
capable of giving glad tidings, to do so. He did not direct the sarcasm or as in the style of [the poet's] phrase: ("The Exuberant"!
glad tidings to them directly-the way He addressed the unbe- . . blows.911
Their mutual greetings are agomzrng
lievers-in order to amplify their status and proclaim that they
Al-$iili~1at is the plural of ~alitra <righteous deed>, one of the
truly merit glad tidings and congratulations for what has been
prepared for them. predominantly substantival epithets that are treated ex~ctly as
nouns such as al-1:rasana (excellent deed).rn Al-I:Iutay'a said: l"Thc
11 was also read wa-bushshira <and ,vere given glad tidings19' 0 Ou1,pr<aJ "]
in the passive voice as an adjunct to u'iddat <it was readied1, in How to lampoon when righteous deeds constantly-from
which case lthe clause] is resurnptive. · to me?· 913
the La'm folk, withoul my asking- k eep coming
Al-bishiira (glad tidings 1 is "news that gladdens" since the lat· ' II
Sec note 64 1. .
ter causes the effect of gladness to show in the complexion. 111 " [
n the \Cose tha1 they arc mentioned without a maw~u l1ung
-if( • described or>·quah-
( Kh)
Hence the jurists said, "the bishara is the first-heard news;' so fied'"
• · (Sk .. · apabk of growth
) I.e. as 11s11111' jcl mida (stationary nouns. nouns me
~,o n z Like nl-11a1ilia 1gorcd beast>:• (Z) , ft •r
uy .ayd b. 'Ali (MQ). S . ,. k wn as lbn Su da, a c
9JJ
ra
poken in praise of the poet t[aritha b. La' m al- 1• 0 0

440 44 1
 A n war al-Tanzi/: l:liz b 1 Text and Translatio n

.,,, • : .,,. , 0

~ I ~~l; ~ l~•.!l;J ~~~ ~;..-' t).11 ~ ~..::, ~ Ji;\J1 ~ . .

~ J • , ,. 0 ,,. • 0 ... ~ ~.,

-<~I \ L; ' ' - 01'.')I\ 1;. l :::11 ' :1 •, '. ' , . ~ -_

,--;
- -.
. r . . ic -. i.r r..r-
-
~J .~
-
-~
:. - . ·- i
,~ - -· •
1J - ~\ )
-
O ' ~ J , • .,,, .,,. 0 \ ,; .,,

\r.._;.c I ~ ~_;~ I ~~ ~~I J ..:..:.:JI ~l ~W1 ~

..,~-; :,:11_, ~ I ;~_;~; l?_y1 ~~~\·i ~ ~~)l~-~~I-
, - , - - - ··c-:- J
-~ ;~· ~ ~~- ~u.
•
-q _, .~ '"UIS
,. · ; G
.!.1~1 t ~:: i1 - d
i..r-' J ,\.,.. 1
- ,~- ) ' ' ' , ,, (~1\) ". !0 ;:_ i\ ·( 0 .l)J'
;I» J - ' -~- I~\!;. (~
>'• '
•
J J......a.A y>J • ~ ~ r · ·
They are the types of acts which the sacred law has v l"d d 0 ..1.-..,..,,J

d . d 914 Th . . . a I ate
an app, ove . e word 1s m the fem inine in the sense of the hence they are seldom mentioned separately from one a~other:
klu1~/a (characteristic> o r khalla 1t rait>,m while the [definite arti- In Ithe adjunction] there is also pr~of t~at !deeds l l'.e o~ts1de
cle] liim in it denotes species.9 16
the designation of fm iin <faith>since, m_pnnc1ple, a thing '.s ~~ t
9
He adjoined deeds to belief by making the stipulation91; St'· adjoined to itself nor to something that 1s [already] part of it.
quentially dependent upon the two of them, as a proclamation~'' A1111a /alium <that for them) is
that the reason for meriting such glad tidings is the sum of the J. in the accusative through (i) the removal of the genitival op-
two things and the combination of the two qualities. For belief erative9~1 and (ii) the reaching up of the verb to it;
-which is a term for verification and confirmation- is a foun- 2
2. or in the genitive through ellipsis [of_ the op~rativeJ~ : /s in
dation while righteous work is like an edifice on top of it. It is su- Alla/ii la-afa/anna <[1 swear by] Allah I will certainly do it. ·
rely insufficient 919 to have a foundation with nothing built on it;
[Meanings of the word ;a11na and the names of paradisel
rnvicr, had promi,cd al-1:lu\ay'a 100 camels ifhc lampooned him, whereupon he re- Al-ja1111a <garden> is a specimen of jam1 <over-covering>which
plied: "Hm,• can I lampoon a youLh to whom J owe c\'cn the laces on my sandali?" ci. ·1sthe ·in fi1111
·live
· noun 1or
c 1anna
· hu, "'t
1 covered him" - the whole
Af,·nd i ~p.' 626) and Diwan al-H11Jay'a bi-Riw,1ya wa -Sliarb lbn al-Sikkit, ed. Nu'man
; 1~:~ (Cairn: Maktabat al-Khanji, 1407/1987) p. 295 §77. 10 m g/111111i'a wi1h furIi in the sense of 'benefit' suggests the negation o( benefit alto·
A warning that "what is 'fine and good 1s what the Law deems fine and good' (al- · nothing else-winch
K;ther ,r one has fa11h dnd . 1•s the pos1t1· ·on o f the ·~tu' tazila' . ." (Sk)
1 9- 0 ·rh , d · b , itself sufficient,
.iusmi ma !ws.<111111l1u al-sliar'), \\'hich is the A.<h'ari position'" (QJ as opposed 10 lhe 1s ,1a1c1nent of his is explicit in that the ,oun auon ) is . and .
Mu' tazila whomadc human rca~on- and not Allah- the arbiter of nght
9IS.
· and wroni;.' he has 1a1d 11 cxplicitl)• in a previous pasi.age (see note 4 86}· Tliu," there i~ · an 1mphed
th rehuual or some of the Mu' tazila who said Lhat all deeds are p,irt Of ·11·" (Q) "When he
916 _I.e. at i~ what tlw word described before it turned from an epithet to a noun.· (Sk)
As oppn,cd to compre·h cns1·vcncss (1•st1.glmiq ), because no be11cver· , d · can happen . con·
can do all· the says in principle' ((U-a$1) he alludes to Lhe fact that such a iuncuon .
n~hlcuu, d,·cds'" ( A, S) 1 . 10 • . . f )'b •110 the angels [111 Surat
91, "I I . . rar1 pnnc1pk as a suhtk point, as in the aJ iu11c11on ° I n
918 .e. t 1< ,11pulat1on or giv1ng glad lidings."' (Kh. Ql al Ba4ara 2:97}, which is too welt-known to need mention:· (Kh) . Id b,
Ak B Q I' T , I
' '· : ; .a.! n, AQ, n
z I ' ,I
D [ F H I K, Kh ' Lt MM • P' Sk• U, Ul, • : ; .,_
911 "l·h
eaccusauvc is the position of Sibawa)'h and al-Farra · n P
,, I rinciplc ,1 wou
' ..
c
\\'h1c.h a' •' I 0th ..,, , , , ' '
~,v • . r( ' correct depending whether one reads ~ - or ~- respecllvrly. b1-a, / J I ·
,,, ma a 111111, so the annexing particle (!1arf a -1arr "•as) · suppressed• · (Q . Z)
La gl1111d 'a with k , . . . ' . ' .· h> •hen•a.< •• " Jh» •~ the position or al-Khalil and al-Kisa'i:' (Q, Z)
as,, mcan,ng la 1st 1g/111a 'n <one cannot d1sp<·nsc '' 11 • "

442 443
 Anwar al-Tm,zf/: /:lizb I Text and Translation

They are in the plural and the indefinite because pa~adis~s,

i' "'-~ ✓.,. ✓ ->.-✓
. [ \V •~ I] '\~\~_)~f4~\l;~~ accor<I.mg to what Jbn 'Abbas-Allah be well-pleased with him
and his father-said, are seven:
stem-form revolves around covering overm - and is a name for
l. the garden of Firdaws <vineyard >,
(i) shady trees because of their thick branchage for intensive-
2. the garden of ' Adn <permanence>,
ness, as if covering all that lies underneath with a single cover.
Zuhayr said: !"The Outspread"] 3. the garden of Na'im <blissl,
4. lhe garden of Khuld <eternity>,
As if my eyes were the two buckets a docile draught-camel used
among the beasts of burden to water 11 remote garden,92; 5. the garden of Ma'wa <settlement>,
that is, tall datepalms. Then [it came to denote] 6. the Abode of Peace,

(ii) an orchard because of the thick-branched, shady trees in it; 7. and 'llliyyun <highmost\ 925
(iii) then the abode of rewards because of the gardens in it. and in each of them there are vastly differing ranks and levels
corresponding with vastly differ ing deeds and their authors.
lt was also said that the latter was thus named because all the
varieties of divine bounties that were prepared for human beings The lam in lalt um <for them>indicates their deserving it926 be-
in it were kept out of sight in this world, as Allah Most High said, ;:; The Qau, .,. took this - - , Ta,r.s,r
· report from al-Ragh1bs · as d'd
I a· I Qur1ubi in al-Tadlrkira
1
So no soul knows what was hidden f or them of delight of the eyes rwuh Dar al-Jaial instead of ' llliyyun). Ibn ' Adil, al-Shirbini. Abu al-Su'ud and 0thers
(al-Sajda 32:17). tn their Tafsirs but ii is undocumented as stated by S and al-Munawi in the Fat/r. All
()f th eabove arc among the thirty-odd estahlrshcd
. names r,or parad.isc in the sources
9 but th e;, may all he synonymous collccllve. names ,,or parad'1sc ra ther than referring to
B " l .c. th c Iettcr~ of /·· 11-11 comprhe the meaning of cover ing, whence a h'icid isc.tl·
5 d,n,,rent. PIaces. !·or
. comprehensive references see lbn Ab.I aI · o u nya's Si'at
~• 11/-/amra,
.
l,·J Jwma , th e heart wtthin 1s called iana11; ;,m,411 linsanity1 expresses the over:shad·
ow11w0 of reaso1,. th f eoples ere· Ahu ~u·aym's Sifat al-Ja1111a, lbn al-Qayyim's Hcldi 11I-Arwd/1 ila Bi/ad al-Afnl/r allcl 10
• c l""' arc thus called fo r being covered away rom P ·
>r~hts; and the /Ill1111 " 1· . , " (Z) ~; l~t part of al-Mundhiri's al-Targlrlb wal-Tar/rib. . f J
924 ,ctus 1s covered up 111s1de his mothers belly. ., "., preamble 10 the author's rebuttal of the Mu' tazila who posrtc · d that behe an d
Zuhayr, Diwa 11 (p. 73).
good decds 1n • them~dvcs made it rationally incumbent upon All · ah to bestow rcwar

444
445

I
 Amvar
· aI •Ta11-·J
1 · I-' .
' • •11:zb I Text and Transl:ition

'·~'J':
: ::11 ~
r- ; ,-
. ~t.; .,,;ill 'I \7i....a.JI
_1, :: , ~ I• '
! " ' · '
~r ,l.!JI 1:~. •, , .,
~ ~ I~ 1- :;. • , 1- • ,'
- ,
, J~~)'l~ ,.:t_ - :,,
•~
' , · : v - - ~ ~ '° l?.J ,LI-; -· ·: - - -· I....J
. .r
:, ~ , , ,, ~ 0i ~ ~ --
~ ,. ·-.:.:..; 0i .b' .r.
. -- · · >'
• • J.•- , .....
~ . -• •
,' , 11 ,._ - '~l:JI
• >,,:
J;.
· , v .Ju:>
, - l
~ U
\.&-"·J-1, :
l . ~ •~ ,
, •
,, ,
..:.-..., . .,, A.> o_.J .. -• .
~
- < . ~ .) • ..L • • -:: , .,,
,_,,_ ,,,, v-- .,,,,}
- .).J-.....:,
,, ~0-"J •
'
:Jt,;_;~:i
,,. ,.
! ~ :, _, __
,

__ _,, , \.,-~..,.. .....J .

~·

.r· ....., ....,

J,

....... ......... ,[nv •- . . . J11<·>>,,.-

......,.1 .c:-, .; , 1· , , ~
~ :'i.:.-{,
·, \i ,.. , -·
,,,)
cause of the immediat e! ;.. • ..J,.lf::::. Y'J ~
deeds, not in themseh,: spr;:;~i~~ sequence of belief and good
b ounties, let alone obi'
b 1gate rewa d y hardly repay past (d' . ]
d
. ut by the Lawgiver's stipul f r an requital for the future-
1se;921 and Ieven so] not ,· n ba IOI n and the dictate of His prom-
1nne
.( ' 0
, r.' <,
~ ..Lo,?] 4-J..~\ 4 , ~. .....,,,\ ..ft
*,,, ,.,., ,,.,.,
,,,- ~ ..,.\;~, , ...,,
,!.;\
a so ute ter b
o ne. persevere with the1n t'I d ms, ut on condition that
un 1 eat h a b 1· and He said to His Prophet-u pon him blessings and peace-if
M.ost High said • and w I10ever amon s a e iever, just as Allah
. rou associate [partners with Allah] your deeds will certainly Jail
d res an unbeliever·· th err
. d g you recants hrs religion and
eeds have come apart (al-Baqara 2-217) aparl (al-Zumar 39:65) among similar verses. Perhaps Allah
upon the hchc\'cr, while th " S . ' ~lost High did not qualify right here, because they sufficed.
<I ,:,:J~ t hc avenues of reward unm creed
< ti
h is. th at Iaw, not rca~on, made
btlicf and good
~~~dy shm,·n in his lei/sir on I 1' 11r/louki; Dl\·111c i;rncrosity and not in themsdves as aJ. !The rivers of paradise]
< h as the
\'Cr<c · , .
· ' .,uc 1 1 a 11111
tatraq 1111
· Isec nut.: 8331. (Kh Q Z) '
~ "llO\tl )'OU 110 1 t/
"
c,is mid the carr/i' He pu,i,·sl 111110 Allah bdo11gs ' ' lajri min ta~tiha-1-anharu <underneath whic/1 nm the rivers>-
d
rat tire Sovcreiunty o'tlrt lira•··
a.II things (al-1\la' d
1es w I10111 H~ 1 ,·11 1 l fi . o·· ,
' • all( orgn·es who111 He will Alltlh is ~blr
that is underneath its trees, just as you see them flowing beneath
1I0 0 I a 5:40)· Say . II'/10 I
w d willed ro destroy tire M . ' · 1 .
icn aw do a11ytlri11g against A/lair. if. Hr the trees that shoot up on their banks. Masruq said: "The rivers
T All,lJI be/011gs the
0 s essia11 5011 of Afar • 1111d /llS· 111otlrer 1111d everyone 011 earth/
. · ), of Paradise run without river-beds" 928
tJicm. He crrarcs wlrut ovcrcrgnry
H• .. of the 1,cave/ls and tire earth
a11d all that is bttMwn
se,rrc,rcc tl,ar comes fro C \'\ti11. ,\,rd ·AllaII is. Able to do all things (al-Mt'ida 5:17); Thr .The Idefinite article] /iim in al-anhar<the rivers> is for the spe-
s/m , , (Qaf . 50:29). At 111 ' ·,e
· th " ca1111or be clra nged• and I a111 111 . 110 wise a tyrant unto r/1t cie5, as when you say to someone, "an orchard amidst flowing
b ac k15· His promise to c. same , tune II .is O bl'igatorily known Lhat Allah docs not take
R ur as for tlrose who be/ re\\ aru those wh0 b cI'icve and do good
waters;" or for previous knowledge, namely the rivers previously
and punish evil-doers: mentioned in the saying of Allah Most High, Therein are rivers
,' •/ IICI ri wrs flo,I', wher •· ICl'e and do . good work5 \\r l shall bring rlrem
I into "ardens u11dtr
d <1 11 t 11ey ll'l/1 ab1'd fi ,.. of water unpolluted (Mu\:lamm ad 47: 15) and th e rest of the verse.
· who c1111 be more tri ti•~ c or ever. Ir is a promise 'rom Allah
1111 in tr11tl1;
1ld\'l' <l.:scnbcd the i '. !I".1 r 111111 Alla11 111
• uttem11ce? ,,
(al-Nis3' 4:122). The scholars i',
urmcr
a, n law-b,1,cd proof (dali/evidence
· :,;arrated hy lbn Ahi Shayba, M11$crn11nf( 18:407 §35091) an<l othl•rs. Also narrated
•• as_a reason-based proof (dalil 'aq/f) and the latter
m t·r till' ,ormcr
' cf /\' s1"" i). not111,, ° that 1.1 1~ th c Iatter which takes preccvence
.,
•:,a s~i,ng of Anas by lbn Abi al-Dunya in Sifat al-/a1111a wn-M•i A'adda Alliilru Ii-
' ·d · ( Dama,cu;: .Dar. al-I',,u1JammaJ •~tu'
I1il,u ·, _a_' 111 • c<l • ' Abd al-Ral)im al-'As;isila (Amman: Dar al-Bashir; Beirut:
n1111 al:,.••·
ikr •~a•·d
1 I . .
a -Buti. Kubrti 111· }'aqi11iyytit a/-Kawniyya. 8th .
' 19H2, rcpt. 1417/ 1997) p. 149. assa,at al-Risa la, I 4 t 7/1997) p. 90-91 ~69.

446 447
 Anwar al-Tanzi/: Hizb l Text and Translation

0J~J ~:,4 1J) -~1_;j1 LS;.JI :~~IJ ~½ (~ I):

Jl;J,)il j&- ~.Jl; 47 ~1}.IJ ~~ ~ •:I\J' ~~~-:ii: t ~1 J• , ' 1
;:.
- - - - - . -- J'-' - r-' J (f-"" I.) ' ,-,..]\
J •

~_;; .j_l;S' -j~ ~1 ~);.1 ~c.:.!J le , ~1 ½?~t.;11) ,j~, ,\

~"-11 ·< 0
- , J

.[<J J )I] Q~1 Jo~Yr·:;;~) :J~

~ (i) :i'\.J · '~.:J,1~ i ~~'1t; .-·; ,,,,.. . . ,--... i ~ •, (r ~ )
- ' 'P ~ ~ '.1.d.1...r-'~~ ~ . ; . ) ~
<$,,..,..:. ...,,.., 't >o ""
. ~ ;t: ' ~ ~ jl ((_) ,....jJ ~ ~~ ~ ji ('-:-') •(,; -~~)~ ~0
Al-nah(a)r- with fatb and sukun-is the wide channel, bigger
than a stream but smaller than the sea, such as the Nile and the . , aid that for t/1ern are gardens' the lis-
It is as if, when it v. as s . h f ·ts of this world, or are
Euphrates. The stem-formation [n-h-r] conveys vastness.929 What « ·t fruits hke t e n u
is ach1ally meant by them is their water-either elliptically or tener mused: Are t s" . ut aside with that.
they different species? so it was p
metonymically-or the channels themselves. As for the ascrip-
tion of running to them it is figurative, as in the saying of Allah [The fruits of paradise) . t mporal vessel.
) . . h ccusattve as a e
Most High and the earth brought out its burdens (al-Zalzala 99:2). Kullama lwhenever is m t e a . Th fi t and second min
>. d' t bJect e irs
Rizqa11 <as provision is a irec o . d ome as participial
kullama ruziqu minha min thamaratin rizqan qalu hadha-1- mencement an c
ladhi ruziqna <whenever they are provided thereof with fruit as a
are both for [ab quo com l . · "every moment
. f the discourse is
states_9i2Literally the meanmg o . f m the gardens,
provision they say: This is what was provided to us> is (i) a se- . vision starttng ro
they are provided a certatn pro .. s starting9JJ from
cond descriptive for jamziitin <gardens>;930 (ii) or the enunciative . ,, H lified prov1s1on a f .
starting from fru it: e qua . b starting from ruit.
of a suppressed inchoative;931 (iii) o r a resumptive clause. Y
.
the gardens and its start rom f the latter 1
. . s hile that of the
. . . 1 tate is rzzqan w
919. l·or 11a/1ar
. 1.s the name for a ,·asl lii,:ht from tht' n.s111i,:
. o f Ih c, sun un t'I1 its setting: ii So the actor of the first parttcipia s ' onoun [standing
1•, ,auJ n11/iarta al-ra'11a when you make a 1·as1 cut ; ista,i/111m a1·SIray•me ans somcthm~ second participial state 1.s t h e covert persona1pr
h
ccamc large; and a11liarta al-da,nn, means you shed a lot of hlood ·" (Z) "Mmr/wrt11s h· for rizqa11] within the [first 1par t'tc ipial state.
vacant <pace between pt•ople·s courtyards where they trhrow their . re fuso.
• ,. (S) "I.e. .I <f . . .al state' makes no
r · the sens, ilo
91,. . . . iclc to 'come as parttc1~1
·• I hi, 1s somewhat 1mprcc1>c. for a part . ( ,'alliqtiy/1111111) come
as ar·
Pih
,orm, of the root 11-/i-r all entail the mc-aning of vastness. As for 11a1,r in
111111
, . wha1 1.s mc-arn by 11 1s a harsh rebuke as al-Raghrb
ccn,urmg, - . expIaine . d·· so ii enlJ s 1,n1c. \\'hat is meant is that their appur · tcnanccs '
, . respcc1ivclr, rizq,w • and he
al local vcssc 1, . · . aragrap .
moral va,1nc,,.• (Ql llop1al ,tatcs, becoming two stable tempor · l _ z ( ! ·210) on 1!11s P
9JO"I.e. a , ccond compluncntary epithet, the first bcmg tajri, so .1 . d esi·nentiall)' ac· co,nt pronoun within the par11cip . . 1 .al st atc."(Q) Sec a so ~ · •
• Li.:,.., Ak, T: I~... ·
Li.:,.., ... I~
.
1 15 9
R: • I..:.,,- ....· 1.i;:... .... . · · I \.i;:... haplo••rap
CU<allw " (Q) . '. ll, ~, Kh , U: \l x-,
,,
• x·3 a .· ~•F-:-'
' ' • 3x • .
• E· l.i;:... ... (missing ... · Tr " 11)
9,1· 1 . fl10 , , . . ' 'th which (Juya), I: ~..:.. R- •.,,;:,... • • • .1...:.,,- ... ~ ..i.::.,., •
. .. . . ,. • I'· , ,,J1·n••" as Ak, R, ' .
.c. S• ' ' ho (al ladl11na), whenever thcy arc prO\~dcJ, or 31 .. ··· • - .... - . he• same rco
whenever thcr arc provided ..... (Q ) H. K, L, :\!M, P, !)k, UI, Z: i..c:.,., 3x modern sp. for 1

4-19
448
 A11wnr a/-Tanzi/: l:f izb 1 Text and Translation

. , .-:. -
...
~ ~I) :~_,i j L;S' •i- ~ L;G
... ....
--
,,. .,, ...
-
I; ,, ,.. ~ .
-· y ..r-J~ u~ IJI ~
>: ,-. i ,

-: I ) , , , , , J U • .j
l...lA · )l,;.. ·~ JI I ., -.!.ll '-~< I -. > ,- ., , ..,
., · ~ ! ..,"::7° ,.:r-- "YJ) 1..o Y y JI c' l!.11 -:' - , r
> -· - - ~ ! ) ! ..lAJ 1(\...1..:.1

f-~ I t_j:JI• J.
-
-~ ~~\~' \I ~I~~~
- --
-!1U ,(~~:~ ,, ,"
! . - . ! •ll.l l
I . I ) ~-- - - ., - J - •
...lA : . u -~
•
--- JI•, ci.>
' l!,~I
•, ,- · :....,,1J-
-::-: l5 .,- --
,....,\,J ..>- '
!., --.- < - , J•
! ,, . .,--. __,,IA,;,; ~ I
,,,, , ... ... ,,, , ,,,,, ... - ... :. ;..1 ...
:~_,.:S .~b ~I~ l -~
,.;--;-:-
,t;t:- · t.!J1
·
:c.:.._:: • 1::l,l '. <i - ( .• ,.
,- ...r:"J ~ ~.YI ~

.(i~-;. , - . ,, ,)
-- Y. Y- Y.\
'-4....,

It is also possible that min tl,amaratin <with fr ·tl .

d • . m 1s a pre-
p_o~e explicative as wh en you say, "I saw, out of you, a lion:•iii
1 _h is would be an allusion to the sp ecies of what they are pro- min qablu 'in form er times>:936 I. "before t his in the world:" H e
v ided, as when you say, pointing to a running river, "This is wa- made the fruit of paradise of the same species as the fruit of the
ter! It ne~er ends," whereby you do n o t mean by that the individ- 1\'orld, (i) so that souls will be attracted to it from the first
uated 0 bJect you are observing but rather the identifiable species glimpse, since temperaments incline to the familiar and shun
that keeps flowing witho ut cease, even tho ugh the allusion you the rest; (ii) and so that its superiority and the extent of the
~ 1ade_ was to its individ uated o bject. So the meaning is, "This is
divine favo r therein become evident to them ; for if it consisted
identical to what was [provided ]." However, since the resem- in a previously unknown species it might be imagined that the
blance between the two was so strong, they were made one and latter is invariably like that.937
935
the same, as when you say: "Abu Yusuf is Abu 1:fanifa." IL Or "[before this] in paradise" because its fare all looks similar,
934
"Maki , · ·- .
(i) as attributed to al -}:Iasan-A llah Most High be well-pleased
ng it a "'111 laJnd,yya 1abs1ractivc, highlighting a single quality1." (Q) "He put
t1,c cxphcatton alkad of th'c l h.ing bcing · ~xphcated
• with him:938 "One will be brou ght a large dish and eat fro m it;
namely rizqan as when you ~ay 'I
saw of you a hon' wh ·h . , ' , ' . . . ., then another dish will be brought for him wh ich he will view as
en '' at vou mean 1s you arc a lion So the meaning ot the ,er,,
fwould be, 'every lime th ei' arc. prov1'ded wllh . some prov1S1on : . from the gardens betn!' . ' identical to the first- and say so-whereupon the angel will say,
ruit or a specific
. kind 0 f fru1t. • "1\.1 -Rac,liy said: It is permissible to prcpose th e
· • (Z)
exp1ica11,·e m111 ahead 0 f th . . . . . f 9lo
e unidcnt1fiec.l obiect, similar to when you say I ha,e 0 93: Cl
•,
1 0 • Ak n
B. R·. I.:_,, ...>,> oJ' 1•
, I'• E, 1·', J, Sk, 1': I..JJ> ..r.' j ' ~I
property what suffice,· ('111d 111 . . .
b · d f 111 al-ma/ 1111i yakfi) hecausc the unidentified obicct If 11 were specimens of a pre\'iously unknown species, its superiority aver all thc
cmg i,clnscd tw the I . ' · ·J 'I
h . ' exp icative min is virtually placed ahead, as if you had sai · olher specimens of that species would not have come to light, rather, it would be im·
av1: sometl1111g of ro , , . • d·
juncimn h p ~Cr!) th a1 suffices, and whatever follows is its exphcauve a ~ ned that all ils specimens are just like that." (Z) , . . .
· 1n 1 ,s sense 11 1·5 ') d 11
by u1111dt the , . correct that by tlia111ara is meant the species (a/-na"' an o., Ak, ~. B, D, E, I, J, R, S, Sk, T: ·J I ·s- L, P, Q. U, Ul, Z: JI..; ..»I 0"; .;,,-- _s-
m 1. sp,c,mcn Cal-wa!ud,i ):' (Sk)
lnthatthc)'sharc oneand 1I ,. ) " (Zl
..... AQ, H, K, MM:~ "3,il . ,.;, ~J I '."'.s,
ori..0 ,nal . '-' ; '"'
p ·.\
'-" • ..,.
The Ja11er is a corruption of the
<, . 1 1 ~· .> ,J1.
1e same g,·ncnc quiddity (a /-111,iliiyya al-nm•· ,yya · text mal-Raghib's Tafsir( l:1 24) which reads: k" <Jt :,, uf:; .r-> . ,,

450 451
 Anwli ,· nl-Tan zi/: l:lizb I Text and Translati on

'Eat! the hue is one but the savo rs differ;"YW

such a vast difference in pleasure d espite ex trem e resemhlance
(ii) or as narrated from him-upon him blessings and peace: in form.
By H im in \Vh ose H and rests the soul of Mubammad! wa-utit bihi mutashabihan <and they are supplied with it, all
9 12
Truly a man fro m the dwellers of paradise shall pluck a looking similarl is a parenthesis that resolves that. •
fr uit to eat it and it will h ardly reach his m outh before
The personal pronoun [in bihi],
Allah Most High substitutes its like in its place.940
(i) according to the fi rst explanat ion , refers to wh at t~ey we~e
Hence, it m ay be that wh en they see it in the first form [a se-
proYided in the two abodes.943 For t hat is what is indicated 111
cond time], they say that. However, the first explanation is more
distinct because it preser ves the co mprehen siveness of kullamti
the saying of the Almighty This is what was provided to us i'.1 0 r- f
mer times. Another example of it944 is His saying whether i t 1_s ~
(whenever>, as it indicates that they repeat that statement every
rich nian or a poor man yet Allah is more entitled to both (al-N tsa
time they receive p rovisio n.94 1 \Vhat impels them to do that is
-l:135): that is, to the two categor ies of the rich and the poor.
their great aston ishme nt and exultation when they experience 945
9
(ii) Accordi ng to the seco nd [explanation ]. it refers to rizqat1 .
'YN L Ab"
arm ed from Yabra b. Ahi Ka1hir br al-Tabari in his T<ifsir (I :410) and '"~ 1
~ -itun in his ( I :76 §261), as also narrated from lbn 'Ahbas, lhn Mas'ud, Abil al-'Ahya. Yll - 1
9
.c. the resemblance of th e provis ions of the wor Id anu., l h osc, Ofparad ise''
•
(Z) •
Mu,ah,d, al-Rabi' b. Anas, al-Suddi a nd othe rs cf. T abari (1 :4 14-4 15) and lhn Kalliir, B -1
e., the ;m!lular annexed pronoun in bi/t i refers to th c 11irst O r the two glosses JUSI
• •
Ta(sir ( 1:32 l -322). !\one of them mentions al-Hasan othe r th a n l and al-Raghib. mc,11,oncd,
· .
namely that min qalll 1in former tunes >
means ,.111 the world•• so that the)
Yi O :,,; ' • • . d k
· Jrrat<d from rha,,·ban by al-llazzar, M11mad ( 10: 123 §41 87); l:fakim, Mu5ra ''1 ".(re giwn
. . n some p ro vision in the two
it in the two abodes.· ( Kb) "I.e. they were give
4 497
$<1liili 'ala sl111rr nl-sliaykl111yn); <11-Tabara ni , nl-Mu'jnm al-Kabir (2:I0l 91419)
( :
a es, each looking like the other, some of ii in the past a nd some. in the future but
bod
thrnu,,i.. trustwo th . . , z ••·d (10·414).
9, 1 • b'' r ) narralors accordin1, to al-Hartham i, Map nn al- aw.. 1 ·
~'.'.
11
g the past tensl'," (Sk) . I • (Z)
I con~1dcr the S",cond exp1anation . more conclusive beca use 1.11s • consrs· 1er11 with tht '"• "I.c., of the reference tu a singular when, in fact, the refcre nl ·15 mult1p c· d
9 •n
meaning of the h I h f d" d agrees · 11 Per the sccon. g•1oss
' ' ·1 .e. the singular annexed pronoun in bi/t i refers to rizqn 1
ac it u the mutual rcsemhla ncl' of thl' fruits of para ,st' an . (Z)
with H" ,ay1n , aft, <ls . I Orlier (SI the ,,cnse that they were given provision in paradise . t h al I0 0 ~ mutually ;1 m1lar.
g cn ,·ar -, w1d they are supplied with ir, encIt n!sembl111g t ie ·

452 453
r .t , ,. ,,, .J, , •
A11wilr al-Ta11zf/: Hizb 1 Text and Transl,1tion

).j -~~ ~I ':tY~I). ~l.!3\., _: ~

t;;..ul -;.,I~~ .)~
- • -
.~ w, . -., ,._ - _, . -~ uµ-
_- . lo?, ~ :_~ J ~ ..:iJ\ ~. J- u ,...t:;.
. ~
~ 1J' I'<
~
., '-j
0
1;
i. j \'
: ,
... -
••
,..r;
•
J
~ ~
- - \ §J_,
...:a.JI J ~t,;. ~;:-•: ~ I -;::I\ : .~ U,,-~~
1- •\jl ,~ ,,~l ,,
., , .. . ;,_1~.lll~i
, ,,,. :;: , ,. ,,,. ,
.c,,,l.!..:J\ J ) U,\ J ..Jl5 -~J- •- :l.w 1-: :jl-= ' • ' '
,. ' ~ ·- ' .r ·r-- J ~ ~ uJ.) •r--~I 18
. ~ \ l~f l:::i\. . •~ 7" ., ,. , , ,. ,,,.'- " .... ... . • ,,,.'
y_, . ~ ..;., - ...ii Y'J :_;>-I )~ ~_f.11 ~~~µ!I~
:;~.., .,,,. ,,,.
~ §.illl J i JLZ ..:.,l&-UJlj ..J ) ~ \ -: ..., d:U1 .~ \ ! ·' I ' +1 :,
- - ·- - - - - u - • Y, ..,.~) V ~1.1:,o

''1-~ ,q;\ 1,-:; j'\\,: " '\ • , ,1 • , , • r ,

>
. . . . . •'½ y c,,, \ ~.p ~~ ~!~.)\_ ;JI .J~ .JI J~ ~\~)~
,,, , ,,, . ,
If someone asks, "Tasluibuh (similitude) is 'identity in charac- s,.Ll ~J~I ~ ,: 1-; ::: :.1.; * . :. ;.:~~ ~,.;.JJ~ tSJl.w\ l) !-J
ter' which is missing between the fruits of the world and those
and, by their similitude, their being identical in honor, excel-
of paradise, as Ibn 'Abbas said, 'There is nothing in paradise oi
lence and exalted status. Thus it is the promissory counterpart
the foods of the world94~except the names;'><J4; I reply: 'Similitude'
of the threat Taste what you used to do (al-'Ankabut 29:55).
between them takes place in fo rm , which is that on which the
word hinges-as opposed to quantity and taste-whi ch suffices wa-lahum fiha azwajun mutahharatun (and they liave /herein
to call [it] sim ilitude. spouses immaculate> from what is considered dirty in women
and what is disapproved in their conditions, such as menses,
[Allegorica l interpretat ion of the "similar fruits" of paradise]
filth, foul disposition and bad character; for "purification" can be
This said, the noble verse has a further meaning: namely, that
applied to bodies, characters and deeds.
the delights of the people of paradise, in comparison with what
they were provided in the world of types of learning and acts of It was also read
obedience, differ proportionately in pleasure. 948 So it is possible (i) 11111/ahharii t11n (fem. pl. form>.950 Both [w. 11w/ahharat11n] are
that what is meant by This is what was provided to us is its re- chas1e dialectical forms. One says "the womenfolk fa'a/at 1did
ward,°49 ............. ...... ....... ... ........ .... .... .. ... . ·············••"· [sing.jl and fa'a/11a (did [pl.]'; they are fn'i/atun (doer(s) [fem.
94h AQ H '. I .
sing.] and fa wii'i/ (doers [fem. pl.]'" [The poet] said: ["Thr Pcrfeci"I
94
- • • ":-'.,; nmsing-lacu na.
94
~ ~arratcd b) al- I abari, T,ifsir ( I:416). \\"aki' and Hannad's : ulid books
and otbers. And when the virgi11s wore masks (taqa11na'at) of smoke,
l.l. the d1ffrrencn' of the type~ of learning 951
. and acts of worship . 1n
• thetr · acase or
· in too impatient to set up pots, and grilled on cinders.
~:~c~ca,e in qu,1h1) and quan1i1y." (Q )
.,:-,
h l.e that which is bcing pr01·1deJ in the hereafter is the reward of Ihat wh'ch 1 had . ByZard b. 'Ali. (i\lQ)
1, 1 ~
,en prO\ idt·d 1n 1he world." (Q ) ,
pokcn by !iulmiy b. Rabi'a of the llan(1 al-Sid b. Pabba in re,crcncc t0 young

454 455

llll!la. -
 Anwar al-Tanzi/: 1.-lizb I Text and Translation

-:½P. d~sb~)., en . ~ 1-j I I.

, ~ u-~
uu1.&. ,.:il_/)'I_,
,: • , ~.kill\
., ,;. , , , .
, ,. ~
, , ~\ I ~!
~) '--'
1'~1 ·U,l'.;..i '.;~., .~8j -~
\("' • ,,,, ..T
,, •
1
.,,,

~lb.; :-:..li
J .,

, ~ , u-- ~li l.> .,1 ., .,

J ,,,
.,,.,,, .t
('!Aia'~\s=--',.~-~ '<•Ill. • - \.., :. ~ i1 .• ,., . ;.; "·i,11
0

~ Y,
~ , ., , ,, • ,,,, \ ~

s-,
. ~,, , ~ . . .. , • o . -
;, r J ~lkl1
,. ,,
[.,...:., V
l&:, ~-·~·tu u _..:...:.;)'
,
·
;
,.;.;I;'~~\)
,,, . .,. ,,, ,,,
,
-.r.'
,,
•

I ~ 0~ ~~?~ .(0~ 66:~)., (~~lb) ~ g;i <t~l;; \- .,-; ,, , ~, i_;.-~ ~

,, , ;._ i, •I· ' _;,_;>- , , _,
U ~ 1'.'. ~..)L!,; ']j ~ ~
i '-?, 'ir' ,
I •~:l\j o};_:._;,~\
, , ,
- , J 1..A(:f• r-- ., ,., , . "o ",,, .J.,,, 1:~:i:
-~.,).~1\11_;.;. ' 'f - .~• -,; .t;:~u 0:!- ~ 1 '-1-"r-
!. J •~
I
• _. 'u • •
,.,.
• JI
.,.. , Cl

> J , ~ • ,
-.._r::J J~

. ,. • , , , j / ~~ •>"\
•~ ~ j;_r ,
~~I J ~ _, , -~-;'y I ~ -r<l1J, J ~- (C,J
4.J ,
, .,
, •):I)J'
I..> ..,,
: ~~✓ 1 j (~~l)J (~l)j .0r-!-l.:i :\.,;.;.;- ' ,, ' -,~J/ ,

.t_ft.-1 ~;.; I.....~:;., L?WI; i;1:i1 ~~ti :c..r-:.

I;~~ .(~1 • ~).5' -:, -~ )-~ ,, _. ~,1i\'
,(ill ~ . J~
~~l?--i11.~.:u~-i
J '-?, .JV,, u-::;
, .,,....,
· ~·1i
i
·ii'\:;_~-41~~1
, , , ! (JJ

~41J,~~~.,-vii~j :J1~1 ~µ~ti~~J ~~~-' .(~):~fl:;~~\;.. j;, ~l:J~I ~ ~ ~_yl ~j.~JJj

So the plural reflects the letter of the text while the singular re- ········ ··············· .... .. ............ . '1~~:ll ~IS '(lj~ ~ j
flects its sense of a group. ·h · d. " I say· the
the species; but such is dispense d wit in para ise, ·
2
(ii) and mu/fahhiratun°' with a double /d ' and a kasra under the fare of parad ise, its marriages and all of its states have some fea-
ha' in the sense of muta/ahhira <self-purified>. . common wit · h th e1r
· worldly counterparts,
tures and aspects 111
Mutahliara is more expressive than ftihira (pure1 and and they share the same names only metaphorically and by way
muta/ahhira , to intimate that a purifier purified them-and that of example. They do not have one and the same nature in real-
is none other than Allah Most High. e inseparable ele-
ity; thus they are not bound to h ave t h e sam
Zawj (spouse) can be used for both males and females. Origi- ments or denote the same precise mean ings.
n ally it means the member of a matching pair as in zav.j a/-k/wff wa-hum fiha kha1iduna (and they will be theretn, per
· di 1ring1·•
<the other shoe1• everlasti ng.
[The actual states of paradise are beyond comparison] [The Sunni understanding of kl1u lll· d •1s l't
I era
lly "a long time"]
.
1 st nd10
If one says, "The benefit derived by one who gets fed is nutri· Khuld and khulud (perpetuity originally mean "long· a g
. ., h h t es and rocks are
l ion and keepin g the harm of hunger at bay; and the benefit de· fixity -everlasting or not- whence eart s on
rived by o ne who gets married is to reproduce and perpetuate

wo n,~n who, goaded b)' f,unmc t11 step o ut of 1heir sh)' character, throw the meal on
referred to as khawalid (durablesl,953 and the part of a ~;r~o~
that remains unch anged for as lo ng as he lives as e
th
1
'hean >.95~ Had it been coined to sig nify everlaSlingness, qua ·
t;
lht c• nd_crs 10 cook 11 more quickly, nol mind111g the s m oke 1hat filled their eyes_ 3.~~
nol leaving ~uch work 1<1 01h~rs as the)' wo uld usually do, cf. a l-Tabrizi, 51,arb o,.,a ~" • .. . to 1hc Si/ld!,- cndurc even
Because the tripodal hearthsto nes (a llitijl)- according
a/-1-famtlsa ( l ·393) u•1·1 . ( sic.I> in 1hc
. · · ie pu1n1 wa, to show the uq• of taqamia'at wore ma •
a(1cr houses have 1urned to ruins:• (S) k " .. in The \l'orks of
!~'~h,ular lrailicr lha n taqa1111a'11aj although it is unde rstood 1ha1 the)' arc a group. (Ql 1
• By ' Ubayd b 'U b · (MQ) ~ Because it is described as ..formed fi rs! and las! 10 SIOp wor mg
· mayr, a,cd o n the idglici,11 of 1hc original 11111ta/ahlur11t11n.

457
456
 Anwiir nl-Tnnzil: 1:/izb I Text :ind Translation

!J,,:
~ - ~-\,J, ·'y,;~ t ( 1.A;~J ~v .w,1<1-½
,,,.,.H,. ~ .~...1,-:
) J-,-=
~ "-'-~ .J ,:
~ •. .._.
~
, • , , • -- • : • • -
\,,AJ

-.r '-' -L..l:JL

~~ IJ ~lj~ _,,L S"\' ::...! .\~~
..;_-- -~ ✓- :(J ii " -~-) M,-~<
:- -\"·----; ;
~-
✓ "', .r-'4 iJ~ J · ·-
-
,-•: , j ; II'.
) ~ l \ ~.. • ' • J • ' >' -•
-- \j ~, ~,. '•'),V1 ~.J
, , , , li;. W l. ;.<. ' '-:>-
, . , U-: - • > ~- ,
' I.... ' .., l_; . '-I,
. - '

........ ....... .. ....... ......... ..... -.;,L:J~, ~ (~-

UJ» .., 4~

·.+;>'-1~~ . le when Allah Most High says and We did

IM c:xani p • not appoint
ing it as eternal in the saying of Allah pcrpr:tt1ity for any l11111wn being befo re you (al-A . - , ys1
·1·d- ) I Most H. h .- nb1ya 21:34 ).
- rn, tna t iem1·1 eternally (al-Nisa' 4:57
(kl ig , perdur111g HoweYcr. what is meant by it right here is ever
, 122, 169; al-Ma'ida lastingness ac-
.:i: l 19; al -Tawba 9:22 , 100; al-A hzab 33.6 cording the vast majority958 as witnessed to
• 5.• al-.,.
1 ,agh·
_ • • • abun 64:9;al- 10 by several verses
!ala q 6~~} l ; al-J1~n 72:23; al-Bayyi na lofthc Qur'an] and [hadiths from the] Sunan.
98:8) would have been
1<lle talk. · As for its usage when there
is no everlastingness- !The perfection of resu rrec ted bod ies: rebu
for example in the term waqfun muklrnl/adun ttal of materialists]
<perpetual endow- Ii someone says: "Bodies are made up of com
men t>-s uch would requ ire it to have mor ponents that are
e than one meaning or mutu ally exclusive in their respective qualities959
to he used figuratively; but the orig inal term and are prone
precludcs9S6 both oi
these scenarios. This is not the case when
it has been coined to ,,. "1h11,s an e~ampk dcmonstratini; that the
wurd k/111/d was coined to mean some·
denote something mor e general [than ever llung more general than everlastingness but was
lastingness] and then used to denote it-no t in lrghl of iLS
is used to mean just that in light of its 1p,nficity but ra1hcr in light of its bcini; one of
the subsets of that whole, for las ~e
mea ning [a very long Q.J, saiJI the term was coined ·originally to mean
time]. as when al-jism <body> is used to refe long-s1anding fL1ity- everlaSt1ng
r to a human being; or noi.- (Z 1:214)
fl I.e. mosl of 1hc ,\luslun sec1s al
Aristotle, ••ol. \': De G,·11erario11e A11in1t1li1m1 the exclu sion of Jahm h. Safwan and his follow
(Oxford: Clarendon Press, 1912) Book ~ho hdJ lhJI Parad,~e and Hellfire arc finite becau ers
ll.5.i41 h, cf. Sk (p 258) and Q {2:515). "'Tl11S se the)" are created {Kh, Q, Sk. Z).
addu cing of !lingu istic) proofs saws 10 Among lalter-Ja)' scholars Al)mad b. Taym iyya
rebut the Mu't.uila, who consider the litera also affirm ed 1hal 1hc puni~hm~nt of
l mean ing of k/111/rid 10 he e\'erlastingntsl hdlfirc is fin ilc iLS people would be brought
and therefore claimed that whoe wr comm out of it and it would be extinguished,
ils gran~sins and dies withoul repcn1ence and he dllrrbu t~d this position to some Comp
' fure\'er damned in ligh1 of anions such as •u mar b. al-Kha11.ih.
1 lhc sa}ing of Allah , and w/roe1·er kills a bc/icw Ahil Hurayra, 'Abd Alllh b. i\las'(1d, Abu Sa'id
/us requital rs Gche111w. pt'rpewally tlh'rei 11 r wiifull), al-Khudri and 01hcrs. His siudcnt
{klrtllidan fl/111/ {al-Nisa' 4:93), on the haii< \h I ·
at kiwi rid literally means daiwlm 1e\'crlastingncss1, which am~a -D,n lbn Qayyim al-Jawliy\'a dcfondcd • I , ·111 the discussion on
th is rejected in light of ':hal ' him s1rcnuous} -•· 11 / \1 la but the)'
Hdl 10 hr, book, H1ldi at-Ar w,llr s1r,r,1• n/-'A/1
th• auihur m.-ntroncd; , ., k/r11l1id 111 th.: latter vcrS<' I4:93] rm:an s a long · · ' ~· 1 and .al-Saw
. 11 rq• •• ursa bk.1 the father
!tor th e Muslim):" (Q) Some of the Khawarij period of unw w<r, hoth dismissed as holding "a rejected.
such as the Jhadi}'Ya held the same ,,c.,·, sick!)
. ' pos11. 1on, ,,f Inch
h. bal-Su Ook a/-Durrat al•
Js th c Mu'la nla on lh1> issue but 1hc forme how,
1If d J a1 lcng1h to be untenable j,n the thrrd epistle O is
r prono unced takflr ,,·hik the latter onl)' ' . b" 8 tl' a/-Jan rrat<. ,..a/-N,tlr I
•n·a Jil- Radd 'altl Jb11 T11y111iyyn, entitled al-/
· u<l h 1
P_ronounccd ta(siq: seep. 260 ahovc· trbtlr { · 422) nq Another full-length
'J:,S ..
In !he Scn,e tlldl ll offers no new .
an
rI c d,J so excdlenlly" bv. tbn Hajar in Fat/1 at-Btl ri I 1
information ." (Z) Air/ 1d-S1mna consider abad,in . d :·b Mu):,a · mmad b. Jsma-•·J
' uiauon of Jim raymi)'}'3 and the )ahmi)'Y3 i
'etcrnall) > in thos,• -erses al c. - was penne Y
to comtitute 1r1'sis 'fundamental speech' and
1
ph,ms Js do thc,r opponents. {Kl Sk Z)
nol mere ern· ." '°" dnr, cnt,tlcd Raf 11/-Ast,lr /i-/b(cll Ad1/l,1gt"./•Qtl'11·111 b"1,,· Fancl
9.,. . ' a/-.\'il r.
(Q ) namcl)' wa1cr, earlh•
y,1,., 13,
causc tht')' l, ' H,· mean.\ the four humors of the ancient philos
1111 parr mutu.il unde rstand ing: word 1 ophers '
1o ·mpart mean·
•
,ngful cum mun cat,on. struc tures aim ~ind and fi re.
1 so they ar,• not s1 ructurcd wi1ho ut comp elling
reasons.• (Sk)

-159
458
 Anwar a/. Tanz i/: Hizb 1 Text and Translatio n

~, ,::; ,,, ,,, ,,,;:, ,,

, :,, , ~,,.., J IJ;)::. I~
' ·'~
~ -r- J ,. ., - ~
,;~;t; 111• ,tl.J;. ,, ; J5 .j~; _ ..:..,~IJ
: ',_ ~ ~ L) " " ,,, ,,,,

•..-- ,c ; ., . :: ; f, i1 ·1·; ·- wt,.;, yJ;,

. -~~1~ ~1•:.J- -~,,, IJ~_µ1.?. :_,, , 1
~ ~
":0.,.... ~ ·•; -
t .. ,;., -.
v. ~ \ • ,, J ,,,
• J, ,-~1,,, 1:; '· ... ; 1': • ' 1;
~ L.o
; OI
l.J o•;
_r;- "1
l
•~ ';., ..;.,I ~ 1.J j;;- ~ lj J - ~ ~ · ut7 ; ' ;
,~I ~ .,- , J ~,

•~J , , -JJ;.:.JIJ ~ :':11 J,~ l;S' ~ls- Ji;!

..;;\_;)
~
' , ~- <~,-- ,~. . -;~-:. y....,-_....t ~--
' " II -..-,u
. ,1,.-1u..
.,
1 .
~
J....,.,;,Ull\,.e
.r·-
:...:~1~101~\.
~
'
,,
;

✓.~ ..
,
""
;

.,.
~c:
;

.,,, "" , , . , , . J
i
~ :: I ::;: I
, ;; ~ 11~ ; : ; I •: : q "'~
. YI ~')' .i· ; ;.-., 'Ul..>1.-11
a) VJ ~ ~
• I' '
,,,, i:;G
.,, .. . . ..:..,i.;:,
,,,, ,.___AS, • ~
. .,, I.......,
"' ; ;,

) 1~I~~ J{;'t1 -t-' ~ls- ~h ~I .,;J :~ 1)Jl_, j ~ 1

_, , ...... --~------ __ ~ ~ I_, •-t ~IJ ~ I J;J.:~:11~ jLl
and fixity-for every t remen dous favor, when fear of its d isap-
pmance accompanies . 1t,- b ecomes m arred and
. . tain ted by the_
960
to major changes leading to d ecomposition and dissolution; stigmas of pain- He gave believers the glad t1dmgs of those [fa
how can anyone reaso nably say that they will perdure in the c th e m in t he hereafter
\·ors], represented what He p repared 1or
gardens of parad ise?" I say: Allah Mo st High shall restore them by the most dazzling aspects o f the d elights t hey offer, and re-
so that they will n o lo nger be subject to successive changes. For pelled from them all fear o f termination with the promise of per -
example, He m ight m ake their components' qualities perfectly petuity, to show the perfectio n of thei r bliss and happiness.
equ ivalent to one another and mutually proportionate in power
[Method and power of similes/proverbs even -m d avme - · speech]
so that none is capable of altering the other; they will all be
complementary and cooperating with each another in full co· [2:26] inna-1-Laha la yastahyi an yacJ,riba mathalan ma
• . ·1
hesion, as can be observed in certain m inerals. Even so, to make ba' udatan <verily the One God is not ashamed to strike some sirnz -
, · 0J a gnat': after the p revio us verses h a d van-o us examples
zt11de-
analogies between that world and its states on the one hand aocl,
on the other, wh at we experience and see [in this] betokens de· of simile,962 He followed up wi th an exposition of its beauty [as a
ficient mi nds and weak insight_ trope], .its rightful object and its precon d1.llon,
- w h"ich 1-s congru-
. the subj ect of ass1m1lat10n
ence with . - . fro m the perspective .that .
. ~ no\\', then, that since th e m ajo rity o f sensory pleasures are . . pertains to -with respect to bemg
the sun1le . b-ig or small, tnv1a1
limited to dwelli ng-places, aliments and coupling-as can be
"'11 • • , • bial assimilalion (al•
generally induced- the backbone of it all being961everlastingness Al-1 ibi said 1hat IJI did 1101 mean by 1111111/11/ here prm tr· thin••
960 ra5/1b·J
11 1 . .,
a · lan11hi/i) nor proverbial metaphor (11/-1s11tl ra •
111 tcmuhiliyy11) but some
• c• T.
o
%I All m~, . and eds.: ..:,') ...:_ ')I.) H: ..:,'lk.. )ll typo. more general, while Shaykh Sa'd al-Din [al-Tafta1.;ini] sai
·J hc meant 111,hb1h
·
, 1m1 ,
All m~~. and cd,. -.(. AQ F H K MM· . ,:; I· ludc' in ahsolutc terms." (S)
1-,: , , , , • • 1.J- acuna.

4 60 .i6 1
 Anwar al-Tanzi/: Hizb 1
or worthy, but without respect to the assimilator('s identity] _9>J
One resorts to simile in order to disclose the meaning which
it represents, bring it into light and display it in a palpable, visi-
ble form. The aim thereby is for visualization to help reason to
[comprehend] it and conciliate its acceptance of it. For pure
meaning can be attained by reason only after some contention
on the part of visualization, due to its bias for sensation and its
love of portrayal. That is the reason why proverbs abound in the
heavenly books, just as they are \videspread in the phrases of the
declaimers and the allusions of the sages. So the trivial is assimi-
lated to the trivial just as the great is assimilated with the great,
even if the assimilator himself 964 might be the greatest of the
great- the way, in the Gospel,
• rancor of breasts was assimilated to dregs;
%i . I or , · I I . .
( xa.mp e, t ie a,s11mlat1o n of idol-wor, hip to a cobweb in cons1derat1o
birnc;s a nd weakness: the subject of assimilation Iidolatry! here is e.~tremely worth·
less, so 1t b imperat , 1 h
%4 l\e t 1at l e ob1cct that it is hci ng assimilated to c so
All m~s and cd,.: ._,l:.J.1 AQ, H, MM : j!ll typo.
462
Text and Translation
, hard hearts, to stones;
, and addressing fools, to stirring up hornets.
The Arabs, likewise, say in their aphorisms:
• "~fore perceptive than camel-ticks:'965
• "More heedless than a moth;'966 and
• "Dearer than a gnat's head:'967
Thus it is not as the ignorant among the unbelievers said:
Why did Allah assimilate the state of the hypocrites to the
state of the fire-kindlers and the people under the cloud-
burst? and idol-worship, in frailty and weakness, to the cob-
web? and make it less than a fly, and paltrier? Allah Most
High is far above that! and too majestic to draw such similes,
and mention flies and spiders!968
%\ "B d t
. ccausc they hear the sound o f camel hooves fro m a day's distance an a rc sc
:nto motion br it." al- Maydani, Majma' al-A mt/rd/, ed. Mubammad Mubyi al-Din
Abd al- 1:lamid, 2 vols. (Ca iro: Maktabat al-Sunna al-Muba mmadiyya, 137411955)
1349
~IS78, "So when robbers see it move they know the caravan is near," (Q) Sec o n
. •
· n offee·
:~e of their species: http://www. nhc.cd .ac.uk/index.php?page=25. 1l 9# Hyalomma
;i.- Because it throws itself into the fire:· Al -Mayda ni, M,ijmn' ( 1:438 § 2327 ), •
h as i,·dl" (Q) 3
· 961 An expression that conveys "ra rity" (Q) or "the extreme difficulty of task. (~)
References to Surat al- Baqara 2: 17-20; a l-' Ankabut 29:41 ; al-l;lajj 22:73 rcspccll'"ely.
463
J
 Anwar al-Tan:: i l: /:lizb 1
Text and Translat io n

Likewise, after apprising them of the divinely-revealed nature
of the object of the challenge and makin g dire punishment the
consequence of disbelief in it, with the promise of reward for
whoever believed in it after its procla mation , He now set about
answering the conten t of their criticism of it and said, verily
Allah is not ashamed. That is, He does not shun coining the sim-
ile of a gnat the way that someo ne who is ashamed to use it as a
simile -because of its insignificance -would.
[Defin ition of shame and meani ng of its attribution to Allah]
J;:laya' (shame> is the psyche's aversion to reprehensible mat-
ters out of fear of blame. It is an interm ediate between waqa/w
(in1 pudence>, which is the audaci ty to do reprehensible matters
with utter disregard for conseq uences , and khajal <timidity>, the
cowing of the psyche into complete inaction. It stems from
hn),at
· <1·1•ie>, 1, or 1· t 1s
·
a dejection ...... .... ........ ...... ......... . •...... ·
1 hr Jews dmded th . . • . I f addres<.
ose \'Crsc, as v1olat111g th~ canon, o f the d1,1ne SI)' e 0
whcr~upon th , d 1· b I:I ~7; lbn
. ' " ne re uttal came in Surat al-l3aqara with the
Ta(sirs of •AbJ J R311 - present ' •erse' d
· b a· aq. al-..I ahari, Ibn Abi Hat1m and al•Wa))1di for 2:26 as"·ell a<
1
~i,· ook, of Asbnb n/-1\'u~ri/, e.g. Salim al-Hil; li and Muhamm ad Al Nasr, n/-/Sr, ,1/lji
nydn n/ Asbdb, 3 " 015· (Dammam: Dar lbn al -Jawzi, 1425/ 2004) 1:21-23.
that takes over the vital impulse and deters it from doing this or
that. Hence it is said /wyiya nl-rajulu (the man felt shame>just as
they say ,wsiya and hashiya when one's nasa <sciatic nerves>and
/111s/11i <bowels> are ailing.
When the Absolute Originator (exalted is He!) is described by
it-as in the hadiths,
(i) "Verily Allah is too ashamed before the white- haired
Muslim to punish him "969 and
(ii) "Verily Allah is shy and genero us: He is ashamed,
when His slave raises his hands, to send them back
empty; rather He will put someth ing good in them"910-
~ >:matcJ from Ana~ a~ a badit/1 q11dsi stating."Truly I am ashameJ before
m}' sla,,e
anJ maidservant whose hair turns white in Islam, to puni.h them C\'cr
after Uldt" by
thn Ahi at-Dunya in al-'Umr wal-Slwyb, ed. Najm Khalaf ( Riyadh: Maktaba
t al-Rushd,
141 211992) pp. 47-48 §2 and. thro ugh him,
Abu Bakr al-Shafi' i in a/-G/rayltlniyyllt,
tJ l~rlmi 'Abd al-Hadi, 2 vols. (Ri)•adh: Dar Jbn al-Jawi i, 1997) 1:373-374
§395; al-
Khalih al-llaghdJ di in Mmva(l(li/1 Aw/11i111 n/-/11111' wal-Tafriq, 2 vols.
(Hyderabad:
D.i'irat al-~!a'anf at-'Uthm ~nryya. 1379/1960) 2:2 11 and the Shi' i Ya))ya
BS of hrs 40-topic hadith collectio n 11/-,\mclli a/-f:/aditlriyya, 2 vols. (Cairo:
al-Shajari in
Matba'at at-
Fa,ia!a, 1376/ 1957; n:pl. 3rd ed. Beirut: 'Alam at-Kutub, 1403/ 1983) 2:240.
all of th cm
¼!Iha ,cry weak chain of three discarde d narrators, one of them a forger:
lhn f:{ibb:ln,
nl-.ll.i1nilri11,cd. Mahmud Ibrahim Zayid, 3 vols. (Aleppo: Dar al-Wa'>• n.d.)
at.Jaw,i, Mawdii'ti t ( I :177- 178). Suyilli adduces many Yariant chains an
J wo r<lr~g~ '"
'cppon uf it~ authenticity: 11/-Ln'd/i' al-Ma$mi'a fil-A/11lditl1 a/-Maw(iri'a,
~}la(ba'at al-Adabryya, 1317/ 1899; rcpt. l3eirut: Dar al-Ma' rifa, n.d.) 1 3
2 vols. (Carro:
:t 3 - i 3~ak
Afa,r had11h narrated from Salman by A)Jmad anJ in the Sunm• as well as 01
al- · '

464 465

J
 A 11wiir al-Ta11 zil·. H ·-b /
. r, Text and Translation

: ~J
,,: , .... . • ,, ,1•
~ J ~ .)I _;J.1 .)I \;5 ~ ~4?~
::: r ., .
rj ')IJI ~ ';J\ . ,~1,.1\.i-
_ '. -, , :·~, w6 1'. , .~:11-: .,., w 1 , jJ, Y ~ J~ ~0
. ., p- v , , ., , !J
;_,:,1_,;. '-!> I ~ J · ,
, .., -~ , ', , ,,,. ,,,. ,, ,,,.J , ., , , ; ,,
l't~j . ~ -~ .;...J.
- -~~i1 \5
• • ..,0..., ,."') J, ~J
' ;' U., ;i:LD
, . I uL&- ~ 0 <': 01
.J • ,;

· , --· - ~jJU lo/{ "'i 1, •; )'""'!

, , .;...,.r" --4J. ~J~
,.,. ,
l .,;1..:,1
,;J \
, .. ,, L,.

- ,
[...,~),] :".)'ul ~
. ' ,, , ~ • :, . >1 '- ' ,(~\3 --1 ._., ·__;,) . .,. , ~ t··c..l
1,,. ,-,, ~ ) -l,J..P IJ
J t' , • ,,
:( • I ._.. J> J
• , , ,,, • JD,,,,• , . , : ) ,
~, J' ,: ,, - . '1 ;.I v ,
. '°'t. ~-=-
;.! , - ...r" ..,o!o,
..,_~I•' J'
,
..) , ,.;; L. .,
'C"', , , J-

-?
, ,. _I
~j:,JI~~~~ -); : '. ,~y- } "I<
J ...
"---4.I
J
.;,
v-~ ~
• ,,,..
' 'lll ' • ,
~ 1~111
. is .meant by it is the refra.mmg
what . t hat 1s
. mscp
. ar bl f ~ ,_)~ ~
, i '. ,('-) 1".:.L, I ti l ~
~v:- ~; ~ ,
i.:.' ll ~# :4=") <J~JJ\..J
c.r- ,\ I
__. ~ ,-:~~
~ ~ .j1~ r1:~h .,. GJP,;.
ers1on, JUSt as what is meant by H. .
spect
. ively, the befalling of ben fi
1s mercy and Hi a e rom a\'- ' ,•
J.,_/ . ~- -1~).J' .; '.:.-
~ l''
.,:.I (i) ·'\ . -.J •• , ,
e 1ccnce and adv s anger
. h is, rr- , , ✓ ,.!.1
. ,.

.('~ 4l:? ~h ~~ ' ;.;;ii:ll j), ~ '1 '~;J ~t;.;J Lot.;.1or'

,, , J ,
mseparable from their respective meanings.971 ers1ty t at are
,

:h~above [understanding] is illustrated by the followin

scn ptton of camels: 1·rhc Long"\
d The reason why it was used- rathe r than tark <refrai
n>- is
g e- hmuse of its proverbial force and intensiven ess. It is also
\\'hen slia~1ed("zsta h. ayna) by the water that offers itself, they possi-
ble that the verse itself used it as a retor t to the words
gulp ,t down with a tanned liide9;: from a flowery bow/.9 used in the
;1
unbelievers' disco urse.974
anJ lbn. Ahd
Hibhan l)arb nl-matltal <to strike a similitude>means to const
except . cir S,i III•1i.s ~rnong other~. all of lhi:111 without the second
.il-Rin. th, ruct it,
scntcnc,
azzaq .ii-San an t, MuJam rn_/, i:J. l:fat--ih al-Rah man al -A'.. mi ' nd , , from rlnrb a/-k/uitam <to engrave a seal>. Originally it mean
VO' ( UJCr I I u· I s the
11 1 · al
fi/-du';l r-.1: .'
G .
n1· ia; a -Majlis al-'Ilmi, 130-1/191!3) 2:251 §3250 Bilb ...... . - ,'\J.,
raj al-)'tld11yn striking down of something on something else.
. ' · I 131111 1 (u. 33o19 -1i), Anui/1, e<l. lbrjhim al-Qar
si (Amman· al-\lal.1a~a
An 1to>-with its conjunctive sente nce- is (i)
aFawa',d
1· 1s1am1n·a anJ Dar
,;l'. Mnslih ~
rir .•lbn I_·Q. ,1yyu~, . 14 1211992)
: al-KalahaJhi (d. 380/99· 0),·Ba/1r a/- in the virtual
lY I c . br Mrr ' 1111 al-Akl rbtlr, ed. WaJih Ka mal al-Din Zaki 2 genitiYe according to Khalil with min implied;9 75 (ii) or
\'ols. (Cairo· in the
97.ir
1Aa .al.,a1am, 1429/ . 2008) 2·4 · '-6 anu., al-Baghawi, S/111r!1 ,1/-S11111111 (5:185' §1385). accusative when we make the verb govern it after suppr
J s read)• d1,cus, ,·J unJ c. r I e g ossi:s of me rcy and essing
:~2 h I
aI-m,1gl11l1ib a/11yl11m (~ce pp. 1611 an<l 205 aho\'C)
anger in a/-rahmtlrr a/-ral,i"'
. .
[min] according to Sibawayh.
971Var J.ari',1a b,·sl"·11111• .. L11'-'Y gulp II down wit h slurps. · " Mii <some>is (i) an anonymizer that adds to the vague
ness and
MuhUi:cla11m·J ., 10 354/96 5 10 . 3 panegy . ric
. for the erudite Buwayhi vizier Abu al-Fad-I ?eneralness of the indefinite, precluding it from being quali
Sha ammau . h· al-Hu•3 ).n b· 3 I· ,A mid hy al-Mut anahbi cf.'Abd al-Rabman al-Barq fied
uqi. in any way, as when you say a'/i11i kit ii
I 165 r'1 0Th111·11 11 al-Muta11abb
. 1' 2nu' cd ·• 4 vols. (Beiru t: Da r al-Kitiib al-'Arabi, 1357/19
ban mii <give me some ....
38)
ra , ·th c meamn . . g is that th ere 15 · so much water arnilabk due 10 the abunda nee 0I I annhut.:, lo the unbclicvi:rs the words • h not the lord
l'.°t
' 111. ,11 II ts ,1' if offcn ng' 11-'>'-'If so lhal the
h,cau 51 (al~ )n<t I · I l of Muh.amma<l ashame<l
camels drink ii nol out ofth1rs . l bul)U . a 1)'1 rn, ,u M11!11mmrnrl) to use flies and sp•'dcrs tn· hi .,•
mo1~1 M'sine 11 1,1 L hl're· 1lw1r chop, Inok.ing like tanned leather para e,. so 1he retort
because they are dean an "ulu b~ ,·,rba1m1 if ,uch a report ,~ere au1hentic. bul it is
0d
~ un\'erifi~<l ill the books of
11
<lnnkin"•bowl ' I1l e\ klcp taktn I
g O w.itcr, and the fl ower-rich lands arc compareJ I J AihJb a/ " _ . . .
·Mi.u . Hence II rcwrlS 10 the mcanm b I • b ,)ic\"CrS (sec note
"
ag1ned he b · Its 1llu\lra11vc u,agc o f lwytl , 1~ becaus 1 gs meant Yl 1< un '
,df, so 1 tllre u1 ratlwr 11, ,oncom11ant, .
e its literal meanin · g 1·s no1 irn·
which is not to reject the water that Oft ,r. • <it·
;;:,i railia than their exact words.
1 us1ra1,, ,,·hJt i, 10 tiie Had'll h and tht• Qur'an ' •- 1a)IIStaliy i 111111 tlll . ..
withou t difference."(Q•3-17) ·

467
466
r Anwar al-Tan ....
~il· H ·- b I
. ,, Text and Translatio n

It was also read [bn'a(iatun] in the nominative,977 in the sense

that it is the enunciati ve of a suppressed inchoative. Accordin g
to the latter scenario, ma <some>can have other senses as well:

(i) it could be a defin ite conjunctive of which the forefront was

suppressed9; 8 the way it was suppress ed in tamiiman 'ala al-lndhi
a/1sa11u <as a completion for that which is best>.9;9
~ookl, that is, any book whatsoever; (ii) o r an emphatic aduitiw
hkc the one in the saying of Alla h Most High, A11d it was (ii) It could be an indefinit e conjunct ive likewise;980 its virtual
through some mercy of Allnh! (Al ' lmran 3: 159). case-ending is accusativ e as a substitute981 in both cases.
(iii) It could be an interro gative which is itself the inchoative, as
!"Additive" particle s in the Qur'an play a stylistic role)
. Nor do we mean by "additive" gratuito us idle talk9; 6-for \"er· i;; Br al-l)a.l)l)ak, Ibrahim b. Abi 'Ahia. Abu l:latim. from Abu 'Ubayda. from
Ru'ba
ily the entire Q ur'an is gu idance and expositi on!-but rather that b. al• A1Ja1. Qu1rub. Malik b. Dinar, al-Asma'i, from :-iali', and lbn al-Sammak. (M_Ql
Cf. 'AbJ al-' Ali al-Mas'ul, 11I-Qini'tit 11I-Sluldl,d/111: Oawilbi/11/rtl w11l-/!1tijtlj bilul fil- hq/r
,na was not coined for a sen se that is meant [in particular). It •-al-'Ar,1b1yya (Cairo: Dar lbn ' Affan; Riyadh: Dar Jbn al-Qayyim. 1-129/ 2008) P· 37o.
was coined only to be mention ed in tandem with another !sense] n. b· . . di. I ·1 t •h· h is> follo,\"inv the
A u l:layy;\n said the suppressed part 1s al-/11 11 " " " " ic · "
,. r • . d" • f I onJ·unctivc clause for
so _as to impart to it solidity and st rength . This is addition in ~u,an, pos1t1on as they do not posit the prccon 111011 o a
· .. ong c
(S 2·155) so that "1he sub·
gu ida nce and does not detract from I the Qur 'an) . thc suppr,·,smn of the pronoun as opposed to the Basn ans · · - . ..
, ,, t k a sinuhtude which
auJll10n 1s an ya(lr1b11 mat/111/1111 11l-l11dlrl /111w<i bn ,1~,1111111 1to s n c
< •·B~_'u4a~a~_<gnat>is (i) an explicative appositi on for mathaiall 15 a gnat1." (Z l :219)
1;,, I lb Ab.1 lsl)aq al-Ha~an. al·
similitude ; (11) or the object of )'atjriba <to strike>with mathalan . c. in the non-canoni cal reading of Yal)ya b. Ya' nrnr, n ,. . 54•·"~th
. · alisanu
A nmh, al-~ulami and Abu llazin (MQ 2:587-588) for al-An . n, 6·1
as a participial state position ed ahead of it because it is indefi· . . . f supprl!SSed .inchoa·
·
m thc nominative a~ a comparative of supenon ty 111 the sense O 3 )
I •( ·h· I
"~ Q 3:26) to mean "as a completion for thJt rehg,on " " 11·s best" (Q1 8:306"k.. si-
.
n it~; (iii) or they [mat/ialan and ba'u<Jatan) are both its objects, loJ. , / b 'il(iatwl 10 stn ca
as it also implies the m eaning of "making ." It.; subaudition being 1111 y11(1r1ba 111111/111l1111 sl111y 1111 111 11111 11
::l'.tudc-something which 1s a gnat1~ (Z)
n Ct S 2152- 153 jJHJ sec note For 111atliala11:· (Z)
357 abow on the additive /Ii in w11-lll-tJ·tJ1111111
· ·

469
468
 Anwar n/-Tnn zil: Hiz/J I Text and Translation

if, when He rebutted their skepticism of the fact that Allah 985
. ba'1i(lata11 or to ma if we consider the latter a noun.
s1m1·1es, He added: "What 1.s a gnat or whatever is bigger that uses
it
shout~ n?t be the s~bject of a similitude?" Rather, He may use [Sizes great and small are all relative in the divine sight]
as a s1m1le something even more insignificant than that. It is
It means whatever is more than it
further illustrated by [their saying], "X does not care how much
(i) in mass, such as the fly and the spider, as if He aimed to rebut
he giws: what is one or two dinars?"982
1,hat they had objected to-meaning that He is not ashamed to
Ba'iuj <gnat>is the fa 'al form of al-bu'cj, which is al-qa( <cut·
strike a simile for a gnat, let alone what is bigger than that;
ting ofr-likewise al-bacj' and al-'acjb: that [meaning] became
prevalent for those stem-let ters-lik e khamush <scratchy>. 9sJ (ii) or in the meaning for which it was paradigmatized, namely
fa-ma fawqaha (or what is more than that>is an adjunction98i to minuteness and insignificance, like its wing-which the Prophet
986
(upon him blessings and peace) made an allegory for the world.
982 • rh at 1s, .whal .1~ a gnat and
whatever is biggn than it in size?" for all arc equally An illustration for it in both scenarios is the narration of the
prm-crb1alizable. h is as if someone said rib,i 1usuryl is categoricall y prohibited in err·
f)' foodstuff, whereupon someone ~be a,k~d. 'what about quince?
man in Mina who fell on the rope of a skin-tent,987 whereupon
apples? almonds''
3nd ) O U reply to him: it is categoricall y prohibited in every foodstuff. so what is thr 'A'isha- Allah be well-pleased with her-said ,
,en, ,· of your asking about apples and the rest?" (S)
™ ·e,,cause Ihe root letters b-·-(i in anr order they arc put always denote cutun~: · i ,: ·1.c. an adjunct ion to the first 11111" (Q) · as a noun either as a 111aw1ul11 'definite con-
th cn lllcy " rrc u,cd mostly for that t)'PC of ny became it cuts-with :: ct,vc) or a mmv,1ifa 1indefinitc conjunctive> or an ist/f)1tl111iyyn 1intcrrogat1ve>.• (Z)
its dart-lhe hu·
man face and the rr,, 1 of tl1c 1m
1. bs; JU
. Sl as kl1am1is/1 1s onginall)'
. . · L. t s1cmm1ng•
an eptlnc "If lhe world was worth I111'dilu/tazi1111 ) a gnat's wing in the sight of Allah He would
from al-kluimsli. which 1s aHrnds/i and is not used for other than the face, then it h~- have nt,cr let an unbeliever drink a single sip of water [from it)." l\arrated from Sahl_b.
~~'~" u~ed moMI)' for the gnJt." (Z) • Kl1t11111isil is a Hudhayl name for the gnat~ (Q) Sa'd in the S111aa11 of Tirmidhi (Z11 /1d, btilJ 111ti jil 'a fl /111wcl11 al-dimyti 'ala Alltlh; ia/u!i)
fhrouuh lhe Opcration aotl lbn ~laJah (Zu/id, b11b 111111/wl a/-d1111yil); also from other Companion~ ,uch as
0
,
of thc (il , cons1d,·rcd
. . . . a/-rutb"'
a •,11ifa /1/-tarak/11 1 3di·unctJII
operator denotm,, de . . . lhn 'Umar, Ahii al- Darda', Ibn ' Abbas. Abii Hurayra, ' Amr b. Murra and unnamed
o crcas1ngordcr of1mportan ce1 whctl1cr what 1.s intcn
, dedb)' \,·hat·
cw, 1, h1gg, r than th ,
"1,nat• ,omcthing lowlier lhan it and C\'Cll more msigni • · •ficant
1
•
or ~:~ bv Hannad b. Sary, lbn al-Mubarak, al-Tabarani, al-Ba11.ar, al-f:IAkim and 01hers.
~omclh1ng loft,er , than II and i;rcatn Aod he almost broke his neck or lost his eye• in some narrations.
1n mass." (Z)

4 70 47 1
 Anwar al-Ta n z i/: /jizb I Text an d Translatio n

,;; ... :; Ct~ ,, ~... • ... J ... , • • .......

~l ,4,iy ~ ;s~ .!.l~ ~-! ~ \_; :Jli ~ ~I J- , _ J
- r--- _, .r'J ~
.

~_;.lJ1 .3.,~ ~ j ;:~ ~µ ~~~-~ \,r. ci.,: . J.: ,k --[I·"r. ] Yi ..:....;s

•: ,
- ;, • - .J • .)~ -.i

~i..:JI ~ J • ~1 ,;;:181G.3' ~ I . t~·1;_ • ~ · · : - /, •..

•• ••.r-:. • •· • • J. - ~I_; ~ .J 'J.JjllS" l'j1 ,

. ~I
,,,. ::: , • ...

~~ o4~ o;L.iS"
:::

.1: .. 4;
J ,,,.. ,,., ...,. ::: ...

~~ , .. , : ,
* :.,~ ~
,,,..

/
•

~jtl
>" .,,,., • >
, -
~L,pl Lo fi:JiJ
...
r,,.

...
u. ...

... .. .... .. \1•~:.!J~c.r,I J..il --...:..,,~ ~\~ GJ1~U)

I heard the Messenger of A llah- upon him blessings
and peace-say, "No M uslim is pricked by some thorn Amma- <as 1ror>is an elaborative p ar ticle that details wh at was
1
• • •

mentioned in vague ter ms, emphasizes whatever statement_1t im-

or what is more than that, but a h igher level will be rec-
tiates and implies the meaning of conditionality;. hence its re~
orded for him because o f it988 and a sin will be erased
sponse 1·s w1·th a 1r.a·'
1 Sibawayh said the m eaning of amma
1 • 99
from him because of it;''989 • •

Zaydwi Ja-dliiihibun <as for Zayd he is gomg> ts th at whatever

for it covers both what entails m ore pain than a thorn, such as a
happens, Zayd is leaving; th at is, h e is going no matter what and
bad fall, and what is pettier than it, such as an ant-bite, since he
it is his unshakeable resolve.
- upon him blessings and p eace- said,
In principle the fa' should have been affixed to the senten~e
Whatever trouble affects the believer, such will surely
since the latter is the apod os1.s o f t h e con d 1·t·10na 1·,992 but they dis-
be an expiation for his sins-even an ant-bite.990
liked to make it d irectly follow the cond itional particle, so they
fa-amma al-ladhina amanii fa-ya' lamiina annahu-1-l}aqqu min
affixed it to the enunciative an d supplied the inchoative as com-
rabbihim <as fo r those who believe, they k now it is the truth from
pensation for the conditional verbally.99 3
their Nurturer):

9 "l l See Mul)ammad •. . ba wa /-D 11•·'(

Munir al- 1:{ayik, a/-Fci' bay11 al-lst11a a Homs·· Ma\ba'at
M·,ssmg onIY from
1!8 1
13: ½c but present in all mss. and in compilations of this had.1lh·
989 al-Yamama, 1425/2004).
99
Narrated br Muslim, Sa/Iii; (al-Birr wal-sila wa/-adab, biib t/1aw1lb al-111u'mi11 Ji· 111d i•·1·hc on~1nal
· · · s/,ay •< no ma lt er
wording is 111a/1111a yakw, n 1111 · what happcnsl, where
y usi/, u/,) a nd in Bukhari, Sa/,i/1 (al-Mar(ia, biib ma jii'a ft knffarat al-mara(i) and al• ma hma. .man 1nchoativc- and inchoatives are nom111 . al bY d efiim-11 ·011 - and yak1111 the
~ midhi, Sunan (Tafsir, s1lrat al-Nisti), the latter two from Abu Hurayra. condn1onal
· verb, from wh ich a foll ow-up fa, .is usu allY 111vana· · ble·• but when ammtl
Narrated th rough many routes without the words "even an ant-bite" according to came up to play the role of both the inchoative and the con d 1tiona .· I• 1·1 necessitated the
lbn ~ajar, al•Ktlfl al-Shilf(p. 14 §29). which makes the hadith gl,arib jiddan accor<ling fa-· (Kh 2:92-93)
to al-Za)•la'i Ta~/ r· ( 1 8 di ..- ccord· 99
J "I • · the apodosis of the
. . · "1 :5 §37) and "nowhere to be fou nd in such a wor ni; 3 .e. the nominal sentence occurring after ammtl because it is . . .
ing to al-1 ibi and Wali al-Din al-'lraql. (S) II is one of the forgeries which Jalone ad· suppressed conditional protasis ... and the apodosis of a cond·t· I ion al protas1s 1s a sen-o<l
duces both ,n th K 1151 a··• nand · n and
Mb c as •d/ and in al-Fii 'iq ft Gharib al-HadU/,, ed. 'Ali al- •J•" . lencesinc qua non. However they disliked for the two part ides of cond .' 110 . . ap J·
2nd ed., 4 vols. (Cairo: 'Isa al-Babi al- Halabi. 1390/1 970· repL osi5 10 , I and
u ammad Ibrahim,
13einn: Dar al• F1kr 141 · eding. ,o low one another directly. So they afflxed the 1alter 1O the enuncrauve .
411 9 Piaccd thc 1.nchoative ahead of it to serve as a separator bct ween . the two parudes an
• 9 3l 3:41 5 but its meaning is confi rmcd by the prcc

4 72 473
 A11war al-Ta11zil: Jf i::b l Text and Translation

(~) )y~ jj (i) :✓--v. _, ~ <~ (~~ ~\ ;0 \~~)

.(~) :; LP.1_, ,~~I':~~~ J ,(l?~I) A (11)_, ~\-¼~: ~l
:; ~h A 1~1., l-:-1<11) c: (\;) ~~ J., c.~)
~~ 1<~
~ ~:JI:"'I~
u l. .J ,;, J
j ~;\)1_, .(,11 ~1) ~)
.. .,,,
~ ~y-ill ~ jd1
_J'1 r-
~t11 ~. 1-i1 ::l1i:) , -~\ , ; . ~1-J ,J~~,
y:- '-';, ., ~ ..r . ,.J
In the fact that He initiated the two sentences with [an11111i]
kafani fa-la ya'lamuna <but as for those who disbelieve: they do
there is a commendation of the position of the believers and an 11~1 know> to match its fellow and complement its other half; but
appreciation of their knowledge together with a harsh censure
since that statement of theirs was such a patent proof of their
of the unbelievers for what they said. utter ignorance, He shifted to !they say] in the style of a meton-
The personal pronoun in annahu <that it isl stands for the )ID)' to serve as a demonstration of it.
matlial <simile) or for an yaqriba <to strike>. madha arada-1-Lahu bi-hadha mathalan <what did the One God
!Definition of t,aqq] mean by [using] this as a simile?' can be interpreted two ways:
{i) ma !what1 is interrogative, dha <this' is in the sense of al-/adhi
AH1aqq <truth' is what is firmly established and unquestion-
(the onel, what follows is its relative clause and the whole is the
able. It extends to individuated concrete objects, valid deeds and
enunciative of ma;
truthful statements, as when they say baqqa al-amr <the matter
has taken effectl when it becomes established, and thawbwr (ii) ma together with dha forms a single noun in the sense of
mubnqqnq 'an accomplished garment!, perfectly woven. U)J'IIsliay'in (what thing>. It is a virtual accusative as an object,
as 1n ma· ara-da Allah <whatever Allah wants>.
wa-amma-1-ladhina kafan1 fa-yaquliina <but as for those who
:he best [parsing] concerning its reply is [to make it] nomi-
disbelieve, they say': normally it should be wa-amma-1-ladhina
nati,,e according to the first scenario and accusative according
;crvc d; rcpla r I - , kun mi11 shay' tothe second, so that the reply will match the question.994
cement ,or the supprc:sscd conditional-I mean 111111111a Jll
'n0 · h d Of 1·,, "0 0 " . 11;,l .
matkr w al happens>:· (Z I :22 1) A direct object can be placed alwa •
erning wrh to ;c , - h . " r<e fia-ammtl c;; ...e. in Its bcm"o a nomina
· J scn1cnce or a verbal one respecttvdy.
· " (S) " I.e. hypot h~t-
ne a, a s,·paratur in the ,ame way, for example 111 L cH • , 1 1l, a\ fur the n bl ,.,
0 c ,crsc there 1.s no reply since, as you know, what was .mtcndc:d
al-yatima fa-Id fa,1/iar 'as for the orphan, do not crush him' (al-Shart_i 93:9). ( Kh)

474 475
r Alll\1/lr al-Tarr::il: J.fizl, 1 Text and Translation

Al-irada 1wilJ> is the psyche's pining and propensity99s for ac- II. Others sai<l it is His knowledge of the fact that the matter at
tion which drive it to do it. It also designates the power that is hand entails the most perfect design and most beneficial pattern,
th_e start_ing-po'.nt of pining. The first [definition] is together for He summons every able person to ·impIement't 1 .
999

with action whtle the second is before it. Neither meaning can 111. The truth is that it is (i) to make one of its two potentials pre-
he conceived to describe Allah, whence the disagreement as to ponderant over the other and specify it through certain aspects
the precise meaning of His will. at the exclusion of others; 1000 (ii) or a meaning that compels this
[Defi nitions of the divine will] giving of preponderan ce. 1001
I. Some said His willing of His acts is that He is neither inadvert· It is more general than choice, which is propensity together
ent nor coerced,9<1o and [His willing] of the acts of others is His ,,·ith preference.
command to do them.99; According to this [definition], sins do
Hiidlia 1this1 connotes disparageme nt and contempt. 1002
not take place by His will.99~
Qadans. ~la111chcis1s and Chri, tians cf. Imam al-1::larama}·n, al-Jrs/11i d (p. 256, dlwmm
wa, objection, 1101 enquiry." (Q) ''Accordingly it i~ incorrect to make ya(iillu bilu al-qadJriyya).
k<11hira11 the repl( (I~) .,.,, ·rh11 1, the position of al-Jal)ii. al-Ka'bl !Abu al-Qasim al-Balkhil and Abu al-
'1'>, "Propensity is like the explanation of pining and the hcnefit of adjoining them is Ha><1n al-Basri, who belonged to the ~fo'tat1li sect." (S)
10 , uggcst 1~' ~
that will is an involunlar)' propensity (may/ ghayr ikhtiydri)" (Sk P· 268) One of Its two putcntials' means !preponderance ol·i one o r I he two SI·d ~-•s of the •
311d
Mubammad 'Ali al-Tahanawi, Maws,i'ar Kas/1s/ulf Is/iltl/zat a/-Funim wai-'Cliim, l'OS>1hlc over the other in actualization'.' (S) "The aspects meant are action and avoid·
ed. Rafiq al- Ajam el al., 2 mis. (Beirut: Maktahal Lubnan. 1996) p. 132, art. irtlda.The ~ct, beauty or ugliness, benefit or harm, and temporal and local contexts." (Q) .
l,:i .11
phra!;c beca,m· corrupted h> "the hencfl l of adjoining them is 10 suggest that will is a 11 s 1·s the position of the Ash'aris, as it is a pre-eternal cssenua
· J att n'bule 1hal 1s
~~~ntary propcn, il)' (may/ 1khriyari)" in the marginalia of P (p. 224)! . diffcru11ia1ed from knowledge:• (S) See on all the above positions the Qadi', 0 " ' 0 sum·
This 15 th e po,nion of al-Na1jar-onc of the Mu'tazilis-as he considers will one mat,on, in Tawtl/i' al-Amvtlr, cf. Calverlc)' and Pollock, Nature, Man and God (pp.
~;'~e chminative a1tnbutes as opposed lo aflirmaliw." (S) 868· 8iO Gods will)
and Abu Man$ilral-Baghd;idi, U~ul ,ll-Diit (p. I0 2).
_I.e. His hahiliiy m1po1,111g command, not His crcational command (a/-a,,,r al· IIXJ, "I\ . I f 1 al istel just as
ccause the demonstrative noun can be used for dclracuon c· " · .
t11klifi /,i 11/-amr al 111 , • _, • t · n of whal 11 ca h . .
1; command.-d • (Q )
• ~"'111 1). as the lauer is ins,·parable from the actu.u1za 10 n e used for magnification [cf. Lal. 1/le] accordmg to context. The wa)' 11 points h
10 d ·t • . . .
Y'lh l rac11on 1s that when something is nNr 11 ts easy to gra~p - a qualllJ' wh1c
The bchvf th31l,ln,do not take pl.ice by the divine will is the position ofMu'tazibs, breed, contempt in most cases." (Q)

476 4 77

J
 Text ;nid Tran slation
Anwar al-Tanzi/: 1:/izb I

.rvr ....;1_,.'>'11{ ~1: rW .,;.i Ge

. ' L'-''), ,, <' ) L i''.<,
:'-? \' '\ \:,I:, ..,.,1,r:- I ,.!8•H..S~J~ •fl~ )
.,, , , ,

-!G..l ?~ -!.:,_;.JI y µ1 j -~ ~i,i.;.!J f-} Ji.:,!

··· ·· ··· ··· ··
L · ,- (t;1L,'-f:'.J
<.T-:,-J
· · ,l.:.J1 0
,, . ,
0c,.J·j (....,)
.
.,~,-
, .
, ',
J':,-'JS~

:;ts:.:j1_; i,lj! J'. 01j ,0i;,_; .S~ :\.i;. ~ I;,l /.' '. , ~! • ',. , I'<'
,
1_,li ~'
• ,• . , •<' ' \~\~\
.:.iG ,)I.JI <J,P,'.:" i '
1.,.,::s uL, Ji r'.f:.>' le-' ' , :, >, >~/ \
,, -. ; , • ' <
J '.iS' ,~~)'I J.>-Y,...I:',-!
ii1c.SlJ~
, '\_ . ,
1 ~t·~~ ..,,
,,, - , . its counterpart; for those who a re
to itself, not in comparison _10 the brood of misguidance-as
Math alan <as a similitude> is an acc usative of specification or ll'ell-guided are few in relat10n to ti y (Sad 38:24), and
'd d t uly f,ew are 1e
of participial state, as in the saying of Allah Most High, This is Allah Most High sai , an r l (Sb , 34 .13) It is a lso
the she-camel of Allah as your sign (al-A 'raf7:73 ). few of My slaves are th e truly gratefu . a a_d d. •s i~ terms of
of the m1sgu1 e ,
yu,;lillu bihi kathiran wa-yahdi bihi kathiran <He misleads many possible that the numerousness 'd d . 'th regard to merit
numbe rs, while that of the well-gm e ,s wi
the reby and He guides many thereby! is
and honor, as Ithe poet] said: \"The Long" !
1006
(i) the answer to madha 'whatl; that is, "the misguiding of many Few when coun ted, many when th ey figh t,
and the guiding of many."'"'" He placed a verb where the infini-
1 and he said: (~The Outspread"!
tive noun should have b een, to intimate novelty and renewal; 0CM
Truly the noble are many in th e lands, even if d ,00 ,
(ii) or a clarification fo r the two clauses that begin with ammd tliey are Jew; just as th e rest are sea 111 , even if they aboun .
and a ruling that kn owledge of the fact that it is true is guidance
wa-ma yudillu bihi illa-1-fasiqina <but He misleads none thereby[
and lucidity, while ignorance of the significance of its mention
and de nial of the excellence of its source 1005 are misguidance and other than · the depraved l , mean .mg t h ose " ,h o pass the b o u nds o
faith, as in the saying of Allah Most High, .. · .... "" .......
deviance. The num erousness of each of the two clans is inherent
1006 Spokm by al-Mu lanabbi in his panegyric of Muhammad b. Sayya r b . M ukarram
: : A k, ~. ,. F, <. R, T: p ,bl, p J '>i.,i a : p .;',,,,; ;? J ')l.,I B: ,la~ J')I.,}
Sec note 298. !·
t !·a'.nimi , cf. al-Barqllqi, Shar~1 D!w/1 ,'. a/•1~l11tmwbbi_( 2 =92
Spoken by Ahli Ta mmam al -T3'i m !us pancgyn c o f Umar b. A
,
bd \-' Aziz al-
a
IOOS "l~norance. •• and denial: this is an allusion to the fact th at the question might ac·
tually be literal or it might be for dcniaJ:' {Sk) T.\'i al-Him~i, cf. al-Tabrizi, S/rn d1 Diwtil1 Abi T,mum1m (2: 186).

478 479
r Anwar a /. Tan zil: Hiz b 1
_;f ::_;. c-l lll :,-'-"_;ll1 j-- <J-'.'
:}_, \ ~I .,,~~ .iii
-
'. w1 ;
,
.L..L:I ~ ,LG(~ ·,; .:if ; ~\ukll :J-.J ':i1• ')\: '. ,. ,.
-!- ;. - ·~
1
J - __, - ;. •_
,~_,.0.-1:¼~1 .t_;, ~C;;, ,l;,~I ,G;: ,:,1 ;_, \.!l~'tl
... .. .. .... .. .. .. .. 1~ ..::;_;u 11p .t...~l LF
verily the hypocrites- they are th e depraved (al-Tawba 9:67), from
their idiom (asaqat al-ru/aba 'an qish rihii <the ripe moist date
breaks away from its husk>when it com es out.
Fisq originall y means leaving the straight path. Ru'ba said:
[· TheTremblLng-J
/Camels] deviating ((awasiq) from their stra ight path, errant.''"
[The three types of (tisiq ]
The (iisiq <reprobate 1 in the law is one who violates the divine
command by committing a grave sin. The re are three levels:
• The first level is mindlessness, which is fo r him to commit them
at times, while considering th em repugnant.
• The second level is immersion , which is fo r him to commit
th
em habitually without second tho ught.
• The thi rd level is d isavowal, which is for h im to commit them
whde considering them legitimate. Once h e surveys the latter ...
1008 Diwd11 Ru'ba in Afojmu · Asli'dr al-'A rab (3:192).
480
Ilia.&~ ~
Text an d Translation
_ . \o.,.I lo..J~ ).l
-
~;~l ; 1
-
position and maps out its grounds, he has doffed the _noose of
belief from his neck and donned the gar ment of unbelief. How-
ever, as long as he remains at the level of mindlessness or that ~f
immersion, he retai ns the appellat ion of b eliever because he IS
still dressed with confir m ation-which is the referent ofbehef-
and because Allah Most High said, And if two fa ctions of the be-
lievers fa ll to fighting (al-H ujurat 49:9).
[The Mu' tazilis' intermediary da mnation fo r sinful Muslims]
The Mu'tazila-since they said that belief stands fo r confir-
mation, affir mation and action s put together, while unbelief is
the denial of truth and its d isavowal-put h im in a third catego-
ry as "being positioned in-b etween the two positions of th e be-
liever and the unbeliever" b ecause he shares with each of th em
009
some of the rulings that apply to them respectively. '
1-he fact that their being subjects o f m1sgm
· ·d an ce is specified
1001
See p. 259f. on the definition of bel ief and, on the "middJe position." th e entry on
th
e :\1u'tazila in our biographical glossa ry,
481
 Anwar al- Ta11 zil: I.--fizb 1
Text and Translation

J1 r-,: c5~l., -~')W,;\l c5.iJI ~1 ii j.'.( _;.:..ii., ·- .. , , • .. , ~I JU..:1J !.J~IJ ift.1 ..:.,L;U, J
--: .. . . . u . •. ,faL.;-~ j'~ ~ l 0) .;..,>-_r, . • ·! • • • • · • ••
Jl,O~ ~).;,G , ~1 J, :'i/1~_, ,:;. •:~ ';;"1• "'-',•J
;.,:.
. • • . I \ .r-'
J .·:
. )l;,,J\
y-
.'. I';,., ,,LI :i~' .)5]~
= t' er,- • ••
,;.~\.81 ~\ .i-;:; ji1
,~,, µ1 J1... ,,...j:11 ,:_,. LS:.il.oy,:-J
,, ·.,
· •.J''' 01.5
~G;. .. ' • • • 1 '.' ·ci
,, ... ., 1- --~
. •
. ,, ·. · ' t;
• '
JI 1;:; • •
.j\5 ~ I i'.::'~,->µ-~ · • L>...;
I.
-~?IJJ
-~ l)~I_, :J.;s:J;
yb !. ., • :; -; ,
..;.,:;1:;},: ~~I~.., : : .. , . ,:· .. Ldi'" ;i;,;i1..:.,ciJJ;;.¥1.:i1.,.,1
rr- . --:. ~ ) ·t.~) :-!.lJj.<S' \r.~ . . . .. . . .
.JJ~<~~w1>.,,J;.1:i.1.u1
• •
,~<i':.'>; ! .
• ' ..,... c.r-, iS,J J
' • • ' ,, ' •• • •Ji : ). ('<1.:i
·• ·\ '71.,.1~. '.' w0ld(,_,.,t;J1~...;_;;.,t~-,. J' .,.I
' ' ..
J.l.,..'.Ju ,,.-, !
WJ L
...
.~\ :,. 'ill
. - t-.t'J r .
C .
.
!t• ._; ,
v)l -4&- " ' ~ u.}i(> ., ,._;:;~1 J
0

\ i.:.'. tt, r,
· ... ,. !,!,,r-';. .,,. ...

···················· ······ ·· ····· j__:,jJ ·-:,--,f.j l :(~l)J

.:.,)ts •~1 ,..A~! .:ii" ~Ll
' • " '
l\ ........ JJ ' .•. ({::i1)'
.~_,..11: J

in direct sequence after the attribute of depravity shows that the
latter is what made them ap t to be misguided and led to their
misguidance. That is because their unbelief, shunning of truth
an d persistence in fal sehood turned their thoughts away "" from
the wisdom of the sim ile and onto the insignificance of its vehi-
cle. Then, thro ugh that [di ve rting away], their ignorance be-
came deep-rooted and their misguidance increased, whereupon
they denied it and mocked it.
It was also read y,11./allu <are misled' in th e passive voice and
al-fasiqun 'the depraved' in the nominative. '°' '
[2:27 ] al-ladhJna yanquc.liina 'ahda-1-Lahi 'those who breach the
covenan t of the One God' is a descriptive for al-fasiqin <the de-
praved' for co ndemnat io n and the determination of depravity.""
Al-naq4 <b reach 1 is the d issolution of an aggregate. Its orig·
1 10
~ _Lit. ~turnC"d away the faces of th eir thoughts,"' ..an implicit and conccptual/a..~O·
1
~~~~ ' 'l' l~lC'taphor~ (i 5f i'clra "Wkamziya wa-tt1khyiliyya) . (Q)
1012 ~}' :-ard b. "Ali for all th ree verbs. (MQ)
. It is also considered possible tha! it is disjoincd from "·hal precedes and th at 111$
an mchoati \'l' of v.-hich the cn unciati\•e is the cla use of uftl 'ika." ( Kh )
;~~. ,:11· d 1 '!tt, ~ ,~ ,-, , ~ '._.,):u_ijG;..J,~IJ
~'- C'~w J ' 't' , i f .J' , ._.. .J' -r, . '-' • • • .
...~....... ...... .. ........... . ... ...
ina\ sense re fers to the yarns of rope. Its use for the dissolu tion
of a covenant comes from the me tapho rization of the latter as a
rope, since it ties the two covenantees to each other. If used wi th
hab/ <rope1 it is an extended metaphor;'°'' and if it is m entioned
toget her with 'ahd <cove nant 1 it symbolizes one of its afteref-
fects, namely that the covenant is a rope in the solidity of ,'.he
connection between the two co nvenantees- just as you say he
is fearless and d evours his co ntempo raries" or "he is learned,
people tap into his know ledge:· There is, respectively, a notice
that one is a lion in bravery and an ocean in the knowledge o ne
contributes.
Al-'ahd is al-rnawthiq <pact1 and was coined for someth ing
meant to be observed repetitively such as a testament or an
oath. It also denotes (i) a h ouse in the sense that it is tend ed by
.. returning to it, and (ii) h istorical dating because it preserves.
lO!) See note 696 above, comme ntary on 2:16 f.i -md rab i~wt tijt1rarula um.

482 483

11iLa& :71l.._
 Amwir al-Ta,1zil: Hizb I Tex t and Translation

6w1ki.1 _, _ :. · i , :_. , •
u , . .Y'J -JwL ,_,.,:.UI ~ I \;I (i) ·'· -· .
.. J J., - · ....
- JJ
' JJ.,
•
....
-~11..t.:·J
-- J - __ .,,,, J J ' !:?.P--_, '-:' _p.- JJ "..\..> •: 1; !''
, , :, , , - -- - - Y cr '11.ul .,,t:.
:i_,.,:.u 1:jl (__,) \[ IVY __; 1r'ill {,;.._:;,;\.;r;.;--:h _ , -- -
, , , ~' , I~• i:,;-i ~ ! J / :J~!J_;j j~j
:s,l~L . j ~ J_?_:; '. .•11 l~I ,,<t .t:I -- •
_- I;-! , . ! r,-,r-')~l..:)L
·J < . . Lli ~ I.. . ,, . . , r .. ll :
t.J .,_;.11~~.J ,:;:;1., :)l_;,
' .,,.,- <-_,, --,, -
. - --"". J - - ,-' .

· •..1:=J ,[IAV ol~ Ji] ~ 1 1 . : ; 1~ ·.i(~,~ , 0 ·<~-1' -

•- - . ,
.:itr:;1.;;]L.....: ~:.:,;.f:i.;s.<,>·;.:~\;J-t;.; , 1,
' -- '"'-· u
[Types of divine covenants J
This [particular] 'al,d is either
(i) the covenant taken because of [the gift of] reason which is
th I · f '
e g anng proo Iof Allah] over His slaves indicating His one-
ness, the necessity of H is existence and the veracity of His Mes-
senger. It 1s m this sense that the saying of Allah Most High and
He made them testify over themselves (al-A'raf 7:172) is inter-
preted.
(ii) Or it is the one taken through the Messengers from the na-
tions, th at when a certain messenger is sent to them who will be
confirmed with stunning miracles, they must confirm him as
true a nd follow him, without covering up his mission nor con-
trave ne his decisions, as pointed out by His saying, And when
Allah took a covenant frnm those who had received the Scripture
(Al 'Imran 3: 187) and related verses.
It was al so said that the covenants of Allah are three:
..rJ u'.-:!' ~.»I_.. ';., )
. "" ,
* ,, -
:jj__;
•
their affi rm His nurturership;
2. acovenant He took from the Prophets that they should estab-
lish religio n and not diverge over it;
3. a covenant He took from th e people of learning that they
must show the truth and not conceal it.'°"
min ba'di mithaqihi 'after its thorough fast ening>: the personal
pronoun stands for the cove nant.
Al-mithaq ' fastene r 1 is a name for that by which stability en-
sues, namely what makes something perfectly compact.1°' ' What
is meant by it is that whereby Allah has fa stenened His covenant
of verses and scriptures, or that whereby they themselves fas-
tened .1t by way of observance an d acceptance. It i·s also possible
that it is meant as an infinitive noun.
Mi11 (from1 is inceptive, for the starting-point of the breach is
after the fastening.
h
iou Rt>~pcctivdy in al-A'ra f 7: 172; Al 'lmran 3:81 and 3: 187 . Also in Hadil · I . II
11
toi; ~Since ii makes sense to object that, in light of 'ahd, mitltdq 311d ~z.awt ~ .~g
1
meaning the sanw thi ng as he explicitly said beforc-'a/-'alrd is al-mawtlu1 - m~ If
10
\he PCThOnal pronoun stand for. the covenant necessitates that an objec.t n· ;r • its:
0
;

he alluded lo its rebuttal by saying that mit!Hiq here is not in th e senselo ' ~: ~:\he
l. ' covenant He took from all of the offspring of Adam wherebr but a noun fo r lhat whereby watluiqa ensues, that is. i{ikam t, ompact ncss -so
1 1

name of a inst rumcnl. like mifM/11kcyl." (Q)

484 485

1~
 Anwar al-Tanzi/: 1.-li:z.h 1
[Types of breaches condemned by Allah]
wa-yaq\a' una ma amara-1-Lahu bihi an yu~ala !and cut wliat
th e 0 11 e_ God has commanded to be joined) can mean every type
of severmg that is not accepted by Allah such as (i) severing the
!Jes of kmship; (ii) shunning allegiance to the believers; (iii) dis-
cnmmat ing between prophets-upon them peace-and scrip-
tures m what they confirm as true; (iv) shunning obligatory col-
lecttve agreements; " " and the rest of what entails rejection of
something good or taki ng something evil. For it [all) severs the
relattonship between Allah and the slave that is the essential
purpose of every connection and every separation.
Al-amr (command 11017 denotes a verba] injunction to act-it
was also said, together with [the commander's actual) superiori-
ty; or toge th er wit h assumed aboveness. Then it came to also de·
1016
"As in 1hr sa 'in, 0
duty (aJ .t,,'\;i'ida ~. f Allah but do help 011e another unto righteousness and pio
2
t ndur,mce (al-' A~r· ~/;'~ exho~~ 0 11 : another to truth and exhort one ~notlier ~II
1
slaves of Allah and bro~/ a,nd hi,s saymg-upon him bkssings and peace: and be
1017
Plural aw!1mir. crs and you must be with the largest mass."' (Z)
486
l~
Text and Translation
note amr as the singular of umiir !mattersl-the way the infini-
tive noun is used to name the direct object-since the latte r is
what one is commanded to d o, just as it is also called sha'n !af-
fairl, which means "pursuit" and "purpose:' It is said sha'antu
s/ia'nalt when I pursue a certain purpose.
It is possible for an yii$ala !to be joinedl to be either in the
accusative or in the genitive, in the sense of a substitute for md
or its personal pronoun respectively. The latte r scenario is finer
verbally and semantically. 1018
wa-yufsiduna fil-arc:li !and spread corruption on earth) by stop-
ping [others] from believing, scoffing at truth and cutting the
101
ties by which the order of the world and its haleness are kept. '
ula'ika humu-1-khasiruna !those-they are the losers/> who have
lost: 1. by neglecting [to use) theirs minds to investigate ·· ········
· us 101 8
"Because it is a more powerful bla me. since t/u.' sewri11g of what A llah has com·
0
•na11ded to be joined is more powerful than tile severing of t/1e joining of wlwt Al/all
~~/on'.manded." (Kh , Q ) .. .. . . rcti\•c
. This ~hows !hat the translation of fasdd as Md isorder" and chaos is intcrp •
since it is clear they arc not the same as corruption but rather its conscquc.'nccs.
487
r -- - - - ,, : -
Amvar al- Tm, zfl: l:fizb 1

J fa1_, Jts::y1 J1~1_, (n \t~'11 lci.1 , " ., _ ..

. . - -~ - r-"~ t;; ',"'\:;ilj
Tex t and Translation

(1") \Li)ylj-! . ~Gl1ij , 1 : ,.t..;,, \:'.q - 1- · ni .

- • ':f ·- - y_,-.,.,,-,,u"',L · L°'/ 1
.--:1~.\ --:LW1., •~">Gl½ ,L:.ii:., •~Li .,i~ ~l'! ;j,j
~)-~ ~ J ~ts::; ~ ~r4:! {:-1~ :.:,S-)

.. , •.. •
~ :.JJ~ ;;\ \~lA:;i1cr-}ail
..... .. > .. , •• .. , ~, ,, > •t
s -,,;JI ~Lil
,l ,.. ,, ,, .. --
rJ:..'.,[ :~ ~.Y- Ji;.. r--:A
,.
0.,s:; 01 ~1 i:,~
,,
,.....,,_,J\;
,,
•,;.
V

,<~j .,~1) p1 -:! ts::; J_..s)l., t:½l \i,;.; ;Ll;;l .!!!;

.~Lil~:~~ ~;i jij
and acqui re what will profit them eternal life;
2. by substituting denial and criticism of the Quranic verses into
the place of (i) belief in them , (ii) investigation of their realities
(i ii) and drawing from their lights;
3. and by purchasing (i ) breach at the cost of observance, (ii)
corruption at the cost of haleness (iii) and retribution at the cost
of reward.
[2: 28] kayfa takfuriina bi-1-Lahi <how do you disbelieve in the One
God' is a rhetorical query implying incredulity and stupefaction
at their unbelief, through non-recognition of the state in which
it takes place, in the manner of a demonstration. For its emer·
gence [means it] has to possess some state and some attribute;
when one cannot recognize any state in which their unbelief can
exist. that inevitably means its existence is unrecognized. Thus
it is more expressive and stronger in the non-recognition ofun·
belief th an atakfurun <do you disbelieve?' and more congruent
wit h the participial-state constructions that follow it.
[The three different possible addressees in kayfa takfuri,11?]
The discourse addresses
I. !hose who disbelieved: when He attributed unbelief to them
as well as evil speech and insidious acts, He addressed them by
way of redirected apostrophe and scolded them for disbelieving
when they know full well that their state dictates the opposite _of
that. The meaning is, "Tell me, in what possible way are you d 15 -
believi ng?"
wa-kuntum amwatan 'when you had been dead\ that is, lifeless
bodies- elements and nutrients and humors and zygotes and
morsels oftlesh, formed and unformed.
fa-al;iyakum 'then He gave you life> by the creation of souls a nd
their insuffl ation into you. The reason He adjoined it alone wi th
the fa' 1then> is because it is directly connected with its adJunct,
without delay, contrary to the rest [of the adjunctive clauses].

488 489

h
r Anwa r a/. Tanzi/: Nizb I Text an d Tran slat io n

-: , ._. '. ! •• . , . . ,t . , .... , ·~;iilJ

..!J __r-'J i ; '. ( ) i;.-~'.(.J·i;.:'.; , :-:11~ ·•</',,-, ,., --
r e: . r" . . . -.:.;~J ..:JI••\
!o~ : (°1~ ~(".i,._ . . ., • '--~' ........ •• _. • ., ·•r->!
· · r e: , r~t'r5fa ~li;, .-,-,L:.,...Ur5 ,i '. .-
'i I ..:i:..; • • '' ' ·' , ,. , • • . • l-"' ..r. '.-}j
" , . -t -~ r---L;, i.. 1.;1_;.;i 1;ts ~11~ ~J:J.i :iµ .
t" -.:....;:,;4 _1;,c., ~I~'.!~~?
_ . -[""""'- ·
·~ , ,.,, .j ., .
.0,-..r. ..
any exc use. This is even m o re the case when the verse draws
··· ··· ······· ?- 1]!J. . ~J_pj~_J')ll11 attention to what shows the soundness o f both'' " - n a mely, that
1012
since Allah Most H igh had p ower to and gave them life in the
thumm
., a yumit u k um Ith en He will make you diel when• their
first place, He has p ower to give them life a second time; for th e
I11e terms are concluded. 23
producing of creation is not easier for Him than restoring it.10
thumm a yuhyik• . um ltJ1en H e will. give
. you life> with resurrection
II. Alternately, the di scourse addresses b oth p a rties. · After
102 1
11
~." ." day th e lrorn is blown (al-An'am 6:73 etc.) or for the ques-
Allah Most High clarified the evide ntiary proofs of divine o ne-
ton mg m the grave.
ness and prop hethood , promised them !Paradise] for belief and
thum m a ilayh i t uria
· ,.una ItI1en unto Him
. you shall be returned' )
, threatened th em Iwith h ellfi re ] for unb elief, He ascertain ed all
a fter th e furn[ gath ermg . so t h at He will requite you for your that, by enum erating for th em !His] general and specific fa vo rs.
works; or you will be ga ti· 1ered unto Him from your graves for He the n decried any show of unbelief fro m them and declared it
t .h e reckon ing · H ow stra nge 1t . 1s,
. th en, that you should disbe-
tmprobable in light of those considerable favors; for the immen-
11eve when you are fully aware of yo ur situation!
s1ty of the favors spells the eno rmity ofoffending the Favorer. '°''
d Ifd someone asks: "Th ey may h ave kn own that they had been 10 1
h ~ ~Le-. th,: soundness of revival ait,:r death and hcing brought l,ack to the Mos.I
b ea ht en He ga ve th em 1·1ve an d t h en He will cause them to d'1e: High; for rc-asnn dictalcs lhc cvc ntualil)' oi resurrection and the return to the rcckon-
tlut t ey had n o knowledge that He would give them life and \~f2 m many ways:• (Z)
ien un to Him th
ofki .
h
ey s ould be returned;' I say: their capab1hty
.. J
., ~• B, p. E, F. I, P, R, Sk, T: ('4='-i .:) Ak: t l:>1 ) J-'
U: ..,:L:,>\ K, Kh. Q, Ul, Z:
~ --; L)' Ii, L, M lvl: r,!½>'l co r rupt io n m aking thl' sense subjunctive.
th iow.mg. the latt er h ,•o 1020-i n light o f the proofs He set up ,or
•
mat:"t~~· QaJi l'Xpli~1tly states in his com me nta ry on the verse Ht· it is wlio p roduces
em- 1s virtu al k.J10 J.c d ge o n their part, so that it eliminates
"'
. t&i~ ' ien restores 11- m ul it is emic:r for Him {al- RUm 30:2 7).
1020 th" bcht·ve rs a nd the unbdiewrs:' (Z)
l.c. thcir ~uund 10~5 ~;~·
ni:ss, nol thei r actuali ty." (Q ) mss. and eJ s. ;--d' AQ , H : ~ \ typo.

490 491

l
 Anwar al-Ta nzfl: Hi zb 1 Text and Translation

, , , , '1c
A
:~:,t.,i
,, ,-.:~1 ,. J-s:_j\~"~-"
>
r r-;
,;,- .,
: ,~t., --~~ \;lyl
::, "
rJ
J', 'llJ
i , i.:-~ r-,1:1,- .:r, , . , .r . •_"t. 1'~,,,
, ., ::! ,, _ ,:"11:: ....
: , .. t ji ' : ,~1 ;~\~('"''....,Jr- "-'r ---1'"'
. ,,,, -q ,'.<'/;
,Jy,cl ,, , r'
(
f :, ,_j;
·.r ; (. )
,,1 ,
_;i.;. -qJ, ~ 0;1 ',I J ,-=.,I; 0:>- \;;
. ,.,. , , ,. ,.
,-=-
,/ . ,
, , , .:> l; · \ ;__;,~I ;~I J (I) :(,t;:J.-l)J
;.:t;;1•~ J_. - : , . · : ,,, - ,,.(,, •
• , • :, , : _, ');, •. 1,1 '-j_.::,.81; · , 11J(l)j~(Ill\t;l.,,,.-0l_;;ll
~,l,.wJ 1 "" .X "' , ,., ,r .,
, , u mi ht disbelieve1021 whe n you were dead and utterly
thakt JO . g gthe11 He gave you life with what He imparted to you
un ·now111 , d' h d th
of knowledge and faith , then He will cause you to ie t e _ea
krown to all, the n He will give you the true life and you will be
............... ....... ... ... ....... ...... .. .'...i;s) :;,;.; returned unto Him, so that He will reward you with what ~o
If someone asks, "How can the giving of death be counted has ever seen or ear ever heard or heart of man ever conceive .
amo ng the favors that compel gratitude'" 1 say: since it is a junc- [The definition oflife in creatures]
tion to the second life, which is the real life-as Allah Most High
Al-liayat 1!ifel is
said, and verily the last abode-indeed that is the life (al-'Ankabut · h ·r ·rtue or what
!. a literal term in refere nce to t e sensi ive vi ,
pre-
.
29:64)-it is one of the immense favors. Yet what is being count- supposes it- whereby hayawan !Jiving animate nature receives
ed as the favor to them is the thrust of the account as a whole'°"
its name-and
-just as what is presently taking place is knowledge of it-an_d
not of each and every one of the sentences, since part of them 15 ILa metonymy1028 in reference .
' h I t . one of its fores1gns
in the past and part in the future; so they cannot possibly be (i) to the vegetative virtue 1°' -as t e at er is
both taki ng place presently. and preliminaries 103 0-
d bf ?and
111. Altern ately, [it addresses] the believers in particular, as a 1027 1h1s is the gist of the translations that chose How am/could you is e ,eve ..
. of the bounty lavished on them and a d'1stanf13lion of
resolution llistheweakestofthc three scenarios. .. . . ·~ AQ L, D. I,
1028
a, B, ~. C. t , F, K, Kb, Q, R, T, Ul, Z: jl$- ... Ak. ; · ; ... .
unbelief far from them. The sen se would be: "How can anyone
imagine ~~~1, P, Sk, U: .... H: ... ~ typo. lbn Sina on the ,iafs in his Kitd~
~n these Aristotelian class~s see, for exa~plc, wa /-l/cll,i ya, ed. Majid Fakhn
1026
"Not C\'ery discrete item that ,,.,•as mentioned 1hercin, lest ii be objected.:hot·';
th e giving of death be counted among lhe fa vors?' The thrust of the account is 1.1e e •.
a/.,~•a1M fil -l;likm,it a/-Ma nfiqiyya wal-Tabi ,yya wat n/~umm iya) and the sec·
(Beirut: Dar al-Afhq al-Jadida. 1982) ll.6.1: 6 (,~l;qu~;-SIIVi1' Il. 7 (a/-nafs aHra.s.s/1$a=
tion on aH,ayawtlri in the second part of his Km b ~•
traction of am ecedents for human beings out of two meanings: the context_ of in;.:~
1 iemualitus).
'.nateness (qaririat al-jamiidi)'ya) and his gradual elc\'ation to the apex of bliss, i,· 1030
"1n the fe tus for example" (Z)
1s 10 connect with the divine." (Z)

493
492
 Amvar al-Ta11zil: Hi:zb I Text and Translati on

·-..._,.:.i,-
.., . « ~1:;,J
. .ii:;, <.I'""'
;-:.-- ,;:ilS: <..J't,w1~
..
... 0LN1
.., _
!~l ,- ,-< )
• u--:: ~J -0~~1 ~ ,~~Ail\~\j~ji
js <)_ j~ -~lj~ (-=,_;:.ii):; -ti~_, \i~-t! , . .... I,, ' .... '\ ' ! • ... i,,-: , .
.,;ii).i1c;f. J_~81 ~,.:i~; ,...,,~ .JJ
~ \) :JtjJ ._,:L,J,-1) <~?¼:..11
\[l\ .f,) :J~ j~- .;·•; , ., ; >, .::_;i.;..
/.,; <->,.:iii;> \
,I .,• . '. C -/ ~._;.,_:,½I.)\; .Y' f
Zilf.;.,1 ) :J\j:; .c ,v_.,..,.,1<~_;;:c.;J..:';~1;.;,~i _sj\ V ~- ' \.
,t,.,: ,,
_,,. • , :
,,, ,•,1•'
,. ,, ,, ,,
i'.~;J,:.1,<\_;_JJ,'IJ<-~..r'
,, • ... ,,. .....:~,.,
.-: , ,' •\.).,.,O__r''d,)~" ':"" rs-- 'f' ~
.c ,n ,1,.;'m <,..,.l1G<..__, _~(.~:J,~;--- .~.U)-~? . ,, ,. ,. ,,.
1 -- ,,. ~ J
,,. >,\.>---;,,- ~ J J
,, ' <r--b') ,_,..,...J
•g;_'J: :•-- ·r+-'
. , !\;..;;..,-, r-' "J' .:J.ju::. .j_;,
1· --
.'._J~\; Jl.>-
~;~I_,~\ ~LA;\ ~j :jl;.; '-?~91 <:'c.. ": ,,
'. <;~~• ,;.sc;,;, Y,( \) r--:c ~IJ
J ... . J ., •
¼; r--:c
·' • , • ' <:1.:i:\. - 11..:,; j___
Jlf"'.,;-r"'
................. ..... .......... ..... ........ d;-:! ~0.J1 9
,hat presupposes that-metaphorically {either way].
(ii ) and to whatever is specific to human beings of worthy quali-
Ya'qub read it tarji'1in 1you sh a II re t urn >
1032 in all of the
ties such as reason, knowledge and faith, as they are its comple-
tion and objective. Qur'an.
\2:29] huwa-1-ladhi khalaqa lakum ma fi - I-ar.d.• Jami · ·<an <He it.
Al-mawt 1deathl, on the other hand, is an appellation for the
is \Vito creared fo r you what is in the earth-all of it> is an_ exposi-
opposite at every level. Allah Most High said, Say: '½llah- He
tion of another favor, second in sequence to the first which con-
gives you life then causes you to die" (al-Jathiya 45:26); Know thar
sists in their being created living and able time and again, while
Allah revives the earth after its dea th (al-1:ladid 57:17); and Wlwt
this one is the creation of all that their survival hinges on a nd all
about the 0 11 e who was dead and We gave him life, and set for h,m
by which their livelihood becomes complete.
a light whereby he walks among people? (al-An'am 6:122).
The meaning of lakum 1for you> is "for your sake and your
{The description of Allah as possessing ~ayat 1life>]
benefit" in (i) your worldly affairs by your obtainment of bene-
When the Absolute Originator-exalted is He-is described fit, through them , toward the interests of your bodies-wi th or
by it, what is meant is His sound characterization as {having\
knowledge and powe r, {a characterization] concom 1·tant with . . . K , ng Abk and Willing
cep11ons: .. . If it is sound for us (to say) _tha t t~e Make r is ~~;; i't is sound for us to
-hie brmg a precondition for these atlnbutcs m our school 11 _ !OS).
this vi rtue in ourselves, 10 31 or a m eani ng inherent in His essence
dlem that lo be a prooflhal He is living." Al -Baghdadi, U~ UI al-Dri'. (pp. 29' 79 •. f
1
1031
Mu'tan\is, however, although 1hcy ackno\, lcdgcd Allah as knowmg ao<l to\,:
1

The induction ~origination<=>( powcr+know\edge) <=> life" is the lhree-ti~: ncv,:rthdess refused to ad mil knowledge a nd power as dislinct divine_ aur~lutt nbul ·
ar!:\umen1 of Imam al-l:lara.ma)'n in al•Slulmil ft U$1i l al-Di11, ed. 'Ali Sa;i "·rn Ash'ari, Afoqclldt al-Isldmiyyin wa -lkl1tiltlf a/-Mu)a/fin, ed. Helmut Ritter s a ·
Nashsh.:ir Cl al. (Alexandria: al-t-.fa'a rif, 1389/ 1969) pp. 621-~2 2. O thers a:r~bcd\ as :~},9· \930, rep1. Wiesbad{' n: 1:ranz Steiner, 1980) PP· 164 • 167· a, in Salam al-Tawil,
such as. al•Q~shayri in al-Fus1i/ (§28); and idrtlk: "All th at 1s sou nd ~: l~'ill and per· • A~ d1d Muj5.hid, Ya})yi\ b. Ya' mu r, lbn Abi lsl)aq, lbn Mull ) $ '
possessrng hie ts soundly [described] as possessi ng knowledge, po\,t:r. al.ra}-ya(,\ b. Gharn•an and al-Mu\awwa'i . ( MQ)

494 495
 Anwa r a/. Tanzi/: 1.-lizb 1
wi 3
. thout intermed iary1°-'
. - .and (i i) )'Our spiritual af',airs
· byproof-
mfe rence, d ue cons1derat1on and realiza tion , and whatever is
congru ent with those [interests] am ong the delights of the here-
after and its torments.
[Its being created fo r the ir sake and benefit is] not in the sense
0 pm·errcd! (a\ -Mun;ifiqti n 63:4)." (Q )
_f an ulterior purpose '°" -for an agent [mo tivated] by an ulte-
nor purpose is seeking completion thro ugh it-although it is
hke an ulter io r purp ose in that it is th e aftermath of the act and
what it leads to. Furthermore, it d ictates the permissibility of
beneficial things'°'' with out precluding that some of them he
exclusively restricted to some fo r non -essential reasons: for it
indicates that all is fo r all, not each for each. '°"
33
l0 •An allus ion to venomous animals such as scorpions and snakes which arc food
for antclopi:s anJ hem which, in tur n, arc food for human beings, and their poisons
~an hri1t.:fit a\~o fo r ddcnsc agai nst cncml(.•s. So the world, afte r carefu l consideration,
~~:.~l~c rca!ed fu r the sakr of human hci ngs." (Q)
_I.e. th c 'for' of causality ('if/iyya) is mc taphori cal and stands fo r wisdom and wd·
fa re Ill ,uch \'erscs as th1~ or I did 1101 create ji1111s and l11una11 beings for any other n·il ·
1
~~: ,1:m,for_/It em to worship Mc (al-Dhii riyat 51 :56)." (Z) This is an Ash'ari ruk.
~foanmg th at th e default (al -as{) in all th ings is licit ness (al-bi/[) .... as is tht
0 1th
::~~~~ ~\. of HJnafis anJ ~hali 'is, and the preference of Imam aJ-Razi in a/-Mabiul
1036 , maJ<· ti an tn\'anable r ule." (Q)
Non-ehential rl·a:.ons \'aliJated by the Lawgiver su ch as marriage, purchase anJ
496
Text and Transl ation
M<i ' dint> includes all th at is on cart h , exc Iu d Ill g the earth
' .
'°''
he n [we say that ] what is meant by the latter 1s the
-except w ' ··t k I · tth
nether direction [fi guratively], ju st as by sama s y IS mean e
upper direc tion.'°
311
/ami'an 'all of it 1 is a participial state for '°'' the second con-
juncti\'c. HHO
~le. gifts, leases and loans , all of which indicate that 'all,' meaning all that is on earth,
'is fo r all .' meaning all human beings, the discourse add ressing l'Veryone generally;
not that C\'cry single thing crl'ated on earth is for l'Very sin gle individual amo ng hu.-_
mJn being~ lest everyone's prope rty should also bdong to others and ew ry man s
)pou,e be licit for others as claimed by the liberlincs - Alltth conf ound them ! How tlu' )'
M,'
ioi; AQ, H, K, ~IM : missing I .o))11 'l] lacuna.
103
' "Or else it n:ljuires that s~mething contain itsel f, wh ich is im po.ssib\c . •· The au-
thor rejected Lhc exegesis that it includl'S the earth as that requires a figurative in ter:.
prctation [11r(l=bdowness} in contradiction to the manifest locution 1'>'i thout reason.
(Z) -1~ay,ralher, that it includes it as wel l, following another sense of Arabic d oq uencc
1••hich 1s to dispense wi1h the governed annex (m ucjtif ilay lt ) by onl)' citing the govern -
ing annn: (nm(M/} but meaning both in actuality, as in ril kib a/- mJq,i ta/iluin (the rider
of the camel-both exhausted' .. . likewise in the verse His saying ,mifi/-ar(i st a ncls fo r
thecanhand wli.11 is in it,"(S) cf. lh n Ji nni , KltaFl'i$ ( \:289-293) and below, note 1272 ·
A lucu~ classicus of this famous fi gure is wrse 882 of Jb n Malik's Aifiyya, where the
ll"Oftls bayn,1 a/-klwyr ' bchveen goodness' ellipt ically stand fo r ~between goo~ness
anJ me." The fi gure is also known as nlkil, cil-ba'ir fali!ul11 cf. Jbn Mal ik, Slrawli lml ul·
Ta 11 <Wi ll'al-1i"1$l_1i!1 li-Musliki/lH ,iJ.J,imi' al•$a/1i!1 , ed . Taha Mu/.lSin , 2nd ed. (Cai~o:
'.'. !aktabat lbn Taymi)')'a, \ 413/ 1993) p. 152. The fi gu re sheds light o n many conme
~i3~ ell iptical passages of Qur'a n and Hadith .
J JI,. E: j.. Jb- A, !, Kh, Q, Sk, T, Z: :.,.~ j~ ·ou> or al-,irt.i
ll}iu ~, Ak, ..n, F, R, S:
I.e. ma in the sm se of ku/1 'everything, ... as opposed to lakum for>
e earth!, which do not entail intensiveness .. ( Kh ) "because the conjuncliW is an t!'X ·
phcit second direct object" (Q) and "because lhc la\·ishing of favor (imti11dr1) can show
only by exposing the abundance of favors, not the mult itude of those fa\·orcd.M (S. Z)
49i
 A11wiir al-Ta n zi/: Hizb I Text and Tra nslatio n

.. ............. .... ....... ....

Thumma-stawa ila-s-sama'i (ru rt ha He p d d
. . '' , rocee e lo the sk/:
( 1) He di rected Himself to it w ith His will fron1 th - . The fi rst''"' is more congruent with (i) the root meaning, (ii)
· - ·1 I · , e1r sanng the conjunctive clause by wh ich it was transitivized and (iii) the
istawa , ay II kas-sah m al-mursal !he proceeded to him li k. 1
arrow-shotl · I d' e an lm lization that is made to follow it sequentially with fa <then .
. ' meanm g ,e irected himself stra ight to him with-
out turnmg to an)1hing else. What is meant by al-samii' <the sky1 is these supernal bod ies
[Istiwa' liter ally means symmetry] or the upward directions.
( 2 ) Th e root meani ng of istiwa' is the quest for symmetn.'" [Timing of the respective creat ions of h eaven and earth]
Its U Se to de note erectness is b ecause of what the latter entaiis of T/11m11na <fu rther1 is probably due to the disparity between
maki ng the arran gement of the parts equ al. However, it cannot the two creations''"' and the superio rity of the creation of the
be said to mean that because such pertains exclusively to bodies. sky overthe creation of the earth - as in the saying of Allah Most
High, moreover (thunm,a), to be of th ose who believe (al-Balad
( 3) It was also said istawii m ean s ista wla <capture 1 and ma/aka
<take 90: 17)- rather than tem poral subsequence, which would cont ra-
• po ssession · I; [ t h e poet} said: !~The Tm nblm1(l
dict the manifest locution of the statement of Allah Most High
Bish r has ta ken over (istawa 'a/ti) Jm q 0
and the eart h, after th at-He spread it out (al-Nazi'at 79:30). ' "
without any sword or bloodshed.''"
104 1
in firSI place foreve r; as for al- Farazdaq h e comes somd imcs first and somct'.mcs
~I n al-Tihi's J · , . . ., . second; and as fo r Jarir he comes someti mes first , sometimes second and somcumes
d ,, .i llslu>a . lstnva literally means t·rectncss, st raight ness Jnd fullnes~ of
2
Lc~~c 1_or11ne111and facu !t1cs:· (S) laSl." lbn Qutayba, al-Slti'r wal -SJw ',ml', ed. Al.u nad Mubammad Shakir, 211 J ed.
M S~o~:n about th e Uman-ad pri nce Bishr b. Ma r wan b. al -Hakam b. Abi ai -'A~al \"ols. (Cairo: Dar al-Ma' arif, 1386/1967) 1:483-496. Cf. S/Ji'r al-Aklital. ed. Fakh r al-
2
a/~~: )' Abu Malik G hiyiith b. G hawth b. al-Salt al-Taghiubi al-Fada1\·kasi knoi,·n Qibawa, 4th ed. (Dam ascus and Beirut: Dar a\. fik r, 14 16/ 1996) P· 557 § ~:-
,r:f: 19
d \al ( ·_92 1640 · 7 11), a Da mascenc Umavyad Christi an who excd led in tioelr· IO-H :I.e. 15111wf in the noble verse b eing in the sense of self-direction (af-,1a~d ). (Q )
stro,:~w:ia; egyncs 3nd lampoons and ra n ks w ith Ja rir and Farazdaq among the mr,'t'
Oc h ofibcir t ime. i\fa:,la ma b. ' Ahd al- J\-1alik said. ~As fo r Akh1al he comes
lt~s ;bu l:l a}? \ n said: in their extent a nd magnitude." (SJ
he Qad, goes nn, in h is comme nta ry on \\'ho crcatc1I the ca
,th in two Days ...

498 499

aL:-.i , 1'\\.__
 Anwar al-Tm1 zil: Hi::b I Text and Translation

(. '. "').:·r,r-
;. ·,< . L; _;
,~
. :~G
.

,.L,JI
. , ' .J' 1 ._r:-
• -~ :<.F
i • • -~ j\ j~ :{;,~ ~ ) • ,
, , :_, '<' id.• ·-~ ·•.!)~\ ;_;.__:_•; 1~LG.
-j.; ,~ .:it.,d_,.-•1.r> . •.
_j½ I

-- , ,. , · , ,!--i1· ! •: i1 1:·i1 :J,~1.~:;..;\~i)l:);_,'"'j1J

The latter [verse] ind icates the posteriority of the spreading out
of the earth-wh ich is itself prior to the creation of what is in
it- to the creation and levelization of the sky. That is, unless mu
consider da~<llui 'He spread it out> a resumptive, subauding ,an-
other verb-indicated by A re you the harder to create! (al-Nazi"at
79:27)-to make al-arcja <the earth> accusative, like "he learned
the lay of the land and ad m in istered its affairs after that;'" but it
contravenes the manifest locution.
fa-saMviihunna <and He levelled th em> : He proportioned and
fashioned them exempt of crookedness or gaps. 10"
Himna <them) is the personal pronoun for al-samii' <the sk/
if the latter is glossed as the [celestial] bodies since it is a plural,
or it is meant in the plura1. 101, .
The ,i limie d Ht• to the sk) ... T/101 He ordained them se1·t·11 skies (Fu~silat 4\ :9-!2) lO
th
discuss e pnoritr of th<" creation of the earth fro m a di ffere nt perspect ive. Seo;" also,
011 th
"'; ')I_,:- ;_S·f '(_s-; r" J ..r r '"+="'t ,. t '--- ,, • • -,
-- . - -- . , I , ,, ·,p, ,>, \
~_;s:Jj) :J~ ;,f\5 ' ~ ( \) :~ :, ~:.:S-:-<,!"t_,..J /
Otherwise it is an unidentified [pronoun] explained by whatt~'.;
lows as in their saying rub bahu rajulan <many a one-a man .
sab<: sarnawatin (as seven skies) is a substitute or an explication.
jThe number of the heavenly spheres]
If someone says: "Is it not the case that those in charge of ob-
servatories affir m that there are nine heavenly spheres?" io-w I re-
ply: what they said is fraught with doubts; but if sound, there is
nothing in the verse that negates additions- although if one adds
to the m the 'arsh <Throne> and the kursi 1Footstooi>no disagree-
ment re mains.
[Divine creatorship, wisdom and resuscitato rship]
wa-huwa bi-kulli shay'in 'alimun <and He is most kn owing of all
things> expresses (i) causation , as if He h ad said, "B ecause He is
l'1l-!S This makes the clause Kseven heavens" a tamyiz 1spccificativel fo r .. th em ."
9
/J.l Rali in his Tafsir (2: 170- 171) on lhis n·rse and again (4:199) for al-Ba~ara i:tM
ad~uces thl' post-Aristotelian model of the nine spheres of Arab cosmogony 111 asce nd _
int: order of rrn1otcncss from the earth as the moo n (ol- qamar), Ml'rcury ('U_iarid),
Venus (1il-Z11l1ra), the sun (al-slrnms), Mars (af-Marrik/1 ), Jupiter (,i/-Mus/Jtt1n), Sat-

~-!~1!1
t· rccunciliation of thesl' perspectives with additional consideration of th~ relc-
urn (Zulra/), the sphere of lhc fixed stars (al-kawtikib al- t/JJ billl) _a11d th:\~i:;:e;~
a<liths: al-QurtubiS Uifsir on al -Baqara 2:2 9 and S (2:176-178).
th Sphere (a~• falak a/-a';mn) which S (2:180) rejects as the unprophetic ,~:,e:I-Sunniyya
Wi out d bpanty between parts. some being nea rer to the center than oilier-.
th Gretk ph1\ol>ophy and excludes from his book o n astronomy, al -Ha) . r .
~~ ~ter. ey are all cquitlistant from the cen!cr-a n allusion to sphcricalit( (Q 3:93l_
fll -llay'at al-Sar1iyya. Sec also on the Greek model a l-Barjandi's Sha rh Rrs,llat i\ ~ i r
J ~l'e ahm•e, u nd er 2:22 and footnote: "Af-sama ' is a common no un denoting unit~
al-Din a/. Tii si fil-Ha)"a and http://starsandstoncs.wordprcss.com/ 20 I0/07 /J 6 /on-t e-
an colle-ctl\'es, hkl' 'dinar' .ind 'Jirham ' It is also said to he- the plural of 5i.wufa" ni nc-~phercs-of- heaven/

500 SOI
 Anwar al- Tanzi/: l_
--lizb 1 Text and Trn nslat ion

.;.) 1J .r-5~1W11:i.,;, -~ j;. t_;; ;J.;. ,:, ~ ,- :' · ,

- · - - I..> '-' -~~-,.!~ \ ~ ~~
, ~ \ ~I 1:i.,;, ~~~LS::_,:; :.it; j-]~- 1J- (Y) !( '-~,'°~I
1 -~ lk-lJ ,Jw'~1~ti;1j~ ,r ,: ' ,ts- ._ \; 1 S
- ,
~ ---11 - -- ! ~..... · i.J:; J .__;

;_;.i3~ <n \~; J~ ~l '1 ,2N1 ~; -~~/

,. J ,. • f • ,. -::; ,.,. _. .... ,.c::-- .. .. ,,. , .. •• ::; -- ,. ,. ~ .,~\
, l,,..)l_;.,:- 1 .:;,,,.,,;;J ..:...::.:; t,;;.i,.:; , .:>I.C~i .:ii ~ ~JJ~ j ,:.(.i. i!.
J ,,.

+ ;:;;_l; j .;i:,,;: J5 ~1_;.i c?- .::..;;s ,~ti; ~ J.:.;1j

J .. ... ..

i
::, J .. ,. - -- i..:_-;-7 -

;~..J.;"
--- 3
~~LS 1;s -- -
'. s:; •rl t,;; Q. i !
v ..
, :- '] J- h,::,...-; •··
~"?....
1

.[ V~ _;-,1 <4 ~J:;:,;:,_;) :Jd)

knowing of the ul t im ate rea lity of all things, He created what He
created in th is most perfect pattern and most useful aspect;"
(ii) the inference that one whose acts follow such extraordinary
orde r and refin ed arrange ment must be most knowing: to per-
fec t, thoroughly acco mplish and signalize acts with their most
beautiful and beneficial aspect is inconceivable other than on the
part of one knowing, wise and most merciful;
(iii) and the quelling of the suspicion that might creep into their
hearts, that "after body parts fall apart and disintegrate,'°'
joini ng whatever [eleme nts] sh are their qualities,'°'' how can the
parts of every body be collected a second time, so that none of
th em is mislaid in any way, and nothing is annexed that did not
belong, so that they are re tu rne d exactly as they were?" Its equiY·
alent ,s the saying of Allah Most H igh , and He is most kn owll,g
of al/ tl1i11 gs created (Yasin 36:79) .
i~so _Ak'. a., B, ~, t , F, I, P, Q, R, Sk, T: ..;.,j~,;
---:..:.i;~ 11wers1on
1os1 ~Of liquid ,1nd dust.~ (Q )
AQ, H , Kh, L, M t-. l, U, \Jl, Z: .:..,:,;;
Know that the validity of the [Final] Gathering is based on
three premises which He demonstrated in these two verses:
I. The fi rst one is that the constituent parts of b odies are apt to
be gathered up and given life ; He alluded to its demonstration
when He said, when you had been dead then He ga ve you life,
t/ie11 He will make you die (al-Baqara 2:28); for their successive
[states] of disjointure, assemblage, death and life show that they
are inherently fit fo r that; and what is inherent will not pass or
change.
11 -111. As for the second and third [prem ises] : truly the Almighty
and Exalted is cognizant of them and their exact situations, ab le
to collect them and give them life. He alluded to the sense in
which He affirmed these two p oints with the fac ts that
(i) He is able to cause the m to appear and even cause what is far
more massive and extraordinar y in its frame to appear [out of
noih ing]; so He is all the mo re able to return them back to life:

50 2 503
 Anwar al-Tanzi/: Hizb 1 Text and Translat ion

s,;~ ~-;<- .~ l;~ L,j;_ j.L: j.L: J-~ ,,.

-- -. , - , - ' • ..;1., k.,)
..!.U:, ' ' -~ - · • , , ,, • ·
-I': l;,; '-' I 1,
er- • J ·r;; . J.:.J ~t..,;,; .... . 1-• -'
,' ~
. • 'p,..,..,, .,- · = --- ..r .,- •~'.l\;.,:.lj
· - ,:..»J,.;_:; ..Li~-~J,·c - ·
-- - , '<"J<..l.
J\ .,,-.:; ) :(*).,;..;
_
·._,..ti\!;L:.s:J1~
v -
.~ "1--·1.;'c~- ---- ·
,_,,_ - J,:,- .>UrJ .:,.-:.-lij

.(~)-c:J~
~I~:< h__i;• ._;.}ji j .'.k'- J i ~ ~ - J',:, 1.;'
• • • . • • • ' • -~ II l i.J , being given honor and preference over His angels-as He com -
•........................... r;1._;1; .~ .;.u1 µ; ~N manded them to prostrate before him-are a mark of favor that
includes his progeny.
(ii) and He created whatever He created in a levelled and com. [Grammar and usage of idh and idl1a]
pact_frame without any flaw or imperfection, thereby safeguard• ldli 1whereupon>is a [temporal] vessel co in ed to denote a past
mg their interests and meeting all their needs. temporal link inside which another link o ccurs, just as idhii
All lhe above is evidence of the infiniteness of His knowledge 1when>was coined fo r a fut ural te mporal link inside which an-

and perfection of His wisdom-how magnificent is His power other link occu rs. Th is is why
and how fine His wisdom!
(i) it is required for both of them to be annexed to sentences like
. Nafi ', Abu 'Amr and al-Kisa'i put a suklln on the ha' in the l,ayt/111 1wherein> with regard to p lace. Furthermore:
like of fa -hwa and wa -hwa, in emulation of 'addin. '"' (ii) they are both indeclinable, to m ake them resemble relatives
(The superiority of human beings to angels] and conj unctives;1054
(2: 30] wa-idh qala rabbuka li-1-malii'ikati inni ja'ilun fi-l-ar4i (iii) they are used causally and consequentially [respectively];'°"
khalifatan 'and behold! \"our Nurturer said to the angels: Verily 1 l0>4 ~Due to the fact lhat they both need a sentence to follow them and clarify how
am setting on earth a successor> is the enumeration of a third fa- th cyare connected" (Z) "like al-ladlii tthat, who, which':' (Kh)
vor th at includes all people. '°" For the creation of Adam and his
1 55
~ "There is hc rc /aff wa• na.shr mujmal ' indet<:rmi nate [verbal ] involution . a nd
1052 evolution>, for it is idh that is used causally and frl}uJ that is used consequentiall y,
Also Qa!Un, Abu Ja'fa r, al -J:lasan and al-Yazidi. It is the dialect of Najd as op- never the reverse." (S 2:181 ) Even so, "Abu }:layyin did not recognize any insta nce of
th
: ~scd ~o at of th c l:lijaz. (MQ) Mlt is possible to put a mktm on the M ' in huM'/1 and idh used causally -...·hile Jbn Hisha m said in al-Muglml that the majority do not affirn~
th
;~ ;~ .:· ~n .~Y arc prcflXcd with wcl 11•, (J ', the inceptive Mm a nd thumma such as in it and that idlul docs not effect apocopat ion (jazm ) except in ex1rcme cases of need.
h _> kal-!u.1ara, w,ili-wa bi-kulfi sli ay'in 'alim, /ah -wal-gJumiyyul-bamid, tah-,-al·
r:::::.::~1 ~ 11 111
['a# !
(S! ~e\·erthelcss the usages of idli and frl/1,1 are listed respccti\'c\y .. t~ rfiyya,
fuJtl iyya. ra'liliyya" and .. ,afsr riyya, wa-:;,arfiyya, wa -fujil'i)')'a, .. wa -M ta ma/ ,dliiJ a.l-
(_PP·.:2~!!!·R~;;0h;i~
'. t,l{l h-w,i ~•u wmal-qiyl1m ati min a/- maqbtibin, as in 'OQud
Sec below u! ~~':'!. J
IOS3 (Z)
fo r h1ya.n "A nd rusu/ [rus/]." (Q) ~a:ma illii ft/ -s/1i'ri lil-darii ra" in al-Daqr, Mu 'jam a/. Qawd'id
rsc 2:34 fo r the me ntion of a fo urth favor. ranslate~ laJJ wa -nasl1r as .. multiple attribution (rolling and unrolling).

504 505
 Anwar a l-Ta n z i/: Hizb l
(iv) and they are always construed as accusatives because of their
adverbiality, since th ey are am ong the undeclinable temporal-
local vessels fo r the reaso ns we mentioned.
As for the saying of Allah Most High and recall 'Ads brother
- whereupon (idh) he wa rned his people of the winding sands (al-
Ahqaf 46:21) and its like, it is interpreted as "recall the incident
whereupon such took place;• where the incident was suppressed
and the local vessel was set up in its p lace.
Its regent in the verse is (i) qa lu <they said>; '°'' (ii) or udhkur
'recaJJ!l-following the aforemention ed interpretation-as th,
latte r explicitly came up as its governed element many times in
the Qur'an: (iii) or !another] implied [ve rb] indicated by the pre·
vious verse, such as wa -bada'a kha lqakum idh qala 1and He be·
gan creating you, whereupon He said>. Accordingly, the sen·
tence is adjoined to khalaqa lakum !created for you> and is tan·
tarnount to a relat ive clause. . .. .. . . . . . .. .. . . ·······
~~s: (p. 60 §92).
In rtforence to the angels.
506
Text an d Translation
~la' mar considered it an additive.10,1
\The angels: name, nature and functions]
Al -ma la'ika lthe angels> is the plural tof mal'ak-originally-
di 10ss d th
the way sliama'il is the plural of sham'a l nort h w in ' an e
!final] ta ' is to fem inize the plural.'~'.' It is th: inverted fo rm o_f
ma'lak ioro fro m alUka , which means message. as they are inter
io;; "AI-Zajjaj decried th is interpretation and said that wh en a particle imparts a vai_id
meaning ii is impermissible to deem it an additive." (Z) Shah \Valiyyullah su mmar_ily
dismisses the need fo r a rcgcnl in all Quranic instances of wa -idli as superflu ous, ln-
stcad proposing a thi rd view, wh ich is to consider idh neither a temporal-local vessel
(;arJ) governed by an impl ied regent ('t1 m H) nor additive but a transference or mct_-
arhorization (11aql) to a meaning of threat and intimidation (ta kltwif wa -Mhwil), as 11
were a stand-alone ecphoncsis or "exclamatory phrase" used fo r pathos \.,.hen rcmem•
bering and listing tremendous e\•ents: al-Faw: al-Kabir fi U$iil al- Tafsir, t rans. from
Persian by Sa'id AQmad al- Halanfiiri ( Damascus: Dar al-Ghawth.ini lil-DirasA~ al-
Qur'iniyya, 1329/2008) p. 81 (section entitled la ~Hlja ta ila tapish al-'chnilfi kallmat
idh), transl ated by TAhir Mal)mood Kiani as T11e Grei1t Vic tor)' on Qiu'd nic He~me-
ueurrn {London: Ta- Ha Publishers, 2014) pp. 104· 105 (section entitled "T here is no
need lo in'"estigate 1he word that governs the word idli "). Also sec note 357 ·
.,11,.:.J~
IO~ B, ,, R, Ak, ~- F, ! , T,Jµ /"' J>\,!-!~ a, J\;-1 /"' .j ,.)l\,!-!~ . ,
10 9
' ·otherwise the plural mald'ik would b e aberrant, si nce th e plural of fa 'al 15 fi ell
anJ aful, as in jabal jibii l, ajbul; or fi '{l/a, af<ll, as in tiajar ~iijtlra, a~jd r."_(Z). _
JWJ Namely, the maj'al fo rm of the root
verb '-1-k (to ~e,~
1
, ~oriS t y~lii ku,_
nouns alk and u/1ik, the nouns altik(a) and ,na'ltik(a) s1gmfymg messa~c, m
1
,
~~~n:t\
~~
1
th e aura] nature of messengership, cf. al-Farahidi, 'Ay n (5:380) and L15d 71 s.v. -l-k.
~Their being named maM'ika is due to their extremely great streng th , all of lhe co~-
nates of m-1-k revolving around the senses of strength and toughness such as m alik
!king\ mdlik 1ownerl, ma/aktu a/-'ajin (J churned the dough , ... It is enough for:·o;
th at Allah ~lost High said of them rliey la ud n ig!it and d(ly, they never wane (al-An ,y
21 2
: 0)-and what strength is greater than th at!" (Z 1:240).
507
i
 Anwar al-Ta nzi/: 1.-lizb 1
Text and Tran slati on

,, ,t ,,,, .,:.j
A
,,.J ,, ,.. ~, , \,.. .,

, (, ,:, ,;i..i.1 j ~\;JI ...r' ~ls! ,;, ?. /: y. ('"-r'

Jl , ~- ~M: ,, . ! .,• •• , ,,:-;,, •
,'-' , ,l ; - t;._ :1-1 ..;~J c-'I _;.;...'i l r-r ~ r
p • _ . ,... p

(\) ,_,,~
, ;;:)\, _ ,u)~ u . <.Y' , " .,

·: ,j~ JG:; ,..L) p j ~ J l;5 j,

.)
~ , , • ,

.', ~'1.i.1...,<:l)UIJ .J~

, . ,, ~ : ... p ..... , ; -- 0 -:- >;~ _ . . , .,. , , .~r ., .:r
l r' J - [•t,,}:1tl ( ,. u.J..J'>,A!'l_;i,_;J'J J-?
~ --

-,,:, , ,
..-vii..)
-~ [ o ;;,..Jt] /
' \..,
.;,i-,i(j [;CJi~_j\iti.~) ~J 0)
,.. --

ti.;s::i-1 J.! ~It~! ::~~vr-;'.J

mediaries between Alla h Most H igh and human beings, so ther
,~ j\ ~_:; ,~_;I;-:,~ .1;1 ..:,\.f.i...J.I r' -' ,[, r-<,.,-.;]t l
are the messengers of Allah-or like m essengers-sent to them:
The thinkers d iffe red as to their exact nature but agreed that
they are created, autonomou s entit ies .1oe 1 Most of the Muslims
view the m as subt le bodies able to take on various forms10t,1-as
attested, they said, by the fact that the Messengers would see
them thus-(a Christian sect said they were excellent human
souls separated from their bo<l ies' 063 while the sages claimed they
1061
' Angc\1- arc spirib. subsi sting in suhlh.- bodies of li ght, able to take on \·ar1ou1
forms by Divine permission, and no t to be desc r ibed as m ale or fcmak M' AhdAllah~
Najib SmJ.j al-Din al-1:i usayni ( 1343- 14 22/ 1924-2002) , al-lm,h1 bi/-Mala 'ika (Alcrr 0
~,~ ~-~y authnr, 1391/1 972) p. 19.
u~ewherc the Q adi all rihutcs the very same J dinlt ion to ~the- majority of throlo
~mns.. for M angel s, jinns and de\·ib :" HayJ a w1, TmwW' al-Anwar min Ma/iili' a/-Au;:lr
ed. ' Ahhih Sulayman (Bei rut: Dar a\-Jil: C a iro: al -Maktabat a1-A7harin-a lil -Turalh.
14 1111
gy I) P· 147. Min Sliar/1 a/- AJaqii~id: They a n • absolutely good, luminous boJi~-
while th ~ jinn arc subtle airy boJics d ivi ded into good anJ c\·il and the devils arc eiil
fit'rybod u:s. It wa:. said that the constitution of the thrct· ti mes is from the mixtu r,· of
th
c clemcnl s, cxcep1 that the domina nt one in each is the- one highlighted. Becau:.r fir,·
n
a <l au arr extremely subtle, angels, jin ns a nd devils can enter ,,..; nJows aoJ narrtn,_
phlcl·.s -even huma n ca\·itie~ - u nscc n by the eyes, unless they put on oth rr all0)~
dommate<l by earlbint:s~ and liq uiJity as \'est men t.s and coveri ngs, at which time tht")
h~ seen in bodily forms such as hu man a nd o th er a nimal bodies.~ (Sk P· 28 i) ,
e attributes t bc \'Cry sam" posi lion to "the sages" (aHmkamtl ') in the 1 awiili tr
:'i~::--> ',, t; :.t, ' - ',~., \.f ,>-r-!
~J'
i i '11 'Ei1 .., <.>?- J tWI
r- ,,
,. " ,;. , ~-->. , , .,
<-- ,.., ;!
' i-t1 8 • 25\
.v. J\ ..,,.., ';' , c,l, . t A;, u,~
"'ere incorporeal substances th at differ from articulate-speaking
souls in their exact nature) and falling into two groups:
I. A group whose sole occup ation is self-im mersion in greater
knowledge of the True and Real O ne- glorified is He! - and self-
exemption from concern with anyt hing else-as He descri bed
them in the dec isive [verses] of His revelation, saying, they la ud
niglit and day, they neve r wane (al-Anbiya' 2 1:20); these are the
"highmost" and the "angels brought near."
II. A group that administer the co mmand from hea ven to earth
(a- Sajda 32,S) accordin g to the prior Decree and as penned in
th e Divine writ , they d o not disobey A llah in what He comm and-
ed them but they do what th ey are con1111m1ded (al -Tal)rim 66:6);
these are the "executors of com mands"
Thus some are heavenly and some earthly, per the scheme 1
fi nali zed in Kit ab al-Tawa /i ' tBook of the Rising Stars'.,,..,
:;!:::1- cf. Calverley and Pollock, N atu re, M a n and Go,l {lb:64S).
lbrd. (lb:644 -7l 3).

sos 509

i
 Anwa r al-Ta 11 zil: l:li zb 1 Text an d Tran slatio n

~ .:; ;_,,.,•.;.;.Ji r~.:; -!illi1r ~':>U1 : .,, J ~-·1·

J· i;_; ' \; cl 1 ... ,· :
"' .' - j---:- ~J ..,.. c.l
• ' · : •
0l5 ~j ~ I
,
i ;•
("" .,.U J
. ,,. '·
, , ., ... , ~.J ''-""J":/\ ;,s:;:i:-
'. . , I'. \ '. ,'\\ ; .., • · ' .,. • _, : •" · , • , ,,, , .~ ',1'; · • (;i
cJ'! •. Y. ~ , i,-, .........,. ·~ 1J..l.:Jl; ':.'ji __,.;jYI j .:._;:<·' , 'j''1 , -'. ici w ~i;. 1_; ;.;t.:; --:-' .f-;J ·~
.,1 J -~ - ,. ,.. ,.
'-"-"->:
(ii) '
., .J
• • , -- 1~ 1
.JGL1_:; -,_,J1:c:1 1 , ~ ,j . · , _,. , ,;;-. --· , . -'i , · 1 w.,'.. (i) jl5 t\~ - f)l,:Jlj b\.;.Ji - f:;T (I) :~
-~
, ·, _re Y. 1· • .r.J("".r'J.>~)lj1
•';-';J Y. . ,JJ p,. !, ,, , ,..
..;:,}Ji~) :~j ,;,i'J_,;.1:. j c5.lll ,( \;.;.) '. ·i''L,·~- ,,_,;,}11 Oj ~ J '.u,1l.r,1:.: ·.~.:,.; J5 ~.iS_j
- • w . cJ'! ·,u-::to:-,J LJI ~l'.....,.J
,. .,, ,, ,,. ,, .,.. ,, . . ,., ,, . ,..
1· . ' I. ~I j'' , .
........... ·~'--""'1\4 j;:,; (,y Ji Ji;.;.,.;.~ '1 - ~ ,;i ~.:; .~_,..; ~ .,
The audi ence refe rred to are the a ngels in their entirety d ---~ ......'.. -- --~' ji;.,~~;,·y ~ yl~:,'i1·~~
to_ th e term s being general and the absence of a specifier; so;:
said the earthly angels wh ile o th ers said Iblis and those tha, govern, because it h as a meaning of future and d epends on a

tem
we re wi th hi m, fig htin g the jinns. For Allah Most High had made

ion
latter dwell t he ea rth first, after which they spread corrup-
Jt, so He sent the m Iblis as part of an army of angels, de-
correlative of attribute. It is also possible th at it mean s kha l1q,m
1creati ngl.
[Hierarchical in term ed iacy of prophets and angels between
stroymg and d ispe rsing t hem across islands and mountains. 11)(\ 5 Allah and creation]
/ii 'ilun is fro m ia'a/a 'to set ' which has two objects-namely Al-klialifa <successor> is o ne w h o succeeds someone else and
fil-artfi klialifatan 'on earth a successor' -which it was made to acts as his deputy. The [fi n al] ha ' in it is fo r intensive ness.
1065
Al -TaOari narrated in his Tufsir ( und er al- Baqa ra 2:34) a nd his TJrikh al-Rusu, \Vhat is meant is
wa.l-Muliik, ed. ~l uham mad Abu al-Fai,11 Ibrah im, 11 \'Ols. 2nd ed. (Cairo: Dar al-
I. Ada m-upo n him blessi ngs and peace-because he w as
Ma'3.nf;_Bl•irul: '.'vlaktaOat Suwayda n. 1960- 1977) 1:8 1-82 from Jbn 'Abbas that Allah
st
Mo Hig.h c_rea11:d !hC' ji nns and ordered them to inh abit thC' earth. Thep-.·orshippcd (i) the successor of Allah o n H is earth, a s was every prophet
;~;/~tlltl 11 '.11e ~ccmcd loo long for them , so th ey d isobeyed Allah and shed blood whom Allah made successor in popul ating the earth , admin is-
1
an ; ,m ado; ~~ .1\or prophc:t ~ail ed Yusu f whom t.hc)' killed. Allah sent agai.~sl them
ter ing peo ple, perfecting the ir souls and implementing H is or-
amon, ;hem } e t~at were m the nearest sky. T hat arm y was called the Jinn.'.an~
offspr~ng from
h .
: ,t'.h~i~.
c~rnmanding 4,000. They we nt down a nd banished the_iinns
car!b and sent them imo exi le to th e islands of the sea. Ibhs and
ders among them.

th
~oldiers at were with him dwelt in th,• earth and found its life easy. It is said they
This was not because of some need Allah Most High h ad for
th
t,~ erc for 40 }'l'Jrs hcforc the crt·ation of Ad am a nd that the jinn had Jj\,ed !ht'r~ someone to be His deputy,'°"' but rat her du e to the unreadiness
~~/l:r; lbt·m for 2,000 }'ca r~. OthlTS said 40 w ars." Cf. Badr al-Din al-Shibll, Akamal· of th e recipients of succession to accept His outpour ing a n d re-
Suy~/f Abkcim al-/ihm (Cai ro: Ma tba'; t al-Sa'ada. 1326/ 1908 ) pp. 15 5- 156 ; JI·
Qur•/ 1:~atflt al-Ma.r}'hi ft A!1kam al-fan 11, ed. M uHafa 'Ash Ur (Cairo: !-.faktahat al · l½6 ~_Contrary to all other successorships, wh ich arc born of the absence. wt:akncss ur
n, IS/ IIJIS?) p. 18 9-190 and Q (3: I 09). Also SC(' notes J 103 a nd 1127. drfic icncy of the one being succeeded." (Kh )

51 0 51 I
 Anwii r al-Tan zi/: Hi zb 1 Text and Translation

:,~i:;:_ _;5_; ) :Jt;.,;'...t1J1.il;s,~ : '. : ••·l-!.lJlJ· , __ .- .

~ ' , "--' ,..._.J ~.! . ..,.. I ,,, ,,,,i. -~ ·.1 OD \jj .;, "J-.:,,
,,:,i ~~;JJ .T
;~1
_;1 <-,-,l
r· - - .~, • , . . ,.,~--- ~ ·1 :!G ·---0 -~~ :L
J' •
,_,,,, •,,, ,,, -;,,, ~• -;t .-. -
,;...:_;; ~ u ll ,.l'...;'~\ .:.,1 .s ·J ~i .[\ i t.;' '1 1 /.:,~,, , ..,,, •. .J 'r--;-if _,-;
I

"•,:
' •;

> • , . , ., .,, > -

J J
> ,,.,, ,
l '\

'
'.:. •~~1,;1:.wlli >l}l.J\ ~ ~
~\:i.;-' ,, ' : : :· ' • ' , ''.~.
.J>- -Y\.,;_I.;-~ '-F"""\ ~ : ---- • - er' - ••,
.- ..::, } ; '.• ,}:,,,
<
; _,JI]

,~1.J ,\ W5
_;.__..._______:;__.,yJ•~\;:;jo~)~~ ' .'. i-·:.
• • , •
C:~i \ ' • ~\5 ::_,; _:; ~~')U\
• • ,1· ~ - - t ~IJ
'. : 11 i ,.,
(~) :~ji
, (~ i.J;) _;\ ( ~ ~ ) .J-)5 J~ jl.. (~lo)J
• • \,-;cr-- )1[T:

.,:-1
'S,- ;41 • ~• ,~_:; ,.:..,WI
• ;lj • ,, J.,.. ;)l:.)1
I ,,
· Y,
.. ._,...
' '.I( i;s.· ~; <n \,;)~1 r-F <,) il,;. J~ ~_;; ::il,\jJ
1 ., ~- ,. , ,, ,, -; , , , -; ,. ,. -;,, ,, ~ -- ~ -. J ~:.. "\I . \j
r11 ~~\~\~fl. ::;~ lJ. ,~\ 01 :~; .,-lal .j_-'.l)~ ~ _; 4 ~::;iJ i_,0, .:.,K,;, ~?Y.- -". -~) _r'- r. 0 ~ -~ '-}

,:_,J~1l~ :; ~ Jt;.,; '-?~QI .~GI :r-~~ (ii) or [because Adam was] the successor of whoever dwelt the

.!.111 ~_:; 11,;. :J.~ ,i.1 ~d1 earth before him.

ceive His command without intermediary. Hence He did not
make any angel a prophet, as Allah Most High said, and had We
made him an angel We would have still made him a man (al-
An'am 6:9). Do yo u not see how prophets, once their strength
peaked and their innerm ost was set alight whereby its oil almost
radiates light even if no fire touches it yet (al-Niir 24:35)'06' -He
sent the an gels to them' and how, to those who held a higher
rank, He spoke without intermediary-such as speaking with
Musa (upon him peace) at the appointed tryst and Muhammad
(upon h im blessings and peace) on the Night of Ascent?
Its equivalent in nature is that in light of the bones' inabili~•
th
to accept nut rit ion from fle sh b ecause of their disparity, e
exalted Producer of all, in H is wisdom, placed between tbem
cartilage wh ich is well-adapted to both of them, so that it takes
from one and gives to the other.
511 10
1067
On this verse and inlennediacr see our Muh ammadan Light in the Qur'Jn, "' '
anrl Companion• Rt'ports (London: lnstitulc for Cuhural and Spiritual Developmtt,
2012) pp. Il l • I \8 and I80- 182, cf. Qa~i 'lra.4, al-Shifii Ill. introductio~ (:Prop ru
and Messengers art· intermediaries (wasd'il) betwee n Allah and His creation).
JI. Or both he and h is offspring, b ecause they succeed those be-
fore them or they succeed one another, in which case the w_ord
[khalifa] was put in the singular (i) either because it is s~fficient
to mention him without having to me ntion h is sons- Just as it
is sufficient to mention the tribe's primogenitor when they say
"Mu<)ar" and "Hashim;" (ii) or in the sense of "someone/those
1068
who will succeed" or of "successors succeeding"
[The divine disclosure and the angels' verbal engagement!
The benefit of Allah's saying this to the angels is
I. the teaching of consultation;'"''
2. the magnification of the appo intee's status through Allah's
glad tidings of h is existence•070 to the dwellers of His dommion
and His titling him "successor" . . ... . -,
"'" ' • B, R, --"'SW;. D, P, Sk, --;I.;; \ill. Ak, F, I, K, Kh, L, Q, U, Ul, z, \ill. AQ,
ro1:, M.~I : ti.\,;. E: ,1 . ous nor inopportune
This shows thr angels' questioning was ne11hcr_e.xt~mpor~ne...,,n inclination to ob-
th 1
{: those _.,.,.ho anthropomorphi1.c them suggest, to JUSli f)' c r :\·ere siknced-ihrice!
~ct) but rn compliance with the divine invitati~n; ev~n so lhey us of~uman khiltlfa.
st
io;~ lhe Qad1 ~ocs on to show, all the more to 101ens1fy the at
All mss. and eds.: c.:i,p.-y. AQ, H, !>.·IM: )Y,:-J!

513
512
 Anwar al-Tm izil: J_-fizb I Text and Translation

even befo re he was created;

3. the d isclosure of h . · h.
. . . ts ment w Kh prevails over whatever fai\.
mgs are m h im, thro ugh their question and His answer·
Ill. an d a quest for answers th at mi ght guide them and allay
4. and the expo
•
·r
SJ ion °
f t h e fact
· that wisdom dictates 'the crea-
their misgiving, th e way th e learner asks h is teach er about what
tion of what is prepo nderantl y good-for the abandonment of a
creeps into his heart.
great good because o f a rt 1 t Ie ev il 1s
. a great evil- among other
lb enefi ts]. It is not an objec tio n to Allah- m ay H is m ight b e exalted!-
nor is it an asp ersio n cast o n Ad am's offspring in the way o f slan -
!Angels wonder at how d 1v1ne . . w1s. d om eradicates human sins]
der, fo r they are above any such suspicio n regarding them, since
qiilii
.
ataj'alu fih
1 - f .
a man yu sidu fiha wa-yasfiku-d-dima'a 1they Allah Most High said , nay, bu t they are honored slaves; they do
snid: Will you se t 111 . . I .
it t 10se who will spread corruption in it a11d 110 t speak al,ead of Him, but they act by His command alone (al-
shed blood>>.· · jTh is questJon
. expresses] Anbiya' 21:26-27).
I. astonish
. ment Cl 1 th at t h e app o intees for successorship in pop· They became awa re o f t hat [those who will spread corrnption
1 i11 it a11d slied blood] o nly (i) b ecause Allah Most High in fo rmed
u atm g a nd civilizing the earth should be those who will spread
cor ruption in it· ( 11.. ) h . them; (ii) or by receiv ing it fro m th e Tablet; (iii) or by inference
b ct· ' or t at, instead of the obedient, the d1so-
e ient should b . from what was im plant ed in their minds to t he effect t h at
e appo mted for successorship·
II. an explorar ' uifall ibilit y is one of th ei r exclusive att ribut es; (iv) o r by analogy
the . ·d io n of what escaped their notice with regard 10 of one of the Two We ighty Ones 10 " to the othe r.
wis om that
ove rca m e those fa ilings and eradicated them; 1071
See note 30-l .

51 4 515
 Anwar a/. Ta nzf/.- ljizb 1 Text and Translati on

: 1; 'Jli -~12r. t!_,;I ( _r!JI)_, (~I)_, (4-'.-Ji)_; ( ~I)·, ' ' ' ' ,
, • ,, ,
, . • . _,,.;J ;\..,,?
- > ~ ,
-p ,_:;
.
.. , ~i.l)J.,,\v-1 ...,.,.. .,...,.... '-' • • , •
\~IJ- ., ', . ,, , ,, i; , ~~I: ~
~ I J :!,~ -'li_, \.;-1.UI ...,1 --::i 1 • : : 1' ' 11- , • '.1 -, .•, , ,, ,, .,: , ' <' ),uc}- - ~ . , .; . - .
. -- c- .. -,C • ye "'· ........,_, J •t'-'-' 1 J r.u1iJ JG; •i:ri.11 \y - ~ c ' r ' .. · •· '- :· 11
:' , '-' •
·t~- ' ',<:11
· e,,;:, J' .___,,..,...,
, , >i1 "l ,J')~~
, , ,
IJ
.•
~.,..--
.(~l) ~Js_,,L._,;.;"_, .;~ 1.J ~~IJ•! : ~- ::, . ·
• •· - 1; • . .. -cr--J\.,l.l~ v' \1 ,~~'"'J
, I . ·r < · ,,·, , t , ,1 • -- " : ~~-i 1
> ;;___.;_J,:. J' _,,..,.-
..t;;) J1 ~1) S.t;; :J ~
' • '--'
.u1 <~i ; : . . ! , , ;
(__,)'---!,+'(
i)· ,
·._;;"
· 1~1~ ~•..SJ' '"::" -''-'J
, -· ,
., , .
,,,! ·' ""'
, ,. , ... , ' - . , • . - ; u . i.S,'J . •
. , , ·: ~ - ( ) i.t;;il l ~ J ?
• , , L.::.,ili JI.., ,:it.; , _;., ,........_..J
:.', 1 \u
, , ! •; - · .,
.:.W .t;;i]I L; ' '· ' j, 1 ''• • ' ' · . JI •yJ., ' ·, J (; • , , • , ' , -< :'i I
• '-=' J r"JA J 'J--"J'v~•l,w
1· ~--
'_,: _•1 J LsJ.\ t;; i :\_,l\;.:,
' ' ,;,~, , '., ,~•q I >1.:.:· •~\hllJ ._..r-
~ ! J .r-J ·, , -
,JK.:.~1;;_,L';··i;,jt;:.
. . . ; .),
:<<!.\l ...,..> .ii;' .!l., >--~!-'· \
- _, -::-J-, ~ ;_,s-J' ·· · , . . ,•, · .,a,;i 1~ GL._),_:;
, , •.: '· t,;:.1~1~'1-1..f":-'r -- -- ,
(:', ,:: • >j > ::
. c_w-.....1.I IY.~ I L;i _,
A .., .., . , ..,
~ 1~1 Jj ~
> ..t-;
I :J.u)i <')L.a.i":
,
··t , -.-~-.,:,.:,!' ,_, '\'~.,;~\
.. '-<'t;' --~,;,J..;Ji,_,.J l_,~L.t;;J ,. ,
Safk <sh edd ing>, sabk <foundi ng>, sap, <pouring> and shan,1 µ.;. t:'-""' ---, , , --· , , . . < , ,, • ,
.. .... . \~IJ J5
• - ,, _. ·" " 1f o '1 !:i..,L...).\..!.l).;.....,_,lu~
<splash ing> are all types of ,abb <pouring>; safk is said of blood J . , , ,
a nd tears, sabk of molte n precious metals, saj/:1 of pouring from . int as Your successo rs
The meaning is, "Are You gorng to appo f h t>" but its in-
above and shanr, of pouring from the m outh of a water-skin and sinners when we are infallible and d eservmg O t a · d
the like, as also sann <stream ing>. It was also read yusfaku <,,o!lbe • h
tent is an inquiry about w at gave them 101-1 prepon erance-
.
072
shedh in the passive, in which case the referent is man (those1, despite what is ex pected of them-over the infallible ange 1s 111
whethe r constru ed as a defini te conjunctive or a suppressed in- successorship; not va nity and self-pride.
definite conjunctive-that is, yusfaku al-dimii 'u fthim <among
. 1e ange 1s.. m1· ssio n of vicegerency l
\Complex human s an d s1mp
whom blood will be shed>.
It is as if they knew that the appointee to successor~hip pas·
[The angels inquired without objecting nor boasting]
sessed three faculties that defined him: (i) appetitive, ( u) wrat~-
wa-nal:m u nusabbil:m bi-1:iamdika wa-nuqaddisu laka <while we
ful-both leading h im to corruption and bloodshed-a nd (in)
extol with Your praise an d we hallow fo r You >is a participial stale
rational, drawing him to learning and obedience. Loobng. at
and reaffirmation of the problematic perspective, as if you were
each in isolation, they said: "What is the wisdom 111 mak,ng hun
to say, "Are yo u going to be gracious to your enemies when I am
successor when, with regard to those two faculties, wisdom does
your friend in need?"L073
not dictate that he should even b e created, not to m ention made
ion Thus in all lhc mss. and eds. as well as al-' Ukbari, /'rab {1: 144) and. afttr him, successor? As for the rational faculty, we ourselves can accom-
M Q ( 1:74), while Abu N3.$r al-Kirma ni cites it as tusfaku al•dimifu in his ShawMfhdJ: plish what is expected of it free and clear of the impediments of
al-Qird'tl r, ed . Shimran al-' Ajli (Beir ut: Mu 'assasat al-Balagh, 200 1) p. 57 aJihough uit' those fail ings:· But they overl ooked the merit ofeach of those two
could he a _ras!1ij. TJ~is is an unidentifil'd reading accord_i ng to ai-' Ukb~; -.;J\ 10·4
Ak. p. B. ,. I·. Kh . R. Sk. T. UI . Z, c:_611 _;,.coJI Jc c:_6\1 _;,~ I a cc:_6\1(- > B interlml'ar gloss .;i"J J \J t.)i i..;I that 1s, Adam and hi s children

516 5 17
r ,~ LS :?.-1,J~ t_;8 ,~
,, J

.
,J ,, .: :-.
~p,11 u l 1_,a;.;
Anwar al-Ta nzil: H izb 1

'1J .-.,ll.a;)'IJ
,-- . .. ,,...

. -
• •
;.;-~-2.,.Ji.;. 111 .,,'.i1-
! ~,,,-.s.J
,..s '.-i l ;:i_.~ - __ . , ·
.r - . •~ l;.:.]1·
J
~.,A
Text and Translati on

,..1_:;.;..;..:,1_;
t..:.... ,,
,..:.,~LlJI
,,
.bt:.:.:..:.1:,
., · --
,..:.,8 :,j l, .1,i;. , il5· , , -, ; ,.. :
-- -".....,r': . ,,, .J .)'->l l~ '' -·
-~ ~ ~1~~~1;..s.J1 ,~1-J 1,j 1c -Gts:i ,.;
, ,,., , , ,_; : , ·, • ' . er, -,., • I ~ \:;
·<
.:i.,:..W :1 l:. ~ 1-q~J\; ) ~t::.1J~ .J L:i~!j
fac ulties when it becomes disciplined, docile to reason, train;d
for the goodness of cont inence, courage, the struggle against lust,
and JUSt1ce. They did not realize that combination affords what
isolated element s do not-such as encompassment of particu-
lars, the devising of industries and the extraction of the resources [The affirmation of divine transcendence] .
of created matter from potentiality to actuality, which is the verr Tasbi!t <extolling> is the distantiation of Allah _M0st _High fa:,
purpose of the appointment to successorship.'°'' Allah Mo;I from evil, as is taqdis <hallowing>, from saba!,a fi /-ardi wal-rn~
High alluded to that in indefi nite terms, saying <he ran/swam on the groun d an d m · the water '"" and qadasa..fi l-
qala inni a'lamu ma la ta'lamlina <He said: Verily I know whal ard that is he went far over the earth.'°77 One says qaddasa, .he
·' pure:·' because the one who pun·r,1es some th·111g is puttmg
made
you do not know1•
it far from impurities.
1075
"It appears th at angd s- upon them peace-because of their simplicity, do no: Bi-~amdika <by Your praise> is a virtual participial_ st ate,
have bodily fac ulties and external senses that arc respectively apt to pcrcein• anyof meaning: "Vested with praise of You for Your having inspired u~
the various objects of percepti on such as colors, sounds, savors and odors.or palpat>!e
knowledge of You and granted us success in extolling You!
modalitits such as softness, coarseness, heal and cold. So their cognition docs not en·
compass part icular savors that arc tasted because of the absence of a b,ustatiw faculty
· ·
They rectified thereby what the self-ascnpt1on f extolling had ° .
in them; nor particu lar observable colors because of the absence of optic poim in suggested. Wa-n uqaddisu /aka <and we hallow for Yotil: we pu-
them, nor particular audible sounds because of the absence of auditory power in rify ourselves ................................. .. ............... ·
them; likewise with regard to partic ular olfac tory and palpatory objects. ~hey ~lso
lack internal senses, so their cognition docs no t encompass part icular fo rms ,magina· 1076
The lexicons gloss sabalrn as moving fast without a solid und cr-support as in wa-
ll\•ely, nor particular meani ngs conceptuall y and so forth, on the basis oflhe (~ct th.it
1he divine custom has made it the ru le that pa rticu lars cannot be grasped byusingih~ ler or in the air without me~tion of the ground- as pointed out by th c supercommcn-
intellective fac ulty except th rough the intermedi ary of corporeal faculties !hat are ~e taries-w1th the exception of the expression sabbdt, fo r a wide-paced ~orse.kh h ri (as
io-;-; T . after al-Zama s a
spectively apt for that. . .. So the complex (al-murakkab)-which is Adam (uPon hi; his rare meaning 1s cited ~y a\-Raii an~ later ~xcgetcs mcntcd in the lexicons
a rule spelled qaddasa cf. R: ,.....,..; but sec r, Z) and is undocu Mu1Jammad }:iasan
prace) 311d his offs pring- when they demarked themselves from the supernal ang~)
~hrough thcsc merits, prevailed ove r them with the appointment to succcsSo~h'. ~' ~lhcr than al-Sabib b.' AbbM al-Taliqani's 11/-Mu!Ilt fi /-Lugha, ed. Allllh ca n also
A! \'ii.sin, 11 vols. (Beirut: 'Alam al-Kutub, 1994) entry q-d- s. Sub/idn b h)
trom th e perspective that thr rt·alit)· of human bcing:s that emerges from th at realif) is
mran · running fast to Him and lightness in obc)'ing Him~ Ibid. (cniry s- · · ·
nobler. And Allah knows b\'sl concerning the tr uth of the matter." (Z 1:l 45J

519
518
 Anwar al-Tanzil: Hizb l Text and Tra nslation

- •; ~!_)-:IL -'~'i1 _:;l.:.J1(1)1 h; '''LS,.iu,:._I., ,, .

+-
i Y , , .r- , .r--" r. ('"r , - ':-' y .iJI -_.

0 ~ill ~IS..i~i ~l ! l?J1 _:~ll1 & ., <..,,;

.!:.,_;; f")\.)1_, •.i.L:~ :~ __; -rtN1;,. JJ1
:wl_;\ -~ ~ ~~J;J, ~ J.½ ~l{ Q( it;.\ifr;t;~:> , of Ac/am ]
[The mean mg li ke Azar '°'° a nd Shalakh
.j - i <-1-, <;.~
, I ;i,t.;.J
, ' ' ,~ I '-:'., 'J,J -~ ,'. ;
,.,, , _
,\dmt1 is a n on -A_rabic nam e
ishilohl. Its derivation is
r1 :J~ ~ j_j_., ,L,j~ ~ I .:J:~ ( ~l)j
(i) from a/-udnia (swa rt h iness); I r·1 01u
( on >in the sense of an examp a '
F (ii) or from ai-adarna parag
_ 1 d <the face of the eart ,
h ' '°" in light of
from sins fo r Yo ur sake;' as if they had countered (iii) or from ad,m a '.ar. him blessings and peace- that
what is related from !um- up on
(i) fas/i d <corruption' -which is glossed by some' 07' as shirk 'pol-
ytheism'-with tasbib 'extolment'. of Ibrahi m - up on h im peace- "'name~ :~·a.rah

(ii) and bloodshed- wh ich is the gravest of abominable acts-
with the pu rification of sou ls from offe nses.
It was al so said [that it means] nuqaddisuka <we hallow You',
with the lii111 as an additive.
[The modality of the divine teaching of Adam]
[2:31 I wa-'all ama Adama-1-asma'a kullaha <and Hetaught Adam
the names-al/ of them' either by creating innate knowledge 01
them in him or by casting [it] into his innermost; nor is th
need of a precedent of terminology [for such knowledge] to fo ·
low in succession.1079
Tarlim (teach ingl is an act usuall y foliowed in sequen ce br'
k . ,al/amtuhu fia- Iam yata'allam
nowledge. whence the expression
'I taught him but he learnt noth ing' ' ·
J07g : ' - - - , ' - ndal-Qurtu~i
1079 L.1,. (Jatada .i nd al-Suddi cf. Taftirs of ~fakk i al -Qa)'S l,al-Sam an'. a .
A r'-'bultal uf thC' .\.tu'1azila , {Q) as I.hat wo ul d necessitate ci rcularity. (Z)
'tic
i.,so AzJr ;~consider_ed lo be ~c . erent roper names fo r him. like lsra ,I and
irerah1in L~e hi..,luric.'> , thl' t,~o be ing d-1~. or cripple'.. . ur it was thl" name o~_-an
Ya'~Uh; or Azar could mean the c_ild _m~ ii assiduously" acc. to the QaJi sub al -A~ am
idol h<.' ll"J~ named after fo r ~-o~s~ •p~u~g ' le o ne of the many brothers of lcrah
6:i4. Azar could also b~ Ibrah11~1s pall : :~r\:~:~cd' after he bcgat Tc:rah 119 years, and
kh unnamed in Genesis 1__1:25: And~ n nnkcs the fathe r and the unck synonyms
t-cgat son~ and daughters, as '.~e Q ur a _ a;non 'Ya'qOb's fatl ll' fS in al- Baqa,r.i _2:133~
anJl·xplirnly names both Ism~ 11 and lsl_laq • . ~ e twin trunk {sinw) of one s tath~r,.
cf. ~c l'r_ophctic hadith. •·one s patern_al u nck '~ '~sha·s tcknon}'m "Umm ' AbJ Allah
{al- "!irmidhi frum Abo Hurayra, 1a!u~1 ) and '
:ftcr
1 ha sist'-'r Asmi'(s eldest son. . _ . al-"i/d h podermis) which is m:xt 10
,;e ~ Adanw '. s also M1l_1e insi_dc of the sk'.n _(ba:m~rio~:· $;1i~~,. s.v. '-d-m. . .
\~~,1lc,h while th(· cp1dcnms ~baslwm) is tis ~,:\~as- Allah be well -pleased with tum
- ~It i~ authemi_call )' established that lbn ~l ausc he was created frorn adim_a!•ar{j
~nd his father- said Adam w.is thus nam~d be: n Jarir, Ibn Abi U.itim, al-1:lak_,m-
thc ~urfacc of the earthl; narrated b!· ~\-1-iryah,, '.~•al•$if,it. Somethi ng identical 1s re-
he de-da red it 1a/ri/1 - anJ a\-Bayhaqi mid-Amid • \'Cli- kast·d with them- by I_bn
!at~d frum'~li b. Abi Talih and lhn Mas'~d-- Allahr:~i: wo;d, which is what [th~ l_m-,
lanr, and 1h1s strengthens the fact that it ts an~ __ _ . J 145) cxpiLcitl)
465 54011 073
gu1~1 Abu ~lan5Ur Mawhob b. Al)ma~ ] a~-Jaw~1; ~:d Muhammad Shakir, 2nd cJ~
1 1
~aid_111 al -M1 1'rirT,i/, [mi11 ,ll-K,ildm al-A Jatm. ed. · L' n.i.ml'S of the proph'-'ts-upo
(Cairo: ~1atba'at Dar al-Kutuh, 1389/ 1969) P- 6 11: th

520 521
 A11wiir al- Ta 11 zil: l:lizb 1 Text an d Tra nslation

•f>1, jW - ~)->- j - '!"' {\i I t,f. G,:; -. _, J--: ,,

\;.; ~1
Y - . ~ 1- J;W':/1
..:: •

::r- 'cr"..i.11 Jl W.7- )I.J~., 11

• ,11, ,.. , , -- • --" ,.. -- •

> > - . ..,...,. (i ) \~W 'i'IJ -'I J , ,, , :. , . '.; . .' .

,.. _,.,;, j..11 J;....ll \ u .Li r .Ji;;s..;,1_,
, > ,, _. _, ,
:;-.i~ 1 (~;•sj1) _,I (,; •sj1 ) c.., _;\ (,)\\;~;I',!- _;_ ;., : . ' , ' > '. \5 'I . •
• • I_ V , • ~1.J½ ..:.._ijj _i);~ j l l:,5/' iJ _,- " ,.. .. : , ~--,. ,.. . , , . .... ,. ,..•!
( ' I'. \) ' ____.;jl C (..::_, '. , :;) ' '' c • • . - .-: , • .
er-::-:! J ' - . \; j1'.u1?Ji1J.:l>-)~I.J (1") . ~lj j l -': ,w. l) :>'-
v _, _..::; ,- ... I t -: ,~ • ; ,
-r
,- .. • ::: : , I_..

._,..')(;~\'. -~ )\.:JI ~j,' \ <J. cr""'

'f~
; ,- , J J , I t , • \_~
::;; .J_..Ji.,
,..,__.-;,,.. A "

.;)~ 0_,>:;_ :~~)'I (\)<~'in:, ·i.i : 1.1 j''', i1 > .i: · : :.:iJ- . ; \!] \ Ji ,J_,',' \ ~I :-.,~Iu ,1;-1_,
r 1..i , , J ' i _,,.-. .,- - , ! -· ·-

Allah Most High grasped a handful fro m eve ry corn er of - . -~Q~rW1~.:'...Jp,~-q~1~~,J;L~N~

the earth-its valleys a nd cliffs- and created Adam from
it all, whence his p rogeny com e in d iffe rent hues;'°" ..... .. .. ..'. ...... . ;1.;.-1 ;.il;. J~ ti :P,1.J
(iv) or from ud,n or udma in the sense of ulfa (congeniality'- for some(hing and its indicator, raising it up to the intellect:
[but that is] strained, as is deriving "Idris'" from dars (study'. 10
namely 1086 vocables, descriptives and operat ions. "
"Ya'qub" from 'aqb (posterity' and "lblis" from iblas 'despair'.""
2. In common parlance it is a vocable coined for a meaning-
Al-ism (the name' is, I. etymologically, 1065 wh at serves as a sign whether composite or simple, inch oative o r enunciative, or the
all of lhem the blessi ngs o f Allah-a re all no n -A rabic excepl fo ur: Adam, Sllih. copulative betwee n the two.
~~ ~'~yh and Mu}:lammad ." (S 2:189- 190) l. In conventional usage it denotes a simple that points to a
8
Narrated by Al:imad, Abo Dawod, al-Ti rmidhi-he declared it sabib-, lbn /arir,
meaning intri nsically, without connection to any of the three
lbn al-Mund hi r, lbn Ma rJO yah, a l-};l a kim-ditto-and a l-Bayhaqi in al-Asmd' 11·~/.
SifM, from Ahli Mllsa aJ .Ash'ari:' {S) The actual wording states : MVerily Allah Almighty tenses.
created Adam fro m a handful He grasped fro m eve ry corner of the earth, thus human [The meani ng of the teachi ng of the n a m es]
beings come just like the earth: among the m arc the red, the white, the black and in·
between; the difficult, the easy and in -be twee n; the foul, the clean and in-betwtXn." What is mea nt in the ve rse is either the first or the second
t 0~>~ci/ also means sons and daught ers of the same mother from different fathers. [usage], which necessarily implies the firs t, since knowledge of
Udm and udma a re muwdfaqa ' co ngruity, and 11 /(a 1congcniality1, as taken from vocables as bei ng indicative of someth ing hinges on knowledge
th e_ fr~th n <condi ment>of foo d. It is strained in light ~f what was al ready mentioned.
of meanings.
ldns is from da rs because of his abundant study of the sciences; Ya'qUb from 'aqb h<·
cause he comes after ls}:lliq ; and IIJ /i5 fro m iblds because it despairs of the mere)' of The sense is that Allah Most High created h im out of various
Allah, acco rd ing to which scenario it is a n Arabic name." (Kh) .. In the Si~Ab: a/.adm
is uifa a nd itt ifdq 1agreemcnt 1. One says adama Alldliu bay11allu111d 1may Allah h~r· :~~J.:htl or from sima tbrandl, respectively th e Basr ian and Ku fan views.
~lOnt1.e th eir heans ), that is, concile and accord· like wise tldama Alldliu. A haditb t
iva, 11 eds. and mss.: :..,.,. AQ, H, M M : t" typo. . . .
:ates, ' You nnght look a1 her, fo r it is more conducive to ha rmonize (a n yu'd,mia) I.e. is,,i is a vocable coined opposite a thi ng, a descri ptive or Slate qualifying 1.1 as
th
S ' \1<.•~rn e two of you' in the sense of the re being between you lo\'c and agrrerncn.t. to ib benefit or harm , sw~elncss, wh ite ness a nd all its sensory, intel ligible, imai;tn.~
1~t Sain was named aft er it because Allah made him congenializc with E\'e.M (Z l:H., l
th
nd
~ esi imativc modalities, or one of ils operat io ns such as 'readi ng it; •~·~iling 11 '
ec e qadi's previous discussion on ism <name' deriving either from sumu~· sewing it'. .. All that cons titutes m arks point ing to that th ing and its essence. (Z)

522 523
 Anwar a/. Tan zi!: f-:lizb 1
parts wit h distinct fac ulties, ready to perceive all kinds of per-
ceptibles: the intelligible, sensory, imaginal and estimative; and
He inspi red lo him kn owledge of the essence of things, their
propert ies and names, the fo undations of the branches of know-
ledge, the canons of hu ma n crafts and the modalities of their im-
pleme nts.1088
thumma 'ara9ahum 'alii-1-malii'ikati <then He displayed them
before the angels): the p ersonal pronoun here stands for the
referent-objects that are implicitly poi nted to-as the subaudi-
lion is asma ' al-musammayat <[He taught him] the names of the
referent-objects\ but the governed annex was suppressed be-
cause the gove rning annex was p ointing to it and was compen·
sated by the [defin ite] la m <th el as in the saying of Allah Mo 5I
High and the head is ablaze with white hair (Maryam !9:4) 1~' -
1088 Min th e ljtlsliiya [of al•TibiJ: 'the sch olars have three different vitws oi "·hat
Adam was taught. (I) He was taught tJ1e vocables coined fo r physical objects and
m~a~tin,gs; (2} He was taught thei r purposes and benefi ts; (3) both of the abo,-e'. ;i.ntl
~l~is is Is position: I say: Th e first position is the one narrated from Ibn 'Abbis !in al·
labarW (S)
1039
th "Smee
st
his Slateml'nt Veril)' the bones of m e wax f eeble (Ma ryam 19:4) pre<t\ks.
e fir person pronoun indicat es th at what is meant is ·my head' so the speaker's pro:
noun was suppressed because it was u nderstood and the defi nite article Mm l'·.1>
524
Text a nd T ranslati o n
. h d.ISplay
SlllCC t C •
is fo r th e purpose of ask
•
ing about
.
the names bof
the th ings displayed. Hence what is bemg displayed cannot e
thr sel fsame names"''0 -cspecially if by the latte r the vocables
arc meant"'" - and wh at is actually mean t is the thmgs the m-
selves, or the significations of the vocables. 109 2
It was put in the masc uline b ecause, among its subsets, those
endowed with reason we re given predominance. It was also
recited 'ara,;iahu nna and ara,;iaha <He d isp layed the m [fem .]','°''
: iplird instead, a1\uding _to something known. previo usly." (Z)
All eds. and mss.: ;\,-)'\ AQ, H , MM : '"l:-!,)'l typo.
1091
·msethe meaning is: tell me the nam es of the names, which makes no sens(', (.Z)
1091
•Know that I have a question here. which is th at refe rent -obj('cts can be physical
ob!ects and thl'y can be abstract m ean ings; the display of the fo rmer is clea r enough,
but how were the abstract meanings d isplayed-su ch as pain and pleasu re. j.oy an.d
~dness, knowledge and ignorance, h u nger and th irst and the infinitive nouns m their
emirety? There is no answe ri ng that other th an by what I resolved [in my works I mo re
than once, namely that meanings are invisible only in this world ; but as for the world
of malakiit 1preternal domin ion 1 they h ave various specifi c fo rms by which they can be
~,:n and speak. This is similar to 'ti/am al-mitha/ Cthe im agi naJ world' which a group
[ofSufis] ha\'{' affirmed-pay no attention to those who denied it-and, as for us. we
haw enough standing proofs by which we can affirm it. f urthermore it is indicattd b)'
th
e hadiths transmitted on lhc l'nform ing of belief, prayer, recitation. knowledge,
Jars and nights, wombs, and the dliikr 1invocations1 of all the above-mentioned a nd
th
cir dialoguing. I have authored on this issue a treatise entitled af-Ma 'il ni a/-Daql~a
(i fd k al-J:foqiqa 1The fine meani ngs regarding the perception of rea1 ity'. Likewtsc
rd
Shaykh ' Abd al-Ghaffar al -Qaw~i said in h is book al-Taw~iid wa/-Ma'ilni tpure mono-
thei\rn and abstract meaningsl: 'They take form and this is not precluded for Allah
~ ~Sl ihgh."' (S 2:194-195) See also Sir.ij al-Din, al- Iman bil-Mald'ika (pp. 32 · 48 ).
By Ubay b. Ka'b and 'Abd Allah b. Mas'Ud respectively. (MQ)
525
 A11wdr a /. Ta 11 zfl: l:lizb I
in the sense that He d isplayed their referents [as rational and
impersonal fem inine plu ra ls respectively].
[The divine silencing o f the angels' misassumption)
fa- qala anb i' iini b i-as ma' i h a' ula'i <and He said: inform Me of
the nnmes oftheseL a silencing of the m and noticeoftheirimp~-
~ence in the matter of succession. For managing and administer-
ing Icreation] and estab lishi ng ' 094 equity before complete cogni-
tion and ascertainment of the respect ive degrees of capacity and
extents of_due rights is impossible. It is not a tasking, so it can-
not be clanned to be a for m of "tasking with an impossibility:'"'
. Al- inba' <i nfo rming1 is a reporting that contains a notifica·
tion, whence it can mean either one of the two meanings.
in kunt um 5,a-ct·•qma
- <if
r you are truthf ul>in your claim (i) that you
are more deserving of successorship because of your infallibility
::: All rn.ss. ~nd eds.: .;.,.\j~ AQ, H. MM : ,;.,.\;\ I
B'-'ca usl' nisara '· · ,. . . . • acuna.
1
~f \asking beyond , /:/ll~p~c 1tat1on' .rathc~than a taklft tasking • (Sk! On tht'
rs flit samr fi p it y sec above, d1sc uss1on on Ve rily those who rtJtcted btli
or IIrem w/Jetlier you wtim them or yoi, do not wa rn them (al-Baqara l :ti).
526
Tex t and Translati on
or (ii) that "creat ing them and appointing them successors-
Khc n such is their ilk-is un befitting the Most Wise" which, alt-
hough they did not actually say it, is neve rth eless the inescapa-
1096
ble conclusion from th eir statement.
Ta,diq 'averment 1, just as it is applicable to disco urse in the
sense of its verbatim content, may also apply to it as the assumed
factual reports that are th e inescap able conclusion of its signifi-
1097
cation; in view of this it therefore covers originative sentences.
[2:32] qalii subhanaka la ' ilma lana ilia m a ' alla mtana <they sa id,
Extolled are Yo~! We know nothing except what You taught us> is
I. an admission of helplessn ess and inadequacy;
l0% I.e. thl'ir assumption that human beings arc merely dclincd by corruption and
bloodr.hed and are devoid of facto rs that would justi fy thei r successorship. (Kh) "h
\\ou\J bl' more appropriate to understand it di ffere ntly: Jbn Jarir narrated from lbn
·.~bbas. al- l:{asan al-Basri, Qatada and al •llabi' b. Anas that the angels said: 'Our Lo rd
did not CrC'a\e any creature He p ri7.cs more, nor more knowledgeable' and al -Wabidi
~;~orscd 11" (S)
• I.e. sente nces that express interrogation, comm and or wish as opposed to fact.
•:;:pli:~
~
1 1
.
rcspons~ .lo the possible objection that the angels' statement w~ only an
gatl\c propos1llon qualified by a participial-state d ausc-narncly. \\'di you set
. t
~
:r", zn 1~ r/iose w/io will spread corruption j,i it and sired blood, wli i/e we extol wil h Yoll r
~rai se 1111d we liallow for Yo1j? whereas avcrmcnt and in firmalion do not appl)' to orig·
inative sentences, so what is the sense of asking them, if you are trnrliful?" (Kh)
527
 Anwar al-Tanzi/: J:{;zb 1
2. a proclamation that (i) their question was an inquiry and not
an objection, (ii) and that what was previously hidden to them
of the merit of human beings and the wisdom in creating them
was now abundan tly clear to then1;
3. a manifestation of gratitude for His favor in acquainting them
of, and disclosi ng to them what had been incomprehensible
before;
4. and keeping decorum in resign ing all knowledge to Him.
Sub!ian 'extolmentl is an infinitive noun like ghufriin 'par-
don l. It is hardly used other than as a governing annex, made ac·
cusative by its im plied verb as in ma'adha-1-Liih 'God's refugel.""
It was used eponymically for tasbi/:, in the sense of disavowal
-although this is h ighly irregular-in the saying: ["Th,S• iil"I
Qu ittance from (subb iina min) 'Alqama the boastful!'°"
1098
"I.e. usabbitiu -l-UJ/ra lasl,i!ran 'I extol All ah with true cxtolment', like a'Udhu /ri·
I-Lil/i i ma 'tl dlw n (I seek refuge in Allah as mv [sole true! rcfugc 1, where th e verb ~-:
Suppressed 311d l.he 0bJ<'Cl was annexed to th~ infin itive noun." (Q) On Sub~dll :!.I,~'
sce note \077
1099 $ k . •Amir
po en by al-A'shtl. lam pooning ' Alqama b. ' Ultttha and praising his cousin
528
Text and Tran slilti on
The opening of discourse with it forms an apology for the in-
quiry and for the display of ignorance regarding the truth of the
matter; hence it was made the key to repentence. Miisii 'Mosesl
-upon him peace-said extolled are You! I repent to Yo u (al-
A'raf 7: 143) and Yiinus <Jonah>- upon him peace, extolled are
You! Truly I was an oppressor (al-Anbiyii' 21:87) .
innaka anta al-'allmu <truly You-and You alone-are the most
Knowing> Whose notice no hidden thing escapes, a1-l,1akimu
' 11,e most Wise> Who perfects all His ex nih ilo designs and Who
does nothing but what entails utter wisdom.
Auta 'You>is (i) a d istinctive pronoun. 11110 (ii) It was also said
it is an intensive for the [personal pronoun] kiif [in innaka], as
when you say marartu bika anta <1 passed by you yourself, ......
b.,al .Tufayl at the time they fell out and no Arab took sides with either, cf. Dfwdt1 al-
11111
A (p. 14 3). 'Alqama was a Compan ion and the Prophet- upon h im blessings 3nd
pcace-actuall)· forbade the recitation of this poem, cf. ' Abd a1 -Qi!idir b. 'Umar al·
Baghdadi, Klii: anat al-Adab wa-Lubb Lubclb Lisiln al-'A mb, ed. ' Abd al -Sill;im H~run,
t~ ed., 13 \'o\s. (Cairo: Maktabat al-Kh3.nji, 141 8/ 1997) 3:397-40J.
See hum in the !a/sir fo r wa-uld 'ika Jumm -l- nmfli~11it1 (al-Baqara Z:S) above.
529
 Amvdr al-Tanzi/: kfizb 1 Text and Trans lation

\c_;.1, <J_ e8' ~1 ,<~t j_;) . '. ~ i·.

\,1 :_;.,q_; ,(~?
,;,. ,. t ....... , ,., - , . , , ;; "Y. ,. .. , ;. ·.r.: ' ,Jl)
, ~ d.J.:,-, :j:,__, 1.l,;, t,') :);.~~

.(~)))..,:.
,., .
tr.:i,- ,-,.
. J• o~ ~

!_:.::i1 ., i;;t:s)., -~l:~L<F:r~\~lf;~J~}

-~ ~ti1 A ~kJ ,;~
-;,µ1 ~l ;,s::J _µI ~1:J1; ri~\ ~\:,\i U }
.. .. ..................... :{ 0~ ~~,; 0J~~ ~.J
although yo u cannot say marart11 bi-ant a, as what is permissible
fo r the appositive is not permissible for the antecedent. Hence it
can be said ya hadl,a al-rajul <o yo u fellow> but it cannot be said
ya al-rajul. (iii) It was also said it is an inchoative; the enuncia-
tive is what fo llows it and the whole clause is the enunciative of
imrn.
l2:33J qala ya Adamu anbi'hum bi-asma'ihim 'He said, OAdam,
inform them of their names>, that is: notify them.
It was also read
(i) with a transposition of th e hamza into a ya' [=anbihum]; and
names He said: Did I not tell you? Verily I know what is invisible
in t/,e heavens and the earth, and I know what you disclose and
what you try to keep hidden!>: a recalling of the saying of Allah
Most High, verily I kno w what you do not know (al-Baqara 2:30)
but in a more expansive manner that servesll 0 2 as a conclusive
proof to that effect. Since Allah Most High knows what is hidden
from them of heavenly and earthly matte rs, and knows what they
comprehend of their own outward and inward states: He like-
wise knows what they do not know.

(ii) with suppression of the hamza and kasra inflection of the ha'
l=anbihim]
(iii) in both instances [anbihim] ."°'
fa-lamma anba'ah um bi-asma' ihim qala alam aqul lakum inni
a'lamu ghayba-s-samawati wa-1-ardi wa-a'lamu ma tubdiina
wa-ma kuntum taktumiina <when h.e informed them of their
ltOiAnbfh, 11 , I , ·aJZuhiand!bo
" · a -1:lasa n and Ha mza; m1/Jil,irn; al- Hasan , al-A raJ, - r . nd
th
~~~: ro~_gh al -_Qawwas; anbiJi im : al -l:!asan , al-A.'raj, Jbn Abi 'Ahia, Jbn •An~~~~an.
ash. lh<'re is also anbi'lrim: Jbn 'Abbas, Ibn Kathir, al- Akhfash, Ibn Oh
al-Oau.i, al-\Va\id h. Muslun. H isha m a nd Jbn 'Amir. (MQ)
There is also in it an oblique rebuke of the m for leaving the
be st course; the latter was for them to halt and wait for the clari-
fication to come to them .
[The divine foreknowledge of Iblis's planned disobedience]
. It was said that ma tubduna lwhat you disclose) is their say-
ing, Will you set in it those who will spread corruption in it (al-
Baqara 2:30) wh ile taktumuna <you keep h idden> is their private
musmg that they are deserving of successorship and that He
Would not create a creature preferable to them; alternately: what-
1102
a, B,,,T,0,S:, Ak, ~, F, I, R, Jf.}

530 531
 Anwar a/. Tanzi/: Nizb I Text an d T ranslation

1} ;jJ (1") \,:,i.:.,.i1 J-~ ...t_JJ J r-W1;.;;J ( Y)

;_:_..,_;,j I~,...;...
- .,.
.,
· ,- -
- I O -
' 1•1 ,_,_
•
- '
.,...,1J '"'ll.JI - .. G J
._;;t:JIJ.:..,Qjl..::.,:,Lfll,~1 -.. : · -- - ~IJ~il;
- - • - . .._. y> ..:...L,..:, •;ts.::;:i.);:• .. i ~µ-:J~ ~I Ji :~C..:.\ ~ I ~,1.J ( t) \~ i~I
... ... . .... . ... . \0L:.;','1.._; -~ ,, ~, _ - - - .iJIJ
- ! _ .,...,,fa(\)J..c; ..:.,L~I
1
· ' :< :1,1·
- - •..u.ul , -, _,, lil)1 0\J (o) \~ ~_fj;~~'i '~ (~\) J-jj.[
ever obedience they dis la ed
them of his Iplanned] d ·,soyb e<land whatever
--
lblisconcealedf
J
~J 'i j1 ;J., -!-CtN1 j~ ~i.:-:-'~1 0f .~_;;
The hamza lin a/am] is for dis
1encc. 1103 rom
"·· :2.: iJJ>
"'.'"'cf:. ,J -=
, : :t;.,. j t::::. , J:.:'i1 ,::. ,:,w1 ·, u;
.. 1- er~ ! Y- ~
negatory p article and therefor avowal: it was affixed to"~ the
resolution. e came to de note affirmation and :~ S.b,-r:;i U-
1,.. ., .,
1·;~15•-i..r','.,_J,
• ... L
-i1
.Y
iJJ1~
,,
c:~1
y--'.
i: i:..'~1·,,,...;.J-
'-:! ., V- ..., L
,;_ j.;1< ~ , .__ "\- ("\) •J-1'' ' '"1' :, ' I
!Nine fundamental lessons in the kl1iliifa and ' ,, ...... er ,), , I,i.J-+A-'<.JJ · UUJ'-'""':--'<Jl
Know that these verses show I th bT a.smd verses]
. e no ' ,ty of human beings·
2. the distinction of knowledge and its superiority to worship;
11 03 1 tJ ,
n le sensc th at lblis was a n angd amon '
lbn i'vlas' lld a mong othe r Companions Mu · g_them as narrated from Ibn 'Abbis and
3. that !knowledge] is a precondition of successorship or rather
a nd al-Oabbak by al-Tabari ( I :486- •. }ah1J. Qat.'ida, Ibn al-Musanib, Ibn lsbtq its chief pillar;
(1:79 §333-334; 1:84 §36 1-362) and48~ , 1.:,07 -5 11 ; 1:535-539), Jbn Abi }:fatim, Tt.fsir
4. lhal it is valid to ascribe teaching to Allah Most High-alt-
All•~ al -_Mu1ais1. unpublished Ph .D. :i;~ush'.y, l,_ al-fo;•sfr fl '/Im al-Tafsl,, ed. 'Ab</
pp. :, 14- :, 17, cf. below on verse 2:34 " . . (Mecca. J:\m1 at Umm al-Qura, 1427/2006)
hough it is invalid to call Him a/-mu'a//im <teacher'. since that is
angel of death -afte r th I . It is narrated Allah Most High commanded Im specific to those who take up that occupation;
11
earth-that he ferm ent a:~e:u~:~~p~d a ~a _ Jful from each of lhe corntrs of the
1 S. that languages are divinely ordained:110 ' for names point to
then !wma 'irr marn(m tmou]d('d ~ /"~~ fi~'. m la::ib <packed mudl (al-$Affil 37:11 )
1031
and al-Ral.1man 55:40) and that he f. -~11r 15:26, 28, 33) ; then 101$a/<ciay)(di110
vocables specifically or generally,1106 and their teaching evident·

A~am's body there for 40 years.

with a lh rong of angels called ]i, mi.
,:t~~1
to Mecca fo r the angels who a:ccn ashio n lrom it Adam and place him on the road
earth to he~vcn lo sec. He did so and pimd
, as an angel m charge of the nearest heavtn.
ly consists in communicating them to the one learning them to·
ge th cr with the clarification of their meanings, all this requ iring
pnor coinage; but origin precludes that such coinage come from
was called al-]amuin as a man is be~usc the~ we re the custodians of/anntl, and he
passed b)" Ad am he would sa . ·. /alltd Makk.1, Madani, KUfi, 8Q$ri. Every timt' ht' Adam's precursors, so it must come from Allah Most High;
st rike it with his hand to mak:·it or some reason you we re created: and he 11·011_ld 6-that what is understood by wisdom is additional to what is
c.-eatu,c who is ncilhe, fom
he 1s prt-fcrrcd over youJ' Tl
n:,
and ,·xitcd through !us rear. H r~so und. He then e ntered him through his nostnh
said to the angels thal wc,c with him, 'ThisholJo'.·
h~ldmg together-what do )'OU think rou will do 1f
llOS.TI
1 • :_c_author
106
takes the contrar)' view in his Minlulf ( Kh)
1
Allah, 1 will no\ olw)' h;~, if ~;i '.atd , 'We will obe)' ou, Lo,d: lblis said in ilielf,_'B)'1
will destroy him ."' (Z) C _ s preferred over m e; a nd if I am preferred over hun
1
~,:'. :1:·:r:::i:ii~::1~~·~;,;';:::: 1·::~,:fo:~! ~:: r.e~;r;:;:o::~~:~
'.°' ' ;;"~~: ::1
1 1

r°nsiderations from sima or s1m11iw, it includes all that serves as a sign and indicator
,·ols. (Ri yadh: Dar al-'A!·n~abu al -Shaykh, :l-'Aiama, ed . Rida' Allah Mubarakfuri, or somcthmg
that mcanin, as Iong a~ .it evokes it to the mind, whethe r a vocabIe co1ne· d. oppos,"tc
\ :;!86-488) from lbn , Abh,,,· ,~'.,1
811 9,98 ) , , 1679- 1680 § 1125 -1 128 and Tabari, Taft" "'"'' go, one of t\S inhcren\ s\ales o, one of \he aclS 1hal issue fro m tt ... so al-
All mss . and eds.: ...__; . • Mas ud c tc. Also see notes 1065, 1127. 1
• no mailer how it is c-xplaincd, points to c1l-tt/fi1+ vocables)." (Z)
1
? ~ , Ak, Q, J_,> Jc
.:J;.,

533
532

aa-a .t
 Anwar al-Ta11;:il: !:f;zb 1 Tex t and Translation

Hn ;_,;JI ] / $ [
\
'..-WI .:J SG1\.
., ,-----
-!,j •: -'i-::( ' _ ..
•I . _,. .;_,.,..., '1!., • ~I . •'. .
. ,,. ! , ,,. _, ,,..,.
,,. • ,. .., , ' \ ...
y_~ , I~ •~IJ \i>\i')I cf..i · -11;5- ~')(ii_ ,, ;r:
, .J - - i fa ulJ (V )
'r'\k,:J)i l½t_;'J \. :Jt;.; j:; ~11-,;: - ' ''. I -,,; .,
- I ..r - - .,..,.-.J • ~ ----,.wl <¼JI
' "'l~)UI
., ; , _
1' ' ·
~- Y,
1::.:' _, ,
~ I f>I 01J (A) H"-'~l...JIJ ( 8 •~
--
<.-;--- ,---- .-- --- -- } - , r
'-!'.-:,>~0_;.l,, ~ ~l_s__,:;,..., j.,, :Jt;.; ,J ' :t, 1 ::..j •j;i,: 1. , ,: , ..
- __ r-:, er-' r-) .J ·~r-1- 1
-~,J~ j:.; ;i;j\ilµ:.;-_Jt;.; _!_;j J (~) H~ _,)11(0_;.1:;y [The angels' prostration to Adam]
[l:3 4) wa-idh qulna lil-mala'ikati sjudii l~-Adama <and behold!
understood by knowledge, otherwise there would be redundan- We said to the angels: Prostrate to Adam : After he informed
cy 111 HIS saymg, truly You-and You alone-are the most Know- them of their names and taught them what they did not know,
111g, the most W ise (al- Baqara 2:32); He ordered them to prostrate themselves to him in acknowledg-
7. that the sciences and perfections of the angels are susceptible ment of his merit, in fu lfil lment of his right and in apology for
of increase-but not, the sages said, in their upper echelons, ad- what they had said about him. It is also said He ordered them to
ducmg to that effect the saying of Allah Most High, And there i, do so before He finished fashioning him-in light of His saying
none of us but has a known station (al-Saffat 37:164); and once I have fash ioned him and breathed into him of My spir-
8 - that Adam is better than those angels 11 07 because he is more it.fall before him prostrate (Sad 38:72)-as a test for them and to
knowledgeable than them-and the more knowledgeable is su- reveal his merit.
perior, smce Allah Most High said, say: Are they equal, those those ewnts; then He told of the cncompassmcnt of His knowledge to everything
who know and th ose who do not know? (al -Zumar 39:9); which they did not know, includi ng Adam's states and prefcrability over them due lo
hi s knowledge of the names together with their incapaci ty to know them [fi rst) , which
9- and that Allah Most High knows of things before they come necl'~)arily means that He knew of Ad am and his states before the)' came into being.
mto being.11os Moreover His pre-existent knowledge docs not update itsel f, nor is it changed by th e
1107 updating of informations and their change; rather. the changes a.re in the app.urte -
AI -Razi in al- Arba'in ft Us lif al-Din, ed . Ahmad Hijdzi al-Saqqii, 2 vols. (Cairo: nances and thl' attribut ions (al-ta'alluqdt wal-i(illfill ). Hish~m b. al-f:lakam claimed
M~.~tahal al- Kulliyyat al -Azhariyya, 1986) 2: 177 Mas ',;la 33 attributes to Sunnis and !hat Allah Most High did not know the particulars of events before their actual occur-
~i' '
_,s t~l' position that prophets arc superior to angels, while "the philosophen and
1 5
rence, whereupon He fi nds out about them onl)' then , and that what He knows from
en~cl:~ : _:~d ~le !~cavcnlr angels are superior to human beings and it was the _prefer• pre•exiSll'nce is only universal modalities and realit ies." (Z I :255) An~els do not know
1
Prophl't Mull:~:~ a~ d ai-l:fa~irni am~ng our fAsh'ariJ collcagues.•_all aceytmg: futurl' (c f. al-Nam\ 27:65; al -Jinn 72 :26-27), h owever, according to the ma~oril)' of
without cxc{' r d upon him blessings and peace-who is supcnor to all crea~ . olars lhey arc aware of the in ner mos! thoughts of human beings on the basis of th e
~t
at http:1/\<i•W\!\:::: consensus, cf. ou r article "The Prophetic Title &st ofCrtatron huJii/i qU1:1$i "'Wh en My slave wants to do an evil deed, do not record it againSl him
As prm•; d b :~ ~~am.~r~n/ bc_e.ht~I. Also see notes 1118, I 121 a_nd 1126~' ll'hat
1108 M until he docs ii, etc " (al-Bukh:!. ri, $al;iil;i, Taw~r id, qawl Alllllr y11rid1ina an yubadd~l1i
rou ,lo 110 1 know ~-hcr, Sa)mg:, I am settmg 0,1 earth a s11ccessor... Vertly f kno 1. nfon: kal,,in Alldh ; r..•t uslim, Sa /1 i/1, Iman, idM /Jamm a al-'abd11 bHiasa,ra cf. Sir.\j al-Om,
br He told of the creation and successorship of Adam II<. a/.Jmdtz bil-Mala 'ikn p. 146: 152).

534 535
 A 11 wt1 r af-Ta,izil: Hi zb 1 Text and Translation

The copulative conjunction adjoins

L the temporal vessel [idh ] (i) to the previous vessel 1·fi•ou ·
. . . . ~ d and he said,1114 [~The Lon{ \
m the acc usattve by virtue of an implied [verb]-(ii) otherwise
And they told it: "Bow (asjid) for Layla!" so it bowed, ''"
ti adjoins it to its subauded regent per the previous sentence"w-
11. or rather, the entire acco unt 111 0 to the o ther account,1111 meaning the camel when it stoops its head.
Furthermore, it is a fou rth favo r which He enumerated for In the sacred law it is the lowering of the forehead to the
them.l\ 12 intent of worship.
Al-sujud <prostration ', originally, is self-abasement together What was commanded is
with stillness. The poet said: ["Th, Lo,,, 1 I. either the legal sense, in which case the one being bowed to in
You could see bluffs there bowing (sujjadan) to the hooves:"" reality is Allah Most H igh, but he made Adam the di rection to
1109
be faced in their prostration to amplify h is status, or as the con-
MNamcly wa -id/1 q<ila rabbuka (al- Baqara 2:30); hut because there is full disparny
ditioning factor for (the onset of} its obligatoriness.' " '
between the two sentences in their respcctivl.' assc rtor y and originati\'I: parti he dim..
~~ r: ed i1 by saying 'rathe r, the story in its elllire1y .. .'" (Q )
1
!Adam as archetype of everything in existence]
8
11 ~;.~·, : t , I', R. :: ~ \ Ak: ~ \ -...l):.I .
11
. i a t is, the adJunc11on of th e account ind icat ed by the saying of Allah Most High, It is as if, once Allah Most H igh created him to become
w~- ,d/i qu /,iJ lil-maltl'ikati sj udil li-A dama (al-Baqara 2:34) until His saying M'a-Llrnl 41 7 nd
mm al- kiifirin (2:34) or even until uld 'ika a$b db al-ndr hum filii'I kJullidiin (2J9l ~
1 Sanid A!Jma<l Saqr, 2nd eJ . (Cairo: Makt abat o ar al-Turath, 1393/ 197 3) P· a
th c account indicated by His saying 11·a -idl, qdla Ra/Jbu ka fil-mali'l 'ikali (2:30) until { tari,Tafs ir (al •Haqara 2:58).
IW All mss. and eds.: JI;., AQ, H, K, MM : _;-1 Jli., interpolation (gloss).
1
~ is saying wa-md kunt um taktum1i n (2:33) regardl ess of the congruity or lack \hereof . ,
1
)Spoken by a Bedoui n fro m BanO Asad in reference to maid servants tclhng Lay ~s
~1;1~scnory a nd originati\'e parts." (Z)
camel to knee! dow n so she could mount it, cf. al-J,nvhari, $ibd~t and al-Azharl,
1113 Aft.:r (I) granting life , (2) all creatio n and ( 3) caliphate (al-Baqara 2:28·Jl).
rena~::~na ~)' th(' ~omp~nion Zayd al-Khay! <zayd of the horsc,-whom _me p~ph;,'. ~~,; ~hib al-litglw (both under s-j-tl ). . . nin • factor for
the The way thl' onset of the 1iml' fo r prayer \1ras made the co~dit~~iiio~in , fac tor
}d al-Khayr tzayd of goodncssl- b. Muhalh al b, Zayd al-TA'i 111 refrren ·,
:~ nmurued riders who had no difficult)' climbing even the steepest rod,1' slopes, as
11
obligatonncss of prayer a nd the wa)' the House was made th 1: co• g
l(.')' were t rampling them unde rfoo t, cf, lbn Q uta}•ba, Ta 'wil Muslikil ,;1.Q11r'd11, ed. for th ~ obhgatoriness of pilgrimage," (Kh)

537
536

D
 An war al-Tmizil: Hizb 1 Text and Tra nslati on

[J,.,-,lll :~ J t;.;-'.Jil ~'j ~L:,.;. ~_;; J,(iJ\S

'.11
,.
• .:,j'j)l,u"\;JI J,-"IJ
, ··• •• * r· <-1:;1 ·. · J'J1 <.TC'
~ uL;, d' " TT
;,..,.,..J 1) ,, ,, .,. ,,, ,,. '

J
.[VA , t,--)'1)\_V::--
· :.11.!),c.,''l_:i; ,, -::_t\~i ):Jt;.;~jijjl
• ~,. ·•

, , · ,. , 1;. :' · t}_ ·,'i ' '. 1~ 1 } .J , Z,;JJ l ,_;;j.1 l;l.J (II)
,.;.:s ,.i =-J -· r -~ ~- . • .
, 1 !· t;. ., J _;....:.Jt,~W.:'1 1_;j3.:B1JL:J.::....;._;. 1_,,,:-!
. .. )"!. •• > ' •• • •

like the one in l:Jassan's saying- Allah Most High be well-pleased

(i) an archetype" " for all ex nihilo designs-or even, .
· I · ,or existents with him: i-rhc Outspread"]
1nt_1e1r entirety; " " (ii) an original pattern for all that is in the
ls J,e not the fi rst who prayed toward your qibla (li-qiblatikum),
sp_1ntual_and corporeal worlds; (iii) an avenue for angels to ob-
and best versed of people in the Qur'an an d Prophetic ways''""
tam the1r allotted perfections;' " ' (iv) and a link to the manifes.
tat 1on of the disparity between all their !respective] ranks and or in the saying of Allah Most High, Establish prayer at the going
levels: down (li-du l,ik) of the sun (al-Isra' 17:78).

He ordered them to prostrate out of humbleness before what II. Or Iwhat was commanded in the verse] was the lexical sense,
th ey saw in him of the immensity of His power and the magnifi· namely
cence of His signs, and out of gratitude for the favors He lav- (i) to hu mble themselves to Adam as a greet ing and m agnifica-
15hed on th em by means of him. So the lam t1ot in it is ......... ... tion for him the way Yusuf's brothe rs prostrated to him;
(ii) or self-abasement and compliance in d oing everything nec-
:::: All mss. and eds. : ~ ~_,.:1 AQ. C, H, K, L, MM : I.:,.. ~.,: (both arc lexicallrcomxt). essary to obtain that on which their livelihood .. . ••• ••····· · · · ·
"The sense of Uph·ard gra dation is th at he is ais~ an archetype for the Attribuw
of Alt Mo st High such as H is li fe, knowledge a nd power, although an incompkit mo Narrated. "from one of the scions of Ab ll Lah ab b. ' Abd al-Multalib" by al-Zubayr
ot •·
1
~f ,-. ..,;JJ.!,; ....k.,; ._,~ J t.; '-'~ la.i
T- j._.: r • ;,!\ °"!"J It does no1J13rm ~- Bakkar in al-Ak/1b(ir al-M rowiffaqiyydt, ed . Sam i Makki al-' Ani, 2nd ed. (Beirut:
at His a1tributes are in real i!y diffe rent from our~. Still, i;'t~uth it would haw D('(n Alama\-Kutub, 1416/1996) p. 465§380, na meiy al -1:aQI b. ' Abbl!.s b . ' Utba b. AbI Lahab,
~::~ :~.ri~pr'. a~c .'. 0 leave out that gradatio n- hence he did not evoke it again _
unJ~ cf. al •Burri, ,11-Jawluira fi Nasab al-Nabl wa- A $~11ibil1i ,il-'A slw ra , ed. Mubammad al-
,wmcs-n/1 :n!::~}? 3:l 65) Sec note 30 5 above. ~\Ve say: when He taug/!t
th
lu_
m/: T_llnJi (Riyadh: Dilr al- Rifa' i, 1403/ 1983) 2:276 whil e others att ribu te it to Khuzarm a b.
l habit ~ hU.1 -shah~datay n cf. Mughult!'l)', Jk m ,ll Ta l1elliib al-Ka mal,ed. Usa.ma lbr-l him
could s~ onf. m e se nse we have shown previously [t' l001, to the poi~
th
entm;ty th<'/. e <'Xaltl'd Lord and could no longer sec himself, and he became in lus and 'Adil Mul)ammad, 12 vols. (Cairo: al -Hrllq al-1:fadHha lil-Tibil'a wal-Nash r, 1422
1200 I) 9:J39-340; or the Mu'tazili Abll 'Ubayd Alldh al-Mart ub3 ni cf. al-Sa kM wi, Futb
derf'd prosthcd Lo~d (wri-st'lra bi-kul/iyyatihi al-rabba ta'ald!!), the angels \\'t•reor·
10
1119,.0n the b: ~; t~ h'U~l as a prostration to Alla h." (I$ f'> I02a) . n., ot al-M11g/1ifl1 bi-Sliar~1 Alfiyyat al-l;ladit/1 , l'd .'Ali l:lusayn ' Ali, 4 vols. (Cair~: lvl.aktabal
the angels are susc: ~ hat w~s al ready m en tioned , that tlw sciences and pedec~,J c,)n· ~·i!un na, !424/2003) 4:124 toj(Jfl al-sa~1,lb,1ti ba'(lalw m 'a/ti lxi '(i. ~ J-Razi in_h:a:f~:
trary to the positiot ible of inc~case~ e vcn if they belong to the upper echelon.. l\ was spoke n about ' Ali b . Abi TAiib in reaction to the clectwn of Abu

ofi he Musli m philosophers." (Q ) Siddi 9 to thc caliphate, a probable anachronism.

lltis.le~
538 539
r A nwar al-Ta nzi!.- Hizh 1 Text and T ran slat io n

J~;.>~t,~)~Zt :<~~J.. - .-, -],i-~

"~~ ~-,\--
,
."-
, .
,, ,,,, ... ,. ~-- -; _:;;
u"-'-J "-"-½ JI , ~L ' ~ J ~
: , :--- ,
... ,, ,, ,,. .,, -; ,. ,. , .
JI ,..,_:;.:;~ j .J..:, ' '\ : ,,
.,. -· ,, , ,, --- J e~

depends and by which their perfectio n becomes complete.

Whether tho_se that we re commanded to prostrate are the an-
gels m their ent irety or some of them is as [discussed] before.""
[Iblis's refusal to u se Adam as a means to Allah] benefit and welfa re.
fa-sajadii ilia Iblisa abii wa-stakbara <so they prostrated, except Iba' 'refusal1 is wilful non-compliance. Takabb ur <pride1 is to
lbl,s: he refused and was arrogant 1: he declined doing what he consider oneself greater than others while istikbar <arrogancel is
had been ordered, too arrogant to pursue the same through tashabbu' <presumption 1 . ' 124
(i) to take him as a link in the wo rship of his Nurturer; "" wa-kana mina-1-kafirina <and he was of the unbelievers>, that is,
(ii) to magnify him and welco me him with greetings;"" in the knowledge of Allah Most H igh; or he became one of them
(iii) or to serve him and do everything necessary wherein lie his by despising the command of Allah Most High fo r him to pros-
trate to Adam (in his fir m belief that he was better than him -
11 21
KNamcly, his words 'Those th:u arc referred to are the angels in their entirety due and the better is unfit to be ordered to submit to an inferior and
10 th c tc-rms being general and the abse nce of a specifier; but some said the earthly an-
seek him as an intermediary-as intimated by his saying I am
g~ls, and some said lblis and those that were with h im, fi gh ting the jinns.' So lhcdefi·
better than him (al-A' raf7:1 2) in answer to His saying what pre-
;~::\ :~ic~c in li:-
11
wla;kati. here is for those made p reviously known there. It is as _ii
' Ao<l \, hen \\ e said to those same angels to whom ii had al ready been sa.iJ vented you from prostrating to what I created with My own
Verily 1 am setting 0,1 ea rth a successor: Prostrate to Ad am .' Therefore. those that ,,.,.ere hands?Are you seij-puffed with pride or are you of the lofty ones?
meant over th cre-whether generally or speci fical ly-an:· those also meant rig.hi hrre
~1oS! of th e cxegetes conside r that all of the angels we re ordered to prostrate to Adam,
I !2~
.th Tashabbu' is literally fei gned satiety. The Si~,d~1 d efi nes it as Madorning oneself
th e angels brought near, especially si nce He emphasized it, saying kulluhvn; 0
; ~~f f:or~.~? an_on~ actually has, whereby one pretends plentifulness an~ ad~rns '.: ·,
31
1122 ~If th~n: '. d. a ll . th e whole lotl (al•f::lijr 15:30; Sad 38:73) .'' (Z I :258)
r:
_ _ el). Pride IS unreasonable or inordinate sell-esteem . Arrogance implies taki g
tion i.e. Ada : s:: :~ th at the s_e nse of the co m mand is the legal expl a~ation of );~ much upon ourselves and is pride allendcd with insolence and contempt .... By pre-
0
11
11 23 . If the basis i lher the qibla or the cond itioning factor fo r worship of_Allah, (~s stmipiion is understood a blind and adventu rous confi dence.... Pride makes us val ue
t ration whciher ,J;ct~at the s~n~: of the co mmand is the lexical expl ~nations o~~nift: ;urseh-cs; arrogance, despise others ... Presumption flatters us with having a vain power"
car trS! poss1b1hty- humblc ness before Adam , greeting and m S ;hn Trusler, T!ie rliffercr1ce, between words, esteemed synonymous: in tlae Eng/is/a
ion- or the second.'' (Z)
nguage, 2 vols. (London: printed, for J. Dodslcy, 1766) l:186 § 177 ·

540 541

~ 11lL_ t
 Anwar al-Tan zi/: H izl, I
[Iblis was originally an angel per the vast majority]
The verse ind icates that
I. Adam (upon h im peace) is superior to the angels that were
ordered to prostrate to h im- albeit in a particular sense"" -
2. and lblis was one of the angels, " " othe rwise he would not
have been included in the o rder given to them, nor would it
have been valid to except h im fro m them. 1128 This is not contra-
dicted by the sayi ng of Allah Most High, ...... .. .......... .
1125
"For the I.mer docs not spd l unbelief for A ir/ al-S1mr1a, as mere lack of perfor-
mance of a categorical obli gat ion - without den ial or legitimation- docs not jcopardiu
belief in their ,;cw." (Q }
1126
~As it doc-s nol automatically m ean superiority in every sense. nor do we claim
that; fo r they might be su perior in the fa ct that the)' have no corporc:al attachment£
and in their moral nearness to Allah Most High . It in th is sense we understand ti\,
author's statement under Surat al-Naba' (co ncerning angels]: 'For these are those [hal
arc the most preferable of creatures and the nea rest to Allah Most High.- (Q) •ror
Adai_n_is bencr tha_n them in h is knowledge of th e names and his aptitud_e ihro~~
quahlles and special perfec tions embedded in h is compkx. for m of wh!Ch ang .
short; and they are superior to him in what we understand of their complete im-
mersion in lhc worship of Allah , infall ibilit)', subtle form and immateriality.• lbn JI·
";~; ~1\ld's ,l:lasli iya ~n the margins of Q (3: 170 ). he nobil-
it ,
0
1
;m Abbas said, "His name was ' A 1.A1,il [or 'AzzAzil ] and he _was among t Ther~
}as a :~:~-a~gels; he ~ossessed fou r wings. Afte r that he despa1Ted (ab~;~~efirr
of sanm 8 oup or tn be of the angd s ca lled al-iinn .. .. they were create~ f !-HJrith"
lbn Abi m a'.1'ong ll~l' angels, lblis being one o f them. and h is name \i a5 a ~ JS·uJ
1
Ht t un, Tafsir (I :84 §361); al-Tabari, Ta/s ir ( J:486-488, also from lhn
54 2
Text a nd T ra n sla tio n
-,- /ie was 0 r11te j inn (al-Kahf 18:50), because it is pos-
errepl /bl1 f h I
:bl U)' he was of the jinn behavio rally an d o t e ange s ge-
" e to s H' I b 11
• II""" and because Jbn 'Abbas- Allah Most 1g 1 e we -
nrnca ) , • .. I
I Sed with him and his fathe r- related that Among the ange s
pea
~nJ othr~; 1535-539); Abll al-Sh aykh. al-' Aimna (5: 1676 - 1677 § 11 18 -1119}; al:
Qusha}Ti, Tays ir (pp. 532- 534); Ibn al -Anbari, Kitiib al-A(tddd, ed . ~ ub_'1m mad ~h u
al-FaJ! Jhr:ihim (Sit.loo: al-Maktabat al-' As riyya, 140711987) p. 336. l bhs was one of
lhl' an bcl~ accordi ng 10 the vast m ajority inclu ding lbn ' Abbas. lh_n _Mas'Ud, Ibo
Jura)j, Jbn al-~·lusayyib, Qata.J a and others; and it is the prefe rred pos1t10~ ~f Shaykh
Abu. al-Hasan (al-Ash' ari ]. AI-Tabari considered it lhe prevalent one and it is the ap -
parcnl meaning of the ,,crse. Ibn ' Abb:is said : 'His name was 'AzAzil , etc."' al-Q urtubi,
a/-Jdm i' li-A/ika m a/-Qur'a n wal-M ubayyin li- nu1 1a(jammmrahu min al-Surma wtl -
Ay a/- Furq1hl, ed. ' Abd All:\h al-Turki et al., 24 vols. ( Beirut; t-.fo 'assasat al - Risa.la,
H2i/ 2006) 1:440 (al-Baqara 2:34). According to this expl anation the verse that states
that Ire was of tlae jinn (al- Kah f 18:50 ) means that he was not "one of" but "among"
the )Inn, whom he was teaching at the time, or t hat he was an angel whose nature
Allah changed into that of a ji nn as narrated from lbn ' Abb:is and al -Suddi by Abll al-
Sharkh in al-'A;a ma (5: 1676- 1677 § 11 19- 1120; 5:1 682 § 11 32 cf, J: al- Kahf 18:S0) .
Taking the opposite posi1ion , Ibn Kathir in h is Tafs fr adduced Tabari's report from al -
1:{asan al-Ba~ri that ~lblis was not in the least an angel" since the latter himself says he
"•as creatrd fro m fire (al-A' rM 7 :l 2, Sad 38:76), wh ile ' Abd al-Q.ihir al-Baghdadi in
Viii/ 111 ·Din (pp. 296- 297) considered the exceptive particle illa in the verse to denote
·hat th e gram marians call a ..d isconnected exception" (istitliniJ ' mimqaJi') , i.e. th at
11
lblis ¼·as merely with the angels at the time they were commanded to prost rale ao<l
:7~ 8
5
~wa) indudc:d in the command despite his not being o ne of lheir species. . _
Because the ground rule (al-as/} in cxcept ives is connectivc ness-as that is its
\\"hat it mea ns litcral\y- (i.c. the excepted is a subset, such as 'all the bakers Slo~d,
sa, r one baker'} whereas discon nectedm·ss \i.e. the excepted is extraneous, such as al l
th
e bakers stood, save one blacks mith' ! is the allegorical sense." (Q ) "Disconnected
exceptions, however widespread and fam ous in Arabic discourse, nevertheless
~;~~tra\·enc the grou nd ru le and so they J o no\ take place in chaste speech." (Z)
Cf. lbn al-Anb:'l ri, A(iddd (pp. 337- 338 ).
543
 Anwar al-Tanzi/: f:li z b 1 Text and Translati on

C'. •J - - ' '. i - ' , ,., • ''. - 't • ,, - , -

r+-'...J ..:,J:.-1 :____.. J\z , j.J,---, _
C '.
<J! ..r: i r-'° J ..r,.J - ~.
, • - - - --· ., - - - ,- -'IJJ J'-!l._;.;,
,);..; .:ilS_:; ,~')lll ~i ::;,; Gt:.. 0lS ,,, ·J' !- : 1-- ·__ ,
• - . - ' ", . .JA/.IJ ..S::'.)\J1
,~')U.I 0,Jyl. i.....;\ i)ts jl.1 _JI \...:I;_ 1.'t, ,,: - -,..
- - ,, -~
0J~;l j,ts'~ , ~\ r¥ 1S1 t~ :~):,::; ~')lil) .. :::-,-,, :
-- :- ; -: : _- - - - '!-'..,.,.......,~\I
-~ cl.J~;i; L...;1 ~L.:,~I 0i r¥ ·~ ;i,., -!>-\'.)b~
are a kind that procreate: they are call d / ..
them is lblis:•• no . e a -111111, and amon1 The personal pronoun in fa -sajadil lso they prostrated) refers
back 10 the two parties, as if He had said, "so those who were
Those who claimed that he was not an angel"" might sar ordered to prostrate did so, except Iblis."
(i) that he was a jinni who grew up among angels, one in~ "' [Certain angels are not infallible; jinn meaning "invisible"]
of thousands of them , so they were made to prevail over him [in
being the only species cited];• n, 3. [The verse also shows that] certain angels are not infallible""
even if infallibility is prevalent among them-j ust as certain hu-
(ii) or that the jinn we re also commanded, together with 1he
man beings are infallible but fall ibility is prevalent among them.
angels, however, He contented Himself with their mention and
There might be a type of angels that are no different from devils
dispensed wi th theirs. For, once it is understood that seniors are
in their essence but differ fro m them only in accidents and att rib-
commanded to humiliate themselves before someone and use
him as an intermediary, it is understood that juniors, likewise, 1133 MHl'ncc the saying of Allah Most High about the angels, honored slaw!s (al-
are commanded the same; Anbiya· 21:26) wlio do not disobey Alfali in wlrnf I-le ordered them and they do wliat
lh~y M-rre orde red (al -Tab ri m 66:6) is an expositio n of the slate of their majority as th e
11 author goes on to expound." (Z) '"Abo a\-Mu'in al -Nasafi was quoted as saying in his
~ T his report is nowhere to be fo und (S) in such a fo rm, but the report -Among
th 'Aqida:'As for the angels, anyone fo und to commit unbelief becomes a dweller of~dl-
c- angels arc a kind tha1 arc- called al-jinn, and among lhc-m is Iblis'" is estati!ishcd:
S\'e notl'S l065, I \OJ and 1127 fire such as lblis; and anyone fo und to commit a sin but not unbelief incurs ~e~nbu -
113 1 tion. as proved by the story of H3rtlt and M.\rO t.' As you know their story ongm~tcs
"This is the position of m~st theologians (m utaka/limi11). especially the Mu'tazihs 111
th the k ws.H{Q 3:174) The d tcJ text is not fou nd in al-NasaO's Tcibs irat al-Ad,lla .
among tlu:m, and is narrated from lbn ' Abbas, Ibn Za)•d, al-Hasan, Qatada and Abu
As for r/ie two wrgels Hrlrilt mul Mariit (a\- Baqara 2:102), the account o( I.hei r being
Bakr al-Asamm. They said he is the p rimogenitor of the jinn as Adam is the primo• fallen angels suggcsls mass trans mission ( tawdlllr) according to Ibn l:i ajar. af-Qawl al-
1
~~3~ ~or _
o f human beings.H{Z) Cf. Abll al-Shaykh, af-'Ar,ama (5: 1645 §1088)
11 ,\Ju sadtlad fil- Dliabb 'tm Musriacl al-Im ilm Ab mad, ed.' Abd Allah Darwish (Damas-
.. is narrated \from lbn Mas' Ud and Shahr b Hawshab] !hat Ibllswasamong,lh! ,u~ and Beirut: al-Yamama lil -T ibli.' a wal-Nash r wal-Tawzi', 140511 985) PP· 59 · 90

r,
;~:~ ~;:~It
tl_,e e~rt~1 b~fore. Adam and who~ the angels fou~I, ~I wh_ich ~:;
pnsoncr Ill lus ch1ldhood, aft er \.\'h ich he was worshipping "'1 th 1
n
a J al-SuyUJi in al-Za/1r al-Mutandtliir, al-D urr al-Mrmthiir. the Haba •ik ao d Mamlhi~
al-SaJli among others and is adopted by m any com mentaries. Ncverthdcss al-Q~ rtubi
or eons; so he bccaml' o f the angels vi rt uall y (},ukma,i) per the hadith 'The client tS nd
pan of the tnbe' ( · . · ·inn by ~ lbn Kathir consider them ji nns wh ile Tabari avers that the two angels mcntionL~
ltncage.~(Z l : (,(1 mrza m~wld ~f-qawm, minlium) even !hough he was a )
2 tn lhe story were "Jibril and Mik.i' il or some other two angcls,M H.lrllt a n J Marut
' cf. al-Qu:.ha)'n , 1i1y~ir p. S 19; al-Q uriu bi. al-Baqara 2:34) being two ml'n from Babel who we re called angels because of thei r righ teousness.

544 545
 Anwar af-Tanzif: Hizb 1 Text and Translation

~ 1 ~ts · ,1;61~ :_;- )..1 · ••

• J . . ; J \.,..;)'1 ~1_; ~)IS
············ .._,.G~1J~1-c ,,
. .. ""'~I
utes'' " - like the virtuous and wicked am h
·· ong urn ans d
JJn n comprise both [aspects].ll " lblis bein of h. -an 1h,
by lbn 'Abbas g t ts type, as s1a1ed

11 34 "~e is reconciling between his words that lbl is was a n a n •cl who ..
co1~m-1tted unbelief a nd thus that not all angds arc invariably ~ifallib/~:~hcyr~ ~nd
maJonty, and the words of the Imam !al- R:tzi ] who had said !in M . onl} thrn
Hence it would be valid, in his case, [to speak of] a change in
1:260 unde r al• Baqara 2:30] , 'the massive majoritv o f the religious I a{Mrb a/.Gha,~
the infa\libil il~' o f all th e angels from al\ sins, bu; some of the Has;K~~ ~;1~:~c~r 0 ~
his state and a plummeting from his spot, as Allah Most High
~h~opomorph1sts' dissent ' with the possibility that there arc among an~:ls ah g ; : alluded when He said except Iblis-he was of the jinn, so he
is m esse nce and in reality one with the devils but differ with their nat . -~ breached his Nurturer's command (al-Kahf 18:50).
a nd ex ternal traits.~ (Z l :260 ) ~In al-Taysir I.fl" 'Jim (d-Tafsir by Najm en~
Let it not be said: "How could that be valid when the angels
~ bmad al-~asafi ): 'The description of the angels as nol disobeying (al-Tahrimm;:6)
311d 11 1
~ ,ict 111g arrogant (al -Anbiya' 21:18) indicatc-s that sin is conceivable fo r tl'H:m
were created from light and the jinn from fire, since 'A'isha-
Were. It no~, they would not have been complimented with it. However, thc:-ir obedi- Allah be ,veil-pleased with her-related that the Prophet-upon
ence 1_s their nature while their d isobedit•nce is a burden, while human bcinp' obedi- him blessings and peace-said,
c nc~ IS a burdt n a nd their hankering after lust is their nature. Nor is the commis;ion
of sms by angels completel y disclaimable in li ght of the story of Ha.rut and Ma.rut The angels were created from light and the jinn were
(K~, 2 :1_34 ) ~It would have behooved the au thor to steer clear from such disco~rseand created from a blaze offire?" 11 36
rc~inquish it o nce and fo r all ; but such is the fruit of wading into the philosophical
as that is precisely like a representation of what I discussed.'"'
scienc~s instead of imbuing oneself with hadiths and transmitted reports! What the
laucr 1nd icate is that lblis is the primogenito r of the jinn jusl as Adam is that of hu ·The upshot is that jinn and angel a re respec tively general or Sp{'cific for the same as-
man beings; th at he was never for a moment an a ngel; and that the sound explanation P<'ct. A jinn is {generically! what h as aptitude for good and evil; if he docs onl y good
0 th
~ e exceptive is predominance since he was among them, or disconnc:-ction • (S h<' is an ang<'I and if he does only evil he is a devil ; an angel is the one who docs good
2 199
· ) h can be seen that the assertion that "hadiths and transmitted reports indic3ie rrgard!ess whether he is essentially good- wit hout aptitude fo r evil whatsoever such as
~blis_ ~'as lll'\W for a moment an angel" is patently incorrect. Also see notr IJJi . th ~Karli biyyiin 1chcrubim)-or accidentally good with essential aptitude fo r evil. Thus
mon ~ ~-~m ,i _i n the se~isc of the subtle body that is invisible to the eyes shares a coin· it is \·a!id to cou1u Ihlis among the angels, the jinn, and the devils without contrivance
1 11
explaincd: ~ ~~tor ,,.,,i~h th e two species of angels a nd devils." (Z) "Among what '.
1
\;~al~uj) nor figu rative inte rpretation (ta'wil)." (Sk p. 307 ) .
1
lions, is His sa Book of Allah Most Glorious, with two mu1ua11y opposed exp!~l ~arrated by Mu slim, Sa!1iQ (a l-Zuli d wa/-Raqll'iq, bdb ft abclditli mutafarnqa )
are the an •els )~ng,,ex:ept lblb-Ji_~ was of the j imr (al-Kahf 18:50). One says the J!P~ and olhers, all with the continuation, "and Adam was created from what was de-
scribed to you"
are called Ji, , is~;m
lbn lsbaq : aid •a t ~) ~arn ed .,1~, ,, ~~cause they hide themselv~s from ptopk;:;
11
:s \\ ~a!ev_er 1s lll\'1s1b\e to people ... Also showmg that 1hr an~ C1f
11 3
; ~l fl h e author and his kind could construe every single hadith as 'a representation'
11
th{'n, peace: and ,.,; : ::.as Sa}'mg in m~nlion o f Sulayman b. oa,vu_d-upo~.: t : m!
th cy ~·ou\d, and this is inappropriate! Would that I knew, after he conSlrued what was
mentioned aboul the c reation of angels and ji nn as 'a representation; what he "''oul~
II who stood ar ltis b 1. '}tcte,I fro m the Jmns amo11g angels (min jinm a/-ma/a J ) ~\.
33 do wil h the re~t of the hadith? V./ould he also construe what was mentioned of Adam s
eek a,i d call working witlto11t pay." AI-Anb.iri. Aclddd (pp. 33-1 •

546 547

.J
 Anwar al-Tmi zil: Hizb 1 Text and Translation

,~illL..;j..;,01_:;i,..i.u.15)JI ' ,, ~'i1 ' " -::i ,

, - - .J-•~_,,..,..-:-l:J_,:JL,1·' i1':
, , '-:1
~;1.,.--1
I
.r •' • ,
\__; >, ,
-- , '. - • ~-- '
-' : .r' uli'
-
---'
. -
-·-
-
. -- . ' . -
~~J.J.l.,:. -.,il.,:...JL, • , ..
,,.,...._,.
_,:.-,.J'Jy ._,d-..:..;\S , ;~.;,;~-:., -L.;.1' ~ -
: •---- ., , ., ~-- • ., ;;: .. , .,, .,.,, , .,.,, ., • .. .J J! -~1_;;}1J
<..S"-,!..JUsJ., ; :L-· _=.1,l.r'·-·J1·-" ' _, , , J,{ , , . .
-- J ~'-" - J' '.J'"""~ J\li;J~1.,,;~

·· ················· · ···· ········ · ······· ······ _j ~1Si;~1

For wh at is m eant by light is the substance that illu .
fi d l"k . mmates; and
ire oes , ew1sc- except that its luminescence is ta' t d b
db k me , o.
scure _Y smo ·e, and fearsome due to the extreme heat and
com bustion that accompany it. So, when it is under control and
punfie_d it becom es sheer light; and when it reverts, the former
cond1t1on is rejuvenated and keeps intensifying until its light Thus the latter seems like the most correct view and the best
goes out and only absolute smoke remains. suited to make the texts consistent w ith each othe r; and know-
ledge is with Allah-may He be extolled an d exalted!""
c_reat'. on as _a repres('ntation? and th at he was not really created from soil as per the
\('rSes manifest locution? T his is a diversion o f th e texts from their manifest locutions [Ash'aris defi ne "the b eliever" as one who dies as a Muslim)
so let us bewar(' of thal path . For the Mu'1a1.ila ch iefl y depend on it and arc the fir.t Among the benefits of th is verse are (i) the condemnation of
!sect] that did so in abund ance, to the poi nt they denied the questioning of Munka1
arrogance; (ii) the fact that the latter might lead one to unbelief;
a_nd Nakir, the punishment of the grave, the Balance, the Bridge, the Basin, intcrn·~-
s'.on ao d the beast of the earth , construing all the hadiths 10 that effect as reprcsrnta· (iii) the exho rtation to obey His order (iv) and refrain from pro-
1
:~: ; ~~T: e:~t: ey " '. ent and applied tha_l to hadiths whose fi gurative interpretation d~i bing its hidden aspects; (v) the fac t that comma nd constitutes
evuy th;ctrme, ~uch as the had 1th of the fi re's complaint and it.s breathing 1111ce obligatoriness; (vi) and that someo ne wh om Allah Most High
all th: se \,:ho d::mpla'.nt of the womb.s and oth ers, and they were fol~owed _in that h} knows- right then- will eventually expire as an unbeliever: that
corn in, accom . nk d~ep fro_m the ph1lo~ophical and rational disciplines ",thout ~ - 1139
is the true un believer; fo r what matters is the final m oments,
to cn•~y vers/~::;ed 1~ hadi_th , after wh ich th ey applied this figurative interpretat1oa
Those who do tha hadi th without rega r~ to externalities, and this inadequatt .... even if his status at that time is that of a b eliever. This is the
nd "Ultimate Arr ival" attr ibuted to our teacher Abli al -l:lasan al-
such betokens Yer\~ .remove ~osc h adJths fro m their exernal meanings, ~eem thal
against vcrific . Lcallo~ and discernm ent and that taking external wordin~
11011 l ll&
scntation- is ,; ao<l discern ment." (S 2: 199-201 ) It can he replied that (i) reprl· 26 1) . •
11, 9 On the rigorous consistency of this view sec the recapitulat ion in Z ( I:
the Qadi is no~: ~lut~ally exclusive with the literal sense ( cf. Q 3: J76); (ii) al1hou!!fi z,
The~• Ak, ~. B, D, L, I', Q, S, Sk, T, U, Ut, I"~\ AQ, C. F, H, I, K , Kh . MM, R, ( 1}-~
admits; and (iii) ::d~lb e'xpen,_)"~th is se~se of the evidence is more t~~~ugh._lha: !
t11'/i/f 1divcstivela ro:~~g~te his 11H_c~rallve approach to the Mu'taz1hs .pai:ual
m1sintcrprctatio!~ 11
. s r~sh. ~is 1s one of several un fa ir over-generalizations
:~J . } are synonymous and equally correct bul the hadith came in the form er spelhng:.
1111111
'.~ d a/.a'md/11 bil-kliawrWm <deeds cou nt only according to the laS t momei_its).
~:rratcd from Sahl b. Sa'd by al -Uukhliri, $a~1 fb ( Qad,ir, bilb a/-'amal bil-khawtltim),
ou nd in ~awalud al- Abkdr. And All ah knows best. ofrom Mu·awiya, 'A' ish a and lbn 'Umar- Allah be well -pleased with them. (S)

548 549
 Anwar a/. Tmi zil: l_--lizb I Text an d Translation

.;i,b1 :,,, ( :::-~ I\) .

..., _ ...r--- . .<::,,-, / >
'WI:- ~Jj.J ..:,;\
/,
:e-.·,
>
>• ,-; .,
. iJ"-,
..
i>.S. 'Ji~ )
-~~ "'1~:' .;
1•(' L i} ,j ' •
· 'r i;;t.,
•
•'• > ' '•
-~ .....;J.;Ji;. 1~ 1
L-=:: •
A · .:Jl \~l;
• :.<,. ·
., Jr,-\~,,
d\ ·,
.
~~~.'....,l~k
--
.ai.. , , ·-· ,.., ,.
-''i:-- , ,.,..:.,,u1.;1~i..,) ,½;j
.G:j:; 'J:; ' ~ f~I 0\: ,_:,\~I ~1:;< {j(}j.
Ash'ari-m ay Allah Most High h ave mercy on him."" Those who claimed that it had not been created yet "" said it
[2:35 ] wa-qulnii ya Adamu skun anta wa-zaw1'uk I . was an orchard in the land of Palestine or somewhere between
<and \-\, "d O Ad - •- ·Janna\a Fars and Kirman, which Allah Most High created as a test for
- e sa, : am ! 111/rnbit the Garden-)'OU and)'O ;r, ,
J k -< . ) . ur w~e- :
Adam, and they construed al-ihbiit <the casting downl as a move
a -su na residence ,s from sukiin <stillnessl because ·1 .
in settlement and abid ance. t cons1sti thence to the land of India,1144 as in the saying of Allah Most
High, alight (ihbitii) in a city (al-Baqara 2:61) .
[Husba nd s are liable primarily, ahead of wives]
wa-kula rninhii raghadan tand eat from it in plenty: in abun-
anta <youl is an emphat ic by which He emphasized the coven 1
dance, at leisure; an ep ithet for a suppressed infinitive noun. 1-1s
pronoun [in usku n] so that adjunction to it can be valid. The
reason He did not address them as a pair at first is to draw al- ~a)1hu shi'tumii <wherever you both wish 1: wherever in the Gar-
tenlion .to the fact that h e is the intended party in the ruling, ~a1d: 'Views differ rega rdi ng it, on group saying that there is no legal tasking in it at
while h is adju nct follows behind him."" a\1, and whatever suggests the opposite is interpreted; as for what was mentioned about
Adarn, it is bliss lavished by A\lah, Others said there is no legal tasking in it after the
[Paradise already exists and is beyond this world] Final GJlhering, but befo re it th ere is .. ,. in which meaning is understood the cover-
al-iam,a 'the Garden 1 is the abode of reward,1u 2 as the[definite ini:of Adam·s priva1e parts, which was obliga1ory for h im." {Kh 2: 136)
1143
·~amel)' the lvlu' ta1..ila and Ahli Muslim al-A~fahfl ni; they cl aimed that (i) if Adam
article] la m is fo r previous knowledge-and there is no previouslr had been in the abode of etcrnitv Iblis's deceit would ncwr have affected him; (ii) he
known garde n other tha n it. 11·ou\d have never been driven of it; (iii) causing him to dwell in the abode of eter·
1140 . nuy without prior legal tasking goes against wisdom; and (iv) it had not been created
fi ~ ,s is th e Ash'ari rationale for adding the dubitative "if Allah will{ to !he ,1.l - ~-~:-~isgi\ings the}' adduced here." {Sk) _
4
~n~ati~n-"I am 3 believer" (a ncl mu 'mimm in sh<i 'a Alld/1 )- i.e. at the time of dnlh, lhe stor}' of the al ighting on the mountain of Sarandib (the Arabic name for
(t willmg- a nd lill' doctri nal differentiat ion between isltlm and imdri. Stt Kh present -day Sri Lanka} after the expulsion from Paradise is related fro m al-l:iasan al-
13
t · ~); z ~l :262): M
lbn l:lajar·s Commentary on the Hadith of Isfdm, ]mdrl, Jbsan· as ~nd \Vahb b. Munabbih by !bn Abl al-Dunya in ,il-Riqqa wal-Bi'.k,l' :~i;,'~
1~~\~,ted '. " full in our Sunna N otes Ill ; and,Gi maret, Doctrine (pp. 479.48J). a;~ibai ~nd cited from Qalada by Ahli l;layyiln in al-Bti!-ir al-Mu!11'_35 .... e~I :ndi, al~
11c '.~tlus issue s« fu rther down, commentary on fa- tdba 'alayh (al-Baqara 2?i )
M . uced 111 the Ta/sirs (al-Baqara 2:36) o f al- Haghawi, Abu al -1.ayth al Sama q
1
Gard ic au ihor·s statement 'abode o f reward· d ictates that there is legal tasking in !.l'I( ~:rlhUri, al•Tha'Mibi, lbn al-Ja,,.,~Li, a\ -Qurtubi and others.
nd
en, a th e prominent position is the opposite, as detailed by Ibn filrak 1,·ho Ml .e. ku/ll ak/an raglradan teal food in abuuJancel." (Q ) Cf. below, verse i:SB.

550 551
 A nwa r al-Ta nzi"/: H izb 1 Te xt an d Tran slat io n

-~ ':I J1 '-F·----
- -- ::. t ,, J> /4 • •. , . .... ::: • ..
!_,..,.....,I w i;.__.;, i)\ ._,\_;: - . ;J.1 i .r "" .,
' ' :, ,, ,, .'t :. '· I , ' 1 ' J' :;_ .r-
0
-8
, _,l:.:JI J., ;,..WI _, ;_wi
, , , ~1_31' ,· _,." ~1 e::-
. '.
J -~
,..,, -,, ,: ,, ,,, , ,,. • t "",,,, ,, • ,, ,,
'... .:: j I · ' a•
-~~Lil\Li, ~~1.;.;~~ .;:i1
• '' •
, >,I \ , ;;.
;._..:.;;1 r"" C .J, -~ll..ll
tJ. , - . , ,
t.;_,s:,; i)~ i;.::, J (T)
,I,,, ,: ~,,, ,, > ,, ,,,,,,, ,,, ..
. -=-- , ,
,.:.,1....1~
.
\
•:
~fe.; •..r.t,!.II .~C~('l' '\ ,, -~ Jr
· , , ., -ci )Li ,._~d--iiL
,..,.:JIJ ~I r ~ u- "', , · , , ,
A
, •
ji ,~01 ·
yt.s:;__j~
,

W'~ (i) _~~~\ -;,~:ii.:~; L?+il_'-;')i~~\ (I) ,_.._;),. "'.C'\Y:-

,.; 1\ ::11 uI&. __.;l.,;li
, , , -
-:1_;.::, .;'.,.·' 11 Ll
.,
aJ, i.>,~
,J-i1~..:.,)i1011&.W.;
,, - ,, . u -;.
<....,)
.
,~ e:;..q,· ,, _ ., _
., . ,, --r..,.:,;-J )~~.t.J , .. ... : ) \t;ll} \L }:i,} \~I (i_h-!Jl)j
1,:i1 ,::, ., 1':, .i•· -.....W1 ~::, , ,,, '.. . ; ·- Therefore they must not hover about what Allah has made
q-- cS"--"-'.r''<" ~-' ' ~ - , -'->-\.;~J~b -.'.,!;
categorically prohibited fo r them both, lest they fall in it.
,! ,,, . , ,, --~'1$ , > /
-~ J •i.r . :'-?~J \ ;Jlj IL It made proximity an avenue fo r them to be of the wrongdo:
114
ers-those who wro nged themselves (i) by committ ing sins, '
den you both wish. He gave th em both leeway in the matter to
(ii) or by diminishing their sh are th rough doing what compro-
elim inate any cause or pretext for them to pick from the tree
mises honor and bliss. 1148 For the {ii' ' lest> comm unicates causal-
fo rbidden to the m amo ng all its trees that defy count.
ity whether it is used as an adjunct to a prohibition or its apodo-
[Wisdom of pre-emptive prohibition for the heart's halenessj sis.
wa-lii taqrabii hiidhihi-sh-shajarata fa-takiinii mina-i-µlimina [The Forbidden Tree]
tbut do not approach this Tree lest you be of the wrongdoers!' con - Al-sl,ajara 'the tree>is wheat, or the vine, or the fig-tree'"' or
tains hype rboles:
al,Bayhaqi in 1hc S1mari al-Ku brd a nd a/. Addb and al-QuQa'i in Muwad al-ShiJwb;
L It makes the fo rbidding h inge upon p roximity-which is one ah o-in the \.\'Ord ing !tubbuka li/-slwy'- al - Bukhari in a/-Ta rikh , lbn ' Adi in al-Kcl :~i~
of the preliminaries of seizing- fil·Ou'afii", Ibn al •A' t.ibi in his Mu'jmn and al- Khari'ti; {2) AbU Barz.a by al-Khara 1t1
in I'll/di a/-Qulilb; (3) ' Abd Allah b. Unays by Abo lj anifa in his Mu s,wd a nd Ibn
(i) to emphasize the categorical prohibition of the latter and the
'Alakir in Tclrikh Dimasl,q ; (4) Abo. al-D arda' as h is own saying by Abt1 Dawud in al-
imperativeness of steering clear from it, Al-' Jraqi .deemed the had ith fair per al-Sa~lwi in a/-Maqt1s id al-~as_:na~f
cat-
(ii) and to serve notice that proximity to the object bequea_th • If His Sa)1ng and do 11 ot appr°'1cl1 this tree ts construed as a for bidd, g .
egorical proh ibition (twliy ta~iri m), because proxi mity to it would be categorically
motivation and inclination that tug at one's heartstrings, lunng
th e heart away from the dic tates of reason and sacred law, as f:h~bitcd and the commissio n of the calegorically prohibi ted is a si~ -"
1 ...,.hich case
If the fo rbidding is const rued as o ne of preference ( 11al1y ranz, h ), 1
narrated: ~7zirnity to it: even if il is not ca1ego rically prohibited or~ s'.n, ncvcr th c.less '.i~t: c;~;e
cad~ lo their expulsion from the Garde n, it compronuscs the hononric g y
Your love of something will ma ke [you] blind and deaf. "~ obtained in paradise. Picking fro m it in the first scenario has to be before prophclh ood
while in the second it can be either befo re it or after it, for the re is no proof of lhe
11% A Prophetic ha<lith narrated from (1) Abo al-Darda' by AbO oawo.d in his Sun~n ~~~e;.sity of infall ibility befo re p rophcthood ." (Z l :263) . . b ,.,,Jing beauty
( Atlab, bab fil- lwwa) and others such as Ab mad, al-Tabara ni in a/-Mu'jam al-A11';1ar, or an anthology of the reports describing the wheat-tree s m md- ot>t>'

552 553
 A11war al-Ta nzi/: Hizb I Tt.·xt and Translation

} 1;5 _&ti _J- :r- J;; ':J ~j Ji~,., .-!.>i;.14'... JS·•j •. . ! ., .

.. - LI""~~ ~
~~_,_;·i , · • ,. .! ...
... .,,. ... ..,..., _,:; r.w -,;--,.,, •,:,.i
·- -~9~ ('?~)_:; \~8,_~ (l:~) j \~ , i (sJt
\[Al ~ I] <-s).;,~~J>Jt;_; ~,;.; J.~~ (~) -~
a tree that caused whoever ate fro m it to lose their ritual uri-
ty.11 50 It is b est left unnam ed in the absence of decisive evid;nce
just as it was not na med in the ve rse, as the purport of the Jan,;
does not depen d o n it.
It was also read [shijara] with a kasra under the shin, tiqraba
(ii) or he caused them to slip fro m t h e G ard en u in the, sense
52
with one under the tel ', an d hadhi with a ya '.1151 d
that he made them go away, wh ich is supported b y l:lamzas rea ·
[How Satan duped Adam and Eve ]
ing{a-a znlahumii.u" They are closely similar in meaning except
[2:36] fa-azallahumii-sh-sha}1iinu 'anha <then Satan causedtlre111 that azal/a presupposes a stumbling down as well as removal.
to slip from it>: (i) h e p ro duced their slip out of the very tree and
His tripping [of them] is his sayin g shall I point you to the tr~e
drove them to slip because of it. An example of this particular
of immortality and a kingdom that never f ades>(Taha 20: 120) h is
'an is in the saying of Allah Most High wa-mn fa 'altuhu 'an amri
sayi ng, the only reason Your Nu rtu rer prohibited you both from
<r did not do it of my own command>(al-Kahf 17:82);
this tree is lest you become angels or become of the immortals (al-
sec al -D1yarbakri, Ta riJ.:.li lll- Kliamis ft Akhbii r Anfas Nllfis, 2 vols. (Cairo: al-Matba'i A'raf 7:20) and his solemn oath to both of the m ' 154 when he said,
al-Wahbiyya, l 28 3/l866) p. 48. OL11cr candJdatcs include camphor/cinnamon: Badr al· l'erily I am to both of you of the most faithfu l counselors (al-A'riif
Din !bn )ama'a. Glwrar al-1 ibyt1 11 Ji- ma11 Jam h1samma Jil-Qur'cl n, ed. ·Abd al•la""l~
7:21). Views differed
Kha\af(Damascus: Da r Quta}'ba, 1410/ l 990); spikenard , olive or colocrnth: al-Balaru'.
T,ifsir Afol,lmmiH lll-Qu r'ii ri ll/- A1aws1im bi-$ilat al-Jam' wa -'A 'id a/- 1adhyil li-M11111~1 L whether he came to them d isguised and argued with th em to
K.irnbay al-l'lclm wa/- Takmil, ed . Hanif al-Qasimi, 2 vols. (Bei rut: Dar at-Gha.rb al· that effect, or cast it to them by way of whisperings; 11 "
1
lsl.\mi, _411/1 991 ); and vine, whc~l, almond, cit ron, or date: al-Suy11ti, M'.iJQim:i f~:
;q r
a" Jr Mubltumii t al-Qur'a ri , ed. Iyad Khalid al-Tabba' (Beirut: 1'fo ass.asa1
•sala, 1406/ 1986), all under this verse.
1152
"As v.·it ncssed by the verse just as lie bro11glit out your two foreparents fro m th t
~~;den (al-A' r;1f7:27J:" (S)
I ISO Ml.e. to defecate, and ther(' is no loss of puri1y nor defecalion in paradi5e. The wr·
1t>1 By al-1:tasan, Abo Raja', J-;lamz.a, 'Asim and al-A' mash. (MQ)
b~l oppositenhs (muq,lba/n ) sugg('sts that eating from wheat, the vine or th: fig-trtt'
~;~1no~ caus~ ~ne I~ lose o ne's purity o r d efcca!('; and this requi res rcfl ec.ti~:-
1
Wai~;1: t·ll\c\y:, (i) by Ha.run al-A' war, a d ialect of the Ba~O Sulaym, ~n)hir. (:\f(l)
't~~:. 1155 ~ll mss. and eds.: \,,\I AQ. H , MM:\.:,,~\ typ~. uld not have accepted his
di~co The argument here is th at they both k new him an~ woother form by which they
di Urse face to face, which is weak since he could tak~ an cc he ut it first.~ (Q )
as don..: by snme of the l:f ij.izis and (iii) lbn ~•tubay$tn and Jbn Kat d not rccogmze him, so \,·hat prevails is face to face talk. hen p

554 555
 Text and Tran slauon
Anwar al-Tan zi/: Hi:zb I

-~ l_i _~ 1,; _fj,- --j Zil J_;'i1., .-!.,,i:.( jsl :,; ,!;..:
~ J _,_;-- i1 -- '• . ~,.,... .
. , _ , .r---- .,... ~..;.; _,; r-4l - {Y1J~J
-~9½ ('-?~)j \~81 A_ (l;~)j \~ I ~ tsi
~> ...:l&- ~ ., ~_;.;l.)1..; ~ j:;.::,__;,1 :<~~r~j>
\[A l --45'J I] <-s).;.~~_;>Jt_;_; ~_;; c,l, i~ (~ )~+:.i-S
a tree that caused whoever ate from it to lose their ritual puri-
11 50
ty. It is best left unnamed in the absence of decisive evidence,
just as it was not named in the verse, as the purport of the latter
does not depend on it.
It was also read [shijara] with a kasra under the shin, liqrab, . from the Garden" " in the sen se
(ii) or he caused them to shp . ted by Ham za's read -
with one under the ta ', and hadhiwith a ya '."'' ' which 1s suppo r ·
that he made them go a\\ ay, 1 . ·Jar in m ea ning exce pt
[How Satan duped Adam and Eve] - h - "" T hey are close y s1m1 1
ing fa-aza la uma . . dow n as well as rem ova .
[2:36] fa-azallahuma-sh-shayp.nu 'anha 'then Satan caused them that aza/la presupposes a stumbling . t the tree
lo slip from it': (i) he produced their slip out of the very tree and . h. ing sh all I poin t you o .
His trippi ng {of them] IS IS say d (T h a 20:120) his
d rove them to slip because of it. An example of this particular d k. d that n ever fa es 7. . a
ofin11110rtality an a ing om r rohibited you bo th from
'an is in the saying of Allah Most High wa- m a fa'a ltuhu 'an am ri saying, the on ly reas on Your N urture P th ,· ,,,morta ls (al-
' I d id not do it of my own command' (al-Kahf 17:82); . . b gels or become of e
011s tree 1s lest you ecom e an f hem 11 s~ when he said,
sec al- D i)•3.rbakri, Tarikh al-Klwm is ft Akhbdr At1fas Nafis, 2 vols. (Cairo: al-Matba'a A'raf7:20} and his solem n oath to bo th O t ( l-A' raf
al-Wahbiyya, 1283/ 1866) p. 48 . O ther candidates include camphor/cinnamon: Sadr al· verily I am to both of you of the m ost f a ithfu l co1mse 1ors a
Din lbn Jam 3'a, Gh urar al-1ibf(hr Ji- m an la m Y11samma jil-Qur'dn, ed. 'Abd a1-Ja\\~ 7:21). Views d iffered h t
Khalaf ( Damascus: Dar Qui ayba, 141 O/ l 990);spikenard, o live o r colocynth: al-Balans:,
Ta/s ir Mu bhamilt t1l-Qur'd 11 al-Mawsrim bi-Silat a/./am ' ,va •'A 'id al-1adhyll /i-}.1Dwsu/
I. whether he came to them disgu ised an d argued w ith I em 0
Ki tel bay al-J'la m wa/. Tak mil, ed. l:fanif al-Qasim i, 2 mis. (Bei rut: Dar al-Gharb a]. that effect, or cast it to them by way of whisperings;" "
lsli'lmi, 14 11/ 1991 ); and vine, w heat . almond. citron, or date: al-Su)'"U~i. M~Jbimdt~:
Aquln Ji t\fo blw mdt al-Qur 'a n, ed . l)'3d Khalid al · TabbA' (Beirut: Mua.ssasat mi "'As witnessed by the verse j11 st r1s lie brouglir out your two forepa rents from th e
Risa.la, 1406/ 1986) , all under this verse. Garde,1 (al-A'raf 7:27)." ($)
1150 1
~I.e. to defecate, and lherc is no loss o f pu rity nor defecatio n in paradise. fht,'tl'· : : By al•l:fasan, Abo Raja', 1-:lanw..a, •Asim and al -A'mash . (MQ)
bal opposi te ness (m 11qaba la) suggests that eating from wheat, the vine or the fig-trff
l:~5 :\11 OlSs. and eds.: \,.:, ~I AQ, H. MM : l:>~\ typ~. . J not have accepted his
d id not cause o ne to lose o nl'·s pu ritJ or defecate; and this requires reflection.~ (Q)
IISI Rcspecti\,ely: (i) by HArll n al-A'war, a d ialect of the BanU Sulaym; (ii) Yabyi b.
\\'atht hab as do ne by som e o f the l::f ij.1.zis and (iii ) l bn Muf.ia)'Sin and Jbn Kathlr, (,MQ)
i:
. The argument he re is that tl1cy both knc,-.· hi m an.d , .. oulher form b which they
discourse face to face, which is weak _s u~ce he could take an~t cc he ut first." (Q)
<lid not recoi;nizc him. so what prevails 1s face to fa ce talk. he n P

554 555
 A nwar al-Ta nzi[: 1.--lizb 1 Text and Trans\Jtio n

,. ,. ,. : . . . "'." ,. ...... ~... • ,.

;J cM
~,.
~ µ'Ij1J1~~~'1·
,, ... ...,. ,. ,. ... _, - ..., .., 0)
,,
.,1<4-~~\J\i
. , ., ,~)·J ' ,1 _' )1..'.Jl~ - ; \~_:;f:,~(\)
·,.r:- ' _,, ,.,,
C: J>-.i, .J~ \,;S ~_,,:-:ill~ &ti:~ Yi vv>1 ·\ ) , ;\_i- ':i1 ~\_s-_:; ,c))li )G,i :~ I (::-.J . [ 1r r
:r-- .. ,. . ,. .
t.t- ,,;·:H.J
(Y •l ,,. • ,,. ,.-'
fli:~_; .,1.;;__; f,"1_ ,...::..,.:.· 11 i..'..j_; ~i ' '.• ',j - ,• .,,
I

, ", ·'1 __ ,. -i11:i ..'...:C0\S ~ ~ ~ ~ ~ ( I) 1 L;,,>

- .r:. <.l"'"' - t""' rJ ;..,~~J, ~.)1 ~.i.......yr...~
i.; J;.~ ..:1, t~ .. u-:,J
; ;· . tJ.1•,::
p

.;,;j1 ~,.;..;
"'- ,. ,
;_:;_,.;.,' ,..r- ·_: ..
>w -.., t:.JI -4
. , , -~Pl~j\ (.._,,,) \;.;_:;G
.ijj\L,~Gi;.;.; i-.J·i ;;J- '"-.:..Ll.~ :- -' -i i : . : . · . . ., ' , I ",, ..::-1 .t"! ., )
-- . '-' . ,..r- er-:. ·-, •.._.->-~ {'."'y_J;-;,i,;, _;.j1_; --~V}I ;- ~ IJ I,;. •, j J . & - ~ ~
.J l,;.;j <ill ,x.,., j ,ji; ·-:: r,
-~ -·-- ,_,ls, r-~
~<-~:: .• . . (. -: .)t,;3
... \ ,

-~IJ ~1}J1 ~\ ,{~ G\f~ 2.-;.JiJ} I. to Adam- upon him blessings an d peace-an d H. "'vwa'
1
'. Eve
__
1

....... .. .. .. .::,~ : {\,l.;fui_; >
II. and how could he arr ive at tripping them after being told, So
get 0 11 1 from 11, for you al'e repudiated (Sad 38:77)?
(i) Some said he was barred from entering in a priviledged way-
as when he used to enter with the angels-but he was not barred
from entering for wh isperin g, as a test for Adam and }:la,rn·a'
'E_ve\ (ii) others sa id he stood at the gate and called out to them;
(m ) others said he disguised h im self as an animal, entering un-
beknown to the custod ia ns; (iv) others said he lodged himselfu1
the snake's muzzle until it entered w ith him inside;'"' (v) others
said he sent one of h is fo llowers and the latter tripped them bolh:
a nd kn owledge is with Alla h- may He be e,,-tolled and exahed'
[The fall from p aradise to earth]
fa -akhrajahu m a mim ma kana fihi 'and he drove them out of
what tliey were both in 1, that is, of h onor and bliss.
per ,he saying of Allah Mo st H igh He said: Both get down (1h bi/a)
/Jen ee- all of you! (Taha 20: 123) . T he p ersonal pronoun [m
i11billi ] was put in the plural becau se they both a re the two on -
gin; of human beings, and it is as if the two of the m " ' ; m ake up
the species in its entirety.1158
59
II. Alternalely [the address is to] b oth o f them and lblis."
The latter was driven o ut ( i) from it a second time after h e
used to enter it for whispering; (ii) o r [after] h e entered it sur-
reptit io usly;'"'' (iii) or fro m the sky.
ha\lukum li-bacdin caduwwun 'o ne another's enemY is a par-
licipial state whe~e the wiiw was dispensed with th ro ugh the
personal pronou n. Th e meaning is muta 'lldin <i n a state of m u-
tual enmity', each o ppressing the other with his misguiding.
"" a,~; R ,.S__,41i.,,s, _,,,;YI '))..,I le~ Ak, ..Sk. -~, le:$'.; t, ~ $'.; -~~ I ~ .1I.,}
../{ ,,-...I ll, .£ _;;.l.l ~iS, _,,,;y1 '))..,I \../~ F, K, ,¥ _,.;,YI W:$'.; _,,,,.,., ')L.'. ~1
in~·:r,1011~ Kh, L, Q, u, UI, Z: ~")/\ l.,/6'.:; ._r'")/\ ;)...ol I.er)1d ittographr? G: ~.rl\j

wa-qulna hbi\ii 'and We said: All go down 1 is addressed ........ .. .

;~;~o.:~~ ,:,":! .::,~ ll; __s.:i~I ,:;\J (~ ,pJ ~
0
) ~j J..1.o .._,.,\W.-1-} ,:;_,k-~
f hi~ is indicated h r the saying of Al\ah Most High, therefor!! whoeve r foll~w~ My
~:~:~,icr,
M

th ere will be 1w fenr for th em and they will not grin·e (al-Baqara 2 :38 :- (:::,k)
i\:arratcd fro m J ,
l l )(i - · 1•;dl 1'

:~~~l:u~
0th e rs. ( $) .•
\\'ahb b. Munabb bn _Abb~~ ~nJ lbn Mas' Ud among o the r Compamo~ as_ al 111,1 1 lbi<, is the reHcJ -upon position , as narrated from lbn 'Abbas a nJ
Baqara 2:36 ) hu t 1· Al.1ra and Muhammad b. Q ars (1:561- 563 . .,66-St> 7 MA~ 11 wa,~ said , namclr in the fo rm of a n a nimal , unrecognized, o r in th e snakes
zi tt'J<'cts lls authcnticitr on rational bases. {Z)
inu, Lle." {Z)

556 557
 Anwti r al-Ta 11 zil: Hi zb 1 Text and Tran slation

-~ '·>
c:~ ti jj <f>I j---....:;_, ,6 '. ·1\-'~·
:J~I t ~/,.
'.Vi: ' I \;i\ (-;,~I)

-~":il_[,r..;1,,'~1J{ C'.i1lliG~\ (i i) It was also said they are:

I "
wa-lakum ~1-ar<Ji mustaqarrun <and you can have in the earth
a settle111e11t : a place to settle or [the act of] settling.
wa-mata<un <and some benefit': 1161 enjoyment.
ila Qinin (until a certain tim el: He rneans by it the moment of
death or resurrection .1162
[The divine gift of human repentance]
[2:37] fa -talaqqa Adamu min rabbihi kalimatin 1then Adam wel-
comed from his N u rturer certain wo rdsl : he met them with adop-
tion, acceptance and practice as soon as he was taught them.
lbn Kathlr read it Ada ma in the accusative and kalimat,m in
the nom inative 11 ti 3 [ then Adam was welcomed by certain words
(m m His Nurturer] in the sense that they met him and reached
c,r.J ·'-'-'::
Extolled are You, Allah, and most praised! H allowed be
You r name, exalted be Your honor, there is no god hut
You! I have wron ged myself, therefore forgive me! Truly
none fo rgives sins but You. 116s
(iii) [It is also narrated] from lb n 'Abbas- Allah b e well -pleased
with him and his fathe r that
[Adam] said: "My Nur turer, did You not create me with
Your hand? " He said yes. He said: "My Nurturer, d id You
not breathe into m e the spirit from Your spirit?" He said
yes. He said: "Did you not make m e dwell in Your para-
dise?" "" He said yes. He said: "My Nurturer, if I repent
and do good, will You b e return ing m e to paradise?" •·
Khalid h. Ma'dan and ' Ata' al- Khurasa ni (S) . Al-Tahari considers it the mos\ proba-

hnn; namely, (i) the saying of Allah Most High. Our Nurture,, ,r, i\:~ but allows that "we ma)' also att rib ute a dditional expressions to Adam .M
, A h.idith narrated fro m (i) Anas by a l- Bayhaqi, ,il-Zulid (S}; (ii) Abll Barza_by al -
have wronged ourselves (al -A 'raf 7:23) to the end of the verse."" l_ab~rani in al- Kabir per al-Haythami in Majm a' a/-Za wa'id (8: 198) {iii) Mujihid a nd

:::: Jor,-l1~~.-:.5J.IJ
116:
~ 1.yl:...~")1 • : -1\ ~f- l:.i.U - ~I Jli
1'.a~ raicd respectively f~o;; lb; ·Abbas an~ z h i d h;·
al- Ta~a'ri . (S)
(iv) Abd al•Ral:imiin b. Yazid b. M u'awiya by al -T ahari in his Ta/sir ( l:5 84 · 58 ~); {v)
Mubammad al-Haqir by lbn al-M undhir per a! -Suyllti in al-Durr a/-Mamhur. (al-
Baqara 2:37 ); and (vi) Wahb b. Munabbih by Ibn Qud.'!.ma in al-Riqqa \\'a/-Bukd ao<l
1164
Abo !bn Mut.1aysin. (MQ)
til-TuwwQbit1. h is narrated without ment ion of Adam fro m several Companions
Our J\'u~ru rer, »'e have wronged ourse/1·cs, and if rou do not Jorgil'e II$ aud gnml ui
~~~udini Burayda and ' Ali, fro m the Prophet-upon him blessings and_

.~~t we wr/1 "' 0st Surely be of the losers. T his is narrated from a]-}:lasan, AbU al-
Mu!~hi~, Qatada and lhn ZayJ by al -Tahari (1:5 8 1-586) and also from
as, ~a td ihn lubayr, Abu al- 'Ali ya, Mu}:iammmad b. Ka'b, al-Rao!' b. AnJ>
• .B,,.I. T,
p, ,J<,J; , ,:.1.,.,,
.,
/i
,J\; ,J< ,J<
,J\;
·, 7J ,, • ;uc.,
....'-' j '-? '- · 'J -
c'.:'" ; ',"J \
,Ji; ...:\.,J:,, (.:..JI .,1
/i ~ ,,Ji; ,J< ,J\; - ~ ~) r. 1•~, \
.jS.-5 (l '-<"'; :J.,

558 559
 Anwar a/. Tnn::il: 1:Ii:;:b I
He said yes. 11 () 7
The roo t of kalima <wordl is al-kalmu <slashingl, namelr, an
impact perceptible through one of the two senses of hearing and
sight such as speech and wounding [respectively] .'
fa-tiiba 'alayhi <whereupon He relented towards hir1il: He turned
back to him with me rcy and the acceptance of repentance."'·
The reason He put it-by using the {a '- in sequence after the
welcoming of the wo rds is because the latter implies the mean•
ing of repentance, namely, the acknowledgment of one's fault,
•,~J,J•~: .:;;'-" ;: :: :~: :~~: :::§~e{~
remorse over it and the resolution never to relapse.
A:,
1167
Nar rated with a fair chain hy al- l:i akim, Afost,idmk (2:454); al-Ajurri. Kit:ib_r:1:
Sliar(a, ed. 'Abd Al lah al -Dumayji. 6 vols. (Riyadh: IX1 r al-\VaJan, !4!8/! 99 i ) 3:l.',~
9
§ !0 and others including al-T ahari, Tafsir (1:5 80 -582 ), lhn Abi al-Duny;J in al·
i nw/Ja and lbn Abi f:i;\l im, Tafsir (1: 90-9 1 §407) . . . ,t Sharaf al·
Cf. wn-rubba kalanun yn'iidr, kalnurn 1somc speech turns into slashing · eJ.
Din 'J\bd al-~-tu 'min h. Hibat Allah al-Maghrihi al-A:,iJah.ini . Arbaq al-Dliaha/J, l
Shaykh Yusuf al-r,.;abhiini (Beirut: al -i\fatba'a al-Adabi n•a, 1309/1892) 974 (p. 8~!.I~
fromShahr ; ::·er
11 68
~It is narrated h . l:fawshab that Adam's gaze fo r 300 yea::
~~::Kast, out of sh:uni:. lb~ 'Abhas said Adam and .Jj awwa' wept ~or ~r fort}: dar~·
th
e} had lost of the bliss of paradi se, and they did not cal or dnnk
and Adam did 1_1 0t approach l:faww;i' for a wa r. lt b also narrated that th e Pro~
upon him blessings and pt:acc-said, "If th~ w<.·eping of the peopk of th,:_ ~-o:l ·
o1 Dil.wUd and that of '.'-luJ.1 \\Wl' put 1ogcther, th.it of Adam \\·ould exceed it. (Zl
560
. . . . .$ ~ -
Text and Translation
[Women follow behind men with regard to legal status]
He contented Himself wit h the mention of Adam bela~s~
H"rn-a' follows behind him wi th regard to legal status; an ft ha
is· why the mention of woinen .is t u c k e d away in m ost o t e
Qur'an and Sunna reports. 1169
innahu huwa+tawwabu t1ru ly He-and He alone-is the Oft·
Re/entingL the Oft-Returning to His slaves with forgiveness, or
the one Who assists them much to repent.
The root [meaning] of tawba <repentance l 1s· al-ruji/ (return-
.
ingl. When the slave is described by it, it denotes renouncmg
sin; and when the Creator is d esc ribed by it, what is meant ,s
renouncing retributio n in favo r of forgiveness.
ar-ral).imu lthe Most Merciful:l one wh o ·is ex t re mely merciful.
11r,9 . . h , t d Him self with the
I.e. left unexplicit." (Kh 2:140) ~I.e. Allah Most Hig: contcn e . men-
m~ntmn of Adam's repentance when He said tlie,i Adam w,:/comed etc. w it 1tout He
1
honmg l~awwa"s ri:penta nce, and He did not say ftHiiba ',ilayli im,l \':hcrcu:~~ not
rd
rnted towards both of them> as an allusion that she follows after _h im ~: t~Ckl·d
rn~ant in her~c\f; and since women follow behind men, lbcir ment~~nh" tc bdng
h ·t- aw.i.y in the Qur';in and Hadith except in rare cases." (Z 1:2?0) "I.e. h~ is 1 c;;ntioned
\J\
1
001
fact•d with com mand and proh ibition ... In th e K,islishafkgal s~atu~ 1,5 . , commanJ-
and th at is bc1tn, ,;i ncc Hawwa' does !!!1l follow behind him 111 0 c)10S
rnents .i.nd avoiding prohibitions; nor in repentance:· (Q 3:t 97 )
561
 Anwar al-Tanzi/: Hizb 1 Text and Tra nslatio n

.;.:j' )½~..,,, Js
.);.ii f
/~ °':' ,. / ,,.
n~.u ~.,:~;ii,,_ ...:i
.:.iL;:.;. ~L. ,..... · •., (Iii) [" ~v}JI) ( _p=-½.,:,\
_, -,-:-1 ,
:<~~~iQ;) \.---:\)_j
- • - ' - ~- ' ; - -> -- . 1''-i1:,\::',J . --~ •
--j)\;,,'-'j (\) jl (l]) •~8.J (I) :i)° ~~-J' - - _, - . ••~\jl Jl!ll j ,t:,;..i.ll ~i;.-:.JI J ,
_sJ i:;5 .rJ\/"J ' - --_ •
. 0l er-
,; J:; j J"~1 :.l.r-
f/ -

'I., 4:!., 0j,LZ- .'•·-·

..1" _;1:;
' J1, rs- : !L_;.;. ,, ,.,...,;JI
, •.• '" ' ' •. ("15 \ }JI c) ~ li ,~I Y, JL;'.. <~=i)J
:.:,11A,-\ -~ -- , , '. • '. ,-· j
,L;; c5.:d,1 <.5 ~ 1 "-i..153.I I~\ ·,,L -- :y .,:11• : ,.,_ I • >' ,, • l ' t•, .:_\ _,, '.2,_;" -!)J _jj_..J .<.)yu'":
- - -- - 'r--r , .,.....<,!'-' J\.JJ-U.< 1; .)\;;; j -\> ;i.1 l.>l&- ~,c:-: ~ - - - --
~ \ ~_µii -1,c.,;j1j~ 0\ (i) Ji 031., (r) _ ·~-. -~ , . -- .(L.d,- IJ{t,;.. ) :~_j..5
- u -
.J~ :11 r?;.~ ~\Si...:.;.., ;;~1/~ ,, , n - , ,, 0 b: '.\:; 1;~ )
~_; r-?- J;.. ")I,. c5 \...u. ti~ '5...U. ,s;'.-,r--:=: . <.-~-·-
J~ ~\
: -

(--,-,) ; [ 11, ..i,1 < :-i') - ' 8:J

- ["J
· ~ i- .:, ;.uL ·.,;.:
- J tcr, - ~ ' '-':'J
···· ··· ·· ··· ····· ···· ··········· ········· ·· ·· · ~~1.,Js'.,ij
[Adam represents all repentants and followers of guidance!
In putting together the two descriptives there is glad tidings
of lavish treatment for the repentant together with pardon.
[2:38] qulna hbi\ii minhajami'an 'We said: Go down from it. all
of you !): it was reiterated: I. for en1phasis;
II. or (I) because the intent differs-the fi rst instance points to
the fact that they are going down to an abode of trial in which
they will be enemies to one another and they will not be im-
mortal, while the second announces that they are made to go
down for task- wo rk; then, whoever heeds guidance is safe and
whoever strays fro m it perishes-
<2_) a nd to serve notice that (i) fear of being cast down, together
with either one of those two matters, 11 ;0 is enough by itself to
deter the jud icious from contravening the edict of Allah MoSI
High. let alone both of them at once; still, he forgot and We
nd
fou no fir m resolve in him (Taha 20: I I 5); (ii) and that each of
1170
"Fir:.t, mu 1ual , •
al C,n.:i'l)." (Z) cnnu t} and lack of immo rtality; second, task. work leading to req
.. . . -~:;~1-!, ).i1 .'.,.,ly.- :~ly.- f .Jl!ll .I, _j-!-ll: ..>y__?:
. h men t 1'r0 r him who wishes to
the two suffic es as exemplary pums
be mi11dful (al-Furqan 25:62).
Ill. It was also said that the first instance is from the Garden to
the nearest sky, and the secon d f rom t h e 1att er to the earth - and
this needs no comment.u, i
/a111i'a11 1an> is a participial state in verbal form and an em-
phasizer in meaning, as if it h ad been said: "Go down, the whole
lot of yo u!" Hence it is no t requ ired for the m to b e going..down
together at the same time, as wh en you say, "they all came.
fa-im-ma ya' tiyannakum minni hudan fa-m an tabi'a hudaya
fa-lakhawfun 'alayhim wa-la hum yaQzaniina <and if ever comes
10 )'011-as it will-a guidance from Me: then whoever fo llows My
guida11ce, th ere shall be no fear for them, nor shall th ey grieve>: th e
second condition together with its apo d 0s1s . Corm the apodosis
of the first condition.
1171
~Le. it is weak, becau~e it would the n treat the sclllcmcnt all<l benefit in th e car~h
u il· as a part1eipia\ stale of the fi rst instance- althou gh that was implicJ- ao<l hl---caus;,: n~
P_ersonal prono un in min lul tfrom it> manifestly refers to the Ga rd c n lhat .,..'"3.S
honed prior in the vcrs1..-. not to the sk y:· (Sk)

562
563
 A11wdr a/-Ta 11 zil: Hizb I Text and Translati on

,, " ,. ,.,. J• .
-~ ~µ ,~}JL, ~ I ~t
· -• 1''
,
J ' ' . , , ,,
..!.l)jj'
: .
\( 1) '-'.\SI
, o.J u!
'. -•l ,_
,,.,_ .- (\;) · ~;.~ J~o:
' '-1 - , '}:, .
0
~\:;
f:, . -.. ,. ,.. •-: .,.,. .
· ~ J j.,,:- ju ,J..;,)1
,?~ • ,,,:" ,,. ,..,~,.
' J '-".),_,I ljk ..s.u A\;' 01 :._;.:.:k _, .. ·t J . •1-j1
·- (:: , u
).l3 c} ? 1 ~
, ,
--' ~Lt-~ I_,..., :r-.:' '--:' Y.'
, , ., , • , ,.,
tp,,
: , -_. ·, :- , ; , -- - ' .J-~\~~J;
-· _.._J;\J ~J ~s'[ ..:~ ..:,1~1? ~ I J _:.,~ \ tp _;;
_:;lS ..s.1.hl 01.;;1.J- ...!.L!.ll J
, ,' ;.~- ' );;I,-'' •.)'t;'_, L;.;
~IJ ~;l ' ~ j l_1 '\1
., · , . . .
. ~""i ~.;; - :~L (J;. -q):, ,J;i:, <~~) ts):i
,. ,. J,. ::" . ,. ,. ... :: • , ::;. - ,, - ,, ,, . ,, u .. , 1""'' '.?'' ·..:f"(J(~.i.l.il_}t:;.~1.., i;,:iS}i70..:J(;)
i; _,,._, :~_,~ 1 :...-1
,. -- -0L:JL ,1.:;i .;'l, ·~ •·L
- ,, rJ .,.:iii,.·.,-'<
_, =J.,,,J·
\~UJ ,, '"'r.';1· .J .-. ' • .,. : ;. ; .,. ,,,,. :: " • ,.
j;Ji ):i <i) :J~~IS ,j •~?i J\ ( rj~ ) ...
~I} ;0 I; 2 :~l \j.WI ;w,:i,:; ,.;-,
I ' 'J1-;u'1
L;: 1;'.-i:; LS:..;-,~~\ 1_,j,5 .:,\ <...,.,) \~½\ 1~.ls:, •~\ IJj>S
. . Ma Iin imma] is additive and serves to emphasize in 'ir; thus . -~J _r---) .) .
<-S ,\;~
': ' \1' '\:i.1J' i, ~·" ' 2. 0~10Y"::'J , ,
it 1s most excellent to emphasize the verb with a nun, even when
it entails no sense of demand. The meaning is, "If there assuredly mind: 1here will be no fear for them, even less any hateful thing
comes to you a guida nce from Me through revelation or a mes- affecling them, and they will not be frustrated of anything be-
sage, then whoever among you follows that, will find salvation loved over which they would be sad. For fear is over somethmg
and victor/ ' The reason the particle of doubt was adduced-alt· expected while sadness is over something factual. He precluded
hough the coming of gu ida nce will take place"n-is because !he any punishment for them while affirming their reward in the
latter is inherently supposible and not rationally necessary."" moSI emphatic and intensive way possible.
He repeated the vocable for huda <guidance> instead of pro· lt was also read hudayya"" after the Hudhayl dialect and /cl
nomination because the second one is meant in a more inclusiw khawfa with a fatha .1176
sense than the first, namely: whatever messengers bring and !he [2:39] wa-1-ladhina kafarii wa-kadhdhabii bi-ayatina ula' ika
mind dictates."" In other words whoever follows what He brings ail)abu- n-nari hum fiha khalidiina l as for those who disbelieve
him , faithfully observing, in the process, what is attested by 1he and belie Our signs: those are the dwellers of th e fire; they will
abide therein forever> is adjoined to fa-man tabi' a lthen whoever
: :: All nm., Sk, T: ./6 K, Kh , L, Q. U, Ul, Z: -,!~ )1 .,;'6 see next note.
follows> to the end of that Iclause] and on a par with it, as ,f He
1" rebuttal of l who had said "the brin ging of guidance will take place afi d is had said: (i) "And those who do not follow but rather disbelieve
'.m·~i~ably necessary" (itytl n al-lrndil kil 'in, la r,wbalata li-w11jUbil1): Kashshdf (i:l$i ).
nd in Allah and belie His signs;' or (ii) "disbelieve in th e signs at
!his is lhc Mu' iazili belief in lhe law- making capacity of the mind through rabsin a heart and belie them viva voce:• in which case both verbs are di-
taq bi~, (declaring lh is and lhat excell ent o r ugly) while the doctrine of Ahl a/-Sunna_is
tha~nolhing is necessary nor co mpulsory upo n Allah Most High, cf. Ibn aJ-Munan1r, rected to the same genitival object [bi-iiycltin/l] .
1 1
~(r~-quolcd in al-Gh.lm idi, al-Mas,l'il al-I'tizaliyya (p. 213). . H 1s . ,A. . r l ar (i:247).
{'1~~
. ( lis [ralional slipulation] a nd its like in this work arc all zarn3khshariaf!
isms masli)'at qalam mimmtl fil-Kaslisluij ), as that is definitdy not our madhhab! (-
,~r~; 8
11 ; 6 } ~tm al •Jal)dari and lbn Abi lsl)aq, d . tbn ' Atiyya, A· u utrr M )
By al-Zuhrl, 'Isa al-Th aqafi and Ya'qUb, cf. AbO l;la)')'! n, Balir. ( Q

565
564
 Anwar al-Tanzil: Hizl, 1 Text and Translati on

[Meaning, ety m ology and interpretation of aya)

1
. A l-a ya the sign \ originally, is the visible mark. It applies to
(1) created entities, in which sen se they point to the existence of
the Maker, His knowledge and His power;" " and (ii) to mn·
grouplet of the wo rds of the Qur'an that are set apart from th;
rest with a divide r.
Its derivat ion is from ayy 1what/which' because it distin·
guishes which from which; or from awii ilayh 'he sought shelter
besides h iml, its origin b eing [respectively)
1. ayya11111
2· or awya-as in tam ra (date>- then its middle letter was chan-
What is meant by ayatina 1Our sign s' is (i) the revealed signs;
(ii) or what includes both them and those that reason de tec ts.
[Adam's mistake in light of the infallibility of prophets) 1" "
l\ote: 1181 the I:Iashwiyya latched onto this accou nt to asse rt
the lack of infallibility of prophets- upon the m blessi ngs and
peace- from various perspectives:
• First, Adam- upon h im the blessings of Allah -was a prophet,
)'Cl he committed what was forbidden; and wh oeve r does that is
a rebet.ns1

ged into an alij irregularly;" ;' ' Second, he was put, because of what he perpetrated, among
th e wrongdoers-and the wrongdoer is cursed since Allah MoS t
3· or ayaya-as in ramak a <draft horse>-where it was impaired;
High said, Behold! The curse of Allah is on the wrongdoers (Hud
4 I 1:18).
· or n'iya-as in qii'ila ' speake r [f. ]' -then the hamza was Sup·
pressed to make it lighter.
:::~Objl'ctions and rchuttals arc abridged from R;"t zi's Tafsir and 'ls1twt al-AnbiyJ'.
1
116, o., p, B, D, I. Kh, L, P, Q, R, Sk, U, Z: ....,,;; ; mi ssing from Ak, C. E, F, H. M~, UI d

:~ :~l'~\5
in ~As in th e sa)'ing of Allah Most High, A rrd how ma,1y a sign in the heai•ais ami r/;f
:~
1
;t:.
1
: t:passb~, ~nd ig11ore(Y llsu fl2 :105)."(Z ) _u _ . ,;
· ~The 'iH'(hi tJ1sobcdic ncc 1 of p rophc~· is a cau se of nearness to Allah for l em ~n
_for thei r nations . They arc not ca lled 'us,H tre~cl ~,. We say;. 'Ad;~n.t:~~
11 ,9 ~~;n:d.
l·, M~1, P,Q, R, S, Sk, U, U l, Z: °'l'\ I, L: ½,I AQ. C. H: "-'Ii ~:
1
~l~hd ( asa), but not 'he is a rebel' ('as in)" Jbn Kh aflf, al- Aqula al~Sa~i.ibaj lhr.lhim
en l\~ o weak letwrs are joined n orm all r tht' second one ,s' · a] .J;:"_'~a~ al -_Daylami, Sir/// al-Slraykli al-Kabir ~bn Klwfif al-Sliir~.; · \~ .
,h in iml'Cltl and liawan." (Kh ) '
~uqt Shatta (Cai ro: Majma' al -Bubl1lh al -lslllm1rya, 197 7 ) P· 340 3 ·5 12

566 567
 A nwar al-Tan zi/: Hiz b I Text a n d T ra n slatio n

.f n, <l.J
-~ rfl lj -,Jill :_;. t_f.- )I ~ J ,~:31 J~:_;j ., l'J i·
- - - J ·t- )•
.:,1; \ :.J ;i.;1Ji;; .iii i# 'I _;J --~ :.;t ~1-:~1 · ' '" 1·
• I
<&:,i•f;,.il~ -:;~ c;_;:5; Q~ j
-- J ' - , - - , - ' ,::- - -~"") •

::_,;. :~ ci.lj ,[ H ...;1_,,.'m

.0 11~~~~
.,s_;.. LA~ f- -~•~~i _;.i :_;j :_;.,u1J*
··· · · •.... ....... ..... .... .. ..
~ .Dl:i \~ 'i;f
• Th ird, Allah Most H igh ascribed rebellion and errancy to him,
saying and Adam disobeyed his Nurturer and erred (Taha 20:12 1).
• Fourth, Allah Most High instructed him with repentance,
which is to re nounce sin and to fee] remorse over it.
• Fifth, he confessed that he would be a loser were it not thai
Allah Most High fo rgave him when he said, and if You do 1101
forgive us and grant us mercy we will certainly be of the losers (al·
A'raf 7:23)-and the loser is the one who committed an enor·
mous sin.
otherwise has to prove it.
Second the prohibition was o ne of preference. He was called
:wrongd~er" and "loser" o nly because he wronged himself and
:_;j :J~~I• lost his share by giving up what was best for him . As_fo r th~ as-
cription of errancy and rebellion to him the reply wtll be give n
in the proper place, if Allah wills.""'
He was commanded to repent only as a consolation fo r what
had eluded his grasp,' " ' and what happened to h im happe ned as
a reproach to him fo r giving up what was best and in fulfi ll ment
of what He had said to the angels before creating h im." 86
llU Nainl'ly, under the verse and Adam disobqed l1 is N urtu rer and e~re~ (Taha
20:121) where he says, "G/111wd (he erred>, that is, he strayed fro m his obJective a~d
reaped d1sappointmt•nt when h e sought im mo rtali ty by eati ng from the, tree ; or ~ e

• Sixth, if he had not co mmi tted a sin, all that happened to him
would not have happened.
Mrayt'd from the ri~l directio n when he bccam(' deluded by the encmys w~rcls: 0
make him notorious for rebellion and errancy- desp ite the minor natu re of_his ..5: 1 r~
Ir~t
ag:!:: ;:i,
magnifie::. the slip or fo rms a momentous d issuasion agai nst it for his offspru_igf
1
The answer is fro m several p erspectives: a~ if they were being told : "Look and heed how it was re_cot<led t~e s1 i~
prophet - the beloved of Allah for whom it is impossible to co 1 . 5
• First , he was not yet a prophet at that time;11sJ whoever claims deemed abhorrcm-a slip t hrough this mistake. In this h ideous word there ':.an
1183 n
i J Kation of the ugliness of your own excessive evils and small sins, not to men ion
th _MBec_ause he had no community and had not yet been commaotlcd to e~~\'(')' ~ · ;"ft Tl'ck1t:ss 1nvolvemen1 in enormous s ins." (Z 1:277)
Y tng. Even if it WC're grant ed [th at he alread )' was a prophet]. the prohibition 11 J5 11~ M
And as a discipli ne fo r him in the most perfect way.~ {Kh) ·h· (khi/af a)
prcfc,eniial {tan ::ilii) and the loss and wrongdoing are in their l~xical sense: (Kh) A nJ no1 as a humiliatio n but rather as a realization of the successors ip
M

568 569
 Anwar al- Tm izi/: l:fizb 1
Text a n d T ra nsla ti o n

, , , ,, •, :
,. ,., .
:; -: .-: ( )
,,, t;; JI a;J ._sol .J I .....,
: I
JI ) ~
··illl ~ I ,.;;),
,u•• ,. ,.
C., _r, ! ,
,,. ,,. ,.
.
,,.J, •

:il,c ''J>,:, ,; .i; t.ti.1 ,;_•' l11J; 8

·1 ..., ' . ...,~ r.r- . er r- ,
, ~ 8 ~ ~.i.,;.ljJ.I
-· .", . .';1] . ,•'.,..;:;'<
)\
' -,,,, ,..<, ') ' < ~ .'.-(~ ,:\; )J'lS.5 .J~
> ..........,. ,, ,
,[l\- l• J \.,.s:- _, ,,. .,. .,., ~ ,,. .,. !._,.,. .,.,,. . ,,. , ,,._,~
,''., 'w_i ~ I j Jli t;; ;J_;I;.; ..;I~ J-½ t;; _;.;) .., ~
~u.:,:.,., . ~,..• ! • : ,,. •,,. : : .,. _,:; ,.. ., "., .,. " : .... . ,,. . -:
.C',L ,,:
, , ,, ' I
Jl,J~<)) r-, r -.; -, ,~: ....;,s ..;I! I~
•~ I''~ ,G...1, ')G w "-';.J I
- , -, - , _,

' · .. .. .... .. . .. ...... ....... .... .... ... .. ,~1~01

• Third, he did it fo rgetfu lly, since Allah Most High and Exalted
said, but he forgo t and We found no fi rm resolve in him (Taha
20: 115); but
(i) he was reb uked fo r letting down his guard against the causes
of fo rge tfuln ess: it may be th at, even if the Community was e,.
cused fro m the onus of th at, nevertheless, prophets were not,11"
due to the magnificence of their rank, as the Prophet-upon him
blessings and peace-said,
The people tested with th e severest hardships are the
prophets, then the fr iends [of Allah]. then those with
most mer it, then those with m ost mer it. nss
lhat had been promised. Even if it we re granted that it was an cnormit)' and that tht
prohibition \\·as categorical ( tu~1r fm i). nevertheless what he did was out of forgetful·
ncss so it does not count as a sin or it cou nts as a minor one fo r him, because ewn if
forgetful ness is forg iven for all commu nities, it is not fo rgiven for prophets- upan
'.h('m blessings and peace-due to their m ajestic rank; hence a president is reproached
in _a way others a re not, a nd al•Ju nayd said, 'The good deeds of the virtu0U5 are W
e,•tl deeds of those brought nea r.' It is also said that fo rge tfu lness was not forgh·en for
t~c pre,ious commu nit ies in absol ute te rms a nd that such is exclusively the preroga·
th
~f is particular com m un ity, as me nt io ned in the sound hadiths~ (Kh 2:I~ )
Nor were th e previous co m mun ities in their e mircty, for the lack of liabibty for
~~;::tf~lness is among the exclusive characterist ics of this Community." (S)
ni,s is the word ing cited in the Taf sirs of al-Qusharri and aJ-Razi as wdl as 1.he
: orks of al-GhazMi whereas the established \\'Ordings a rc: (I ) MThc people teS!ed .,.~~
st
le M>,'ere ha rd ships a re lhl'.' proph ets, the n those with most mcril , then !hose "1
(ii) Or his act led to what happened to h im, in the fashion of pre-
set causality without reproach fo r partaking of it, like the pa r-
taking of poison by one un aware of its nature. Let it not b e said
that this is false on th e b asis o f the saying of Allah Most H igh ,
and he said, The only reason Your Nurtu rer proh ibited you both
etc. and he swore to them etc. (al-A' raf 7:20-21), as there is noth-
ing in these two verses to show that he actually partook of it at
the time lblis said this to h im. So it may be that the latter's state-
ment awoke in him a natural inclination wh ich he resisted in
observance of the Divine ruling until he fo rgot that; .. .. .. .. · .. · .. ·
mo~t merit,~ narrated fro m Sa'd b. Abi Waqq3.$ by a\-Tirm idhi, S1man (Zuhd, al-$abr
"ala a/.ba/a', basan $at11(1); al- Dii.rimi, Su,w ,i (Riq,lq, ashadd al-mls bald'att ); Abmad,
Musn ad (3:87, 128, 159 § 1494, 1555, 1607) ; Jbn Majah , S11nm1 (Fita n, al-$abr 'aid a/-
bald'); al-Nasa'i, al-Suna,i a/-Kub rcl (T ibb, ayyu al -tuls ashaddu baM'tm ); al-T ~ .1wi,
Shar~ Aiush_k il ul-A tlitlr (S:456 §2207) and others; (II ) "the .proph\!ts thc_n _th e r:~~
cous (al-~d/1l;11i11) then those with most me rit, the n those with most ment, nar
from (i) Sa'd by Al)mad ( 3:78 § 148 1 ismld (aasm1); (ii) Fatim a hint aJ -Yaman al~'Absiyya
~Y_al-Tahar3ni, al-Mu'jmn ul-Kab fr (24:245 §629) with a sound chain acco rd mg_to•al •
Itaqi in his documentat ion of niycl ' 'Ulum al -Din ; a nd (iii ) Abll Hu~yra.accor~~ ~dt~
at.Tirnudhi; {IJ J) ditto, without th e ph rases "the n those ..." from Abu Sa id al· ..,
~-rkal -B~khar1, al-Adab al-Mufra d (p. 134 §5 IO Jud yakt'." qaw.l al-~a~~-;:~;:~:.
al. d)~ -); lbn Majah , Siman (Fitmi, al-$abr 'aid al -bala ') with a fair cham,crs· and (IV)
"t~foJa,n al-Awsat (9:31 §9047); al-l;lilim , M ustudrak (4:307 ) a.nd : ': st ~1eri1, the n
prophets. then lhe knowled geable (al- 'i,/mm1), then those wilh
th
ose wi{h most merit," narrated from Sa'd by al-l;l!kim. Afu 5 Mdrak ( l :99 ).

570 57 1
 Anwar a/. Tan zi/: H;zb 1 Text and Translatio n

,, J ,...; • ::: ' ,.,. ,,,.'1 1-:: i,,.

-~ ::L11 :J.;;.; , .-· . . , ,, :' - ;J~ -: j \;11:;,;,;ft~i .)1 ~.;J
,, , ,, ,_ , , -- C- •tlliJI); ~ .:,;; ;,;_,:Ji .;IJ,,,, -- , , , ,,
~ ..;l, f~lh.,:.1~ie:--1......::.:...~,jj( ''.>\.:!1~ ,,. , _ , ';• . , - - ,,_ ---, -i1 '. ' \;, . ,1,!,\ 01:;
-r ,__ ._,\:~{Ji' • .. :'- ' •I, \;JI .:.,1.i.~ .)IJ •~'-"' u y '-" '-'
-< J
' ' ; • , -- I
'--! '.~L<JI .;IJ '!"' · , , , ,,, , , ., : '- ,,_,
'. J~G ,;, _r;---,
.r,
-.:.. :11 "'-'-'-:
,,;_<.f::"
-·- J)- ~->~)ii
-- i • JI(.__,)'"'
, ., ·· ' \ , ,, J ' - ,., -wiu:'lo'j->-u iJ,;J:;<
,
··• II
, , , ·
- ::, : r,
--~._...,1ul (I) .(:iJ¥,-Q~ I :J~ __ _,. ( ~ '--- - -
.,, ... > ... :: ... ... ... • _,. •
-- _..; '-?-,'->lS-tf-11Jl;_:; ~)11~,l_:;,..tl~l5j_l '. ,:;· ,• ,: d. ms and teachings in Adam's story]
_. ,, _. ~ _ , ~ lA..,...s, [Other para ,g
~); fl_;;. ~1.i,;. :J\ij l:,,i1j i.r.;- l;.j _f'.i'..J1_; i~ I . 1 . [the acco unt] an indication that
There ts a so in

_,:•c"l,.r,L•_.,.I) I. the Garden is already created;

l. it is somewhere high;
_;:;-q_;\ 1+·:.:.J ,<li-1 .:J.:J
. ... . _,,, ... - ... ... .. - --
c5 J•
'_;_ \;; ,,, _
:-- ,,,,:
v_,.:>;\:"f) 3. repentance is accepted;
then the impediment d isappea red and his inclination drove him 4. the follower of guidance will have a safe outcome;
to do it. 5. the punishment of hellfire is everlasting;
• Fourth, he-upon him peace-ventured it due to judicious ex- 6. the unbeliever abides therein eternally
ertion in which he reached the wrong conclusion. For he though, i . while others will not,' 1" as inferred from the saying of Allah
that the prohibition
Most High, they will abide therein fo rever (al-Baqara Z: 39 )-
(i) was merely preferential,

(ii) or that it was referring to that specific tree, so he partook of
another tree of the same kind, whereas the reference was to the
[whole] kind, as in the n arrat ion in which the Prophet-upon
him blessings and peace-held up silk and gold, saying:
These two are categoricalJy prohibited for males in my
Community, licit for females; 01 69
a nd what happened to him happened only as an emphasis of th '
gravity of sin so that his ch ildren would avoid it.' " 0
1189
Narrated from ' Ali in the fo ur S1ma,1. (S) "Spoken about gold and silk ,,·hich.; :
hd_d ui th e ri~hl and left hand respcc livcly, without meani ng to refer 10 th_c s~eo ;
1
ObJ~cls, as in the hadi !h of his ablutions aftt·r which h e says, 'This is a wu@u' ,i•ilholl
;~~ch Allah accepts no PTa}'t.'-r."' (Z)
MEvcn lhough error in juridical exertion is forg ivabll'; but as a horrification o(lh
i~: :~g~:n::
0
grrnty of sin, as it d raws attention to the fact that if he is rebuked_for it in t~c ' .~~:xt
10
of Juridical exertion, what about when there is no juridical cxertt0~ . a~J
Do )"OU not see 1hat the verse was revealed ~o the Prophct~ ::eo;ll ,,: d an aw/ill
11
peac~-werc it not fora writ of Allah (oreordau'.ed you woilld from the prisoners was
p1mishmc11t (al-Ania! 8:68) although the takmg of_ransomro hets racticc that and
1hrough judicial exertion? The author's prefere~cc LS ihat P ~mon: scholars but his
00
tha1 they may be mistaken in it: both issues are dtsagree~ ~~ ned for Jong in a mistake
1
the correct position. However, proph':'ts a~e not, mat ists in being brought down
but are quickly notified of it, and the not1ficat1on_he re co~s referred position is that
1
from the Garden .. .. The upshot of his word s is tha~ h : : , of the Garden and that
1
Adilrll-~p·o·n him peace-was a pro~het before _com.II g but the form er is 1he prcva-
lhe proh1b11ton can be either catcgoncal o~ ~rcfc r:n~•a~is commeniary on but do not
~ent and chosen posit ion as he himself cxphc1tlr s:id in witness, what a marvelous ex-
/Pt0t1~h rlris tree etc. (a\-Haqara 2:35) As Allah IS .my d Ulen conceded ,,..•hat he had
rrninatJon ~f the pros and cons, in wh:ich h~ .fi rst reJectic• 't(ul scrutiny.- (Q 3:213)
, nd r ..~arr in this respect.
1;~~cled as ts the right v.'3.y in sound d1spos1t1ons a
Comrary to the doctrines o( the Mu'tazila and Kh.. J

573
572
 Anwar al-Tanzi/: Nizb I Text and Translati on

,. . • --} ,.. . :; ,.. ,... ,... ... ,,

.-. ;
:;,..
d~_.l\j ,;JIJ .l...>- j:)1 wt;'y:;
- . . -- . . _:;s:,
. U _ J~j . -.,.1, ~1
-!,~\~ ~il...:..;;. d,:p_i~t., Lli.r.}; ~t~\-~1,1~i4 ,
::,....J \j ..'.-4_,.! -q ~.:i_;. J ~\J1:; jii.1 _ c.:.. .:..,j i; j _/:~:
,, ~-,,,.. V-<..: "--~

.1;;L:) :)_ .iL.:.11 ~ I J . , j.;. t;, -c;~ : ',.

... -., .... : :. . . . ~, ~-,. · _ -: . ;.J_,-~101~
\~ ~I;;i '-'~ J_i;- ~i;.:.l :~ ,._;.l 1i
' ... , ..
,~ :, µ.;_i; ~:; ~_,.;,i:; .;it.::.;~1 ,J~ ~1;)1 ~ ::,.~
J._,;\ .::..1t,;. :_~1.:i:j1 J<. i;~Li 0\S i;s 1,~ j1 ;~Li !...;1 Jx
Kn ow that Allah Most High first mentioned the proofs of
them " " commanding them
pure monothei sm, prophethood and the Return and fol101red of learn ing and of Scriptu re among H . h' I ·shed on them and
them up with the enumeration of universal bounties in affirma- All h Most 1g av,
to remember the favors a . th and treading the path of
tion and emphasis of them. For to fulfill His covenant 111 pursu111g tru Id b the first of those
I. by virtue of being accomplished originated entities, they point overwhelming proofs so that they wo u I e . s and peace-
who believe in Mul)ammad - upon him b essmg
to a wise Originator Who owns creation and command alone,
wi thout partner; and what He sent down upon h ,m . . so He said: I •1d n of
12:40] ya bani Jsra'ila 10 sons of Israe1> : t h a t 1·s ' the cu re
I I. by the fact that their retelling exactly as they were recorded 1 1
in the previous books-which he had not learned and wil h Ya'qiib Jacob • h ·s his
1 1 . _, cb ilding>because t e son ,
which he ,vas not familiar in any way whatsoever-constitute~ a Al-ibn son is from al-bma u . k to its worker
father's edifice. Hence one attributes th e h a nd ,w~r and bintu
stun ning miraculous disclos ure of something hidden, they pomt I
with expressions such as ab,; al-1;,arb lfather O war
to the prophethood of their describer; 1
/ikri11 daughter ofth ought>. 1 " ' him
llI. and by virtue of encompassing the creation of human beings, 1 1 , ' - b <Jacob 1-upon
th lsrii'il Israei is the surname of 'la qu _h < rte of Allah'.
eir origins and what is greater yet, they point to Him as betng
peace- and its mea ning in Hebrew is iafwat Alla e 1
able to return them back to life just as He was able to originate
It was also said it means "slave of Allah"
them in the first place.
· address to all learned people and to th• Israelites!
Th e d.ivme
l l9~ • · . .. • ·oincd Scripture to learning
fhem meaning all human beings. He adJ of the Israelites bul the lsrachtcs
to .~:~;
clear that those that are meant are not the learned
'
After that, He addressed the people ........... ••· · · · · ··· · ..... ... ~ 9~lu1c terms." (Q) <',\ • _ /ji-/ilm diplology. modernism.
a, Ak, ~. B. e, F, l. R, T: fa All c<ls .: .J""'&'\ '--"'! a 'J

574 575

Ilka; : , ~
 A nwar al- Ta11 :zil: l:fi z b 1 Text and Translatio n

,, ,,
<j;,i_;;.:,p.,
., .,
l~l.;.,
., .,
<J1_;;.:,p.,
.,
.di ....;l;._;. <<..r..i,i r~
- - .,
-·n LS_,}
- ,J

--~~;t~ ~~-~~~~:5_~ -~-k~[ls'1i>

.,. • , • .,.- ,. , ,;½~~ \
1

:r-r
Jt .).; I,~ ' ~ ~ >_r--> ' . J ~ .:it..:.;~\ cl~ ~ 1 '.0;j ; :' ci1. .:,\.Cl,!;. ( '-?"~)J
1\,.,!.! .J .,
.(1_µ1
., .,
) :j..:}~JJ i ( IJ_?,1~) ts}J
,..

).: 0t.., q.i ....:.J1.; ,;i1.:;ili1_:is. Ll1., ;:,;;.i1 .~ J~ ,: 1 .4D ;;s:11 ;91 !Ji -J::; ~ .L .,;,.; :~ j ,
.}11., ,lJ. ) I _:is. ~\ '~ ~'.i,1~IL; J! .~lkllJ ,;il;;i\ { lSM~_;i,}
It was also read
(i) lsra'i/ with the ya ' suppressed; ''"
.flSi1 { f ~..;,)}
It was also said that He m eant by it w hatever favor Allah had
(ii) /sra/ with both [the ya' and the liam za] suppressed;"';
lavished (i) on their forefath ers by saving them from Pharao h
(iii) and Isriiyil with a transposition of the ham za into a )'<i '.11• and from drowning, and by pardoning them fo r resort ing to the
"dhlnmi ni'matiya-1-lati an'amtu 'alaykum 'remember M)'(aror Calf;"" (ii) and on them for m aking them live in the time of
which I lavished 011 yo«>, that is, by reflecting on it and shm,-ing Muhammad -upon him blessings an d peace.
deep gratitude fo r it.
It was also read 'dhdhakiru 1200 which is originally [the form ]
The restriction of favor to them ' 19 ; is because human beings ifra'il!i; 1201 as for ni'mati <my favor) wi th a sukUn over the ya: '1202
are naturally jealou s a nd envious: when they look at what Allah -when followe d by a pause-and its suppression mid-ph rase, it
has lavished of favo rs on others, jealousy and envy drive them co is the school of those who d o not vowelize a ya' preceded by a
denial and angry d ismissal; but when they look at what Allah has kasra. 1M
lavished on them, their love of gifts drives them to satisfaction"'' [Levels of the respective d ivine and human cove nan ts)
and gratitude.
wa-awfu bi-'ah di <and fulfill My covenant>of belief and obedi-
ence.
:::: By Warsh from Nafi '. (.iHQ)
1196 By Kh3.rija from N3.fi' and it is al-l:{ asa n's reading. (MQ) _. iifi bi-'ahdikum 'I shall fulfill th e covenant made to you>of an ex-
By Abu Ja'fa r, al-A'mash, 'lsa b. 'Umar, al-Hasan, al-Zuhri, Ibn Atii ls~iq, 'I~ cellent retribution.
Nafi', al -A1._raql and al -Mu1awwa'i Th ere arl' many other readings such as /s r~d
5 rd
~1~~ •~/, Is ',/1, Isra'a/, ls rCI with imrlia, lsrdln. lsr{iyil, $nil etc. (MQ) ""
1200 ~f. further down on al -Baqara 2:50 .
. An all usion 10 the fact that what is meant by the said fa vor right here is v.ha! 1-a'. 1~~ 1 )' lbn Mas'Ud and Yabya b. Waththab. (MQ)
lav,shcd on all human beings." (Z) HThat is, the ascri ption of 11i'ma (favor>to the lprr 1202 ;
1
~nl!>s. and l'ds.: 1_,l.cil AQ, r-, H, MM: 10.)1 ~loss t : IJ_f-~ 1 error.
1 1
~ 9~ a\ pronou n] yd' =rny imparts totality (i5 tiglmiq)." (Q) .
11 l2l)J > Ibn Mui)arsin , al-Hasan and al-M ufo. (,ll)al from 'A.$im. (.MQ) k
C\, B, D, l, P, Q. R Sk: ~L:..)I ~. F, Kh, U: ~ )I Ak, AQ, C. E, H, L. MM, Ul, Z: i.;,.,; "That is, their dialect~ (Q) "As it invariably leads to two kaSras side by side.~($ )

...
576 577

.i
 A 11wdr al- Ta nzi/: Hi zb 1 Text and Translat ion

Al-'ahd (the covenant> can be annexed to the covenanter as
well as the cove nantee. [Here] it m ay be that the first one is an•
nexed to the subj ect while the second one is annexed to the
object. For Allah Most High h as enjoined upon them to have
faith and do good works by setting up the proofs and sending
down the Books; and He p romised them reward in exchange of
their excellent deeds.
[Self-extinction in Allah is the last level of taw!tid]
The respecti ve fulfillments of the two [covenants] cover a
very vast ra nge."'" The fi rst of the levels of fulfillment consis(s,
on our part, in professing the two testimonies of faith; and, on
th
e part of Allah , in the sh edd ing of [our] blood and seizure of
lour] property becoming forbidden . The last level on our par(
I. As for what is narrated fro m lbn 'Abb as- may Allah be well-
pleased wi(h him and h is father:
Keep tl,e promise made to Me with regard to following
Muhammad-upon h im blessings and p eace- I shall
keep the promise made to you in removing [you r] bur-
dens and yokes; 1205
II. and from someone else,
Keep the promise of accomplishing the categorical
obligatio ns and avoiding the major sins, I shall keep the
prom ise of fo rgivin g and rewarding [you ];" 06
Il l.or,
Keep your promise by strictly following the stra ight pa_th,
I shall keep mine by [granting] honor and u nending bhss:
it is all with respect to ways and mean s.
1105
As stated by al-Raghib an d al - R,'\zi in their Ta/sirs and as narrated in th cirs-a~
th
·•n al-i~r in the singu lar- b y al-Tabari ( l :597) and tbn Abi }:latim ( l :9 s -96 § 439 •; ~
11
·ho~aid its gist is also related from Ab\1 al-' Aliya, al-Qal)bak, al-Sud tli au<l al-Ra ad
I

consi st s in full imme rsion in the ocean of pure monotheism Anas. his also narrated as Ibn tsl)aq·s com mentary in his Sim, cf. Tafsir i\·l ut~~mn; _
1 1
,,,hereb y one loses notice of oneself-let alone others; and, on th e b. Ishd q,ed. Mubammad Abo Su'aylik (Beirut : M u'assasat aJ-Ris1'~. 141; ' ~en~~c by
2_2. Al-Tab.i.ri's chain was graded sou nd (S) and the report is cons1d cre au1
part of Allah , in [our] being award ed the everlasting meeting.
;~ti~,Tafs'.r Sii~ti~ ( 1:146). . ·abari] from him, bu t

1104 \\·ith ~:~l is also f~om lbn ' Abbas an d na r~atcd by lbn_Jar~; ( l : 59s ) and Ib n
"That is, man , ., . ) Ab· . _eak cham (S) and different wording, cf. Ta/sirs
} IC'\ds characten zcJ by d isparity on top of o ne another. (Q 1
~attm (1:95-96 §437 , 440) .

578 579
 Anwar nl-TnnzU: Hizb 1 Text and Translation

,_ __i
.L\. [, ;,,il,JI ] \; .,_,,.,
, , ·~..;:iti)~
.s
~
, , . ,
1 §;Li1J
• •
.'.Ls'T ;J
,.
.,. ,.. • • > .,. '' • ilil
'- , i " ..l1:i.i1 ,D1j.1 .WIJ J;,..;...il .J!.fa -~--
1i<JI '-' • .... ' ,.: , , :,-;.. . : • :•,
, _• ' ·.· ; ' 1· '. ::, 01 : W ._,L5 ,1, _i!-il cf"-"
IJ.r."}-'•~~_; , - u-- •
-- , !--" -- '· < ·(i:,;/tl)J
-~/' C:: ..... ~ . - .r
, [ IT i..OUI] <~')ii t:µ '
:li}ijf-!Jl';'.f":-Ju
, ' ls- 111; ,.>..&-)iJ ~ )J ;'.: ;,'.~ ~\ilJ
.. . _• . ., . ,, .,•
.,.~.JL:.:lJ
.,.
,..1.,..l.!3L,. (•.,I
. ., --~--
I) :. ! .
"--'J u, J, )i,I ~!i..i,;.\ .::_;~ ..q ~i ~_;...ll 0lj
-~l~<J.~ ~j ,0_,~J;j0_,fl;~{,:,~_;~.}J; ;~L, .;>~?~ ~1)! <F,_ . ., ,,.,,. . ,,,-:- ·>\..-")
Q 1.;.::... ..::.,J__;...;,I •J

It was also said that both [covenants] are annexed to the di-
rect object, in which case the sense would be "Keep your promis,
111
whnt you covenanted with Me of faith and strict obedience,/
shall keep My promise in what I covenanted with you of a beauti-
ful retribution." T he two covenants are detailed in Surat al-Ma'ida
where Allah Most High said: Allah made a covenant of aid with
the Israelites; and We raised among them twelve chiejs, and Allah
said: Truly I nm with you. If you but establish prayer, pay the paor-
due, believe in My messengers and support them, and lend 1111to
Allah n kindly lonn, I shall certainly remit your evils and I sl,al/
certainly bring you into Gardens underneath which rivers flo w
(al -Ma'ida 5: 12).
11
was also read uwaffi"°'-with a double consonant-for in-
tensiveness.
[The divine reminder to the people of the Covenant)
wa-iyyaya fa-rhabiini <and Me alone do dread' in all that you ex-
ecute or leave o ut, particularly in the breach of the covenant: , nd
1207
liyal -Zub ri. (MQ)
,. . . -:?~~,(;)l ti.:;.i1J ~_,..;.ill~~'~ ~IJ
it is even more emphatic in its particularization tha n iyyaka
11a'b11d (Yo u d o we worship' because-together w ith being put
first-it cont ains a repetition of the object, and b ecause of t_he
/ri ' of apodosis, which indicates that the discourse unphes
conditionality, as if th e statement were: "If you are to dread
something then dread Me!"
Al-ral,ba <dread' is fea r together wit h gu ardedness.
The verse entails the divine ultimate promise and threat 3nd
points to the obligatoriness of gratitude and of fu lfilling th e cov-
enant as well as the fact that a believer must fear no one but
Allah Most High.
[l:411 wa-3.minU bi-ma anzaltu mu~addiqan Ii-ma ma'aku~
!and believe in what I ha ve sent down in confirmation °/ w_hnt 15
wir/i you) singles out belief by co mmanding it and cxhortmg to
'<• because it is the goal and the pillar of re1·1ance toward the ful-
1
fl llrnent of covenants.

580 581
 Anwar al-Tanzi/: Hizb J Te xt and Tra nslatio n

,i
C1~~1~f J~W.
JJ • , J , , , ,, , ,;:;
, ,, y..}
, •, ' ~ ulc'
'. t· ~1J
I

:...;! '~? 1 ~4 J;.'.i.1 J..i;

,_:; ,. t _ :; t

. ', • .!J.)jj' \ ~ ~ -• - ,
,~1~1_; ~• IJ- · (I) ti 1~ j l (n ,i+,;- - ~ ~ J:-,:( ~A'-"'~-, .,~, i;_, 1· i10L. ,,1 ·tdi:J)
··-sJ 11_,;_,s:;01. ---;,;-
i-J,§S':lJ )
. • _.,., -,--
• ir,--,- J" I)
••• - •
-~;1.:r- . ,
:_f ~ IJ \.'"\JI .::_,;: ~.'.Q1_; ; \J1_; ,~~I JJ '.-~~lj
(8:_;.'~I -?~ ::r- ~ J <._,.,) \_,!.,:-l_;i1_; <.S': LJ1 me.")""
Ch . tians are most expec
ted to become Muslims]

j~ J;. ~~ IJ Js 01 ::r- ,~WIJ.~~~;-;;;0 [Jews and ns . that following [the books] d oes
[The rest riction ] serves not1c: b d ictates it. "" H ence He
not annu I be lief in [this revclat10n] ut
<)_r~I J) jJ J;_ ,t:;: .:.+). ::,;; c_'>\.:,, ~1; ,l,;L;jj!
~\S' _;l :f)U1_; i~ _ JL; ~.i.l.J ,~_, j~ J_;:l Jr.i1ii hinted-by saying . .c dd ot be th e r;rst disbe-
l - I k- fi · b1h1 an o" l'
wa-la takiinu awwa a a ,rm b h t hem to be the fi rst o f
•-=1 ,f,
. ... . . . . . . . . . . . . . . .. . . .. . . . . .. . . . . c/f'-':' ' : !:
~ J.-Ll ;.
',>• ..r-J'
: ' liem tl,erei,il-to the fact that it e ooves · · · · · · ·· · ·· · · ... ..
those who believe therein.1212 . . . . . .. . . . .. .

[The t ime-contextual suitability of variant heavenly rulings] . abir through Mujalid b. Sa' id al-Hamdani
1110Part ofa longer hadith nar rated fro m (1) J 15 I 56)· a l- Dar imi , S1m nn (Muqaddima,
The restriction of revelation to that which confirms whatever hr A~m:id, Musnad_(22:4~8 § 14631_' .23:349b; Sha ·b;, i\,fu$amraf ( 13:458 -459 §26949);
they have of heavenly books is in the sense that it is mii yullaqd min ttifs,r /w dtt!1al-Na~1}, Ibn A ; 'cm Zawcl 'id al-Baz=Jr 'altl al-K11t1,b
al-Bauar,Mumad:sccal-Ha~1ham 1, 'Kasl~ al-Ast Be ir ut: Mu' assasat a l-RisAfa, 1399/
I. descending acco rding to ''°' what was described in them; 4
al-Sitra, cJ. l:fabib al - Ral:i man al-A iami, "' s. (
0
. lbn Abi ·Asim, af-Sum1a, ed.
19i9) \:78-79 § 124; Abu Ya'la, Musr1ad ( 4 :l 0 2 § 2 135 ), _ § li asan li -ghayrih; a l-
2. or confor ming with them (i) in respect of narrative accounts,
d ivine promises, summons to pure monotheism, the command
lllsim al-Jawabira (Riyadh: Dar al-Sumay'i, 14 1911 998) 1. 6 7 _50 9)-lhn ' Abd al-Barr,
Bayhaqi, S1ma ,i (2: 10- ll ) and Sliu'ab al-lnuln (1 :t 99 -~oo § I 76
I 17_ ;,ma (1:270 § 126
to worship and treat peo ple with justice and the prohibition of 1 1 51
/ilmi' Bay,fo al-'1/m (2:805-806 § 1497); al-Bag hawt, ~ "'~·\ ~fj by 'Abd a l-Razz.aq,
sins and depravities;1209 badith hasm1); (ii) ' Abd All ah b. al-}:lar ith through ~~~' ~.aS~u~'a~ ( : §5201); lbn
4 307 (p. 54.55
.\Juwma/ (6: 113§10164, 10:3 13-3 14 § 19 2 l 3); al- Ba) q a ll'il af-Qi,r'iin
(ii) as well as in whateve r peculiar rulings differ with them due 'Abd al-Harr, Jdmi' (2:804 § 1495); a nd Ibn a l-O u rays , F, ct ,. { §89) and al·
to time-specific con sideration s of public interest (in the sense 4 l:c r ~ w rsal d ain ~rom
§90);_ (iii) and . m_iusa/ from al- l-;l_asan b )' lb ~ ~l-Our~\s .. ~::i
1 54
1
that each respective ruling is r ight in its historical context and Kh~\1b_,af•/cl nu ' /i -Aklilclq al-Rdw1 ( 1_9 9 1 ~d. 2.2~S §~Ssc •~ cnt while a b rokt! n-chaincd
Abu Q1laha for thesa mc incidc ntom1ts Ul1s pa rllc ula g . _ § 10 165) and
duly protects the welfa re of those concerned by it, to the point 11 4
Prophetic variant fro m l-;lafsa by 'Abd a l- Raz.z;l.q, '':14.$a,'.::a{e~~ 11of3 Musa. Muj3.lid is
that if the earlier [ ruling] had come down in the time of t_he al-Bayhaqi, S/w'ab (4:308- 309 §52?5) , m ention~-Yus_uf ~- ) while Jabir al-Ju' fi is
later one, it would have come d own in complete agreement wilh ~_light\: weak, cf. ~1 -H aytha_mt, M~J ma al-Zmvtl ,d 1~~es st74 rengthen o ne a no ther, es-
it, hence the Prophet, up on him blessings and peace, said: \er'. .,.,cak b_ut their respective cha, ~s _and the 1'JUrSa uslim in hi.s Sabi~ for corro~o-
pcoally In hglu of the fact that MuJ3l u.1 wa s used by Mn 3· 19 1 §458 sabib /i -glwyrilt) .
"If Musa were alive, he wo uld h ave n o other choice but to follow ~i~tsand witness-chai ns, cf. al-G ha mri, Fat~1 a/-~-ta ,:~d r~o ~ d ispensations see further
On Islam's superccssion and linal abrogauon P
whc rt·as in the· prea mble it was vowclized I.;~
::: LI:\.; ~
I.e. in \,•hatcvl'r agrees with them of unabrogatcd accou nt s etc. (Kh )
1~~'~,the Qadi's comme ntary o n a l- Baqara. 2:~2 ~nKd:o tc.
A metonymic oblique h int ing (ta'rl~ ki t1 d ,). ( · )

582 583
 A nwa r al-Tm iz il: Hizb I
Text and Translatio n
... •,.. ,. : . . ..
•~ ~ l j ~lj ,~\~ J .)Ll1 1~\ 1 ~. , _,
.• • i.r .,.IS l'+~..i
-~~\0!.,l:'.iij
other reasons being that they possess d . . h . ·
.· . I e ms1g t into h' L21J
ge11ng mirac es, were cognizant of his ff . is stag.
lory through him "" and had b a air, usedto prayforric.
. . een annou ncing th gl d .
o f lus co m mg time.1 21:- e a tidings

l ?n " Its m anifest locution is tha t the autho r has chose n

pro n.Oun .o~ bi/i i to the Pro ph et- u pon him peact.·- w ho isto referen~e the pt'rso1al
but imphrnly. although it is inco mpa tible with what he no t menttonl'd eli,lic1tly
whoever di sbdicvcs in the Qur'a n: w hich is uasi-cx lie· s.ays fu~e r dm,.-n, 'For
pronoun refer b ack to the Q ur 'a n . Th e way ; o rcco!ilel\ l~ ~ak.ing lhe pn sonal
pro noun rc~er back to the Pro phe t- u pon him eace - but . _h is is that he madf thi: Awwala kajl rin bih <th e first disbeliever therein>stands in as
a1_1d stagge~m~ miracles that is co nd ucive to b~licf in him l~~s knowledge ofhi_s affoi1 thcenunciative of the plural personal pronoun [in takum;] with
d1c1a1cs bd 1l'.'f m th e Q ur':\n . So w ha t he m e ntio ns la te r c.x r m ost, a~d that ,n turn
~f _the m ea ning. W hat is lllOrl'.' ap pare nt is th e rono poses the logica1 conclusion
the subaudition "first party or throng" or figuratively interpreted
11 1s mem ioned verbati m a nd b __ P un refers hack to the Qur'in sine~ as "let not each and every one of you be the first disbeliever
alluded obliq urly."' (Q 3 : 234 ) .~;:; sr:,:~:~ ~om~atibl e with his S3)ing 'tha1 is why Hr therein" in the same way as yo u would say "he gave us a tunic to
upo n him blessings and pea . h g_ ~he pe rso nal pronoun to MW)ammad- wear:•1216
refcr to w/1at is with ce- 1s t e positio n of Abli al-' Aliya . It was also said t(l
th
Mul)ammad- upo n ~~~:•b~: ::i~l~ e To rah , for ii com ~ ns the complete description of If someone asks: how could they be for bidden to be fi rst in
The Qadi brings u lhc latter . lgs a nd p~acc- a nd that is the position of al-Zajjif (Kh)
unbelief when evidently Arab idolaters preceded them? I say:
603) co nside rs bo~h inte r rct:1:it; r~~~tat1on a fow lines d~wn. Al-Tabarl, Tafsir {l:602- what ts meant by it is
1214 Befo re Islam the jc\ ~S woul:s far-fc1ch rd but not hnguisticall)' impossible.·
victory "by the wort h of Muh fi~t lh_e Aws and Khauaj of Yathrib pra}ing fo r \oblique hinting,121 7 as opposed to indicativeness according to
'Abbas by al-Aju rri, a l-Sluir/ ~a nu_n ad (bi-baqqi Mu!i_ammad) as narrated from lhn
3 452 9 \\' at th e manifest locution expresses in ab solute terms 1218 - a s
Llar haqi, Dalrl'il ( 2 : )- ( .i § 78); al-}:lak1m, Mustadrak (2:263) and al- when you would "i . . ,,
76
Haru n b. 'Antara-am o na•llo:~ rough a _wry weak ch ain b ecause of'Ahd al-Malikh. , .. say, or my part I am not an 1d1ot;
cessors cf. Tafs irs of al g _ e r wordings rel ated fro m many Companions and Sue- ·j or , nd do not be the fi rst disb eliever therein among the Peo-
the books of A bdb -Tab_a n ( 2 :236 - 24 1) and lbn Ahi }:13.tim (1 :171-172 , 903-906); p e of Scripture;"
others, and as : tateda ~N;~
1
1
1
~ cf. a l-\: Af:i.i di (~. 18), Ibn J:fajar. a /-'Uj db(l:280-28; ) an~
l. or "among those who disbelieve in .... ... .... ... ... .. .... . ... ... ...
No$(1 rd, ed, 'Uthmii.n ~ u n al-?ayytm tn HuMyat al-1:iayara fr Ajwibatal-Yahud 11\1'.•
185- 186 (also his Bodt'I '/ ayr.iyya ? ' 1ccca: Da r 'Alam al-Fawa'id, 1429/2003) p. -b, 6
n i .l.e, hC'.ga\"e eac
1217
vcrsc- A,1d when there wm;ilt:~tJ ,d a nd A-ladd rl] al-Sil likin ) in cxpl~tion ~f Cf. Cachia h of us a _t ~ nic, no t one tunic for all of us:• (Q ) .
mid aforetime they um / ro ra cm _a Book Jr~ m Allal1 verifying that which tht) had. Hinting: An in~~:cli _Rli~tor'.cia ,i (p. 66 -67 § IOI w 'ri(I): KO BUQUES ESS-(Laterahty),
c,inie to them tliat which : , :;,or vu:tory ~gm~st tliose who disbtlitvc, but t\-htn ihm neither from ct mdicat1on of the speake r's inlcntion , th e sense being understood
11
on the imbe/ie\J (
12 1s ..
> e,,, they d1sbe!1eved i11 him; so /et the curse of AUoh N
ers a 1-Baqara 2·89) [kiriiiya], but f~~: use. of words in their lilt.:ral m ca~ing no r ~rough transfer~nce
1n the Torah and th G . . d,·Prcc 1 th e general teno r of the d tscourse. Jm11-1e11do 1s the same but m a
i21s atory senst>, cf. OED
c ospd" ( Kh) cf. fu r ther do wn o n al- Baqara 2:62 and note.
Q, Ak. ~. ,, F, I, Kh, R, Sk,T, z, fa B, :,I!,,,

585
 Anwar al- Ta n zi/: Hizb 1 Tex t and Translation
,,,. ,.. . .: ,,.
:r-_:;...;s ::; ~jl (0 \..;~ ~ _)s- .).ii ·T •~iL -
!:.;;
0- • ' ·
..; .r ' j.iS .; wµ
.~..,,
- - - '
:,
..:J~t ,<Ji.,l :r- <Jljh j__;,J :ck., \~~ 'i <~h :d;it
• .t ,. ,, . . ... • ,. , ,, ,. _ • > :r r
. ~ ,I.J ._; ;," -.::.'..l...; ,(J I) ._.. (J_,1 1) : 1!.'-w -:;_ i , .e, • I"!·.·
- -.;,--- ---'-":";>- 1) )~;}
:<
- ....,_
ti s-d:i1_, L;- 0~:iL I J.L:.'..; 'i_, 1.l;,~-. -<~i•:;,,h·
.,_. - ' - "! ' - ,. -- - ~ ,!!,,\:.)JJ '
> }, ,.. ,, ,. • .., ,..,.. ,.. .., ,.. ,.. o J I

0_,..;;-L;; J[~L.o~~ ;J:,:.,;..:_: , ~ - ~ .:i~ -l;ip.1/u11_,l;;.

·~~ii ~:~ i.f':"'ii~_¥ ~r-0

• · == y_
.... .. ...... .... ... .... ...... ....... . ~>' . '!..:;.L:~?
,.. , J;;0l5:
; ,
J:i

what they have;''"' fo r wh o eve r disbelieves in the Qur'an has

certainly disbelieved in what confi rms its truth:
received remuneration. an d g1·fts f ro m then
1 ' wh ich they we
h re
IV. or "like those who d isbelieved a mong the idolaters of Mecca." afraid to lose if they were to follow the Messen ger of A.11 a -
1
Awwal <first is an afal form that has no basic verb. It is also upon him blessings and peace-so they chose them over him.
said its root is aw'al Cpush to refu ge>, stemming from wa'a/a It was also said they would accept bribes, after which they
1
<take refuge , whereby the ham za was substituted into a waw ir· would tamper with the truth and con ceal it. 1221
regu larly; or a'wal <dr ive> from ala <end up', where the hamza
wa-iyyaya fa-ttaqiina <and of Me do beware!' th rough faith, fol-
was transposed into a wa w and then contracted. 1220
lowing truth and turni n g away from the world.
wa-la tashtarii bi-ayati thamana n qalilan <and do not trade oft·
[The fi rst step of war iness (taqwa ) is dread (rahba) I .
My signs for a small price1: "and do not exchange belief in them
nd After the previous verse comprised, as it were, the firS t prin -
a foll owing them fo r the goods of this world." For truly, how·
ciples of what is [mentioned ) in the secon d verse, it was. con-
eve r weighty the latter m ay seem , they are scant and despised
next to what will be forever lost to you of the goods of the here· cIuded with
. dread wh ich .is the p rem .ise o f wan·ness · Since ,t ad-
after if you abandon fa ith. dresses the lea rned and the imitator inclusively, it orders th em
I•Iii to have d read, which is the fi rst step of wayfanng,
· while thef
[The rabbinate and clergy feared losing their worldly ,tatusl
address of the second [ve rse]-si n ce it specifies the people o
It was said that they held lead ership among their people , nd knowledge-orders them to have wariness, wh ich is its culmi-
nation.
:::: "~·leaning that the persona] pronou n in bihi refers back to what is willi yoii." (Sk)
IU 1 ,
o., p, B, t: , F: ,:_j;, .:ii., .,,;;~ Ak, I, R, T: .:i~ 1_,1_, .;_;> ..:...:,lii diplolog)'-
Cf. ai- ~la'1da 5:63 and al-Tawba 9:34.

586 587
 A11wdr al- Tnnzff: ljizb 1
Te xt and Translat io n

- ~ L:, ...:~~:.I <.:: i'1t ' ·- '

'-- - . ,-..._ru ~':I_; \
JW~
~: ::•i1J .• ~\!::~ , - ~\i 1:.::,,:·- •,_ ,.. -'
...r-- --::- ' ' -er er-:-""); ..i.,-' \Jail.\ :(..;..:i.J1);
\~ J;. :_;~J :_;; p '?~\ J}\;i~ j_;11 J:i.-1I~
, ,,.... . .
y
... . ... -; ,. ... ,,, ., ,

•~':>I.;- y_..;.r.=-,~ C?-:i-JI ifr\Ji .Jab- ._;ii I~ 'ij j\

-~_,\;J~/.s:d
,.,r,, r-,"\5 ·~ ' i:--'(;. ..::...s J>:-1, r
' { • J,; t.,. . -; •

m :{ .:;J,
, .,. o,; ~• • ,..

~.,>
. ,. ., ,.

Ji,~~...:~~~ ~')W j 1:.; ,;:.., ,~'.>l.i,J\ )j

[2:42] wa-la talbisu-1-(:taqqa bi-1-hatili <and do not co11fou11d t/i,

truth with falsehood> is adjoined to what comes before it.'"' and through concealment from those who did not hear it.
[The Jews and C hri stians' deliberate muddling of the truth] II. Or it is an accusative through the ellipsis of an <that> in the
sense that w<lw <a nd> stands for combination; 1225 meaning, "do
Al-labs 'confusion> is al-khal/ <muddling>, which may at times
not add confoundin g truth th rough falsehood to [your already I
be concomitant with making something seem like something
concealing it:' This [sense] is strengthened by the fact that lbn
else. The meaning is, "Do not mix up the God-sent truth'm \\\th
Mas'Ud's codex has wa - taktumUn a,1226 that is, "while you con-
the fa lsehood that you invent and write"" so that they cannot
ceal" in the [participial] sen se of kiitim ina 'concealing>.
be told apart ;' or "Do not muddle up the truth with an inter·
The clause conveys that the condemnation of wilful confu-
mixing of falsehood which you write between its lines or bring
up in its interpretatio n " sion is due to what accompanies it of the concealment of tru th .
wa-antum ta'lamiina <when you kn ow full well!> "aware th at you
wa-taktumii-1 -l)aqqa 'and conceal the truth> is
are confounding and concealing" which is even uglier, fo r th e
I. an apocopate subsumed under virtual prohibition, as if th,y ignoramus might be excused.
had been ordered to believe and renounce misguidance,and were !Non-Muslim worship is as zero prayer and zero charity]
forbidden to misguide others through deception of those who l2:43] wa -aqimii-~-~alata wa-atii-z-zakata'a11d establisl, tlze pray-
heard the truth ........... . . . .. . . .. .. .. .. ... . .. .... . ................
ins 1 ••1 • t polation
12?6 Allmss .anded s.: ~ ,1}\ AQ, H, K, MM:r ,1J;l &o_ss1n er d ' Abd ~-
::~: "It is possible to adjoi 11 it to either one of th e two preceding prohibitions.~ (Kh) . ~•l ( l :260) and Abo i:l ayy:i.n, Ta/sir al-B,1~ir al-M u/1if, ed. ·A.dill ~~~::ut ~such is
Ma . . ~
12; 4 :l~mss. a~1d eds.: J}l.1~ I AQ, H, K, L, MM:~ J~.J.I .f"1gloss. Jud et al., 8 vols. {Beirut: D:i.r al -Kutub al -' Ilm iyya, 14l)ll 993 ) ·
• k, U, t·, R, T, , ,,&, ~- ,, <, ,,. ~<'., ·
not found in the primed editio n of lbn Mas'od's Mu$~rnF (MQ)

588 589
 Anwar al-Ta nzil: l;ii:zb I Text and Tran slat io n

:;_;1 .i\Sj ']Ji~°% iJ.-;i 0~•~

I - 1 •
\S ' ' :_
)JU~
I , ,;I,',
o)\_,;, ,,,,, ·.
, • , ,,, .-!.&-j
• ,._,l..i.l\
il <>:- J> .:.r-r~- 1..: ;
o.,_.,;--,
• - i s' .... -- u. . i~
~!
(""' :/- --- - - . ..,,._,. .;.J ,
,, , ... ,,J :::: , • -;; ,; ,, I ... ,.

....:,t, :_;, -,;;\ ,- ·,•- ...; .,; . ,

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u-:; __. , - " ; ... ~ r~,.\..,:"'.
, - -- ~ 1-,G,y-lj\'._,.;;.1<tJ~1)-cPl..~l j-~.J
\
.,i_;s_; / :~ ~ 1)-1... 0~, \I_:'.; l~l... (~
L
j)i lSj ) u·-~... (ilf):1)J· .
:iJ)i :~J- ~;
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~ I 1_:.;,'~1 j t_; .i:JL!.ll ('"+' _f.
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\~j ~ I (~\5 )\) _j\ \a _}:i1 ;:11 ' :,. 1;i
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... .,. ... ~ ~ J l:- i.1, 1
w ; ..1.t .r"..U J '-' Y- c = .,·_; ~\ ~ ~ IJ,j;',1
-
-~ l ~ ~1:-, q_1 ~jtl.1'._;i.; . , • . . , -- , :, .1
c;:=:-" e:: .J'-~ .'
······················ · 0~\r-?i:;..,i_~\<
. J - ; :,

Congregational p rayer .,s supe rior

· to individual praye r
er and rem it the cha rity tax>, m eaning the praye r prayed by Mus-
twenty• seven ti m es' 229
lims and charity tax remitted by them; for any other kinds area;
zero prayer and zero charity. because of the souls' mutual assistan ce in it.
[The pillars of Islam are universally binding) He referred to prayer as bowing to guard it from being con-
He ordered them [to implement] the branches of Islam after fused with the p rayer oft h e Jews. mo It wa s also said that bowmg
d .
orderi ng them [to implem ent) its fo undations: this constitutes a is submission and compliance for wh at the Lawgiver ma e m-
proof that the un believers are [also ] charged in that respect."" cumbent upon them. AI-Adb a\ al-Sa'di said: [T he Flowtng' I
Zakat 'charity tax >is (i) fro m zakii al-zar' 'the crop increases' Do not humiliate the weak; you m ay stoop (tarka') .
1231
when it grows; for its d isbursement attracts blessing for one'; one day while tim es will have ex alted him.
property and bears the fruit of m eritorious generosity for one'; [They enjoined vi rtue and even IsIam b u t pr act iced neither l
soul ; (ii) or fro m al- zaka '"" ' cleansing> in the sense of puri~,
I2:44] ata'muriina al-nasa bi-1-birn. Id o you order people to prac-
C
for it purifi es property from dross and the soul from avarice.
lice virtue) is a resolution in addition to reproach at1d Stllpe ac-
Wa-rka'u ma'a-r-raki'ina <and bow with those who bow>. that is, tion.
in their cong regation; for .... . .. . . .... . . . ... . . . ... .
9
121
12! A Prophetic h adith narrated fro m lbn 'Umar 3nd _wjlh lhe number 25 inS tcad
'. "t\s is th(' position o f al-Shafi 'i and the Iraqis among the Hanafis. What is me:
th iI~7-: f~om.AbU Hu rayra in the Ni ne Books: inle ral sine qua non as indi•
is at lbcy arc cha rged with th e obligation uf implemcntal ion in the wor!d, and eJ
is what is not agr<'cd upon; as fo r their legal liability for it in the next, the)' are.~~~ f \\ h1~h 1s devoid of bowi ng. (Kh, Q. Sk, Z_} l.e. 3~ an ra •e~ rituals through various
~;'.~i' '""'
1
1
~gccemcn1. The,, ;, also no d;sagccement as to (i) the ;mperm;ss;: •:::.
cmcmation \\•hi lc in the state of unbelief and (ii) the non-obh~atonness
c~ted ~)' Its disappearance and reappcaran~e 111. Jewish Pation was prac liscd then dis·
hiS\oncal periods and cu ltural localiti es. L1kewtse proSt r

~~:ftn becoming Musli m.H(Q 3:248, cf. Kh 2:153) ~fftc-arcd. Also sec note 137 1 on ~sh okcling." . lbn Qutayba, ul-Shi'r wal-
er. Abu al-Faraj al-Asfahani, Aglr,111i (1 6:154- 155),
a., h l, R, T: ,Sjli r : '6;JI I}. ll: 0'6;JI syno nym s. Slzu'a rd' ( l:382-383) and al-Baghdadi, K l1 izd na (l t: 452 ·456).

590 591

1"'l
 Anwar al-Ta nzi/: Hizb 1 Text and Translatio n

js- J.:;G - e1)1 tw1 ~_:; <:;.ii) "~- 11 . , i .,

Y, C:--,.:.11 :".J1 ;
;~1; y >, ,Ji.;.; ..iii .:;~ J ·;.:* i1 ·=
- . • - • U, ~-

. ; ; - ,-, .
- - ..!.l]jj • ' .
- ., ·- . • JV

.---.;t;.'~1 -~ t : :.J
Cs.• •1 • ,.,. • :; :,.•,,. '!- • ,. ,.:. : , : , ,. > ,-:-';-''';'~\_;~Tl
..r . <J. <fJ·~~l5::,Jl ~Y.,S ;:;_:;•.l·t',~:i'"·'•\
: ... ,. - ... -: ... ,.,)... >... ,,. ,,.• ;. ,,. .: J -\ ~ V~J /
J' I~ <JJ_,.-\; lyl5 ,.:_,..Lll _,GI J ..:J:' \¢\ '•
. . . .: . . :; -: ,,: . . ,--.. . . , . . . ·, -= .r - ,w \ ~ J-
'1J <>..G:Jl. <JJ_,.-1.; lyl5 ·J:!_:; ._; ':• -J • •:iii ,,, _. ,
,. ;, - • J•~ ~~l;;~o.,~
- ... . J~

,.
-~j~
Al-birr (virt ue> is the extensive practice of goodness f
al bar (l d> h · h · - rom
· - · r an , w tc is vast space- and it pertains to every kind
of goodness. Hence it is said that virtue is of three types: virtue wa-antum tatliina -1-kitiiba (yet you rehearse the Bookfl is a harsh
!11 worshipping Allah Most High, virtue in mindfulness of rel,. rebuke, like His saying wa-antum ta'lamilna (when you know
t1ves and virtue in interacting with strangers. full well 1) (al- Baqara 2:22, 2:42); that is, "you rehearse the Torah
wa- tansawna anfu sakum (and forge t yourselves?>: leaving your wherein is a divine threat against obduracy, against the disregard
own selves, when it cornes to virtue, as forgotten objects. of virtue and against disparity of speaking and doing:·
It is narrated from Ibn 'Abbas-Allah be well-pleased 111th •·fa-Ia ta' qilfma (h ave you no understandinl of the ugliness of
him and his father-that Ith is verse] was revealed in reference to your handiwork so that you will be deterred from it? or, "Have
th e rabbis of Medina: they used to secretly command whoever rou no mind that might restrain yo u from that which you know
th ey advised to follow M u]:iammad- upon him blessings and will lead to a b aleful end' "
peace-but they themselves did not follow him. 1132 It is also said Al-'aql (m ind> or igi nally is al-~abs (confmcmentl. It became
th at th ey would command others to g ive charity but they them· a name for human cognition because it bars [the human bemg]
selves did not give it. 1233
from all that is ugly and fastens one to what is beautiful. Later
1232 11 became a name fo r the faculty by which the psyche perceives
{ The Jews
. w 1 . I.heir Muslim in -laws. Narrated by al-\\!alu
ou d thus advise 1 ·d·
i,.-\s. ~.
ia _very wea~ chain con1 aining Mui)ammad b. al-SA'ib al-Kalbi who~~\ that cogni tion.
b •al -· '.a _ts co,~tent is confi rmed through other chains from (i) Ibn 'Abb!S hi~
t I ban , Ttifsir {l:6 14 ); (i i) Qalada by 'Abd al-Razz.Ag, 1afsir, ed. Mu~iafa Mu~i::i Suddi anti 'Ab<l al-Ral)man b. Zayd b. Aslam b)' al-Tabari, Tiifs ir (1 :6 14-61 5). Cf. lbn
'A~ ~mmad, 3 vols. (Riyadh: Maktabat al -Rushd 1410/1989) 1:44; (iii) Jbn Jura~Jl~ ~aiar, C1/-'Ujclb ( I :252-253).
/ 1~9i~an 'Abd al-Ghani, Taf~ir Jim Jum;'l (Cairo': Maktabat al-Turath al -lslami, H\' - ll -MoS\ly and 1n the majority of cases: or rather, it is susceptible of Joing so. Clear•
32 1 11
pp. · 33 as culled fro m al-Tabari, al -Qurtubi and AbO Manin; {iv•i·) .i: >' did 11 0 1 ba r evil rabbis from com mitting u~# acts!n (Q)

592 593
 Anwdr a/. Tanzi!: Hizb J

... > > • > ... ,. >

..:..:.,,:._; ~:..:-;, ;_,.:., ¥ 'i_; ::.:i ~8't"Ji-,
,.
ij-WI d' J@.1
,. ,. -,. ... >
_},. t_).J~ ~ci,-1
... ... ,.... ,.
'f: , ',
,.UJ ,~

~I¼")..:~ ~1)1 l:i: ~1).1_; . ~ cr.i; ~e:i •I

~p :~} I:; ~WI & 1 \~ •f ~cij1;
._,,:;
,.
--:iL J~ ~1
,. --
~; 1 ,.
.);tit .;.;\i1 AJj.;~: I
... -- ,. ,.
> , ,
<
C , , ,, •, • •
.............................. ~i_,j,.:.!~~~>

The verse unmasks those who admonish others without re•

buking themselves, "" exposing their evil handiwork and the des",. as if, afte r th ey were
wickedness of their own souls as well as showing that theirs is a11d prayerl is connected to w hat prece d to its h ea vy burden
the act of those who have no knowledge of sacred law or, worse, ordered something d ifficult fo r them. ue leadersh ip a nd in-
mindless imbeciles. For whoever joins together between [know• and the fact that they wo uld h ave to give u p
ledge and mind] 1235 will never allows himself such [behavior). come, they were assuaged w ith th at.
What is meant by it is the exhortation of every admonisher The mean .mg 1s:
. "See k h e1p, fo r all your needs,
to cleanse his own soul and devote himself to perfecting it so . with relia nce on
I. in the awaiting of success and delive ra n ce
that he can meet his duties in order to help others to meet theirs. Allah;
It is not meant to prevent the corrupt from exhorting [others); . from th e things that
2. or in fasting, which 1s endura n ce away
for the failure to meet one of two compulsory requirements
vi<iate the fast, as it curbs lust a n d purifies the soul;
does not automatically mean the failure of the other.
I2:45) wa-sta'inii bi-~-~abri wa+~alati<and seek help in endurance [The benefits of prayer]
1234 3. and in seeking the means of prayer an d t a k.l ng refuge in. it; for
U,Sk: .....:..a; '.k.!:; a .~. F, I . Kh. P, R, T, U: ..,;.,i; .h..:.i_ Ak,c,L, Q. Ul,Z: ~ ~
1235
"In the bawashi sa'diyya (commentaries o n Jby Sa'd al• Din al · Taft1Zlni': 'If ~ me·
it gathers up all kinds of moral and physical acts of wo rship:
one says: This is lhc stro ngest proof that the ugliness of these matters is a rauonal • purity,
crite rio n las opposed to revea led ]! we re ply: rather, it is a sacred legal one in ~ at SU:
rebuke was made the consequence of what they perpetrated after rthe~ng . • the covering of naked ness,
Book. Allah Most High fo llowed up their blam e with 1wo rulings that ascertaJO • the expenditure of wealth toward s such acts,
guih: the fi r.st o ne is His sa)'i ng, yet y ou rehearse th e Book.' [i.e. ) you ponder lht' To::
the second o m• is Hi s saying, do you ,rot understa,id? to draw attention to the fact . • turning one's face to the Ka'ba,
whoeve r puts together m ind and continuo us book•.study ought nol to be ordt' nng
o thers to do what they them.sel ves do not.- ( 2 1:292) tix, .. \Vh crcby he sugge sts the address is {still! to the Is raelites no t to all M uslims .ft (Q )

594 595
 Anwa r al-Ta n zi/: H izb 1 Tex t and Translatio n

,-.JiiL ~I ..r'~!j 'c)ft..L ,. _,.ii.1 t: iT -- ,- i , . , .

ot;.8 · -.,; ·. ;.-

.. .. ,,. .. .. .. I...: ~o.)'-JUJ w ~ 1·
_;;,4.:JL ~ IJ ,.;I ,j •~IJJ-,ji-1 J
- - - - J - - - • ., <;,) ......:..,\ .... ~ -
.P.'
,.
J .....,; JU.I
,
~
, - -
J !11~d
. .
J_;.. - .;.::i:~1
. ---
-- .; , . J
,/ .,,-.:Jl -....iSj

·-~ WI
-~'i.,;.J1J!
,,.
V :;.:\ ~:,;. 111~IS _;':>1.:Jlj l-i..;.J1 .::i&._•~--\.?~)'
,. ,, ' ., _ 4.1

• keepin g to worship,
• m anifesting hu mbleness in the limbs,
• the refi nement of intention with the heart, Jt is also possible that wh at is m eant by [$alat] is supplication.
• stru ggling agai nst th e devil, wa-innahii <and truly that>, meaning, (i) "truly, seeking hd p in
• conversing with the Real, both of them;" (ii) or " [in] prayer"-in which case it was sm gled
out by referring the personal pronoun b ac k t o ·t1, b ecause of its
• read ing the Qur'a n ,
tremendous import ance and th e fact that it collects together so
• utterin g the two testim o nies of fa ith many avenues of endu ran ce; (iii) or the entirety of what they
were commanded and fo rbidd en ."'0
• and depriving the self fro m the two sweetest pleasures,""
la-kabiratun <is too m uch>, "too heavy, grueling" as in H is say-
un til yo ur plea is fu lfi lled so that you will obtain all your ardent
wishes and remedy you r trou bles " ing. Grievous (kabura) for the idolaters is that unto which you
call tliem (al-Shttrii 42: 13).
It is narrated that
in th e wording the Qadi cites. It is fu rther confirmed b)' (i) the Prophetic na rration
the Prophet-upon h im blessings and peace-whenever fromSuhayb, "Wht'nevcr \hey were alar med, the p rophets would qui~kly r: ~ : :
any matte r worried 1238 him, would quickly resort to pra)·l'r; Abmad, Mu s11ad {3 1:267-268 §18937); {ii) another one from Abd ,
prayer. 1239 ~alam, •whenever the Prophet's wives face d hardship he would. OT d er
th ~m ;~.r;;;.
a~d recite At1d co11mumd your wives to pray and re main stead/m t wi~:e~:;; ~e f;ced
:::: Food and sex. (Q . Sk, Z) ( n) a '.'1Ursal narration from T hUbit th at the Prophet would s:~', \I a •i n : " \Vhen-
~~~anc1al hardship: "My fam ily, pra)•! Pray!"; and (iv) by T habit s~~e:M s~ c 1:tter th ree
1239 \ B, ~' F. I, S, Sk: ~J.:i,- a., Ak, E, R: ""?. T: ~ j>" ,()9): th
e Prophets fa ced h a rdship they would quickly resort 1~ P ~ -~undhiri and al-
[)~::l,
reer _
_Narrated from i:l. udhayfa b. al-Yam a n by A)Jmad, i\fosnad (38:330- 331 §B- .
6
Abu Da,iiid, Siman (Sald t, Bab waqt qiY(l m a/-Nabi fil -lay() ; al-Tahari, Tafsir ~l: \.~), :n al-n: )~haqi, Sliu'ab (3: 153. §3 18~, 3:15 5 §~I~ 5 ). ~cn,cJ:rb wa/-Ta rllib anJ al-
." al Maqdls1 deemed it auth entic a nd mcludcd il 111 al Ta g
al-Bayhaqi, Sin/ab (3:154 §3 18 1-3 182) a nd ot hers aJI with the simpler word.ing ~e
p~a)'M ($t11/'1) but for lbn Q.ini', Mu 'ja m al-$~lulba, ed . Sa1al:i al -Misriti,
na. Maktabat al -Ghuraba' al-Atha riyya , 1998 ) 2:189 §684 who alone nar
:J: t ~ddilli al•Muklitdra respccti\'ely.
t k, ~. B, ~· F, l, K, Kh, L, H., Sk, U: L,;s, l,r_, ,_,_,.., ~:t .
.
1
. .., ,_,_,..I Ul, Q, Z:

'-" }-r.! '-t l_,_,..1 T: 1.>r_., 1_,_,...1 J: L,;s, l,r_, j.;,1_.-~ y. f .;"" ;Y

596 597

J
 Anwar al-Tanzi/: Hizb 1
ilia 'ala-1 -khiishi'ina 'except for those who are humble', that is.
the lowly.'"' Khusl«J ' 1humilityl is lowliness-whence kliusl,'a
'low hillock', said of a low-lying track of earth-while klwdu'
'submissivenessl is compliancy and docility. That is why it is said
that hum ility is with the limbs while submissiveness is with the
heart. 1241
[2:46] al-ladhina ya?unniina annahum mulaqii rabbihim wa-
annahum ilayhi riiji'iina ' those who presume that they are going
to meet their N urturer and are returning back to Him): that is,
(i) they ex pect to meet Allah Most High and secure what He ha;
m store [for them] ;
or (ii) they are certain that they will be gathered unto Allah,
after which He will repay them in full. The latter is supported by
th
e va riant ya'la muna ' who knowl in Jbn Mas'iid's Codex.'w As
124 1
_ Muklibi t can abo be tra nslated as "tranquil surrenderer" cf. Ma}:i.mlld a\-Tanabi
~lit Am'ir ol-Lutlrn fil-KitUb wnl-Swma , 2 vols. (Mecca: al-M aktaba al-Makki~)•
1
12~ ~inan: Dar a\-faiJ:i , 1428/ 2008) 2:481-482.
th
But ,., contrary is also said cf. Abu H ilal al-' Askari, nl-Fu r f1q a/-Lug/ial'>i>JIL ~-Ji
~;~asnmaJ lh rahi m Salim (Cairo: Da r al -' Jlm wal-Thaqafa, 1418/199/) P· H~ Jnu
~1~3~t_li, t\srQr (2:509).
. J0 :262 ) anJ Abu 1:l ary an, Babr (1:342).
598
TL' xt and Translation
it were, since presumption resembles knowledge in prepon -
dera nce, the fo rmer was used to express the latter because the
meani ng of expectation is implied. Aws b. l:lajar said: \"Th< Long" J
So I loosed it, positively presuming 12 ·H it went _
smack in between the rib-ends and into the gut .'" '
It did not weigh h eavily upon them as opposed to others. For
their souls we re disciplined through its like and expected, in re-
turn, that fo r which they did not care how much hard ship the_y
incurred and in return for which all difficulties felt sweet. This
is why the Prophet- upon him blessings and peace-said,
and the coolness of my eye was made to be in prayer_iHo
!The divine preferentiatio n of the Israelites at one time]
2
1 :47 1Y• bani Isra' ila dhkurii ni' matiya-1-lati an'amtu ' alaykum
'O sons of Isra'f/! Rem ember My favor whi ch I lavished on youl: He
11;;
11.; ~\\:~~~. an,j eds.: ,:,~I ,:,:_;;....- AQ, H : ....~ 1 :_;;,.,;..- t)'"P~· . Muhammad Yusuf
P ken in reference to the o n agcr Dfwt'i 11 A ws b. H 111ar, ed. 1 •
~'!!,rn ~Beirut: Oar Hayrllt, 1400/ 1980) ;. 72 with ,m alah.u instca1 of.~rsid;: ':i'•
'Uslmit
~arrateJ from Anas by Ah m ad (19:30:">-306 §12293). al-Nasa 1' Su .' C.
a/-m$Q ', bnb !1td1b al -nml) a nd ~1- I:Iakim, M usfadnik ( 2: l 60) among others with a air
chain according to al- Oiya' al-Maq di si, al-' Irftqi. Jlrn l:-lljar. al •SuyU!i a nd others .
599
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-.
~ .... Ji·: ·1
. '.- · - • • v ; '-" <Ji
u, - - '
repeated 1·t c • · ~ J&. ~ jL1J
.,0 r em h . - - · ·v~
: 1 :,
Which is th p as1s and the . ·- .
. e most tr reminder of
tied it t o th d' emendous of c . preferentiation-
e irest th iavors-in .
less of it and r . . reat as a deterrent fi th particular, and he .. ............ ... ...... ....... ......................... j ~ •~ ~J
em1ss 1n it [ or ose wh h
Wa-anni c dd s resulting] oblig t· o are eed.
,a altuk < a ions. 12:48] wa-t-taqu yawman <and beware a day', that is, what is in
to nic:mati. . . um and that I have preferred l. . . that day of accounting and punishment.
< 1- < you · adJunction
a a-1- alarn· < la tajzi nafsun <an nafsin shay'an <a soul cannot pay anything
b h. ina over the worlds> h .
y w ich He means th f; 't at is theworldsoftheirtime n.c 011 belinlf of another sou/>:
no soul can repay o n behalf of another
the time of Musa-upoenp~: erence_given to their forefather/(in (i) any of the rights it owes; o r (ii) any compensation, 12• 9 in which
ter, before they changed'Hs)~ blessings and peace-and thereat• case the accusative denotes an infinitive noun.
ted them of knowled f; . m what Allah Most High had gran- It was also read la lujzi' u 12SO- fro m njzn'n 'anhu <make satis-
phets and kings wh ge, I a1t~ and good deeds, making them pro• faction on his behalf when someone suffices his need-in which
of the preferent1· t · o ruf ed Justly. [The verseJ was used as proof case it is definitely an infinitive noun.
a ion o hum b .
IM 7 an emgs over angels-a weak view' . [Sliay'an <a thing>] is adduced as an indefinite-as are the two
Nar rated from (i) Mu ·- h 'd . . . mst ances of nafs <soul>-for universalization and total hopeless-
b. Zard b. A sl b . Ja _1 '(u) Abu al-'Al,ya. (iii) Qatada. (iv) 'Abd aJ..Ral)min ness.
am )' al •laban r,_,r. - ( 1 629
Anas and (v,) lsma' il b. Abi · ''-'~•r = -630); and in similartcmu (v)al·Rabrb
Sa'd aJ . Oin lal.'faft."izani) sa,/~al,d ~( lbn Abi l:latim, Ta/sir (1:104 S497). "Shaykh The [enti re] sentence is a qualificative for yawma11 <a day>. Its
cssaril)• ded h · Alamm do('s not ref('r to all other than Allah (lo n«· connector- pronoun is suppressed and the subaudition is la tajzi
uce t cy were p r ~ d
d educe th e errc over the angels); nor to all people (lo necnsaril)'
ey werc preferred O , p ft/ii <whereupon it cannot pay>. Those who deem it incorrect to
plained as th , . ,er our rop11et and his Community). Hence it was ex·
12 48 e '' 0 rld s oflhc,r time." ' (S 2 :229) 12◄9
All e ds. an d Ill<> In absolute ter ms. (Q )
m ~s: I..,,•py_
- AQ F H
~ , , , MM·. IJ..r-?t
• · ' bl u nd er.
B)• Ahu al•Samm;\J aJ.' Adawl and i\bu al·Sawwar ,,\.Ghanawi. (,\IQ)

600 6ol
 Anwar al-Ta11zil: ljizb 1 Text and Translation

,, ,,, , . ,,,.
~ , t , :.~\\ .J;t~lj -~~ j1l_,.+i ~~ i:,i I!!..;~
, !,,, '. t l:,I :J\.!JIJ ~o_;-- . - ,.. • ,.. i., ~ ...
j ...~J ~ ., ~ , ... ... -:• ... :' .J'~\JI ' , .... . 'l\.;U:
,, , , , . . . . f \;,\ . ·l!.llj ~~ ~ ul . J J .o".f:!' J .
J • , : j\S ~ .,I)~ • -~ L. - ...
.. , _ ~ ,,,, ,,. ,,,. • ' , ,,,. • "t ,. ,,,. ,,,.. , ! ·,
rJ , , , . ... ,: ... , 1,.,: ~i:,1~j ~~ Jl _...:.&,L5~u
. :1.J.s-~ ~
.. ...
.T
. ,,,.
;" ,,.
, ,,,. ~ ,,,.
, , , , .~ ~ . . j . . ; ~'i10l5' ~(-c;:-
~-~\) ~ (~l.4.!Jl).J
, -:11 a;.;.; ,b.J ul5 l
~
l:'
.
, ,. , • • ' ~... i ), .•t1
.-~ ~ ~
~ .
l,....ci..!,
,,,.

' ~ ~ t'.J ,J.:01-~~ ~,;,;.i.i.)1 :(J..I.IUI J -~ . ~ r-4.

······ ·· ············ ·· ··· ··· ··············· -~ ~ _;js-~.i;.I ,;_; .,.'..;JI
-~
. . . . ,.. • ,.. , • • ......
• ,
,; ~... • ~ ,..,, , ,...::·~ ,;,;..l4.]\ .... ......
suppress the annexed connecto r-pronoun said th t b h ~ ·'-?~~ ~..,..... '1" ... - ... '; ~
I"1cense t11e prepos1t1on
· · was suppressed from it anda ·t Y r etoncal ., .,,,,. ., ,..,, .... , .i_,::;: ...
as a direct o bject; then it was suppressed [entirely] 'J·uwtas ~eated .~8~ <~~j) :~~ Y.IJ p d-11.rJ
. , s as 11 was
suppressed m the [poet s] saying:125 1 l"T he l:.xubmni"I
. e'ther by violent means-which is succor-or other-
or some fo rtune they m ad e (malun a$abu)?1251 For sue1I is t • h · f, t ·nter-
.· . the latter is either gratuitous-wh1c is or one o I .
wa-la yuq balu minha shafa<atun wa-la yu•khadhu minha 111~:· for another-or oth erwise. T he latter is either by fulfillmg
<~dlun <an1 no in~ercession will be accepted from it and no redemp- ::meone's obligation-namely that it be paid on .his behalf-or
t ,011 taken , tl1at 1s, from the second, sinful soul;1253 or from the o1herwise, namely, to give so me redemption on his behalf.
first, as if the verse were meant as a d enial that anyone can sare Sliafa'a <intercession > is from s haJ,r <pamng
· · >, a s if the ben efi-
anyone else fro m punishment in any possible way whatsoever. ciary of intercession was alone at first, then th e intercessor
125 1
"Nam ely, when the ?ar/<te mporal -local vesse.11 is treated as a maful bihi 1direc1 turned hi m into a pair by joining up w ith him.
I
object governed b y the verb transitively without its appropriate word, as in his sa)ing
'Adi <redemption> is fidya <ransom >. It was also said it means
wa-yawmin sh ah id111!hu Sulayman wn-'A mira11 1and a day we " ~lnessed Sulaym and
1
' Amir when it is n o r m ally slral,idll(ifilri <in which we witnessed 1... so when it becamt a substitute. Literally it m eans sameness, and the rans?m was
possible to suppress its word with the vessel, the annexed connector-pronoun \\'a.! thus named because it was mad e identical1254 with the thmg r an-
s u ppressed by rhe to rical license in that the preposition was suppressed-since that is its somed.
vessel- a nd the pronom in al o bject o f th e preposition was attached to the verb, b«om·
lbn Kathir and Ab u 'Amr read it wa-la tuqbalu wit.h a t-•
a· 12s5
ing accusative; then it was wh olly s uppressed from the qualifying clause.· (Z 1:297)
1252
"I.e. ai ab1ih <th at they m ade>:· (Q) The full verse says "I do not know-has somt
ill rep o rt changed them , II and lo ng absence, or some fortu ne they made?" Spoken by al• 8aqara 2·123 .... however, it is more apparent t hat Lh e Ii,rsI so ul is meant since
in
the Jilhiliyya-bo rn Companion and physician al-l;fiirith b. Kalada addressing his cow· th c, l'erse was revealed in rcbuual of the Jews who were c1aurnng
• • that their forefathers
ins for their p rotracted silence and lack of response to his many letters in "one oflht 0
"12\.,ulJ 1111erceJe from them· ( Kh) ,vhich the Qadi himself states further down.
gentle~! rehukcs e,·er composed." lbn al -Shajari, al-Amtlli, ed . Mai,mud al-Tan:lh,, 3 I

inss. a nd eds.: ..:..,,.,_. AQ, H: ~ typo.

12,\ All . of the
vols. (C airo: Maktabat al- Khanji , 1413/1992) 1:10, 2:7 1.3:107. d
1253 As did Ya'qilb, lbn Mu)Jay~in and al-Yazldi. It is the preferrcd reading
" He suggests it as the prefe rred position , also in t he following clause and as echoe Mcccans and Basn ans. ( MQ)

602
6o3
 An wiir al-Ta nzi/: Hiz b 1
Text nnd Translation

wa-la hum yun~arfma (nor will they get any succorl 1· ] h .

r • • 1.e. a\c
any deiense against the divine punishment.
ing mtcrccssion. This is further supported by the fact that it is
Th e pers_onal pr_ono~n ~tands fo r what the second soul signi- addr~ssed to them, and the verse cam e down in rebuttal of the
fied-as an indefinite w1thm a negative statement'2So f • claim of the Jews that their fo refathers would intercede for them.
-o a mut1-
1
tude o f souls; it is a masculine in the sense of "worshippers" or [2:49] wa-idh najjaynakum min a.Ii Fir'awna<and when We saved
"hu man heings." 1257
the house of Pharaoh) is an exposition for what was left
)'OIi f ro111

Al-na~r <succor> is mo re specific than al-,na'ima <assistance> unexplained when He said Remember My favor which I lavished
because it is specific to the repellin g o f h arm. (al-Baqara 2:40) and is adjoined to ni'mati (My favor> the
011 )'OIi

way Jibrn i/lwJ and Mikii'il were adjoined to al-malii'ika [in Who-
[The non-Sunni claim that once in hellfire always in hellfire]
el'er is m1 enemy to Allah, His angels, His messengers, Jibra·i/ and
1261
111 e Mu'tazila clang to this verse to disp rove intercession for ,\/ika'il (al-Baqara 2:98)]. It was also read nnjjaytukum.
grave sinners. ms The reply is that such is specific 12>9 to the un· The origin of al <house> is ah/ <familyl because its diminutive
believers in light of the \'erses and hadiths that came up regard· is uhayl. 12b2Its use in construct was made specific to those of mo-
11~
mentous rank such as prophets and kings. 1263
m; ~ II m~,. a11d eds.: J.:-11 j '-:- _j AQ, H. MM : ~ \ j½- J typo.
AI-H,,lahi SJid: • fruc, hut the grammar ians have stipulated that sud1 lsyni;uJi< l!(,(I lJ
a, ,D, E,l, P, T: Ll ~ Akll.fH KKh L, MM, U, Ul , z'v<.Jf'C L R· Q' Sk-·-..>-:',.·
I •I""'
0111 1: 61 •• , . '-' . ,.-. ' p, ' ' ' ' ~ FI
l' in c.i,c of ahsolut<· necessity ((iarura ). So it is more appropriate that it refrr back B, I: ~ : 1hus read b)' Ibrahim al-Nakha'i and ci1cd b)' ]. (MQ) a, Ak. ' £, ' '
tn th c unhdie,·cr, who arc prc,upposcd by the verse, as lbn ' Aliyya said~ (S) Cf. al· K R 'k · · ·;,. _.•. ,
fi; .·' •. I: ~
• b ·
I: an unide_ntificd, anomalo~s reaJ1111:1 ut its ex'.
··st~ncc was con·
~ i
~am,n al-Halahi, al-Durr al•Al~ un ft 'U/ai111 al-KiMb al-Maknii11, ed. Abmad aJ. " 61m«J b) al-Samm al-Halabi m nl-Durr al-Mns1111. Kh, L, Q, U, Ul. z. r0 ·· J r d d
Kharra\, 11 vol,. (l)am,,scus: Dar al-Qalam, 1406/ 1986) l :339-340 and Ihn ' Ali)')'J· • Cf I ' . , I , I 'lzzat Hasan, 2n · c ·
· a· Askari, 11/- Talklti$ f, Ma'rifat As1111l 11/-As t)'ll, n •
0
(:A1ultctrrar rt/ \\'nJi~ ( 1. 139 ). (()amascus: Dat Tlii.s, 1996) p. 132 and lbn Sidah, Mukltrtiirl.< (3: l 28l-
_,sn l:'.61 M •• Mu </nlnltat
_
n s~ · our glos,arr of per,ons and sects. . \n· art. ril 111 ' Ahd al-Nabi b. •Ahd al-Rasf1l Abmadnagarl,' aw_s_ " a1 . ' ,. . t·
All m,,. and eds• ; - -~ 11 · . /,mu' 1ii· 'L'/um r1I-M11hu1q<1b bi-D 11st1i r al- ,Ula1111l,, cu.,. •Ali DahruJ ct al. (Bc1ru ·
.. - ~ : "-"'7"'> typo.

l-,
60~ 605
 Anwar al-Ta 11 zil: /:lizb 1
Text and Translation

Fir'awn <p/1amohl is a title for whoever hold

•k· 121>4 . . . . _,. sswayovc r thc
A ma le 1tes, like K1sra <ch osroes> and "Q
. ay~ar.. <Caesar>for
the two sii'a-1-'adha bi <wit/1 evil torment>: with the m ost heinous tor -
. kmgs. of Persia and Ro me respectiv ely• Because of their .
rebel11ous pnde the expressio n tnfar'mia al-raiul <th ment- for it was truly fo ul in comparis on to all other types.
h •l . . , e man acts
p araom c was derived from 1t to describe someone who rebels S1i' <evi11 is the infinitive noun for sa'a, [aorist] yas{/u <to be
and becomes a tyrant. e1'il1. It is in the accusative as the direct object of yasumunakum
1ther persecuted you>. The wh ole clause is a participial state for
Musa's Pharaoh was Mufab b. Rayyan- some say his son 116'
Vlalid 1266-and he \vas fro m the remnant of [the people of] 'Ad. 1he [object] personal pronoun in najjayna kum <we saved you>,
The Pharaoh of Yusuf <Joseph>-u pon h im peace-wa s Rayyan, or for iili Fir'awna <the house of Pharaoh> or for both of them
with more than four hundred years between the two. together, since it contains the personal pronoun of each respec-
til'ely.
yasftmi'm akum <as they persecuted you>: "targeted you " from
siimahu kl10sfa11 <he brought harm upon him> when one works yudhabbi~u na abna>akum wa-yastai ,yuna nisa'akum <massa-
injustice upon another. Sawm, litera ll y, is to go in pursuit of cring your sons a11d sparing your females> is an exposition of
som ething. yasiimimak um (they persecute d you>. hence it was not adjoined
[ll'ith a conjunctio n].
~ l.1kt.ihat I uhn.in. l ':197).
l.!H "Th It was also read yadhbah11na in a lighter form.1267
e Amakk.ttrs an• the chaldrr n of ' lmli4 ' Amalck' b. Lawudh <Lud? Eliph.ui·I ''"
\~!~ 'Ararn? l <lom?>h Siim 1Slw m' b. Nub <J\'oah>according to al-Taftv.ani~ (S) The reaso n they were doing this to them was that Pharaoh
a Ak, AQ, 8. D, I , H, I, K. Kh. L. ~I ~I . P, U. VI, Z: q i T: q i with intcrlintar had seen in a dream or had been told by the oracles there would
surcr~cnpt
lltil> • ...- l • Q • <i• -s·k ,...~1 error p: "'-!I ....- 1; interpolat1
.
on. . 1 67
I.e. \\ alu.l h. Mu~ .ih b. Ravy.in. "An<l the latter is the most famous ,;cw, hd d 01 : lly al-Zuhri an<l Ilrn Muhaysin. An<>th,' r lighter reading was J'lldlrbiluina, ,,·hilc
lhn I,hau, and rno\t o f _ th' r,ddmg}11qar tilti11a 1kilhn~ mdiscriminatcly1
thl ext-gcks" (S) Cf. also Sr/11i/:I and Taj al-'Arns. is rd.itcd from Jbn 1-lds'ud. ( MQ)

606 607
 Anwar al- Tan zi/: J:fizb I
Text ""d Tnrnslation

he born o ne in their midst who wo uld w rest dominion from

him; but all thei r str iving availed th em no thing against the ap-
pointed decree of Allah .
[Ordeals and blessing s are bo th div ine tests ) Jn the verse there is a notificat io n that whateve r good or evil
wa-fi dhaliku m baliPun <and in that you faced a tria/l: affects a servant is a test fro m Allah Most H igh. Let o ne, there-
fore, giw thanks fo r one's happy states and b e steadfas t in adver-
(i) an ordeal, if dl,alikrm , <that> refers to w hat they perpetrated:
)ities, so that one will be amo ng the best testees.
(ii) a nd a blessing if it refe rs to their delivera n ce.
12:50] wa-idh faraqna bikumu-1-baJ:tra <and when We parted tl,e
Literally, [balii )] is ikhtibar <testing>, but b ecause Allah Mo~t
sea wilh youl: ·•we cleaved it and sectione d off its various p~rts
High tests His sen ·ants alternat ely th ro ugh banes (mibna) and
so that there were p athways in it (i) "by m eans of your passmg
boons (minba), 1~6~ it app lies to both; a nd it is also possible that
through it;" (ii) o r "for the sake of saving you;" (iii) o r "mixing
dliiilikum refers to th e senten ce, whereby w hat is meant is the
with you;• as in Ithe poet's] saying: i-,'hc Exuberant"]
testing both of them 1209 have in common .
[ 011r 111ounts]trampling with us (binii) skulls and bre<IS tbo11es· 1270
min Rabbiku m <on the part of your Nurturer> consisting in His
unleashing them on you, or in sending forth M usa-upo n him It was also read (arraqnii <we split into parts> as a stem-form
peace- and granting him success for their delivera nce, or both. of multitude , because the pathway s were twelve, to the number
of the Tribes.
<a~imun <tremendous!> is a descript ive for bald' <triall.
11;" S . . 0 f .Jcrs so valiant that their
.h> A II . ccond hcmistich of a vcr,c spoken br al-MutanJ bh, n . f
n" th:ratl\e paronomasia'.
.
wordplar of tlw t,·pc ji1111s 11111q/rib 1.inagramm auc h
d C·d ch ia, Are/I . or,l; hccarnc accu\tomed to riding ov~r the dt>ad wu h out fca
. · r· in his p:uwgyn c o
1,1,·
Rlictonc,a,i (p. 27 . d
§40) IYpicall)· used to mnemonic a n w" J actic emb Al·1 h :\luhammaJ
1 -~Q
·1 r · h. Sayyar al-Tamimi. cf. al-13arquqi.. SI ,ar.1I Diw,111 al-Mutana '
t . a, ur anJ troubk." ((J)
(l:i65). l he lir,1 hcmbtich ~ay, So they passed 1111_(11ud Ol'Cr r/relll.

608 609
 A n war al-Tan zi/: Hizb I Text and Translation

-~WLs~
- ~
[The word al means a h [ <family, people> including th · h
eir eadj
fa-anjaynakum wa-aghraqna ala Fir<awna <whereupon ,., .
n (' Stll'l'd
you and drowned the house of Pharaoh>: He meant by it [both]
127 1
Pharaoh and his n atio n. It was eno ugh to mention the latter
alo ne b ecause it is u n d e rstood h e is even more deserving of i1.1:,
It is also said [al] m ea n s his actua l p e rson 1273-as in the report
that al-l;fasa n would say, Allalwmma $alli 'aln Ali Mu~iammarl'
1
0 Allah , b less the h o u se o f Mubammacfl,12 ; 4 meaning his per-
[~leaning of the Israelites' "looking on" at the Red Sea]
:-un- so t hat m entioning h im a lo n e was eno ugh, without need
lo me ntion h is fo llowe rs. wa-antum tanzuruna <
as you looked on> that, n a m ely (i) their
dro\\'ning as th~y were subm e rged in the sea; ( ii) o r the cleaving
irn Ju, 1 a, it is ,,a,J "Banu Hash im" to m ean h o th Hashim anJ h is sons. anJ "Banu ... ) o r thei·r dead
of the sea, revealing d ry, practicable pathways; ( 111
A<lam" to m~an both AJam a n <l human beings. ( Z)
bodies after th e sea cast t hem onto the s I1ore; (1v . ) or "a s yo u
i ri "Hr ~hnu l<l h ave sa1<l 'Or' to introduce th is a , a n alternate meaning: if th,·y wn.
pu nished hy dw1,'11i11g, th e wellsp ring of o h d uracy a n<l h ca J o f misguiJ anc< "•\ were looking at one a no t her." It is narrated that
mo r.~ Jcserving of that." (Z ) " It is hcsl to c o nsider it a case o f Ull' fib'llrc rdki b al-miqn
1 Allah Most High ordered Musa- upon him peace-to travel
ta/1/ui11 the rid er o f the camel-both cxh a ustcd 1(sec n o te I 038) in view o f thr ann,~
by night with the Israelites. He led them out but Pharaoh and
con,truct, rather than one of su ppress io n o f o ne o r the o tlier of a pair oi aJjunci- a;
lhl' author ,aid ." (S) his armies caught up with them at dawn and came upon them
im Cf. Aho H1lal al-'Askari (d . 395/ 1005) , al-\Vllj 1ilr wal-Na:;a'ir, ed. Mul)ammJd at the seashore. Allah Most H igh inspired him to strike t 1,e
'Uthrnan (Cairo: Maktabat a l-Thaqafa a l- Din iyy.i. 1428/ 2007) p. 84; al-Qaysi (56711 sea wit/, your staff (al-Shu'ara' 26:63). He struck it and there
I l 72?), lcfo/1 Sl111w1il11d al-/c/1i!1, c<l. M u l, am m a d al-Da 'jani, 2 vols. (Beirut: !)jr al· appeared in it twelve dry paths wh ich they proceeded to take.
(,harh al-h l;imi, 1408/1 987) I :270; and a l- Rag hih, Miifracla t, 5. 1•. "The US<' of ,;/ 10 They said: "Musa! We fear some of us m ight drown unb~-
lllcan the veq p~rson is lexical Ir cstahlish c<l, h owl'vc r, it is faulty ( rakik) as Iha ~ is"" knownst to us. ms T hen Allah opened up garret windows in
11,•l'd for 11" (Z)
tI1e1n through which . they could see an d h ear one another
12·~ ,..• h I • - - . . . d . ·I dati,111 ,,f ·1
"ell er a ·Suyu\1 no r al-Munawi d ocume nts 11 hut 11 1s adJuc.c in c ua unt1 they crossed the sea. W hen Pharao h reac . hed it and saw
lhnccon<l hall of the wcll -c,tahlishc<l h aJ11h "Sar : A llciliu m ma $111/i 'altl Mut,amnwd,r:
1 11
"'' • ,i/,l Ali 1u!rnm1111ufo1, 11•a-$alli 'altl A li Jbrlihima" in 1h r Si!1a!1 a nJ S,man. cl. ll-n
~)th al-Din l\laqbul AbmaJ ( Ku wait: Maktabat .il-Mu' alla, 140711987) P· 324·
al MunJyyir (610-683 122 3- 1284), a/-M 11rawa ri 'ala Tartijim A /lwal, al-B 11kluiri. ,J. Ak, B, ~. l , I', T: .)..; ~ ~ a, I , R: ~ )\;

6 10 61 I
 A11wnr al- Ta 11z i/: l;lizb f Text and Translatio n

·r tues gathered there in that witness to

b n d th c
kngc there y a h h v1 d (upo n him blessings and peace) >12;s
" I' rop et oo ·
~lubammal s p . . I I h . telligcnt can grasp. His repor t -
·1 , which [o n )' t e 111 b c 12; 9
and ,agac1), f I . tunning miracles, as resolved c1ore.
ing it i~ itself one o us s < d h n We
it was parted open, he we nt in together with his armies; then
it came crashing d own on them and drowned them all. 117~
promised i\f usa fo, 1> g
~:1i
< d - mo Miisa arba<ina laylatan an w e
'. 2:Sl] wa-id~ ,~-a a_ hts> when they returned to Egypt after
. d - - that He would give
[The qualitative differenc es between Israelites and Muslims: Ph,1raoI1 pens . ·hed, i2~1 Allah promise M usa
the former disbeliev ed in full sight of sensory miracles; the
1 1· c
m1r.idcs wrrc nol cxclus1vcly spccu a iv . Rather among them arc• ma ny sensory ones .
latter believed although their chief miracle required thought! I. h tt·1pt1·cation of food. the spht-
r h 's
,u·h a1 the gushmg of water 1 rom I I I, fin,crs t c mu
' or ihe moon and other than I h at. It m a}' b e t h at thc author docs not concede
'
Know that this event was among the g reatest of the favor~ Im~
Allah ever lavished on the I sraelites and of the signs that leaw Lieir ma<Hransmillcd status."(Kh • Z)
- h cl ••such as the Qur'an ...
1,. , Kh MM Sk U butt c ause
o ne no choice other than to know that the a ll-wise Maker exists • ' Thu< ma. Ak, AQ, E, H, K, · • • ' . U1 z anJ seem~ to he a gloss.
~luh.unma<l" i> mi<<ing from B, p. D, F, I. L, P, Q, R, l, d,b ks~ r him to look them
and to confirm the truthfuln ess of Musa- upon him blessings 1,., · he did not rca 0 0 0
· "B,causc 11 " from the unseen, since <
1
=' in the sense: ,as
and peace. Yet, after that, they resorted to the Caif(al-Nisa' 4:153) up. An<l in h1, ~aying as you loo e k d 011 h,
t ere
is tajawwuz tropo Oo,
. th , . I tin•• like something .
)"Ur forefather, looked on.• so he mad e ti1e·r 1 ford a crs s1g 1 "
and said we will not believe merely for your sake but only when iw
111ually semory hccause of its absolute certainty." (Kh, Z). f whv suggesting th~
see the One God openly (al-Baqar a 2 :55) and o ther such things. 1
> 'Ak, ~- t, 1-, I (a/if crossed out), K, Kh, R (blank space~ te~tt1~~e~din" of Abu ' Amr
Thus they are far removed in understan ding, intelligence, _hale·_ .!1/ "·as m,cnbcd then ,cratched out ) , Z~·. ~:, per the mmon }f h~ Ten) " Shayba, aI •
ness of souls and excellent followers hip from the community of font of the Seven). Abu Ja'far (one of the .fen )• y a·qub (one Q o·' dt and' · Abt hl)Jq,
lbn
.
\,!lidi, lbn ~lubay$in, al-1:lasan, Abu. RaJ·•• •t a h 'Umar, aid a
Muhammad- upon him blessings and peace-ev en though. what . .. • s · f the philologists (M Q) •
i ,,opreferrcd hy Ahu 'Ubayda, Ab u - H. a\Jln,"
· '1akki and .manyo /1856 ed. onwards
is mass-tran sm itted of the latter's stun ning miracles consists in .. from the 1chcran I 272
a \rdlmg m1\,td by all the modern ed111ons . ,. . -\ do Cl and 13. Yet Ihe
mat ters that require re asoning 12 -' 7 <such as the Qur ,a- n, the cha1· e,,ep1 Kbut including J, who all have t h c maion · ' l}' reading -~. Nxfi as ' Asim etc.• ) ·11J .·
. word s ··1bn Katlur, M·" ,1· Sewn canonic 1 1
cont< \t of J (\, hich the Qadi follows, cf. his . al
1n l\arratc-d fr,,m lhn AhllJ,, al-~uJJ i and 'Abd . h. Zay·J ti. Aslam t,y al·
al- Rahman ca1,\ he look thr rcadmg of Abu ' Amr w h ic . h · a,• one of the 11
l ahan, Tafsir ( I:658-662). . Bai hr (1:356-35?) ·
. n~ . aho ma~5-lransmi11cd as pmnte . d out b >•AbuHa}'}3n
12 .A~ oppo,ld lo ,l'II-,·, idem knowledge r,a<lcrs, 15 · . b , , n.tran.-mittrd in . anv·
(see note 519)-exccpt thal his ~IUOOI , 11. •Ile lollowcd
J in this and it is not rccog111LC . d nor has it ccn

6 12 613
 Anwiir al- Tnnzf/: Hi::b 1 Text and Translati on

•
·) JJ1u,,~
,, , • •t - ' ,,,,, • > • .,,. , , ...,
.b~_,1u.1< ~ 1f~ iµ}
#

,
.. ········· ···· .. . ji _f)U I ~-.._r"; ~ ~ :<"!~~>

him th e Torah a nd He set a dedicat ed t ime for him in Dhu-J.

Qa da and [the first] ten of D h u -1- }:Iijja. He referred to them a~
t"~\
his departure. -
nights because thl' latter inaugu rate the mo nths. . 1 h . im
wa-antum ?,iilimfma <transgressing> with your po yt e1sm.
lbn Kathir, Nafi ', 'A~ im, Ibn 'Amir, }:Ia m za and al-Kisa1 1i,: all [2:52] thumma <afawna <ankum <then We pardoned you> when
read wa'ad11ii <we gave a nwtual appoint ment' because the J\fost you repented. . . l
H igh promise d him the revelati o n wh ile Musa- upon him pme Al-'afw <pardo nl is ma/:tw al-jar1ma <the deletion of cnme,
- promise d Him to come to the Mount fo r the Tryst.
from 'a(ll when someth ing become s oblitera ted.
thumm a-t-takh adhtum u-1-'ijla ' then you resorted to the Calj1as a min b;'di dhalika <after that act>, that is, "th at resortin g'.'
god or an object of worship .
la'allakum tash kuruna <perhaps you will give thanks', that is, "in
min ba•dihi <after hinzl: "after Musa" -upon h im peace- or ..... order that you give thanks for His pardon ."
repon that Lhci e,er 1,•(mt hack to Egy pt after exiting it. Rather, Lhe Qur'~n
spok,· 10 [The Book and th e F11rqa11 given to M u sa]
tine. such J.\
th<• contrari in a number of places, namely thJt th ey wen: in Syro-Palcs
_
Ib3]wa-1 . dh atayna Musa-1 . _ba wa-I-f urqana<and when We
_ -k,ta . h
tlw ,ar mg o f Allah Most High, a 11d \l'c ca 11 s,·d rlu•fo/k who wrr~ dr,·iscd
to 11,hmr 1111·
l . the Torah, wh1c
f h
5
ra rrn parts of Ilic land 1111d tltr western parts thereof 11'/ticlt \\'e !tad blt!sud
1 (al·A'tif gai•e,\1,istl the Book and discern ment, meaning
- I Ji). meaning S)'rn- Palcst1m.-, a, narrated fro m the a uthorities in ta(slr among the ·is at one and the sam e time a book12s,· an d conclusive proo t at
Ii c. al-l;la,an and Qatada, hr ' Ahd al-Razz.\ q, ' Abd b. l:lumayd in his .\fosn,t.1,
T<1/,i'ln separates between truth and falseho o d.
anJ lhn
al I ahari Ion al Mundhir and lhn Abi Halim in th~ir Ta/sirs, Abu al-Shaykh
in his dcparture1." (Kh)
I.e. for the ~lount." (A) "One m s. has ay mu(iiyyili mean ~ a partic1p1
Ibn ' Abd al -Salam in Targliib Ahl al- . . 1
' A,alur a, mentioned in al-Suyu\i's D1,;r; a nd t:,,. . . al )late· if
nd 1 .\liJsa attend the tq,t other than on Mount Sinai. -tilinuin •
lSl,lm fl Suk ll-~lttl111J l\or did 11,1 .
your polytheis m· m,1dc w11-<11rlrmr • · '" would
1 111 111, saying 'with
which ~ Syro-Palcs tinc, not Lgvpt." (S 2:240, A 1"162, Kh 2:160, Z l:30I) 1 u c made a rc,umpt1,·e (m11sta'1111j) or parent hetica1 ( 1,rn'tnri(i)
1 11 the rncan11 ,,
1-b "H , h T· , thctfll
t' confined hun,df to r~adcrs from the Seven; otherw ise,
from t c ci ' "; :•nd ,·ou arl 1m•ctl·ratl' wrongdoe rs:" (Q ) , ,,,. ('
(,',JQ) J ")·· ~\::l"j
al,o Khdlaf" (A) AnJ fr,,m oth,·rs: Muj.ihid , l;lal~. al-A'raj and al-A' mash.
.
1.1,
All n1ss and I, s, Sk: ~£ .;,§ All remaining c s.: ./"' ·

61 4 6 15
 A11war al-Tanzi/: Hizb I Text and Translatio n

J ~1_; J;j.1:.;;,_(i ) ~_;Wl -01-:_,.___:! (\) ·· :.~· -

- -- - -, f;,-- -~\j~L,~1 -·, . - __
~ L.; ,
J;,. ..;;1...J1~ _;2.11en :~_; ~01 - \i, ~
- - -· - : J .

, L: ., , le:'. ,.., ~
:~;, u'-JJI(
~-- .: )
1., . __
.. ,
:: , •. ....., ' • 'I
:jlS.; ~;s -~~ :.;;,_~ ~ j.) <.5.i.JI ;.;;JI :I ("") ~ • ~-~~
. . , _, J- ~ii.r"J ,.;')i.,._\
- -
.... .... ....
I -: I
,.,
-1 , -

-~-½ i Y- ~ --½-t- ,u' J~"Y,1<~6_;1irr; >

..,

.
It was also said that by {urqan He meant
1. his staggerin~. miracles that separate (i) truthful clai
from frauds, or (11) b etween unbelief and faith; ma111,
2. the sacred law w hich separates the licit fro th .
m e un 1awtul·
3. or the victory that sep arated between him and h. '
· I • f 1s enemy ,1
m t 1e saym g o Allah Most High the dav 0 r ti D ' . '"
1 c· . / 'J le 1scerm11g (al-
An a 8:4 1), by w hich He mea nt th e day of [ the battle of] Badr_,:-..
la'allakum tahtaduna Cperhaps you will be guided>: "in order that
l !Rtt
T he Quran1c appella tion of (11rqw1 fo r the battle of Ra<lr propheti· ·all . you will follow guidance" by pondering the Book and re flecting
h I • ) sum, ur 111
istonca , strategic and geopo lit1ca l ramifications as the 11rst , t~p in the donuno-1' on the signs.
1
<lenmc and a <s11rnlat1on of a lt till' non- Mu,lim powers in lhc Arabian pcmn,ula a~~
[2:54] wa-idh qala Musa li-qawmihi ya qawmi innakum
its fr111ges
. ~
o ne lw ... , I',omans an<l J>crsians-fu
, one-Arabs- , J~,,·s · • IIowed b,· outward ci
panqnn. I h~ early /\Juslims viewed lla<lr .is one of Lhc major signs of ;nJ tim,·<. th,· zalamtum anfusakum bi-ttikhadhikumu-1-<ijla fa-tu.bu ila
_B aman Ja/ul,yy11 -born Tii/1i'i exegete Ah,1 al-' A hya Rufay' b. Mahran al-Ri,·ahi ,!]. bari' ikum <and when Musa said to his nation: My nation! truly
1 •· " \Vc cons1•d e red that the day when \ Ve shall sei:e thrm
lamimi (d · 90/709) , •a·d · · 111:I:
) 'OIi l1m·e wronged yourselves by resorting to the Calf. therefore re-
rl,r ~emer sci:un.· (then), in trnth ll'e shall punish (al- Dukh .in 44 :16) was th,· Dai o:
Radr •··rti"b 11I-,\ fagI111:1
. . , e <l . •Ab<l al-' Az1z pent to your Producer): l. "firmly resolve to repent and return to
d (m lhn Abi Sha> _ •ba · "' . b. Ibrahim
. al ' Lman.
. .
2 the One W ho created you exempt of inconsistency and distin,:
/ .ed .. ( Riyadh· Ddr lshbiha, H 22/ 200 I) pp. 216-2 I 7 §204 )-and it was indc.-d lhn
' las uds (<l. 32/ca.653) famous exegesis o f" the g reater sciLurc" (al-ba/sl111t 11/-kub,. guishe<l you all from one a nother w ith various looks and forms.
111 that ,·ersc· and h 15 ,~cw· Lh a t It
• had a lready take n place (al-BukMri. Sr1/1ili. Tok.
yagl1s/11i al-nas• I111 r/Iin• •adi"'·ut/11 a/im; Muslim, Sa/iii,, ~ifat a/-qiytlma, al-dukh,111 .) The stem-form [b- r-' ) is originally for something being free
ll.1<lr as /11rqan also encapsu Iates th c Musli m s, sense of self ·as the people ol· Behel.· " h'' and clear of som ething else, either exhaustively-as in ba:i'a al~
Cdn never be o ne ' . h t h e people of Unbelie f regardless of parentag,·. tri.•~ ., '11
again w1L 111 1lri1_fo min maradih <the patient is clear of all trace of illness
national affiliation. l he m o re a nalrtical wo rks of sira ha\'c elaborated these anJ 0th"
~lobal con,,,, f [' ., and nl-mndytinu min daynih Cthe debtor is free of h is debt>-or
. •..,urnccs O ,adr at great length, cf. M uhammad Sadiq ' Arjun. Mulrnmm,..,
Rasul Alltll 1 11<l d 4
M '• - t' ·•
·
\'ols . ( Da mascus: Dar aJ-Qalam. 141 5/ 1995) 3:284·"~;
, . . in the sense of origin ation as in bnra'a-l-Lal1u Adama min al-fin
s· /
' u1Jain111a<l Ahu Shahb a, a / · rra a -Nalm wiyya r, Oa"'' al-Qur',111 waI · S111111<1. ·' "J ,J • 'Allah produced Adam out of mud>.
2 "'I~ ( Dania
.1 scus, Da.r al-Qalam, 14 I 2/1 99?) 2· 123- 178· Muhammad S3 'iJ al· wuJJ.·
r "I' al-S / - · '· ·
ira a ·.\rabawiyya, 10th <'d . (Damasc us: Oar al -Fikr; Rcirut: Qjr al-Ftkr ,J ~lua~ir. 14 l 9/ l998) pp. 229-2 47.

616 617
 Anwar al- Tn11z,/: /:lizb J
Text an d Translatio n

·<--~-t-'':-~\ ' ,
-~~ ( I) r
• • • ~
:.-B Lot?!'\ ~ l.,l:.i\i rd;~ :jj <II)
., - ..! ./
, , )' I ':'1 ,,, .~ .~:~;.J I~ ul u-:-;--
• ,, :~~' t.:... -i11.;..;
,. .
i :}, ~t :
,, , , .,
,
~J
,

{:,,., "i; ::~·1:..:;,; .:.,l;_; ·1 :,, :ch! l;5 '-,.,,,i.:.J, c!J j\ <~1
, , 1.:... ...> vi ~
,-; .:,l5' ,.r- - ,, • •\.r ~ :.. l I .AA.I
,, ,. •, r19. . •½..,t J 4-.a,.tu-
-= , ... - ...
,),• , , , ' \,j ,....ul f° l, ~ ~ , - ,

, , ,,., ~ :f:: -:- '~G~ a.).,....

l ,,. -- · , 'I' ';. ~\ ~ ) , • / , , • ,
............. _, ~~~~.jl IJ~I :~J(~)~Y.;~
t 0

'.-~.J~":-"
- , , ,,.,. •

u
. ~, ~ I j l 0\i;JI ~ ..>· µ 1- J ...1.>-~.0J.r ..
,, . ,
,
[Autogenocide atoned for the enormity of the golden calf] __J,) ? ~ _, , :•'_pl
, ~ . ---:-,
,..J'..; ~ ,, , ~" ,-, >, s:L~J~~J ~ _,. .,
. • .._,L:>...-J
' , • - .,
~
II. Or [it means] "repent ,. , . -:-1 ..- ' ,...., - ..:..-,

l;jj\ ,.;...., u J ' • • ('WI) ' l,ij\

fa-qtulu anfusakum <and kill yourselves1" as completion for \"our
repentence: (i) through suicide; (ii) or through quitting lus~ 1:.,
~·.~
-' ,.., , ·

. -~-.-:u ;:_;~
,
, ' t':1 1J-
. . ..,,..
{•
;
--
...
'-ll, JJ~I .. J .

as in the adage, "Whoever does no t p unish his soul will newr 5 l1 O '
had not worsluppe. d the Calf
(. ·)It w as also sat·d t hat those
h '"'h d It is narrated t h at 1290
bless it and whoever d oes no t kill it will never give it life"1m (iii) I\ ·11 hose w o a . .
It was also said they were ordered to kill one another. 1289 ..... .. .. were ordered to k1 t . [flesh and blood1, o r his
e of h1s own .
12 7 one would see on out'm the divine com-
" An cxcgcsi, popula n1.t·d b)' al-Sulami m h is 1:/aq,i'iq al-Tafsir, ed. Sanid 'lmr~~. f . d 129 1 and be unable to carry d black cloud so
2 vols. ( £1c1rut: Da r al- Kut uh a l-'llmi)')'a, l 42 I / 2001) I :59-60. "According to Aul,,,,. nen , Allah sent a fog an a . . 129}
Balaglra, using bakh ' 'suicide' to sig nify ha rdsh ip raLhcr than killing is an allcgonc-,!]
mand, whereupon h They set to k1lhng
e one anot er. d
transfermcc ( main=). As for saring it llll'ans thi: t.juitting of lusts, this was mcnt1oa,J that they could not se - - d H arlin supplicate
d k T h en Musa an d
b)' some of the adept, o f ruminations (a rbiib al-klrawa/ ir); !hut] a group !of scholar<! from dawn to us . d entence came own.
sa.1d it 1s impermissible to explain ii that wa)' due to the consensus of the exegete> thll so that the cloud was lifted abn ~e~eventy thousand. t294
1288 is mea nt here is literal killing." (S 2:244)
what h killed num ere d
"As if they had been orde red tu kill the mselves as an allus ion (isl11lra) to th, fm Those w o were . . 129s while the secon
that whoever does no t kill hi~ e nemy- which is the ego- it will kill him, so that others
The first fa' [i.e. in fa-tubu] is for illation
might see n a, an example." (I~) "\-Vhoe\'er J oes not punish his soul with spiritual one [i.e. in fa-qtulu ] is for nextness.
hardships (riyd(itlr) '"'II ne\'er hlcss it wiLh spiritual inspira tions and whoewr doc, ~~t
, Lh , survivors.·
kill 11 w11h the quitting of lusts will never gin• it life w ith spiritual witnessings" (Sk) others said: "It was slwhclda for the J ead a nd . tawba . s,or
and circ
c . Lh ose being
ulating while
"St renuous ohligat1ons were 1n1poscd on the Israelites such as c utting off the spol nf i:;o Those dom~ Lhe killing were armed wtth kmve . e rs as a group of 70 men who
ritual 1mpunty !e.g. on a cloth !, fifty prayers ,n a day an mg , c lulled WL'rc ,itting, one report 'I d e ntt·rY1·no
° tJ1 e exccuuon
. d ' H a.run as na rrated from lbn
. · . J · ht th , rcmittanc, ol •
quarter of one's wealLh as aJmsgiving e tc." (Q) _
h•d gone away at the l ime o f l h e C a II- worship, 1n clu A mg thcr report has • •000·.. (Sk )
" -ts1r (I ·679-6S,). 12
' thcr d 1J w11h kmves a nd swords as related .m a I-T a han,
1289 W h 1ch - -r11
· 1111
'Abba, by al-Tabari, Tcifsir ( l :680 and 1:685- 685)~ a;inowledgc the variant. The lancr
some narrations Sidling " in facing rows ," some "including fathers a n sons an _ , l, R, ~k: "I.,;, All others h ave ¼); but Kh ,
d • d somr
•exclud ing,• Musa
_ all thL· while standi ng, hands raised
. . supp1·1ca11on
111 · and wr~in~. h, , , and mori: .m 1·m e " •1Lh the reports.
i~ hoth more logical _
surrounded b)• the distra ught women and children until he ecame e _, 1
b :xhausted. t ,n IM a, II,~- I, R, T: ~ \ J ..\At A.k, c, F: ~ \ J<, J~~- lcclio facil ior grammatically but
soml r the JeaJ
nd went over and held up h is arms for him, until A llah accepted th <•ir repcntcn,, ~' All mss. and eds.: .jp.
AQ, H , K, MM:.:.,,..-.
a they stopped utterlv sad a nd dei·ected lbn ' Abbas said the numher 11
conicxtually mcohcrcnt. d d Pharaoh a nd his mi
0
reached 70,000. Allah , ,a,d to !\1 usa: "Wh a.t makes )'OU sad? 1.hose. r >, u that "·err
. ii'
" Or ruughly 12% of a Iota! of 600,000 who h;O 1c;. 1 al-Tabari, Tnfsir. ( I :6·11ton-strong
· ~~
0
kul ed arc a/iv, wu/1 Me, full) provided a nd a< for those who rcmaio,
O
· J ha,,e certain J• hor;c (one report ~lates 620,000 versus 1,7 oo,0 ! 57 6
D F H, 1, K, MM, P. Jl_ : ·
- " T hi~ comolcd
accepted their repe11ten,e. · them. Qatada, lhn Jur )?·. lh n Za\'d · an k T• U, Ul, Z: ._,....,.J
111; a. ~.B.t,G, J,Kh, L, Q ,S, : . ' AQ. , ',/,h)'}rt
fi<-d asta - . . (Ql or sabnb,yya.
3
A, Ak, ~· ~ . Or "rcsultativc:· commonly idcott

618
619
 Anwar nl-Tm rzil: Hizb I Text and Translation

··· ···.' .. ... ....... ........ ........... .... ... ... . ,;:;;i ..

...;15 ,-:.iG:h1
dhalikum khayrun lakum cinda b- .,.k c . - - -
r. . . an l um suc/z indeedll9o ·cb
'- est
,or you ,n the s1glit of yo11r Producer>fr o m ti1e perspectiw th
1 .
. I 1·, at 1l Hr were sayi ng, "then you d id what you were o rdered, so your
is a c eansin g from idolatry and a link to ete
.
. 11appmess rna tie and e,·er- Producer relented towards yo u."
Iastmg .
[Significanc e of the divine name al-Bari' <Producer of an>]
fa-taba <alayk um <then He relented towards you> I• Per t ams
.
to a
d I . of M - -' . The mention of "the Producer" and m a king the matte r con-
suppresse Ic ause ] if you m ake it p art
usa s - upon him
. sequent upon Him is to pro clai m (i) that they h ave reached the
peace-d isco urse to them , w hose subauditi on is "If ),ou do
what d d , far end of willful igno rance and stupid ity, to the poi nt they quit
you are or ere then b e sure He h as forgiven you;"m:
worshipping their all-wise C reator only to w orship b ov ines,
~I_. ~n<l/or is ad joined 129s to a suppresse d Iclause) if you make it a which are proverbial ly stup id; 1299 (ii) and that whoever fails to
ivme address to t hem b y way of ap ostrophic redirection , as if recognize the right of h is b e nefac tor amply deserves to h ave his
12%Tl I t 1
le mycmi stvlistic J 1ffcrcnc•· between d/111/iJ..a and dlrti/ik11111-01hcr tlun pm• benefits repossesse d. 1300 H e n ce they were sentenced to executio n
nummal numhcr-t th I ti 1all.:r ma)' connote ( i) ta/wi/ <conh:xtual lcngthinrs,' ai
> a ,c
. .. and dbi ntegration . noi
oppo1cJ to conci,,on (t· ,, di ,a•I1k11111 •111 a 1o ng h.st111g of J1v111c favors in al-An'am 6:9'!
·o ·
w rsus dl, altka 1n the concise · 1· · • al-Nabl 16: 12) o r (ii) tawkid <emphasis' as op•
1s11ng 111 innahu huwa-t-ta wwabu-r- raQimu <truly He-and He alone-
1301
r n>cd to mere prclcrenc,c, 111 a dd111011 •
to contl'xtual kngthincss (e.g. dhal,k11m in al• rs ihe Oft- Relenting, tlze Most Mercifulf>: t he one who m ultiplies
Raqara 2:232 m rl'fcrencc I0 snc ' . ral h . . .
. una rogable a nd everlasting divorce rulings \'mus th e prosperity of d ivine rele ntme nt o r its acceptance o n the part
,ti ,al,ka m al-Mu a,J'II SR 12 - th1: a brogated , isolated a nd p referential ruling ol. pr<·
ceJ1ni; one\ pct 1I
J a - · tor
h . of sinners and abundantl y favors them.
. , •on wu alm~g1v111g. See Fac,lil al-Samam\'i, M a'<ini <1/-,\ 'ahw, 2r.J
4 11,,,.11
t J .• vol~. (Cairo· Shank,ll al-' Atik li-S1n a'a t a l- !Gtah , 1423/2003) 1:93-97. H,•rt 11 ll<I le Arab~ say, 'Denser tha n a bull." ' (J, Q )
1'01 111\lo a horri fic co n,e4ucncc through tafk/1im tam plificatio nJ and Allah knows,.:,. " -• , 1
•-• • , MM: ,.;.. ) ~ ) ,:>~ !! blunder.
'I' h uc
, 1s a ,cl - > t h us nam,·d N"
r • (a$l/1a I rcn:lato ry/ co rrcct fa·. 1, 1 All rn». anJ cd,.: ,.;.. ) ;._, ,:I., AQ, H, ... 11 d th•< existence of
\\ hich IIW311\ th ' • ,, ' -
'\\'c 5 ay. I h ei were scmcnccd'-' · .
to execution because w C)' annu c
c.iu" tl reveals 1,·hat 1 · '-' "( ' 'h) in this
1~•• ~ ,upprc<sed anJ because its spea ker speaks pure Ara,,,,. " the One "' h fl1 f /
' oJ Y a 1rmmi; divinity for the Cal (a - tJ , so '' " /) ti C)' 1 " rc,.uitcd
,ec•rc ..
. o: Ak ~- I), t , 1, I, Kh, Q, R, Sk, T, U, 7..: ---'= • AQ, 13, H . K, L. MM, P. UI: ; hfc (',i11/an) " .11'
ii.,: 1 the w ry same, namely l11c annullmcnt o
f t hcir
· · rencc"
c.x,s ·
(1~)
'
......,., ur i, aJ10111cJ ." .,
All m". anJ cJs.: .;lJI AQ, H, MM: ._s.ill l)-po.

620 621
 Anwar al-Tanzi/: l:lizb 1 Text and Translatio n

-~ ~:) :ji ~~_;;~~(Si , -

,<cll~. .
iJ" '.,_,..!.i
,,...::i;
•>·! .
l l' )
V , _.r ~

:~_;; ~~ - ~\i,
,
J-, - ~.J
- ,
~Lil:-&., ·<-!.,. ..,. ,:,. ,, ~
. ~ , w ~_j .~, )
t~y ~¾_ ,_,~1 u~ l@' ~.J, ~8~ : , ~ ,> (-' , ~
, · , - , ' - ' ~1, o~l~L, ~ , • . )
,, , , , ; .....,#.
.J~I .Ji ~~WI ~ ..... Jti.1 fl __.,
• , , , , , ,._, , , ~ ~~j}I ~ ..
,(~1)...5 2:- ji ,(~)~i1)..s ~~ \;it~ S:-,...-:~iL,;. (; ',;_;_) : ! ./Tr, lS
! , I. .
J

[2:55] wa-idh qultum ya Musa Ian nu>mina laka < d h

'd - - . an w e11 you
sa1 , 0 Musa, we w ill n ot believe just for you> that is " h
b . , • on t e mere
as1s o f what you say;" or "we will not r ecognize your authorit,."
J:iatta nara-1-Laha jahratan <but only when we see Allah open/>·
with their own eyes.1303 ·
in which case it is definitely a participial state of the doer. h
The latter [sc. jal,r <speaking out>] is originally the infinitive The speakers are the seventy whom Musa sele~ted ~or t1~
n o un of the e:Kpression jahartu bil-qira'a <1 made my recitation Tryst- by another acco unt ten thousand -from his i~at1on.
audible', metaphorically used for "viewing before one's eyes" II The object of belief [ in their statement we will not beltevel was
is in the accusative (i) as an objective complem ent1.l<>4 because it "that it is indeed Allah Who gave you the Torah and spoke to
is a type of sighting; (ii) or as a participial state describing the you" or "that you are indeed a prop h et."
doer or the act.
[Prophet's vision of Allah in dunyii; believers' vision in akhira]
It was also read jaharatan with a m id-fatba 1305 in the sense(i) fa.akhadhatkumu-s-sa<iqatu<whereupon the thunderstroke seized
of an infinitive noun as in ghalaba <ascendency>; (ii) or a plural }'Ou
l • •
because of excessive obduracy, carpmg·
an d demanding im-
Iof jahir <proclaimer>] as in kataba 1pl. of katib= scribe', .......... . . . .
po~s1b1ht1es. For they presume t at d h All a Most High resem-
h .
1303 bled bodies and dema nded to see Hun . t11e way one sees bodies. h
This exact same gloss is narrated from 'Abd al-Rahman b. Zayd b. Aslam bpi•
Tabar! in his Tafs ir ( 1:696 under vcr~c 2:56, and 2:46 under 2:63): "He said: 'These ial>-
. .
-\\'tlhm c .
the di rections a nd zones 1ac111g th e onlooker-wh1c .
lcts contain the Book of Allah, I lis commands l11at He commands you and His proh•· .1s .impossible. Rather, what is poss1'ble 1.s 1orc H'tm to be seen. with
b111ons that He prohibits you.' They said: 'wa- ma 11 ya'khudhuhu bi-qawli/ca ant? And .. . . b fa lls the believers
a v1s1on devoid of all modality. That v1s10n e
who i~ going to takr 1l JUSt because you say so? No, by Allah! Not until we see Allah . the hereafter and the very rarest o f a II proph e ts on some oc-
openly and until He come5 up a nd faces us a nd says: T his is My Book, so take it!~ m
IJ(H
Also known as an absolulC' object, cf. Wright, Grammar (2:54 §26). casions in this world. 1307
u o, Br lhn 'Abbas, ~ahl b. Shu'ayb. f:lumayd b. Qays and Talba, a dialect often heMd n,--.
amo ng the Ba~nans when the mid-letter ,s an unvowdizcd laryngeal phoneme prt· _ \ ce nmc 1290. - during the
l lu . bl.css·nvs
.,, ,und) th(' Prophet Mul)amma<l-upon 1111n I o and peace
ceded by a fatha. (MQ)

623
622
 A11wiir al- Tn11;:i/: l:fizb I
Text and Translation

1'rght of A,cmsron" (Q ) "as ,, the po~n,011 .· .

of man . 11 f
J< lbn ' Ahha, anJ all hi, , tudents Al· . [)) ) the t'arly Mu 1. •
" iu l,1rr Ana • I s rm, (Kh
tdlity of 8Jnu Hashrm, Abu Hura)rra c·
' rn one
' narrati
s, A iJ al-Ra~rna 11 b ' A
)
. ,. l ~uch
· rsh 1h
al Zuhayr, al I lasdn al-ll~ri al-Zuh n, . e 'h on , lb11 Mas'ud (d · e to.
, . "a al Ahhar Ah tllo) ' l:r
al A,h'a ri, d . lbn Khu1.arma ' f-iltlb 1i i--r ·I .d .· , . mad h. 1.ianhal,a11: \\·ab
, , , ai, .11 wa -ltl,b111 · ~-. · aha ·
Ahd al- A1i1 al-Shahawan , 5th ~,J ., 2 vols (ll' . di -,,if,11 ,ii -Robb • • rt JnJ
a,;:a '''ti II
2:477 563; al Oaraqu111i. al-R11 '>•a "J Al·1 .. d atlya . i: Maktabat al-Rushd 1•1·1n .c,l
· ' · . ma -Rifit•·1 d • , 4/1\/9
Maktahat al -Ma.nar. 1411 / 19 9 0) pp . ' an Ibrahim al-' At·1 ( I . ~)
· 73· 7 4 and Khalil th · 1 · a ·Zarqa
11l-Salrilrny11 (C.1iro: al -Matha'at al · 'A rah'ryya al-l-laJ·it r.i ltru Mulla Kha1·rr,,Ilaka :
Abbas sa1J everything the Prophet a . . h . . t ia, 1402/19!\2) PP- 448-46- . lhn nae
v. ' • . ' , " on I e night llf /,r,i' d ., ,
lry eic< (ruy11 11)'11) a< narrated h)' al- llukJ,a · . S / • . a11 Mrrdjwas1,1th h
M " ··) "Th 1 "n, ' 11 11 1r ( Fn(i l " I "
, ra; . e /mi' Night Journey> with the Pro hct- u, · . ' ' nl-Sa/ulba, b,il, aJ.
tuok place twrce !cf. Abu Shama , .-., _ P _ I on hrn1 blcs,ings and p . .
• 1)3y , a 1-Suh,l\'I, II S . ,ace
al MuhallJh, lbn Kathir• al-1 ihi• 1hr, H. a1ar . J . • m ayyrd al-1\as. lhn al- Ar•1L•1•
an oth· ]· _ .
from Malik h. Sa'~a·a from the Prophet. in the t, ·oer,,· -~m,t· dunng ,!rep l•iz. ,\n,1>
other reports]; anJ he saw his l.orJ ~fo-i Hi •h :, S11 ·'.' .r~J and once awake 1111.. all 11 is said that a fire came fro m the sky and blasted them;
n the Night Journey ,,·ith the t<,o
eye< of hi, head. lhat as the •ounJ
C ·
.. b
pos111on, stated by lh , \hh another view states that it was din-and-de struct ion. 1.1os A th ird
ompan1ons and scholar~-mar Allah be well- le .· n , .\s anJ most of rh,
b p a,ed \11th all of them.· Al•'.'olawawi
one mentions "angelic soldiers" whose invisible presence they
Ft11iiwd al- Jn1 tl111 nl-Nawn wi ,11 '1 A
.,. 11sa11m1«1 il-Mnsi, "/ 1 1 , . hmd, upon which they fell thunderstru ck, dead, for a day and a
al-l·laJjJr, 6th ed. (Beirut: Dar al -llasl,·•· 11 1· . , n -, fa t/111rn. ed. Mub.uimuJ
$111,i/, M11sl1111 (/111« 11 btib 11111' 11 i d1·1,r_~ . s dm1rya. 14 17/1996) p. 37 anJ s•,nrl, night.
. • < qaw, 11 11 ~~a ,...,.,· ,II· . 1 d ,.
kl
u . rrn), cf. Anwar ~hah Ka•h d I ' . 1111- aqn r.i alru rra:/,11,11;
,rrr. wa-antum tan~urima <as you looked on> at the very thing that
l •• ,.
rll)' {I -Bar· ' d ~ I
'· ( · · u Jammad lladr al- ~1irtahi ~
< O f
Vllls. (Lahore· al-11.'alh , 3 I 1 1 . ·
· · ' a a • '.imryya al-Sa' udi •a .
al-'llm1yya, 2055/ 1426) 6·600 ·11 . n . 1978; ·1rcpt. Beirut: Oar al-t.:u1u; befell you or at its sequels.
• . l ere rs no a.,rccment . .
anJ up 10
o n s exact tmun~
eleven different pci <11ion, among the sci I . " t
' !Allah's successive gifts and the Israelites' successive treasons)
(7:21 3) An 15 · I · 10 ars ,ire reported by lhn l:lajar, F~rlr al-8,,,,
•
( 'fowlrid ' l,·'l,
• ' nng narratron of ti
, II
A •
ic sccmron through Sharik III al-Bukhari'~ ,<,1hi!i ..
12:56] thumma ba'athnaku m min ba'di mawtikum <then We
u Wll• MI (II/IQ 4/1 ·J111 \ j · ·
Tree uf the Fa th • · " • usa fc,k/ima 11 ) hds (i) "until he reached the Lui<· rnised you up after your death> because of the thunderstro ke.
r est 8 oundary and 1/ All p 1 .r, tire Lord of Mig/Jr appro,,rJ,,d
(w<1-d<1nrl al-Jnbl, 1 1, ,. , ll' • " ". er111I,
, rr, ,nub,, al- l·-11) ti came d ow11 until Hf wa., two bow-length t·
. .. -·
The risingn09 was restrictively qualified because it can also
rlosu ) 'Ct In h , ICII

said 111 11
am and (11) He wa • b rough I ,.uack up to the Almight\' Most Hr~h anJ take place after fainting or after sleep, as in the saying of Allah
IC Slime pince: 'Lord I •h "' • . · '
"then h , 1111k · •g ten ou r burden. I he narratron ends "ith th,· worJ•
," d
~10st High, then We awoke tl1em (ba'athnalium) (al-Kahf 18:12).
< c up in the mosque an was rejected bv lhn Ha1.m and others as., n,,n-
Prophet
ac report by Ana, narrat c•d onI), f rom Shank
h
·
. :.and contradrctrnl! . . other r~port,· la'all_akum tashkuruna <perhaps you will be thankful>for the
such a, 111
the r, I
t t: abtwc cxpressions, h ut thrs wa, itself rt·futcd as inaccurate:
ma mention of the w ki .
- 'l)'i!~ ~..~ ? 1e~~mg of arising, o r for what you had previously disbelieved,
.!(!ual lsr,l '
10 11 uwcd rather th
a ng up is a pllstposition and dOl'S not preclude that lh, in light of what you saw of the wrath of Allah through the th un-
311 ded. anJ the ascription of 11ppro11c/1ed rlwr nm,.
do,,,11 11, All h precc
· f
dtrstroke.
a \10~1 1-l h•h r,
lhn Ahh.\ " 15 con •rml'd by other authentic Prophetic narratrons mm
~. An.is and Ah · s ,Id -Khudri cf. a l-Tabari, Tn(sir (22:14· 15); lhn H3 ,ar. · I ~ .. B
far/r ( 13_4.,tl0 48 4) .ind Kh · ·
u ' a al
· nu. A~th 111 al- I ahari, Tnfsir ( t :690).
' a1,r, .\111!..rl11at 11/-Snbi/111y 11 (pp. 42 1-456). mss. and eds.: .:...._,!1 AQ, H , Ml\\: ~ t)'P<l·

6'.!4 625
 An war al-Tanzi/: Hizb 1 Text and Translation

~-,, , , f, 1
, , , ~ ~ ,v J 4..J _r"' .
·1':.~iL{5~ ,. - 1;4"~~ijfJ;:J_,)
:, ,_;,
~ .. , ,. , ,. , ,. ,. ., •., , ,. • >,. •., ,. ·t .. ., )
.'" { ~lob~_,ll;li.>J,.,
· JJ \'
, '1. t
l7- 1 ' ~
__j-' \.r'~
.. , ;
~- •
I~~
:: .,
- ,. ,
~
.,
♦
,,, O ,,,. '

. -~ .~ I~ ~ IJ~I

',,,,, ,,. ,,,,,. , "'·{ \' ~,, ·~: - ,..., :;._,.,,.. ., , ., )

. .- .. : .. ~
r i:a.J,I Is- ~ J ~~IJ . .U-.J ~ - ~
i'~ u . . 1'i1-: Jci-1
-! .,., ~ ,
.,, ~ j ~ I \5 -1\ dj1_,i ;_;~1~~ <Sj
:Ql v./ .. >' ~ ,,. ,,, - .. • •
~,JQ\!.,U;f; )
, , • ,,, ,, ,,
<
• ~..:i ~ 11J, ~')~ \ ~ - __;,,} §~ J ✓ ~{ll ,:: ~ l_,L,:--½·t ~p
·iJ'--' ,- u, ., ,

wa-lakin kanii anfusahum ya~limiina <but ra~her they were

ll'ro11gi11g t/iemselves> with in gratitude, because its harm does
not reach beyond the mselves.
[2:58] wa-idh q ul na-dkhulii hadhihi-1-qaryata C and when We
said, Enter tliis to wn>,1311 m eaning the House of the Hallowed
1312
[Jerusalem]. It was also said it m eans Jerich o. T hey were or-
wa-anzalna <aJaykumu-1-m anna wa-s-salwa <and We broug/11 Jaed to enter it after the wandering in the desert.
down upon you manna and game>: cam elthorn sap and quails. It fa-kulu minha l)aythu shi'tum raghadan <and eat f rom i t wher-
is said manna would come d own on them like snow from dawn ever you wish in plenty>: in abundance; it was put in the accusa-
to sunrise; the sou therly propelled quails over them; at night, a tire as an objective comple ment 1313 o r as a participial state for th e
pillar of ftre would d escend so that they could walk in its light; [subject] waw [in kulii ]. 13 H
and their clothes would neithe r soil n or wear out. [The effortless avenue o f divi ne forgiveness]
kulu min tayyiba ti ma r azaqna kum <eat of the agreeable thi11gs wa-dkhulu-1-baha <and enter the gate>, mean ing the gate of th e
\Ve pro vided you> is meant as direct speech. . d t pray 131s
town or that of the round tent toward which they use O :
[The ha rm of ingratitude to Allah is only reflexive] . not enter Jerusalem m
For t hey did . t h e i·c
ue o fM -sa-upon
u h1 m
wa-ma :µlam una <and they did not wrong Us': there is a type of . If man y other favors. (Z)
llll"
.,amcl)', the eighth favo r which entails w1'Lh'tn 1tsc . J
111 31
abridgment Dio for what is originally "they did wrong in denying The latter is related fro~ Jbn ' Abbas, the for mer fro m Qatada. a l-Suddt an
: •
these favo rs; and they d id n ot wrong Us:' Rab,. (Z)
llll
10 Cf. above, ,·erse 2:35. Sec no te 1304 also.
Ill ◄ •1 t t' nt>
"
.
ora1 , .. _ . . . • . · Arrh Rk
named •JCl< /rnd /if<e11,pl1c bre nt)" by a l-Nabulus1, cf. Cachia,
)')le c. rdgl11d1.11a • (Q ) tn the sense of m uktl11rr11t1
. . <wit . h
ou 5 1 · f th . • (Q)
tonna11 ( P 52-53 §8 I c). >ll; "A h d . 'd si•na••Ol,'lle o e1rs.
't Cir prayer was not valid unless per formc ins, c a "

626 627
 A11wa- r a /-Tanzi/· H . b Text and Translation
.• IZ I

.
~
,?!u~ I ~
. , .u,. 0:--l>L:.
..... ~ ,,,.,,
•f ~~
-: •! ~UG
, - , :- .J
·-;. , ... , , - :( \~ >
f,,
. a:..;, ../;.J
~i l l ~
•
- , ~~.,_ !J
.,,,.
- ,. ,i , , ,,,. .....
. ~I ~
'\ ,,,,. ·~I
!::: - ,, , • -- - - r .J _ l:.:JL:.; :15f ,( ~ ·', -r.
~ ~ lw. 'y•.) ~
• 1: -:_ A>-
j > . ,,
• - • ,• • • - \\_i,')
, . - ~ ~J--.:::,)11 ,;: . • :11 , >
:,,..,.._,
,
~ ~ ' , , , L r ~ ~ ts)J .(ci1)j
. , I~~ 1_,.1_,; :15L< Ll ~-) ; >' - ;
!_,t_J J~ ~, ~
~ ~.J ~~\ oh j ~ 0~ f . , I '!:: ,
,, , -~ - . -, ' ' I , • ,I
·
,, - - ·I.$ ~<~Li~h~e;-,.u - JI
blessings and peace. ·u:'.J naghfir Jakum kha\ayak um <whereby We shall forgive you your
errors>by mcam o f yo ur prostratio n and supplicati on. Nafi' read
sujjadan <submissively> sto . 22
A lla h o ut of gratitude for br: g1~; : ~d lowly, or prostrating to 111,·ith y,l' ,111d ibn ' Amir with lii' 1321 in the p assive_l3
1323
the desert. g em out of the wandenng . .in The root of k1aaf iiya <erro rs> is khafa'iya as in khnfayi'a.
According to Sibawayh , the extra ya' [in kha/ayi', pl. of khaf i'n ]
wa-qulu
Your c h. ittat
. . . un. <a11 d say: a reprieve!>, that is "
o mmand - 1s a reprieve" t3t6 [ was replaced with a hamza because it feU after an alij, where-
• our request-or
d.everbal fo rm tJ11 from al-ha; < Th~ word] is a single-instance upon two lwmzas were contiguou s so the second o ne was re-
single sitting>.1J1s . . I lowering down> as in al-jilsa 'a placed with a ya ' which was then turned into an alij; but there
il'as now a hamza between t wo alijs, so it was replaced with a
It was also read 111· t 11 e default accu r 1319
compleme nt in the se h sa ive, as an objectire ra •For al-Khalil, the hamza cam e b efore the ya', then they both
u rden us of our s· nse u/ta 'a rm. dh b
th. . a unu and l:rittatan 'un- underwent what we said. 1324
b ins, a orough b d . >
that it is the direct object f -1- < un> ur emng, or in the sense
11 fJ,1, to hi.,hh.,hl
o o h 0 " , '·1 pertains
• to ,,org,vcncs~
• and to the next verse; although ii is
It was also .d . o .qu u say' that is, "Say this word." ro,s,blc to S,t)" that it me an\ · 10 uns addle in it in obedience 10 Yo ur order. .. and re-
. sa1 its meanm • _ . t!ll in 1
s,J_. 1,n fu lfil lmcnt o f I l,e pro mise
1s to unload> that• t g •s.amruna b1/fatun <our decision . , as the reason for forgiveness.,. (Q)
' is, o unsaddle m this town and stay there ulll I . Al., p I, Sk, T:
.
.w,J<, . \:.l~ .:•"- a, E, F, R: .w,
J<, 1.:- r"- B: .u,
J<, r"- w,th
1) 16 "
• " " nurgmal m S<r ' I
s: ,..., 'I, a nd ..o • - I., which m ay mean , rcspc cuvcly: "thus in ori•
\:.I
Ill 1s n a rrated) from lbn .Abb.i
/-Lilli <the re is no god b ut Alla h ' It ~- and ,Iknma .
that the)' said, 'l;lilJa Is Ill ilaha i/lil·
1,1nal
ii m . 1 ( ~ '.;,")
11u r, ,\ A
, " a n d " correc t in m canini;· ( •..;.... uly,>11):·
al-Qaysi. a l - H ,dtlya ilti 3 5 ,iglifir· Ibn Kath-,r, Ab u" , Amr, ' ,\s1m, - l:lamza
'-' a. nd al-Kisa'i; yagl,fir: Abil Bakr, al·
. ·1 named th us because ii lays down sins." Makkl
S 1arjah : Ku ll,) . at-o8 ·11 1a11g1, a -Nil,tlJ• a d I SI aiH
J 1· )1m' al · A ' mash , al-1:lasan, N.\li' and Aba n; y11glif<1r: N.\fi', Abil Ja' far, Qatada,
, • c · a · 1ahid al-Bushaykhl et al. 13 ,·ols.
( I 31 1ras:\t a l- U lya r ·• ..asan and AbG H aywa; ruglifar: Ibn •Amir, Mui·ahid, al-Jabdarl, Qatada, Abu
abari, Taf sir ( 11 ·7 I 7) . ' 31111 at al -Shariqa, 1429/2008) I :280. Al·
TDl7 N · narrates n o nly from ' Il<rima Ha\
1w "• and laba Ia from al-Mufa<;l<;lal; wglifir: a grou p. (MQ)
I • omen v,as, cf. \ \'right Gs
Thisenti rncnlc ncc is ' . _am mar (I : I09 § I 93, .
I : 122- 123 S219, 2:53-56 S26).
., ~~· 1'.• G.,R, T:,-.\bS" ~ \k;. D:t\bS" J.l..;. L, UI, Q : f ~ .jib. Sk: ~ Jlk-
318
I l 19 13)' lbrahun b Ahl 'Ahl m ,slsmg from R but fou nd in a, Ak, ~. &, I, T and
in the eds-
1
1i1,
~oJ 1 ~
e -~b f~
Kh, P, U, Z : ~\w..AQ, F, H, K, MM: I:!.~ i..i\b. E:f'c; .;\ki.
➔ ~b ➔ j b ➔ .jtl...- ➔ 1.\1..i- ➔ ~~ cf. Sihawa)'h, Kit ab (3:551
1320. . a,f Ab
a · Akhfash Ib n I S
This ,s the position . • a · uma yfi1' a nd TawOs aJ. Yamanl. (,IfQJ 4 ·177· 318). and j ~ ➔ .j\l..i- ➔ 1.\1..i- ➔ ~\k;. cf. al-Kha.Iii, a/-'Ay 11 (4·292).
0 u Mushm al-Asfahani and was deemed weak l)eaUS(

628 629
 Anwar al-Tan zi/: l;lizb 1 Text and Translation

<~:_,~~~_;;J~~I~ .L1j~~ i > .

,,
.
. . ,,,. . . \ -- - -l..,~· \
-...
~ t;,;1,~.,JIJl~IP:-l ~~ -- ~~.r-~1-.J ' ~·.. :>i1 ......1·.•11
, , ,
_,
-·1-. \J .
~'
..-,,!' , ,,,. • .J-w O~i..,
"" 1 ,,,. :: ~ ~ _J
-Jw_'\.i1. __ ~1~1~ ~,- .. ,J : , -. ; ,,~ -, •
J, ;,..c. , ' , ,,. ": ., • .,,,. ,,. ., • 0 ... • ' ... ..
, •• -
_, ! . 1 ....u_. ~..l..4., · . . :_ I '. 1
- ~ i ...,...,
• ' - ; v-::----i.1uL

.il~ 'i ~
I.J~i ~ ,)~ :{ ; '•l~.__s)i~~} ~~JiJ~ \ :
,
.t;;.:iJ1~1_;.i ~
,
~Js: ~! ~ ~ .)Ll~.:..::,:J,---·.:,1:'
,
• . . • • • • • • . • • . • . • • .. • • • . • . • • • . . • •
,., -: . <.
0.) ~
; ; , - - J ~.,.,
>,,,, ......--: ,,,,, ~ ~ ,., ,,. , , , ,. . ,,. ,
~ .:u I ~ u C.:.H; \
I.,~ ~

., 'J ' . . I t" m atizell26 their affair and as a proclamation that

[The divine honoring of well-doers no matter what] to mtens'.vc y s ig h ei r wron -doing (i) in put-
1he sendmg down was caused by t gd d . its placem7
wa-sa-nazidu-1-mul)sinina <and We will i11crease the well-doers' ting other than what they had _been c_omman :o:id uarantee
in reward: faithful o b edience was made to form repentence for or (ii) against their own souls m leavmg what . g.
the transgressor and cause for increase fo r the well-doer. Fur- their salvation in favor of what would guarantee their rum.
thermore He brought it out of the pattern o f apodosis and into .. . - ,· b" ma kanu yafsuqiina <a bane from the sky
niz.an mma-s-sama • •- . d out of
that of a promise to suggest th at the well-doer is facing that because of their transgressions>: a punishment appo~tw~e- II .
even if he does not do it-how then if he does!-and that He · Rijz <bane ongma Y is
the sky because of their transgressing. . . . . <filth> It was
shall do it no m atter w hat. 1325 that from which o ne keeps safely away; likew ise n;s ·
1326
[2:59] fa-baddala-1-ladhina ialamii qawlan ghayra-1-ladhi qila d .
also read [rujzan] with c!amm-a 1a ec ica \ 1· 1 form ·
lahum <then those who did wrong replaced what they had bee11 13' 6 nduplirntio, • repc1ition of a word
• As in the rhclorical figure of pathos known as co ght or c.~press
told with some other words>: they replaced w hat they had been or ,_.or<ls in adiaccnl ph rases or clauses, either 10 amplify the t I,ou '
10

ordered of repentence and asking forgiveness with the pursuit of emollon.· Bu n on, Silva Rl,etoricae. s. v. d . . parodic phrases
what they craved of the p erishables of t his world. 1m c , 1 they made up cns1vc
I.e. ins1ead of saying /rifla/u11 reprieve ' d as the)' cn1cred 1he
< d h · I •hich they blurlc ouI . ,
such as lrabbat,m ft sl,a'ra a see on a air " B khari Sa/rib (A11b1ytl
[The parody of l:lit,a and the mockery of forgiveness) gate,h,ftrngon their backsides: narraled from Abu Hurayra. by f u lbn• Mas'iid in al-
. ol her version roDl
fa-anzalna 'ala-1-ladhina zalamii <so We sent down on the wrong- and Ta/sir) and Muslim, Sa/1i!, (Tafsfr) or, 111 an . . black hair!" In one
H.U.,11n, Musradrak (2:352), "a strong red ear Of " •heal con1a1mng 3
doers>: H e repeated the la~er .. ... . ... . ..... ..... •••· · · · ·· · · · · ··· ·· · ' "th '•ilfatu 11 t,i/lattm!
repor1 the)' said, "Musa wants nothing otI,er than to to)' wi. us, '
1 •heat> Narra1cd by
rns " I .c. I.hc apocopatio
. n was removed and replaced by a promise . f,or the verb of in· I\'hal 1h1ng is that- !>il/atrm1" and they sa1 . ·d IO Cach other·• 11111/a
· " ·

crea~e ,or the well-doers to show that 1.h ey will be posil ivcly increased 10
r · an)' case, •l•Tabari. Tafsir ( I :723-729). J· Abli Ha)'yan and
1'28 8 B . I Su' udM accor ing 10 ·
wheth er they ob c)' or not·· (Z) '"h is nol far-fetched to also read th e phrase 'he shall do )' lbn Mul)aysm, a dialcCI of 1he a nu a · . O)' of the sources.
3
.
11 . ' . ~~ others (MQ). I found no trace or mention of thal tribal group 111
noi mailer what as refcrn ng to the well-doer, who will obey no malter w

631
630
 Anwar a/. T. -
a11z,/. H ·
i. ;., -
· I..QJ
. . llb I
; , , ~ -" -
'-'.J~ - -- ••
_.J ~JI ~l:. . ~ : ,- ,:,;; Text and T ranslation
y_ '--'Y .._;1 - J > > •
:, '-?JJ •IJ Ii
< ·- . .. .
I
-~IJ1.!1 -~- - J&-~l :~~1-'i .
,-e , 1- \::. • -- ~- U 1,.,,
'-:'~.) I.A u- ~ (I . . , ~ c.~~-:.1,.,,..>
- -~.....,....,.. ,:. ·: •. -
• - ,, , - - ) -~ i')U\ :,I' -~ - •• ~ ~ 1_:it.,}
~ .J I, •. , >::: , -: _ \ ~ I -!Jt.:.:_; ~ . . .,.
u- ~~...:......Ls'- , __ ,-__ • • :.':-'_,_..\1.1;: )
\,_: . .J - ~ ;,_i;.1 ·;-, •• , • • ~
. ... '-~1~i;_
. -t - -
, ~15- . _ ~ c;--J.,.b I • - - - r.-->-0\s(i) .• ,.
- - - y .J ~ .la:..., JI J J..b.
-. - . , .,,._..;i
• . - • - .. - . J
Wh · -· · u~J5 ,

~
:
at is meant th b . -- .- 1
i~~i•• ,. ~;
l 24,000 died al) at e~e y is the plague.1J29 It , . - '-' " anJ the 1l'idth of the campsite was 12 miles;1m (ii) or a rock
once. \\ as reported th
[The tniracle of Mu -, a1 .\dam had brought down from the Garden and wh ich befell
sa s Water-rock . ~hu'ayb 1kthro, Rcuc\l who then gave it,rn4 along with the staff;
[2:60] 'Wa-idhi t tn the desert!
w t {c -s asqa Musa H-qaw "h• c (1ii) or the rock which had Oed with his clothes after he had
a : r ~r his nation> when the bee:• • a~d wl1e11 Mi,sa souglir pla(ell them on it before washing, at the time Allah justified him
denng m the desert.' JJo y me thirsty during the wan- a~ainst their charge that he had d ropsy of the scrotum,133' after
fa-qulna-~ rib-bi. <ac.::.1.a I h . < 1,-hich ]ibra'il <cabriel1- upon him peace-instr ucted him to
I yCU\. • - aJara so ~ ·d . mry11 awa).
t 1e rock>: the [ definite r ·1 ] / · . e sa, . strike with yo11r staff
I . ar ic e nm m the latter denotes ..
• previous knowledge .
anJ ~, ro•PJk,11ne" a, well as the probably much smaller number of Jews ha,'ing been
( ') . , in accordance with the reports that it was
I a mountain rock wh·ch h h d rorn in 1h, 1111awmng general ions between Musa and Ya'q ub- only four forcfa1hcrs
.
g ush d .f e a earned aoJ 1:n war--and the compara11vely much more anc1cn1, vaster and more powerful
I
e out ram each side th with him and which
· P,r,ian Jomimon wh11,c anmcs ncvcr1h clcss counted. al hcsl. only 120.000 al the bal•
ree spnngs, each flowing in a sepa- tlc o[ Qad1,1na. I urthcrmore, he says, other Israelite reports fix al 12,000 the army of
rate stream to one of the tribesm' -they were 600,000mi
Sulaym.in wh,lc his pm·atc guard numbered 1.000 and h is ho rse 400 "al Lhc height of
1329 .
111 th lhnr poi,er and kingdom. and 1h.11 is 1he correct one of their reporls, so pay no heed
, As e Prophetic report narrat,·d from UsamJ h. Zavd. Sa'd b. Mihk ind 111
7 lhc clucuhra11ons of their rahble~ Cf. Mubammad Abu Shahha, al-lml711yydl w11l-
K hu ayma b . T h a bi1 h y a l -Tabari, Ta/sir ( 1:729-730) and lhn Abi l;ialim. T~fsir (l.lll!
59 1 .lfa~.1,;•a1 fl K11t11b al-Tn(sir 4lh ed (Cairo· Mak1aba1 al-Sunna, 1408/ 1988) p. 178-180.
I\H ') · ' ' • . _
§ ) and p e r al -Sh a'hi 's exegesis (""p estilence o r h ail") in the latter (§594). On Iii, • ,
'- miles =lh1.5m=18km per Nasiba al-1:lariri, al-Mnq,ly,s wal-Ma</dd,r mda 111-
other hand the categorical glossing o f rij;: as "punishment" is one of the "invmablt; ,\1"11, cd Mubammad Fall), al-l~ariri (Cairo: Dar al-Fac;lila, 2002) pp. 66-68. cf. lhn
w itho ut exception" (/n111iyyiit mu//arida) in the Qur'an according lo lbn 'Abb.is a, al llif •· u/./(i<ili wt1l-Tibycl11 ft J\ln'rifar al-Miky,11 wa l-Mi:d11, ed. Mubammad AbmaJ
narrated by a l -Tabari. Ta/sir ( 1:730) and lhn Ahi f:lalim, Tafsir (1 :120 §592). cf al· al-Khlnif (~lccca: Jan11' a1 al-Mahk ' Ahd al-' Aziz, 1400/1980) p. 89. As of July 27.
111
Qarni,
13 0 Kull,yytlt ( 1 :3 12-325) ; the ta lle r m isquotes the hadith from Usama in al-TabJri : ~ lhc Zaatan Syrian refugee camp in Jordan was estimated al 81.000 refugee, and
0
~ Entire cla u s e and ,iya missing fro m main body in B but added an margin. ' "<r(J an area of 3.3km'. By the ra1,o of l 8km':600.000 a surface of 3.3km' yields
a
D .•I Nar rate d fro m lbn ' Abbas Ne. by al-Taba ri. Ta/sir (2:6-8) and lbn Abl l;Uum rupulation of 110.000 which lends credence 10 the propor1,onah1y of 1hc numbers
Tafsir ( I : 121 §598-603), "light, like a human head, or 1ha1 of a cat orof a bull~ (Z) •Jdu,cu hy the Qad1. who look them from J.
l.!Ji lhn Khaldun a t th<' very beginning of his M11qaddi111a c ited this figure as acase o'.
•l{All n1s;. .1nd ~k: ,\k..\; Kh, Z: ,\1 ,0a&,\; gloss. All others ind. 1': .y} ,.i.,._t, glo!s..
ll." :,,;.irralcd
.
urm:alistic exaggeration t hat "fails to take into consid,·ralio n the dimensions of E~')T· "°'
from Ahli Hurayr., by al-llukh~ri, Snhilr (G/11,sl, ma11 ,g/1111saIa •ur)'<I ,)
and ~lu,lun. Suhih (Fn(i,l"1l.fu(i<1"1I M1is1l "alnylii al-saluni).

632 633
 A 11wti r nl -Ta11zil: f:l izb 1 Text an d Translation

fJ nfajarat minhu-lhn ata <ashrata <aynan cwhereupon

there burst
(t,, tli from it twelve spri11gs1 perta ins to a suppr essed !clause],
the
~uba~dition being , "whe never it is struc k there burst
forth; ' o r
•·whaeupon he struc k , so it burst forth" as previ ously
in the
,aying of Allah Most H igh fa -ttiba 'alayk um 'then He relent
~I. Or it deno tes the speci es, whic h is a more conclusive ed
proof·l,)o
I~ was said that He did not o rder toll'ards yo11l (al-B aqara 2:54) .
him to strike any rock in .ar-
t1ct'.la r, but when they said, "Wh at w ill happ en to us It was also read 'ashim ta and 'asharalfl with kasr and fn01
if we ~nd of
~; m a la~~ ~evo!d of .rock s?" he carrie d a rock in his the slii11 respec tively, whic h are two dialec tical forms .13 9
)
pack and 13 0
~ould strike it with his staff when ever he aligh ted qad <aiima kullu unas in <each people knew well1: each
so it would tribe. ~
hu rS t o ut; then, befor e depa rture , h e woul d strike mashr abahu m <their drinking-place>: their sprin g from
it with it131• which
a~d it would dry up. After that they sai<l, "If Musa
were to lose they may drink .
Im staff we would all die of thirst !" At that time Allah kulu wa-sh rabu 'eat and drink1 is subau ded as direc t speec
revealed h.
to_him, "Do not beat o n the rock anym o re, just speak
to it and it min rizqi-1-Lahi 'of the provision of the 0 11e Goi: He
will obey you; perha ps they will learn! " mean s by
that what He provi ded them of mann a, game and sprin
g water.
It was also said the rock was m ade of marb le and measu
red a I 19 A I
s 1r,11a i, 1hc reaJ1ng of the major ity a nd the <liak ct of t I1 H 1"a J
cubit ~quare, while the staff meas ured ten cubit s-the c . J z an of AsaJ :·
height of ·a,lurar,, IS lhc reading of Ahu ' Amr, l\lujahi J, ratba, 'Isa,
Yal)y-a h. \\'athth jh, tbn Ahl
M C1sa himself 133~-an d was fro m the nd 11 1 th
myrtl e of the Garden wit· h L.iyl;i, \a,i<l, al-Mu1awwa'i , al -A' mash, Ku' aym al-Sa'<l
i and Abu Ja' far a " c
two forks that would light up in the dark. J,Jh:ci oi Tamim ,md R,1bi'a; '11slw ra111 is the read ing of tbn nd
•\'n I d a!-FaJI al-An~a ri a a.1-
ia, d'
ll\/, 11,, "/\ 1 an 1, a weak dialect accorJ ing 10 some, anoma lo us accor mg to oth'•rs· (i\lQ)
Akpn~n,on a11nhu1 ct
11n , t t O 3 I - H .isa n al- Ba$r i in the comm
entarie s.
' 11 allu"o n lo the foci tho.11 kull ' c vcry>
here is for the encomp as,inc nt of kind, not
A ·. B, c, I , R, T ..,_ ._ th at of J1v Jua! pl'rson s ... and that whal is me ant b)' 1111riS is not 'a.II th
I "K • . • ;-a..; n, Fn. : ..,_./'41-J
.
I. eds.: '"'(.' "-l~ • 1h, . 111I 1 c pcopk hut
hi' al 111• 1cngth of the st fl . I I . 'b ,s /\lso 1hc 1,,•clvc
. J an d ol· \llh.1 were thus n ar rated ; from al-SuJu,.1 an d ''"'a"·1 , < r.i>r c pr.:\ent with Musa- upon him peac.:-, na1nc Y l ' ' tn • · ' ·
-Tahan , T,1fsir (8:309, 8:315). · J h'ld
1 " (Q 3:330)
rr•ng\ indicate that what s meant i, sibt as 'tribe not as
1 single gran c •

634 635
 A n war al-Tanzi/: l;iizb 1
Text and Translation

•. ,- >'.... ,-.JS>,
' , ....
• ......, '---..>U-
, ... .,,~
.. . , , ~J ~ , ....
-; • - - J . • J-'.. ~ l ,o.,b ' --ll•I -
,,..,,,,,,. ' J • ., ... .., J " : Li~
~..w i;;1 ' . :_~~wl JI_;. I ~ ~ ·<-:- :' ..-; ·· . _ ...._.,
!J 1 - ~
: J · U!.~~_;~I~ ~-q-\
llk!\ j;\~~ \...:l, , •1 ~ ' '. ~ , , •: -• .J /
f
.,., .- . . '~ ,,,,..,. ; ~ ~
~u~..u-~L:...i!IJ.:..Ll, :I, '='
,,. ... ., . u:..,
... _.._,~,
f'.>WI ~
-
I ul..:Z ' ~
- -
\~ l,. ')\..;:, S.-! ~:::- L.:; ,o.....:...'. ,.J- ~~
•,• . -:
l.S-l:J.i
, ~ 0 , • - J ,,. ';. - ...
I' sl ' ' l' ~ ' l · ' - '"' •' , • ,•
-~.:.JJ..l.., ~ ~.,_;\j..s;., ~ \ o,;.,.., , , ,___ :- .-
- - -, . - - - - ~ ~J -~ I ._; ,: .
•, ,,.,-> J
It was also said it means water alo n e sin ce one d · k •
of what grows because of it.'34 ' ' rm s it and eas
t

wa-la ta<thaw fi-1-ardi m ufsidina <and do not wreak / ·

. · . " · 1avoc 111 tlie
land by sp:eadmg cor'.·up'.:011!>: ~o r~o t exceed limits when you
are spreadmg corruption. H e put 1t within the latter limitat ion111:
[Deniers of the m iracles wrought for Musa and the Israelites]
because even t h o ugh [havoc] is al most a lways used to mean cor-
Whoever denies the like of these stun n ing miracles, it is be-
ruption there m ight be a ki nd that is n o t, such as facing a trans-
cause of his utmost ign o ran ce o f Allah and his lack of po_nder-
gressing tyrant with [the same ki nd o f act as ) his act. There is
ing the wonders of H is handiwork. For when it is co nceivable
also a kind that involves a prepo nderant ad vantage, such as al-
that there might be stones that shave h air, shrink away from
Kha<;lir's killing o f the boy and his scuttli ng o f the ship.
vinegar or attract metal, 1345 it is not inconceivable that Allah may
Close to it is al-'ayth <misch ief\ 1343 except the latter is almost create a rock and make it disposed to attract subterranea n water,
always used for som ething perceptible b y the senses.'.1-14 or attract winds from the [fou r] corners and turn that into water
1341
through a process of cooling and the like.
"Shaykh Sa'd al- Din ial-Taft.\zani] said: lhe au tho r !i.e. JI did not accept thrlatter [2:61 ]wa-idh q ult um ya Musa lan na~b .ira cat·a ta 'amin wahidin
·
view because, first, th eir food during t.h e wandering in tl1c desert was not from pro- <
and when you all said: O Musa, we w 1•11 no Ionger put up with
. thef
duce or fruit grown out o f that water; second, because it would be a conflation of the ) . h
same food : they meant b y 1t what t ey were e b ing prov1ded .o
literal and t.hc figurative, whereas lhe meanin g is 'eat of t.hc pro\·ision of Allah a11J
dnnk or the prm~sion or Allah' without conflat ion." (S 2:255) manna and game during the wandering in the desert and, by 1_ts
1342 Th , 1 d . . . / di
ere s isagreemcnt among the h ngu ist -cxcgctes whether n111fs1dm here is a! sameness, (i) the fact that it n ever d iffered nor cha_nge?, as 10
mu'akkzda ' emphatic part.icipial state> or rather, as the Qad i ind icated, a Ml muqnyyida
the expression fa'amu ma'idati al-(lm,r. wn. ·h1'd <the pnnces menu
5t
' re rictive part1c1p1al state'. (S) Al-Tibi was of the former opinion while al-Babirti, Jl-
laft.\1..\ni and al- Raghih followed t.hc latter. IH;. . . . ncl, al-lrajar a/-bdglri(i Ii/-
IMl ~ ili · He means the hnJarat a/-n1ira <pumice-stone or lunCSIO . r (Kh)
e. close to !the infimtive noun] al-'allul thavoc' wh ich is is indicated by esa)· l:J II 1 · t · lodestone' respccuve1Y·
1 1
,a nnegarophobic stone' and miglrna/is magneutc, aJl f his Jamtll1ir
1~:~or Allah wa-ltl ta'thmv and do 1101 w reak havoc>.• (Q) AJ. Binini 111 bdb al-klru1111!/1/ltr wal-kMk <chapter on malachite a nd op . 0
Cf. al-Raghib, Tafsir (1:206) and Mufrad,it (p. 546, art. '-th->1). r, ·\ la'rifat a/-Jawtlhir said he was not able to observe any vm• c ll•arophobic s1onc.

636 637
 Anwar al- Tanzi/: l:liz b 1 Text and Translat ion

.,, ., ,. •• ( ) , , ,,,, ~ , > ~

......, '__,; JI ......, ~I ~ I '
~..1.. ,J ~~ r : tj ,~:::: ,l,'4-....,~I :u ,~ • ·(•
• .I - • . r -;. , ;. .J" J::"-'
, _, - ,.,, ,,,. ' ., , > , ... . .u-1'
.J •.Y. ,,, J
~ )u l_,_;LS" ~.J - ~illl ~ f ~~ ,.,,~~
• ,
~~ J! I.,_&,_? - • _
\er • 1.u,.\ , I 1

.~~l~
,
~~, 8 !.L :<U~. Gt;(;)
L:
' .~i'j,- 1~I
. Y'!.
-- ~ -
~ 0 \..0

t!ii) .'.-1_;,;. :._J\:..:;,-:; :,_,_;-J ~i;; :<o µ

,

:,~ ·<
. ., : , . ,. , . . • ., ••., <,. ·~ ~ > r > ,,,, •
>·
~Lil.J l? j ~ I ~L:...:.)'1~ : ,.;oj" :/1~0 ) . ~\,;.')! \ ' -- >:-• .
~ ~ y,~ it is a substitu te, with a
: , ., ... . . !
state. It was a Iso sa1•d that
as a part 'cipial
., ,. .,
t ..
I
·y a.::'.~ (~)., ·~l2i f~ J,lii1 ·iterated prepos1t10n.
W 1at
• > -- rt Al-baql <herbs> is whatev er the earth gro"".s of greens.
c:!-' 0L;,., ~ :<~ J¼-; ~JC+-__;,~~ :U.,__;t-4~~>
- "
. . 'ts sweet leaf-veg etables that a re edible.
is meant is I t}47 hence
- < • l is wheat and is a te rm for bread, w
is m o notonous> to m ean there is n o variety in its dishes: hence Al-(11111 grams 'd · · I thum
r. . - /a11;; <bake us some bread>; it is also sa1 it is a -
they becam e disgusted w it h it;
1346
(ii) or the fact that it is a single 11111•11•1111 II "
1 rl'1c·> ,m
type of food , as they are bo th th e food of gourme ts whereas thev ga . 1 . I' m
h h -•·h- 'th damm'~ 9-a dia ectica ,or .
we re peasant s; so th ey yea rned fo r t heir original state and mis·- Jt \\'as also read qut t a I a wi ·
sed what they were u sed to. . . T.•'s ir (i· l 5 - l8) a l- Raghib and others
tl-1· Cf. J. Abu 'L'bayda, MaJtiz ( 1:4 1). al-1 aban . a1- . lb 'Abbas 'At.\',
n •
fa-d<u lana rabbak a <therefo re call upon your Nurturer for 11s1: . al-!,abb 1g, ra m s1 as per the reports from rly
an that order togc1hcr w,1h z <l s· ·1 Abu Hayy.an .
I . Mark 1 31_1d lbn ay . ,m, a
''Ask H im fo r us through your supplic at ion to Him " al-SuJdi.~lu1ah1d,Qa1ada, al- l;lasan , A >u d Ah d MaJlub
111111 al-Glrar~b; c d~fi~;; :.,a.fiimi/ui as al-bi11/t1,
and K.hadiJa

in his folafar al-Arib b11111l Jll-Q ur'tlll _

yukhrij lana <and He will bring out f or us>: "He will make appear al HuJaythi (Beirut: Maktabal Lub nan, 200 I ) P·
5 ~ s •d fiim sunply as
. .d • r ) z.
cf. Sufya n g1OS C
and bring into existenc e." Its apo copatio n is because it is the apo· .
•d·</il al-tluim 'wheat, anJ ct was also sat gar ac h. (R pltr· llct..i Libra ry,
. · a ' Ali ' Ars I _ a m§ ! . ·Others put the
dosis of fa-d'u <therefo re call upon>, fo r truly his supplication is "bread" cf. Tafsir Sufy,111 al-Tlwwrr, ed . Iml ay z
14031198 3) pd. 45 .46 ( 9r next note).
1965; rcpt. B~1ru1: Dar al- Kutub al-'llm,n•a .
the reason for the answer. 1 1 d b Y b rea d ' wheat an g ram b sKc,.'b (M Q) Cf. a lso
meaning of rluim garlic first Coltowe
lb ' Abbas an d Ubay · 3 •
mimma tunbitu -1-ar<Ju <of what the earth growsl is an example ll<a •· d ), Tcifslr al-Kha=raJi al-
A, per the reading of lbn Mas u • n ..
58211 186 M . khil, cd Al:)mad
of allegorical pred ication a nd the setting up of the recipient 10 Ahu Ja' far Ahmad h. ' Abd a l-Sa mad a l- Khazrap (d . • al-Q· urr.\'
• Ntlsikhih wa- ansu d T.l)
musa111111d .\'11fas al-Sab1lh fi Gharlb al-Qur tin wa-
represent the agent. M in <o~ is par t itive. FanJ
· . (Bearut: Dar a l- Kutub a 1· ' II m ·ty)3,
. al-~laLyad1 , 1429/ 2008) , ,.
P· 21
..,
an
.~ ·
s, r wa-'Aia',b 11/-
) . h'15 Ghart1 w a1. , ,11- ,
, •assasat 'Uliim
[They lo nged for the rustic food they were used to] Mahmud b. lla m1a a l-Kirmani (<l. 50 5?/1 112 m
· 1 Q1bla,. Damascus : " 1u
Tt1 ki/, cd. M1amr:ln al-'ljli, 2 vols. (Jcdda h: Dar a · b al-R~li and Q o n the
min baqliha wa-qith tha>iha wa-fum i ha wa-<adasiha wa-ba~ liha al Qur'an, 1408/1988) 1:144 and ii is the o rder prefer red_ y f ·o ns and
(ii) 1f 11
d
<-of its herbs and its cucumbers and its grains and its lentils ""
h th c mentio n o om . th noblest food ."
grounds that "(1) garlic is m ore cong rue nt wit e ma.sh. Abol
• fc rio r as wheat 1s b al-A'
1.1 111
its onions> is an explana tion and exp osition that comes .. · ......... rneam wtwat it " 'ould be impermiss ible to caII
·r
l l◄< B) Yah)a b \\'aththab, T all)a b. i\lu~arn , n a lb M s' ud al-Ash
' .
1,a •
d (MQ)
t:146 I R3Jil. and Qatada; 111s the <liakct ofTam .1m a n d so,lle of Banu Asa ·
Al m,~ a nJ eds.: 1,.,.1 .!.\l~J AQ, H. MM: l_,u-\ .!.\\~) typos.

639
638

.,..,---
 Anwar al-Ta11.zil: /:lizb I
Text and Translation

.,,, , •! , . ,
' -..s""YJl ~~I i i ':
I,? \ J\i )
J • t- , •- J •( -- • ·-
~1_, .,J..\!.J.;.:)\Jo..l~~-ji •./, -: -~--,
- J • ,
~ . .r . \ ......:J~l_,.a. l..S~I
-
,:,
GJ- ·:: --' ~ ,\
.,;11w1 - -• 11-< - ~ - · , - I
~
'-::' .,.,..,.,_ . le-' ' ~ & ,l! ~.:.il,jj_, J :._, -~·1. ,•!
, - -, - -- . ~ .(_,.;JJ\)
-F~:UI ~ ,(t;i) ts}J .(ti1 ~ ) , ( 1.:_ 'i1, '\. - _: .
- - - -- • ~ ~, I :: •• . ' I
- -. 'u:-? 1"-"'.11'
--
~ 'i 14-J- ;. ~,
~.ill\ J_:.;;, ~µ- --s.,b,J <.,J-'- f.:- - > .:~ ✓
-J}. J.:--..,..--.s;,.i~}
·< 1

-~
;.
I j1!. ~... • tJ..1i~ J- ~'.: 1.• ,, J
.,,. 41.,,, , ,,,,

l~l (1..5~1_,JI ~ ) :J~ ."---31 -:...0 ..:J1~ IJ.J~-.

- -
' ,::I·< I"
- - U , - - ~~ I>
• i 't ~: . It wa~,1\so read ["/ib11fii] with cjamn1.m 1

........ · · ...... .. .. ............. . •. -~ r :r--1~1 (..:... .k::.i).J 1..., 1::

,. ,,,, ... ,. ,. ,, ,4/-mi~r <cityl is the vast territory and, originally, ~he bound-
,,.. \.:..,; ! .,. . ' ; \,,, J.,J arr between two things. It was also said He meant by it_the ~rop-
gala <He said>, that is, Allah ; or Musa- upon him peace. , [E"g)'Ptl ,am which He inflected only because its• middle
" he
~r noun
kttcr is quiescent, or fo r it to be interpreted as mean mg dt .
a-tastabdil una-1-ladhi huwa adna <will you take what is inferior · not nunate in
City" The latter is supported by the fact th at ·it is .
in exchange>: nearer in positio n and of lesser value. The literal lhn ~las'ud's Codex. IISJ It was also said its original form is
meaning of dunilw <nearness> is local proxim ity, then it was bor- ,\Ii$ra'i111<Mizraim> then it was Arabized.
rowed for what is contemptib le the same way bu'd <remoteness1 .
!The stamping of o dious states on the Israelites]
was borrowed for honor and eminence, whence the expressions c I ayhimu-dh-dh11latu
fa-inna lakum ma sa>altum wa-.d un a a'b t ..
l,n'id al-ma~1all 'Car-reaching> a nd bn'id al-himma <far-aspiring1• ask A11d lwn11 11-
wa-l-maskanatu <then you shall have w h at you · d
It was also read adnn 'u <viler>, 1, 50 fro m dnnii'a (vileness>. . h >. they were ma he to
a11011 a11d misery were pitched upon t em ·
bi-1-ladhi huw a khayrun (for what is best?> by wh ich He means encompass the m the way a tent encompasses
those overd w om b
manna and game, as they are mo re delicious and beneficial and cI. t them from ara a
it was pitched; or they were made to ing O ' ·
they require no effort.
1;1B)" Ahu I larwa. al-1-;l,1\an al-1\asrt. an J Ayyu· 11 al-Sikhtirani. (MQ)
• ,,,,,. • ( . 3) aho from
2.2 '
'hbi\u mi~ran <go dow11 into some city>: "descend there and out .
I"··' As narrat~J from Abu al-'Al1ya ant a · a 1I I R b"' b)• al-Taban.. ,a,sir
(B •rut· DM al-F,k.r,
\. lahl.. b. Ana,, cf. 1:lamiJ Lal_unar. a/-/111dm ,. ' 1c1/"k ~· ssm111
1 M11fi1 c, ·
of the wandering in the desert:'
141511995) p. 73 § 17. • ,_ l-i\' mash, Aban b.
One says habafa al-wadi <he went down into the valley' ifhe IJ;J d" Of al Hasan, 1 a1,1a. a
: .· · \ AI-Tahari ( 2:25) d,sallowe
d
.\him without rnmvin is the rca 111g
alights there and haba/a minh <he dropped out from it>when h~ l•ghlub, lbn 'Abbas, Ubay b. Ka'h and lbn Mas ud. (, r_ Ql h flhe unanimity of the
exits it. 11 /if " 1111~ra11 Ill l1g tdo. e<l it equally possi"bl c,
as \\ell a, the ; upprcssion of the fi111aI II I Ill •
H -er he con~• perI -stinc ,ndiflcren. ti Y·
"labhsh,·J script 111 the Quranic volumes. o,~c, '
1
f i • (MQ ) I town of Syro· a " ·
J,o II '/ h 3 F ,ii-I ur4ubi
· r u la (Ontcniporarr of ' A~1111] a.k.a. Zuhayr aI· K.15 t lat m11rn11 111 the ,cr~e may mean Egypt or an Y

641
6.10
 Anwar al-Tan zi/: Hizb I Text and Translatio n

,
d. of the cloud s, the sendi ng down of mann a and game
t:~~:;:e :u~sti ng of sprin gs from th e r~ck; (ii) or in the revea
led
abook·s-such as the Gosp el and the D1sce rnmen t1m _ as
h well· as
the Verse of Lapidation and those / the one i_n which t ere
is. a
e-in
description of Mu\:iamma d-up on him blessm gs and peac
wall\ in the Torah; uss
al-/ina 'ala al-}:ia 'it <he ceme nted th e m ortar on the
hed on them] . II and their killing of proph ets: for they killed Sha'y
a' <1sai_ah>,
requ ital for th eir denia l of the favor s [lavis 1356 wilho u_t nght
Z~kariyya <zech ariah>, Yaby a <John> and olher s
in re-
Indee d, Jews for the m ost part are lowly and destitute, .
. s1on, as t h ey never saw them do anyth ing for
their tribut e be increa sed. by their own adm1s
ality or in preten se, out of fear that drove
the anger ,,·hich their own creed p er mits them to kill them. What
wa-ha 'ii hi-gh a4abi n mina-1-Lah i <and they finally bore
becam e 1354 · entioned
of the One God>: they broug ht it on them selves; or they ~amely, the two books that they continu e to deny wh creas the above-m
and 22)
tallied y>, miracles ,,ere denied by their forefathers. (Q)
deser ving of His anger, from ba'a fulan un bi-fulan <x ion in the Torah sec Deutero nomy (chapte rs 13 h" .
tion for Y: uss For the verses of lap1dat
m the sense that X becam e fit to be execu ted in retalia and LcviLJcus (20 and 24). The fl agrant coverin g up
. Of on e such verse m
f A'- Prop
d ct1c
The
alence>.
the literal mean ing of al-ba w'/ al-bu ' is al-mu sawa t <equiv llmt, 1s related in the M111vn11a , Sa(1i(111y11,
S mran an d the Musnad o . ,,ma ·
ourccs it
nomy 33 .
· 2 · 3·' in the Mus 11mdd's a Si/at
pitching of Torah'1 description of the Prophe t is in Deutero
dhalik a <that is>: an allusi on to w hat prece ded of the 1
ar by D~riml, Sunan (Muqa d'"~· 'Abd
an ger. 1 related from the former rabbi Ka'b al-Abb
humiliation , miser y and the final deserving of I d I ·m named Mubam h' kin ' ma dom . Syro-
a ·Xabt fil-Ku111b qabla Mab'alliili) thus: "We fim u
a-~- All f . t'
1 on Taba and IS g does not
He
hi-an nahum kanu yakfu runa b i-ayat i-1-Lahi wa-ya qtuhin '" ce is Mecca, his place o migra
P I""· His birthpla the markcl · p1aces. B'bl' I passages
nt disbeli ef a c;11ne. He is not coarse of speech or b 01s1erous m
nabiy yina hi-gha yri-1- ~aqqi <on accou nt oftheir consta return wrong with wrong but forgives and par d ons. " among other
. 1 , 16,ca 16:7 etc.
killing the proph ets u,i-
in the signs of the One God and their •itGn49 lO,Dt 18:18-2 0 1s 42:1-4, l0-13, Hh3:3, Sg S:l 6 .Jn I 2
4. 16' 15"bamo th 49b·
, t much earlier'
among f Isaiah in Tractatt
rrght/y> due to I. their disbelief (i) in stun ning m iracles, II~ As described m Talmud ' ic literatu re cf. kill mg O • • b

em: 1 the Bdpl!St . u1 3 Rabbal, v.13.

which those that were enum erated [as evide nce] again5t th kiUn1: of Zechariah hl'n Jchoiada [not the father of John d Lamtntalrot1s 1
, 1Jre} in Tractate Grrtin 57b, Tractat c S1ml1edrm . 96b an . , . ah and Amos.
...... ..... ...... .. h1,'
the cleaving of the sea, . ... ....... . .. . .. .. .. .... . . .. o,cu,c, Jewish prophets killed by the Jews were Jcrenu 'ah ' Ezekiel, ,,1IC

~2 643

J j
 Anwar a/. Tanzi/: l:lizb 1
Text and Translation

., . , ., • ,~ , .J:,,,,,
1;, \~~ ,- - Jl, ~_;..l~,
~
,: ,/ ~)
:: L>
L..., J\j ,
o.>l:.)'I
, S-, j_p.-1_;:;!.J
.. ,,, • • ~ ......
~
I .)) V
I , - - • "-J I ( , ...l.Z
, . r
' •, , , , , • , , t.:.~,
' , ,~, ,. , :,: , J '; : ~ I J o
J1J :o~ ~ ~JJ .r -,, . , -, ~ , ..a:;~1·~
- J ·J~, .., ' ,
[,.,.,

:~-i1 ~ •: 41 J
tt-:' .,.Y ,, , . ,
its * ~J ~I_,.::,~ .k _,b:- ~ ,
'-"' ' , , .... _,~ t,'.,,.., , , ." ,,.
, :,, t:, ,:., ,,, -~ - I " ':.11~.Jl
,.I'.J ..,;...,~ , V·~<.S~I
...!JJ~ J
•, •1, 1:•:t• ,,._.J..;;...J
, , ,
., _
..:.,.,-,~V J~.

. ., . . -:·., ( jj~I) ' t;. ..!.U.il' ~.~ . i1~ ,;_

-~' ~ '-? , ~ . , ~ , -,
, , ~
::-;.\~
..,, ., .::-•::,\.
./1_,:..,,1;~~ \C:,1/'
'. ' ;. _ v >. J., -:~:J, ....,~;.~~•
.. , ,, ';C,; ¥
, r,::;-;- ,"\
.·,...a,W.l ... , ,,,. u __
..:,r- ';. - , -

Kotc that it is allowed to use a singular dem onstrative [pro:

noun] to refer to two o r more objects when th,~ latter ar~ pa:n
phrased as "what was m entioned or preceded fo r brevity..
them to do all that was but he fact that they followed their c,·il example of such usage with the personal pronoun is the saying
inclination s and loved this world, to which He alluded when He of Ru'ba as he describes a cow: ("TheTrembhng"I
said,
/11 ii 1/iere are threads of blackness and piebald . iJs
7
dhalika h i-ma <a~aw wa-kanu ya<taduna <that is on account of as if it [sing.] were, in its coat, a shimmer of white spots.
tlieir disobedience and constant tmnsgressions>: that is, their diso- What makes that beautiful is that the dual number of implied
b edience, obduracy in it and transg ressing all limits in it gradu- and anonym ous .items, their . p1ura1 and the·r 1 feminine a.re not
ally drO\·e them to disbelief in the signs and killing the prophets. literal. This is why al-lad/ii <w h o, wh 1.c11> can be in the sense of
fo r sm all sins are a cause for committi ng major ones just as mi- the plural.ms
nor acts of piety are avenues of endeavor after major ones. . those who berrevedJwith . . theirf
[2:62] inna.\.ladhina amanu <verily
It was said that He reiterated the demonstra tive as an indica• tongues, by which is mea nt those t h at pro1es , sed the religion
. o
tion that what befell them, just as it had been caused by unbelief Mu~ammad (upon him blessings and peace) - both
the smcere
and murder, was also caused by their commissi on of sins and Basa· 2 vols. (Beirut: DAr al•
iis·
their trespassing of the bo undaries set by Allah Most High. ' C.f. al-'Askari, Diwt111 nl-Mt1'1h1i, ed. A])mad l:lasan . ), I ·SB) Oihcr editions
Ku1ubaJ.'llm1yya, 1414/ 1994) 2:48 1 and al-BaghdAdi, Khrztl,rah( ' . I of khut,il cf.
It was also said that th e demonstr ative points to "unbelief" h . l de feats the p urpose as lh e latter fits ,t e P1ura
a,, ka,a1111al11l, whtd 'A b (H04) and '
nd 111, 111• ra
· j' Ash .tlr (C
, ·111 M llJ"" '
a "killing" whiJe the ba' is in the sense of ma'a <together wilh,_ lhclm Ahlward1's edition of Diw,!11 Ru ba . . Maiba' at al·
r• .
1
A<\\1Sc al-)urjAni in Amir a l-811/tlg/,a , ed. M
ab m Od Sh~1r airo. '
John wai beheaded h) the Jewish Roman-clie nt te l rarch of Judea, Herod Antipas cf ~l~danl, lcddah: Dar al- Madanl, n.d.) p. 194. . ,rrhe o,re that (al·
19 1 • f h . as the /1kt11tss o,
0 anJ Enryclop11edia Judaira, ed . Fred Skolnik ct al.• 2nd ed.• 22 "
011 1 -s •A, alrca<l)• , hown
Luke ' 111 the exegesis o t e verse
mctrou t ic · Thomson Gale, 2007) 11 :380-381. laJ/ii) k111d/ed afire (al- Baqara 2:17)." (2)

644 645
 A nwa r al-Tanzi/: 1:lizb 1 Text and Translation

.~)5:jl 4L J,~ 1.;:;)' 4~d1: I; - : .. _,,

~.J \ .,-...uL::.11• 0 J O

111 (:;~ _, :;I.A) j~ 41J~ ~ ·<·1 . -, ,, --~ / ~

r " N

-~~~I J- - j.,::; '.J.)I.A 0.:iJI'\

•
- ,
J ... _,

,
...

.
•

!
'
..n •
.,
~:;~ ~ IY.1.; ll ~-½ 1~_..:., l; 111 (:;I.A) ·. _. / ,_;_
._,, ~.r
.r
:J '

...
1
y
,

1
- ...

. \.) ' - ) ·
... J,: J , . . ut_:,\ ~J ~ , . , ,J .::
· ✓ _hl.1.J a.5:,W1 ~ i .>' : · -: ,.
-

.,. ,,
<~'--) ~
•',.
,. '• " ., , , ..,, ~~ _.,. , . J
4..:., ~ ~'-jJ\
-
_;...s-1
, .
,_:,LI~
\
~l_s.J- ,• (I~
• J --- \ •
' ' ) '-J
.. >r.
, ,, 1YI
' .J"'-A ,
- I' ; v - ,
, • ! '•' . 1; ' 4;,_s:_;')U.I ;;_w. ~ :c..r-;,.J ·i.,,
, ,., ,,,, ., \4 ' 4'"-L:J\ ....___:1;.
, .• -(_Y
.
•
, , • . µ - t...~ I '
.....51'.sJI •¥ ·.r-;J · , , ·
.,. .,,,,, .,, ,,,., .,,,. , ,

, - ~ 111!. (L;,)
• , .I

-
_,~,
i
..t
..
; ·c.r> .
·._.j G '..&- 0\.5 01 '.Y'.J
v;;- -;..r ,
- .
(~~~) ~- ~~I_, ~(~1~1)...5 4(,;>I~) c!- :{:s_;,:._~l,:,} se they were with him in a town .
called Na~ranr
, ,., , Peace- or b ccau
/')l.:JI ~ .,:__ ___l\ I ' , -:- •,~,, ;,1 '. ~, so they we re named by its very name o
i ,. L-:-;- J ..1"4' r-r ~~~I~ .(l?.f'I) J\;S' ~~q .. . cNazareth>
or J\a~ira 1 • •

after its name. . . d

and the hypocrites among them. It was also said it 1·ust] wa-nabi'ina <a11d t/1e Sabians>: a people bet,~e~n ~ hnst1an~ ~n
th h · 1359 b J mean~
e ypocntes ecause they file up in the strand of the b Jews.')<)-' It is also said the origin of their reh~1o n is the rehg10~
lievers: · un e-
ofN C1h <Noah>-up on him peace. It is also said they are an_ge_lo~
itself, if ,t is
wa-1-Iadhina hadu<a nd those who Judaized>: became Jewish. O ne ate rs. 1· t 1. s a Iso sa 1'd th ey are astrolaters . The term
says hnda and tahawwnda fo r someone who embraces Judaism. Arabic, comes from $<1ba'n, "he exits."
Ynh 1idun <Jews, Yehudim> 1-'o0 is either Arabic [derived] from l\oJ
.
lhn Ahi HWm otes cii,:ht diffe re nt defimt1ons o t e
f h Sabians ' Ta/sir (t :127- 128 b
Ithe verb] hrida, "he repented "- they were called thus when they · . f h D k by al-Suddl and lsbaq ·
~63i 615) and they wc rl' considered People o t e 0 0 .
- dcr this verse · 1 hey. a rc. a1so
repented of the worship of the Calf 136 1-or the Arabized form of R.lhawal'h as menltoned by al-Tabari and a I· Q Ur\Ub I un
. d S Iraq ' who maintainalan
kno"n as "MA"DAr-ASS. A small religious sec t m 1ran an
Yahud ha <Judah>, whereby it would seem they were named after . . d th a t of the Parsis. The)' arc d so
ancient belief resembling that o f gnost1c1s m an
the eldest of the son s of Ya'qub <Jacob>-up on him peace.1.162 known as Chn,ttans of SL John, Nasoreans, Sabians, a nd Subbi. A few ~flaSlhl ahc·;ru
• th ' rs in the area o us . ar,
wa-n -na~ara <and the Nazarenes/ Christians>, plural of ntl$rani11 sum \c, ,ome near th e Tigris and Fuphratcs rivers, 0 (
. . 'Indicate early Christian,
Iran, and in cit1e, of AMa Minor. T h eir custo ms an d writtngs f .
as in nadiima and nadmanu n cregretful> . The ya' in ntl$rdni is for , scmbles those .o anc1e111
pcrhap, pre-Christian, origms. T heir syste m o f ast ro Iogy re
intensiveness the same way as in a/:zmari <ruby red>. They were Ba~,lonia and the c ults of the Magi in th e last centuries
- BC · T heir cmanat10n S)'Stem ..
t ics they abhor ascct1c1sm
called thus because of their support for the Christ-up on him ... and dualism suggest a G nostic origin, but uni ik e th e G nos . II d by
h . prac t'I ccs were in h ucnce
th list
n<9 and empha,11e fcruhty. Although some o f t cir
A, narrated from Sufy.ln al-Thawri and as held as the primary exegesis here hr Ch m tianuy, Juda1,m • and Islam. they reicct . all t h rec. , Th cy respect St. Jo. n e 8 d ap
th ·
. • concern 1·s ritual cleanliness an c1r
~~ayml al-Asbahlni, Makkl a l-Qaysi, Ibn 'Aiiyya and al -Nasafi in their Ta/sirs. because of h1, baptizing, s ince their principal . . . p lcstinc or
1161 a , Ak, ~. r, I, R, Sk: ~>=; B: ~}r; diplology
c: ~>+'; u ndou ed 1 1
ch ' f rite 1s frequent baptism.... (R]ccent scholars 11P P 3 c· I C'S thcir orii;m
. m a dlum
I S6 a nd per the expla natio n of lbn Jurnyj. (S) ~ . . th . th r books ' is a. compen t'mes and
1362 As in !>urat al A raf7 )Tia I heir chief holv book the Gi11::a Rba, hke Cir O e 1
,
Al Jawaliqi ""o
. .o n first and the former one second 1·n hi<
e'• ti•,e Ia tte r d c riva11 · al• of cu,molo!:Y, cosmogony · '
praye
d · al written at various
rs legends. an nlu s, . d J d 'th S
Mul)ammJd 0f ' ' . d \\I'll' m H. Ha rns an u 1 ·
,~fu arrab mi,r <1I-Kalclm al-A j am1 'ala Huruf
·
al-Mu 'jam, ed. Abmad ten contradictory" New Colu111bia E11cycloped1a , e · 1 13
ShMur, 2nd cd (C M h ,
· airo: a1 a at Dar al- Kutuh, 1389/ 1969) p. 405. l n,y (New York a nd Lo ndon : Columbia Um\'Crsity Press, 1975 ).

646 647
 A11war n/. Tn,,-,·J· H . Text and Translation
"' · . 1:zb l

...
~:? Y, ~
. • J. ,
..)l5 ~ :.I ~ 1 -::: -- ..~;- ••_ ·J~~I
- ' - ~ . , -t":~ 1..-- ~- ,,-- "'i ,._ - ,
--• -,1 - .>-:!.J<Uiu
, ;.~- ._)
: ... \•U4
·• ~ -
.) ~
-
•a. · .. - , 1-: .,,.•
·- ·,,r ~- ..,~= •.)~1~1 -:" iL ·: -...
.., . ""'--I. ~ l j ~ - ., . ,
.u:?t..;,½).~ i~'11 .~ ,~-- 7 ,-_
-

-
-
·_:.-;. :. -~0i ,i:;,., .
! Y, c.r-.).J 1.-..a.;L;.. \.;~I;;)$:j1 'f ' •
• ,~ -- : "! - ~ jA 0-! ~;i ·~
.. ........... ........... . ~ ...l&-_; L?~I <~_;~•>J,J • >"~ ,.,
N •fi • I · - - -~..P.- ~ >
. a a o ne read it with ya ' [sabina '™ .
lightened the ham za an d substit t d . ].. either because hr iM their belief and their deeds.
f · · u" e it with a ya· •• or because ·1
co
mes rom saba . . 1· ,w,
"l1e me mes as th . 1· i wa-la khawfun <alayhim wa-la hum ya~zanun a <and they have
t he religio ns to thei r ow f , ey me med away from all ,wt/iing to fear, 11or shall they grieve> at a time the unbelieve rs will
[Isla n , o r rom truth to falsehood.
m abrogate s previous faiths] fear di"ine retributio n and the negligent will grieve over wasting
· their Jiyes and missing their rewards.
cm a n amana bi · I- Lah 1 wa-1-yaw mi I akh" ·
whoever believed in the One G d - - . m wa-<amila ~ali~an Man<whoever1 is an inchoativ e whose enunciative is fa-lahum
O
a nd 111 the Last Day and did njr11/ium <assured fo r them is their reward >. The whole clause is
good>.. "who ever among them h d f0 II . .
was abrogated 11°" fi . ~ owed his religion before it the enu nciative of inna <verily1, o r a substitute for the noun of
, con irm mg with all I11.s I1 eart original creation fa-lalwm ajruhum.
and the fin I i1111a so that the enunciati ve of the latter is
a return and acting upon th d.
law;" it was also .d " e 1ctates of his religious [Refutation of Sibawayh regardin g the fa' of apodosis]
sa1 , w 1rnever beli eves, o ut o f t h ose unbelier-
e rs, with unalloy db f r 1
The fa' reflects the fact that th e correlativ e of attribute ™ im·
f . e e ie and enters Islam truthfully. "'367
a-lahum aJruhum 'inda rabb.ihim . < plies the meaning of a conditio n. Sibawayh , on the other hand,
reward with ti . 'i\T undoubtedly for them is their disallowed its affixing to the enunciative of i1111a from the per-
'"" 1e1r urturer Himself> which He promised them ...
1
spective that it is never affixed 1J69 to condition al statements -
Alm Abu )d far, al-Zuhri and
thr ~nl'n oth • ' Ill case of pausl', l:l amza. (MQ) "'N.ili' alone' amonc l or d
· ,,mdy 111a11, whether m ari ama11,1 b maJ e out 10 be a bad11/ substttutc
( .
' '""'•~
• crwuc, among th J;en, ~o d id .
Ahli )a'far." (A) -N;ifi' alone ,.;th 1-6' rd 3
ml•amng ",th l'ci . .• c wo s 'Sib " ")'h.
011 1l, without hnnr::n." (Q ) nwbrada' 11nchoati\'c1- but this is not what ht• means in light of his 5
1'6S All . is mean! by the mu ranarl
J .. IJ \ Lo AQ. H. ~I M : Jl.. bl. .t,.... dittography on thc other hand; etc. which explicitly show that what
~ m~s. am.I cd~.: 1
1 \l~ our mt d 110>11 'corrcla11,·c of a11ribu1c1 is the fi rst 11111wsul <conjunclivc , namely. al-larlltina
10\iab,I mt. uc11un, M:c11on c 11t°Ll1 <' d ""
1,askh: The prc-J~lamic viahilityand poll·
I'am1c
I f h,idii ' 1ho,c who Judaizcd1.... nor is Sibawayh's position h,•rc of anr weight. Bardawi
I la~
1 ) 0 Judaism Cl
· imt ian · r and othl'r ~uperscdc<l fait hs."
11
l.c hdtl' VIIW , · 0
~~· hrou_ght up the i5suc to refute him:• (Ql
o 111 •' 1uhammad
l d hari (2:32 2jR) 31 . . - upon I·um · blessings and peace- cf. Ta/sirs of a·J
al-Qurtuhi and 01 hcn. H ....~...:; d1ttography.
• · ' ;, dlJJJ. al-Taymi,

649
648
 A 11 wnr al-Tarz ;:i/: /:lizb 1 Text and Translation

~~ \ > >., ."t-:{ ., .:!r--... /

~.f-: ,,., r·:~~:,.-.1__,~~11.;.:.;.:;.:i11~,
•,
., ., . ., ,, .,
\ .J-, -c
.. f • ~ .J I : : J "' I ~ ~.,.
, • -: <p,:·-: 1.."t) .J~I~~l_;l ~ :{~~}
,) \ I . ('I \ ' .I'
i...-Jl--''-' 't,,,,,,I ,,,,
• , ,

:,)~ ' ~ __ : ,, , • J'.~ '1: ~ ~~;1:i ....... ~\.,';~t} .~;.., ~

--~ ~)J

, :: •
<,;,, . [ \ • (.JJ.JI)
. ~y\~
>,, ,~ ~t\, ' ~ ~0..,.--' .-,· ../
""u -~
J ,., ..., ,,,
r ..... ., • .
~ y t_l.:;;~ i ·<=- ~ c:-,~ ,
J.J ,. , .,. ., , •

. Jr ; -1 - · -11., 1-: : 11'

, /
~
> ! ,• :-~ , / t . j "."~ •t"i~I \. , o\.J I .1:: .,_1 _,, ~~~ ~~
, , ,
q---- .J
, , \ ~ ..lo. JIJ ►
r ,
I•..,.,,~
,,· 11 I ~
T'
i..f''-.J,. ., I.>
-
r--- I ';, .r-- ' ' '
>
\1 .f"y ji ~-'~ .JGJ1: :·1.,~f . ~ ./.J.,.-,
~ ,~,-, ~, W ,., \
J •..::, ,. J ,,, ,;J '-~~o,; ~ • .,., _...,,.
::•r ,.: ' . ~ ,: _ ,.~:'ti ' '. -.~ '
.:jl, : 1~:~.)\ W ;-,- ~ J~ --'
·~Dl._jY-,:i)I . '- ~ J
.J. ,
- ,
ly,IJ ~ ~-_;s ~4 ;GI .....wls81-: 1: ~
-- I
~.J'
, ,
- u '-

t;. \ •• -~
~

,:
I..,:.. _~
V J

,
;
,, ,,,
J .
· 1..1:;-

.(l_,.B ~1 ~~\J! 1_,)"~IJ l..,i>- L:.li) :L?I --!J

,
✓
, .... , • •
,,
1
.
,
> .,.. •
Q I
~~
- ·
, ,' -, . , ~.,;,----
l..,.l:.i ,
- ·-
,• , ,,..,1_,., ~IJj:JL: \~ ;i;.
,

. ; ._;:.> ~ y illw .).,.WI~~~ ;t .UJj .: r ,.,

- ~~I~~ ., ;
-l!.11.,"~ ' II
J y
•-~ .:.:.._.:,/1
'-1' \
,· ·~ :< ~ tt ,,
J~)~-.:.r,
.,, r • J .f'.'Y(
.'. ~{ /\
a position inval idated by the saying of All h l.,1 .
· I a n ost High, trulr khudhu trake> is meant as direct speech.
J
t wse 111na- -ladh ina) who persecute the be1·1ev111g
( ·. men a ·d
11 ma ataynakum <w!iat We gave yo ul of the Book.
women then do not repent: assuredfior them tr.
v•a -lal·
i um ) 1·s tI1e tor-
ment of Gehenna (al-Buruj 85: 10). bi-quwwatin <with strength>: with earnest resolve.
[The Damoclean mountain used to extract Israelite obedienceI wa-dhkurii ma fihi <and rem ember what is in ;1>: "study it and
do not forget it;" or "ponder it, for the latter act is remembrance
[~:63_] wa-idh akhadhna mithaqakum <and when We took your
b1nd111g promise> 13 70 to follow M usa and act upon the Torah. with the heart;" or "put it into practice."
that you
l "
wa-rafa' na fawqakumu-t-tura <and We made the mo1111tai11 hang la'allakum tattaquna <perhaps you will beware : so .
" " h . ectated of you ts that
over you>until you gave the binding pro mise. It is narrated that 1dl beware of sins, or because w at 1s exp
when Musa- upon him blessings and peace-brought you will become wary:'
them the Torah an d they saw what it comprised of task- f h M ' t . ila that the latter
.
It is also possible, in the view o t e u az • " 'd·
ing duties they considered it overwhelming and refused t meaning We sa1 .
[clause] pertains to a suppressed statemen , • ,,
to accept it; whereupon Jibra'il <G abriel>was ordered to . . h t u would beware.
take and remember, to the 111tent1on t a yo
uproot the mountain from the earth and overshadow
'd"dhalika <yet you turned
the m with it until they accepted.1371 [2:6-l] thumma tawallaytum min ha 1 .
) c:11
11 binding promise
iro
_
"A J I . h
n t 11s 1s I c k n th J ivinc favor Ja,·ishc-J o n them ." (Q )
f
away even after that): "you failed to u your
n d
· ar r .itcd from lbn ZarJ (sec no te 1303), Qatada , M ujahid, Abli al -'Aliya. 'Ikr'
N · ima. afler pledging it"
Al:\' a nd al-~u d<li br al -Tabar i ( 2:48-50) and Ib n Ahi H a1j m ( I :129· 130 §653·654) ,n . ' ,edin Judaica ( 16:460). The term
th c'r Tn(sir~ Al-Suddi's vc rswn add, that they prostrat~d o n one flank and turn~d up mncmn111cs, v)•mnastics or emotionalism, cf. Eric>clop, b I , •,, , as ·rncan-
0 • I bli 'Am r . a . Nd
the other I ' i \ ec I f tI1e mount was \till falltng o n the m . This
. wnt~r
. has h eard a Turkish 111 '1,1w1w1ei,1 1to become a Jew>it~clf has be en glossed ,y A h . ·ens and earth
. . h . d the)' sa)' that ca, d
siory,cller m e the above accou nt a, th e origin o f "sh o kcling:· the s,vaying or rockin~ mg they "''d)' during the r~aJing of the 1ora • an .. I-Tcm:il, ed. 'Ab
.. d . . h "' Al Ba •hawi Ma ,1 1rm n
of_1h c hod)' bac k anJ ,,o n h du ri ng Jewish p rarer- wh ich has also b,·en scrip
· t ur.ill)' jui· '"a1<• when Allah ~,l\'c Musa the l or,1 • - ~ ' · , b' 14 20/1999) 1:1 24.
l1hed (:,;umbc~ 8 . 13 1, I · I , •s such J> al•R•11aq al-.\!ahdi, 5 vols. (Beirut : Dar 1):tya' aJ-Turath al· Ara '•
· • ,a ms 35: I0, Pro\'C.'rhs 20:27) a m o n i; o ther cuo oi;t<

651
650
 Anwar al-Tanzf/: /:f izb J
Text and Translation

} ,,,.,, ., ., ,,,..,>'.
.. ,,,, .,,,,,,)
.AAl
,. ~ -l ..:,~ ~J( j•c'-~ij~lu,~I~
,• ,1 ✓,, ')IJ I . \.,.• ,. r--:: , .-~ ,
· ill 6-!Pr f
·r· ✓, , ) J ~ ·. (..:....:...:Jl)J
. ✓ /-- ✓ ~ ,-:' •11 ..:...;....... <' ~ .
,,, • _ -::

, •~I\,• ✓ ~\.)\ .) ,. • • •

.,:...w,•'·1., '"--'
. , . ,1 -" ', , •
0 . <'. J.:&,\J
-: • , ,, i1 , , ~1 · ,t..;, 1J ~
, •1. 2-a11
. J' .., ,~ ~ o . ) ~ O_J.) 0 _r-;; ,.
~ ~ ...r \.J
~~1I.J \ ~
J , , •. , - , \.,' ,. ,
, ,. ,. •', •

, ~.b
, v...,,J Y,\' . , >, , ,., ,.'1 I I' ,. :::.IJ' - i ,7',,-J
1·11...:..1s,
, -
~ , ,..,_
,,. ~JJ
. '' \ •Iu<' •J~\...!AJ.)J'
,,. ,• .., .
,:u, ,___,_.r
. •u . ytr ,. ,. ,.. ,. ,,
. ., .,. ,. , ~, ~'~/
v ..:...'
. .. ..... ,. . i ...:.II'Y- 0\5 bµ ~~ 1 ·U. J~ ,.b .
.. . ...... . ... ... . ... - < d minkum fi-s-sa h
.
1ladhma- ta aw
!2:65J wa-la-qad <ahmt~:u;,;ose
among you who transgressed, ;~
.

<and you know very w_e I if I d] aves the way fo r the oath.
the Sal1bntlil: the la m Im wa- a-qa_ . p un o f sabatat al-Yahf1du
Al-sabt (sabbath> is the infi111ttve lno bser ved the Sabbath-
h ' dll m to mean t 1ey o
Ithe Jews sabbat LZe . I' <sever ing>.
fa-law-la faQ.lu-1-Lahi <ataykum wa-ra~matuhu <indeed, were it day rc\'crently. Its literal sense LS qa ]
not for the Javor of the One God over you and His mercy "by fa. . . h Sabbath-breakers .
!The simiamzahon of t e . l ·vely to worship
cilitating for you the prosperity of repentence;" or "in the person d devote Lt exc us1
The)· were comman d e to . . . the time of Dawud
of Mul)ammad-upon him blessings and peace- summoning ed agamst 1t m
but some of them transgress fi h ' The story goes,
you to the truth and guid ing you towards it:' . d took to LS mg.
(Davidl-upon h11n peace- an <£·1 t>ms Every Sabbath-
la-kuntum mina-1-khasirina <you would have been of the losers>, they dwelt a shore town name d Ayla I a •
those who are defrauded through immersio n in sins; or by stum- d 5 10 or is the comple-
in · Rather, it is the ldm jcnwlb al-qa5mn <ltim th . allocorrespon •
. of the grammanans . .. · When
.
bling along in error during the slow period devoid of prophets.
mcnt of an oath'." (K) • 11 goes against the tcrm1_nfo ~ onor me I will most ccrlamlyl
[The expression law <if it werel ] ,·ou sar la-111 akrnmta11i la-11k rrmamr
· ak <indeed 1
_ I ffiyoud the cond1t . 10n
• al Particle 1111
·h,,noryou\vith a subauded m1t1a• · · I oa , th • the lam a J L"<eh'l 10the lclm that comes after the
Law <if it werel originally is for the preclusion of something I
11 the lum 11111watti'a <the lam II,a l pavcs the way . wb c slip of the copy• t,. the correct ah'
,
because of the preclusion of ,something.
else; when affixed ' J7J. to cond11ion is the fri m jawilb al-qasan1." (Z) ~ "It m1g it. . e 3 f ihe oath1• thal ·is, 'By All •
1 15

la- <notl 1.t conveys assertion,

. namely t h e preclus1·on of somethmg dc1cnp1ion is /tim taqdir 11l-qasam q '1m of subaud1'11on °
d . is a film of mcepu•on as in /a- .
1.
because of the firm establishment of someth mg . else. The name . You certainly do know."' (ls. Kh) "Ab u. H· ayyim dsa, . . Ipossible for it 10 be the
· comp1d" e-
Zayrlun qd'imuu <zayd, behold, 1.s stand'rn g>• an 1t h1s'Y knew those ,vho transgrcssc •
that comes after it is, (i) according to S1-b away h , an inchoat1ve d. mcnt of a suppressed oath w h er<:b Y H e swore that I e therefore 11 . makes no sense f h10
whose enunciative mu st be suppressed b ecause the tenor alrea d' } (S, Kh) "What the author said 1s . •Ill Ih c lexical
. . II h' You know ,,uII well o . I c
sense,
.
po10ts . out and the apodos1s
1t . takes .its place; (")
u an d ' accor mg tske his words as a slip. The subaud 1.110 . n 1·s • 'And. ' by A theva · incurred. so be cauuous
Sahhath lransgre,sors and the cxamp Iaq, pumshmentf their' deed.~ (Q, Kh) loss
to the Kufans, the subject of a suppressed verb. not lo do 1,·hat they did in light of Ih e consequenceso • .:.I!·
d n eds.:,.:.,,.,- >' J J.A-' g wi·
1r 1
· - All inss. and eds.: J>~ B: .:J.,.~ n;., •
· All 111ss. and Kh. S, Sk: ..:...,.,...... J J..;:,,, K' z a ndR dmo Seae according
r to YAq0 1 a.1-Hama
· •
tl75 Arny
. on th e Syro-Palcs11n1a. . n sh o re of the c

652 653
 Anwar al-Tanzi/: 1:lizb 1 Text and Translation
,,. ., . ,,. , , > 0... .,,..

·~ I~µ .~_,1,_;:,:.. ;;_;:,:.i_; ~G,-:, ,7, . ,• . .. J ,. i •' j'{-'~\ ~,::: ,,

, .,,;..JI J - , - .
I.:..: .,,..a> l • , Ji1 / 1-- •~ \:1. ~J~ ~ )t,, ,;½
, , ,, '4.J ~ ,~ 1<"!.J . ,,- ,, ,,
~ , ij,y I: yJ
;
,,,.,,.,,. .,,,,., ,,,, •
..... '"-'.J,>-- \....._:;.j - ....
l+-b-...1;0~1...:.....;\S_,,J.J1~11:·111 ~::.>i .,-
, , ,
, _ ··r
. ~~ .r . r.J --..,~ I.J' ·, . . : --.
-.;.r ·-~ ,. . ,.,,i I'<.!l!JS 1_,;LP ~l.:; •~ _,581
• ~ .).) 1(-' , I • ,. ,.
- , ~\-.:._, ·;-
,, r, - J
~ ~ I , • , ,~ , , • - ,,,~ .f>-'.
.: (~ G;.)_,,. ...,.,.:11 '<_,....;lii1~(~~))
., i l:f o·· J' .r , , , , e5},. j
_,1 , , .. o
•~.,_.-1_,.) ~
n , ~ ,
> ,,, .,.
_,
I OJ~ <J':-' ~l,;.
•· . , , .
:<~ _,, ,_ ,· ~. },-.,- ,.,,
., , ,.
Y-
,.. .,,
.,,,
J.)~ ~
.. .
I·'•
\._.~
O.)~i_,>_,i~L:.fu \
·,r ,.. ,
i,J;:-';

-~foil}~~\ ~1 :(4(;i:"+ )
' n . I; ~ <"1 ' • ' ' ' ' : : , , " ,, ' ' :: /
•r----,:.r- ..r,-'.J t""'J~ '- >- , Q \_;. :..u~ J I.;_,' { ' LIi ' , ,: : I . J . k - - <be'> ·1s n ot a comma nd-since they are inca-
, . . ...~ J ) '""-4.11 -~ H. ay111g un11 .
,. ·-- ,. ·~1 1-:--~ , Y', is sf . but rather what is m eant by it is the speed of instant
w~~ ~ , :J~ ~_;; J,~t;:!-~1~ ~ ~A~,.,~ ~Jblc o_ it;:-"9 and the fact that they became such just as He

~I)<t\Ll
torma11on
•[ o
,•ilkd it for them .
1
!I was also read qaridatan with a /alba o n the qaf and a kasra
day _there ,~as no fish left in t he sea but was present thr re
. h nso
poking out its snout. W hen it passed they would d . S. on the r,r, and khasrn without amza. .
the d d d 1sperse. 0
y ug out p on s a n o pened up cha nnels lead ing thereto [2:66] fa-ja<atnaha <111e11 We made it>, that is, the metamorphosis;
so that fish would enter them on the Sabbath -day and the ,
would net them on the first day of the week. u;6 )
or the retribution.
. . akk"I I Q • Hidllya (I :30 t ) slated "The
fa-qulna lahum kunu qiradatan khiisPina <whereupon We said to Qur'.in and exegetical consensus . L1kew1sc M a · ay~i. . . II •
tamorphosed rnto apes 11tera Y
th 1o1ahl)' of cxegetes said otherwise, as t h ey were me . d kir
em: Be apes, kept at bay!>, join ing together the outward form of Abu ~lan~ur al-Maturidi in Ta ,wi/M a/-Q11r ,a11, . cd • Er tug·•rul Boynu kahn . an
8e
. .
apes'm and khusi(, which is abjectness a nd expulsion. Mujahid, b ·n.,s up a thtrd scenario.
Topaloglu, 18 vols. ( Istanbul: Dar al-Mizan, 2006) I : 151 n o . . .
on the other hand, said, . . l . lh t of apes while marntamrng
"He turned their 1awltar <mate rial constitution into a d b
humamtv in them with respect to understand mg an reason· . d · This is supporte ·ct .Y
Their ph~sical appearances ·were not metamorphosed but ·
lbn 'Abb.ls"s remarkable account lhal the apes wept an sign
d • aled their former , enll-
: ather their hearts, whence they were proverbialized as apes .
~c, to their human relatives wh en the latter d,scovcre
. d th n metamorphosed as nar-
ei Ad' I . 1h •·r
Just as they were proverbialized as an ass in the saying of · d Jbn ' 1 111 <1
rated b)• al-Shafi' i in Alrkdm al-Qur',111, al-Wabidi, al- BagIiawi an S d
Allah Most High as the likeness of an ass loaded with tomes . 2 323) nd al-Ba)'haqi, unan an
Tafsirs under this verse, al-Hakim, Mustadrak (2:32 · a .~ / Ti•'d sir
(al-Jurnu'a 62:S) _ll;s • .
.\1a rfar a/-Su,11111 wal-Atlrdr. It is strange that r.
D •AJ·1 al Sabuni in $a1wat a - llp '
· d M ·ahid's
5
4th ed.. 3 vols (Beirut· Dar al- Qur'an al- Karim, 1402/198 ! ) 1=65 forwar .' UJ f o ne
prcscnt-da)' ' Aqaba in Jordan according to Muhammad Shurrab, al-Ma'alim al-.41/Jim .
fi1gura1tve . • . h . l'tcral one as "the saying o
ms · ·
• unnar, wal-Sira (Damru.cus: Dar al-Qalam ; Beirut: al-Dar al-Shamiyya, 1411/1 991)
gloss as the majority exegesis and etles I C 1
on the fa 1d 1ayn- "
•hen

p. 40 and Mubammad al- Mar'ash li et al., Maws,, 'at a/-Sirat a/-Nabawiyya a/-Sharifa n,getc.· by which he means al -Jamal in his supcrcommcntary
al J •
· amals gloss only reiterates what is found evcryw
.
here else and rs so very
, far from
M •a1,;d alone
\~1~'~t:Dar al-Nala'is, 1429/ 2008) pp. 133- 134. b" ng isolated lhat al- Damiri stated in Haytlt al-1:layawdn (2=290) 1hat UJ
Narrated from al -S dd"I b al .. .
1m u Y , ·Taban rn h is Ta/sir (2:63-64). had said II among the totality o flhe cxegetcs. . . A '- '-ant (457-535
a , R. R. , .;!~ , ·11 Ak n · · JI
m s Cf To ~ ••· r , P • t., f. I, Sk, •r: ,,;J~ ... ,.)_;]\ r.: : ,;J~ ... [nussing acuna:. ll:'9.1 • . .
I is an amr ta/rwil 1melamorpluzmg corn man ·
dl" AJ-1aym1a1· ~,..,,
Kitabkhanah ms.
( I',! ct· · af,or al-Imam MuJtlltid b. Jabr, .-d. Mubammad 'Abd al-Salam Abu aH,tl ll065- l 141), K11tl b al-l{lii!1 ffl-Tafslr, offsel rept. of complete T~hran IS.
T,,: inat l\a~r. D~r al-Hkr al-hlami al- Haditha 14 10/1 989) p. 205. AI-Tabari in hi,
a,slr (2:65-66) took ·ss • . · ' . • f 1he
dat<d 531 /1 137 (Tehran- Markaz Nashr Danshagahi, i 3s4 P/i006) Pl·b Wardan (AIQ)
i ue \Vtlh tins gloss as contradicting th e manifest locuuon ° n, · ·
Rc~pcc1ively al-Khalil, and al-Hudhali from a1·
Nah , ,311; from n
ra'
·

654 655
 Anwar al-Tanzi/: Hizb I Text and Translation

3 ·-ount is the saying o f Allah Most H igh and when you killed a
(~~4/ and repelled 011e another concerning it (al-Baqara 2: 72 )- Jt

Ii-ma bayna yadayha wa-ma khalfaha <for all behind it a11d all
:,·a~ detached thence and p u t ah ead because it indepen dent 1_Y
• evt·1 deeds-namely,
\conreys] another .m stan ce o f t h e 1r . their
ahead of itl: (i ) "fo r all b efo re it and a ll after it" among the com-
mockery of com mandment s, t h eir go ing to ext remes in q ues-
mu n iti es, since the ir situatio n was chronicled in the writs of the
tioning and th eir non chalance in ob eyin g. T h e sto ry goes,
ancie nts and t heir sto ry ac quired fame a m o n g the moderns; (ii)
there was among them a n.c h man a d vaneed in years· His . son
or "fo r their contem porar ie s and th o se w h o succeed them;" (iii) was killed by his brother's sons, who coveted his inheritance.
or "for t heir neighbor ing to wns a nd the o utlying ones;" (iv) or They flung his body outs1"d e t h e city . gate and then came to
"for the people of that to wn and whatever is around it;" (Y) or demand his blood-wite. Eventually, Allah ordered them hto
"due to their sins p rior to it a nd thereafter." 138 1 slaughter a cow and stnke . h11n. over w1·th Part of it so that e
\\'Ould come back to life and reveaI h1s . k"ll
1 er.
1) s1
wa-maw<iµtan li-1-muttaqina <and an admonishment fo r those
who bewarel am o ng their natio n ; or fo r every wary one who qalfa a-tattakhidhuna huzu'an m 3 <t I1ey sa,"d: Ar e you making us
hears of it. }'0 11r laughing-stock?> : th at is, (i) "t h e butt o f n ·d·ic ule" (ii) or "fit
!The story of the divinatory yellow cow] n,: . ' , b-d at a l-Salmani, Ab u a l-'Aliya,
:S-arratcd alo n ..sidc varia nts fro m lb n Ab bas, A I b ad b Qays
2 al-Su<l<l,, Mujahid, Wahb h. M u nahbih, Mul.1amrna b · Ka 'b 'and Mu amm
. o d . '
1 :671 wa-idh qala Musa li-qawmihi inna-l-Laha ya'murukum
an tadhbal;ui baqaratan Cand when M tisa said to his nation: Veri- bl'al-Tahari 111 h is Tafsir (2:76 -8 1). , _. . Ak n. c Sk: l; r
- • · R \· ,.,. a· 1ir ' ~· '
f, I: 13► B: 1,_;, K, Kh , U. Ul, Z: IJ..r I: 1 ~r : d:
llSl •
ly the One God commands you to slaughter a cow>: the start of this
) .r f N ··, '-i' lhn Kathlr,
\1·1>Jt l\"e c,t,1blished as the Qad i's t\'xt-/ru w ,mi- ts · 11, c rca 111g o .1 • " rration
•
(MQ)
\b 'A · , b d Ya'qtib in Ruways s na •
llijt Al hh · (1i , · b·nation of ' u nir, lhn 'A mir, •A~im, al-Kisii'i, Shu' a an f . ·ar Altikula~. Al-
th ' ,in °,srr 2:72) advocates r et a s Lxth meanin g, nam ely a com 1 and th c maJonty · • .. • h Id olumes is \ • ,;, c · 1 a)')
reading I h e ram r Ill t c o " _., "[/ Topkt1pi Palau
~ fiN part of(\") a nd th r laIler pa rt o f (ii). .lfuilra/ AI-Slrnr rJ: Atlribi~tccl To ' U1J111111 11 Birr 'Afftm (Tire Copy Al re

656 657

I. J.
 Anwar al-Ta 11 zil: ljizb 1
Text and Tran slation
, • t
• ! , ~ , ., ,,,, , , . ,,,. ,,. J ,,,,
, ,
J ti\, ;.~ '-:?1
, ,
.• , ~ , J; 0~ Zsi. :1_,J ~ 01 "-4>- 0t5J -~

,' ~ ~, J~ <~> 0'1,

_ ·•' :; ,
{:'1 :;s ·) ~ - .
Y.

· :_ , t, •1-tr rt-~ ., l. ~
, ~u\ , ,
; Ii , ~ ..., IJ ~ v,
1- , J J , ,

' ~ ,
,

,•> , • , • 4 ~ ~ ~ '-? I~i . •. • ;:

', v..>- V '~ ..I

, , , • , , , >~
1_,; .r": •l ~(. O J?, . Y-
,, ,,t J,
;,J!.. \ ',.,
,,, ;;~
~:. . , , i
, , , j>,,,,-:t J.,.'~
.,.,:,,.,, .,., ,\;I )
• ~
!; ~
J .J ..
'i ·1
j •
"; ':JJ,, uPJ,
' <'
.,. ,,.
\i~ o.fa.• ~.~ \t
:JU:, , ~'=' lJ '!:~ ,
'1' ·,-> ,-
..... - ,, , . ,,,.,

~'~ ~' j \;i\s _~L~it ).., _~ ~I ~ 4(W , J~ o~ I s-,.;))

, .d;_,591)_, d~ I) :~ j 49~~ (_f jl) <-~;.,
j.;_J
., ,;L<:;i ~ ~
r , ly * ....... ( )l_,ll ] :J\.i - ~ :
r.> ,,,,- )
~\__,& ,, , < ~

desc ribe d. It wou ld have

that is, what her state is and h ow sh e is
bem right for them to say ayy u baq amt
in hiya <whi ch cow is she>
· asked l 3A7
se ma-(w h at) 1s
or ka)fa hiya <wh ich k ind is she> b ecau
13116

Naf i'-re ad it [huz'a11] 1388 but whe n they saw that wha t they
. l:ianu.~ and lsm a'il - [nar ratin g] from mostly to define spec ies;
' A~im [hu.zuwan] with <iamm and the on that no spec ime n of
with suk~1_1 and l:Iaf~ from had been com man ded was of a con diti
tran spos1t1on of ham za into waw . 13ss
ethi ng whose real ity they
its species had, they trea ted it as som
a -1-j ahil ina <he said: I take had neve r seen befo re.
~eala a<~dh u hi-1- Lah i an aktln a min did not know and the like of which they
the ignorant!>because la fari<,lun wa- la bikr un
'fuge 111 t_he One God from ever being of qala innahu yaq ulu inn aha baq arat un
is igno rance and foolishness. He re- nor yearling>: neit her
~ockery in such mat· ters
Jected the charge t h' d . <Jiesaid: verily He snys it is a cow neither cull
. aga1ns 1m em o nstr ativ ely and couc
hed that
aged nor imm atur e. O ne says fara(ia t
al-baqaratu furu(ia~ <th_e
that it was abom inab le.
to sh ow ;lan, from far(i whic h is
cow has beco me aged>, [inf. n oun ] f uriic
in lerin s of seek ing refu ge, .
12:68 ] qalu-d<u I - hbak
.
h.
ana ra a y uba yyin lana ma hiya <they sa,d: qat' <cutting>, as if it had cut away its teet
clear to us what she is1,
Call upon your Nurturer fo r us to mak e The stem -for m bikr spel ls prim acy, whe
nce buk-ra <d aybrea k1
Mi«e um) 2 voh (!s1 b I O .
lslam.ic Conf erenc e Research Ccn1rc and bakura <first-fru its>.
~1~~161 .'
am,c Ht\lo r,, An
· . an 311d u : rganrza11on o f the 2:12
Cultu re, 1428 /2007 ) line 3 .
dling>: mid dle- aged. [The poet] said: 1· Th<
. E.xubm n1·1
From al Suddi Wh M - they said: "We arc asking 'awanun<mid
and
you about lhe murd · ereden • u.,,;'I told them of the comm . (' u. 11) ·BS9
killer• and you say 'Slaugh1rr a Se1tsuous wom en, between virgins and rm'ddl mgs
low ., Are vou mocl u >" II and the ident ity of h is
man ,
us . >n Abi l:llili m, Tafsi r(l :136 §691). al 11.., I
l.ltls It 11~•.a11. l lamL.l ng I 111 ~'il K
wa' i, al-Qa zuz from 'Abd d· 11~- A I ~%; and c<l~.: o.!' ~ JI o.!' ,.,:,i ,.;I B:/.J ;.,~ ..;\lac una. .
~
I, ~ A • f-·.
, Ya'qu b, al-M utaw
t' J\!....i Ak: Jl..i
\\ .\nth al \! , ., ' ' • halaf 1 . Hal , n, t.
u,a"<Jal and Nafi · I
1• 111 • San \.. 0., I•Sk•T·
~ B. J '-! R: 1.;'-!
. ..,.......,
·
al \hant , llu·' h·I ""UlL • Ah · J· ,, ~ma' ils narra tion; hu:w wan: •~im from a ltitcra l sense>.· (Ql f h s .
"lnclu d1ng mci/1iyya (qui<l<lity and liaqJq
l11 1
· u a ,ar and Shay ba. (MQ ) o I c yr
' · kam at-T:i'i (<I.ca. 125/74 3) • one
"' \pokl n b)•al- f1rn1 ll) b . l;laki m b. at-l;la

658
659
 Amvii r nl-Tanzi/: /:f izb / Text and Translation
,.
Ju.II ~ ~~ ~ ~
' • 0 .... • ,
,

~- -i .i.ujjj -.r=' 1$1 :./. ~ -!. ~ \ - - · ~ IJ

\ ~ .:i ~
-~ lj ,11;: ,,.,- .,)
-½}..J . vr J Y,:- ·..r •
: - , ., - , , t
-· • .•.:: , \1, (I) :Jl!.11~l_;I
' ' (11 ) 4'' '11\ ~
- - - - - -
--
~ J -, - - • •
✓, .- -

- . Jt 'yt . , j ~ 'y ~~ 4(~') J,. .1

'--, -
. J:l;l.U - - J - ,

~' - ,., - -- - . -~~

'II _ ....:s.
i J,.-.J'IJ' o~ l ili
•.1.·- ,,:i::
I
, ,-: ,,
_ ,, •11~~
·:J,~J
~. , ,' , , -i- . ,.- ,-
'' .,:,~_;.~ ,.,~,) ~~ '-
.:,1 ~ J.>:; :j:;.i ~ s,u.:.JI ~ ~lfr\_, ''i'½ i¼d1,.j.:. ; ~; .
? . Jt:. , J:: -

. . . . '..QJlr'., .; , ,, j; - (I II) ~ ~ •'-':. ~..k..!J ~ r..r

, ::~-:- ··l l~IJ~..L.!.
~ ~ ~
' ,,,. ..., .,,, .,, 4111
-!lj; ~\,.;J -'7'~ I -;,.; _; 2,i 9 I ~,,J; );__; \ \;, il;'.i1
1
o l:;Jl,-""-!.., J
1• '.'
ff: JJ 1.? , v. ~, - --
~ - ••
:J -:: ~l;_ll j&,
,,
~
~ _,~ --~ -
:> -
• , -- •
:;s:.
- - •
..w\ ~
- ,
• •~ ,::, ,, ' 1•'i~\0\~}
. .O_fa.~~
, ·- -
:,
- •
• - L A~ ~ \ • •
~..r--
.... ~... . r-'4, ,._
. , ... .,,, . ~.. - , ..
1J;; 8 1~ );__; 'i-ll_i:,
....
· -
•· -·
~ ',; .,
.',-i-
, -: ,_ :~ ~ '-? / >.-•t
,{.,_;_.,.J.;6 > ,;_;.\.i
_j.> ~" i.1
\,_.. ...., >
A JU.:[ ~ I .:,p ·H ,
...,,~JJ.., y ~
4'-JJrY .

.,. - ~ :; ,
~, , , h l enarios] are poss, ·
.ble u 9J The second view
-~~ ~~I The truth is bot sc ·c t locution· II. by what was
·d I by the m anues ' .
is well-su pportc . h . b lessings and p eace.
bayna dhalika <between that>, that is, in-b etween what was men-
narrated from the Proph et-up on im . h d it would have
tioned of th e cull and the yearling, h ence bay ua <between>was e
h d ny cow they w1sade it d ifficult for
an nexed to it, wh ich is d o ne only fo r som ething plural. H.itl they slaug tere a
I
been sufficient fo r them ; but t 1ey lmc them·ll94
lAbrogatio n and other scenarios of the cow's particularization] themselves so
Alla h made it difficu t 1or • d chided
The referenc ing of these denotativ es and assignatio n of these Ill. and by their being rebu k d e fior th eir obduracy an
attributes back to a cow indicate th at what is meant thereby is a for constantly arguing in His saying, d dtl that is,
particular cow. Concomi tantly it m ean s that the exposition [of < dO ha tyou are comman ' sense
e .the
fa-f'alii ma tu'maruna so w ded> in
precisely what cow is m eant] has to be delayed until after the < h h ' h you are comman
(i)mci tu'marunahu t at w ic d > ·n the saying:
time of the initial address.
1390
Those who deny that [scenario] 13' 1
of tu'maruna bih <you are commanded to O as 1
claim that what was meant by it was any cow of the bovine spe-
cies without specificati on, which was then switched into a spe• .. was delayed until . aftcr the time• of
''" "That is, it is both possible that the expos1t1ond I t . bro.,ation took place be1orc
cific one through their questioni ng. Concomitantly it means ab• 1
1mt1al address-as imposed by Ih e fi,rs t sense- an / t 1.1 'kktm0 bil•i'tiqt'lc/). 1·h 1·5 is sup·
rogation occurred b efore implemen tation, as spec1.fi1cat 10
' nn•i is 11:1plementat1on hut after cna b l emen t t °believe (a -tama .. the hadith o f the Ascent.

an invalidatio n of textually -establish ed latitude. port,J b)' the abrogation of th e obligation · °ffifty prayers in believe, by agree mcnt·
\\'hat is precluded i~ o nly abrogation . b c~O re enablcmcnt
• ti to
sense of the a b ro~ation. of
I
1 Funh~rmore the meanmg of abrogalton · here is not. in l C lctely so that thc. n.>StnCI·
tan s1alhon sa1m,1s' o f Islam. Its first he mistid1 has several variants. among
h (uhul • °f ihe ruhng comp, h sense that its rur11,~ 0 is can·
·r,
l em • hll. hke coverings on the necks of h ors rs•· ( Kh , SJ an d "Decorous wi\'es, don the 1n1tia) command and the canccllat1on
.
(Z) nJ ed !ruling\ now needs a fresh comman d ; u I
b rather .
111 l e u.,h,ering rema, ·ns spco 1·
ninR high face- vt'1h • cf. Afandi, Tanzi/ al-Ayt'lt (p. 262). s1aorder."
rather fo r Ali/ a· wma •a r ccll,d with rcgarJ to all but the restn.cte d aspect' wh1 . 1.c 'al o (Q 3:390)· al
0 90 lh1s 1s pem11ssiblc for Shafi' is (Q) or 1 S ·n
I general
lhcrc 1s agreement that what is imperm issible is to delay eKposillo n c,)h incumbent, which cons1i1utes o b c d .,enc c to theal111it1.i .. 'lkrima, MuJa.hid' AbO •h•
. . from the time '' 111 OO) and throui;
1,,~ l\arrat~d fro1n lbn 'Abbas, QaHIJ a, .Abldat. al-S b mTa's•ir (2:98• I ; cord ·
need for action ( waqr al-li,lja ild al- am al). (Q. Z) 1
im I.e. the Mu'lil7tla (Z) ; ' and lbn Zayd as their own ~aymg
,"'•ra . b)' al• fa ar '
. Abl Hltim an,. d al • eauar ac
092 ·
1 al l:ia,an from Ahli Hurayra by lbn Mardtiyah. Ibn
• !"hat 1s rarv ,d restnctivencs:. 1." {Q) 1
ng10 lbn !Ja1ar in al-K,lfl a/-Shrlf (p. 16 §39 ).

66o 661
 Anwar al-Tan zi/: Hilb I Text and Transla tion

. of Allah Most High, herds of $Ufr camels

This is how the saying . d 139s Al-A'sha said: l"Thr Nimblc"I
"I comm anded you goodn ess, so do what you were
l"Th, Ouisprra d"I (al-\lur ~alat 77:33) was explam e .
• . ;r, d there my camel-mounts:
co mman ded to do;" 1395 (ii) or amrak um <your command> There are my /10rse~ -h1s g1.1 ts-an
in the d heir colts like raisins.1399
sense of ,na'm umku m <w h at was comm anded to you>. they nre 1et black ($ufrun) an t
[2:69] qiilu-d ' u lana rabba ka yubay yin lana ma lawnuha qila It may be that He expres sed blackn ess •m terms.
of yellow ness
h " i~oo
h
because the latter is amon g t h e ues ath t turn into t e iorme r,
innah u yaqul u innah a b aqar atun ~afra>u faqi<un lawnuha 1they II vet this
or because the black o f camel s 1s · toppe d by ye ow. 1 '
snid: Cnll upon your Nurturer for us to mnke clear to us what her . . .
color is. He said: Verily He says it is a yellow cow of intensely bright [gloss) needs recons iderat ion b ecause ye11 0 wness m this sense is
color1: Fuqu' 1intens e yellowness> is the purene ss of the color ne\'Cr reinfor ced with uqu'. r
yellow and hence serves to reinfo rce the latter in the express [Sun,r among the types of mirth] . .
ion
a${arun fiiqi' <brigh t yeUow 1, just as one says aswadun balik 1jet- tasurru-n-nazir'ina <that gladde 11 s the behOlders>' that is, it ex-
. re in
black1. Its ascription to lawn 1color1, althou gh it is the attribut
e
cites their admir ation. Surur <gla d ness
. >. O r iginall y a p 1easu
is . f O ne
of ~afra' <yellow >- b ecause of the intima te conne ction between · expect ation o
the heart at the occurr ence of a b ene fiit or 10 •

the form er and the latter 1396- is a supera dded emphasis, and stems from sirr (secre t>. 1401
as if it
had been said, "yellow, with an intensely yellow yellowness.
~ lbn Abil:Utim , Taftir ( I :140 §7 15).
1m , I M' -~ rdi and Maklti al-
Al-l:lasan related ly glossed it as "of intens ely black co1or n1}9" By al H~an and Q atada accordin g to a I•Tab a n· while Ka •lb' 0 "nd ~
Muq~til.
Qa,11. added
~IUJl. hid and al-Wabi di ad de d lbO ' Abblls' a.I a Ia
M •d·ka rb's generosi.ty.
l''l'i .
im An nbutcd to the Co mpanio n 'A mr b. Ma' dikarib by Sibawayh, \pokcn b)• al-A',ha in p raise of Abu a I· Ash'·a th Qays
• b. a i
d N
"I . r rated by al-Tabar!,
1.19<, · 1 h . Kitab (l:37). u ack camd, lopped with golde n spot, were ext mely pnze • 3
.c t e 1n11m atc con nec uon o f al-law11 with al-sufm the way the /la Cunqual· re
1
mu q TQ/sir (2:94), cf. Diwt111 al-A'shtl ( p. 335 §68 v.18).
ifi«l ~connected with the m uqa)·yad <restricte d ' ." (Q) i;,o.A
J · "(Q}
, 111 mo,1 yellow pla nts a nd fruits.
1191 i,:
' arratcd b) al-Tabari who goes o n to c ite a l-A'sha's verse, • ( . 2,94), an HJI. th h rt' is evident as ·it pre·
Tafsrr 2·9 The 1ubtlct) of restricting the pleasure as b Cl·1w'in
"
c ea

662 663
 Anwar al-Tanzi/: Nizb 1 Text and Translation

. h - •. 1404
d(i) t11t11sl11ibnliu wit a 1a '
an . - '. t4os
(··i
ti ,
\w1rasliabalw] with a ya '
_, . d dl406
.. 1·bairn with the tn d1scar e
[2:70] qalu-d<u Jana rabbaka yubayyin lana mah" ( . (111) ((IS ta h \" 1407
CnI[ upon your Nurturer fo r us to make clear to u 1ya t11ey tare/·
h ·. . · (ii') and [yaslisl11ibnltu] with its contraction int e mascu me
• . s wIlat s e IS1 IS Mand in the fem inine [viz. tashslu'ibahu ] ; t40R
a re1terat1011 of the first question and further 111
·ve t· · .
H1.s saying
. s 1gatJon, while 1409
(ri) tas/uibnl,at, both alleviated

in~~-1-baqara tashabaha <aJayna <verily cows nil look the same (111) and daubed Itnshsluibahnt,1410 ttashabaha/1411];
10
us LS an apology for that. That is, "verily the cows described as (1iii) tas/is/wbbnlm in the sense of tatashabbahuim
middle-aged and yellow are many, so it is confusing to us." (ix) and tasl1abbalia1413 in the masculine;1414
It was also read (i) inna-1-baqira <verily herdsli◄oi_ 3 namt' (x) m11tashabilwn 1415
for a company of oxen; (ii) al-abiiqir; (iii) and al-bawaqir;1~0i (xi) and mutashabihatun; 1416

HOI "Read by some~ (MQ) Cited b)' Mujahi<l, cf. Abu. Nasr aI· Ki rmiini' Slrawadhdlr
emp~ other pleasures such as in the gustath·e. auditive, visual and other facult1c1....
5
The reason fo r 1101 choosing the literal mcaning [of 1as11rru as 'gladdens thl· hcart'j ?
(P. l- . . . ( 65).
l!O, ByZayd b. 'Ali according to Ahii Nasr al-K1rmam, Slrmvtldlrdlr P·
here is LhJt the literal meaning [of sunir) is pleasure-that is, a delighting (i/1idl11id!1)
i;:v. By al-Hasan and Yahya b. Ya'mur. (MQ) M•· (MQ)
- and a dilation that take place in the heart cxclusi\'el)", without any outward trace. 1;·- . . _ , . I •a b y ' mur al-Mu\13W\\o 1·
By lbn Mas'Gd, Mubammad Dhul-Shama, Ya .l) • a ' . b. 'A (MQ)
/:lubiir <jo/, on the other hand, is that of which the hibr or 'trace' is visible on the sur• 11;;
Bpl-A'raj, al-1:lasan, Yabya b. Ya'mur, lbn Mas•u• d, 'Abbas from A u nu.
face of the ~kin [m paradise as in al-Rum 30:l 5 and al-Zukhruf 43:70). Hence sunir 11
nd ' By Ubay b. Ka'b. (MQ)
a hubiir are both praiseworth)•. As for (ara/1 'jollity>, it is out of batar <cxultauon1 1110 , Q)
nd By lbn Abi lsl)aq and Ubay b. Ka b. (M . ·di di . this is produced
a krbr 'arrogance', hence it is very often blamed (e.g. al-Q~~ 28:76. Hild 11:10. al· 1111 . ah - , l ok a/-Slunva 1 1,
13 2 l\arratcd by lbn Hisham from lbn M rans >0 litlbalrnt or al-
Ra~d : 6 ctc.j•·· and all three terms might also be used interchangeably." (Q 3:396) bYthe 1upposed contraction of the two Ill , from ci·u1cr al-b11q11ra 1111115
t40. By lknma, YaJ:iya b. Ya'mur, lbn Abi Layla, Ibn Abi 'Ahia and Mubammad Dhill• baqa,a1a 1asl11lbalwt. (MQ) )
Shama. (MQ) 1112 174
1401 1 h . . ,. By Mujah1d, cf. al-'Ukbari, J'rab al-Qirtl'dt at-SlrawMhdlr (I : fi.rms it is a masc.
c latter two readings were left unsourccd in the commentaries. As for m0 - IH J B . :· . Furl, I1ermore context con i
11
: ~ but there is no such readmg.
pholob')' was said bt1q1r is a plural of three or more b11qaras while abaqir and ba•·J•JI' 'mion of the same rasm as taslrslrabba/111.
th i ll◄
arc e plurals o( abq1ir and bnyqrir respectively. (Q) "Btlqir is the noun ofa company...
Its plu ral i, bA • B . b · the plurals 111, ~)' Mujahid. (MQ) - , . ani Slraw11dlrdl1(p. 65).
uqur • awaqrr seems to be the plural of btlqira and a tlqrr;
<lrlfcr accorduw 10 th d f' . " 11 By lbn Mas'lid" according to Abu Nasr al-Kirm '
o e 1,erencc 111 the original term. ( Kh) ·• Both by al-A' mash, al-1.Jasan and lbn Mas'Gd. (MQ)

664 665
 A n wa r al- Tan zi/: /:f izb 1 Text and Translation

('~ ) - r' '

. . J \ ' ~)·
.,~WI J'I j1, 1-:: !._ '.1 ~1 -'i 1J-11 ~.J,:: ,>j~~.~1-,~ --:: ; j
~ t~G}
--: - !, -~
✓....,
. ..In\
--
-
->-I-
J -
-
r,i . --,--
!, '

-.
'J

..::..:.::.,\,L\ ,.
.•
.,..._.,_
............

-.:,,,f- •j.,. .
.
0
•
-!.....,G.\ i •
., - .. u .
- J-~.J~~ .
- -uilo~l
-
_;'!;
L _;~1 -:-:i 1\ \ , -:: 1: 1 1 - , t : . .---
- .J-" ...., '->~ ~~ 1..., • 1·
- -; ~ J . d \·ine command m ight be o ne thing wh ile the di-
and Ihat t he t • •
(xii) mushtabihun;14 17 . •11 · nother· o therwise the proviso [of the latter). on ce
11nc wi is a ' 14 >1
has been issued , would n o lo nger m ake sense. ·
(xiii) and mutashabbihu11. 1m thecomn1,a,1d '·
llie Mu'tazila and Karra m iyya, h owever, held that the divine
[All is by His will but His order may differ from His will] il"ill is temporally or iginated ; th is was rebutted with the d octr ine
wa-inna in sha:a-l-Lahu la-muhtadiina (then we will be, ij. the that the hinging of temporal originatio n is [understood] with
One God wills, assuredly well-gu ided) to the one meant 10 he r,·spcct to appurtenance. 14'2·
slaughtered; o r to the killer.
,,f .lllah o1nd more complete in their monotheism than the Mu'1a1.ila becau,e of that,
It is stated in a hadith, " hilr the ~tu'ta7Jla say: 'Allah s u rely wills that all legally-responsible servants believe.
,,h,) and he guideJ to what truth is in deeds and char,1cter except that mosl will oth-
Had they n ot stated the e xceptive condition , she would enrnc. 10 thc,r will supplants His wherever matters arc as the}' willed and not as Allah
h ave never been made clear to them fo r all eterni~ _1m \\ ,II, ll'c seek refuge in Allah from error in creed and action! So the verse is a final
proof for us regarding divine will.'" (Z 1:325}
Our colleagues adduced it as a decisive proof that all c,·em,
:m "The ur shot 1s that whatever Allah docs not will will nol be, and the reverse of its
are by the will of Allah 1420- m ay He b e exalted and glorified'- opposite is that whatever is and took place is nothing bul His will, as they \'crificd ii
Tf~ardmg lhe saying of the Prophet- upon h im blessings and peace- "Whatever Allah
7
Hl B, a: Ul..; 1: !_~ R: ~ l!..; I coulJ not find an\" of th ose rcadin•'S. '"lkd wa1 and whatever He did not will was not' \Abu Dawud, Sunan, Adab, ,mi
l ◄ IR . • .,------ • 0

Cited by al-Dani. (MQ) "By Jim Mas' uJ " accorJing to Ahu l\asr al-Kmnh :·1•J1il idl1ei a$ba!1]. So it can he known from th is exposition that just as that wording
S11aw,1d11d11 (p. 65). l , R: ;i· •~: <hnw1 that all created events arc by the will o f Allah . it also shows that everything 1h31
14 19 . ' .
l'sarrated hy lbn Abi Hdlim , Tafsir (I : 14 1 §722) from Ahu Hurayra: Tal>an (2.?-i· Allah wills mcvitably takes place. The Mu' tazila wrangle with us over these two issues
I00, 2 7 7-78} 1n m ursal mode from Ah o al-'Alira. Qatiida and 11111'(ia/ from l~n Jur,n. , nd the '"cr,c constitutes a final proof agains t them:· (Q 3:400)
and Sa'id b. 1'-tansur in his S11na11 (2:565 § 193) from ' lkrima. i , i: l.c when the prc-clcrnal d ivine will pertains lo created events, such as. e.g., th e
14 0
! "As opposed to the Mu'tazila. who claim ed that ,onw o f the contingcncie, h<f~! "'"elation of the Qur'an in t ime. the attrib ute o f d i\'1nc will docs not become created
by the servant', will despite th e fact that His own will pertains to the opposite. Th, but rather what is created is th e appu rtenance ( ta'a/l11q ) of the will 10 th e event. A
way this vcr<e sa\'e, as proof i, th at the declaration o f guidance as conditional on H,, locus classicus of this doctrine was given by Imam Ahmad b. l:lanbal in his exchange
will-cwn ,f tl wa, uttered hr !\lus,i."s n ation. since the hadith cited resol\'cs it-,h,,.., wnh the ~1u'ta,ili prosecutor regard ing the use of the epithet 11111!1dalli 'contingent,
th at hemg guided can only h appen for them through Allah"s will; yet being guid,·J 1' crca1,•d' in relation lo the revelation of Qur'iln: "Questioner: 'Never comes rhcre unto
among I h c con11ngcnc,c,- ( hawad1t/1); if ll is entircl)• dependent on H"is " 1·11• then>'-'. ,;.,. ,,, a 11ovc/ re111111der (dluknm
. mu!idar/11111) 1rrom t I1c1r
· Lord (at-Anbi)·a 21 :2). Can . .
arc all cnm10gi:nc1c~ aho dependent o n His will, a..s there i, no reason to make an• _,' b· somuhing no"el be anything but created?" Ahmad: "It is possible that it is the Q ur an s
«arch}'. l h1, "'
· labl 1,111:·s l 1iat all cont1ngenc1es
· · happen by His · "''·11and that l\liJsas n,- rc1dat ion lo u, (ra11zilul111 ilayntl) that is new; . not the diII"k r ·IISeIf· Allah saiJ : •Scld. By
110n, dc,p1Il ti1c.1·r coar,c u nderstanding . anJ mmdk
. 1 the Q ·- 11 · d r is the Q ur ln; the
ssn css, were more knowledcN~' · 1<ra rl,ar co11te1i11s the J<eminder (Sad 38:1). The rcmin c

667
666
 Anwar al-Tanzf/: /:-lizb l

[2:71} qiila innahu yaqiilu innaha baqaratun la dhalulun

tuthiru-1-arc;la wa-la tasqi-1-~artha <11e said: verily He says it is n
. . part1c1p
Ia Iiu kadl1a (it is 111s, . . ant-free> wh en it b e-
cow unbroken to plowing tlze earth or watering tillage1: that is, it from s11/1111n
w as ne ver subjected to tilling 14~-' and watering the fields.
·omes uniformly his. >. " "thout any color o n
La dhalulun <not a broken on e> is an epithet for baqaratu11 1a ' pot on her . w1 . . 11
la shiyata fiha (without o11e s h"d "[Shiyatun ) is o n g m a y
cow> in the sense of ghay rn dhtilulin <other than broken'. The her different from th e color_of~~: t ~i~~s it>-[inf. no uns] washy
seco nd la <nor > is additive to emphas ize th e first. The two Yerbi
ihe infinitive noun of w~shal:u its [original] color a nother.
are epi thets of dl,alulun as if it were said la dhalulun muthirat,m and shiya-when one nuxes mto have given the pre-
wa-saqiyatun <not a broken o ne plowing and irngatmg . . )• • (ti , said·Nowyou
qalu-1-ana ji'ta bi-l-~aqq1 te) . . f o n of the cow, an d"yo~
It was also read la dhaluln <no broken one l \\-·it h a ,a r. thaw•_
. . . cise terms!>,1416 that is, the literal descnpd lC) - -1-iina (what? now?
•
111t he sense o f ...Ill 1tse
· If", as w h en you say 1·11arartu bi-raiu/m la, 1
l
have made it real for us" It was also rea . :nse· (ii) and a-lana
bakhrla wa-la jabiina <1 passed by a m an- no mis · er nor cO\rard , with prolongation • 14 ,7 •111 tl1
- e interrogative s d onto _ 1<2s
' the am.
1
that is, in himself-an d tusqi, 1425 from asqii <irrigate>. ,,·ith the /iarnza suppressed • 1·ts vowel d roppe • ellipsis here.
musallamatun <flawless>: Alla h M ost H1g . h k ep t 1·t free of. defects; ed ;1>. there 1s
fa-dhabaQuha <r,,ially tliey slaughte~ d .h e cow that had been
or her owners [kep t it free) of work; or 1t
. was given
· a sohd co1or, The subaud1. tton
. . "then tl1e)' obtame. ,,t
1s,
desc ribed, and finally t h ey s Iaug htered 1t. • Khl In
O\hcr verse does nut , av rl,e "' In lbn Kathir, al-Brdaya . . wa I-N'/ r r/l) ~ d 400)
. ,a ( I 4:385. Siratand
al·
·
lhn al-:.uhki, Tabaq,it al-S/rafi'1yya al-K11brti ( 2:46-47) , c (· ~a
· t'h · b . A,,ma ) , . ( on their part. (Q ·, 2 ' h , five
1 32.47. '"• "And nol 'the truth ; which wo uld conSt ltU · IC onbd1e ff the mark except lor I c
J,,.,i,,.
1
Ah mad, ed. M uhammad Zu!lhli ( Beirut: al-Makta b a I· Jslami. · • , 1997<1PP·,Joss. 1h1, respect most of the 50+ l,• ng11·sh I ra nsla1tons arc . . o .. or sornelh1"!l
. sun . ilar.
14B \II m~, . a nd Kh. S, Sk, T, Z: ...,1_r.;
, < 111 F, K an d mod L"rn eds•···. - ..,.,,.~I ---''.I"'
·1 H • n," ..accu rate dcscnpt10n
1•124 • . • or Sil. 1ha1 have "ri.,ht dcscripllo
1427 ld/ di, /.Qirll ,<lt (P· 65) ·
1425 8 ) Ahu t\hd al Ra!J rnan al-Sulam i. (MQ) I Q "rd'dr (p. 6>), "
lly lbn al-~amrni\l, " a1,i . Shaw,
cf. Abu Na~r al- K irm I
I . J •far
11
(qdlri nla a ). ( '\IQ)
11
A common Arab dialect. cf. Ahli Nasr al- Kirma ni, Shall'iicl/rd/r a · 1 • (qalu-1,lrw) ; Warsh, lbn \ \ 'ard'ai, and
' A JU a

668
669

~ &
 Anwaral-1i _
.t anz,l: Hizb f Tex t and Translation

en ,,;.___,t;.;. 1.r'_, ,_rS"_,

:. J' .c -1 J,J\.;N1 ;w ~ :~ 1 j .w 1; :~j
_,1 _-:- _ • •
,~. ,• :, \1, _ ,,,.
1 ), . : , \.
-_, L :1
(\).<.-....:..,•'
.--- ,,.,.,r,,., )'y_ - . - • ,, / >" ' - -, - . - -
- V L>J.) , I \ ~ -: ., ~cl>,\:' \
, - ?'• ,., · - _ ! , - ~~_,l (r'), 1:w1 .~1:. JI ..,\ ;J1W~J --}~ "i { '.A>~~) :..J_,; { s-~IJK
~ , >-' - · 1u- l ~- ,- \ ·Jt; ' : a, - • er..
' ,
J~c.1·
- -- ~· ,.1 .,, r" ' ,, , . , > • •, , ,
• - ! . _, ~ , ~ - "'-~;ti ~-. ,-- ' -" . .. , , ~ \ - , ' -~\ ~' : < ·1 : , I 1: ;: .)\ I ' \j \;
: ·' \\ L. , , , , a <..s' ,.i;.._,_ .J · 15 •,.. 1 J;.,:, 'r' ;l.):,v ., r-1" r' ..:.+> .r-- y J
i= _,.. _,L;:J S - ~I ..!.l.l:, : - - , , _ . ' u r-+-! llt.:, , .~IJ!~i~k :.'il5
.- ·t;:;, .• -~ ; , , , _. -, ''"':':"_, ,..:...as; ,~\-,·- ,_· - -
,
.'1 '
~~!li»\,-n 1 _ , -_ ,,,
-

J>-, 111.i! ,\i

,,
!
• ~er> .\,
.r-,-, '::--'lSJ \L..i.:, t: < •-
.
,
~ • L.\..i. ' - • ,
'-!"!
J:-,.;.:.\.;;. ;J!
-~ p, ~}c~ ,~I ~IJ..>:; :( G:B~lj)
. .r=- p-1 _,;...I.I - l~ ~:q~w, ,t,;Ll J_i•~· a:,:_~:(Q~~~-~~)
> > • .» - -~
. > -- ,, .
-· - ~., ,~:;u..11 Jt;.;\ (,\S )·
••.••. .•
\~~i;:~,~~
- ,.
--; ,.,
J :j_;,\- ._,,.w, J1 ·. , i< , ), ~t,, ~-~-:\.>,;: J·1\i...;..;.;·
· J -,- ,- - Yu C
wa-ma kadu yaf' . <
a1una after they al
- -~ .;;,JI .f)1;)' u. '.~~,;..,)Ji~\ 0_~81 ~ ;ti ,<?1:;@
1. b ecause of th . most did not> , ,.i.:_~ . j-: ,~~::- •!.(\1v -:>,~\,,.)
· · · · · · · · · · · · •-"r" -, u.,..,.,.. r "V ;J)-'
etr procrastination
2. or for fear of exp . and endless arguing;
osure m case the k"II
3. or due to its exorb ·t . I er were discovered· crs said past affi rmation. The sound view is that it is like all
I ant pnce It 15
.. ' other verbs. Nor does the saying of Allah wa-ma kadii yaf'aluna
a pious eld er14:z9 · narrated that
among them ow d h . 'after they almost did not1 contradict His saying fa-dhabahuha
a grassy woo dland and sa ·d · " ne a e1fer. He brought it to
'(,nally they slaughtered it) since their respective timings differ,
my son's behalf until he ; . 1~ Allah, I e111 rust it to You on
wa s th e on ly o ne with ths 1ou come of age." She grew and as the meaning is: they h ardly acted upon it until their nagging
for her with th e orphan 14~ se ~h a~acteristi cs. They bargained questions fir st came to an end and they ran out of subterfuges;
her for the fi ll of her skin i~,n h,s mot_her until they bought and so they did it as one coerced who has no other recourse left .
cows was but three di nars. u31gol d, at a time when the price of
[l:72] wa-idh qataltum nafsan <and when yo u killed a sou />as a
Kada <he alm ost> is ofth collective address, since the killing took place among them.
near-befalling of a e verbs of pro pinquity coined for the
n event;L-432 b rh . . fa-d-dara'tum fiha <th en jostled one another over it): "you wran-
some said, it acquires th ut " en negallon 1s affixed to ii,
14 29 . e mean mg of absolute affirmation; oth· gled concerning it"- as the n vo contenders shove one another;
or "you shoved one another" in that each disclaimed respon-
14 30All mss. and ed s. incl. J: \J.L:, 1....-!. . i •
sibility fo r its mu rder and imputed it to the other. It is originally
All rn ss. and eds. incl . ): ~ \ I,:, • ':' ~- U..L:, homomorphism.
143 1 Narrated by al-Tal _. j : .,...J_.;
Kand modern eds.: r-i:-11 -... La_,..J U taclfl ra'tum, then the ta' was c ontracted into the dal and a hamza
2
1432 "Its fu ll stud y can:: • Lil HS Tafsir ( :1 !4- l 16) in brief and at Bagh3wi in his. b;
most snatches mwiy their :P,
u,:d; yakddu -1-barqu yakh/aju ab~dralmm /igli tning a/-
1 of conjuncti ve co mpre ssio n w as procured.
wa.l-Lahu mukhrijun ma kuntum taktumiina <but the One God
it here is to introdu ce his ~~~:; ; e,~.8.:qara.l:lO) and _the ~nly reason he had 10 dan~·
1
needed cl arificati on." (Q ) ut "hen negat io n 1s affixed to it.. .' as the ]atttr was to be th e d is close r of w hat yo u were concea ling': its exposer-- -

67 1
6 70
 An wa r al- Tn11 zil: Hiz b J
Text and Translation

L.. .} ,.,,--
;_ ~ii;s-,J-;:•~L~:..f".11 " ''\ - .i _ __
,, ,,, -. . , ~js.j:.;:( ,3_;j1{Ji(~~~
, . - .. - \(_~ / ~ I J .JC..i . ,: :~ -_;,j) yJ' --'~ . , . ,
..::....~JI_;.. ;,;~ C_,., ,.,--- ••-1 -· , .. ·._.- ,,_. ' " ·1 1J
- , --''-"'>-
.. - , ... - _, ~"'':I, ,[\A.'·"]<
~, .,, . ,!',
.f".11 JJ_;., J ''-P"'
• ' '! I -~II'[;. '--4>-

J_ f ~';1~ :<:;},i Qi;} -

0 - ..I ..., '- . ..

~1:; ;J,1:i1 ., ''}

-~_..)~ ~\_;5 js. j;_'L :( <4,l~F'?;J
- ~1-!i ~ I ,t-,il5 j.c. ~~lj \ ...i.tJ , > . , ~•-'\.
,
\; '.:U,.-.; .)11
c' _,..........,Jr- 1~ <": ' Cl (i) :l.:,i~
'i :'"<'.t;~ er-"~ '\ · /
:~:; \1,;4 :~., \~:~\ :~., \j\5 ~1 ,{~} . u GI
. • ••'. ,,.,.i (
.I ..., _, ~, , .~ . ,, • ,,,. ,. ... -:: •. :-
), (: t<e ......;".j1 .c;.1 J.~;.l.9cr"'\ . :
:Ji., \i:,\i~ :~:; \Alt.~ -~ ~ i.J~ J

.... '-'··· ~. \l.. . 1, ..t;"'{ .....

·"-t-'-'y-·-- ....
1, -j_, ,~1.'.i.:::1..:4·1\)1J~~J
.. : ; ,,

without fail. Mukhrij,m (discloser> was given regental force be.

,,_,, J ,. . --::- ,,

cause it is citing a [contextually] fut ure event, just as bcisitw, k dha-1·,ka )'Uh)•i-l-Lahu-1-mawta. t t I,us does the One God revive k
dl1ira'ayhi (stretching its two paws> (al-Kahf 18:18) was given·re- a- · .d ] "so they st ruc
11,e dead>points to what was suppresse .' name y, dd those
ge ntal force because it is c iting a [contextually] past event. him and he came back to life." The d iscourse a resse~ive or
[2:73[ fa-qulna -9ribiihu (so We said: Strike it> is adjoined to d- Kho were present at the time the murdered m an came a •
dara'tu m (jostled one another>and the intervening clause is par- at the time the verse was revealed. f
enthetical. The personal pronoun refers to the soul. Its mascu- . - . . <a nd show you ff,s sig ns>: His indicators o
wa-yurikum ayahh1
line gender reflects the interpretation of the latter as al-shakhi the perfection of His power.
1
the indh~dua]> or al-qati/ (the murdered man> . la'allakum ta'qiliina (perhaps you will u»derSlandL
bi-ba\liha (wit /, part of her>, any p art."'' . become comp_letew• and bso that
(i) "so that your intelligence will k to
(i) It vvas also said: ,vith its two s1nallest organs. 1~·q vou will know that He Who h as power to brmg a sou1 ac
(ii) It was also said: wi th its tongue. iife has power to bring all souls back to life;"
. "1438
(ii} or "you will know 10 7 according to its dictates.
(iii) It was also said: with its right thigh.
!Divine teachings in the story of the yellow cow I h
(iv) It was also said: with the ear.
(v) It was also said: with the coccyx .'"' It may be that Allah Most High d,·ct not rev ive himthey
from t e
entail
1 33
first mome nt and m ade all those stipulations because
~ ~He understood the construct [ha\-W1a] to refer to species as there is rio_conte~· iw, - . . is ascertained that the}' do under-
tual tnd1cator of "altdiyya tpreviou s knowlcdgcl. It also rcvc~s di,~nc pO\~e:
perfect fashi on . It also d raws attentio n to the fact that there 1s no i..ause fo P '
~:i; ~~ He ga~·c a figurative intcrpretatmn becaus~ .11 , that is merely hoped. Howe,·er,
stand and ,t ls not still in lhe fo rn_1 of so metl~mg •s of intelligence, thq· were made-
a parl!cular organ ." (Q ) because of their fail ure to act according to the d ictate.:
34
u1435 -i.e. the hl.'art and the tongu e b ecaus(' th('y arl' thl' two nobkst organs." <? )_ . , ~~i?pcar to lack it:· ( Kh) . Z· ·, ~ AQ, D, F, H, 1. K, M M . P:
o,H,r, L, R: ·, _,.J..; Ak, ~. Kh,Q. Sk, 1. U. UI. ·.,, , t and n1os1 logical.
· 11 b the flrst hone created !in the fe tus] and the last to di~integrate.· {S) It \,d
::;;:" All lhrc-c re~dings are pos!>iblc bu_l the f~?t is the Slrong~s •
al so said the mosl com pell ing pos11ion is to say n oth ing." (Z) I.e. !he diclates of th eir "t1ql (intelhg('ncc • (A)

672 673

I~
 An wa r al-Ta n zi/: Hizb 1
Text an d Translat ion

i;_ ~ , - (,),_ --ii '-< - ( ) -· _,

er - -, J i:-=:::- c:-'J C ,~1:;i1~1,1:; (..._,) ' i:: . .• -' t;:, i
'. , ,, , ,, , , ,• · '-:-' }:JI (I) c .;.I 'J \ Y,,. ,. ,. • , : •t , , ,,. , •
~-j; l.Ji:; (,): l ~ I _ ~.._
•>tJ, :-, I,:;-~'.'
ul ~Lkll ...;>- _r, .j\J (J) ,,:/ ~•;1 1J_~ , ' ';lJ1•_;i1 _)1 ~.i;.jl ~ _,,k.;- ~ I
.:S'i;s .-~-,~- - _,,. ·- q-5, ~ -: j1):?- ~-: • " : : -: : : .. ' ·-: ~
- ~_;
,,, ,,, ,,, ,,,,,.
_J .j->-:l l<.5 ~.:_ii..._, •~ I - (·) :, ,! ,:
' ; .J J ) ~'½ ..I ~~
.111~1;,~.;.;\SJ -~~ , .__.,,._., ,,_;..:;,J ':
-~ ~, ·.- ;J , : ,dil1-.J1. Jili~~
- _;L;, ~\;')\!.. \.,,,\~~ \ ' ' '"1 ., :- - ,, , , , i - ' , '. - • - , , -:j
, - ' - --- , , ~ - - -~J\;..;..:i,\ - · - -- · · - .~U.:.cr-l;: ~ 1
- ; __, -
·.-:- J,,. , ,,q i.,..~
-- -. - , ' , , ~ ) # y
' ', ,,,,, , . , ,,. ::~,,. ! ,,,,,. ,,. . -::::- '
,U.:;._:1:/..:..,l~l,;; \~ l..:.,'1 1:; ,J~~l ; ;i.tl_\ ,-:;'' ,, _ __;,:,,<.:; '-'.' r',.J '~ ot:,.;- -~ •,r - '
. - -- y ,_r _;ll v iJ (._)
(1) means of draw ing n ea r to All ah , '- - - .~;i1:; "~1::a1~ ~ )1:;~1J,;t;:,~;.:;,Jti1
(ii) fulfillm ent of o bligations,
[Slaying one's ego to know o ne's enemy and revive one's soul]
(i ii) and benevolence to or ph an s; (c, ) and the fac t that wh oever wants to k now his wo rst enemy
while draw ing atte ntion to - which strives in ever y way to in flict t rue deat h upon him-
the wa,· for him is to slaughter the cow in h is own self, namely
(iv) the blessin g of God-reliance,
the ,1ppctitive faculty at the tim e the rapacity of ad olescence is
(v) compassion to childre n, gone but the weakness of old age h as not ye t taken over, w hen it
llill excites [his] admiration and lo oks ravishing [to h im ], has
(vi) the fact that it b ehooves the petitioner to offer a sacrifice
not yet been brough t low in the pursuit of this world and is still
(vii) and the sacrificer to d o h is utmost to fin d the very best [an- free of its stain, without any speck of its disgrace on it. 1441 Then
'.mal] and spend a co nsiderable amount fo r it, as narrated from the effect of that [slaying] w ill reach his soul: it will come alive
Umar-may Allah b e well-pleased with him- that he sacrificed with a good life an d he will openly express th at whereby the re -
a pnze she- camel he h ad bou ght fo r th ree hundred dinars;''" a\i1y of things will sh ow; and all trace of jostli ng and contention
(viii) th e fact that the effecter in re ality is Allah Most High, while will be removed between u nderstandi ng and envisioning.1w
causes are but tokens with out effect;1 -1-10 Il l !•·n,c ~lain of contravening lhc law and reason and running after plcasur~s, a nd
th e disgrace's of corrupl hclicf, fal se doc lrincs a nd bad characlcr. A knower said th at
1 9
H ' Umar said: .. Mess , W!!hout one spot on lier draws atlcnt ion to the fac t thal the most commc nd able of all
and got an offer of lh r: :'gcr of Al la~1 , I was given a lm kl1tiyya \she-Bactriani as a ~-ft
.talcs for the servant is lo be 'aM /(1\v n i,r wrlldd <monoch rome>in his interaction with
cia\ ca,n clsl \i.e. older c hu_n~re~ d; ~ars for it. Shall l sdl it a nJ buy budntm 1sa<r1t1-
Al!.i.h Most High-wilhou1 the co ncerns of ;his world interfering with him a nd wi~h-
Ah - Da . d I fo r ,t.s p n ce . H e replied : ~No, sacrifice it itself.' Narrall-<l by
§f.: 1 n
2 $); : : ~}~: : : ( M a u_s ik, Bt'l /1 tabdil a /-hn dy ); Abmad, Afosnad (10-403-4~
out th.., pursuit of lusts befalling him . Allah Most High put the rcsu~cilat io~ of the n c-
h m i n th c slaughtering o f the cow t o notify His scn"a nts that rcvi\'ulg om.'s hl•art can -
Maklab _ ) ma, Sa!ri!i , ed . Mubam m ad Mu~tafa al-A'iami, 4 \'ols. (Beirut: al
1440 a\-ls\1\ mi , 1400 / 1980 ) 4 :292 §29 1 1; a nd o th ers. nol happen without th e slaying of on e's own self; so whoever slays it lh ro~gh J '. ffe~r~t
1 kuids of Spiritual d isci pline, Alla h w ill revive his hl'art with the lights of \,'il~~ssing (Z
im ag':: ~ :· dt d man was revived by st riking il w ith dead rcmnanlS, which cannot ~
lh<' eh
O
la\"{• a ny effecl m an)· way wh atsoeve r, fo r the gt·ncrating of life throui;h ~;!~,~: ~The ~ssimilallon of t he appctitiw fa culty to th•e cow i:,
touc lllg of th l' dead by the dead is neither intdligih\c nor imaginahle.K (Z l:329) 1~~'- · 1 '~-eat ing mu_ch a nd indul gi ng what is of no bc ndit but_~t f thin ,s th rough be -
t 1 111 cum" a\l\"e wit h a good life a nd i;,u e upon the reaht) 0 S

6i4
675
 A11wt1r a/. Ta nzil: J_
-fizb I Text and Translation

-l=W1d- ! j ~ ; :;\..;jj1 :/ b. ~f : ~s, , . . /,.,t,, -. \

j i;s •~">G.ll ,..;. \ I"':'_,..,....._. .> , : ': .•, 0i1J \;).\ (i) :;;.:i1:; -~ { ._,....~ j l /
'i <J)_, •~½~Id-~~ j
., I... -

-._Ll1 ;·,_, _f -, •J~~ \.. ,~ ~ _, ' " ,. '" A .~ ,.. ,. ,., ,, , ~

1•. ji , ~ t,ll JI(,_,) \4# ,½jl
- -- ; J'-'J ·-!"11 '
r er
• •• : ;\ · '
.i.,.J..LS\y-i ~µ . , . _- .
.:':•1.;'
,_ _.;.\o~l;
, .. ,,o~ ,....J· ,o_.o,~ ...J1 .:..w.11 :..;1:; .'...;w, ,::.;~
-
\¢ u ,..:.,l~ 1
'
:r.,~- ;._;.. j\- ,._0j1~G1 .• • .1;,,,, •·• ·\
·\~"~u:'
\,.:iii ,. - t 1·-...

! - - . 1.:- · --- -
~,j ij, <.0) J.~ <..,.:.;h -~l;l~ .{j~Q-1)
.---Ll1
;
: ,, l1
I '
'-';!
"
. . -·t.: J,. S.:'i, J~1:; .;;:;,:iii ~1~1 ~-DJ1:;
.~) -~ u ,. ,, ,.
.I:;~ j / -~"1~: ' \
--\ ' . - est' ' h dd u qaswatan <or more in tense yet in hardness) than
[2:74] thumma qasat quliibukum 1yet your hearts h d , '" as _a . ·s (i) they are in terms of hardness, like
• ( ) ar encd: them. fhc meam ng t , ' . -k
Qasawa hardness sta nds fo r coarseness together with solidity
rocks or even superior to them; (i i) or they are hke them, or h e
as in rocks. "Hardness of heart" is a proverb for its alicnatio~
"·h31 is ha rde r yet than them- such as metal-in which case the
from heedfulne ss. Tlrnmma 1yetl signifies the preposterousness
~o\"erning annex was suppressed and the governed annex was
of such hardness.
, d t· d . ·ts stead 1-11-1 The latter se nse is reinforced by the
min ba'd i dhalika <even aft er thatl, meaning the reviYing of the ma e to s (\11 m t • . . • h [ w ashadda 11rn in
reading of prepositional att ract10n with fat. a a
murdered man, or all the signs that had been enumerated-for adjunction to ~lijci rati <rocks).
such signs compel softness of heart.
He did not say aqsa <harderl because of (i) th e hyperbole
[Hearts are harder than rocks as the latter feel and surrender] asliadd 1more intensel enta ils;14 46 (··i • fng
. pom
11 its 1 to the intensity
_ ]
fa -hiya ka-1-Qijarati <indeed, they are like rocksl in hardness."" of both kinds of hardness; (iii) and the addition [in meanings
comprised in the superior comparate. 1447
comi ng enhghtcncd ,,·1th the ligh t!- of mu slitilw dd t 1 wit nes~ings 1 .and taja /lipH 1mam-
lcstations' a fte r it h aJ been erring h lin d ly in the valleys of mi sguidance, b ound ior sp\r- l ,•as made stand in its stead
!'4-1
l.e nw/1! 1\ikel was suppressed and cul weld <harder
•
\
\0
i1ua.l J eslruclion. Al that tim e he can clearly distin gui sh what brings him eternal h\i~,
from \\·hat hrings hi m dam natio n a nJ J est ruct ion. So he becomes mature. ,fell •b'Uifoi ~iven its declensio n , which is tl~e no;i1inat ive ~ {Q\
Z· _..,\\, _;J-''J I ~: .:,J-1
i:: · .
a~")-~ :r~:;;:s
Ak, l\, D, E, l, ls, L. P. Sk . T : ~ \ fr\ J, Kh, U, U' · ashrufrla is sour-
in h imsel f as well a~ guiding and u plift in g others . a nJ he o pe nly cxprc~es to them thal
wh ich was ohscu re to them of the reality of t hi ngs . T hus his saying 'and openly expms ,:_J.\ AQ, F, H, K. l\·1M, R: }-~ ~_J..\ cite al-1:fa.san.
~~!l~l~I-A_mash and AbU 1-;l aywa. (:\19) _N ~nc_of~l~c s f h crbok in the hardness of
that whereby the reaht)' of things will show' is inferred fro m the saring of Allah, ~ui
lhe 1n1rn1 of of his citing that 11 1s indKa\l\ e. 0 i t ): the intensiiy of hardness ,
All,ilz 1vns to be tile d1sclos cr of wliat ) 'OU were concealing (al- Baqara 2:72).~ (Z J:3c10\
hc:arts 1s that the obicct of the co mparative of : upcn ~: i~kn~tty of hardnc<,s and the
AI-Qli nawi added a te nth benefit: "As for the po int of having a cow s\aught~n:J as 0~
nut hard~es.~ 1bdf; so their com mon Jcno minat~r nsd , harJ than them: th~· l,,na
po~cd lo anr other type of beast , it is that pr io r to th at, they used to worship the Call.
th en they repented ,md returned to the ,vo rship o f Allah Most H igh, so He ,,·antl·J_10 mi:an1ng b to expose the fact that hearts arc more 101: ttrib~ ting hard ness to bc-.trts-
:~.i.ntn~, w11hou1 doubt , is mo re powerful- when css iisc-J C (Z J:33l )
tesi th em through the slaughter of what w as m ade h clowd to the m, to make manik-:<-\
~~~tuth of repente ncc." (Q 3:41 6)
~!~
1 :u~1 ,ayi ng they have mo re than_rocks ,of haTJ;dncss, indicates aJJitm~ in bol h
A, Mfzaddu ,1uswatm1 lmorc mtcnsi.: 111 ~a . addition in fo rm onlr. (Q )
J
AH nl',~.: y. _,.....; B: tnJkna anJ form" ( Kh) ~while cu1s,1 1harJcr 1 inJicate s

676 677
 Anwiir a/. Ta nzi/: l:l izb 1
Text and Translati on

while khashya (fear1 is a m eto nymy fo r docility.

It was also read in (verily> as th e lightened fo rm of the heavy
1111111""-which is always acco mpanied by the "lam that d,stm-
1
Aw (orl d enotes (i) option ality, ( ii) or reiteration in th . , guishes it from the negalor y m . » 14,0 -an d Yahbu/u (crash down
tl1at wh oever is
· fa1n1·1·tar ,,rith their state con1pa th e sens,
with a dmmna.1451
or to wh atever is harder than the1n.144s res em to rocks
1,a.ma~l-Lahu bi-ghafilin 'amma ta'maluna (an d the One God is
1452
~•a-inna m ina-1-Qijarati la-ma yatafajjaru minhu-1-anharu wa. 1101at all unaware of what you do!1 is a threat ove r that.
mn~ minh~ la-ma yashshaqqaqu fa-yakhruju minhu-l-ma'u lbn Kathir, Nan', Ya' qub, Khalaf and Abu Bakr all read it
wa-mna mmh a la-ma yahbi\u min khashyati-1-Lahi (but truly with a ya'-putting it together w ith what follows-while th e rest
there are certain ro cks out of which rivers burst forth ; and truly all read it with a ta' .14s3
th ere are some that cleave asunder so that water issues from rhem;
and lrnly_ there are som e that crash do wn i11 f ear of the One God!': [END OF I:I IZB I]
th is IS a Justification fo r prefere ntiat ion in the sense that rocks
the mselves feel and are affected-as th ere are some that cleave ::: Ry Qa1ada. (MQ)
i.at Cf. Daqr, Mu'ja m (p. 97); Wright, Gra mmar (2:8 l D) .
asunder so that wate r gu shes o ut of the m and rivers burst forth,
14 ; 2~)" a\_
-A'mash al•Mu\awwa'i, a dialect. ( M Q)
and the re are som e that th row them selves fro m mountaintops 14; 3 I.e. intense h ardness and indocility:' (Q) , Ya' Ub. Khalaf and Abll B~ r
1
in utter submission to wh at Allah wa nts of them-yet the hearts On~y lbn Kathir read }'a'm1d1111a here. (MQ) Na.fl' but:ot here, so this passage 1s
of those [creatures] feel nothing and remain unaffected by His read ya 11111!ii11a with a )'d' only in verses : :85 and 2~:1_4~ •'1 ' reading entails rt·directio~
commands. counted as a mistake. (S 2:273, Q 3:4 28 , Z 1:332) 1 h\;a from th e pleasure of aud 1-
:r~m \ccond to 1.hird•person as a putdown for ~h~in aadd!ss then the mca.nin~ ,,:ould
Tafajjur (bursting forth 1 is a vast and abundant opening up bo,sh1p; a~ for \the td ' reading in \ the fo rm ~f d~rc: ~bukc-and shifti ng from 11 is_ for
d:/ ('b~ke-as the address of enemies consiSIS m ,wkMu murafilwit11tim bi+lras,ibr 111·
1448 lant1a11on from the arena of d irecl addn:ss. Al- ,. (Q . )
~A .... here dcnmes 'enherfor' or 'and or ' but rather"' Al T aban , Taft ir (2 l3l ) 1 3 429
" qiimdr <nuances vary according to rhetorical contex t s ·
111
·

678 679
 Arabic-E nglish glossary of technical terms

r rhetoric , lexicography, phonetics, prosody, theology,

lnla ,
0 f gran
philosophy and law, indexed in the fo rm cited in the text
(Col umn s proceed from left to right )

I
permissibili ly
mentioned in J!,"\ q uest for J L;.:..,.I

vague terms answe rs

1nchoa1ivc, i4 ~r-1~1
incepti ve factual report s ; ~ i m etapho r OJL-.:.,....1

more expressive, &,i exclusivity ~ LA:.:,:-! metaphorically pl

., I used
intensive, powerfu l,
m ade lo r..J< Cr\
significant stand for to tality JI_,.:.- 'ii
augmentative --4).I ~i siblings (lingu.) ..:.,ly-1 inqu iry J LA:...-1
for ms
affixed ~ :,I inter rogati ve r4..z.:-1
vagueness \ L.-:-1
insert J;-,\
anonymiz.cr ~lr.1
human .,,;L.;)'1 !liJ,)'1 inductive su rvey . l~ I
all iterative t_.Wl cogn it ion u ni quely J".)lc....l
sequencing
contraction i\s..>l possesses
poetic license t_L..,jl
fusi ng e:_l_,.>jl exploration ....; l..!.5'.::.-1
judicious .>~\
resumpt io n .._j l.:.!:,.....l inseparably i _;l:..-1
exertion
m eans
trl·ati ng '-5).. :.i__,~ l resumptive ._,;t;pl
inference .k~I
received the , i a posteriori \s.L:=,-,,1
sa , · - ~-?;-° nomcn ~ I r-I
me desmen tial place declare th e ~ 1 spcciei
itwas 0 1)..~.,t:"'f exceptive condition
agcnti al _yl.ill r-!
deemed as such as an r.\.:!;.....,'\I~
noun
exceptive

l~
 A111vdr al-Ta 11zil: Hizb J
Glossa r y of Technical Term s

act ive ...,t.&. U r-1 ..,~\ii

p red o m ina nt
a p p ositi ve ste m -form at io n --.-,? J
p art ic iple affirmation Jl_,.ij Absolute- '°? JL:JI
"iew !
' Producer o f depe ndin g ill ation "'7"":-'
no uns .. lc-i ~r-! J L..c..:\1 1; l:.. L
apostrophic ..:. L~;..i\ ongin,1tor.
• all
redirection, red 1rer1eJ divis ion int o ruling~
asc ription , .:il:.....1 etym o logically
apostrophe subst itulc J..L. parts
predicat ion in con - ...:.i ~ \;J ! _; ~~ sameness ~_,.....;
I meeting ~l..JI •~ \ ~ubst1tuting vL<.ll J -½
sid crat io n of o utcomes partitive
ascribl'd ~ I exp licit Ci-~
of two quies,<'n; thl· \,·ho le
incapacit a t io n, j~ j scath ing d ecl arati o n
d er ivat io n J Ll:..!.1 con sonams
thconrm k rebu ke, sile ncing
ini mit a bilit )' con tai ns,
fo rm s J l.5:...:.\11 casting •l!J invocatio n
d csin cn tial '-:-"'lr ! cx plic.\ti on entai ls, imp lies
, -soun d ri,-:J impcrati\'e .. \·1 The Outspread ~ \
synt ax, p arsing spcci ficati ve un feas abilit y ; ..Lv
conve nt ional c_">'Ja..,.,, I contingen cy ,) L(.! discernment 0~
usage
, ·owel -wcak n ess J':>\s.l
....-~)11~;i
m utua l ha rmony "-:'"' ;L:Z obl ique hint ing ~_r'V
'I morphology ,-½5I
clymon o r root , uL..:,i
impaired ~ 1
unamh igu11 1 b eing una ug- .:, ";t- de fin ite a rticle ~_,....c
lite ral m ean ing, o rigin given n.·gen tal :4lf skm -form ~ \ ., ~
of mu lt itud e
m e ntcd .,..u,.. .;,_,_ ~
or for m, p r in cipl e force S('nten,n te xtu al '"-4!....,.:i- definitio n of qu idd ity
J A-Jlu~ •Ce corrupt io n
J-,, \II J ,<Li
0

com municates, ~ui affect s ) L...:.;1

1 m agn ificati on
indeclinablc mul e case
literall y, orig ina!Jr con veys, impar ts ve rific ation
archetype c1.,~~· ncxtness
WWJ ..;,
anne xed ._jl.,.; j d ependen cy ; Lo!
categories ty\ 1 int en si ve for m appu rtenan ce
',
in di vid ua lizatio n .:il j! part icu lar izati on
ann exat ion ~L,.;j
moreapt ~) prope rly used -:_:~ justific at ion , J:.l,u
J Wi with .._.;,.;;..:]L rationale
ell ipsis, _;le-,.:,! verbs o f ~ .) Lal
treat it as d,Y Co.! _.i (,:,.,.JI _,.. ) J ½< a lleviatio n
pro nornin ation p rop inqu ity cla rificat ion , causa lly J:L-ill
on tJC ..:.iUJ~ "':"'ltJ m a ki ng vl.&.P l ~ j
by implying ;le,..;~ acts J wi det er min atio n,
necessiiy de term ination
el ucidation , exposit ion the status subsequent ,
over- covering J~J -,., lkl L J,ii originat ion .::lt! w hen a ce rt a in st atus am plify, glottal
!of tongue and palateJ apostrophize ti;; J½< fo llows in sequ ence accentua tio n
concision jlf.-] prcposcd ex plicati ve
usedasa ~ f d icta tes, sec ~ I exte nded j ~I C:r'; exp lication
S}'ntactical absolute a lso muqtacJa e mp hasis, -l::5b m etaphor
subaudition ~ JZ
emphasize r

682 683

A
r Anwar al-Ta11 zil: l:Ii zb I
Glossary of Technica l Term s

determi nati on , .r-~ pure m ono - -'-:>pl

J \S:..:.)'1<p ve rbatim citation ~ts::.,. l)L,... JJ
resolut ion

restriction,
theism

el ucidati o n,
p roblem atic perspective
* l __;J .f-1
\aq rngeal phonemes take it to refe r Js- 4L"-
spi ritu al
.
in ner m ost t_J;.
restr ic tive qual ifi e r apodosis ":-'\Jo:>:- ~ iJl j J.f-1
vivid ness originatcd ..!.,,,)\y redu ndant , OJ;\ j
tipp('d phon em es
emph asis -1:5.,;, _....
. 1_,~ • J.A .,.::.:, e nt ities additi ve
legal re sponsibil it y subst ance(\) ;_,;- Jl __; J.f-1
stabil ity u~ an n cxurc to ..'-:> obligatory cts j
complement of JL> limp phonemes
J..r<:, a lm sgivin g
preposition JJ r." J ge n it ival ~\j._ \
state, participial state
instan t formati on ;-1;.t..:Jl j J?"I
and its compkm cnt operative
close succession ~ ;;}.;
imm anent jb,. hard phonem es
qui esce nt
apply <1.,,- '-:"1.r')/ 1. r ;_,]l.,;.
ass imilat ion, J:!i o riginat ion , ~ 'J.b- 1r11 __; J ,- devoid of inflectio n septiliteral ../'~
prcpositi onal ):-1 St'C also ~U11,•,idith conditional particles
representati on
attraction cnunciative, J';> conditioning .__
elided .:_; ~ .J.aill -..iJ_,,.-
, ,..l.l J,!.-:)1 pred icate fact or
apodosis , 1):- 1 plosive phonemes
sin gle allegor y elision , ellipsis .,jl;_
nimbleness cau sality, illation
asa si m ile
apocopatc i ;.:>:- ;;,..,,.11 -..i J.f-1
outspoken phonem es ~_;u.,:.i, fill s in o~ j_....,
...JY' ~~ apocopated f ~ 11 ._j /~ tantam ount to
self- .,L..:...11-..i J _}-1 refined
particle of doubt
complex all egories tribute ..
elevated phone mes affixin g J y ,) aber rant 1L.!.
_µ 1;.;.,.1, r~\'1""9:r. over- ~ \ J _,)-1 d esignate J,) . ..
mtsg1vin g,
_,.:
elaborative particle
all egorical sty le peculi a r ru lin gs
covered phonem es sign , proof, J:J,) skeptici sm, suspi cion
J,!.-:)1 w:- corporeal ~k ~ l -..i J.}-1 indication protasis J, .,,-!JI
improvised particle
p arabolical clause depressed phone m es
~ l ~I inherent\)' '-,;I-½ sac red Law °'!~\
soft .J}J1j~i>"
specifi cation ;-d, sound plu ral for m
phoneme
~ l -..iJ_}-1 tongue-tip -ii....UI J1 comprise, p
ope ned-up phonem es
hi ghl ighting ;ix.J.1 ..W,.1 copulati ve ~ I; encompass
lett ers of J.l.:,}I ....i J~.,.
int roductive senten ce ;___ ~ I -..iJ.f-1
preferential (fiqh) c..;._;:.:.U permutation The Tremblin g _f- _;JI generalness tL:-;
voiceless phonem es
informat ive C~ ll;o:-
st ipul ation ad m on i- ~ l ....iJ? vices ~11; ~~1; soundness.
prop o siti o n litcral term ,
tory interjections valid ity
sarcasm ~ ' spec ies, ge n us ~ \
quidd ity symboli sm ; ;

684 685
 Anwar al-Tan zfl: Hizb I
Glossary of Tech n ic a l Te rms

in flect ......; ~
tran sitivi zed
Universality (-"'
ac tive fo rc e ...L:.UO_j.j Jol_,.,Jl~I
prepositiona l o r dislinctivc ungoverned
direct- l?~
relative clause previous ~ I pronoun , separat ive recept ive fo rce ~Li Oji
t ransit ivi zed subaltern ,:;j. L,
pro noun
sound(s) ..:....l_,-='1 h.:... _,-o
__,,,1_,,.i,._,..;,__;
knowledge acquired i..r--5
individuated _:,._,;_1,
.
sinek-instancc
il;._; o~..l...P ,_;~ L,.
auto mat ically i J.J..,..;, accidents
devcrbal fo rm
words ~ I
initi al elisions
object
ind ispensable i..$.J.J_rD common parl ance in tegrity Jl,5
:J~;I.,
._j ~;_
outcome ~l.i. jurists • ~\
in clus ivel y L-.; modern .)~ ......; ,:;. d cn o tativcs ,.::•.il~l:S se manti c usage
point . . .;, -_i, an nexed to J.;- J
co nvention
ulterior pu:r;se
con st ru ed as Y, J ~.r.J'!-•~IJ.,S ~1~)1:;1.,
covert pronou n adjoin ing. non •pos itivcness jurato ry term
usage ~ ~
\.....,;_. . adjunction intrinsically L)
u
di sconn ected prono un
--~
in nate
µ.;,w; fi t ~ \ ;
modal i t y ~ material D~L..
'-?OJ,,-"~ O\·er\\·helm ing or la th at ;_,i\;JI 'J incepti ons ts.)L:J.1
knowledge
The Long ._bJ, JI p redominant u~at:e inherent in ..;I-½ ~U negates the \•.'hole genus
His essence intensive(ncss), ....ll,,
man ifest loc ut ion rl.1 t_l..;'JI~
in a wide r sense
unfixed O~Li ..,-f y,..i1;_;;.f~>' hyperbole, going to
world ...:..,, J ~ I __,...i;
temporal-local ._; ..,.b unintuited every length
...;..,.1"4' ..,-f of Holi ness and M ight
~.)l,..:_.,'y\ .._,.I.&.
preposition , vessel indcclinablc inescapable r j'y ex nihilo ..:.its..:¢:
m etapho ri cally resolved J.;i
adverbialit)' 9 _,.k.l l ~1):-1 ~w1 conclusion or designs
as an J..l.......a.11~
copulative .....a,W I obj ecti ve complement
fd' of apodosi~ context ¼~I concomitant
alternant .:.., J.:;,,::
conjun ct ion ;WIJ-L<il ju ralory insepa rable i jl_,J J-,,)'I.;.:,,
<..;4J\; ._,1.,. Agent of free choice accom paniments
indecli nablc
m ac rocosm ..,~\ ~WI disjunclively
paraph rased as
solecism >
regents J--ly ~,.J.•t&.
agency ~ u Transposition eJl._,l,..;.:,,
<,~I~ ~ subtleties --.Ailh.l ~uJaJ indedinablc fa tba case
fu nct ion, import o.i.:U
co nnector- ~ \s. m eto nymi cally ending
subsidiary ._f) sensit ive vi rtue dialectical form o.l
pronoun in the St),Je of ~..,k u\s,
unidenti fie d
.;;1_,,.,1.- 1.~1 vocable .h.'.J
paradigms -~ irregu larly .._,...y ul..e-
puri ty of stylt , ;,,..L.a.i ' ,,. .
chasteness; Sacr vilal impulse exposito ry
shun ning of J.., ~ nickname, title
regen cy J.,;. Cleganct an tecedent tJ:=--
vegetative vir tue

686
687
 Anwar al-Tanzi/: Hizb 1
Glossary of Techn ical Te rms

content of LS~I fitt ed j:. coalescing accusative

1hc challenge gove rning annex .JL.i,
inchoative :J distinct pronoun
with it
;,;~1J·"J/ ~
vowelized !l~\ <,!J...;L..
gen itive premise \ J .,-.Li commensurable
consonant go\'crned anne~ superior p .1

madeto ~~;...
prolongation .tl! implied ..
contparate .:-µIJ -!illl cffcctcr, Mover ) jl.l
J_,J..l.o Sovercignt y and
follow sequentially signification object J~ existents ..:.ib y1; ) \
discarded
c,...., prcternal Dominion
ambiguous ~L!..:,.. specimen 0) 1 in unquali fied , f" ..,JI J" ~;l.il.l , , pure monotheist J.!. y
ncar•actuality assimilator J,al
pertains to J.L,..:... nom inati ve t..J, _,,. 1ttrns qualified ...i J-" y
toreprcscnt fW ''
vehicle, J PI substantive
The Tripping ':' JI.cl! compound J.r' 01her1han ..~ I
subject of assimilation
pronouns corollary, ~
separate~ additi ve o~; indefi nite '-! rP y
mean ings ~WI exigencies possibles µ 1 conjunctive
coveri ng J-!l:.:... drawn ou1 J lh.:_.
covenantee .J,.t ~ intercalated ~ from the 'L.ll ' (J' conjunctive JrP ) 1
hinges on J&, ..:J tenor J Jl..:....11 perspective that
covenanter ~l...: subaudcd J~ noun, relative pronou n
generated J vehi cle ,c.,. J l..:....11 i_,..ill _;,), :_,, relatives u 'l rP ) \
confo unding .. subauding i;~
parable J, referent ._,;...:.;
premises, u l.. J.i..
in substance and conjunctives
cogn ition 4,! ...A'
metonymy j ~ -:.,t;J1 adjoined ....; .,Ju..i
prelim inaries
min fo r c.\~ ")IJ paves ~J,J-'
ab quo commence ment 1he way fo r the oath
referent-o bjects
;\j~ potential JJJ...i.
.,i. ...;_.611 callee c5, U.I
consequentiall r correlative of '-=-11..c._: theTryst .:-1..i,l,I
adjunct, anlecrdcnt resolved J)li
genitive-case JJ A- attr ibute that on r-'~\ J, \;,
stands for ~ \,:.. ~ I.;
J.. reaffirmin g OJ~ which the word hinges ,
unexplained J4 governed elc.-rn(nt ~_,..a.a.1 referent, relation ~ I
accompaniment
goal, intent ,
extracted t? abrogation
thrust t)::11_,:.JI purport, pursuit
inherently supposible
considerations r:JlaA invencdform '-:"'_,ii.
culmination ..,p -:
ori ginal patte rn ..,..__,
.
of public int eres t one in particular ;..
ellipsis __; J.is:
1.iS Jj.,J? accusat ive
' ' J _w l,;,i;j!I rest rictive, ........ai
infiniti ve nou n ) ...L.A.,. to be treated as
accomplished, word•lis!s restricting sense r,quiring ½? ,l;;
clinched
aorist ut.. . . reli gious
j;.11 -,,_,,,,;.,.
virtual accusative
reasoni ng

denominat ion

688 689

1
 Amvar al-Tan zi/: Hizb 1

structure ~ \
J ~ )'I - \ J Glossary of persons and sects cited by al-Bayc;lawi
exactly like it o...,~ catego ric ally operative ci>-~'J•~j
corncs as
desc ript ive epithet ...:.,_,u , ye _,J i -'J
N ecessary Be ing
pause of il,:ll --ii• •Abd Alliih b. Mughaffal b. ' Abd Ghanm or Nahm, Abii Sa'ld
used as a terminat ion f .
o lllcan1ng ,nJ Ab(i Ziyad al-Muzanl (d. 59 o r 60/679 or 680): a Compan-
qu alificativc ~-,J gifted :,.,., ion and father of two fa m ous Companions (Sa'ld and Ziyad), he
rationall y necessary
psyche _,...;JI "·as known as "one of the o ft -weepers:• He took part in the
ndusiveto
.,; \j.J -,..,:-IJ Pledge at the Tree (bay'a t al-ricfwan, year 6/628) and the expedi-
psychological yW contracted; ~i
self-necessary \ion of Tabuk then lived and died in Basra where 'Umar had
transferen ce , uli.JI Sacy: tashdid -insc rtio~ sen\ him among ten teach e rs in charge of Islamic education. He
The Exuberant ) 1_,JI
mctaphorization requires if~ was the first Muslim to enter the gate of the city of Tustar. He
in evitability y;- _,.II 11ip11la1cd for Abii Barza al-Aslami to pray over him at his
antithesis, necessarily i ) =--:
absolute ~ l..b- J funeral, which Abii Barza did.""
co nt rary impliesormt·am
oneness 'Abd Allah b. Salam b . al-1::l arith al-Qaynuqii'l al-An~iirl, Abu
all usions .~ conformant -.I.$~ Yusuf the Israelite (d. 43/663), a Companion said to have been a
ways and .h;L. _,J I
in defin ite O~ given a smack of descendant of the Prophet Yusuf - upon him blessings and
means
(phon.)
peace. AI-Tabarl, lbn Sa'd and Ya' qiib b. Sufyan narrated he was
forbiddi ng --!':.
C:-":;........:., J witnessing to it .J
named al-l:lu~ayn before he became Muslim in the first or the
i .,W.1 t_..,.:.ll descriptive o f v ividness eighth year of the Hijra at the hands of the Prophet-upon him
blessings and peace-who ch anged his name and revealed that
identifi able spec ies
link, a_:,; glossed a~
he was one of the d wellers of Paradise. He was an ally of the
The Trilling c}l.l connective , nexus follows from ,
'\awaftl among the Khazraj. From him narrated his two sons
conjunctive J-..o _,]I O/ ..._J~; dictates, presupposes
Yusuf and Mubammad and, among the Companions and those
compressio n co ined for.. annexed ane_r them: Ab u Hurayra, ' Abd Allah b. Mi'qal, Unays, 'Abd
Allah b. l:lani ala, Kharash a b. al-l:lurr, Qays b. 'Abbad, Abu
glottal stop o_j> divine ¥ _,JIJ _,JI compel, ~}':
Salama b. ' Abd al-Rahma n and others. He became Muslim as
ult im ate prom ise an d impose, rcquire
di sposition soon as the Prophet_:_upon him and his family blessings and
threat peace-first came to Medina or in a weaker version, in the year
;,.;, ) l,. ..:.,\:.,_.
8/629. Abmad and the Sunan ;ompilers narrated from him the
accidental aspect s standing as i...,-:,>- ~.J
an enu n ciat.ivc adje ctive lbn . . . · . al -Ma\ba'a al•
Haiar, al•I$,i ba ft Tamyiz a l-$u li aba, 8 vols. 10 4 (C uro.
51
n•arafiyya, l327/l909; rcpt. ins vols. v.'ith indicl'S Beirut: m.r :tl-Kutub al -'llmiyya,
d.) 4:132 §4963 .

690
 Amvrir nl-Ta nzil: Hizb I
Glossary of Person s and Sects

report: "When the Prop het- upon hin

and his [Jmil)' blessings and peace- renamed me 'Abd Allah, and
. peace-came to Medina l was amol and hhis farni! ), bles ·
c1ts tance; but when I finally beheld h . ng t ose who ke sing, certai n verses of th e Book of _All ah. were revealed concerning
such was never the face of I" ts face I knew i Plthe1r "'" wit ess f.-o,,, //, e lsrne/1tes w1111esses over 1/,e same (al -
0 11
salaam and feed othe s ,,, a iar. Then I heard h·1 or sure lha1 Abqjf 46:10) was revealed abou t me, and say: A llah is enough of
,, r , etc. H e ca m say 'G·
I want to ask you about th m e to the Prophet , Jl"e a il'it iicss between
,ne and you mid whoever has the knowledge of
k ,, ree matters I and said
now, to th e end of the hadith w . . on y a prophet w ''" Rook (a!-Ra'd I 3:43) was revealed about m e:" He died by
14
the Jews and his calling them ..; hICh mcludes his stor . o~ld unanimous agreement in Medina in 43 / 663 . ss
version he said· "] b . calumniating folk" I ) 1111h
· ear w1t ne h · na h 'Ahd Allah b. Ubay b. Sal fl I: The leader of the Khazraj and Aws
All ah in truth, and that you ::et
at you are the Messenn: ; er ,n<l chief of the 11umiifiq11 ,i ' hypocrites>of Medina. The Prophet
that l am their leader a nd th . bnngmg truth. You d gkn of -upon him blessings and peace-once passed by his house and
b e most learn d f o ow
a out me before they learn o f m b . e. o them, so ask lhe "·aitcd for him to invite hi m in, but he sent word: "Look for
}' su m1ss1on '" m
Sa'd b. Abi Waq qa$ said· "I , etc. those who invited yo u and stay with them:·
The Prophet m en·
hi m and his family bl . . never heard the Prophet tioned this to a group of the A 11$iir wh ereupon Sa'<! b. 'Ubada
essmgs and -upon
one walking on the , f peace-ever say about s,id in excuse of lbn Sah:il: "All ah bestowed you upo n us, Mes·
,ace o the earth th some-
people of paradise except 'Abd A ll'h at he was one of1he scngcr of Allah, at a time we were intending to crown him king
said: "Mu'adh was at the . fa b. Salam." Yazid b. 'Uman Ol"cr us:· He is the one quo ted as sayi ng, during the return from
h" , pomt o death •h •
im, Advise us.' He r r d· , \, en someone said to the expedition against the Bantl MuHaliq, Surely, after we go
D d·, ep te · Seek knm ,j d . bock to Medina the mightier will soo11 drive out the weaker (al·
ar a , Salman lb11 M , . d , e ge with Abu al-
, as u and 'Abd A.JI'
to be a Jew then he submitted l . . ah b. Salam who used /l!u nafiqun 63:8) in reference to his driving out the Prophet,
upon hi m and his t: ·1 .. heard the Messenger of Allah- among many other verses revealed concerning him. The «Great
am t Y blessmgs d
I he tenth of ten pea I h . a_n peace-say that he was Calumny" (al-lfk) agai nst 'A'isha took place at that time. where-
Mi'qal said, '"Abd ,J/ "' o will be Ill paradise."' 'Abd Allah b
a 11 b. Salam fo rb d 'Al. f
br thc hypocrites of Medina , led by Ibn Saltil, spread a malicious
l rag and said , 'St av c Iose to the l . f
a e I rom leaving for sc~ndal against her, enrolling some of the Muslims in th ei r cam-
-upon him and h" t: . pu ptt O the Messenger of Allah paign which lasted more than a month , during which she stayed
it yo u will n ,s am,ly blessings and peace-for if you leare with her
told her ,,parent s. Tlie p rap h et visited her in t I1at situation and
ever see It again, 'A I·1 "d ,
man, one of us,., Ab_ · sat , Truly he is a righteous , • If yo u are 111nocent, Allah will acquit you; otherwise,
· Medina and · b h u Burda b • Abi 'M usa:
m · · "I came to the mosque ) ou have lo beg fo r His forgiveness and pardo n:· She said, "I
back in a humb,I e O 1d , 1 saw 'Abd Allah b. Salam sitting in the 1r·laYc. no recourse b ut. the words Yusuf ,s father, Pati.ence 1s . most
I h ey were lr)•i
e posture
k. ' b eanng · t h e mark of goodness." When ,1tt111g
whi · A nd '·1 is . A ll al, alone Whose Help is sought against that
. '1g to ,II 'Uth - 'Abd Allah b. Salam declared ch you assert (Yt1suf 12:18)" Then the ten verses acquitti ng
I11s support of h. . man
,m and said bl" I ,, . . ..
S u-and-so aft . p u lC y: My name 111 Jahil1)1'a ,ras
, er which th e M essenger of Allah -upon him and i, ,s lb
n lhJM, l~i1ba (4:80 -9 1 §47 16 ), al · Khat"aji, ·111ayat al-Qd(li ( I :336).

692 693
 Anwa r al- Tan :zil: l:lizb I
Glossar y Of pe rsons and Sects

her of all the accusations were revealed, beginning lo . . h is grave the Prophet
S i-1 was place d 10 h.
who brough t f orth the slander are a group among ' y en (1Y those . that after lbn a u ht b ack up, placed him on is
.
24:11). The culpnts-Mistah. ou al-Nur
b. Uthatha, Hassan b Th·b· ;\us\nnord: rcd that he be b rou! h im with his own shirt.1•'6 Ibn
l:lamna bint Jahsh (Zaynab,s sister)-were
. ·
flogged · a stri
eighty ll and came, On his fa ce and dresse
1p blew Abu Nu' aym a
h d compiled all the narra-
., c-1,
as was the principal inst igator 'Abd Allah b. Ubayb. Salu.l whPes a'. Oientioned that . m ono raph, /uz ' jum, a 1'
Ha1ar Of the above incident Ill a .b gUbay 1m All of Ibn
his own Muslim son 'Abd Allah b. ' Abd Allah was poised to i i;. tive routes _ , . 'Abd Allah I n ·
I111J·rh ahalat a1a
had not the Prophet prevented him . Another version states he lilruq .
1
. , re Muslims.
was spared the flogging due to a lack of evidence of his involve. s,turs many ch1ldre1n \C arian grammarian Abu , Ali
ment.

a::~
Abil 'Ali: The brilliant near-ce; ~ ~' ffar al-Farisi al- Nah wi (d.
When the Prophet defeated the Banu. Qaynuqa' after a siege ,\.\hsan b. Al)mad b. •~~dal\ajj a;, rival of al-Mubarrid
of 15 days and took them prisone r 'Ubada b. al-Samit stood J- 719 s,) was a student ' . . d died in Baghdad.
, . - He lived Ill Syn a an
with the Prophet and dissolved his alliance with them but Ibn ieachcr of lbn al-Jmm. . _ _ /iihwn-al -Basri
Salu.1 interceded in virulent term s on their behalf: "My allies! , b M·h rii n al-R1yah1-maw f
' bu al-'Aliya: Ru fay . i . M 1·m two years a ter
400 of them unarmored and 300 of them in mail defended me, ., hT b ecame us , d
(d. 93 or 106), born in /<l ' ,yya, h . blessings and peace-an
are you going to mow them down in one morning? l am, by the death of the Prophet- up~n - ,md b Thabit and Ibn ' Abbas.
Allah, a man who fe ars consequences!" whereupon the Prophet took Qur'an from Ub ay b . Ka b , Zay : 1 schools of the senior
rel eased them and the verses were revealed, 0 believers, do riot
He was one of the ·imams of the exege\lca - - ·tncIud-
b - I h- q al-Shirazi
take the Jews and Christ ians as you r allies (al-Ma'ida 5:51-56). . . st wh om A u s. a I
Successors, a first -rate JUn _, a hadith master whom a -
He also criticized the campaign of Tabu.k (9/630) which he joi- ed in his Tabaqat al-Fuqaha ' and - He met and/or
ned only to secede fro m it, retu rning to Medina with a party of · · y; dhk . at al-Huffa;. -
Dhahabi included in his a ,r ·b_ A ,o.b 'A'isha, Abu
followers, which earned him a dire rebuke and damnation (cf. narrated fro m ,Urnar, ' Al-1, Ibn Mas'ud,
. dA tu Y)\l'ere 'Qatada,
- Abu
al-Tawba 9:81-89).
Hurayra and others. A mon g h is stu en _ s_db
, Abi Hind, 'A" ,f
He died the following year aft er a 20-day illness during which 'Amr b. al-' Ala' Khalid al-l:ladhdha', Dawu · , narrated his
110
the Prophet would visit and say to h im: "Did I not tell you not al-~'rabi H a!<a' bint Sirin, al -Rab"'1 b· Anas-" _ ·d sa·i d· "After the
• ' . v - b . Abi Dawu . ,_
to love the Jews?" He re plied: As'ad b. Zurara hated them: what Tafsir- and many others. Abu Bakr bl f the Qur an than
good did it bring h im ?" Then he said: "Messenger of Allah, this
Snhaba there is none more knowledgea e 0
is not the ti me fo r reproach; I am dyi ng. Once I am dead, atte nd . 5·13- 14. 320-322); al ·
my washing, give me your shirt fo r a shroud, pray over me a\ld 14'>6 lbn lsbaq and othe rs as c1tc.d
. .m lb n 'a
Kalhir, Bi,Mya (4:492
b al-Arnl'li\ , . cd· --,5 vols. {Beirut:
ct al., 3rd
Dhahab'i, Sryar A'lii m al-Nubal,i , ed . Shu Y
ask forgiveness fo r me;• all of wh ich the Prophet-upon him
\:~;,ssass,1 al-tlis>la , 1405/1 985) 2'2SS. vols.. ,d. Bashsh>,
blessings and peace-did. Al-Dhahabi rejected the authenlloty 1456 lbn l:la1ar, Fat/_1 (8:339). _ Madfuat al-S11 /dm. 17 d al-Suyil\i,
of the latter report but then cited the report in al-Bukhari and Cf. al-Khatib, \Ttirfkh Bagltdti d\ Tclriklt Ji ()(}\ ) 8:21 7 §37 16 an
A,,..,,..,.ad ~\a' ru f (Beirut: D ar al -Gharb al -l 5lam · 14221 2
Bugl1yn1 a/. Wu 'ilt ( \ :496- 497 § 1030) .

694 695
r Anwar al -Tmizfl: J_-l izb 1
Glossar y of Pe rsons and Sect s

Abii al-'Aliya, followed by Sa'ld b. Juba '1'"

with Ibrahim al-Nakha'l in learn ing."" ) · lbey ranked hin, . . companion at his Basin and in the Cave, greatest sup-
e~dus1,e
orter and closest confidant, first of the men who believed in
Abii 'Amr b. al-'Ala' : Abii ' Am r Zabba b I, _
- _ _. _ n · a - Ala' b , p d the only one who did so unhesitati ngly, first of the four
aI-Tamm11 al-Maz101 al-Basrl (68- 15 41688 _ · Ammar h1man
"M'S 7 \)wason f Ri htly-Guided Caliphs, first of the Ten promised Paradise, first
am even" canonical. readers of Qu ,_ 7H e o the
. r an. e studi d . of~he Community of Islam to enter Paradise, "the Venerable of
Two Sanctuaries and Iraq with m ore t h e in the
cac ers than a the Commun ity;• "truth fu l, dutiful, well-guided, and foll owing
othe; canonical re_adcrs, among them Anas, al-Has ny of the
the right" and the best of creation afte r Prophets.
al-A raJ, Abii al-'Aliya, Sa'ld b. Jubayr, Sha b ·, _ ~n, l:lumayd
' lkrimas, lbn Kathir, 'Ata' b . Abi Rabal My -~h• . Asim, the two The Prophet described him as the fo remost genealogist of
, , UJa 1d and 01 h
Among his students: Khatan al- Layth Kh - .. ' ers. the Quraysh and the best of them at interpreting d rea ms ac-
v hk - ' an Ja, l:lusayn al-J ,0
a I- , as run, Abmad b. Miisa al-Lu'l •- lb u "· cording to lbn Si rln. He once said: "I saw in dream black sheep
u ' • n al-Mubar k 1 succeeded by dirt-white sheep. Abu Bakr! Interpret it:' The lat-
Asma'\, Sibawayh and others. "He was the m t kn a ' a-
f l · Q os owledgeable ter said, "Messenge r of Allah, these are the Arabs following you,
o peop e m ur'an and the Arabic language in dd' .
. a >hon to his then the non-Arabs succeed the m until they completely engulf
trustwort h mess and asceticism" (lbn al- J -) b- ,
.d "1~· b azan . A u Ubavda them in their numbe r:· The Prophet said: "Just so d id the angel
sa1 : ,IS note ooks reached to the ceil ings of h. h .
d d l· If is ouse, hen he interpret it [to me] before the dawn:' " 61
evote 11mse to worship and had them II b
a urnt, and he
would make sure to recite the ent ire Q ur'an in three d ' ,, Al Alone among the Companions, Abu Bakr's genealogical tree
Asma'i s 'd "I h d h a)s. - regroups four successive generations of Companions of the
ai : ear itn say. 'I never saw anyone before me
more learned than me;' and I myself ne ver saw after Abu 'Amr Prophet: his parents Abii Qul:,afa and Umm al-Khayr, hi mself,
anyone more learned than him; and I also heard him say: 'I bear his daughter Asma' and he r son •Abd Allah, in addition to Abii
witness that Allah m isguides and guides, and despite that He Bakr's son ' Abd al-Ral:,man and his grandson Abii 'Atiq.
possesses the conclusive argument over His slaves:" Shu'ba said When the Quraysh confronted the Prophet after the Night
th at th_e Quran ic read ing followed in his time in Syro-Palestine,
Journey, they went to Abii Bakr and said: "Do you believe what
the H1Jaz, Yemen and Egypt was that of Abii ' Amr. '"" he said-that he went last night to the Hallowed House and
Abii Bakr al-Siddiq: ' Abd Allah b. 'Uthman b. ' Asim al-Qurashi came back before morning?" He replied: "If he said it then I be-
al-Tayml, nicknamed 'Atlq b. Abi Qul:,afa (d. 131634)) was the lieve him. And I believe h im regarding what is farther: I believe
the_ news of heaven he brings, whether in the space of a mormng
intimate fr iend of the Prophet (upo n him blessings and peace),
1459
or in that of an evening jou rney!" Because of this, Ab u Bakr was
Cf. al -DawUdi, Tctbaq,it al-M1ifassiri11 cd 'Ali Muhammad 'Umar 2nd ed., 2 14 1
Narrated fro m 'Abd al -Rahmttn b Ahl Layla, l il from Ab1l Ayylib al -An~ari by
: ~~-{Cairo: Maktaba1 Wahba, 14 15/ 1994 ) ;:17~- {73 §170. '
~
a.1 -l:l.:tkim (4:395) and \21 from ·Ahl! lJ~kr himsel f but al-Daraqutni in his 'lltd (l :lS 9)
, lbn a\-Jazari, Gliayar al-Nilulya ft T almqat a/-Q 11 rra ', 2 vols. (Beirut: Olr al-Kurub avers that this nar ration is more probably murs,il from lbn Abi Layla d. lbn Ab!
1
; · ll miyya, 142712006, based on Lhe Lhrec- volu me ed . b)' Gonhclf Berg.suisser and Sharba (6:1 76 §30479). Also narrated m11 m 1/ from the Tdbi'i Abll Maysara 'Amr b.
lto Preti.I (Cai ro· ~fatba'al al -Sa'ada , 1933- 19 35) I:262-265 §1283. Shurat)bi\ al-Hamdani aml somethi ng similar murnil from QatAda.

696 697
 Amva,- al-Tm1zil: /_iizb 1
G lo ssar y of Persons a nd Sect s

named al-Siddiq.'" ' The Prophet confirmed ti .

la1U!
tit 1e for h·1111 in , - '!"he harshest and most devastating of
the hadiths of the shak ing of the two mountains· wn,nal-,\ S\\'pa1gns
··id al- An s1.
. , b f . vas
Y a, '
the battle of Yamama 111 w ,c
·
• ·
h. h
with 'Umar and 'Uthman )- at which time h · )dud (together
e sa, . "B f, all these cam . d the heaviest losses and after winning
Ul)ud! There is none o n to p of you but a Prophet · . e 1nn, I r ms .sustame . t the thanksgiving prostrat .ion. w,s
the , us,
two martyrs" '"'-and l;lira' (together with 'Um ; a Sh,d~iq, and ,,hich Abll Bakr went m o
Talha and al -Zubayr)-at which time he said: "Bear, 0still'
t rnan
Th, ' ' \I·.'· .. 1di _b al-A smii' wal-Luglzat states that only
Al.\awaw1 ,n Ta , " d f Ab - Bakr'"' He com-
no ne on top of you but a Prophet, a Siddiq, or a martyr_:,,.,., ere is . ·c hadit hs arc narrate rom u . . .
Ill Pr~~hc t1 reason fo r th is scarcity, despite the senionty of his
Abu Bakr, also alo ne among the Companions
. . . , repeatedlv led ments: _The . . the Pro het, is that his death predated the
the Com mu111 ty m prayer 111 t he lifet ime of the p I ·
rop 1et-upon compamo n,h1p to . p e endeavor of the Successors to
him blessings and _peace.'"' Imam Ahmad said: "When the dissemination of had,ths and t~, . I ·I t d that Abu Bakr
Prophet was taken 11! he ordered Abu Bakr to lead th hear gather, and preserve them . It is a so re a e . burnt
e prayer had ;he written record of all the hacliths in his p_ossess10nd "M
alt hou_gh there others were present who were more Qur'an-
profic,ent, but he was p ointing to the Caliphate.""" Imam al- I 1t a mistake slip into them. 1t IS · re Ia t ed that ' A'isha sa1d .: 1 Y
Shafi 'i preceded him in this view. '
father gathered Had ith from the Messenger of Allah and . ,t was
500 hadiths. One night he kept tossrng . an d t urm·ng an f ,t wor- ail-
Abu Bakr's caliphate lasted two years and three months in
,icd me. I said, 'Are yo u tossi ng an d turm.ng because .o some .d
which he brought Syro -Palestin e and Iraq into Islam (the "one 1ie sa1 '
ment or have you heard ba d news·, . I11 the . morning , I b ught
or two b uc ketfuls" in the dream of the Prophet) and suppressed , . h h d"th •ou have with you ro
apostasy am ong the Arab tribes in forty days. He fought Najd's Daughter, brmg me t e a 1 s ) .d 'I fear lest
them then he called for fire and burnt them. He sa, ' . ht be
false prophets-Tu layba al-Asadi, 140 7 Musaylima the Arch -Liar
I die 'while those are still in your possesswn · and dthereb . m1g ed but
and his wife Sajah w ho were killed in the devastating battle of 1,ev '
among them hadiths from someone J trus ted an de h" "'""
Yamama and Fuj a'at al- Su lami, as well as the false prophet oi it was not as he said to me, and I would have imitate 101
1402
Narraied fro m 'A 'isha br al- J:Iakim , ,\ fo stadrak (3 :62, 3:76 irniiduh11 sabi/1); lbn
uo~ . ab llhalllt, Sajd1lf al-slwkr) anJ al-
Sa'd, lbn Abi 'A~ im , al -Tahar.i ni anJ olh ers: also fro m Anas and 'Ali b,· AbU Nu'a~·m lhn Abl Shayba, M11 $a1111af (5:459 § 849 9 Ki f narrator but lhc rest of the nar~ -
\~ 6~~ 1,~'rifat al-Sa Mba cf. al-Suyun , D1ir-r ( 4:155). . Ba1haqi, Su11a u (2:5 19 §3940) through a namel~ssd it in Kitclb al -Sipir without chain
146-1 ~ar ratcd fro m Anas by al- Bu khari, Ti nniJhi. Ahli O;i wUJ. al-Nasil'i and A~mad tor~ arc ~rustwonhy; MubammaJ h. al -l;tas_a n' cit: Khaw.lrij at Nahrawan as narrated
1_103 l\ arrated fro m Abl1 Hu rarra br M uslim, al-Tirmidhi a nd A]Jrna~. . . and he c1tcJ the same act by ' A\1 after figh_ll;g l~ a :4 _ §S 02- 8503, §8508) d :
5 60 463 5
As narrated fro m Aho lvlu sa ,li-Ash'ari br al-Bu khari and Mu slim. This 1~ ma.1s- hral- Ba;,_zar, Musnad (2:186) and lbn ~bi Sha}b U~Abd AIH\h Mubamm~J l:las~n al_
t ranstnitted, also from 'A'isha, Jbn Mas' OJ, Jb n ' Abbas, Jbn 'Umar, Abu Sa'id a!· al-Sarakh~i, Sltar/ 1 Kittlb al-Siytir al-Kabir, ed. Ab . ) I · I SJ- 154. fhe thanks
14 udri, 'Abd Allah b. Zam'a. ' Ali and l:fa tsa.
Kh °'haft'i, 5 vn\s ( Beirut· Dar al- Kutub al-' ll miyya, 141711997 . · ,J in s.:vcral authen-
g1Vmg prostr~tion anJ the thanksgiving prayer arc bo th mcnl!O 0 1:
h6 1'.trrall'd fro m Abo B,tkr al -Marwaz i by Jhn al -Jawzi in Ma.ndqib al-lnui.m A!11~·,1d;
ed MulJanunad Amin al- Khanji al- Kutbi , 2nd 1.·d. (Beirut: Khan.ii wa-J;lamdJ.n, i.,.,Sl :\~~.idit~ contra r)' to what certain juris_ts dai;::~~- Suyllti in Ta rikh 11[-~/,u/~fil,~ doc-
1930- 193\)p. ]60.
1 61 I.e. w1thou1 repe titions through van~us c ·ilh over 100 of Abll Ba~r s ~a~'ln~d~ his
~ Hl· fl' Pt.' llkd befo re the deat h of Abo Bakr an d died a mart)TO!l theMusHm sidcin ~~~,n~~over 100 of them which he follO\\ S up.:thir in the Musrwd 11J -S1tld,q ins
th l\:arratcd by al- 1:lakim as slated by lhn K
e hattleo(~ahawand ln th e year 2 1/6-12 ).
fo 111i' al-Asii t1ld.

698 699
r for the sake of ~ llah, . He
A11war al-Tn n zil: Niz b J

Among Abo Bakr's sayings: "Who ever fights h·

wiU 1s ego
p rotect him against Wha/"s
(>1 '' )
Glossary of Perso ns and Sects

- d "the Imam, o ne of those who

f,i,Jili a/-.lfil/a by a~;aja r, firs t o f th e fou r muj~a:~~
hates:' "" When 1e men 1s came 111 the time of his c . h he
. reached the s ) . d to our tim e and acquire
heard the Qur ,an they took
. to weeping, whereupa11P hate and . hJ" h I survive C u
Jmanis whose sc oo ' Su n n i sch o ols, known in the omm -
'Thus were we before, the n the h earts hardenedon( e said-·
b) "' 1472 Ab· N '
qui,; . u u aym sa,·d : " Th e hearts hardened means
qasai a/.
they
,,,.,tc 111 1
. _ al- a'+a,n) and teache r cto
st foll owing amolnga m" (a -11nam

became strong and tranq u il th rough knowledge of Allah:'"" · nity as__"The. Greatest
~luhammad b. al-1:lasan a 1-Shaybani ' and Zu,ar
\hu ) usu t. ·
Abii Bakr: Shu'ba b. ' Ayyash b. Salim al-Asadi al -Nahshai; al- among others.""' I -·-1 b Abi Bishr lsbaq b.
Kufi (95-193/7 14-809) was a m aj or ima m of Quranic readin h' i · ' Ali b. sma I . -
\b u al-J:lasan al-As ar . - ,.- b Bilal b. Abi Burda b. Ab,
and Su nna wh o took the readings from ' A~im th rice, 'Ata' b. alg . -•·1l ' Abd Allah b . M usa . ) '"' A
, ,limh.lsmai '· _ h d _d_ ( 2 60-324/874-936 ·
Sayib and Aslam al-Minqari. In his ve ry old age he would say: , . - - aI- Ba~n al- Bag .a I Ab
\ \usa al-)amam - ' ·lu·sa al -Ash' an- a nd
am half of all knowledge:' He is known to have "prayed (ajr with1 ·Je,cendent · c npa111on u"
of the Ye m e111 , m ' - S h ol he was in the first
the ablutions of 'isha ' for forty years" and "not spread out a bed c 1, of the Ash an c o , h
eronymous ,oum er . . I f h . s father-in -law, t e
for fifty yea rs" and was co nsidered one o f the aw/iy,f. Among his I l 'er a d1sc1p c O I b
h,lf of his scho ar y care - ,- h loctrines he a an -
fa mous sayings: " T he Sunna in Islam is m ore rare and precious Ab- ' Al" al Jubba1 w ose' b ,-
\\u'tazili teache r u ,, - . ; him a question al-Jub . a ,
than Islam itself is rare and precious among the rest of the Joned in his 40th year after aski ng d Divine obligatwn
faiths;""" and " Abii Bakr [al- Siddiq] did nut best you becaus, failed to resolve overt b e issu
· e of the suppose b t " (al-,iili/1 wa -
1
of prayi ng or fasting more but because of something that has to "abandon the good c,or t I,e sa ke of tbe . et erof the ,ifatiyya, .
firmly settled in his heart" On his deathbed he showed his sister I
a;fn/JJ. At that time le a op d ted the doctrines. . e Attributes are
a corner and said: "Why d o you weep? Look at that corner, this those. of Alt/ al-Swina w b u asse r t that the . 0('.),vmunchanging and
is where I h ave made 18,000 khatmas of the Qur'an:•i,;; obligatorily (i) charac terIZe. d b Y perfectmn, 11 bl" gation whatso -
Abii Hanifa: al- Nu'm an b. Thabit b. Kawiis b. Hurmuz b. (iii) without beginmng,. b ut H e ·s
I under fnoho better.I '"' He Ie ft
ever to abandon the good fo r th e sake O t e
Marz uban al-Taymi - mawliih um-al-Kiifi (80-150 /699-767),
called "the true Faqih" by Malik, "the Ima m" by Abu Dawud, Sec more in our Fm1 r /m,mrs a11d Their Sdiools. _ K dliib al-Mufwri, lbn al -Subki
i-:~i,
14 1
•e; These dates wcce given by lbn ' Asakic in T,,l,ym i"Dl,ahabi, Sip r, ( IS ,851,. "'"
1472
; Cncd by Mul,.ammad h. Qudama in Mi11l1elj al-Qil$idfn.

Narrated hy al-Qas im b. Salldm in Fmjil 'il of-Q11 r·11,1 (p. 135) and Ihn Abi ShJy~J
( 19AS2- 4S 3 §36673).
47 3 3
oo T,t,"'J•li ul-Shafi ',yyu <1/-Kub,a _(B _- ' !~~T:,~rq,li a/- Fuq,1,a : al:Slu~,;;,·:;
T,dl,k"" ul-cl,iffa,, lhn Kathie, Bufoya ( I S. IOI ) -Shafi'iyy<1, ed. ' Abd al- Ahm_ 4 §60
("208-214) and Ibn Qa<)l Shuhba in Talwq<ll " 1, I ,niyya. 13981 1978) I.II I
in Abo Nu'arm al -Asfah ani, l:Wyat al-Awliya ' wa -Tabaqar al- A'.(lya ', IO • 0~;~:;; : , 01, . (Hydcrnbad Deccan, D>'ica1_ al-Ma' acif ~'.~~ ',;~:·obii°u, 3301942 as 'd~'.; 1:ln•~~
Ma1ha'at al-Sa'ada, 1399/ 1979, repl. Beiru t: Dar al - Ku tub a\- llmiyya, \••h1~0.: a\ -1<.ha\ib in T,irlkli B,?l1~lad ( I l :J~~~-~m.i.J, Slimllwrtit al-Dluihul (_, 0
l:33-34. 1
Aih,r accocdi ng 10 lbn Katlm. L.f. also lb , . ) and
::;: Kma1cd br al -Khatib in <1/-Jam,' li- Aklrfrlq al-Raw; wal-Samt ( 2" 72 ~ is ,q,i,- lh'
1 .' Khall ,k,n , \V<1fayM ol-A'yan(2,446):. . .. ti . ·a U 26- I 27, Ash, ,rn I.I 39
mad b.
lbn al-Ja1ari, Gl1dyat a /-Nili aya (I :295- 296 § 132 I) . I h e fi gure of IS,
all'nt lo a d:n\y klwt ,na fur 49 yea rs.
~ Cf. al-Shahraslani, al-Mil"/ wcll-NiJ al i::;i~ ,~!) s~•e also NUr al-Din Ab
lbn a\..Subki, 7 ali,iqcit cu-Sh,lji'iyya al-Kt'.bnl},,:·in al~Kifiipifi Uttl l ,11-Dfn.
\\ahmud al-SabUni (d . \ \84/ 1770 ). al -Bi.Lil)

700 70 1
r
Anwar al-Tan zi/: lj iz b
1
Glossary of Persons and Sects
Basra and went to Baghdad where he took fi h f
jurist Abu lshaq al-Marwaz1 (d. 340) ,.,, He dq rorn the Shafi'; . l prefer to narrate from hi m than to
·
years to the refutation of "the Mu'tazil·a, the R-r,...
evotedh the next 24 dJnothear,an d I certain Y ]" Hence al-Shafi ,i named Ab u-
: l t [on my own . '
the KhawanJ- .. , and the rest of the various kindsa •-,a,f. t e !ah,111.l'Ya, 11,1:1theProp ,c t in memorization among those who nar-
the words of al- Khanb. His student Bundar relat0 dtnnovat h _ors" .1n tturayra "the forc mos " aning Companions and Successors.
dith in his tune -me .
ly expenditure
. was a meager 17 d irhams. e t at h1si•ear. 1Jt1dha , . . "I divided my nights mto
b. Hurayras sayings. .
"Al-Ash' ari became the sign-post of Sunni I . . Amongts A u h' d I would pray, in another sleep, and m
. . word has smce
. . in one t ir h "A d
time and lus then become synonyearning .111 h·IS 1h11e par · I
h' d would recollect t e
h hadith of the Prop et. n
·ct "I
position of Ahl al-Sunna wal-Jam;ra:• 14 so On hi mous d W hbith th' ili,· last t ,r w al-Shafi'i said he himself lived. He also sa, :
. " Bear witness
said: . over me that I do not declare ani s eatf h ed he misII also ho f Allah two large vessels of
r O t e peo.
rresmed from the Messenger o the people. Were
ple _o f the Q,bla
•
an unbehever
•
(kiifir), as all of them point to One d. · . t d the fir st one among
knowledge. ! issemma e b t" That was
Object of worship; and all of this [disagreement] is just differ- . d gullet would e cu ·
ences in terminology." 148 1 Ilo dissemmate the secon ' my . . 1 strifes to come in-
inreference to his knowledge of the poht1ca f h K 'ba and the
Abu Hurayra: 'Abd al-Rahman b. Sakhr al-Yamani al-Da\\'si eluding the murder of al-l:lusayi1, the sack o t e a
(1 9BH -57/603-677) - fo rmerly named 'Abd al -Shams then re- names of those involved. d d
named 'Abd al-Ral:tman by the Prophet and nicknamed by him . the d aytim
Abu Hurayra used to fast 111 . e and pray in the ea
'th little
Abu Hirr-is the most abundant Companion-narrator of hadith . with
of mght . his. wife
. and daugh ter. He was content k' h' ws fa1
st with'
from the Prophet, having accompanied him day and night at ming five dates for his. pre- ,ast
c mea I and brea mg 1. his hun-
home and abroad, in public and in private, on pilgrimage and IJre, sornetimes tying a stone to h is. stomach todcontam•th'nhis door-
military expeditions for three fu ll years, during which time he . h'IS housean . "' he1entered or
ger. He had several prayer- spots 111
was content to live from hand to mouth. The number of those step, and prayed in each o f them once every time d tooth-gapped,
who narrates from him reaches 800 including both Companions · He was slightly swart hy, wi·de-shouldere
exited. . h' ,hair and beard
and Successors. At his burial lbn 'Umar said: "He preserved the wore two braids (gafiratay n) and dye d his w 1te of gentle an d
Hadith of the Prophet fo r Muslims" and "O Abu Hurayra! You With red henna. He wore a black turban · He dwas donkey, an d
h · h ch'ldren
were the most assiduous among us in accompanying the Mes- umb!e disposition, played wit 1 ' ro eceaeven after he
senger of Allah and the most knowledgeable of us all in his • wood on his back from the marketp
earned d 1thread
a wit. h 2·ooo
b
hadith ." Abu Ayyub al-Ansari said: "Abu Hurayra heard what we ecamc governor of Medina. He po ssesse da six times in J/11'kr •
kn
ots and would not sleep unll·1 he_ had fuse
Allah Most H1·g..h ever)'
u. 7g Abu lsbaq al-Jsfa r.\yini and Ibn Forak con sidered al-Ash'ari a Shafi'i in (iqli cf He said: "! make glorification (tasbi!i ) 0 ·i , 000 times.
'.~; Qa<1; Sh~hba, Ta/1nqdt<1/-S/, dfi_'iyynO :83). , _ , . , (,/-Ma/ba'at ,!· day according to my ransom (qa da rdiyat1: 1. -· f the Prophet..
f\1un tr Abduh Agha, Na mu dliaJ mm al- A ma/ al-Khn>nJya
Mtmiriyya
1411 1 (Riyadh: Maklabat al-Imam al-Shafi'i, 1988) p. 134. .
His high rank is indicated by the had1th
fo ur, orofive " '0 rds per·
In al-Dhahabi , Siyar A'lri m al-Nubalfl ' ( 15:88). "None hears a word, or two, or three, or

702 703
 Anwa r al-Tan zi/: H izb I
Glossary o f Persons and Sects

taini ng to what Allah h as co m m a n ded, then learns th Id Yo u b elieve m e?" They said yes.
. em" ""
and · won f a r eat impend Lng pums · h m en_.
ti"
teach es the m to oth ers, except h e c ertamly enters Paradise. 1 d this mountam, O
1<h n 11nue
. d·· "I warn you r ·g11 htm
. A t t h.1s Abii Lah ab said:
Ab ii Jahl: ' Am r b . Hish a m b. al-Mu gh, r a al-Makhzum, (d
624) was one of the r ank enemies of M u slims among ,, · 21 ~:Jc~:mrnoned them t~b~:;e;:~ clk)! I~ this wh y you ga,thered
leaders. Previously know n a s Ab ii al-Bakam (Father1v1eccan of the ·pens
. h i·our handsM(f d was rev ea Ie d ·1,.. H e cont racted adasa,
d
W isc), h e was renamed Abii )ah! (Fath er o f Ignorance) b th .,• Then Surat al- asa ft which h is family abandone
u,. f nth rax a er Wh
Prophet- upon him blessings and p eace-who fo rbade it ro: ,contagious for m o a his dead body fo r three d ays. en
anyo ne to call h im Abii al-Bakam; h e also named him "the himand no one tended to b lc they had som e slaves rem ove it
h became unb eara
Pharaoh of this Com m unity:· Al-Akhnas al-T h aqafi asked hiin the st~nc . wn a hole.l-iss
after they witn essed the Qur'an bein g recited: "\\'hat do you and throw it do Abf1 Ash ' ath , the trustworthy
think of wh at you h eard?" He replied: "What have I heard? We Abu al-Sha , t h a"' : Also know n as l K•fi al
d l-Muh ar ib1 a · u 1 -
and the Banii 'Abd Manaf h ad always com p eted for eminence. 1 ) b al- Aswa a 1 · . •
Tiib1'i Salim (or Su ay m . f al-Bukh a rfs narrators m his
They would feed p eople, so we wou ld feed p eople. They would ,mani (d. 125' /7 43?) ,s o ne o b M s•u· d Ibn 'Um ar, and
equip them, so we wou ld equip them. They gave, so we gave. We f h. f th er I n a '
Sahih and narrated ra m is a '. f I-H aJ·J·aJ· . Al-Baydaw,
were like two fron t run n ers; u ntil they said: 'There is a prophet ·
Hudhayfa. He die ll1
ct · K 11· fa inthe t uneo .
a ·
. - • although he is
·
. . . of a vanant qira a, -
among us who receives revelat io n fro m heaven: How are we mentions him m th e con text . r
d l bn al-)azan does
going to m atch th at' By Allah, we will n ever b elieve in him nor not known as a Q u ran ic reading spec~~ ,st an
accept1483him as truthful-ever!" H e was killed at the battle of not mention him in Ta baqat al-Qurra · _ . h (d Z31/846)
Badr.
-,- b"b b Aws b. al-1:lant . -
Abu Tammam al-Ta 1: !:la 1 · _ Sh 'ara' and D1wtl n
Abii Lahab: Literally "flam er;· thus n amed b ecause of his beauty, was a S11rian poet wh o auth ore d Fuh. u l a 1- u ntaries three o f
'Ab d al-'Uzza b. 'Ab d al-Mut\alib was a p atern al uncle of the . d al com me .
al-l:Jamcisa. The latter receive sev~r- I-Marzuql and Abu al-
Prophet- upon h im blessings and peace-and the only one of them available in print (by al-Tibnz,, a d forceful style, he
h is Meccan oppone nts to b e m entioned in the Qur'an by naine. 'Ala' al- Ma'arr1). Famed for h .is e IO que nce dand by the caliph aI·
When the Prophet was commanded to warn his near relatives went to Egypt then Baghda d an d. was !au e
(al-Shu'ara' 26:21 4) , he ascended Mount Safa and shouted out: Mu'ta,im above th e poets of his ttme. -'b Ka'b al-
"All of you be warned! " Whe n the p eople gathered around him, ' b 'Aw, ·
al-A9ba\ a\-Sa' di: Abu Ja' fa r Ac;\ba\ b. ~~r;la~ el Snout!• was~
h e mentioned each tr ibe a nd fa mily by n ame and said: "If I were
Sa'dl al-Tamimi, n icknamed Anf a\-N q d by S in Nawalud al
to inform you that m ounted t roo ps a re ab out to come out froin pre-Islam ic poet (not Umawi as claime

i/1 (111111n. fi qmv/ih i w\ 1111 \\'tt

:::: See <efe«nc,s ,i hup,//www.livi ngislam .o,g/k/ahpp_e.html. vol, . io L~!i b )· Muslim. Sa~i · bba r)· etc.
Bukh.'.lri, Sal.1i{1 (T,ifsir, Sfmlf Tab at_' (Tiijsfr,S1inlf T,, ; \'(>Is. (Cairo:
lbn l hsh:un, al-Sira al-Naba wiyya , ed. Mu$tafa al-Saqqa ct al., 2nd ed., 511
2 (Bl'irut: Ddr a\-\Vit~q, 137S/195S) 1:3 16. 4 ~ndlu r ·,u /iirarak ,il -aqrabin); al-Tirmidlli. :::: Mul amrnad 'Ui~ar: J.Masa<l 1 11 I).
1
4%S lbn Sa'd, Kitab a/. T,ibnqclt al-Kabir. e~~·ar. Faltz al-BiJr f(Tafsir. •
~bktabat al- Kh:1.nji, 142 1/2001) 4:67; lbn l. J

i 04
705
 Anwar nl-Tn nzi/: tl izb I Glossary of Persons and Sects

Abkii r and Sharh Abyat al- Mughni b t .

' u predating I 1 d by al-Bukhari and Muslim.
or five centur ies) who was harmed by h. 'b s am by fou
is tn e-the B r nirrJte h t gave her the news of her exoneration of
and Ieft it to join another tribe who al . . anu Sa'd- • the Prop e C I
so mistreated h· \1 hcn . t her in the incident of the Great a umny
anot h er until h e returned to the first d b' 1111, then t' ons agam s . "
k-u/11. wiidi11 Ban ii Sa'd, "In every vale than 1tterly renJar ked, b1. ,heaccusa '. di , 'Abd Allah b. Ubay (q.v.) she said: Thanks
_ _ ere are Banu Sa'd' """ Ii -I/k)''.nst1gate
· Allah, "
not anyone else, and not to you. ' -
r"'"" Al
10
'A' isha: 'A'isha bt. Abi Bakr al -Siddiq U . ,nd r1aise /- Hikam said that "this was because she was
, mm al Mu '11 •11 . •bi ,n Slrar.11 a . .
BH' -57/6 15 1 -677), the only virgin the Pro ht · " in (7 ,hirnu d effects and immersed m the One Over-
p e ever marri d . s to causes an . . ,
most b eloved of all women after KhadiJ. a t 0 h. c and obh\'!Oll , f causes which is the 'station of obhv10n
1111 · He dubhed h
Umm 'Abd Allah and nicknamed ' her H . er h·lming Creator o ' ' b ·') h f
' - ,. ' . umayra (fair youn' "' - ,111·1 the higher station of 'abiding ( aqa -t at o
woman), A 1sh and Uwaysh. She was the tea I f h g ( ·r,l,m1) " e f " M I d
. c1erote Com "· k ledges the workin g o causes u 1amma
\bu Bakr-ac now 1·b b
mumty and a paragon of women, "the most eloqu t f · • . . 1K 11 • ii in Ma/ nli' a/-Sa 'nda said it was a 1 erty orn
· en o speak- ITahir a· a ar J II
ers aft er th e Messenger of Allah" (Mu' awiya i\'1tis· b T II ~; tnil"/111/ IJovelorn endearment> she did not mean itera y. .
" ' .a· a1aand
al-Al:maf b. Qays), absolutely the most knowledgeabl . _. h . . Abu· l-lurayra the forem ost instructor ot the
. . · e ,,oman ,:\'t~ a 1s w1 111 h
m the Unm,a or rather 111 humankind" (al-Dhahab·) «
. . . 1 , compn'• l'11,'111n, and a principal conveyer of the Sunna from the Prop et
hens1v~ m knowledge, umque in her intelligence, a mujtal,ida. to ihe Companions and subsequent generations. She narr~ted
the epitome of learning and teaching" (al-Suyu\i) . Her mother
abundantly fro m him-up to 2,210 hadiths directly, as we als
was Um m Ruman the daughter of 'A~im b. 'Uwaymir b. 'Ahd -· Sa'd' Hamza
Shams b. 'Attab b. Udhayna al -Kinaniyya. 1h10ugh Abii Bakr, 'Umar, Fa\nna, . -b. 'Amr aht,
Aslami and judama bt. Wahb according to Dhahab1. She taug
'A'isha was nineteen to twenty years younger than her sister om 30 Companions and her students among the Successors
Asma' (27 BH-74 /596-69 3) and about five to eight years Fatima's number in the hundreds. She was fame d as a jurisprudent of th e
junior. The Prophet married her after the death of his first wife liist rank. Seven fa mous jurisprudents among th e Compani,~~s
Khadija hint Khuwaylid, a year or two before his emigration to wm known as "the Masters of fatwa:" 'Umar, 'Ali. [bn ~-a.s uh '
Medina, and he first cohabited with her in Shawwal of the sec- Ubay b. Ka'b, Abii M11sa al-Ash' an-, za,•db · Thabit ' and A 1s a.
ond year after the Hijra, following the battle of Badr. She was )\asruq was asked if she had know1edge of m · heritance laws. He.
among those who bade farewell to the Badr combatants as they replied: "By the One in Whose Hand 1.s my soul'· l saw the .senior
. . ,"14ss She 1s a1so
were leaving Medina, as narrated by Muslim in his Sahi/1. On Companions asking her about mhentance 1a\\.
the day of Ui)ud (year 3624), Anas-at the time only twelve or .
famous fo r her judicious corrections ('1st1•d ra-ka-t) of older Com-
thirteen years old-report s seei ng an eleven-year old 'A'isha panions, which al- Zarkashi compiled.
and his mother Umm Sulaym having pulled up their dresses The Prophet praised her in several reports: "Many men
and carrying water skins back and for th to the combatants, as
:•1·
14
..,, ~arrated by al -l~ukhari.
\.m, lbn Qutayha, al-S!11'r 1w1/ -SJ1u'ura' ( I :382-383); Baghd aJi. Kliiuhia (l l :4Sl -.J :i6l \arrattd hyal-Dariml anJ al -l:{fl.kim (4:11 ).

706 70 7
 Anwd r al-Tanzi/: Ni zb 1 Glossary of Persons and Sects

reached perfection hut, among women onl A -

. 'Imran; and' the Y sya the "lie .·, of •J to her.. "Well? Did I save you from the man?" After
Pharaoh and Maryam b111t , 0,1h1t sai _ k agai n sought permission to enter and saw
- superexceU ., . Abu Ba r . "
'A'isha over all women is like that of meat d ence of ,fr,,da)S, nd 'A'isha were at peace. He said: Let me
over all foods." "" Ibn l:l ajar cites other vers·, an fgruel (th arid)
-
~,1 1
h1 Prophet ace as I had entered 111 · your d'1spute." ·rhe
ans rom T b _ ' - df,a'aIna-) ."'"'·
and Abu Nu' aym that add, after the mcntio f M a arani ,:,:er ·n vour pea
1
• . • "We do, we do (qad fa a/na, qa
'Imran,
- "Kh ad-lJa· b.mt Kh uwaylid and Fatima 11b'0 t Maryam hint p,phetsaid.
. . in uhan11n d" r, 5
ked the people: "Who gave you the fatwa to fast
Tl11S 1s confirmed by the hadith in Al)mad with a (. a .·
from Ab u- Sa,-d '.heon;:,?:, They replied, 'Ali. She said: "H~ is truly most
1 a - u n: Fatima is the best of ti air chain
l Kh d - "
0i .,shu f the Sunna!" 1"' 'Ammar b. Yam said to the
. " - le Women of ,. 0,.-iedgeable o b'l' · t
Paradise except for Maryam. When 'A'isha asked him: "Wh· h ,. le of KOfa w hen 'Ali sent him there to mo 1 1Ze agams
of your wives are in Paradise?" He replied: "You are IC 10 .
of them! "1-190 • sure Iy one ri11hahefore
r B
tI,e a ttle of the Camel: "We know for ccrtam that
. h
· . ··f of the Messenger of Allah in the world and mt e
,h~ is the" 1 e "1495
The relationship between the Prophet and her was tender ,. but Alhh
"creanrr, ' is testing you through her.
and playful. One time he raced with her and she beat him. Some
., In addition to her superlative knowledge and understan_ ding
time later, they raced again and he beat her. He then said: "One
·tt d'th she was a mine of information on Arabic med1c111e
all! " (ha dhihi bi-tilk) .1491 He once said to her : "] know for sure ot " , l 1·k I
when you are happy with me and when you are angry with me'" ~~lause, sI1c sa1'd, of her retentive memory. She was .a so, ' e ,er
d
father, imbued with the oral heritage of pre-Islam1c Arabs an
She said, "And how do you know, Messenger of Allah?" He said:
could quote at will from their poetry. Like Fii\1ma, she had an
"When you are happy with me, you say, 'No, by the Lord of
:o'.ense sense of woman's privacy and modesty m dress. She
Mubammad!' And when you are angry with me, you say, 'No, by
defined woman's public dress thus: "When a woman reaches pu-
the Lord of Ibrahim!'" She said: "Yes, by Allah! I do not stay
berty she must cover whatever her mother an<l grand mother
away from more than your name:' 1"' Abu Bakr one day sought
mus; cover"H" their khimar being "nothing short of what covers
permission to enter the Prophet's apartment. As he entered he
both the h~ir and skin:'H" "without transparency:' 1'" She said:
heard 'A'isha shouting at the Prophet. He caught her and said: ,Bv Allah' I never saw any better women th an the women of the
'Am I seeing you shouting at the Prophet?'' and he wanted to ' nor. stronger in their con f,1rmat1on
.{nsar · of the book of Allah'
slap her but the Prophet held him bac k by the waist and saved
llben Surat al-Nor was revealed and to draw their klrnnnir over
'A'isha. Abu Bakr went out angry. When he had gone, the
11
1489 ;'. \ arratcd from ~u'man b. Bashir by Abtl Dawu.d and Al)mad wi\b good chains.
Narrated from AbU Musa al -Ash'a ri by al-Bukhari, Muslim, al -Tirm..idhi. lhn
Maiah. and Al)mad. ;:::~arrated by lbn 'Ahd al-Barr in a/-lsti',lb. , , as ibn Abi al-Ja'd in
1490 \arrated from Abu Wa'il by al-Bukhari and Al)mad as Mil
Narrated from 'A'isha by Ibn }:libban {16:8) . al-Tahar;mi in ,,/-A 11•s,</ {S:S 4 l-.,, ',bsnad
~8039}, and al -l:lakim ( 1990 ed. 4:14 $a~1i!1) .
1491 ::~ ~arrated byal-Bayhaqi, S1man (6:57) and lbn Abi Shayba (2:229).
1492
[\;arrated from 'A'isha by Abu Dawud, Ab mad and lbn M.ijah. ll,! ~arrated br 'Abd al-Razzaq, Mu$mi,wf(3: 133). .
Narrated from 'A'isha hy al -Bukhari and Muslim . ;\arratcd by Malik in his Muwar, a', book of dolhmg.

708 709
 Anwar al-Tan zi/: Hi zb 1 Glo ssary of Persons and Sects

their boso,ns (24:31) - their men went b k

ac to them . ar said: "Nothing in the world was more important to me
them what Allah had revealed to the 111 . h reciting lo I ];Q I 'A''1sha sa1'd : « I used to enter my
LJll that resti ng-pace.
. . . in t at [su than
each man rec1t mg 1t to his wife dau I t . . · ra or Verse]
' g 1 e1, sister and , ,,-here the Messenger of Allah and my father (Abu
Not one woman among them re mai ned ' relative. hl)usc-
except she got BM) ,rere buried -and undress thinking it is only my
spot, tore up her waist-wrap and covered 1 ., up n the
0
.,. . ) 1ersclf from h d husband and my fa ther. But when ' Umar b. al -Khat1ab was later
toe (1; ta;a rat with it. They prayed th ea to
e very next daw juried [there], I did not enter the room except that I wore my
covered from head to toe (m u'taiirat) "'"" Sh n prayer
• ' · e forbade 1 . rarment close to me, out of shyness before 'Umar.""'"
f ro m go111g to mosques fo r congregat' I ,omen
iona prayers i I ct·1
the five prescribed prayers, let alone Tara, -1, S'h ' nc u ng .\s a ru le she did not shorten prayers in travel and gave as her
. v, . . , e gave he
so n m the fa mou s statement· "If th, M r rea- r<aion the fact she found no hardship in travel, whereas qa, ,·
. e essenger of Allah h d
seen what the women of our time do he , Id h a KJSstipulated to allevi ate hardship. She eve n fa sted whi le trav-
' "ou ave forbidd
them to go to the mosques just as the Israelite w en ,lling and deemed shorteni ng to two a dispensation (rukh, a).
b'dd 1" 1>00 Sh d 'd . omen were for- This is the Shafi'i and f:! anbali posit ion. Qasi m b. Mui)ammad
1 en . . e i pray fara wi/1 in congregation b u t at home
and she o f·ten led other women in prayer. ' h. Ahi Ba kr al -Siddiq related that his aunt 'A'isha practiced
hielongfasting (kimat ta,umu al-dahr).150 ·'
When 'Umar was mor_tally stabbed he sent his son 'Abd
Allah with a message to 'A'isha to "Ask her if I can be buried al-Akhfash : Abu al-Hasan Sa'id b. Mas'ada al -Balkhi thumma
with my two companions;• that is, in her room, next to the Jl-Basri al-Mujiishi'l mmv/a/,um (d. 210/825 or 221/836), known
Prophet and Abu Bakr. 'A' isha repl ied: "Yes, by Allah'" Another as al-Awsat (the Middle) to differentiate him from two other
narration states that she sai d: "I wanted the spot for myself, but J famous Akhfash. He was a client of the Banu Mujashi' b. Darim
in Balkh and lived in Basra and Baghdad. He studied grammar
shall put him before me today." It had been her habit that if a
under Sibawayh although older than him, and took hadith from
man from am ong the Companions asked her that spot she
Ibrahim al-Nakha'l, Hishiim b. 'Urwa and al-Kalbi. A Mu'tazili
would always refuse. She herself gave the following instructions
in doctrine, he authored al-Awsaf and a/-Maqayis in grammar,
before her death: "Bury me with my lady-friends (the wives of
Ma'tini al-Qur'an on the desinential syntax of the Qur'iin {not to
the Prophet in al-Baqi') and do not bury me with the Prophet in
be confused with the same-titled tajs,,· by Abu Zakariyyii Yai)ya
the house, for I dislike to be held in reverence (inni akm/111 an
b. Ziyad al-Farra', q. v.), al- Ishtiqaq on etymology, a/-'Anid wal-
uzakka)." Jbn ' Umar came back with the news, whereupon
Qawafi on prosody among other works. ';w

WJ9 Narrated by Ibn Ahi }:l ilt1m in his Tafsir as mcnt ionl'd by Jbn Kathir in his 7iffr
(Dar al -r1kr 198 1 ed. 3:285) an J Jbn l:b jar in Far b a/-Btlri (8:490 ) whik al-BukhJri
n,irratl'S ~umcthi ng ~1milar. Jbn f;iaJar noh.'S that 'A'isha said somt•thing ~i milar atiuut
the womm of the Mul11l jiri11 (i.e. the women of jv!ccca) hut that the l\•· 0 reptirts .ire
~~ 1 n~ill·d by the fact that the womcn of ~ led ina we re the first to aprlr the \ersc.
Xarrated hy al -Bukhari, Muslim, and in the books of S1 111a11.
i'• I '
1~.! ~ompare this to the im~ious sa)'ing of some peop le that "t hcr~· is nothing there:"
'4:] · atr.1ied by Ai)rnad with a sound chai n as stated by al-Haythami, by al-l:{ilkun
1:,,3anJ 3.6 1) Nho said it is sound by the criteria of al-Hu khiiri anJ Muslim .
1~>1 ~f. al- Dhahabi, Si}'(lr (2:187) .
·SurU!i, Bugliyat al- \\'11'tlt ( I :590-S9 I §I 244).

710 7 1I
 Anwa r al-Ta nzi/: tlizb 1 Glossary of Persons and Sects

'Ali: Abual-Hasan 'Alib.AbiTalibb ' Abd I M
, _ · · a - U\lalib b - _
b. Abd Manaf al-Qurashl al-H ashiml ( ! · l-lishan-i
68
the fi rst of people to become Muslim ace d'H-40/606 -66 \ ) \vas
or mg to ma
arly authorities. He was born JO years befor th p ny schol-
. . e e ropher • · ,qbSh1 a,
s1on accordmg to the sound version and was . d . ic n-i1s-
f h . raise m the h0
o t e Prophet- upon him and his family bl . n-ie
ess1ngs and pe
and was always with him. He took part in all th b ace-
h.1m except for th e campaign of Tabuk at ,,,h· h e· attles with
. . ' , ic lime the Pro-
phet said to h1m, by way of explanation why h h
.. '
Med .ma.. « Are you not pleased to have in relat· C s OU1d stay in
·
position of Harun in relation to Musa>" He h' '
,_ . . · gave 1111 his
daughter l-a\1ma m marriage and the Prophet's st d d
an ar was 111
his hand in most battles. When the Prophet-upon him and his
family blessmgs and peace- paired the Companions in brother-
hood he said to hi m: "You are my brother:·
His merits are very many. Imam Ah mad b. l:lanbal said,
"None of the Companions has as many merits re ported about
them as 'Ali does:• Another scholar said the reason for this was
the Ban u Umayya's hatred fo r him, which made anyone of the
Companions that possessed any knowledge of his immense
merits step forward and recount it; and the more they tried to
quell it and threatened whoever talked about his merits, the
more they were dissem inated. Al-Nasa'i compiled many reports
with chains of transmission that are good for the most part. The
Raftc,la , on the other hand , invented many fabricated merits of
his.
He narrated much from the Prophet-upon him and his
family blessings and peace- and from him narrated: (I) among
the Companions: his two sons al-1:lasan and al-1:lusayn, lbn
Mas'iid, Abii Miisa, lbn 'Abbas, Abu Rafi ', lbn 'Umar, Abu
Sa'id, Suhayb, Zayd b. Arqam, Jarir, Abu Umama, Abii Juliayfa ,
, - ·b Abti al-Tufayl and others; (Il l am ong the
_, b All ' . - . .
J-Bira · whoar-e ,iiukhadra
• m [born 111 Jahthyya ] or saw the
,accissors on-believers: 'Abd Allah b. Shaddad b. al -Had,
prophet as_hn_b 'Abd al-Ra\:iman b. al-Harith b. Hisham, 'Abd
- b
Tlf. · _ 'ti b Nawfal Mas'ud b. al- ~lakam, Marwan .
u·h b al-Han 1 · '
.\I · · d thers- (Ill) among the rest of the Successors a
J Hakam an o ' .
·· , mong the most distinguished of them his sons
.1,t man), a f
f1\uhamma d, 'Umar and al-'Abbas-the latter became amous as
· gcous and fearl ess knight {.. •l•
·a.coura
He \\'as one Of t\l e members of the shu rli whom 'Umar had.
;t:vulated \for caliphate], so ' Abd al-Ral)man b. 'Awf offer,ed it
.
1;himand made conditions, part of wh1Ch he refused; so Abd
al-Rahman went over to 'Uthman, who accepted, whereupon he
"'I ~ade caliph. 'Ali consented and pledged to 'Uthman. \... ]
\\nm 'Uthman was killed people gave him their pledge, after
"hich a group of the Companions demanded repar~t,on for
Cthman's murder, among them Tall)a, al-Zubayr and 'A'ish~, at
which time the notorious battle of the Camel took place. 1 hen
)\u'aw1ya. rose among the people of syro -Palestine-he had
b,en its governor under ,Uthman _ an d under 'Umar beforef
.
that- similarly demanding reparation, an d thus the battle oId
. . took place. {.. .] His opponents held that they shou d
\1fnn
catch the killers and he should execute them; but he deeme
that punishment without actual prosecu\lon . and establishment
. .d.
1
of a clear proof was indefensible. Each party aPpliedkJUrt t1ca·n
. did not ta e par i
exertion while a group of the Compamons _ d th t the
. 1·mg Of 'Ammar showe. l a1
an_y of the conflict. Th en the k.11
side of right was 'Ali's, and Ahl al-Su nna agre ed on this....
. t- s· the saying of the
Among 'Ali's exclusive charactenS l C · - at the
. bl . s and peace
Prophet-upon him and his family esSmg . h nd over 1he
time of the battle of Khaybar, "Tomorrow 1 wi11 a

L 71 2 713

\
 Anwar a/- Tanzil: I:l izb I Glossary of Persons and Sects

fl ag to a man who loves Allah and H"

. 1s Prophet d \l-Tirrnidhl nar rated-and its basis is in Muslim-from 'All:
an d Hts Prophet love • at whose Ji an d s Allah an ·u whom All ah
When the Messenger of Allah-up h' w, grant victo " 'The Messenger of Allah-upon him and his family blessings
. d on im and h . f ry. d eace-has guaranteed this for me: 'None loves you but a
ings an peace-arose in the m . is arnily bl
- -. " orn,ng, he asked "Wh ess- 111
P and none hates you but a hypocnte.
bdiel'er . "' [.. . I In Ahmad's
b . Ab I Talib? They replied "H . · f' . ' ere is 'A]·
' e IS SU ,enng f I
,~nad ,,ith a good chain from 'All: It was asked, "Messenger
He was brought and the Prophet sp t . . ram ophthalrnia" 11
£ 1i· dh a Into his eye . ;f Allah, to whom should we give leadership after you?" He
or 1m an e was cured. He gav h' h s, supplicated
e unt eflag[ I ,aid, "If you give leadership to Ab11 Bakr you will find him
the last of the people had hard! .. · after which
them victory. He also sent him ty gotten up before Allah gave l!llSIWOrthy, living simply in this world and desiring the next
. ., o recite Bara'a h ,orld; if you give leadership to 'Umar you will find him strong
and said, None is to go except a iiia h . to .t e Quraysh
nwoispatf O and trustworthy, fear ing no blame for the sake of Allah; and if
am part of him:' He also said to 'AJ-· " Y, r me and 1
. 1. au are my b d i~u give leadership to 'All- and I do not think you will-you
lh is world and the next" He al d on sman in
_. · so PIace his gar 1'ill find him guiding and well-guided, and he will take you on
Fa\1ma, al-H asan and al Hus . ment over 'Ali
. - . ayn, say111g Allah . h b ,
remove unclean ness fa r f rom you, 0 Folk of the w1s es ut to theright path:'
cleanse _you with a thorough cleansing! (al-Ahz~~u;~ho/d, ~nd llie murder of 'Ali took place on the night before 27 Rama-
33 dan 40/2 February 661 and the duration of his caliphate was
wore his garment and slept in h' 1 · . · ), Ah
had lotted t . is p ace at the time the pagans short of five years by three and a half months, since the pledge
P o kill the Prophet-upon him a d h' 1. .
ings a d [ n is am1ly bless- was made to him after the murder of 'Uthman in Dhul-1:lijja
n peace. . .. ] He sa id to him, "You are the patron f
ry belie ft " o eve- J;flune 656. The Battle of the Camel was in Jumada 36/656,
ver a er m~. He blocked all the doors [to the mosque]
except_ the door of Ali, so he could enter the mosque in a state that of $iffin the following year and that of Nahrawan with the
of maJor ntual impurity as that was his path and he had no Khawarij the year after that. Then he spent two years pressing
other path. He also said, "Whoever I am patron to now 'Ali is for military action against rebels but this did not take place,
h,s patron:• [ .. . ] ' then he died.""
'Alqama: Abu Shibi 'Alqama b. Qays b. 'Abd Allah b. Malik al-
Yahya b. Sa'id al -An~ari said, as related from Sa'id b. al-
Musayyib·· 'Umar use d to seek refuge m• Allah from any problem Nakha'i al-Kufl (d. 61/681, 65/685 or 72/691) the trustworthy,
moSt humble and self-effaced arch-jurist of Kufa, mujtahid
that Abu Hasan could not solve. Sa'id b. Jubayr said that Ibn
imam and memorizer of Qur'an and Hadith, maternal uncle to
'Abbas would say: "When a way up comes to us from 'Ali, we
•1·Aswad b. Yazid and paternal uncle to Ibrahim al- Nakha'L He
look no other way." Wahb b. 'Abd Allah said, as narrated from
is a rnukha~ram born during the days of Prophecy who bec~me
Abal-Tufayl: '"Ali used to say, ''Ask me, ask me about the Book
lbn Mas'ud's top student and took the Qur'iin from h,m unlll he
of Allah Most High! For, by Allah, there is not one verse but I became one of the senior scholars of Iraq in his time. He related
would know whether it was revealed by night or by day."[ ... ]
li{i)
lbn l:iajar, Iid ba (4:- 269-27 1 §5682 ).

7 14 7 15
 Anwar a/. Ta nzi/: Hizb I Glossary of Persons and Sects

hadith fro m 'Umar, 'Uthman 'AJ-1 S _

Kl1a-1·d - ' ' a 1man, Ab- -and one of those who n ar rated very abunda ntly from
I b. al-Wahd, l:ludhayfa, Khabbab , - ,. u al-Darda'
Ab - M ,-d I ' Aisha Sa'd , ' reacel ·s soundly establish ed (i) that he said, "The Prophet-
u as u a -Badri, Abu Mu sa, and oth' • Ammar, hun. 11 .
narrated Abu Wa'il, al-Sha'bi lbrah-1111 S ers. From hirn on him and his house blessmgs and peace-came to Medina
_ ' , a 1a111a b K h '.~en I was 10;" (ii) that his mothe r Umm Sulaym brought hi m
b. Waththab and others. He fought at s·m 1 111
· u ayl, Yahya
Ab 1 l on the ·d · :othe Prophet- upon h im and his h ouse blessings and peace-
i ·a ib. He would complete the Q ,_ SI e of 'Ali b.
ct·is1·k d · ·
i e to visit prin ces and prefe d
ur an every f,
ive days "hen he arrived and said to h im, "Th is is Anas, a boy who will
. rre to graze his h ' ,erw you:· and he accepted him; (iii) and that he nicknam ed
teaching and b ecoming famous Wl lb s eep over
'" l . . 1en n Mas'ud h him Abu l:lamza ("Sou rish") because he was holding a certain
say, A qama IS not the m ost learned of " h . eard thcrn
Allah, 'A lqama is indeed the most lea dus f e replied: "Yes, by r,cetable in his h and at the time. The Prophet would joke with
- . . rne o you'" Q·b ·
Zabyan said h e asked his fat h er: "Why do a us b. Ab; hi;iand call him "O Big-Eared!" (ya dluil-udhunayn ).
'Alqama instead of go ing to see th C . Y u go and see ~!uhammad b. ' Abd Allah al-Ansari said: "Anas went out
. . e ompamo ns of the p h
- upon h nn blessings and peace'" H 1· rop ct srith the Messenger of Allah-upo n him and his house blessings
. e rep ied· "I saw
the Companions of the Prophet h. · many of and peace-to Badr as a boy, serving him. My father informed
k° -upo n 1111 blessings a d
peace-as mg ' Alqama questions and fatwas " Ab · N , n me, from a freedman that had belonged to Anas, that the latter
Na kha'i said he lived ninety years.1506 · u u aym al- asked Anas whether he had take n part in Badr, whereupon
Anas replied: 'And how would I not be present at Badr, you
' Amr b. Qurra: More than one historian included him amon
motherless son!"' Ibn Hajar said the only reason they did not
the Co1~pamons on the sole evidence of the report which 'Ab~
al- Raz,.aq al-San'ani narrated with a very weak cha f mention him among the veterans of Badr was that he was not of
Makhol ti t ' A b m rom combatant age. He took part in eight campaigns with the
: ,a mr · Qurra said to the Prophet-upon him
Prophet- upon h im and his house blessings and peace.
blessmgs and peace: "Messenger of Alla h, I do not see myself
makmg a livelihood other than by banging my drum with mv He lived on in Medina after the Prophet's time and took part
hand·' the refo re give
· me perm1ss1on
• . to sing without indecency.'" in the conquests, after which he lived in Basra where he died.
The Prophet did not give h im permission and ordered him to 'Alib. al -Madini said he w as the last Companion to die in Basra,
seek a licit means of livelihood, saying: "That is jihad in the path where he had an orchard that produced twice-yearly harvests
of Allah .''1;o, ' nd it grew fragrant plants that gave off a scent of musk. He
once said, "None remains who prayed in both directions other
Anas b. Malik b. al-Na<;lr b. Oam<;lam al-Najjiiri (10 BH-90/613- th an I" Thabit al-Bunani said, "Anas b. Malik told me, 'This is a
7o9) , Abu Hamza al-An sari al-Kh azraji, was the servant of the
hair from the hai r of the Messenger of Allah-upon him a nd his
Messenger of Alla h-upon him and his house blessings and
house blessings and peace-and I want you to place it under my
tongue.' So I placed it under his tongue and he was buried with
:: AI -Dha.habi, Siyar (4:53 . 61 §l 4).
lbn l~aJar, ls(l ba (5:11-12 §5937) .
II under his tongue.''

7 16

al
7 li
 Amvd r al-Tanzi/: 1:1 izb 1 Glossary of Persons and Sects

Um m Sulaym said, "Messenger of All h

, ha: Abu Bajir Maymtm b . Qays b. Janda!, known as al-
Anas," wh ereupon he said "O All h a , supp\·icate Allah f
' a , Make h · or J-.1_\d 7/629) was one of the major poets of Jahiliyya ra nki ng
o ffspring abundant and put blessing . . c is propert1, and
. . ,, 1111t ,or h . .i ,h',. · u' al-Qays, al-Nabigha and al-A kh\al.
into Paradise. Anas said: "! have h im , and enter h· ,11hvlllf
c . seen t e fi rst t '0 1111
,or the th1rd. In my life J have out!· d " and I hop 'iiirn: The ultra-meticulous Ab u Bakr ' Asim b. Abi al-Nujud
. 1ve 125 of m e
counti ng my grandchildren , and behold Y own loins not ~-:,sadi (d. 1271745) was the teacher of Shu'ba and Bafs b.
1w· " , my land g· , h
ice a year! Thab it al-Bunan\ said · "! . l\ es arvests 5ulainian al-Asadi and one of the main seven canonical reade rs.
. • wasw,th A ·
right -hand man (q ahrama n) ca,n d . nas when his
. e an said "Ab · _, 1 b. l:lajar b. 'Attab al -Tami mi (l -96\lH /530 -620): The fo re-
land 1s parched!" Anas got up made bl . ' u Hamza, our 1
·1ct ' a utio ns we t . most poet of Mudar and Tamim in the Time of Ignorance until
w, erness and prayed two rak'ats then su \· n out into the ,\\ ihigha and Zuhayr surpassed him . He used prove rbs, spoke
clouds gather up th en it rained ·1 PP icated. I saw the
unt1 everyt h · ,i;dom in his poetry and excelled in the description of onage rs
When the rain abated Anas sent . mg was filled.
·ct .. out one of his hou h 1 andarms, especially bows, as in his saying
sa, , Check to where the rain reach d " Th se o d and
it had not gone outside h is own land :x~ept e\c~ecked and saw M111cd, filli ng the ha nd, peerless,
in the summer. a itt e, and that was it s gri p could not better f it the hand.
\\'henever they use it you will hear its sound
' Ali b. al-Ja' d said, from Shu'ba, from Th -b·t h . when they let loose, a hum and a pu rr.
Hu ·d " a 1 , t at ~bu
rayra sa, : I never saw anyone rese mble the p h .
l· d h. h rop et-upon AI-Aima'i said:"\ never heard a better opening for a funeral
~ m ~n is ouse blessings and peace-in his prayer more than
eulogy than his line: 0 soul! make graceful your lament: Truly
n mm Sulaym;' mean ing Anas. Al-T ab arani narrated in al-
•hat yoi, feared has now come to pass"""'
Awsa
h / (... ] from Ab u Hurayra·· "Anasb · Ma·1·k. c d
1 m,orme me t at
h
t e Prophet- upon him and h is ho use blessings and peace- al-Awza'i: Abu ' Amr ' Abd al-Rahman b. ' Amr b. Yuhmad al-
would gesture inside prayer." H e said
• Abu Hurayra is not known Aw,a'i (88-158/707-775), Shaykh al-Islam, the saintly, wise
to narrate any other h ad ith fro m Anas besides this one. 1eholar of Greater Syria, one of the mujtahid Imams of the Salaf
Muhammad b. ' Abd Allah al- An jari said ( ... ] from Musa b. whose school did not survive along with Sufya n al-Thawrl, al-
Anas, that when Al, u- Bakr was made cahph, . he summoned Tabari, and Dawud, the first- with Ibn Jurayj and Abu l:lanlfa
~nas to send h im to Bahrayn fo r zakat collection, whereupon - to compile the Sunna of the Prophet and the Companions
Umar went in and he consulted with h im. The latter said, "Send "nd" r,qh subheadings. Born orphaned and poor in Ba'labak,
him, for he is conscientious and can write:' So he sent him. Lebanon and raised in al-Kark in the Biqa' valley, he came to
hve · th _, "
• 111 e area know n as- and populated by-the Awza or var-
Anas's immense merits are very many indeed.';o'
iegated tribes" in Damascus then moved to Beirut where he re·
An}<lr: See Emigrants and Helpers.

ISOS lbn l-J,ajar, J~cib,1(l :7 \ -7 3 §275) .

fo, lbn Quiayba, al -Sl1i'r wal-Sltu '1ml' (1 :202-209) .

718 719
 Amvd r nl- Tnnzi/: Hizb 1
mained garrisoned unt il his death, his
worldwide. fame having sp
read
Bilal: Bilal b. Rabab al-l;labashi (d. 20164 I)
h the rnue ·
mot er was named l;lamama. Abu Bakr al-Siddi b zzm. His
from the pagans who used to torture h. bq ought him
un ecause f
. r,10 gran son .
monotheism, and _he free d him. After that Bilal ke t c O his
Prophet-upon him and his family blessin d P lose to the
gs an peace ·•
th e call to prayer for him, and he took part 1.11 ll h· -raising
Prophet made him and Abu 'Ubayda b al J _h b a 1s battl es. The
· - arra rothe Af
the time of the Prophet Bilal would go out . .·h d rs. ter
. . On Jl a and he ct· d
m Syro- Palestme. Abu Nu'ay·m said: "He ,v th f . ie
as e nend ofAb·
Bakr and the store-keeper of the Prophet" Ab· I h· _ . u
. . · u s . aq al-Juzaiani
narrated m his Tiirikh through Man,ur f M ...
, _ . .. _ • • rom uiah1d, that
Ammar said: Everyone concurred that the)' • ;1 a Muslim who emigrated to Medina (from Mecca or else -
-meaning the
pagans- wanted to harm no one more than Bilal:' His merits
are many and famous . [ ...] Umayya b. Khalaf would bring him
out when the noonday was very hot and cast him down on his
back m the Meccan plain, then order for a huge boulder to be
placed on top of his chest, saying: "Let him stay like that until he
dies or until he disbelieves in Muhammad!" Bilal would say all
the while: Ahad! Ahad! (One!). Abu Bakr passed by him and
bought him from Umayya in exchange fo r a tough black slave
he owned. Al-Bukhari said he died in Syro-Palestine in the time
of 'Umar. lbn Bukayr said he died in the time of the plague oi
'Amwas. 'A mr b. 'Ali said he died in the year 20/641. lbn Zubar
said, "He died in our house." Ibn Mandah's Ma'rifat al-$a/1aba
states he was buried in Aleppo.15 10
lbn 'Asakir narrates that Bilal saw the Prophet in dream
telling him: "What separation is this, Bilal? When will you come
and visit me?" whereupon he woke up in a fright and travelled
ISlO lbn }:tajar. l~dba (I :170-171 §732).
720
Glossary of Persons and Sects
s to Medina with the expressed intention of
. Damascu . . .
\!O~ the Prophet-upon him and hi s family blessmgs an_d
,;iiung rrival he rubbed his fac e against the Prophetic
ace. Upon a _
fl ,ean d proceeded to raise the adha n upon the request of the
13 . .
1 d s of the Prophet, hearing which all the Med mans
i:,1 1
came out weeping.
(ompant·ons and Successors·· A Companion ($aluibi, pl. $ahaba)
·
" "·hoevcr encountered the Prophet-upon him blessings and
peace-believing in him and died as a Musl im while a Successor
(r,bi'i, pl. tabi'1,11) is someone who met one of the Companions
according to the same terms. 15 12
Emigrants and Helpers: An Emigrant (m uhajir, pl. mululjirun)
"here) before the conquest of Mecca in the year 10/63 I and a
Helper (pl. only, An,iir) is a Medinan Muslim contemporary of
theProphet-upon him blessings and peace.
Marra': Yabya b. Ziyad b. 'Abd Allah al-Daylaml al -Farra'
(144-207/761-822) was the leading grammarian and philologist
of the Kufans as well as a jurist and theologian who leaned to
\iu'tazilism like his Basran contemporary al-Akhfash, and like
himhe authored a tafsir entitled Ma'ii ni al-Qur'iin.
ijamza: The trustworthy imam, hujja, hadith master, canonist
and specialist of inheritance law Abu 'Umara Hamza b. Habib b.
'Umaraal-Zayyat al-Kufi al-Tayml mawliihum (80 -156/699-7 73 ),
the client of 'lkrima b. Rabi' al-Taymi, was a specialist of Ara~,c
and one of the "Main Seven" canonical readers. He took Qur an
from al-A'mash, who called him "the arch- scholar (l,a br) of the
1511
l\arrated by lbn 'Asakir Tdrik h Dimashq (7: 137) with a good chain. (smiad
\~i1dJ per al-Shawkani in Na;,f al-Awtdr (S: 180) at the end of Kittlb al •_M~~t~~-
1
ad
1-i . l~n l:\ajar, NukJ1ba1 al-Fikar ft Mu$fa/a~1 Ali/ al -At/tar, ed. Mabmud ' u amm
· aitiuda (Cairo: Maktabat al-Adab, 1422/2011) P· 27.
72 1
 Anwii r al-Ta11 zil: }jizb I Glossary of Persons and Sects

Qur'an " I:Iumran b. A'yan Ab - l·h -

L h ' u s aq al-Sab-•- . •ght in his Religion, and worships his Nurturer
ayt b. Abi Sulaym, )a'fa r al-Sad· , ,, lbn Abi l a 1- ~es ,ns1
t d ,q, and oth ya, ~- t cease" and he described the vigil prayer (tahajjud) as
s u ents were Ibrahim b Ad- h ers. Amon h· 1,1th0U . . h f h
· am and doze g is
most famous one being al-Kisa'i and ti ns of others th 'the hardest thing I ha_ve ever seen; 1t ts t e act o_ t e wary
'l - 1e most p • • e ; ) and it is obligatory (far,;/ ) upon the Muslims, ,f only
b • sa. Sufyan al-Thawri said· "H recise one Sul ayn1 I 11 .
· . amza did ,, 1516
ter of the Book of Allah except on th b n~t read a single let. the tinie it takes to milk an ewe. About the memorizers of
hadith:' 1sn e as,s of a pro o f from Qur'an in his time a\-J::l asan said:
lbe reciters of Qur'an are three types. The first take the
al-1:l asan: al-B asan b. Abi al -Basan Yasar Abu ,_
Qur';n as a merchandise by wh ich to earn their bread; the
110/728) was one of the major Ima f . . Sa id al-Ba~ri (d.
second uphold its letters and lose its laws, aggrandizing
(he transmits over l 400 na 1· ms o JUnsprudence, Hadith
b ' rra ions In the to . themselves over the people of their country and seeking gai n
ooks) and Qur'anic exegesis, considered b p mne _canonical ,hrough it from the rulers. Many q11mi' belong to that type.
the greatest of the Tiib i'fn and b}' th S I ,r y the Basnans to be May Allah not increase them! Finally, the third type have
,, e a a; (such as Qat- d ) sought the healing of the Qur'an and applied it over their
one o f th e Substitute-Saints" (Abd -l) H a a to be
a · e was the son f f sick hearts, fleei ng with it to their pl aces of prayer, wrapping
woman of Umm Salama the Motl f h . o a reed-
d I. ) 1er o t e Believers (wh themselves in it. Those have felt fear and put on the garment
se um and a freedman of Za}•d b• 1·11a-b·,t, t he stepso o fnur- of sadness. Those are the ones for whose sake Allah sends
p rop I1et-upon him and the bl . n o l 11e
m essmgs and peace H' rain and victory over the enemies. By Allah! That kind of
took him as a child to 'U h . · IS mother qdri' is rarer than red sulphur.
1517

words: "O All hI M k hmar w o supplicated fo r him with the

,, a . i a e Im wise In the Religion and beloved to ljashwiyya or J:1,ashawiyya: Lit. "visceralists;' the term refers to
p;o~le. He became famous fo r strict embodiment of the Sunna a sect that attributed corporal attributes to Allah and, like the
t e Prophet, knowledge, piety and simple living (zuhd) fear- Jews and Christians, declared prophets capable of intentionally
_ess remonstrance of the authorities and power of attractio~ both committing enormous sins as well as contemptible minor ones

t
m
b discourse
h and app earance. 0 ne of the early formal Sufis in in l'iolation of the consensus of the early Muslims over the im-
th e general and the literal sense, he wore all his life a cloak possibility of either. They are also known as Mujassima tthose
0
wool (~ uf) . He used to swear by Allah that the true believer who attribute a body to Allah>and Mushabbiha <those who liken
could not feel other than sadness in this world1,u and was the Allah to creation>.
reason l:labib al-'Ajami abandoned trading and entered the path l:lassan: l:lassan b. Thabit b. Mundhir b. Haram al- An,ari al-
of
.. asceticism and perpe tuaI wors h.,p.1515 He defin ed the faqf/1 as Khazraji of the Banu Najjar was the poet of the Messenger of
he who has renounced the world, longs for the hereafter, pas- Allah-upon him and his family blessings and peace. His

:: :: l~n al -Jazari, Glulyat al-Ni11dya ( I :236-138 § 1190).

1;16 lbn a\-Jawzi, Adtib o/-Hasan a/-Ba~ri (ed. Sulayman al-Harsh, Damascus: Dar al-
\ b"%ar,ratcd from Shumay\. 'Abbad b. H1sham, Hazn1 b. Abi Hazm and othi:rs by
1426/2005) p. 29 -3 ~. .. .
~s1~ u aym al-Asfahl'lni in Hilym al-Awliyd' (2:1 33) . . ll' In al -Qas,m b. Sallr,m, Fa(IJ'i/ al-Qur'iin (ed. \'/ahbi Sulayman Ghil.\\'JI , Beirut:
Cf. chapter on l;l abib al-'Ajami in lbn al-Mulaqqin, Ta/Jaq<i t ti/....\ll'li)',l '.
aral-Kutub a\-'llmiyya, 141 1/ l 99 1) p. 60 §4.

i2 2 723
 A,nvar nIT,
· an zi/: Hizb J Glossary of Pt.'rsons and Sects

mother was al -Furay' b

and a M . a t. Kh alid b H \,,u knO'' ,·ery well I am not suitable for this:· Upon this,
us1nn who gave h b . . ubaysh l
was Abu al-Walld H er ay'a. His most,.· a so a Kha2ra"· . .., took up a pole and went dow n from the fort until she
· e n arrated · 1amou · JI
-upon him blessings and several hadiths fro s teknonyni ~h
Uk-<l - 1. Come down and take his
)) the Jew. 1·hen sl1e sa1"d , "H. assan
Musayyib Abu- S l peace. From him m the Proph ~,,us;· hut he replied, "I have no need of his spoils:·
' a ama b , Abd narrated et
and others. Abu 'Ub d . . al-Ral:iman ' U Sa'id b. al. .\ccording to Khalifa, J-:l assan died before the year 40/660.
th· ay a said H - ' rwa b. al-Z
mgs: he was the po e t o f the A. assan - • excelled a11 poets · ubayr Others said he died that year, or in 50/670, or in 54/674 which is
th e Prophet in the d nsa r m the Jah 1·1·1 in three ,he position of lbn Hisham as related from him by Ibn al-Barqi
· ays of Pro h yya th
in Islam . lbn HaJ·ar "d h
. sa1 e lacked b
P ecy, and the p oet of ' e poet of
all y ,,hu adJed, "at the age of 120 years or thereabout:· Ibn Isl)aq
l th ravery. e111en
mentioned that at the time the Prophet-upon him and his
11 e two $ahihs th
passed by and sa w H . assan
. - rough family blessings and peace-came to Medina f:lassan was 60. I
recit" Sa'id b. al -Musayy1b· . 'U
upon he scolded h" · H _ mg poetry in the · Illar oy: This is probably the position of those who say that he died
was in it ,m . . assan said: "I used t _mosque where- mthcycar 40 at the age of I 00 or less; or in 50 at the age of I 10;
someone better than " . o recite when the
Hurayra and said· " I ask you . 1 hen he turned t re ,,r in ;4 at the age of 114. The vast majority hold that he Jived
hear the Proph et_:_ you to tell me by Allah' D"d o Abii l!O years. It was also said he lived 104 years and this was
upon hnn and h . f . , vou not
-say [to me ]: 'Answer •o is am1ly blessingsan,dp · ca1egorically affirmed by Ibn Ahl Khaythama, from al -Madii'ini.
S . . ,, r me O All h' S eace lbn Sa'd said he lived 60 years in Jahiliyya and 60 years in Islam,
pm t of Holiness'?" I ] A . I a . upport him with th
,.~m,
ili ··· nmrer ·
and Jibril is with you:· Abu na~r~t1on states: "Lampoon
e and died at 120.1518
A tsha that the Pr op l1et-upon h" Da\\ ud narrated [··· ] from Helpers: See Emigrants and Helpers.
and peace-would set up I . ,m and his family blessings Hisham: Abu al-Walid Hisham b. 'Ammiir b. Na,lr b. Maysara
h nn to stan d and lamp a plu pit for Hassan in the mosque for al-Sulami (153-245/770-859) was the imam, Qur'an teacher,
h oon t 1ose who I
w ereupon the latter said "T I ampooned the Prophet, mufti and muhnddith of the people of Damascus. He took the
l:l assan for as long as h ' ~u y the Spirit of Holiness is with teadings from Ayyub b. Tamlm, ' Ariik b. Khalid, Suwayd b. 'Abd
ger of Allah:' e spea s back in defense of the Messen- al-'Aziz, al-Walld b. Muslim, Sadaqa b. Khalid and Mudrik b.
Abi Sa'd among others. Among his students were Abu 'Ubayd
lbn lshaq narrated in the M h - - al-Qasim b. Sallam, lbrablm b. Dul)aym, al-Akhfash and nd many
al- Muttalib was [sheltered] in ag azt I··· l that Safiyya bt. 'Abd th
fo rt. She said "H _ . one of the qu arters of l:lassan's olbers. He was heard saying in bis khu/bn: "Say the tru a011 th
al-
' . assan was nght th .h th
and childre n at h" h . ere wit us, with the women lJaqq will show you the abodes of the people of tru c
started to roam' • w ic ti me one Of the Jews came by us and Daythe sole criteria of judgment will be truth " He said: th
Jew will reveal around the fo r t ·" Sh e told Hassan: "I fear this 1
1 asked Allah for seven needs and he gave n e six. as for e
our vu1nerability . d se,·enth l am not sure yet. I asked hiin to forgive me ao<l iny
repl ied: "May Allah f . • so go own and kill him." He1
orgive you, daughter of ' Abd al-Muttalib
151
~ lbn l:iaiar, 11,lba (2:S- 9 §1699).

i2 5
724

c ~
 Anwar a/. Tanzi/: 1:-lizb I Glossary of Persons and Sects

parent s and that is the one I am not sure ab

to grant me to perform pilgrimage and He out ; I asked Him . t'on and [that of] helpship and I chose helpship:'
,n 1gra 1
to grant me to reach 100 years of did, I asked Him 0fl 1 het- upon him and his family blessings and pcace-
ff t k
un o ma e me one who confirms/bl .
age and He d'd
t ; l asked
·w Prop .
, d me of what was and what was to be until the Hour
Allah-upon him blessings and esses the Messenger of cntor_~\ual -Darda' called him "the keeper of the secrets of the
H' k peace-and He d.1d
1m to ma e people travel to me for t d ; I asked rose. A er of Allah which no one else knows:' 1520
Him to make me pronounce the s s u )' and He did; I asked 11,s;eng '
ermon on the 1 .
mascus and He did; and I asked Him to b pu Pll of Da- · udhali: The Companion Abu Khirash Khuwaylid b. Murra
on me and He did .1s19 estow l ,000 dinars
H dhali was one of the renowned poets of his tribe and died
,i-H
al· 11
J:1.udhayfa b. al -Yaman: Hudha)•fa b H' I of a snake-bite in the time of 'Umar b. al-Kha!lab-Allah be
R b'' l ' . . . is or Husayl b J'b•
a t a a - Absi. One of the mai·or C . · · a 1r b. ,,di-pleased with them.
ompamons. His f th .
was wanted for a crime and sought asyl . . a er 1:lis!
um ll1 Medina , •h h al-Hu\ay'a: Abu Mulayka jarwal b. Aws b. Malik al-'Absi was
entered into an all iance with the Banu 'Abd ' ' ere e born in Jahiliyya, became Muslim in the time of the Prophet-
th ereaft er b ecame known as al-Yam · b a1-Ahsha! and
upon him blessings and peace-but never saw him, recanted,

;ru:~~
'th h an ecause he was au· d
w1 t e Yemenis. ljudhayfa was born there and th b ie
became Muslim. Al-Yaman died a martyr in the battle
and it is also authentically related that he was mistakenly kiiled
by the Musltms there. l:ludhayfa said to his killers t th t·
"M . a e 1me:
ay_Al~.•h forgive you, and He is the most merciful of the
merciful. When news of this reached the Prophet-upon him
and h_is fa mily blessings and peace-he praised Hudhayfa and
took 11 on himself to repay him the blood-wile. He narrated
much from the Prophet -upon him and his family blessings
and peace-and also fro m 'Umar. From him narrated Jabir,
Jundub, 'Abd Allah b. Yazid and Abu al-Tufayl among others;
also, among the Successors, his son Bilal, Rab'i b. Hirash, Zayd
h. Wahb, Zirr b. Hubaysh, Abu Wa' il and others. He took part
in the conquest of Iraq where many of his vestiges are famous.
'Umar appointed him governor of al- Mada'in where he died in
36/6 57, forty days after the murder of 'Uthman and 'All's bay'a.
Among his sayings: "The Prophet-upon him and his family
blessings and peace-offered me to choose between Ithe status
, ~19 lbn al-Jaza rl , Ghdya (2: 308-310 §3787).
,hen died a Muslim in the time of Mu'awiya (20BH-60/602-680)
or Jbn 'Abbas (2 or 3BH-68/6 19-688). One of the major poets,
he excelled in panegyrics, lampoons and genealogies. He inher-
itedill repute as the fruit of his father's adultery with his mother's
slave. He lampooned his parents, uncles on both sides, brother,
"ife, stepfather, half-brothers, tribe and any tribe that displeased
him, switching his affiliation from one to another. AI-Zubayr b.
Bakkar said that whenever Hutay'a came to Mecca the Quraysh
lavished gifts on him, fearing his venomous tongue. On a sl~w
· "My hps
day he even lampooned himself in a poem that begms
will not refrain today from ill speech, but I know not whom to
smear" He admired the poetry of Ka'b b. Zuhayr who recipro-
cated ambiguously on his deathbed. The moniker l:lutay'a m~_ans
either "Runt" in reference to his diminutive size, "Flatfoot or
• .. Iy attnbutes to
Farter'' The author of the Aghiini unsurpnSing
him blasphemous, Rabelaisian deathbed banter.""
lit~ " f b aJ-Ya01a.n;2: 13- J4 §\ 715s,\'.
lbn l:{ajar, 1$rlba (l :332-333 §1642s.v. l;{udha) a ·
:~~!>aylb. J;i.bi r"). . i,ba{s.v. "al·l:l utay'a·).
1
al-Baghdad; , Klzizd twl al-Adab (2:406-41 3); Jbn l~a1ar, $

i26 727
 Anwar al-Tanzfl: ljizb I Glossary of Persons and Sects

Ibn ' Abbas: 'Abd Allah b. al-'Abbas b. 'Abd al-M . . d h' s house blessings and peace-suppli-
Hashim b. 'Abd Manaf al-Qurashi al-Hashimi Ab· utll~hb b. het-upon !um an . i "O All ahl put blessings in him and
110r 'Abbas saying: · H- · h ·d
(3BH-68/6 I 9-688), the paternal cousin of the' Mu a - Abb·as , J for Jbn h' ,, Al-Dari mi and al- . ant sa1
_ upon him . and his . house blessings and essenger of .J,I I . gs] from im. " ld h
Allah- ··,,ragate [b essm • Mu snads th at lb 11 'Abbas said: I wou ear Jd
_ peace. His i· h ·r respecuve h ] had heard and I wou
mother was Umm al -Fad_l L~baba ht. al-1:l arith al-HilaliyYa. He ,i1 e1 d' h man [among t em
was born when the Banu Hashim were in the Shi'b b , iacertain ha ,t a h was asleep so I would roll up my
Hijra by three years. He is narrated to say that the timee,ore
of the
the o nd knock on his door as e . h. door as the wind blew
£0' h' and wait at is .
Prophet's demise he was ten, but al -Waqidi said he was 13. He ~an1le into a cus wn ld come out see me and say, 'Cousin
declared seeing the angel Jibril twice. In the Sabi(,, also from ~nd on me. Then he Whatever b~ought you? Why did you
him: "The Prophet-upon him and h is house blessings and of1heMessenger of Al a 1. , , But l would reply: 'No, you are

peace- hugged me and said: 'O Allah! Teach him wisdom:" nol send for me to come to you , , d I would ask him about
h t J come to you, an d · h ·s
more deserving l a Harlin al-Ri1yani narrate 111 ,
Abu Bakra said: "l bn 'Abbas came to us in Basra and there
1ha1 ha<lith:' Mu])ammad b. lb 'Abbas would come to the
was no one like him among the Arabs in dignity, knowledge, Abii Rafi ' that n
.\lumad from . h Pro het-upon h.,ma nd his
garb, handsomeness, and perfect ion:• lbn Mandah said: "He was laller and ask him: "What did t e :and such a day?" and he
white, tall, yellowish, big, handsome, of cheerful countenance, . d peace-do on sue
houseblessmgs _an . , . . down his answer.
with long hair which he daubed with henna." Muhammad b. hadsomeone with him ,.riting from al- Zuhri:
'Uthman b. Abi Shayba said in his Tarikh that Abu Ishaq said: "I . M , r informed us h
I
"bd a\-Razzaq said: a ma d not call on us t e
saw Ibn 'Abbas, he was a big man with a receding front hairline n , . 'Wh o you .
"The Emigrants said to Umar. 'That boy of yours 1s the
and hair down to his shoulders:• Abu 'Awana said that Abti 'Abbas' ' He sa, · and an
Hamza said wheneve r lbn 'Abbas sat he wou ld take the place of wayyou caII on lb n · . quisitive tongue 'd
two men. champion of shaykh s.I He has an m h al- Madaym1 · -, 'Alisa,
,, I 1M ,;a/asa throug . f mercy
inle\lectua\ heart. In a • ", k g at the ram O [
In al -Baghawi's Mu'jam : Ibn 'Umar would tell Ibn 'Abbas lo of Ibn 'Abbas: "Truly we are loo 111 . d and perspicuity. It
come near and he would say: "Truly I saw the Messenger of lhrough a thin veil" in reference to ~1s ;';,om Dawtid- namely
Allah - upon him and his house blessings and peace-call you, was narrated] through Ibn aJ-Mubara '·d· "Zayd b. To abit wasf
pat you on the head, insufflate (tafala ) into your mouth and say: lbn Abi Hind-from al-Sha'b-1th at he sai Ibn· 'Abbas took hOId of
'O Allah! Give him deep understanding of the religion and about to mount his horse, whereupon · of the Messenger d0
leach him interpretation:" In lbn Sa'd's Tabaqat : "The Messen· -d 'Do not, cous1 11 anded to o
the stirrup. Zayd sai : . hat we were comm . sed his
ger of Allah- upon him and his house blessings and peace;- Allah!' but he replied, 'That IS w this Zayd b. Thab1t k1sdo "'ith
· our people of learm·ng? At ~ere comman ded tofy- and

\I
supplicated for me and patted me on my fo rehead saying, k?, with
. 1.s what we , . b b Su a0
Allah, teach him wisdom and the mterpreta
. f ion of the Boo h· hand and said, 'And th IS p ophet?" Ya'qu ··d· "Behold!
al-Zubayr b. Bakkar also narrated from lbn 'Umar lhai t e lhe People of the ouse ,Abd Allah b. Mas ud sat-
H of our r •·

., ··~•q< """"' '"" "' - - _,

728
 Anwar al-Tanzi/: Hizb I Glossar y of Persons and Sects

Had 'Abd Allah b. 'Abbas been our age none of . th a sound chain from 'Abd Allah b.
. ., us could h I narrate d w, I ·r
been hi s equal. He would also say: "What a wonderf l av, JbnSa'd a so lb , Abbas was asked he would rep Y1
la tor of the Qur'an lbn 'Abbas is!" In the Tarikhs of M trans.
"\,l'henever n h M er
.\h1-'',a1id: . the Qur ,an
- or 1·f it was in what t e esseng d
b. 'Uthman b. Abi Shayba and Abu Zur'a al-Dim u .ha~imad .,, ans1,·er was in , d h,·s house blessings and peace-ha
''' him an ' · I
' Umar was asked about something and he replied as"A91· lbn k ,,f ·,llah-upon
_ h I Abu Bakr an d 'Umar had said. Otherwise , ,, 1c
' bb · i h . h k l d ' s lbn o,J or -. in w a .dered opinion (ijtahada ra yah).
A as or e ts t e most now e geable of those who are still his well-cons1
al ive in what All ah has revealed to Muhamm ad" Abu· N ,
· · u aym ,ouldg11e . . . al-Ta'if and !bn al -1:lanafiyya prayed over
narrated that a man asked lbn ' Abbas about His saying, they Jhn 'Abbas died m I , b. d came and entered his shroud. It
{heavens and earth/ were both 'ratqan' then we cleaved them (al- . I1 1·1111 e a w ute tr I d
h·rn
1 , al wh1c d d - to be his know e ge.
. 1 They eeme 11
Anbiya' 21:30) whereupon he said: "The heavens were compact ,,-,11 not seen con11ng ou : h·s obitus: year 65/685, some
and rai nl ess and the earth was compact and barren, so He d·ff · g posil1ons on 1
There are ' enn d tl latter is the correct one
cleaved this one wit h rain and that one with vegetation." me 68/688 an 1e . h
~)"ing 67 /687' so . . Th d.ffered as to his age w en
a-,ordmg . th •ast maJonty. ey ' . .
ln Baghawi's Mu'jam : ' Ata' said, "I never saw more generous to n 74· the strong view ,s
he' died, some saymg . 7 I , son1e 72 ' some '
a gathering than that of lbn 'Abbas, nor any more abundant in
learned jurists or greater in fear of Allah. Truly the experts in the first one.'"' _ I Yahiubl 8-
. , · · b Yazid b. Tamim a · ·
law were there wit h him, and the experts in Qur'an were there Jbn •Amir: 'Abd Allah b. Amir · d of the canonical
with him, and the experts in poetry were there with him-and I18/629-736) the trustwor Y
th Successor, 1ea er
. d" was taught unt1
·1
l • where his rea mg .
he presided over all of them by miles!" Mujahid said: "lbn readers in Syro-Pa estme- f h "Main Seven" canomca1
'Abbas is called the Sea because of the abundance of his know- the sixth Hijri century-an~ one O t . ed h Qur'an under Abu
ledge:' Masruq said: "Whenever you saw Ibn 'Abbas you would - - ·ct lb n ' Amtr stud1e
readers. Al-Dam sa1
I e
- h"h·b the compamon o
. f
. b Ab, S 1 a
say he is the most handsome of people; whenever he spoke you al-Darda' and al-Mug ira · h . N 'man b. Bash-ir,
'Uthman, He took hadith from u
M 'aw,ya' a. 1 u
g his students
would say he is the most chaste and correct in speech; and
-1 b 'Ubayd. Amon .
whenever he narrated hadith you would say he is the most lear- Wathila b. al-Asqa' and Fuda a · . y h a b. al-Hanth al-
ned of people." Abu Wa'il said, "Ibn 'Abbas recited Surat al-Ntir \H•re his successor m . Q uram ·c teaching . b 'Amir, Ra 1 a b·
a· Y b·'
then took to explaining it, whereupon a man said, 'IfDaylam Im Dhammarl, his brother 'Abd al-Rahman ·
f.l . ·s counted among a1-
Yazid and others. Tabarl ,s cntiqu · · e o. . 11111
.
1
f the fact that Jbn
Persia] were to hear this they would all become Muslims:" Al·
. .1ar1Y Other cnticism Owas rejecte d by the
Tabari ,s lapses; sum
A'mash: "I bn 'Abbas predicated-as he was in charge of the
'Amir was appointed qadi of Damascus
pilgrimage season-and took to reciting and commenong
. Persia
IQur'an], so I said to myself: ,f . an dB y-un fm mheardh,m majority of the scholars.'"' _ M v•ill (bef. 330-
. ,, Sa ,.d . . Abu. al-Fatb ' Ut h ma· n b. Jinm al· a,
lbn Jmni:
they would all become Muslims. 1 b. Ju bayr.. "I would
. . hear
hadith from Ibn 'Abbas and, if he had given me perm,ss,on, 1
would have kissed hi s head." ::~~lbn Hajar, 1$dba (4:90-94 §477:!· ·}S0-
lbn al-Ja:ta.ri, T!ib(lq«/ ul-Qurm ( I.
§l 90),
381 7

730 731
 Anwar al- Tanzi/: l:f izb I Glossary of Persons and Sects

392/bef. 942- 100 1) the g reatest stud t f , •hen I was the sixth of six Muslims at a time
e n o Abu 'AI-I I If '
·nsee myseher "
author of many bo oks in grammar an d m or a -Farisi and ,., ;ll Muslim s tha n us on the face of the earth
·ere no ot
poetry a nd phi lology. phology as well as ~1r111 d chain fro m Ib n ' Abbas: "'Jb e Prop het-upon
ith a soun
lbn Kathir: Th e Successor 'Abd Allah b _ ,,J,11 . house blessings a nd peace-made Anas and Ibn
1
··:..mand \ISh " Abu Nu'aym said h e was the s,xt · h
Makki (d. 120/ 738), one of the "M . S · ..Kai h ,r al -Dari al- to b ecome
am eve n can o, - I ·ud brot ers.
and teacher to Q un b u l amo ng o thers. llca readers ·11 " . d that he used to say, "I to ok fro m the m o uth of the
11,<1,man . . d
· · f Allah- upon him an d his house blessings an
Ibn_ Mas'ud: ~ b u 'Abd al-Rab ma n 'Abd Allah b •. 11,~enger o ' . .
· ,,., suras " Al-Bukh ari na rrated it. He 1s the first to
Gh afll b. f:l ab ,b b. Samih b Fa r b M k h _ · Mas ud b. fl,ce-SCVen, l ' ,
_. · · · a zum b s-h· · d the Qur'a n out loud in Mecca as m ent10ned by Ibn
f:l anth b. Taym b. Sa'd b. I-lu d hayl al I-I dh _ · a ,la b. al. hare rec11e
II f h - u a11' (d. bef 34/65 ) . The Prophet- upo n him a nd h is house blessings and
was an a yo t e Ban u Zuhra as his fath er had bee .' 5 lsh_aq. . ,. f h
was Um m 'Abd Allah bt. ' Abd W d d b _, n. I-1,s mother peace-sai .
·d· "Whoever is glad to reClte the Q ur an .as res as
M 1· u . Sawa a· she be ,hen it was first revealed , let h im recite it acord mg to the
us ,m and accompa n ied the Prophet- h' . came
d o
an peace. ne of the Forem ost and First wl10 b
upon nn blessing
. s reading of lbn Umm 'Abd."
ea ·I h k · ecame Muslun
, y, e _too part 111 the Two Emigratio ns Bad d h 'Alqama said, "Is there n ot am ong you the carrier of the two
b ttl f · ' r an t e great
a es a ter it, and kept close to the Proph t h' l!lldals, the toothstic k, and the cush ion?" meaning 'Abd Allah.
h bl · e - upon 1m and his
ouse essmgs and peace-whose sanda ls he carried H The Messenge r of Allah- upon him and his house blessings and
rated hf h' · e nar- eeace-told lbn Mas'ud: "I give you permission to raise the veil
muc ro m ,m as well as from ' Umar and Sa'd b. Mu'adh
Fro
, m h im . n arrated his two sons 'Abd al - a. man and Abu·
R h _ ~d hear from my int imates until I say otherwise:• The Sabib
TUbayda, h is nephew 'Abd Allah b· 'Utba , h 1' s WIL .,e zayna b aI. compilers narrated the latter two. Ibn Mas'iid said the Messen-
haqafi yya and, among the Companio ns: the 'Abd Allahs Abu ger of Allah-upon h im and h is ho use blessings and peace-
M~sa, Abu Rafi ', Abu Sh urayb an d Abu Sa'id, Jabir, Anas, Abu ~id: "Hold fast to the covenant of Ibn Um m 'Abd!" Tirmidhi
'.u • ayfa , Abu Um ama and Abu al-Tufayl; a m ong the Successors: narrated it as part of a longer report as he also narrated tbat
Alqa ma, Abii al-Aswad , Masruq, al -Ra bi' b. Khuthaym, Shurayb Abu Musa said, "We would not doubt that he was a member of
al-Qii<;!i, Abii Wa'il, Zayd b. Wahb, Zarr b. H uba ysh, Abu 'Amr the house of the Prophet-upon him and his house blessings
al- Sufyani, 'Abida b. 'Amr al-Salmani, 'Amr b. Maymun, 'Abd and peace- because we saw him and his mother go in to see
al-Rah ma n b. Abi Layla, Ab u 'Ut hm a n al-Na hdi, al-f:larith b. himso often:·
Suwayd, Rab'i b. Hirash and oth ers. • ll-guidedness
l:ludhaydfa said, "The closest of all peop Ie m we .
The Prophet- upon hi m and his house blessings and peace and evidence and probity to the Messenger of Allah-upon him
•· d Th e pro-
- made h im the brother of al-Zubayr and, after Emigration. and his house blessings and peace-was Ibn Mas u · .
d' Compamons-
th at of Sa'd b. Mu'adh. He said to h im early in Islam: "Truly you tected ones (a l-mahfii:; iin) amon g MulJamma s lb
. · . - knew that n
are a learned young m an! " AI- Baghawi n arrated that he said: ·'l upon him and h is h ouse blessings and peace

i3 2 733
 Anwar af-Tan zif: l:lizb 1 Glossary of Persons and Sects

Umm 'Abd was one of the nearest of them All ., dfearing, a man of letters, he nar-
Tirmidhi narrated it with a sound chain Afte th 10
. ah Al- d scholar, G0 1· · "
,:ot, a \earne he was truthful and a proof in the re 1g10n
Prophet-upon him . and his house blessings
· r and
e tune of th e .-eJ hadith much, d. . supported in his interpretation of
k ri-• _ "He was 1v111e1Y
too part .m th e conquests o f Syro-Palestine and 'Upeace-he ,Tahan1·
h. . , ( 1- Dhahabi) .
1m travel to Kufa to teach them the essentials of th ·mar .made
.
He also sent ,Ammar _ to be Its
. governor and said cir"Threligion · 11,anis a C ipamons . accorct·mg to Hisham b. l:lassan and
He niet 30 on 'Iinran b Husayn, Ibn 'Abbas,
among th e el"1te ( aI-n u1a
· ..ba· ) of t l1e Companions of Muhammad
' ey are Abu Hurayra, · · h
rJira1'd from 'U 'Abidat al-Salmani, Shurayb t e
so follow them closely! 111 en 'Uth man put him in h ' r ·
\Ji, h. batim, lbn mar, h From him narrate a 1 d S •·ct
Kufa and after a wlule. he removed him and orderedc arge him of
to . ' Mal ik and many ot ers. _,
1,Ji. Anas b. _ b 'Ubayd Khalid al-l:ladhdha,
return to Medina. 'A li s_aid that the Messenger of Allah-upon , ·b Qatada, Yunus • ' b k
,' ·\bi Aru a, d tl rs He wou Id fast one day and rea
him and his house blessings and peace-said to someone: "'Abd
.\11~b. lbn 'Awn an o ie h. t and paunchy with long parted
Allah is heavier in the Scale than anyone." Ahmad narrated it
with a fair chain . ,;eor two days.. He bwasn an s odr . t r·1ng marked "Abu Bakr"
a s1gne -
biir, 11•ore a white tur a . t when it came to
d I ' d mcrnment-excep
When news of the demise of 'Abd Allah b. Mas'ud reached on the left han , o, e nd the unlawful- and used to
Abu al-Darda' he said, 'He has left no-one like him to succeed badith narration or the lawful a . h t shaving his mous-
. . h indigo wit ou .
him:" Al -Bukhari said he died before the murder of 'Umar; Jl'e his half with enna or b d like al-Qas1m
. d' h t . tly word y war '
oth ers said earlier, but the form er is better established. m, iache. He narrated ha it s nc d to al-Hasan who
·- • b Havwa as oppose .
b. )!uhammad and Raia · · ' · ' d al-Sha'bi.
lbn al-Mubarak: Abu 'Abd al-Rahman 'Abd Allah b. al-Mubarak · the gist, as d'dI lb ra -h·m b· al-Hasan an
narrated 1 · . d e in
b. Wadib al-1:Jan?,all-maw/ahum-al-Turkl ( 118-181 /736-797), . - - ' s the most expert JU g
Shaykh al-Islam, A mir al-Mu 'minin ftl-Hadith , was one of the 'Uthman al-Battl said lbn Smn "a f" heritance law and
Basra. 'Awf al-A'rabi cite . d h'is knowledge o m i·udicious than
fo rem ost, major pious Imams and hadith masters of the Prede- - id he was more
cessors. Al-Bukhari began his career by memorizing his compi- arithmetics as welL lbn Yunus sa_ ilaba considered him lh~
lations. al-1:lasan in certam thmgs. Abu Q . temporaries. Abu
sharpest and most scrupuIous of _his _ inconthe marketplace. No
Ibn Salam: See 'Abd Allah b. Salam.
'A1,'ina said: "I saw Mubammad b. Smn Id make dhikr of
Ibn Sirin: Abu Bakr Mu hammad b. Sirin al-Anasl a-Ba,ri (3 3- one would set eyes on him . except they wou M hammad b. 5-mn .
11 0 /654-729 the freedman of Anas b. Malik, Shaykh al-Islam, Allah,. Zuhayr
_ al-Aq\a , sat"d·· "Whenever. b'"uSufyan · aI-Thawri
older brother to Anas b. Sirin-among seven siblings from four mentioned death he would d .ie r1111b by 11m h ·Godfearingness 0 f
different mothers-and considered by the Basrians to be the said: "No Kufan or Basrian matehed t e'd· "al-Hasan was in ·
senior authority of the Successors after al-Hasan. "He was a I!u.hamma d b. s·mn.- " Thabit al-Bunani sai · d:ed
h' daughters 1 •
I went to.
hiding from al-Hajjaj when one of IS vcr her. He wept uni!1
1 24 see hiin, hoping .he would ask me to pray o
~ lbn }:I.ajar, lsllba (4:129 130 §4 945) .

734 735
 Anwar al-Tan zfl: Hizb I Glossary of Persons and Sects

his moaning became audible then he said to m 'G - b , A\1yya

. b . Hudhavfa
. , al-Kha\afi al-
Muhammad b. Siri n and tell him to pray over h e,, A o and get . \bil l:lazra Janr . 114 /72 8 or 732) is one of the three
1,nr. • - (d 110 or IF d
it b ecame clear that he put n o one on the samer. t that ti me , ·b·1aJ-Ta111im1 . h ther two being a - araz aq
;,iia, Muslim poets, t e o
s- - " A h. . "T I . e Ievel as lbn 1• among
inn . mong 1s sayin gs: ru y this knowledge is religion- so iln \ 1527
look well from whom you take your religion·" " Kn l d ' ) a\-Akh\a . . I named in al-Baqara 2:97-98
.
gone and nothmg . of 1t
remains . but specks gathered
' owe
u i ge has . I the chief ange' . l R-h I
- 6-4 and known as al-Ruh. <the Spint, u. a d-
r,,,r' a'il: Gabnc,
different vessels:' l::ludhayfa said: "Only three type/ofn manly
,,,J ,1-Tallnm. 6. · f Holmess
. 1 an d a/-
· ruh• al-a min <the Truste
·
m ay give fatwa : one wh o knows whatever of the Qur'an P~pwase , ,,, 'the Spint o d S . t re im His name has over a
abrogated"-they asked: who knows that? He replied: 'Umar- ;:,;itl incharge of all revea\e ccra,pl r~adings: Jibril (the Hijazis'
"or a leader who is forced to do so, or an affected imbecile:· lbn ., l' s and canom /"b - •-1
;01<n \cxica ,orm. . ,- J bra'il, Jabra' il, Jab ra'i\l, Ja , ra I '
Sirin said: "! am neither of the fir st two and hate to be the third:' ·,iding). Jabril, Ja/1bra ,\, Ba - Asad substituted n for the final
· I b \ etc (the an u .b -,- ) 1m
l bn Sirin bought olive oil on credit for 40,00Q dirhams bui 1, Mril;· a ray ' . · "b\e rea d-mgs Ja /"1brln and Ja/i ra m '
when he saw a dead mouse in one of the containers he spilled it hie\ding the impern11ss1 h" b the lexicographers. The Jews
or gave it all away. Unable to repay his debt he was taken to tlossed as "slave of Alla y ·k- •-1 their ally according to the
p riso n and said: I am being punished for saying to a man many d~m,d him their enemy a nd Mi a \
1
of the Companion
97 and the disc osure d
years ago: "You bankrupt one! " Abu Sulayman al-Darani com- closses on a\-Baqara 2: _ All h be well-please
~d former rabbi 'Abd Allah b. Salam- a
mented: '"The sins of the folk were so few that they knew exactly r t IS30
what was wrong; our sins are so n1any that we have no idea >11h him-tothate f iec · . M hammad b.
anymore:• The jailer would tell him: "G o home at night, then ,arramina: The followers o
f the Khurasamanhe went u.
for most
come back in the morning" but lbn Sirin would say, "No, by \\
Karram- who was expe e or J d -ailed wherever
h _ wh
omorph1sts 0
Allah, I will not b e yo ur accomplice in betraying the sultan!"' ;;; ·d ed ant rop
of his lifetime- they are cons, er . tact with the upper
believed that Allah actually comes m con
Ibn Ubay: See ' Abd Allah b. Ub ayb. Salul.
Isma'il: Abu lshaq lsm a'il b. Ja'far b. Abi Kathir al-An,ari, . h u\d not poss1h)
. l' be correct since the
marian-
1:nown a.s al-Qali (288 -356190 1-967 )' wh:clO :cntion that al-Qali was a gram
nrnwlahwn, also known as Abu Ibrahi m al-Madani (130-l~0/
Qadt.1aysthat he narrate~ fr_o m Na_fi ', no . ahlni. A.1,-.l,a11i
748 -796) took the Quranic readings from Shayba b. Na,,ab, ~hdo\og1s1anJ not a spcc1a\ist of 'Jlr<i elf. )· AbO a\-FaraJ al-Asf ,d Jbs;'m
4
Nafi', Sulayman b. Muslim b. Jammaz and 'Isa b. Wardan. He m· See lbn Qutayha, ,il-Sl!i'r wal-Sl1u'ar~l :,;,~ :~a-~rtbtl' .-'\,bml' a/-Zcmu/11, c .

t augh t al-Kisa' i, Qutayba, al-Qas1m

_ . b. Sa 11 am,
- a l -o-ri
u • Khalafb.
, 183); and lbn Khallikan, Wafayclt al-A> oa $adir, 1972) 1:32 1. ~·I , , in 40:15.
·i:as, 8 \·o\s. {Beirut: Oar al-Tha~afa, al-~hu'ari' 26:l92- l95 :i~~in ua~Shinqi\i's
H isham and othe rs of the m ajor masters of that discipline. "-' ~ee a!-Baqara 2:87 , 253, al-Maida S. •_ and Mul)ammad al - 'lhn al-f;M;).'id,

1525
il-\ta·.ari) 70:4, a\-Naha' 78:38, ,~1-Q~~r
,-\41,•a al-Baya 11 (i l<M{1 a/-Qur an brl Q
4
9
:::Jln,
vols. (r-.'1ccca: oar
Al-Dhahabi, Siyar (4:606- §246 ). cd of the Anll'M (1:1 09 :~:~fi
2005) on those verses.
1526 lb n al -Jazaci. Ghaym al-Mhdya ( l :148 §758_). T h~ 2~00u n
n l )misident 1fics himas AbO 'Ali lsma'il h.al-Qas1mh. A)dh
b ·
HOcun al-Baghd>dL
Ii~ ,\!Q{l:\ 57 - 159) . ikral-ma/cl'ik,i )
, ai- Bukh:i.r1, Sal,1il.1(Bad' al-Klialc/, dh

736 737
 A11wii r al-Ta n:zil: I_
-Ii:zb l Glossary of Persons and Sects

surface of the Throne which is located in a higl I

d Ibn Taym1·yya in his Fatawa fo. rward. the
h11•r r,ifsirs an . . Of the Ulema do not constder him a
1
and down and moves about. 1531 Th ey shared withPace, th goes up
h · onty . b- M · ·
tl1at A11 a h creates His
· w1ll
· m· time and "th ehMu'tanI a ,1
t e view ,,,,n1that "the maJ . 1 the view of "Abu Ya'la and lbn A I usa .
the position that belief is oral affi rmation without
1
v1 t e. Mu(
. JI·•a ~ phel" 11•hich is ~ so d lbn al-Anbari" as related by Ibn l:laiar
the heart, so that the hypocrites . . the time of thconviction
m p in '~ing 1he f:l anbahs -~; red similarly about his being alive and
upon him . blessmgs
. and peace-m . their
. opinion, were
e rophet- \is Zal1r. They d1 e . A eak but many-chained report
I. "" Th · h I . true be- j h centuries. w d bl
1evers. e1r sc oo m Naysabur was razed at the end of the ,,1kss across t e . r · r1b identified an invisible but au I e
fi fth/I Ith century yet they endured to al-Razi's times· h ·. 'Ali b Ab1 . a h ,,. y ' ub b
ii11s 1hal . h t's funeral as being al-K a-,ir. a q .
are suspected of poisoning him after he defeated them mce t ey
in debate .,.,,phcant at the. Prop. I Mae 'rifa . wa I-Tarr
. ·kh narrated from 'Umar
after debate. Shah rastani described their doctrines at length."" 1,~-anal-Fasaw1 Ill a - th latter was seen walking with was
'A · that a man e ·d ·1 s
al-Kha~lir (alt. sp. al-Khi9r): Lit. "the Verdant" because, the , 'Ahd al- m . d ared it sound and sat i wa
II . al-Kha\lir. Ibn Haiar de . ""
Prophet- upon him blessings and peace- said, "he once sat on ,ctua l ' h h d seen on the topic.
withered grass and it became verdant again:'" " The anonymous ,le most authentic report e a . - b Th 'I b (or b.
d Khalaf b. H1sham . a a
mention of one of Our slaves, unto whom We had given mercy Khalaf: Abu Muhamm_a - hdiidi (150-229/767-844) was_a
fro m Us, and whom We ta ught knowledge f rom Ou r presence in rnih) al-Asadi al-Bazzar al Bag h t nth of the "Mam
· d"te scholar, t e e
Surat al-Kahf (18:65) is identified in al-Bukhari and Muslim irust,,.orthy and ascetic eru I d f Sulaym and others. He
. d nd a stu ent o H
and by the massive majority of the scholars as "al- Khadir-upon Ten canomca1rea ers a db his studies at 13. e
•· t age l0an egan ·
him peace-and his full name is Balya b. Malkan . It was also memorized the Qur an a the dialectical van·
I
said his name was al-Yasa', and others yet said llyas:' 153 ; He is d•dno\ read Qur ,-an f rom al-Kisa'i but on Yd by the jahm1yya. .
. d • h"d" ng pursue
considered a prophet "by general agreement" according to Ibn ants (al-/wruJ). He die rn 1 1 ' . Idris al-Haddad, al·
.\mong his students: Ibrahim al-Qa~~ar,
al-Salah in his Fatawa and al-Nawawi; al-Tha'labi, al- Riizi, al- 1537
Qurtubi, Abu Hayyan and al-Alusi in their Tafsirs; Zayn al-Din fadlb. Ahmad al-Zabidi and many 0thers. . (!00·
al-'Iraqi in al-Bii'ith 'ala al-Kha/as, Ibn Hajar in al-Zahra/- . I Fariihidi al-Ba,n
al-Khalil: al-Khalil b. Ahmad b. 'Amr a -d. t Sibawayh's teacher
Nadir Ji 1:/al al-Khadir, al-Suyiiti in al-Wajh al-Nadir Ji Tarjih liS/719-794) the grammarian . and proso
. . 1s , f Arabic.
Nubuwwat al-Khadir and others, while Baghawi and al- Maballi and1he author of al-,Ayn, th e fiir st d1ct1onary
0
of puritan
" Originally a group ·
l Sl l al-QUnawI, Hiisliiyu (2: 109). Khawarij: pl. of Khiiriji. "Se~eders belled violently against his
tsn On the firs1 doctrine see An war al- Tmiz il (under al-Baqara 2:70 ): on th e scco nd , followers of 'Ali b. Abi Talib who re pious worsh1ppa s
al-Ash'ari, Maqd/'1 1 al•hliimiyyin (p. 141 ).
leadership. They began as a group of 20 '000 single Companion
and memorizers of the Qur•·an- withoutbut a walked out on hem
IS)lal-Shahrasta ni,af.Mi/a/ wa/.Ni~rnl, ed. Al.u nad fahm i Muhammad, 3 vols. (Bdrut:
01\r al -Surll.r, 13681\948) 1:159 •170. . d
among them-who were part of his army
IS:H Al•l\ukhari , Sa~1ib (A nbiyd', t, adit/1 al-Klrn(i ir ma'a M iisd 'alaylmnd al-S ,ililm) an
Muslim,
1535
Sa /t ih (Fll(ld'il, fat:M'il a/. Kh a(iir) .
The Qadi under SUral al-Kal1f 18:65. '.'.~ lbn Hajar, Fa t~ al-Bd ri (6:4 35) . § I2JS) .
> !hn a\-Jazari, Ghdyat al-Nilidya ( l :Z46· 247

738 739
 Anwa r al-Tanzi/: Hizb I Glossary of Persons and Sects

after he accepted arbitration in the cr ises with M ,_ . . b e1te

1s1de . . f and unbelief both." Hence Khawarij )
Sufyan _ and ,A_,.isha. Their
. ostensibly
. strict positiou awiya b. Ab-1 -.,r.<1•der hi111 ou Wa. ,_d. , ,yya (<wa'id • threat of punishment .or
basis of the verses Th e dec1s1011 rests with Allah onlyn(was
. . . , on .th c ',,,,1,o known
- ,. as h
se t ey co nsidered the perpetrators of maJor
6
12:67) and W hoso judges not by tliat which Allah h 57 ' 12 ·40, •>anishists bccau 11 o11demned to hellfire even if they were
as revealed· '' tern a Y c · ·f
such are disbelievers (5:44). ' Ali summarized their sta • h· · ,.n' apostates
. e also consi.dered small sins to be maJor ones i
d they
famous statement: "A word of truth spoken in theceway
11 1n ts
of \la;hms, an I "'°
· . d deliberate Y·
fa lsehood! " They deemed themselves "emigrants from unbelief .crnn11tte h ·treme opposi.1e of the Murji'a who overem-
to belief" (cf. al -Nisa' 4:101 ) and "sellers of their own lives for They are ,t l etpromtse
ex . of bl'issl by saying that a believer who
I .
Paradise" (cf. al- Baqara 2:103 and al-Tawba 9: 12). The title came .,,sized wa ll " " while the Mu'taz1la put un-
,· 1·shment at a , h
to describe dozens of mutually anathemizing sects that all waged 1
,nsincurs no pm i . ... tern1ediary status between t e
•rs 111 an 10 d
armed rebellion (al-k hun1j 'ala al-am fr ), damning (ik/ar/ tnkf,r )
•

rq'<ntant grave s11~ncof believers and unbelievers) but stop~e ..

of Muslim s and conspicuous religiosity such as praying and fast- ~,rective statuses ( B th they and the KhawanJ
ing above the norm. Abu Man~ur al-Baghdad, said: h·ort of dcclanng . l 1 apostates. 0
l len . •on-Prophetic or ot -
h
' d · all mtercesst
The Klrnwa rij are considered legally to belong to the Um ma acr,ed, however, on eny1ng f p dise. Their sects and
, h dwellers o ara I
in certain rulings such as bur ial in Muslim cemeteri es, share ,o,·ise- to all but t e . . I gy books such as a -
in the spoils of war an d praying in the masjids; and they are
. d 1 gth 111 heres10 o
beliefs are descnbe at ~n . _ B hdadl's al-Farq bayn a1-
outside the Umma in other rulings, such as not being prayed \sh'arfs Mnqtiliit al-lslan11yyin, ag • I F,·,alfll-Milnl wal-
up on after death, no r does o ne pray behind them in life, 1518 . ·1 l Ibn Hazms a - ,
Firoq and al-Mila/ wal-Nt .1a ' _ _, Mila/ wal-Ni!ial.
thei r dh abiha is harcl m not ~ialal, the ir ma rriage with a Sunni
., lrwa'wal-Nil.1al and ShahraStants . _,. (d !89/8 05)
wo man is i~valid an d a Sunni man is forb idden from marq '-
al-Kisa'i: The grammanan . •A1-1 b · Hamza da]-K1sa, .
ing one of their wo men if she adh eres to their ~o~t_rines. 'Ali :
b. Abi Tal ib said to the Khaw<irij: "Our respons1b1hty toward " . ,, canonical rea ers.
was one ofthe Mam Seven _ I-Bairi Mawla
yo u is th reefold : we shall not initiate fig htin g with you; \~'e , b 1- Muthanna a f
wi ll not prevent you fro m praying in the mosques of Allah m \la'mar: Abu 'Ubayda Ma mar · a c\opedic student 0
which His name is remembered; we do not prevent _you f:.~s~ 8
Bani Ta)'"' (110- 209/72 - 8 24) was the ency Q
b l-'Ala' in the ura nic
your share in the spoils as long as you fight along with us. Yunus b. l:labib al-Ba,ri an d Ab-'Amr
u .a
Al-Dhahabl said he wa s
Al -Baydawl said in his. commentary on a I- F-all. ·h a.. "Whoever readings and al-Akhfash · grammar.
111 . d that he was notone of
. ctransgressor l by agreement;
comes short of deeds 1.s a 1r-as,q . the) born the night al-Hasan aI-Ba,<rl died an his students such as
. I O Ohern were
·
Khawarij dee m the latter an unbeliever an d th e Mu'tazda (q. v. the hadith masters, yet severa ~!i/aal{ l:64
1
. i" ·" al-ShahraslAni, a/-J\,fi/11: ~.~~~1ir. .lthtir al-
. . d them · neither ruli ng being 1~~"The Wa'idiyya fall under ~he Kha:~ii1awMij (beg.)!) and _Ib;~~;S7) p. 362. Ma~-
l Slll Or o ne must repeat the prayer aft er praymg bchm
\\\~1hyya]. I :69-170 {Karr;uniY_Ya ~en ) a\ -Kutub al-' i\ miyya. i;o . ·Jis: Chresto11u1t/ua
nanimously agreed upun since lbn ' Umar prayed behill d th cm..
u1539 d i\·tubam inad Haqq 'a/Q al- Klialq , 2nd ed. (lk1ru_t. Da_r cs them pure\)' as Mu taz1
' Ab d al -QMir Abu Ma nsu r al - Baghda<l_i, al-Farq b~yn a/-F~:=:~ic ,~. 6/ 1995) gol.,1\1\h calls them 'Wa' iditcs' and ,dcnttfi
Mbyl al -Din ' Abd al -l:la mid (Sidon a nd Beirut: al -Maktab at al )'} 141 B~\da11·w,rn (p, 149 n. SO) cf. Z ~:I06 - , miim Mil-kliu$U$).
p . 14, sec also pp. 20, 24, 72 - 11 3. . Cf. a!-Gha1.all, Mank/nil (Kitilb al- 11

740 741
 A nwar al-Tanzi/: /:f izb I
Glossar y o f Persons and Sects

'A li b. al- Mad ini, al-Qasim b. Sallam , Abu 'Uthman _\ , - . _ d b. Yaz1 -d al - Azdi (210-286/825-899),
. .
h
' Umar b. S u bb a, a l -At h ram and o thers (but not al-Bukh-
a1 1v1a21n1
_ ' .,tubarrid: Muba~un a "Th e C ooler" in reference to his w1~-
1. I l . d b l
Mus 1m as erroneous y c aune y a -QunawI). 1542 He Was and an al.
kJ,o,,·n as a!-Mubarndb o rn .im am o f ph ilologists in Baghdad m
ceptional p h 1·to log1st
· an d reputedly the first to author an ex. . , s the Basra- or .o r linguistic reference-
Jom, 11a d author of two maJ ·s
co mpendium of obscure and d ifficult words in haditha amo 1
g 1arib his time and f~mc d 1-Muqta<)ab, among other works. He I,
ks al-Kiimrl an a
200 works. Harun al -Rashid invited him to Baghdad and studi:~ ,,or , . s al-Mubarrad. -
som e of them under him. It is said he surpassed al-A~ma'i and also kno,,n a b - ' Abd Allah Mubammad b. al
Abu Zayd [Sa'Id b. Aws al-An ~a ri) in knowledge of Arab history, I-Hasan: A u .- b- -_
\luhammad b. a . - - tlw111 ma al-Was1t1 al-Shay am
genealogy and arguably gram mar altho ugh, al-Dhahabi insisted
he was no expert in Q u r'an, Sunna, fiqh o r khilaj. The son of ~
H,~n b. Farqad aH!ar;~"l:9/ca.749-805), the godly Syrian:
m,111
·/a·/11m1-al-Kufi
• . •
(1 a ,1 , and muf.t1 o f the Iraqis who be
Persian Jew, he was an Ibac_li Kharij'i and Arabophobe (shu'ribi) 11111 1
L n ,tal1td _unam, f I(1q13-}82/73}- )-his second teacher,
1
l 0T J _ 798 _
who authored Mathalib <"d em erit" literature> and other works came, with Abu Yusu . d for Harun al-Rashid- the
against them. His contemp o raries apparently loathed him for it , -hcnn he succeeded as head JU. ge h Abu Hanifa so that
and he d ied alone. 1543 ' 110 ol of their teac er ·
spokesman of the Sc " (al-$ahiban).
« h Two Col1eagues ·
Malik: Ab u 'Ab d Allah Malik b. Anas b. Malik b. 'Amr al- they are known as t e 1
.,.a 1-Qurashi al-
l:iimyari al-A$hahi al-Mad ani (93- 179/7 12-795) was the Imam . .._ . ·- h 'd b Jahr al-MaJ.<JU a
Mujahid: Abu al-1:IaJJaJ MuJa i ~-72 1) was a m ajor commen-
of the Abode of Emigration and "Kn owledgeable Scholar of \lakhzumi mawlahum (21-102/64 f the Tabi'in. Ibn
. ' . . d hadith master o h
Medina" pred icted by the Prophet-upon him blessings and tator of the Qur an, JUTlSt an h t he went over t e
peace. The seco nd of the fou r major mujtahid Imams, his school Sa'd relates in his Ta baqat an
- d elsewhere t a . .
. h lb ,Abbas thirty times.
ftlled North Africa, al-Andalus, much of Egypt, and some of al- explanation of the Q ur,-an together wit n ho carne . d a treas-
Sham, Yemen, Sudan, Iraq, and Khurasan. He authored the . "
Al-A'mash said: MuJa ·- h 'd
1 was like someone wf his mouth." After
Muwaf1a' and taught al-Sh afi'i among others. ure: whenever he spok e, pearls camehout o in his Mzzan
bi said - - al-
praising him in s1m1. ·1ar t e rms al-Dha
_, a
Masruq: Abu 'A'isha Masruq b . al-Ajda' b. Malik b. U~ayy~ a_1,~
Hamdani al-Kufi (d. 63/683) was a pious arch-erudite tabz 1 I'tidcil and Siyar A 'lam al-Nubala : . . knowledge and
· ,s pertaining
He has certain strange saying d ndemned. to A repor t has
scholar who narrated from the Rightly-G uided Caliphs and
d. I
exegesis which are isc ai · med an co
b nd asked its , governor.d
other major Companions. 'Ali b. al-Madini considered him. lhe
reached us whereby h e v.e, nt to Ba eId aMa.r ut. Mup·- h·d
1
sa1 :
most knowledgeable of Ibn M as' u- d's stu d en t s. His narrations
to show him {the angeIsl Harut ' an me until we arnv
'th · ed at
h a
are fou nd in the Six Books.1544 .. The governor sent a Jew to go wth ed them to me· T ey
1 grotto under the cart I1 an d he s ow . the One
'd• •1 believe 10 d
~ Q (3.105).
1543 I t a/-1\lri'dr were suspended upst·d e down, · AtI sat
that· time they 5huddere ,
al-Dhahabi, Siyar A 'lt'Jm al-Nubnla' (9:445-447 § 168); al-Suyu\i, B1tg iya Who created the two of you
(2:294-296
1544 §2010). . al Ma" rifal·
lbn HaJar, Tahdlrib nl-Tal1dlrib, 14 vols. (H yde rab ad Deccan: Da'1rat · . -· I 984) \0:\09-111 ~205.
. . Dar al-l·1kr,
• :--10in1yya, 1327 / I 909; rept. 13cirut.

742 743
 Amvar al- Tanzi/: Hizb f GIossary of Persons and Sects

and both I and the Jew fainted. We came to after a wh·t . without our specifying how. Further-
the Jew said to me: You nearly caused our death!" 1e, and . of Resur rection h-' . their wake- held that the At-
Da, d the S I a 111 . .. h
AI-Dhahabi also quotes al-A'mash's judgment of M ._ . , rno're' they- an other t h an the Essence- "otherwise 1 t ey .
tobutes arc none be a multiplicity of pre-eterna ent1-
la sir w h ereb y M UJa
T',r.-
1 ·- h ·d
I was amo ng those who narrat f
UJah1d s
claimed, "there wou~ -')· whereas for Air/ al-Sw111a "what
.,. _ Al-Dhah abi then proceeds toe rom .the
books of Ahl al-Krtab. ties" (ta'addud alh-q11 ham;eg\nningless essence(s) be multiple
Mujahid's established commentary on the verse of themention E . 'ble 15 t at t e ,. B- -) 15~6
is imross1 .
h Attributes ofa single essence (a1- ut1 . .
Station as one of the most ohjectionable statements he Xa 1led d -not t e . . (al-'ad/)• the Mu'tazila-
. . 1ust1ce
"The saying of Allah : It may be that your Nurturer will rar·" e··
tna (ii) In the chapter of 1Divine
-, d Christians likewise-held that
_ . _, ~e you d ·yya S 11 a an . I
to an Exalted Stat,011 (al-Isra 17:79) m eans He will seat the Pro- and the Qa an s'bly , create the evil deeds of His saves,
phet with Him on His Thro ne (y ujlisuhu ma'ahu 'n/ 'arshih)." :\llah cannot pos _1 r e of their own destinies and create
11 therefore they are in cha g h ver which He deposited m
Far from deem ing this report objectio nable, however, al-Tabari
the latter thernsel~es throug o; p~~ arism and was refuted by
defen ds it at length in his own Tafsir of the same verse. Among them. This belief is the core_ I 19/b -d al-Ash'ari in K/1alq a/-
Mujahid's famous sayings: "There is no creature of Allah but al-Bukhari in his Klialq Afah:fif inaai-'.Aqida al-$a!1iba.
you may take or leave what they said except the Prophet." 1m A'111al and his student Ibn K ' ' . ·1
. d unishment the Mu taz1a
Mu'tazila: pl. of Mu' tazili. "Isolationists." A sect that made hu- (iii) In the chapter of reward an p d those who do good
man reaso n the ultimate criterio n of truth, forged a political held that Allah of necessily m~t ;l~::a~uslims who commit
and punish those who do ev1 ' ·11 remain in Hellfire
alliance with the Shi'a and , like them, held the Qur'an to be cre- graYe sins and d1e . . h t repentence w1
wit ou . ot bring out any-
ated and the Divine Attr ibutes to be null in themselves and to h . . tercess1on cann d
eternally; that Prop et1c m h Id that Allah rewards an
mean none other than the Essence. T hey held that once in hell- one from hellfire; Ahl al-Sunna e d . that no Muslim
punishes without b emg · O bliged to o so,d that the Prop h -
fire always in hellfire and therefore den ied Prophetic interces-
sion (shafii'a) as well as the m iraculous gifts (kariimiit) of the whatsoever ~em~ins in hellfire _et:r;~IIy;~ss transmission.
ets intercession 1s firmly eStabhSI e y • _
awliyii'. "All Mu'tazilis are Q adaris but not vice-versa" (al- - - th u'tazila held that grave sm
Maghnisawi). They devised five principles integral to their creed: (i\') In the chapter of iman e M. disbelievers and
ners were considered neit • h er believers nor ,. (a/-manzila bayn
(i) In the chapter of taw~id the Mu'tazila-and the Shi'a !n so construed for them a "haIf-way status sinners belonged
their wake-held that Allah cannot be seen at all whether 111 al-manzilatayn). They cIaime . d that .grave h previous head'mg
the world or on the Day of Resurrection, as that would ne- eternally .111 hellfire- as mentioned 111 t enbelievers.
cessitate corporeality and direction for Him. In contrast, Air/ . . n than pure u
-but in a less harsh s1tuatio forbidding
al-Sun11a held that Allah will be seen by the believers on the (v) In the chapter of comman mg g d' oodness and
d the Shi'a, that
1>15 1\arrated
• from Mujah1d and also from al-1:lakam I.b n 'U ta},ba bv, Ibn Hazm
· inL al- e\'il the Mu'tazila held, as d O A/1I al-Swma an ·n deriving th'ts
•
. However, I
1/iktimf, U~li/ al-Alikam, ed. Ahmad Mul)arnmad Shakir.
. . 8 vo I5· ·111 2 (Cairo: Ma1,,a
d lhn a1 such is obligatory upon believers. M 'tazila and Shi'a gave
al •,~11n a, 1388/ 1968; rrpt. lk1rut: Dar al-Afaq al-Jadida, 1980) 6 :29:293 al11 Ah(i
th
and the previous four headings, e • ud ethods over the
' Ahd al-Barr in ri/-Jtimi' f, Baya,1 al-'1/111 ( 2:925-926 ~1761 - 1-16 5) · s~e a )O • precedence to reason and reason-base m
Nu'aym, Hilyar al-Awl,ytl' (3:280). _ . , ,,1t (p· 119 n. I).
r"'• ~lubarnmau Sa'id al- Bu\i, Kubnl a/-Yaqrrrr))

744 745
 Anw ar al-Ta nzi/: f:{izb I Gloss ary of Persons and Sects

Sunn a, the Sunn a-ba sed pr1·11c·1Ples of th · i al-Sa'di (d.

h
and t e Consensus of the Com . e imams of the S Ru'ba: b. 'Abd Alla ~ al-'~jjaj b. Ru'ba al-Tamim
and chose whatever verses an~a nion s ~nd Sala). They pict af . - ) was a Basn an ra;n z poet of the first ran k-as was his
nar,rat1ons suited their ,,.1ewsed 1-1~. 62 - .
of language whose life
and rejected the rest eithe r th roug 1 ma · (Jthl'r 'Ab<l Allah al -Tawil-a nd imam
· . . n1pu 1ation of Ill ean- He died in the
ing or through flat denial oft ransm1ss1
th ve h • Jnnt·d both the Umayyad and Abbasid rules.
e rest of_ the sects with limited or aut enticity, as did ed poetry,
_no knowledge of ti1e J~sert, at which time al-Khalil said : "We have buri
Sunna and its methodolog Y an d probat1ve ness. 1547 . f t I »15so
_ , language and punty o s y e.
aJ-Nab1gha: Abu Uma ma Ziyad b M ,_ .
utawakkil al-
al-G hatafani (d. 18BH/60 4) was a. maJo u ~w,ya b. Oabab al-Mu,-1 . Rui,·ays: Ahli 'Abd Alla h Mul:1amm ad b. al-M
r 1-h ·i- .,.an ost students of
H..
ed al-N abig ha <p d. > a. t , poets from the Lu lu'i al-Basri (d. 238/ca.852), amo ng the forem
IJaz, nicknam ro igy for h1 s bn·11·1ant style 1'4s
R Ya'qiih the great cano nical read er.
Nafi'· Ab- - .
. u uwaym Nafi • b. 'Abd al-Ra Pers ian (d. 32?/
ted the bm~ ~ b. Abi Nu'a ym al- Salman: Salman al-Parisi , Abu 'Abd Alla h the
Madani (d. 1691786) tran smit Salm an al-Khayr.
. ~ur,,an from Abu Ja'far 653?), was also called Salm an b. al-Islam and
Ibn al-Q a'qa ' (the ninth of the "M am i en a non1•ca1 readers) said, from Ispah an.
He hailed from Ram Hur muz or, it is also
an d seventy of the Tab 1·•-m among the st d his house bless-
u ents of Ibn 'Abbas He had he,1rd that the Prophet- upon him and
Abu Hurayra and Ubay b K 'b l out in search of
to become one of ings an<l peace- wou ld be sent forth so he went
t~e "Main Seven" canoni~a / re~~::~. ';~: t on thus he worked
h m ost famo us narra- him. He was captured and sold in Medina and
!Jons from him are those of \vvarsAT
and Qalu n. The Trench. He
as a slave until his first great battle, which was
People of the Qibla· The Mus i' uests of Iraq.
ims, as all pray toward the same also took part in the rest of the battles and the conq
direction or qibla. . in Badr.
lbn 'Abd al-Ba rr said it is said he also took part
Qunbul: Ibn Kath ir's stud en t Ab u- , Uma r Mul,lammad b. 'Abd Ana s, Ka'b b.
. He was learned and ascetic. From him narrated
al-Rah - b· Kh-al1d panions and,
· man . al-Makh zum - ,- a I-Makki (d. 291/904)
, one 'Ujra, Ibn 'Abb as, Abu Sa'id and othe rs of the Com
Tari q b. Shihab,
f h
o t e cano mcal read ers. among the Successors, Abu 'Uth man al-Nahdi,
. It was also said
Qutrub: Abu 'Ali Muh a d - Sa'id b. Wahb, and others who came after them
b. al-M usta n1r al-Ba~ri, known ated it with his
as Qutr ub (d. 206/ 82 1 . mm a his name was Mabih b. Bud. Ibn Majah narr
) took gram mar from Sibawayh and kalam was said he met
f rom t he Mu't az'J' N
1 1 a - ai~m
J - He died in Baghdad. Among his ~hain and even adduced a lineage for him . It
. e latter's legatee.
many works: Ma'ani a/-Q ur ,an, - _ - _ . 'Isa b. Maryam or rather- as was also said-th
Ghanb al-Athar, and al-Jsht,qaq. y routes, among
' d' h '
f 111
mg. 1m at his d oor earl y ever y mor ning Sibawayh would ~is story to that effect is narrated thro ugh man
115 most authentic is what Ahmad narrated of his own recount-
say to h im ·· "~ou are a real qu/rub <nigh t-ow1>1••1549 becan1e Muslim
ing. In the thread of his ac~o unt of how he
I \4•
·
1S48
See for eAa.mpJe note 9 14 above th ere are divergences that are difficult to reconcile. Al-Bukhari
Ka.bhclla Mu ' I , , . to three dozen
I 549 Al _ ' ;am n ·,•lua llifin ( 4:188- 189).
yar al-Q • ., _ narra ted from him that he passed thro ugh two
·Qunawi, H,lslu unnw, altJ Tafsir al-Jnulm nl-Bay(ftlwi, ed.
'Abd Allah
Mahmud 'U (B . 1·;,:,
mar l'irut· Da I K b
. · ra - u1u aJ-'/lm i)')'a, 1422/2001) 1:354. al-Baghdcidi, Khizd nnt al-Adah (1 :90-91 ).

746 747
 Anwar nl- Tan zf/: /jizb I Glossary of Persons and Sects

masters. Al-Dhahabi said, "I found different stateme - , d Allah Muba mmad b. Idris b. al-'Ab~as_b.
ing his age all indicating that he had passed nts regard . Ab l s• ''b b ' Ubayd b. 'Abd Yazid b. HashLm
250h years of. age,. .15hafi'i: Abu
11·
11-fi, b a - a l ·
.
they only differ as to how much older than that ·hn1anb.S a ·' M · fb Qu~ay, al-Imam al-Shafi'i 1·b- al-
th lhen I
. becam e appar ent to me Was. lL \'b b ' Abd ana .
.~ ~-~lu\ta Il kki• al- z i
. g and 1t
. d that findin A d- al-Qu rashi al-Hashimi al-Mutta
rev1se h i t
e at"If1le did
. beyon d the age of 80.,. Ibn l:laja r comm ented
not
h
live Hl'iZi al-~ a he offspr ing of the House of the Prop et~
. wou Id b e one of those breach, fwhat
t ey mentt.oned 1.s true 1t 1!S0-20~/i67-S \9), t and eace, peerle ss one of the great nHIJ·
. respect to h,m; es o cus-
. who can object? Indee d, Abu al-Sha ykh
tom w,th ur0n him blessm~s . r~den t par excellence, the scrupulously
narrated in Tabaqat al-A~bahaniyyin throu gh al-'Abba·s b y
.
• az1d :.•~:d lman~s and )~;~: of Allah, praised by Ahmad b. l:lanbal
. , Id and good health for peopl e-do
that the latter sa,d, The peopl e of lea,ni ng hold that Salman r:0u1 ascc11c and F
r1ss2 He laid down
lived 350 years. As for 250, they consid er it beyond doubt '" . "hke the
a1
sun over
1
the wor
nts or successors.
lhe-e two ha\'e rep ~cen:e h' R. · 1a which he said he revised
Abu Rabi'a al-Iyadi said, from Abu Burayda, from his father d · of f1q/1 111 is ,sn'd·' "On! , the Book of A11aI1
that the Prophet-up on him and his house blessings and peac: !he foun at1ons . l1 tY times ' then sa1 • »1ssJ )
and rc-read c1g
-said , "Truly Allah loves, amon g my Companions, four" and 1 1-Mazini al-
~\011 High is perfec t and free from error.
he mentio ned him amon g them. Sulaym an b. al-Mughira said, h -kh b . OirarIb. l:Iarma aa .-
called Ma'qil b. 01rar,
from l:Iumayd b. Hila!, that the Proph et-up on him and his al-Shammakh: AI-S amma
Dhabyani al-Ghatafani (d. 22/643 )~a so as a mukhat}ram
house blessings and peace -mad e Abu al-Darda' and Salman .k.h (LO ftyl is his mckn ame-w . h
' extemporizer m t e
brothers. The same is found in Bukha ri in the hadith of Abu 11hereby
1
Sharnm a d
I. l et fame . as an. d descriptions . f
t /ciliiliyva-born Mus im po
Ju}:iayfa on his story, which conta ins this passage: "The Prophe , l d for his unnva1e of Labid and a ·
0l
raia;: ("Trembling" meter an
- upon him and his house blessings and peace -said to Abu al- - 'Id a contemporary .
bows and wi asses, d' d ;n the Mawqan
Darda ': 'Salman has more under standi ng (afqah ) than you:" shooting
d' . a and famedie u• poet."5-1
\abigha. He fought at al-Qa ISlYY
After the conquest of Iraq he was made governor of Mada'in M rid was a1so a b Ibrahim, the
campaign. His brother uzar
and is buried there. \¥hen the state donat ion went out to him he • b Madya n · like hun, .
Shu'ayb: Shu'ayb b. Mika'il b. YasJur . cM•d'a n>who,
would give it all away in charity. He used to weave palm leaves 1 1
·h·m-
and eat from the earnings of his hand. He died in the year prophet sent to the peop\e O f Madyan f the prophet lbra 1
descended from the same-I amed son°
1 d kl a/ib al-anbr•ya•' <orator .
36/657 per Abu 'Ubayd or 37 per Khalifa; but 'Abd al-Razzaq 1
he preach ed t his
upon them peace. He was me · kname
narrated from Anas that "Ibn Mas'u d went in to see Salman on
0
of prophets> because o f the ex•cellent way
his deathbed;' which shows he died before Ibn Mas'ud, who 1 J a'
nation m
died before 34. So it would seem Salman died in 33 or 32. m i Tl111liirli11r ol-Fuqa, .
. 97) P· 125.
l' fr Fa (la il al-A'imm
ha',r arla.miyya.
al-l~ <1I·
i:,ii l11t<lbr lhn •Abd al-Barr, nl-lnriqr 19
1 . D:lr al- Ilas
al-M"'d _)
• cd. Aho r.i'Abdal-Fa11ahAbu Ghud<la (Bcirut: ' / ls
1ss lbn l la1dr, lsdba (3· 113- 114 §3350). al-Dhah abi's /112.' ftlri Ahl 1
11;3 ·
an
rl Their Sc 100 31· 9).
Abu Abd Allllh 3uquray
1 s (Bc1ru1: Dar . azm, 141" 7/199,.
lbn H 1 ~« more in our Four lmrrnis
Yahya al k.andari and 5·
,, U. lbn Qutayba, al-Sl11'r wal-Sliu'ar~ •( I :3l •
of age.
p. 31 § I ha~: "h becanw apparen1 10 me lha1 he did not reach 90 years '- llai<la1,i, Anwrir al-Ta11:1•I un<ler al•A'raf 7:o5
11--
0
·

748 749
 A nwar al• T'
, an:z •,I·. r:LJI•Zb I Glossary of Persons and Sects

Sibawayh: Abu Bish r , Amr b ' .

th umma al-Basri kn . Uthman b. Qanb . ·h··h l will strike you with my sword; but if you want my
, own as Sib . h ar al-Sh· 'If \I ll
mous as the great gram . away ( 148-180/765 - irazi •· , , will tel\ you where it is." They relented and he kept
manan of the A . · / 96) i -•0rtrt) 1
passed his master al-Kh 1·1 1 rab1c langua ' s fa. 1• • dand told them where it was. They returned and seized
a 1 a -Farah·d· ge Who l •i 110f
l hough younger than him. He
at t t and taught al-A sur- :; roperty. When he arrived the Prophet-upon him and his
r..l r
tematic grammar of th A b. authored al-Ki tab th fl khfash fami!l•blessings and peace-told h'1m: «v1our trade was gain
. fu I".
e ra 1c language. • e 1rst sys.
\t th.at time the verse was revealed, And anwng people there is
Successors: See C ompanions and S
S . uccessors. ; " one who buys himself out in pursuit of the good pleasure of
1
. uhayb b. Sman b · M·1·k
ai b Sa' d b ,i;:1h(al-Baqara 2:207). The preceding was narrated by Ibn Sa'd
Yabya (32BH-38/591-659) H'. h . Judaym al-Namiri Ab · andIbn Abi Khaythama through l:lammad from 'Ali b. Zayd,
b 'A · is mot er w f , u
. mr b. Tamim. He is kn as rom the Banu M·1·k from Sa'id b. al-Musayyib and also through another chain; al-
• . own as al-R - . a 1,
t mes took hun prisoner in his childho umi because the Byzan- Kalbi in his Tnfsir from Abu Salib, from lbn 'Abbas; Ibn 'Adi
b ought him and sold him to 'Abd od: then a man from Kalb fromAnas; and al-Tabarani from Umm Hani', all in relation to
who set him f . Allah b. Jad'an 1 .
B . ree. It is also narrated that he a . Tamimi thecircumstances of the revelation of that verse.
yzantmes and came to M h ran away from th
d'· ecca w ere he b e The latter also has Abu Umama's narration that the Prophet
Ja an. lbn Sa'd related that I b ecame an ally of lbn
when the Prophet- upon h_ 1e ecam~ Muslim with 'Ammar -upon him and his family blessings and peace-said: "The
un and his f .1 b forerunners are four: l am the forerunner of the Arabs, Suhayb
peace-was in Dar al A ami )' lessings and
. _ · rqam. The vi · . the forerunner of the Byzantines, Bilal the forerunner of the
Maghn bi related that h' zier Abu al-Qasim al-
is name was 'U . .\byssinians and Salman the forerunner of the Persians:• Ibn
related that "Suhayb" (R dd' h) mayra while al-Baghawi
e is referred t h · 1!yayna mhis Tafsir and Ibn Sa'd narrated through Man~ur,
that he had a large head f h . . o is complexion, and
0 air which he d d . from Mujahid: "The first of those who publicized their is/am are
was one of the de•e ye with henna. He
i, nse1 ess ones (al d' - m·en people;' and he mentioned him among them. Ibn Sa'd
tortured for subm·tt· -muSla. afin ) who would be
i mg to Allah H · also narrated through 'Umar b. al-I:Iakam: '"Ammar b. Yasir
'Ali b. Abi Talib with the last b . e emi~rated to Medina with
arrived there in n "d R b·• atch of emigrants that year. They was among those who were tortured until he did not know what
11 - a i al A al H he was saying; likewise Suhayb, Abu Qa'id, •Amir b. Fuhayra
all the battles after that Ibn : ~ w · e took part in Badr and
company with the M . Adi narrated from Suhayb: "I kept and others. It was in reference to them that the verse was re-
ily blessi.ngs and essenger of Allah-upon him and his fam- vealed, Then verily, your Lord is, for those who emigrated after
rd
. peace-before he received his mission:' being persecuted then fought and were steadfast, verily, your Lo
lt is said that when he I f afterwards is fo r them indeed Forgiving, Merciful (al-Nal)l l 6: l l O).
pagans folio d . h' e t Mecca for Medina a group of the
Quraysh' T we m 1s tracks aimmg · · to capture him. He said: "O Al-Baghawi narrated through Zayd b. Aslam, fro~ his
1 father:t5S6 "I went out with 'Umar until we reached Suhayb in al-
reach rn~ b r~ y 1 am one of your best archers and you will not
e,ore I first ta rge
· t you wit. h every arrow .m my quiver,
. 1111, • owcvcr the printed edi•
fhtHhain is as cited in the printed edi1ion of the liilba; h '

750 751
 Anwar al-Tanzi/: Hizb I Glossary of Persons and Sects

'Aliyya . When the latter saw him, he cried out, "People! Peo - b Ab- Layla and others. Al-
(
ya nas- ya nas - )". 'U mar sai'd, "\An. ·
., nat IS the matter With hipie.1 f
yyib 'Abd al-Rah man th/descendants of Suhayb
yfa one o f his grandfather, that
Why is he calling out to the people!" I said, "He is only cant1
)..,·Ji sa1d-· ~bu Budhah' father, rom d 70 1557
l ~lus~
his boy Nukhays: He then said, "Suhayb, I find no fault in Y:~ 'u-11
:rated
•i:
to me,
from IS
. din Shawwa
· \ 38/March 659 age .
except three traits, you claim Arab ancestry yet the way yo, , ~iyb d1e . sand Successors.
. b
speak is foreign; your teknonym contains the name of a Prophet , . Companion
1•>'i(n),See b 'Ubayd b. Zayd b. Mu'aw,ya .·
and you are a spendthrift: He replied, "As for my being a spend.
.. Cbay b. Ka'b b. Qays . - - 1-Najja ri (d. 22/643), Abu
thrift, I spend only on what is right; as for my teknonym it"'" Recit-
l»i·b Malik b. al-Najjar a!-Ansan t~e Leader of Qur''" one
given to me by the Proph et-upon him and his family biessings vnr . ' d Ab. al-Tufayl, was of
•'.\lundhir an u . the Companions. He was
and peace- and as for my afftliation to the Arabs, the Byzan.
' .[sry1 ,d ol-qurra ) among ' b IPledgeI and he took pa'.t
tines took me prisoner when I was little, so I acquired their lan-
guage:' Before 'Umar died he stipulated that Suhayb should pray
~ .articipants of the Second Aqa : het-up on him and his
"B r d and all the battles . T~e p h~ . "Let knowledge con-
over his remains and that he should people in prayer until they in a r -said to im. , Abu al-Mun dh'ir.,..
family hlcssings and Peac~ . a/-'ilm)
decided on a leader. Al-Bukhari narrated it in his Tarikh.
mtulate you (lyali11a 'ka//? ah111kh~ . "Verily Allah has ordered
Al-l:Ium aydi and al-Tab arani narrated from Suhayb: "The ··1 :l1ili M11s/i111 l He asl o said to ldim. ll him the master of Mus-
Messenger of Allah- upon him and his family blessings and . to )'ou." 'Umar wou
me to. recite d "Recite, Ubay.,.. This is also
.ca
peace- never fought a battle except I took part in it, to his right !:ms (sayyid al-Muslimin) _an say.
or to his left; and he never received a pledge except I was . h ·n their Sabilis.
rdated from the Prophet hunself.
present, and he never sent out an expedi tion exc~pt I_was pr~- t d his had1t s I zed .m g1v. ing
The Imams all documen e . ho speciali
sent, and he never went on a raid except I was with him, to his
~!asruq counted h1.m among the SIX w ho took d'1ctation from
right or his left, and they never feared to be in front except I was t w blessings and Peace-
. firS ily
fat\\'a. Al-Waqidi sai'd, "H e is the
in front, nor in the back except I was in the back, and I never h he wrote,f
placed the Messenger of Allah between myself and the enemy ih, Pmphet- upon .,m and his Famd of wh,tever
until he died:' and the first who wrote, at the Fenrn b Fulcin )·" He was 0•t
'Signed, X son of Y' ( wa-kataba uda he. would not chan~e: s
Suhayb died in 38/659 ; it was also said he died in 391660· dh d 'b ola-
medium build an a a white bear -those oft e
h Compam
.d b
Fcom him namted his sons ij abib, H. am,a, Sa'd• Salih· '. Sayfi, tn
amongId ask Ubay when Others u
,.d· to adifferent color. 'Umar was
'Abba.cl, 'Uthman and Mul)am mad, and his grandso n ~iya h. and he. wou
im, ll'ho narrated from im d cision in problems.. hi b.
Sayfi. 'Ihe Compa nion Jabir also narrated from h · as did Sa 1 d · Id to his e
' °'" ·b 'Ub•d• b. ' I.Samit,
a
. b 5su,od
ll'ho narrated from him: Abu AY'fl! ~ rayra, Sulayma n ·
took pbcean y,e .
b. Sa'd, Abu Musa, lbn 'Abbas, Abu u
t1on of al-Ilaghaw\'s Mu'jam al-Salraba. ed. Mui)ammad al· Amin bd ki ' s ,•ols.
aI. IanR·'-mln
( Kuwait· Maktabat Dar al-Baran. 1421 / 2000) 3:345 h as "Yah•"'•, ~ ·
b ' A aI. ..,
and others.
l:la\1b, from h" father" but the wording of the hadith differs.
,, lhn lh Jar, Is,iba (3:254-25 5,"4099) ·
1·:·

752
753
 Anwar nl-Tnnzil: J~izb J Glossary of Persons and Sects

Someon e asked, "Messenger . of the latter: "Th ese two are

of Allah, you see th . \my1 hearing
tha t tar get us? Wh at do we gai .. r"'''' He said .
. . ,, n ou t of the m? " He ese .I1lnesse ,;;1l • ,, and
1s,,0 t
mstru c e d the Co mp ani ons : "Follow those
p1at1ons. Ubay b. Ka•b sai.d, " s .-J e1·esight .
, .. H Messenger of. Allahrep1ied, "E.x. ,. . f er me: A u a b- B kr and 'Um ar:'156 1 "ln the nations
1· d "E
one s. e rep 1e _, ven ~ ~h om ~nd wh , eve sinal\ ·•i\ con,e at .
ddathun (people wh o received com .
at is smaller yetn( wa-in • re mu I,a mum·
slrnwkatun fa-ma fawqaha). He ·i,fote you we h h. were not pro · f
fever (al-wa'ak) never leave
ann g this, Ubay supplicated tha
t .11.ons' a\thoug . t eyu\ it is 'Um ar
phe ts. If there is any o them
him unt il he died and th t • b. a\-Khattab'.'1>62 This nar ·
distract him fro m pilgrimage a 1t not :n rn1· Community, t_rd :ed by the
or 'Um ra or 3'ihad or obl ' t narrat ions "Allah has engraved
prayer in congregation. After r,\;00 i, further e\uCI a '
tha t, no one would eve r tou1ga ory
ch his '
l tongue of Um ar an d his hea rt"l 56l and "Had there
body except they fou nd it h lf,·,h on t ,e f »1sM
ot, and so unt il he died. lt
narrated by Ah mad, Abu Ya'la was aProphet a ter me, truly• it would have been 'Umar.
and lbn Abi al-D unya, and lbn ~en
. separating tru th from fals
1:libban dec\are d it sou nd. Al- . · ent and severe m e·
Tabarani related its gist from He i,as intrans1g f d him the title of al-Faru_q,
Ubay b. Ka'b and its cha in is fair 1558 b"'-'d and the Prophet con erre on
. 'th 'Umar"1 S6s He also
' h d
<Umar: 'Um ar b. al-Khat tab b.
Nufayl b. 'Ab d al-'Uzza, Amir -i11ni: "\ndccd, t e ev1·1d par ts ways w1 ·
Mu '111i11in, Abu 1:lafs al-Q ura o!- •T\ . . man wh o oes not like vanity (al-bat ii). This is
-;•,d: i us is a
shi al-' Adawi al-Faruq (d . 23/ \ h d the distinction of havin .
was the second Caliph of the 644), ~mar b. a\-Khatta-b"\· 566 He a so a g
Prophe t afte r Abu Bakr. He
embraced Islam in the year 6 of ,.
the Pro phetho od at age 27 afte
r ·'·:-,.mat,J fromAbu Sa id a\-~ udn. by al-T irmidhi who said it is l.wsnn. and rrom
having fought it, the divine ans
v,•e r to the Prophet's supplic atio ;:,, ,\\,\l~bpl•'l:lakimw1thachamal-Dhahabi •raded l.1nsa11inlheSiyar(l/ 2:51I). .
n,
-~. SmatcJ mursol from the rb·
ll H \ bby
"O Allah! Strengthen Isla m
wit h 'Um ar b. al-Khattab:' He a _ 1. bd Allahdb. . an a al-Tirmidhi,al•l:lakim
1•·'A
was 'f"' .424§6064), .
famous for his sagacity and fier
ce sta nd for the tru th and too .
and other~ cf. al-Qari, al-M1rqat (\99
4 c .10 . d·h. d lbn Mai'ah with cha111s
al·
up the task of caliphate wit h k 1"'1 Suratcd Ah d
from }:\udhayfa by . ma ' a · 1 , an l Tirm
utmost diligence, to an unprec
e- •
•.l.lhahi ,a1J were ratr.
dented extent v-.rith regard to
strength of character and perfect -,: '.I.mated from Abu Hurayra aod •Nisha b 1 Bukhari and Mus1·am. 1hc la\\cr
)' a:
justice. He spent all in the way
of Allah as the Prophet predicted -,thout the words •a\lhough l hcy wcrc no\.Prophets. " ad and lbn
,. .
~, '.I.mated from \bn 'Umar by al·1··innadht 1nsm1,,, ahih (J glwrib), A,,m . .
and was an exceptional states ·Abil
· oaw
ma n and ruler. He was fair- ?.!bbin (15:318 §6895); from Ab . Dharr by ,¼ma •
· d ild and al·Hak · im, .
ski nned with some reddishness
, tall with a large build, fast - !ro:n Abu Hurayra by Ab.mad, lbn
u . .312_313 §6889), Abil 'la, •1~' alr. Hal<1 1n,
1
l:labb ( .0 15 ,~\l5
·§
2501. 1
paced, a skilled fighter and hor r~n ii.bi Sha)·ba (12:21), lbn Abl ,.,~u aJ-Sumaa ," 0) and al-B aul (
sem an of immense courage, and , 1 • ·
. , . ). and from ' . d Mu'a
a scrupulously Godfearing leader
n an
•1th a ,ounJ chainas indi.catedbY a\· Ha)•tharn 9·66 • B,1~ an lb "~)-a Abi
wh o wept much and was mar- . i , ni-Su 85) and n
b, al-Tabarani in al-Knlnr . B
1 a.,.,haw , S
J
1ar I mw (l 4:
tyred as the Prophet had predic . See a· ' .1
. ., .
ted . '11l11, al-Sunna( p.567§1247-l 50)
2 · ·• d hO •radeu al la115" '1,
. b Ahmau an al-Tirrnidhi w ~
l'tl
The Prophe t said : "I have two :-mated from'Uqba b. 'Am ·
, I \'kb)' al·
ministers from the dwellers of ir Y ·. narrated 1$OI ab: !I .a~).
ed it $C1l.11(1. As10 ted byfroan
1
,nd by al-Hakim l3·85) who grad
heaven and two ministe rs from · · ;il-H ayth ain1 (96
. rt
the dwellers of the earth. The 'abuani tn al-Kubir ll7:298)with a
wead\<.chainassta., chain. a1·1..arnu'dhl u·bb as pa oi a
former are }ibril and Mi ka'il, . .
and the latter are Abu Bakr ao d ~armed from Burayda by ,¼ma with a stron., • d 1bn,,,1 an. Al·
, . ..., devil certa.inly fears·umar, an
"'"~<r had 1th w,lh the \\'Or11,ng
1um1dh1saidit IS hasan sal.1ll,1 ghnr
u,c
,..,. cl,ain .S
,m lhn Ha,ar, J~aba(\ 16-17§32). ..,, !b. d thro ugh . sligl'lll)' ,_..., .
S
'•,rated from a\-Aswad b. ar\' by ,¼ma t"O

754 755
 A11war al-Tan,i/·. .H.l l b I Glossary of Persons and Sects

several of his suggest·10 ns to the p

Revelation in the Holy Qu r,_an, such asrophet. confirmed by th ··ewasthe first Muslim ruler to levy 'ushr, the 10% Customs
. - e r. rt Out)' levied on the goods of the traders of other
Stat1on .
(al-Baqara 2· l 25), coverin praying behind lb rah- ,
· g u th •lmpo
(a1-Ahzab 33·53) and th p e Wives of th e Pr Hnsh •es who chose to trade in the Muslim dominions on mer-
. · · o er rulin H -,intn
talion of dreams . gs. e excelled at th . op et ;,.!!ldisemeant for sale i~ valued at more th_an two hundre d dir-
e interpre-
1,'iJS. Instructions were issued to the officials that no persona
l
The. con_qu~st of the territories of S .
yro-Pal estine Was .:~age was to be searched, and 'ushr was applied only to goods
pleted in his time as well as th com- s
H ose of Eg t ~,·1: were declared as being for the purpose of trade. Muslim
.
e routed Chosro es and "scissore yp and most of pers1a .
d c firsts
Q ay$ara). He spent their spoils in t aesar to size" (qn$$ar~ rid 3 lower rate of 2½% while Dhimmis paid 5%. Other
r..,ntioned in Abu Hilal al-'Askari's Kitab al-Awa'il ("Book of
Messenger of Allah had predict e he way o~ Allah just as the
called him "my little brother" (uk~ and)pro nused. The Prophet f,,sts") and al-Tabari's Tcirik/1 included: the establishment of
for him .1S61 Among the C . ayya and asked him to p L~epublic treasury, courts of justice and appointment of judges;
, - ompan1ons wh ray assumption of the
from h. . ,Lr Hiiri calendar which continues to this day;
Ali, lbn Mas'ud, lbn 'Abb-as, Ab u- Huray o . narrated
d im.
b 1,1\e of Amir al-Mu'minin; organization of the war department;
I n 'Umar upon whose reports M- r k l~a, a~ especially his' son
. a I re ied m the Muwa pulling army reserves on the payroll; establishment of land
His caliphate lasted ten //a ·
and a half during which Islam rerenue; survey and assessment of lands; census building of
covered all Egypt Syr'1a YS~~rs_
. • , IJ1stan most f p . and other canals; founding of the cities of Kufa, Ba~ra, al-Jazira, Fustat,
regions. He died while at ' o ers1a
gruntled S b pr~yer, st abbed in the back by a d. _ and Maw~il; division of conquered countries into provinces;
a ean or Zoroastrian slave at . . is 1r.1position of customs duties; and many others. He was also the
The Prophet said: "I dreamt 1 sucty-s1X years of age.
h was presented a vessel of milk, so first ruler in history to separate the judiciary from the executive.
l drank from it then I
The)' asked· " W'h t d gave t e rest of it to 'Umar b. al-Khan ab:' One of his famous excellen t innovations during his caliphate
· a o you s ·
Allah?" He replied: "K ay .'.~~ meaning is, Messenger of was his gathering the multifarious groups praying tnrciwih into a
1
'Umar died w . now edge. Ibn Mas'ud said: "\Al hen single congregation. Ubay b. Ka'b said: "This was never done
before.t" 'Umar replied: "l am fully aware but 1t • goo dt"lS69
• 1s He
disappeared." e conside red that nine tenths of all learning had •
also said: "And a fine innovation this is!" (ni'mali al-bid'atu
htidhih):'mo He was also the first caliph to prohibit the Jahiliyya
because of ' Ali b. Zar d. Th is narralio . '
n describes Umar as "s,,nrthy and 1all. bald. anJ
practice of mut'a or tempora ry marriage, according to the Pro-
left handed."
1~7 . ~het's earlier prohibit ion.1s11This was confirmed by 'Ali himself:
Had,lh: "My httle brother ·oi ·
ukhayya aslirik d fi1 d , ,. • ! n us '" your supplication and, do not forgc1 .
us.· (Ay
. The Messenger of Allah forbade temporary marriage during
" u d 1k 1w1-/d ta 11 d) • Narra1ed from Umar by al-T1rm1dh1
(11asa11 ialiili) lb , 1 _, h ma
• f n" a,a and al-Nasa~ 1 Al N - in . 11
• al-Ad/1kdr and others cittd
as an example (') h . · - awaw1 .
(al-Arna'ill ed. 2:l lS). · I b1d'a111
11 .• Cned mlbn RaJ· ab, /tlmi' al-'U/Jim wa/-Hiknm
one less mern ° tl e permissibility of asking for supplicati on and (ii) asking from
onous lan lhe one who asks
,.
"atraicd from 'Abd a1-Rabman
·
• b. 'Abd by Malik, Muwa1ta'
. (m
•1111111
a-
1s,,3 fJJr ..,
•
Narraied from lbn Uma b , , - . . . ·," 'J and al- Bukhari in his Sahf/1(ni'ma al-bid'atu htltllulr).
r } Bukhari, Muslim, Tirm1dhi, al-Darimi and AJ:imad. On lh c abrogated character of· · I !'/•' / s111,an (11·~8-59).
mut'a sec, for examp e, u a - •

756 757
 Amvar al-Tnn zil: /:f izb 1 Glossary of Persons and Sects

Khaybar and the consumption of the , nor of Egypt: "'Amr, when did you start turning
,,,sn O . c meat of the do ' . the go, er .
asses n ra1m stoning as a criminal p l l , 111estic ~- A$ ·es when their mothers gave birth to them as free
ena ty Umar said: le into s1a, .
Allah sent Mubammad with the truth H r·r,.,n 'Cmar would pray 'isfia with the people then enter his
to him. Among what He revealed to. I _e revea1ed the Book ~tn , d cease praying until dawn, and he did not die be-
. 11m was the v .,,,e an n01 15"6 H
rtlJln. We recited it, learnt it, and the Proph t d·d . erse of · · · the habit of fasting permanently. ' e wrote to
did we after him. I reckon that in due t: l ra1m and so for( acquiring . 11
•

come up and say: "We do not find the veime someone f . . w,·11
Book· of A11 ah " whereupon they will folio, rse o ra)ln in th
• .d
.
Icaving v m1sgu1 ance b
a categorical obligation Allah revealed R . . . y
• any man or woman that com · . a1md 1s in -
cumbent against
'f . . d ·f h mits a ultery
, one is marne , i t e proof is absolutely est abl"ished, or 1f .
•
there is pregnancy, or confession. l swear by All I h
· h a 1 t at were
it not t at people might claim that 'Urnar added h·
to the Book of Allah, l would write it down!'1s;3 somet mg
Yet he _always sought a way out from capital punishment and
always tried to fmd a legal excuse for perpetrators so as to let
them escape with their lives. This took place many times in his
caliphate. He took pains to provide effective and speedy justice.
He set up an effective system of judicial administration under
which justice was administered according to the principles of
Islam. Qadis were appointed at all administrative levels for the
administration of justice and were chosen for their integrity and
learning. High salaries were paid to them and they were ap-
pointed from the among the wealthy and those of high social
standing so as not to be influenced by the social position of any
litigants. They were not allowed to engage in trade.
He would go to the villages every seventh day of the week
and, if he found a slave doing work that was too much for him,
lightened it for him. He also used to go out at night searching
for people he might help_l 574 It is related he once said to 'Amr b.
IS72 ~- d . h
"arrate m l e :-!me Books except Abu Dawud.
1 3
N,1rra1ed m the Nine Bouks.
1114
In ul Muwn11a' ('Abd al-llaqi ed. 2:980 toward the end of book 54, /ir," lllll •
all h1) depu
·cs
tl around
, the Muslim world: Your most 1mpor-
.
r in my view is prayer. Whoever guards 1t well
e t
Wll urgcn n 1 atte • •. . . .
• · tently has guarded his Rehg1on and whoever 1s care-
anJ pdSIS . l ,,,,n
· .- h · · even more careless (a<Jya') with everything e se.
\N Iil1 I1 15
\bd Allah b. 'isa b. Abi Layla related: "There were always
aa;ks in Cmar's face caused by tears~• Al-I-:Iasan al-Ba~ri_and
Hishamb. al-}:lasan narrated that he sometimes lost conscious-
nessafter reciting a verse from the Qur'an, whereupon he would
tit 1aken ill and visited for dayS. 1578
Although 'Umar loved his wives tenderly and !hey treat~d
himwith affection and care, particularly Umm 'A~im Jamila
b;nt Thabit al-Awsiyya - who never let him out to the Mosque
579
1,ithout walking him to the door and kissing him goodbye' -
L li¼-zi,Manaqib'Umar (p. 71); al-Samhudi, Tarikli al-Madina (2:759); lbn Qudama,
~- lfughni (7:301).
in Xarrated by lbn Abd al-Hakam in Fut1i/l Mi~r wa-A khbdrului (p. 114) and lbn
~-!Mi m Mantlqib 'Umar (p: 120) cf. Kanz al-' Ummtll ( 12:660), all wilh a broke~
chiin lhrough Abu 'Abda Yusuf b. 'Abdah al-Azdi whose narrauons from Thab,1
. · ,L
11• ch as I.Im one) are dischumed (nnmkar). In a dd1110n Ule contenl itself is disclaimed,
r.._'ll,ly lhe claim that 'Umar ordered both , Abd A11,ii.ILI b• ,Amr and his fa1her lo be
c
'""cd and msuhcd them. Modern writers such as Sayyi·d Qu\b ·,n Fi Ziltll . al-Qur'dn
.
'131>4, 6:3969), Mab mud , Aqqad in 'Abqariyyat 'Umar and al· Kandihlaw, ,n Hayut
'.:.!aliaba nc,crthclcss gave currency 10 these slories.
1
,_ lbn Kathir, B,daya (7: 135).
,, 1!\arra1cd by Malik in his Muwatta·. , . . lhrou h
:S.•rrated hy lbn Abi Shayba ( I 3:269); Abu Nu aym. /;Ii/ya ( l.SS § 133) g"
Abu 8•kr b. Ahi Shayba; lbn al-Ja1v-tl, Ma11aqib 'U11111r (p. l 6S); lbn Qudlma, al-Riqq
.,.,, • ) lbn ~-~al- Buka' (p. 166); al-Dhahabi in the Siyar.
·' According lo lhn al-Jawli in M1111d<Jib ' Umur (p. 206),

758 759
 A11w<ir al-Tan zi/: /:lizb J Glossary of Persons and Sects

yet his reputation is that of a severe critic of wome " h n. e for falling into what I have for-
. t oo rough to 11·ve Wlt
1s . h an d h arsh on women'" n. n nat! lie see one of you brought \o : do, or I will double the punish-
Ihe people peop e . 1ss1
• re1atedly ex· biJJcn. him due to h's relationship to me.1 f
claimed Umm Kulthum the daughter of 'Ali b. Abi Tal'b I •
'A-•·1sI1a asked I1er why she would turn down his pro I When ment tor . • . , bade certain actions out o
\' hate Umar 1or h
· 1sso 1 1. h . posal for . ( dd al-dharii'i'). For example, e
marriage. n ~ea tty, e was mtensely scrupulous With eve _ During his ca ip
c emption sa h' d
one and not With any group in particular and he ry rr(,autionary pr - . towards a grave after seeing im o
•
stricter with his own household- men and women He b' h Was even forbade Anas from praymg . while facing another and hit the
. · ire ed . ·'"' he hit a man for praymg h h' a /iit·'sss he forbade
one of his sons whom he had seen wearing new clothes and so, · the former throug is $ ' • )
letting his hair down. When h is wife asked him why, he said: « \alter for facmg M lim countries . (AzerbaiJ. an at the time
-
saw him puffed 1581
up with self-approval and wished to teach his1 ~lu,lims in non- us
. . the manner o
f
non
-M slims·1sR6 he forbade the
u , .
ego a lesson~' He took away his other son's profit from the from dressing. 111b l t it' be con fu sed with Jahiliyya-t1me over- h
sale of a camel and poured it into the public treasury with the fasting _of Raia es He also forbade praying in churc es
words: "Tend the camel of the son of the Commander of the l'encrat1on of that month. h"l Ibn 'Abbas prayed
t . ed statues.w hI e 1ss1 When a man
believers! Feed the camel of the son of the Commander of the whether or not they con am
h d"d ot contam tMadina em.
believers! Clean the camel of the son of the Commander of the in them as long as t ey I n and began to
d Sab-igl1 b· 'Isl came to . .)
believers!" He took his wife 'Atika's prayer rug and struck her irom Iraq name . es (mutasluib1liat
. f h ambiguous vers
on the head with it when she told him it was a gift from Abu a1k about the mean mg O t e d h' . "Who are
d h' nd aske im.
Musa al-Ash'ari then called the latter and struck him with it of Qur'an 'Umar summone im a f All h Sabigh." 'Umar
rou?" He replied: "I am the servant o a "•Tl en he struck
too, with the words: "Do not gift anything to my wives, we have , . f Allah 'Umar. 1
no need of your gifts!" He distributed woolen garments to the said: "And I am the servant O ' t'l his head bled.
. . h Th'15 went on unt ipl No trace re-
women of Madina to the last piece, which he then gave to an old him on the head with a btrc · .
f h e believers,ther .
s o version, 'Umar
Sabigh said: "Commande r o t
woman in preference to his own wife Umm Kulthum the mains of what was in my h ea · d ,,,sss In ano
daughter of 'Ali, with the words: "Umm Sulayt deserves it more,
she sewed for the people at the battle of Ul1Ud."1ss2 He himself I'll 1'arrak <l
. f al llukh.iri and
· n1ec11ng the Critina o ·
by lbn Sa'd (3:289) with a Cham
gave the reason for this stricter standard at home, when he
Mu1hm. , bd al-Razzaq (1:404).
gathered his entire household and told them: i,~ , t\arrl ted by lbn Abi Shayba (1 :I 0 6) a nd A ..

t•11 '.'\arrate<l by 'Abd al-Ra:uaq (2:38) and o

_ thers. nd chain according to al-Arna 60u)1
I have forbidden the people to do such-and-such. People .
11_~ l\arrate,l . I · ' 1 nad with a Isou
S' •r al Musrac/lm ( \ 907 e<l. P· h
by Ahmad m 11~ ' ' us
look to you the way birds look at a piece of meat. When you (1:252-253 §92). lbn . Taymiyya in his · /qtr"dtl'
· a • d'"" ted- Muslims a!,'lllns · t all I ha1
31
fall, they fall. When you fear, they fear. By Allah! Let me not sa,J "'I his is a prohibition on the part
O f 'Umar ,rec
.
• reason.
( n ushrikci nr For som, • ti d fbn
t ,s
c"'longs to the manner of dress o f non- Muslm1s ' · uon of 1he 11rr,.c '-'l' cnll c
1580 1J 1
ol ers. particular pas~ai;c was left out of t hC English trans )
15 1Narra1cd Lhroui;h al-Waqidi b)• al-Tabari in his Tarikh (2:564} and h 1 . Popu Iar Religion (1976. . J by
~ 1'arratcd b)' 'Abd al-Razzaq (10:41 6). J) m1»·a's Srni~lcAgamst
1582 .
,,..· \Jrratcd by al-Bukhari in ra•1·rq<11t ln ode• ' 'ml an<l cite
d chain by al-D,,n
1'arrated from 1 ha'laba b. Abi Malik by al-Bukhari in two places. ,.,, l\drrated from Sulaymln b. yas,:Ir with a soun

76o i61
 Anwar ~1.,.. _ Glossary of Persons and Sects
" · ,an:zrl: I.Iizb f

said
, to him·· "U ncover your head,, .
Umar said: "By Allah' Had I " . He did, revealing tWo b • , le bears a11d that wliich the wombs absorb and that
· LOund 11 ,~ma
cu t off your head »1ss9 M . you tonsured I raids. i' · 1 . groii• A11 d everything with Him is measured (al-Ra'd
· eanmg 1'f ' Would h . hIlt') .
b ecausc they used t h ' you had bee n a r ·d· ave '.: ntioncd that a man came to 'Umar stating that he found
o s ave th h d .-~ me
with 'Umar's own son 'Abd le ca s of convicts ( . ec1 Wist, ·· - pr"gnant after two years of absence. 'Umar held a con-
as look pl ace .., 1111e '
•umar disliked the' com ailat'-Rahm·• an, f,or dr un kenness).1,90 ::iiaiion regarding her lapidation or adultery. Mu'adh b. Jabal
he commanded eo l . p ion of l:iadith in bo ,id to him: "You may have jurisdiction over her, but not over
had t 1 p p e to learn badith by h , oks, however the foetus. Leave her until she gives birth:' She then gave birth
.. o earn the Qur'an. He di , cart exactly as ,
,, ahoy whose front teeth were coming out. The husband rec-
: ;ts1ang: "Learn the inheritance 1!v:otl1deursing his caliphat:h~~ 1
me wa)' you Iearn t h e Qur'an!"t,91' 1mna, and gramtnar o.nized a resemblance in him and exclaimed: "This is my son,
b; 1he I on\ of the Ka'ba!" 'Umar said: "Women can no longer
Tariq b· Sh'1h•ab narrated· "\ c:,e hirth to the like of Mu'adh; were it not for Mu'adh, 'Umar
Palestine the army came to h' . Vhen 'Umar came to S. 1 93
two kh rfj 1111 as he was w · }•ro- ~~uldhaYc perished!" (lawla Mu'adh un la-11alakn ' Umm.) ;
. u ~s, and a turban ('im<i . earing a waist-wra
~ems and waded into the wate;11a)h he took his camel by
Commander of the Believers' Th' w ereupon they said to hi1n·
t:~ Al-Bukhari narrated in his $ahih that in a time of drought
Cmar accomplished the prayer for rain through the interces-
ar . . e army a d . 11on of al-' Abbas b. 'Abd al-Muttalib, the uncle of the Prophet,
e meet mg you and you . . n patriarchs of Sh·
. are tn this st t ?' • am la)ing: "O Allah! We would use our Prophet as a means to You
nation Allah ennobled and made n .a he. Umar . said: 'We are a
not seek nobility and mi ht . h Hg ty with Islam. \-'l e shall andYou then sent us rain; now we use our Prophet's uncle as a
g wit other than it "'1sn means to You, therefore send us rain!"159~ Among his sayings:
Al-Qurtubi in his Tafsir on th 'Learn before you become leaders!"' 593 "Take account of your-
e verse Allah knows that which

aI-5
al-Qu11ubi in his commcntar . , 11111111 I
that al Q · · > on Al lnrrtin 3·7 I · !I ., arratcd b)' llm Abi Shayha. lbn Sa'd, lhn ' As;lkir, al-llayhaq1• 1n
1'•l ,. ·
a·
. as1111 b. lllubammad said· "I h . . mam , lahk narrJtcd in al-Muwa a' hbrJ (?:443 §15335), al-Daraqu\ni and Sa'id b. Mansur in their Srman and others cf.
the spoils of war. The lau . card a man asking 'Abd Allah b ' Abb' b th
haul er answered: 'Horses · as a out t•Dhahahi, S1y11r (1:452) anJ Jbn l:lajar, Jiaba (6:137). This report is the hasis of c
r-gear and property earned h . lh . • arc part of the spoils of war, and the th
"'•J•u,ra narration in Abii Dawiid and Ahmad but the latter two do not have c
mean a~lwd the same nucstio > ~ enemy killed in hattlc (al-salab).' Thm the th
• ·•di"\\'cre11 not ...". ll was corrupted to r~ad "'Ali" instead of"l\lu'adh" in e Shi'i
ma n ;a,J : •The ,potls ,Allah n again and. lhn Ahll as gave the saml' an,wer. lhen the nd
<t ,. . mentioned m H B00 k lvilrc,-s beginning with the M us1111d attributed to Za)'d b. •Ali (p. 33S) a some
• op ~,,mg hnn until he al ,, • what arc they?' and he did not d
Sunn, ,ource; without chain cf. lbn Qutayba, Ta 'wf/ Mukhwlif al-Ha illr (Dar al-Jil
'D most created ·
m~ "'.'u know what th,, man is likc1 H a nu,sa~ce for him. Then lbn 'Abbas said: ,d P· 162), lbn 'Abd al-Barr in al- /stiab (3:1103)-although he himselfc,ics lhc true
l'sarrated from al-H b : e is like Sah1gh whom ' u mar beat up.'" •m1on in Jami' Bay1i11 al-'/1111 (2:919 §1742)-and certain tnfsirs. Al:m~a~ al·
tS<;J N . ~an y al-F1ryabi c( 3 I s •. rd 11
arratcd b)' 'Ahd al-R . · • uyu11. al-Durr al-.\1a11t/11ir (7:614). Cihum1ri's claim m al-Burhlln al-Jaliy (p. 71) that lbn Ahi Kha)'lhama ates ,n hi,
IS91 l'>arrJt d auJq (9:232-233).
e through trustwonhv nar
D~nml, ~ 'id b. Ma,,,u· h ' rators by lbn Ah, Sha)·ha ( l0:459. 11 :236) al- ,,,, ,, 11 incorrect•
i:~rit!,
1 S11l1il1 as quoted
. l' 0 f h·s
, r al t c ,·cry b · ' .,arrated from Anas by al-Bukhari in 1hc book of f5r,sq, ·
4
and lhn Abd al-Barr ,n Ja· . egmning of his S1111011, al-Tiavhaqi in his (6:209). 111 511
1959 edition of Farlr al-B1lri (2:494). al-Baghawi 5/wr!t · "'"' (): 286109), lt,n
1~ tht 111
1sn . "'' 8 nycin I 'JI ( · 7
Narrated by Ibn Ahi Sha ·h a . m 2: I008-1009 § 1920-1921 ). ~~~'~Yma 111 his Sa(1i(1 (2:337-338 § 1421). Ibn }:libhan in his ( :I IO-I l I § ).
} 3 ( 7:I0, 7:93) and others. 24
"arratcd by al -Kha\ih in N11ii(1ar A/rl al-l;laditlr (p. >·

762
763
 Anwa r a/. Tanzi/·· H·
. 1zb I Glossary of Persons and Sects

selves before you are brou ht

resur recte d with g to acco unt;"1 s96 "\V ·ing the funeral praye r over one of the deceased so the
. a clear accou nt . ould that 1 • 11 pra) s
nothi ng against me·"1 s91 "If ' With nothi ng fi \vere ,,. Id him that the Proph et had revea led to him the name
·-•1r 10
shore of the Euph r~tes I wo:;~ray came l or a sheep ~:e
me and :;~·elre of the hypocrites, wher eupo n 'Uma r asked 1:f udhayfa,
accou nt for it;"1s9s "O Allah I fear that Allah Would
a: on the :; adjure you by Allah! Tell me, am I one of them ?" 1:fudhayfa
m k me to anyo ne anyth ing furth er after
am stingy, so make me ' am rough , so make ,.·•' ed. "~o, and I will not tell
gene rous! I am w k so m k ! J e gentle •
stron g1"1s99 "Wh
· oever displ a h ea ·,
a e me
I:·-~ 'Cmar was see carry mg a slaughtered animal on his
•t"

what is in his h
" 1600 eart only
ys umili ty to the
displ ays h .
on
peopl
top of
e
h
beyo d
n_
;i He was asked why, and he replied: "I was infatuated with
1605 He gave a sermon
sy; Anas said: " I heard 'U ypoc n sy ::,,df and wanted to humble myself.'
mar say as he ,,., YPocn .
wall· 'B AU h' shall certa · l fi •as alone behi d ~ben he was caliph wearing a waist -wrap patch ed in twelve
. y a . You
Kh n. a
or He will punish you1 "1601 " Pm y ear Allah, 0 son of r'.a,es.1'~ He memorized Surat al-Baqara in twelve years1607and
eople resem ble their tin attab,
than they resem ble th..
e1r own paren ts "1602 "W les more ~henhe had learned it completely he slaughtered a camel.
d
" 1~3 "K e found that the his
goo ncss of our lives was patie nce As limar's head lay in his son Ibn 'Umar's lap after
p~ver ty and despa ir sufficiency. Whe~ a now that greed is he
-tabbing he said to him: "Lay my cheek on the ground:' Then
thmg, he does witho ut it." "By Allah ' man despairs of some. does not
..id: "\\'oe to me, my moth er's woe to me if my Lord
the sake of Allah until ·t b . My heart has softened '1or for
h I ecam e soft h ~ant me mercy !"1608 The next morn ing al-Miswar woke him
arden ed for the sake of All h _er_t an butter, and it has in
r than the dawn prayer. 'Umar rose saying: "Yes, and there is no part
stone:· "If it were anno unce d ;ro;~ ;ll it becan:e harde lilamfor whoever leaves prayer:• He prayed bleed ing from his
. ' 1e heaven: 0 peopl e! You
are all entering Parad ise e xcept one I woul d f; b an
~·ounds.'609 To the visitors who told him Jazaka Alliihu khayr1610
·t
l were anno unced: 'O eo lei ' ear to e he; and if wa rahib) .
. You are all enter ing the Fire hewouldreply: "I am hopeful and fearful" (raghib
except one• I would h opepto bpe he."
' lbn 'Abbas narrated: When 'Uma r was placed on his death-
'Uma r rema rked to l:Iudha),fa t h at he sometimes refrained bed, the people gathered around him, invoked Allah, and
prayed for him before the body was taken away, and I
was
1596 Ab · among them. Suddenly I felt somebody taking hold of my
1'9-
1
. u Nu'aym , Hi/ya (1 :88 § 135)· l b n al
. .
C ued by lbn al-)a\\7 1 in <'a d /, Kl . . · Jaw11, Sifat al-Safw a , chapter on ' L"mar.
1598 1 ")' Cl · IC1/1r (p 241)
t rus1wort hy narralor~
1599 Narrate d by lbn Sa' d (3:105) . . . ,, :-.arraied by al-Taba ri in his Tllfsir, al-BazzA r through
a (8:200). lbn Ab,
Nar rated bv Ab· N u .aym m
• u
.
Hilyar al-Aw/ i •d ' ( 1985 ed. 1:53) and Jbn .
Sa'd in al- :coi din~ lo al-Ha)1 hami (3:42), aJ- Bayhaq i in h is Su111111 a/-Kub,
Tabaqdr al-Kubrt't ( 3·275) I I z J
al-Fd'iq (4: 11 3). j~~ba and others.
1600 Nar rated b I D.. c . a . a makhs hari,
)' a . mawar i as cit~-' . K • i,~ Al-Suyilti in Tll rik/1 al-Khu/a/a' and
al-Dhah abi.
,~
uvl lb n Q d " "'-' In an;: al- U m mcl/ (§2252 7).
u ama. M11kl1tn,~ar Min/111~. aI· Qd.$rdm . • . s · Abu Nu' aym, Hi/ya (I :89 § I 40).
Dhahab i.
l1-lb11 al-Jaw::i (p. 426) and al-
.
bi. ~arrated from lbn 'Umar by al- Dhahabi.
1602 N ,, lbn '-a'd (3:344), Abu Nu'aym . Hi/ya (1:89 § 137), and al-Dhah ab1. ' lbn Sa'd
arrated br lbn Q utayba in 'U; . al-Aklibar (2: I ) as a SJ)<ing of ' Umar; and b)' 1115 MrmY1,tt1 '
Ahu Nu' aym in the H 1.1 ( 'tm from al-Misw ar b Makhra ma by Malik in
:\arrated
160) l h · ) 'Cl 2. I 77) as a sayi ng o f 'Urwa . 11ro 3S1) . ·u (
.b mar P· 222) ·
is and the next nt . • anu
., lb n al-Jawz i ·m Ma11t'tq1
ne rcpons in Abo Nu'aym 's /:ii/ya (1:86-9 1). ,11u
i and Muslim.
~orrated from lbn ' Umar by al- Bukhar

764 765
 - al-Tanz·/· H .
A11 war
1• • rzb I Glossary of Persons and Sects

shoulde r and saw .

Allah' M that it was ' Al· b t mar was the barrier between the Prophet' s Commu nity
behi s ercy for 'Umar and said· .1. ·• Abi Talib. He .
nd you a person whose . 0 Umar! You invoked J the onset of dissensio n . His death is one of the earliest signs
yours, nor would I deeds I like to . . have
1m1tate not lefit oi the Final Hour. One day he asked l:I udhayfa ab out the "dis-
30
more pr f,
your deeds. By Allah' I I e er to meet Allah w·th more than ;ension that shall surge like the waves of the sea" mention ed by
you with your two c . a "."ays thought that All th other than ;he Prophct. l:Iudh ayfa answere d: " You need not worry about it,
Pro phet saying· I A~~~a111ons, for very often l a Would keep c0111 m:in<lcr of the Believers, for between you and it there is a
Bakr and 'Uma.r , u akr a nd 'Umar went used to hear the
entered s somewh ~Jte c\ost'd shut!'' ' Um ar said: "Will the gate be opened or
went o ut ,, Musli1 d _o~eplac e; and I, Ab - B k ere; I, Abu hr,1kcn?~ Budhayfa said: "Broken !" ' Umar replied: "That is
'U n an Mahk narrated it. u a r and 'Urnar
more appropriate than that it b e let open." The narrator [Abu
mar had nine
' Abd Allah Abu • sons and four daughter s· \\'a ill said: "We feared to ask I:Iudhay fa who was that gate, so
'Abd al-Rahm - Abd al-Rab.m an (from Z . ~he great Imam 1,·e sent Masrt1q to ask him and he said: 'That gate was 'Umar:"
(from Um~ an th~ Elder (from Zaynab a?n~ hint Matun); They asked him, "Did 'Um ar know that?" He replied, "Yes, as
_, - Kulthum hint 'Al· b - so), Zayd the Eld
Ab1 T"l'b er surdy as night precedes to m orrow, and I was speaking to him
Z a h ra )·• ' A ~1.m (fro m u
Th - b '
l
mm Kulth -
· a I
min Fat·unat al-
a it; Zayd the You um Jamila hint 'A . b unambiguously!"t61 1
Khuza' iyya); 'Uba d nger (from Mulayka bint J $alirn . Uma)l'a: Abu al-}:iakam 'Abd Allah b. Abi Rabi'a b. 'Awf al-
Rah . - y Allah (from M Iayka also)· arw al-
. man the Middle kn u 'Abd I
a - Thaqafi, known as Um ayya b . Abi al-Salt (d. 5/626) was o ne of
L I. , own as Ab - Sh '
a ·Hyya, a slavewo man )· ' Abd 1 Ru ab.mat al-Majhid (from the well-trave lled leaders of Thaqif and a jinn-fam iliar poet of
as Ab u· a 1-MuJ·abbar (f ' a · ahm ·
. ant h e Younger kno
, wn )ahi\iyya who read the Scripture s, frequent ed the Christians and
b· rom a sl
mt Zayd); l:Iaf~a (from Z avewom an); 'IyaQ (from 'Atika Jews of Syro-Palestine, shunned idolatry and polytheis m and
Kulthum hint ' Al·1 a1so )· Fati aynab also); Ruqayya (from Umm taught the Quraysh the expressio n bi-smik Alliilwmma <in Your
(f
l:Iarith); and Zaynab (fro:U Fu:a rom Umm 1:Iakim hint al- ~ame, 0 Allah>. He disbeliev ed in the Prophet- upon him bless-
ayha, a slavewom an) ings and peace- either out of envy or out of loyalty for his ma-
A mong I11s· d escenda nts in th · ·
e
.
Middle East are the following ternal cousins killed at Badr, whence the Prophet compare d him
families: Abu Bakr Ab-
• u al-Hud · a·
a,
I B
aysar, al-Taji al-Fan1qi, to th e archetyp al learned apostate in the verse Recite to them the
a I ·l:iamid i, al-Khatt ab ·
iyya, al-Khayr i (' il f news of him to whom We sent O ur signs, but he sloughed them off
H. ana fi1 authorit y Kha aJ-o -111 _,am Y o the famous
(al-A'raf 7: 175) which, alternately, may have been revealed in
Zuwavti ni 'Abd al H~d- al •Ab al-Ramh d . 1081), al-Rafi'i al-
, ' • a I ·1 ' actual reference to him.1612 He once said: "Little sister! I am a
'Aqqad, al-'Uqay li, al-'Aiabi - ~ • ' U1!1man , al-'Araqib, al- man for whom Allah desired great goodness, but I refused it:'
(tree of ' Abd al-Gh . _ ' al- Uman, al-'Anan i, Fllflayya
am a1-Nabul - d h The Prophet enjoyed listening to his poetry, endorsing some as
Jam ma'ili Hanbal- ) _ . usi an t e Banu Qudama and
· is , a1-Lad1q· JM - - true and critiquin g some. He said of him: "He almost became
above), al -Nu.,uli a d , _1' a - asadm, al-Nabulusi (cf.
., • n a1-Nu man. 161 I •
IMl l\arraicd from Abu Wa'il Shaqiq b. Salama by al-BukhMi and 1'-lushm.
Tc((sirs of' Abd al- Ra~q. al -Tabari, al- Baghawl and others.

766 767
 A11war al-Tanzi/: 1:lizb l Glossary of Persons and Sects

Muslim in his p oetry;' " His to n g u e believe d but h ' h to Abu Salama's side, saving: 'We swear by
,n· and rushe? t leave o ur son with her if you snatch
lieved" a nd "A lla h knows of U mayYa b. Abi al-Salt.~~ ean disbe- they started d ragging mv son
6 13 i~~h that we will n~.1 , And
Urnrn Salama: Um m Salam a bt. Abi Um ayYa b 1-M _ htr a"·av from 1 J\ ;h
0
until they dislocated his shoulde r.
bd ll · a khugh1ra
- h b. ' Am r b . Makh zu- m al-Q urashi yYa al-M - . ·
b SJlarna b_a:k ~ l-~:ad and group of Abu Sal~ma went off
A A a
yYa The Banu Ab a_ h Banu al-Mughira detained me. My
(d. ca. 63/683), the M o the r of the Believ ers w as n a d~~t ,,ith the bo~ while; n~ad~ for Medina . I had been separated
weake r report says her n a me w as Ramla. H, e r fathe •
ame r.1nd ·A hushand Abu Salam nd my son . Every morning I wou~d go
1:I udhayfa- it is also said, Suhayl- and his nicknar me s narnedwas z- out to al-Abta an
J
lrom mv husb~nd sit there, crying withou t cease uni!~ the
assed A man came by, one o my
~ Y face had changed. He told
Rakib (Rider's Provis ion) becaus e he was o ne of those fam:d ;~; e1ening. Seven days or so ~ow
~aternal cousins , a;d ~a~ i\l vou not let this poor wo~ an
ge nerosi ty: when ever h e t ravelle d h e wo uld let no on her husband and her son! So
with their own provis io n b ut h e w o uld t a ke care of all
e come
their
b.
the Bami al-Mug ira.
lea1·e? You ,se~arated ~er
thcr said: 10 111 your us k
l:~d if you wish.' At this the Banu
I saddled my camel, put
n eed s h imself. Her m oth er was ' At ika ht. ' Amir b. Rabi'a d e bac mv son.
out heading for my hus _an m
b d.
the 'Abd al-Asa gave m
Mal ik al-Kin an iyya of the Ban u Firas. Umm Salama was m1· son in mv lao and went an ing me. I would mform
w ife o f h er patern al co u sin Abu Sala m a b. 'Abd al-Asa d b.
al- Medina with no creatu\ e acco~~ re:ched al-Tan'im wher: I
whoever I met of my P an un i of the Banu 'Abd al-Dar.
phet-u pon
M ug hira. He d ied b efor e h e r, afte r w hich the Pro met 'Cthman b. Talba t~e broth~rtold him. He said, 'Do vou
He asked where l was going and 'N b Allah except Allah
h im and h is h o u se b lessing s and p eace- m a r r ied h er in Jumada ? ' I said y will ' not be.Ieft on
o, You
· h you..
II of the year 4/625, some said the year 3. hm anyone wit• 'B •Allah•
and mv son here. Hehsabd'. di Yof the ·camel anda left with:~
your own.' He took t e n e anied nobler ra
Sh e and h er h u sb and were amo n g the first to become
to leading me. By Allah! I nev~r acc~~v ould kneel down ~v
M u sli m . T h ey b oth emigra ted to Abyss inia and sh e gave birth man Whenever he made a p1t stop and lie down under came
itl.
,
ted · t some tree to my to
h is so n , Salama . T h en they cam e back to Mecca and emigra mount then move away o . he would go up
childre n When it was time to leave ag~m h n step back and te_ll m:nd
bring it forward and saddle lt ~~e back, take the bndl:il we
again to M e d ina, where she gave birth to his other
' Umar, Durra and Zayn ab per lbn lsb aq. Sh e related: mount, after which he wou c He kept doing that_~~r b.
lead me on unt ii the next stop.the town of the Banu ' Abu
W hen Abu Salam a resolve d to leave to Medina , he equipped reached Medina. When he sa,~ band is in this town -
one of his camels an d carried , togethe r with me, my son 'Awf in Quba' he said, 'Your us
. ia
Salama. Then he went out, lead ing his camel, but when the Salama had alighted there. igrate to AbysSm
men of Banu al-Mughira saw him they confro nted him and fl t woman to em as a Ione female
said: 'As for vourse lf you have the better of us but what about It is said she was the irs d Madina h d
her, our kin? On what acco unt are we to iust let you roai:n and the first woman to ave h entere .,e of •Amir b. a d are
R bi'a s hain
the lands with her?' Then thev snatche d the bridle from his 1- the wu, oun c
hand and took me. At this the Banu 'Abd al-Asad became rider. It is also said that Lay a _,_ arrated with a 5 _ Salama!
· h h er. N asaft1 n ,vidowhoo d Of Abuccept his
that distinct ion Wlt
iu n
Cf. lb n ' As:ik.a r. Ttlrikh (9:255-287); lb n Q utayba, nl-S/11.,r wnl-SI ' rtl ' (1:459-
J · d [a erher but she d'd not ablessings
16"
Mal)mud Mubamm a, that after h er waiting peno I
462); lbn Sallam al -Jumat,i, Tabaqat Fub,i/ al-S/11/a rd. ed. sed to him and h'is house
wa~ over Abu Bakr propo b' th to her
SMk.ir, 2 vob. (Jcdd ah: Djr dl-Mada n i, 1974) 1:260 -267 · "Tl1 cre 1·s no
• contcsl Hai·a,.
" fbnamong , h t upon after she ga ve ir
proposal. T hen the P rop e - her
th e authon11cs in h istory th at lJmayya I'b n A 1n. a l· Sa It d 1' cJ an unbehe\'er. ·
. proposal to
l1db11 ( l · 133 §549). and peace- sent h is

769
768
r
Anwar al-Tanzi/: H izb I Glossary of Persons and Sects

daughter Zaynab and she sai f al-Hasan, and also-from

. d, "Tell the Messe nge f Al those who are
I am a Jea lous woman, that I have sev he mother O
eral boys r d h lah that ~.iira t nions- Safiiyya bt. Shayba' Hind bt
O •
. the Cmnpa
none of my relativ es to act as gua rdi an for me' an t at I hav · Jnt~d amo~g- . h ..
' .
her, I will suppli.cate Allah "H ·· . \ F1ras1yYa, Qubayc.~:a bt. Dhu'ayb and 'Abd al-Ra . man
. e sa1.d: "Telle .~anth a · _ d from the senior .
.
you r boys will be proV1d .
and yo ur jea lous)' w·11 I ~°.\.Harith b. Hishan~;W Successors.• Abu·
eav
ed of your relative you. '· a~ ·-1 sa·1· d b a\-Musayyib, Abu Salam
1
d.isl"k for ; and no ne )• . hd.
1·e that propo saI"'
. Wh en she heard this she said to es will ··thrnan a\-Na i, Abu a I f' 'Ab . a
'Uma "R· h , d the t\\lO sons o d al-Rahman b. 'Awf, ' Urwa,
r, 1se an d betrothe me to the cl Bumay . d h
Messenger of Allah." er son . akr b.' Abd al· Rah. ma_n, Sulayman b. Yasar an ot ers.
Aner they married he would .\liu B -
visit her and ask "Wh .d he died in the caliphate
Zunab? ILittle Zaynab ]" I= , ere 1.s lbn Abi Khaythama sa1 sd the of Yaz1d b.
who will look after the bab y?) end of the year 60/678. Abu
until ·
'Ammar b. Yasir came and
took care of her ne ed s-a wa1,1y a, which wa s towar
. . /68 2 d that she was among l I st
would nurse her and he sai s she 'iuarl1l sa1·d she died m 62. an d. t 1e a
d, "This infant is hindering "R
Messe nger of Allah -u pon the · · f h Be
J the ~!others o t e lievers to ie.
Ibn Hai
·
· ar said: ather,
him and his hou se blessings d. since it is firmly estab-
peace- from his need." Then
the Pro phet came one day
and ,heis the Yery las t One of them to ie, Ab.
said, "Where is Zunab ?" wh and l.,hed in Muslim's Sab il.1 that ~l- H" ·th b 'Abd Allah b. 1
ereupon Qa riba bt. Abi Um . an . ~o see Umm Salama
who happened to be there ayy a- Rlhi'a and ,Abd Allah b. Safwa
-sa id , '"Ammar b. Yasir too n w~nt_in d they asked about
He said, "I will come to you
tonight;' and she prepared foo
k her:• Juring the caliphate of Yazi•db· Mu'aw1ya h
an
him and joi ned him in bed . d for the arm)' that would be engu e 1£ d by t e ear th• This was when
. d M slim b. 'Uqba with
Ibn Sa' d related fro m 'A'ish
Yazid b. Mu'aw1ya was prepan·n g to sen . u
h n the event of aJ-
a that she said, "When the the army of Syro-Palestin • t Medin a, t e
senger of All ah ma rried Um Mes- e o b st"l614
m Sal ama I becam e despon ~arra look place in 63/683, and Allah knows e
because we had bee n told she dent . b 'Amr a\-Kindi (d. 80?
was ver y beautiful , so I sneake
to see her and I saw that she d in I.;mru' al-Qays: Umru' al-Qays
was even more beautiful tha b._I:IuJr .thor of the first of the
they had said." Ibn Hajar com n wh at before Hij ra/540?) of the Banu nd
mented: "Umm Salama wa Ki .a, auh famous hendiadys
deed described as very bea uti s in- ten pre-Islamic odes, begmn • ing v11th t e ,
ful , very intelligent and ver ,r f •en d and · place
y wis e. 'Stop! Let us weep at the rerrun . der o; a rr a resting -
Her suggestion to the Proph 615
et -upon him and his house al:' 1
ings and peace- on the Da bless- at the dune's fall bet ween Da kh u-1 then Hawm
y of f:i udaybiya is proof eno ·
ugh of wa,-d·
the latter" .
I 1yya. ee
s "K haw arij" an d "M u'ta zila '.'
_ b •urnar b. 1.na , \<hzurn al·
She narrated [Had ith ] from a\-Walid b. al-Mughira b. ,Abd Allah ·
Sal ama and Fatima al-Za
the Pro phet as well as from
Abu ) one of the Meccan arc h-
and
hra'. From her narrated Qurashi al-M akhzumi (d. l/62
her two 3h_:rn blessings and peacleW-a\id
children 'Umar and Zayna enemies of the Prophet-UP on 1 .
Mu s'ab b. 'Abd Allah, her po
b, her brother 'Am ir, her
nephew rnander J.<h-r a 1db .a ·
the father of the great military
sthum ou s freedm an Nabha corn
freedmen 'Abd Allah b. Rafi', n, h~r
Nafi', Safina, his son, Abu Kath1 1 11
' lbn l:lajar, /itiba (8:240-242 3
r, ,,r Cf. tbn Qu1ayba. at-Shi'r waJ§J-Shu0~a\j'( J:I0 5•136).

i70 771
 An wcir al-Tanzi/: Hiz
bJ Glossary of Persons and Sec
ts

Al -W ali d b . al- Mu gh ira or n ]ib ril p ointed in a

wa s the fir st to be b old
· ~ Wa'i•\, t0 eac\1 o f wh f f
. en o h vis ion , saying:
the pic ka xe to the Ka,ba . ug to appl)·
at the tim e of its pla nn .\\ . taken ca re o or y .o u" Af ter he po int ed to a vein·
the Q uraysh , which he ed reb ui\ din b ·He has been
did wi th the wo rds , "O h lat ter pa ssed by a ma n _, h
yo u\ 0 Allah , we int en Al lah
, no ,1eagr fory
·d'
JI a\-\\'ah s ank\e t e
of Kh uz a a w o
d only go od ne ss:• He d on e arr ow l .
nic ke d his an k e-vein,
the Pro ph et wh o recite . on ce c cring his arr ow an
d Qu r'an for h im an d am e to see 3) fealh
to so fte n up up on he ari. . ' al- Wal-d " h' h he ble d to de at h .1616
_ ng it. Ne ws of thi s rea 1 seemed af:er w ic
ch ed h 'is - , -b
Ab u }ah l who came to .
ne phew b - \sh aq Ya qu b . ls.h - al-Ha<;\rarni (d. 205/ca.820)
. .
disap pro ve of 1t or that
see hrr n an d sai d: "You
yo u ab ho r it:' Al -W ali d
ne ed to
say yo u
\'a'qub: A u f
the tenth o t e
h aq
"M ain 1e n" ca no nic al. rea
de rs an d was teac er
h
say? By Allah , no ne of sai d: "W ha t can 11
yo u wh o kn ow s po etry 1 ·h
10 Ra,, . and Ruways.
by Allah , no thi ng of wh be tte r tha n I, and
f \b h- l 'A
Allah , tha t dis co urs e of
at he says res em ble s
an y of that. B , ravd b. 'Amr b. Nu ay . ' Ab d a\-'U zz a al- Qu ras , a - dawi·.
his wh ich he rec ites is - . . " b the Qa di he wa
sweet an d fl 'd) cailcd "the mo nothe ist o~ }a tln :d i:a s repute d
its top be ars fru it an d UI , ted to th; m. Having gone
its bo tto m is we ll- wa ter iodctcsl il\o\s an d shu n t e
an d no thi ng rises abov ed . lt ris es hig h o_o . h \
e it. Nay, it sh att ers ev ed neith er to Judaism
Abu }ah \ said, "Your pe ery thi ng below it:· 10 $nia in searc h o f t r ue rel igion e ea n
op le will neve r ac cep t ' . . • b t · ns tea d d t Mecca an d an no un
oth er tha n that nor Chnsllam ty u i ret urn e O ced
yo u att ack it:' He said, . . of Ibr ah im an d deno un . • I
"Let me thi nk ab ou t it:' he ,,·as follow ing the religion cing ido
cam e ou t an d sai d of the Af ter a while he
Qu r' an : "T his is on ly ma eU Q h an d too k up resi-
gic passed on, ,~or~hip. He was th en ex p ed by the urays
he too k it from so me on b . ht . •
e wh o passe d it on to Hi an d so unttl his
uence m . ra' • en ter ing Mecca only y n1g ,
.1 •
verse was revealed Leave him :' Th en the
me with the one I created death when the Prop h e t-w ho saw h 1m '
(al -M ud da tht hir 74: 11). des titute etc. - was 35·
He or Sa'id b. al-'A s wa - (d
wh en everyone pro str ate s the elder who, Zuhayr: Zuhay r b. Abi Sa - R b-'1 b Rabah a\-Muzam . 13/
d upon he ari ng the en tir lrna a .a. · t.
Na jm in Mecca - five ye ety of Surat al- 634): Nicknam ed the sag f Jah 1ltyya poe s• he was also the
ars or less be for e the Em e o d
a ha nd ful of ear th an d
pressed it up on his for
igr ati on -took son, nephew, bro ther an d f the r of fame po ets. His verse was
eh a . - d he autho red one of the
Walid said: "D oe s Allah ea d. W he n al- collectively kn ow n as a I- Hawliyya t an
sen d do wn revelations •
an d ignore me, the gre ate to Mu l)ammad sm n Mu'allaqa t (po em s h ed on the Ka'ba)·,.11
st ch ief of Qu ray sh , to an g
Abu Mas' ud •Am r b. 'U say no thi ng of
mayr al-Th aqafi, the ch
be ing the great ones of ief of Th aq if, we
Ta' if an d Mecca?" Th en
revealed: They said, "If the verse was
but this Qur'a,1 had been
great ma n of the two towns! rev eal ed to a
" (al -Zuk hru f 43: 30 ). Anoth
Verily We have taken care er verse,
of the scoffers for you (al -l:{
was explained by Ibn ijr 15:95),
'Abbas as ref err ing to I A'l lm cd. 'Um 'Abd
Mughi ra, a\-Aswad b. ' al-Walid b. al- 161
Al-O hah abi Tarikh al-Is
b Wo'aytH a f-i\los/uihir wa ar
Abd Yagh uth al- Zu hri lam wt1· ~·. . ' .' 409/1989) nl•
, al-Mutta\ib b. '
al \.ll.1.m Tadmuri, 52 vols d {Bc1 ·
ru1: Dar a \-Kitab al-' Ara bi.
Bani Asad b. 'Ab d a\- ' Uz .. lod c ·
I
za, a\-l:{arith b. 'Ay\a\ al-
Sahml and al- Srm al-Nnbc11viyyC1:67, 155 187 224
1' 17 Cf. , , · , d' {\•\ 37- 153).
\bn Qu tayba, ol-Shi'r wol
-Shu ar ·

772 773
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h ·f 277 506, 693
Zadah. See Shaykh Zadah.
~-Ahq\ 39 ,'53, 144, 458 , 7 14 al-Dh ariyat, 179, 403, 496, 538
al-..\.u , 41
Zakariyya al-Ansari. Fatl_t al-Jalil bi-Bayan Khafi A 11wd r al-Tan:zil. \I 'lmran, 22-23, 29, 38, , al- Dukh an, 411,616
Damascus: Zahiriyya m s. 'Ultim al-Qur'a11 266. al-Fatl:i, 249, 3 18
· .,6-'.:>t
·- , 77 ' 143, 200, 206,
al-Zam akhshari, Abu al-Qasim Jar Allah Ma"bmud b. 'Umar. al-
Kaslisliaf 'an l;faqci'iq Ghawamic;i al-Tanzil wa-'Uyun al-Aqawil fi
;-li. 250, 265, 278, 291, 3 14, al-Fati}:ia, 22, 33, 46, SI, 60-61,
425-426, 441 , 468, 484-485, 83-84, 97, 101, 123, 147-2 13,
W11j1,h al-Ta'wil. Eds. 'Adil A\:lmad 'Abd al-Ma\,i ud et al. 6 vols. 295, 740,781
1 i62, 785
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al-A'la, 159 Fatir, l 88, 269, 330, 389, 409
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al-An'am, 28, 52, 82, 166, 197,
Da'irat al-Ma' arif al-'Uthmaniyya, 1381 / 1962.
261,263, 385, 397, 405, 469, al-Hadid, 356,361, 494
al-Zarkashi, Badr al-Din Mul:iarnmad b. 'Abd Allah. al-Burhan fi
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'Ultim al-Qur'cin. Ed. Mu bam mad Abu al- Fac,\I Ibrahim. 3rd ed. 4
al-Anbiya', 23 al-Haqqa, 348
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al-Anfal, 573, 616 al-Hijr, 22, 39, 56, 92, 150, 238,
al-'Ankabut, 197, 257, 455,463, 332, 396, 532, 540,772
492 Hud, l 54, 270, 567,664
al-A'raf, 28, 37, 39, 183, 195, al-}:{ujurat, 26 1, 481
249, 283,288, 296, 3 14,346- Ibrahim, 196, 202
347, 478, 484-485, 529, 541, al-I nfitar, 180, 286
543, 555, 558, 568, 57 1, 614, al-Insan, 369
646, 749, 767 al-lnshiqaq, 144
al-'A~r. 486 aI. l sra. ,, 56, I 97, 248, 303, 402,
al- Balad, 196, 499 424,539,744
Banu lsra'il, see al-Isra' al-Jathiya, 304,494
~-Baqar~22-23, 33, 35,37-39, al-Jinn, 458, 535
43-47, 51-54, 61-62, 76 , 80· al-Jumu'a, 388,397, 654
85, 90, 103, 108, 124- 139, al-Kafirtin, 56
179, 206, 213, 21 4-679, 737. al-Ka.hf• 22' 64 ' 82, 288, 299,
543, 546-547, 554, 625, 672,
739, 751,756, 765,781
Bara'a, see al-Tawba 738
al-Ba)'yina, 302,458 al-Lay!, 23

788
 Anwa r al-Ta nz i/: Hizb I
Luqm an, 22, 238
a l-Ma ' ida, 28
al -M a 'a rij , 737
a l-Ma 'ida, 39, 52, 62, 175, 207
26 1, 292,2 99, 446, 458, 486,
580, 587, 694, 737
Mar yam , 239, 383, 524
a l-Ma sad, 36, 705
al-M a' u n, 267
al-M ud dath t h ir, 772
Mu b am m a d , 447
al-M ujadi la, 24, 26l, 620
al- Mulk , 55,3 76
al-M u ' min, 737
a l- Mu' minu n, 23
a l-Mu nafiq un, 300, 429, 497,
693
al - M ursal at, 663
a l-M utaff ifin , 344
al -M uzzam mi l, 244
a l-Nab a', 206 , 542, 737
a l- N abl, 22, 27, 143, 176, 26 1,
299, 354,6 20,7 5 1
al-N ajrn, 59, 772
al-Na ml. 28, 238, 535
al -Nazi'at, 23,4 99, 500
al-N isa', 28, 57, 267
al-Nu r, 51 2, 694, 709, 730
al-Qa dr, 737
Qaf, 23, 144. 2 16, 305,3 94 , 446
al-Qa sas, 28, 92, 238, 279
a l-Q iyam a, 52, 33 1
a l- Ra'd , 4 1,238 , 354, 66
al- Rah man 159 4, 693
· • , 532
al- Rum , 350, 4 15
Saba ', 22, 23 , 49 1, 664
' the Scale than a nyo ne, 734
Sad , 56, 143, 2 16,24 1 3 - 10
5 35, 540-5 43 556 ' :6, 419,
s-m · · 66
'
a 1- a a t, 195, 25 1, 532 53 4
' Prophet cc1me to Medi n a, 69 1
al -Sajd a, 402, 444
al-Sh arb , 474
al-Sh a ri'a, see al-Ja th iya
al-Sh u'a ra ', 193, 229 2 38 6 1
704, 737 ' • I.
al-Sh ura , 239, 343. 597
al -Taghabu n , 458
T aha. 555, 557, 562, 568-570
597
a l-Tab rim, 56, 435, 436. 509
5 45-54 6, 737
al-Ta laq, 458
a l-Taw b a, 23, 76, 9 1, 193, 3 14,
325 , 345, 355, 434. 458, 480,
560, 587, 694,7 14,74 0
al-' Uqud , see al-M a'ida
al-W aqi'a, 23, 89, 268
Yasin , 502
Yunus, 23
Yusu f, 22
a l-Zal zala, 448
al-Zu kh ruf, 401,6 64,7 72
al- Z umar, 385, 447, 534
790
Inde x of Hadiths & Early Repo rts
.\~J AIIJh b. Mas' ud is heav ier
\t,d AllJh b. Salam becam e
· \lusliin as soon as the
.\i>J ..\11:ih b. Salam decla red h is
of 'Uthm an, 692
1upport
.\W Alljh b. Salam is the tenth
of ten peopl e who will be in
parJdisc, 692
.\hrogation of the oblig ation of
tifty praye rs in the h ad ith of
' the Ascen t, 662
,\bu Bakr did not best you be-
' cause of prayi ng or fast ing
more, 700
.\bu Bakr went into the thank s-
gi, ing prost ration , 699
Abu Hurayra h eard what we did
not hear, 703
Abu Hura yra prese rved the
Proph et's Hadi th, 702
Abu Huray ra! You were
most assidu ous amon g us in
accom panyi ng the Mess
of Allah , 702
Adam and Eve wept for 300
)'ears over what they had lost
of the bliss of parad ise, 56 1
Adam was taugh t the vocables
coi ned fo r physi cal object s
and mean ings, 525
Adam was thus named because
he was create d from adim al-
ar(i, 522
Adam 's gaze for 300 years was
downcast out of shame, 561
' A'ish a d id lifelong fasti ng, 711
'A'ish a did not shorten prayers
in travel. 71 1
' A'isha fasted while travelling,
7 11
' A'ish a forbade women from
going to mosques for congre-
gation al prayers, 710
, A'isha was of those who bade
farewell to Badr combatants,
706
'Ali identified an imisible audi-
ble supplicant at the Prophet's
funeral as Khidr, 73
9
'Ali is most knowl edgeab le of
the
the su,rna, 709 · ·· "Our
'Ali said to the Klrawarl): .
"bTty towar d you is
enger
respons1 11
threefold .... 740 I
. all the batt es
,Ali took ~art in for the
"th h1n1 excep t - 12
WI
campa ign oflabiik, ,
 Anwar nl-Tnnzil: 1:fo:b
J \ndex of Hadiths and Early Reports

' Ali was bo rn 10 year

s before the As for my tekno ny
Pr ophetic mission, 71 Allah. is to ~ ashamed blutions, went ou t m it wa s
2 befor e the . !1\ade a given to me by Prophe
· Ali was one of th e me wh 1te-ha1red Muslim ' ., ·ed for rain, 718 t, 752
mbers of to i:-,Jpra) .. h an d his m oth As you judge, so sha
the shfmi wh om 'U ish hi m, 46 6 pu n- ,'A'1s a er ll you be
m ar had 1..~•1911
stipulat ed for calipha A\\ah kn ows of Umay Uh
. msulayrn at . , 70 6 ud judged, \82
te, 7 \3 ya b. Abi
'Ali was raised in the al-Salt, 76 8 \:111 . last Co mp an io n to Ask he r if l can be bu
home of · l.511 as the ried with
the Prophet. 712 Allah most certainl ' i ·o Ba~ra, i \7
my two companions,
y granted the
' Ali we nt into the tha yo u pu re su stenance! ute I ,·th the Messen - Prophet and Abu Bakr,
nksgiving But yo u ent out ,, I 710
prostratio n aft er fighti ch ose what He forbade ~"
. . " f Allah to Badr as b , Ask Ib n , Abbas for
ng the , 270 ~ef o a O) , he is the
Allah opened garre most knowledgeable
Kh awarij, 699 t windows -,- of those
•Ali wore th e Pr op he
t's garmen t
thr ou gh which the
Israelites Hr left 1hc111 in darkn ess . who are sti\1 a\ive, 730
saw an d heard on e es ts
and slept in his place , an oth er Ar..l ble for the disappear- Be firm. Ubud! There
7 14 a rara is none on
Al if is of A\\ah, lam until they crossed the top of you but a Pro
of Jib ra' i\, Sea, 6 12 ince of belief, 36 5 phet, a
mi m of Mul)ammad, Allah or de red Musa to Siddiq, and two martyrs.
23 l travel by .r peo ple there are those 698
Al if lam ra ·, ba 111im, an night with the lsrae\ite \-.,I OJ
d 11u11 al\ s, 6 12 11ho sny refers to •Abd l\"h Be still [\-:lira'\! There is
Allah shall send to th A a no ne on
for m al- Ral_11 11d11, 23 l is Nation, b. Cbay and 470 hypocri ou but a Prophet, a
tes of top o f Y
Alif stands for bountie every 100 years , on
s of A\\ah,
who will renew religion
e/those ~ledina. 31 2 Siddiq, or a rnartyr., 698
ldm is His kindness, , 42 Ar.d \\'e sai d: All go do Be\ief• prayer' rec1ta • t· n knowl-
230 wn was io ,
A\\ah commanded the ' Alqama is indeed e days and nights, wo~ bs,
angel of the most addressed to both of th ed g
death to grasp earth learned of yo u, 7 16 em nd ' dhikr will all be ven
from its ' Alqama wo uld comp and \b\is, 558 g1
four comers an d fer a
me nt it lete the .\ngel came to hi m a nd form and speech• 526 .
into packed mud, 533 Qu r'an every fi\'e days.
716 "Receive the glad tiding
said. ·1·1 rubbed his face aga . h
Am 1 seeing you shou B 1 a inst t e
s of
A\\ah grasped a ha nd
ful from ting at the two lights, An, 21 3 Prophetic grave and- pro-
every corner of the ea Prophet? and he wa
nted to . the ndlia11. -' 21
rth and slap her, 70 8 Angels were created fro r ht
m ig cee ded to rai. se
. d
cre ated Ad am , 523 and the jinn were cre Bilal was the fnen of Ab u Bakr
Allah has engraved Am in is the seal of
the Nurturer ated and the store-keeper of the
truth on of the worlds, 211 from a b\a2e of fire, 548
'U mar's tongue and he
art, 75 5 ' Ammar b. Yasir wa Answer for me. 0 Allah
! Su p· ProPhet, 720 h"I .
A\\ah has orde red
me to recite s am ong port him with the Sp· ·t of B" lal would say a11 the w 1 e.
to you lUbayl, 75 3 th ose wh o were tortur in
ed, 751 'Ahnd! Al.1ad!. 720 d
Amon g the angels are Holiness, 72 4 . f ·ends
Allah is ashamed, wh
en His a kind Apes wept and s1g . \ d their B ry me wit h rn y la y- n
that procreate, the y are na e u f the Prophet, 710
slave raises his hands, called former identities to th
. the wives o
to send al- jin n, 54 4 f Allah, with
eir
them back empty, 46 6 By the Na,..,merneo nothi
Allah is shy and generou ' Amr, when did yo u
start turn-
huma n relatives, The, 656
. Whose 1" 3 ng can
s. 466 ing people into slaves Are yo u not pleased to st
Allah is testing you thr when an d, ~n harrn , 155
ough her their mothers gave relation to me, like Ha Mubarnrnad!,
\' A'isha\. 709 birth to .ru n ,n By the status of
them as free men?, 759 relation to Musa, 7\ 2
585

792
793
 and Early Reports
Anwar al-Tn11zil: Hizb 1 Index of Hadiths

Certain words Adam received Hold fast to the covenant of Ibn

Establish prayer mea h who publicized
were: Our Nurturer, we have . ns t ey f those Umm 'Abd, 733
: ,111 o . - e seven peop1e,
wronged ourselves, 559 make integrals equal and their ,sln m ar
. pro. Horses are part o f the spoils of
Charity tax is the archway of tect it from corruption, 265 f
The iSI
. h t come a ter war, and the battle-gear and
Islam, 257 Even a thorn and smaller yet, 754 II 1,· those t a d 'U mar 755
hi 0 k property carried by the enemy
Every verse in each of thern has ' h
Client is part of the tribe, A, 545 me· Abu. Ba -ran killed in battle, 762 h
Closest of all in well-guidedness a surface and an inward, 25 . are four: I am t e
forerunners b 751 Hudhayfa was the keeper oft e
and evidence and probity was Every wording has a surface and forerunner of the Ara s,
. Prophet's secrets, 727
lbn Mas'ud, The, 733 an inward, each wording a fruib of paradise resemble each
I am half of all knowledge, 700
Congregat ional prayer bests in- boundary and each boundary other, The, 453
a way up, 25 h ful and fearful, 765
dividual prayer 27 times, 592 Gi,e salaam, feed others, 692 . I am ope of the children
Construe Qur'an according to Everything that has o yo11 Gre,J is poverty and despair I am the master f
people is Meccan while every. of Adam on the Day o
its most beautiful aspects, 25 1uffk iency, 764
thing that has O you wlro Resurrection, 184 ds
Coolness of my eye was made to Had ,Abd A11ah b. ' Abbas bee•: llah for seven nee
believe is Medinan, 398 I asked A
be in prayer, The, 600 our age none of us could hav
Everything the Prophet saw on d he gave me six, 725 the
Covering up of a verse ofl apida- been his equal, 730 an . s you are truly
d that
tion in the Torah, 644 the night of lsra' and Mi'rdj Had l found you tonsured, I J bear witnes
an 2
was with h is very eyes, 625 would have cut off your head, Messe nger of Allah,
Deeds count only according to bringing truth, 69
Fa(i(ialtukum 'ala-/-'alamina You are . h ee
the last moments, 550 i62 . hts into t r
refers neither to all other than I divided my mg
Devil parts ways with 'Umar, Had there been a Prophet after
The, 755 Allah nor to all people, 601 me, truly, it would have been parts, 703 If making a
not see myse .
Fac!<Jaltukum 'a/a-1-'a/amina I do h than bangmg
Did I not tell you not to love the 'Umar, 755 ., h livelihood ot er
refers to the worlds of their
Jews?, 694 Had they not said in slrn A 11a ' 716
time, 601
she would have never ever my d.rum, ay from more
Do not gift my wives anything, I do not stay aw
Faqih is he who has renounced been made d ear to th em• 667 our name, 708
we have no need of gifts!, 760
the world and longs for the Had they slaughtered any cow than Y J drank from a vessel.
Doubt is misgivings, truthful- hereafter, The, 722 J dream
1
ve the rest of 1t
ness peace of mind, 246 they wished .it wouId have of milk then ga
Fatiha is a panacea, The, 149 . 'ior them, 662
Dwellers of paradise shall pluck been sufficient . ·umar- knowledge, 756 .
Fatiha is like the seal over the bmiss1on, to. you perm1•ssion to raise
fruit and Allah substitutes its Hadith of Jibril on su (Isla m, d hear from my
book, The, 2 I 0 I give ·1
like, The, 453 belief and excellence the ve1 an
Fatiha is soundly established as Iman, lhsan), 200, 551 . ates 733
Each verse has a surface and a Meccan, The, 150 . . tone' 435 thus inllm d, 18,000 k/iatmas of
l:Jijara are bnms I have ma e
depth and each boundary has Fatima is the best of the women .. ·ua-1-Ltl11,down the Qur'an, 700
a way up, 4 18 llitta is la 1/a1,a I
of Paradise but for Maryam, . named because it lays
Eat! the hue is one but savors 708 sins, 629
differ, 453 Fine innovation this is!, A, 757

i94
 Anwar al-Tanzil: 1:fizb I
l have two ministers from the
dwellers of heaven and two
from the dwellers of earth, 754
l have wronged myself, forgive
me! None forgives sins but
You, 560
I kept comp any with the
Messenger of Allah before he
received his mission, 750
I know for sure when you are
happ y with me and when you
are angry with me, 708
never saw any better women
than the women of the A,1$ti r
nor stronger, 709
said to myself: if Persia and
Byzantium heard him they
would all be Muslims, 730
I saw even senior Companions
asking her about inheritance
law, 707
I saw him puffed up with self-
approval and wished to teach
his ego a lesso n, 760
dreamt of black sheep suc-
ceeded by dirt-white sheep.
Abu Bakr! Interpret it, 697
I saw many of the Companio ns
asking 'Alqama quest ions and
fatwas, 716
saw the Messenger of Al\ah
call you, pat you, and insuf -
flate into your mouth, 728
796
I took from the mouth of the
Messenger of Allah
70 suras ,
733
I usebd to hear the Prophet say: \,
A Ii Bakr and 'Umar went
somewhere, 766
l want to ask you matters only a
prophet would know, 692
I wanted the spot for myself, but
I shall put him before me
today, 710
I was infatuated with myself and
wanted to humble myself, 765
I was sent to all people without
exception, 398
I was the sixth of six Muslims
on the face of the earth, 733
I went out with 'Umar until we
reached Suhayb, 751
I will supplicate Al\ah and your
jealousy will leave you, 770
lblis is the primogenitor of the
jinn as Adam is that of human
beings, 545
lblis lodged himself in the
snake's muzzle until it entered
with him into paradise, 557
Iblis was an angel in charge of
the nearest heaven, 533
[blis was an angel whose nature
Allah changed into that of 3
jinn, 544
Iblis was not "one 0 r but
"among" the jinn, 544
Index of Hadiths and Early Reports
in the least an
l~lis was no1
el 544
ang., f the jinn who dwelt
lblis ,,as o 5 And I believe him regarding
th before Adam , 54
the ear • - ·1
1br~·s naine was Azaz1 and he
,,1.as aniong the nobility of the
angels, 543
, bb.as declared seeing the
lbn 'A
angel Jibril twice, 728
lbn 'Abbas is called the Sea
because of the abundance of
his knowledge , 730
\hn Mas'ud has left no-one like
him to succeed him, 734
lbn Mas'ud is the first to have
recited the Qur'an out loud in
Mecca, 733
lbn Mas'ud was the carrier of
the sandals, the toothSt ick,
and the cushion, 733
lbn Mas' ud went in to see
Salman on his deathbed, 748
lbn Ubay and his friends were
met by Companions, 338, 339
lbn Umm 'Abd [=Ibn Mas'ud]
was one of the neareSt of
them to Allah, 734
Ibrahim lied on three occasions,
327, 328
d If you give leaders. I ~
If a stray camel or a sheep die
on the shore of the Euphrates
I would fear that Allah would
ask me to account, 764
If Dayla m heard th1.s t11ey would
all become Muslims, 730
797
If he had permitted it I would
have kissed his head, 730
If he said it then I believe h'.m.
more yet, 697
If the Messenger of Allah had
seen what our women do, he
would have forbidden them to
go to the mosques, 710
If Musa were aI.ive' he would
have no other choice but to
follow me, 583, 584
If one's ami11 coincides with the
angeIs,, one's sins are all
forgiven, 212
If the weeping of all people, t~a~
of Dawud and that of Nu .
were Put together, that of
Adam exceeds it, 561
,
If the wor Id fetched a gnat s
.
wing to Allah He would have .k
never 1et an unbeliever dnn
. fwater from it, 472
a sip o . nocent, Allah will
If you are in
'
acqui.t you,. otherwise, beg ,or
His forgiveness, 693 .
ive leadership to Abu
If you g ·11 find him trust-
Bakr you w1
worth )', 7I5 h. to 'Ali you
I5
will find him gu1d'.ng, 7 '
ive leadership to Umar
If you g·11 find him strong, 7 15
ou w1
Y .. was said to mean
Jl,bi/ti 1111$ra n [Egypt I, 642
the proper noun
 A11wcir 111-fon zil: l;lizb /
1n the nations before you
were
people wh o received com mu
- ~h,1tar11C1 rng and a \ite ra\
nicatio ns, non -pr oph ets, 755
In their hearts is a sicknes
s co\'er, 298
denote s mo ral vices, 45
Infaq means a man's expend i-
ture on his family, 27 \
Infa q (spending1 means zakat
(charity tax1, 271
/1111a-l-lad hina amami lin al-
Baqara 2:621 was said to mean
the hypocrites, 647
1sraelites accused Musa
of
hav ing dropsy of the scrotum,
Th e,6 34
\sraelites deemed Jibril the
ir
enemy and Mika'i l their ally
, Jibr a'i\ taught me cimin whe
The 737
\srae\ites dug pon ds and ope
ned
cha nnels so that fish entere
d Jibra,I was ordered to uproot
on the Sabbath, The, 655
\srae\ites in the desert wer
e ow them with it, 651
600 ,000, The, 633
lsrae\ites made it difficult
for
themselves so Allah made it
difficult for them, The, 662
lsrae\ites made up derisiv
e before the dawn, 697
phrases as they ent ered the
gate shifting on their back-
sides, The , 632
Israelit es' physical appearanc
es
were not metamorphosed but
rather their hearts, The , 655
lsraelites prostrated on one
flan k and turned up the other
to see if the mo unt was sfll
falling on the m, Th e, 65 \ 1
Israelites set to killing from
dawn to dusk. Musa and
Ha rlin supplicated and repen-
tence came dow n, The,
620
Israelites use d to pray for
vic-
tory thr oug h the Prophet, 58
\sraelites were metamorphos 5
ed
into apes lite rally, The, 656
Israelites wh o had not worshi
p-
ped the Cal f were ordered to
kill those who had , The , 620
lyyaka 11a'budu means, "W
e Land and its wes tern parts whi
worship You, and none other
than You", 192
n-
ever \ finish reciting the
Fat iha, 210
the mo unt ain and overshad-
Jibril made me read according
to one (ia rf so I kept asking
him for more, 23
Just so did the angel interpret
it
Keep the pro mis e of the obliga-
tions and avoiding sins, I shall
keep the promise of forgiving
and rewarding, 580
Keep the promise with rega rd
to
following Mubammad I slia/1
keep the promise in removing
your burdens, 580
i 98
\ndex of Hadiths and Early Rep
orts
Maliki yawmi-d-di11 is also
and ghishawa are a
related from the Prophet, I80
literal sea I
Many men reached perfect ion
};h ~ sat on withered grass but, among women, onl y
and
i ~. Asya the wife of Pharaoh and
it 1rcca1ne verdant again, 738
,Am mar showed tha t Maryam bint 'Imran, 708
i;,lhng Of , .•
'de Meaning of alif lam mim is, "I,
the s1 of righ t was A1, s,
Allah, know best," The, 231
ihe, 713
\;no"•ledge has gone, nothin
. Meaning of Amin is, "Do!", The
g ,
icmains but specks gathered 209
up in different vessels, 736 Messenger of Allah forbade
Lampoon them, and jibril is temporary marriage and ea'.·
ing the meat of the domestic
with you, 724
asses, The, 758
ch
We had blessed means Syro- Messenger of Allah never fought
a battle except I [Suhaybl
Palestine, The 615
took part in it, The, 752
Learn al-Baqara, for taking it is
Messenger of Allah recited the
a blessing and leaving it is
Fatiha and counted, The , 152
woe, 341
Messenger of Allah smiled, The,
Learn befo re you lead , 763
Learn the inheritance laws, th 232 · n
e er of Allah, I was give
Sw111a, and grammar the way Messeng •ft1 "Sacrifice
a bukhtiyya as a g1 .
you learn Qur'an, 762
Learning left unspoken is · like a it", 675 k h'ich gushed
treasure left unspent, 272 Musa had a roe w side three
out from each
Leave what causes you mis · giv-
.mgs for springs, 633
d
what oes not cause and there
Musa struck the sea h 612
you misgivings, 246 d twelve pal s,
Let knowledge congratulate you appeare othing other than
, Musa wants n_
Abu al-Mundhir, 753 . Jri1t at1m
l to toy "•1th us. ·
Let me enter in your peace as
hiHalut1!, 632 d ten cubits
had entered in your dispute , . .' ff measure ,
Musa s sta. f Musa, 6J5
709 -the height o
Mci liki yawm1-. - . Prophet-
d-din is a
ic narration, J 80
1'1J
 An wa r al-Ta nzi!: /:Iizb I .,
\ nuC X
of u adiths and E.ar\y Reports
n
\
I

Mu sa' s sta ff was fro m the

my rt\e Op eni ng Letter s are nam
of Paradise wit h tw o pertai nin g to wh at Allah im wise in the es for
forks has h' k h
0 .\\Ia · },\a e d belove d A\\ah Most High, The, 238
tha t \it up in the dar k, 63 com ma nded ..., 704 . n an to
5 \l,e\ig10 Op eni ng Letters are names
Mu tta qin are tf1ose wh o bel N~ ne is to go except a ma for
ieve n who 0 k ,722 . .
in the unseen, Th e, 273 is_ par t of me and 1 am par f< ~ , ut blessings in him the Qu r'an , Toe, 238
t of 0 ..\\\ah. \l oate \bl ess ing Op eni ng Letters are names
My fam i\y, pra y! Pray!, 598 him , 7 14 s\ for
and rropao
My fath er ca\\ed fo r fire N on e \oves you l' A\i l · -29 the sur as, Th e, 234
and but irNUhim ,/
burnt the had ith s he had bel iever and no ne hates
yo: , Strengthe n \sla m wi"th Op em. ng of the Book and the
in bu t a hypocrite, 7 15 0 ..\IIah . - 54 closing verses of Surat
his possession, 699 ·crnar b. a\-Kha\\ab al-
,7
My fat her gather ed H adi th N on e of the Co mpanions \ , tea ch him wisdo m and Baq ara , The, l \ 3
fro m has as
ma ny me rits rep ort ed abo 0,.\IIn . f Op
. f the Book is seven
the Messe nger of A\\ ah and ut the intervretat1on o the enm g o .
it the m as 'A\i doe s, 712 verses , first of which , fhe , ~ 52
was 500 had ith s, 699 \l,ook. i28
My hea rt soften ed \ik e No ne rem ain s wh o pra 0 ening of the Book! Truly
b utter yed in 0 i\llah! V,' e used ou r Pro it 1s
both direction s oth er tha phet pthe Seven Oft -Repeated, Th
and h ardene d \ike sto ne n l, as a means to You, 763 e,
fo r 717 .
the sake of A\\ah , 764 0 kiif hci ya .ayn ~a·d'. 0 ha 212
No ne resem bled the Prophe . mun Lord did not create any
My mo the r's wo e if my t at 'ayn sin qa(! , 238 Ou r
Lo rd prayer mo re than An as, 718 ft riies more, nor
doe s not gra nt mercy!, 765 0 'Umar! You have not creature He p bl than
N ot on e wo man am ong \e
My Nu rtu rer , did Yo u no them behind you a per son whose more kn owlcdgea e
t cre - rem ained except she cov human beings. 528
ate me wi th Your han d?" ered deeds ' \ike to imitat e mo ne
560
No Kufan or Basrian ma her sel f fro m hea d to toe , 7\0 re Pagans wanted to harm720 no o
tch ed tha n you rs, 766
the Go dfe ari ngn ess of
Nothing in the world was
more more than Bi·rl a'
The
' birds
lbn Onea\H, 708 ou
Sirin, i35
im por tan t to me than
that Peo p\e \oo k to y the way
One wou\d see one O f h is own . e of ,neat, 760
restin g-place, 711 . look at a p1ec
No Mu s\im is pricked lflesh and b\ood\ , or their times
by a N oth ing sho rt of what his People resemble emble the
tho rn bu t a highe r \eve\ covers frie nd and be unable to car ir
wi\\ bo th the hair and ski ' ry more than they res
be record ed, 473 n, ou\ the divine comman ' d 620
No newborn is bo rn except
withou t tra nspare ncy, 709 . own parents, 764 . h severest
One's pat ern a\ unc\e is • the twin
the 0 A\\ah! Give him deep
under- People tested withht epro phe
devil tou ches it at the tim trunk of one's fath er, 522 . ts,
e of stand ing of the religion
and . h d'th hardships are. ht emost rnen.t,
its bi.rth, 55 On\y \ 42 Prophet\C 1 s are
tea ch him int erpret atio n, 728 a then those ,v1t
No one wou\d set eyes on
lbn 0 A\\ah! I am rou gh, ma narrat ed from Abu Bak r, 699 The, 57 \
ke me y them owned
Sirin except they wo uld ma
ke Only three types Of peoP\e rna pious eIder among
gentle! 1 am stingy, make
dhikr of A\\ ah, 735 me
gen ero us! I am weak, ma give fatwa, 736
the a heifer' /\, 671 ·nar of the
ke Opening Letters a\lude to
No ne has better belief Prayer ·,s the P
1
than me str ong!, 764 32
belief without seeing, 264 lifespans of peop\es, The.sec 2 Religion, 257
O Allah! Make his proper ret
No ne hears a word, or two ty and Opem. ng Let ter s are a.,.h
, or offspring abu nda nt and
three, or four, or five wo put known onIy to n. "\\ah, • e, 239
rds blessin g in it for him , 7 18

SOI
800
 Anwar al-Tanzi/: ljizb
1 Ind ex of Hadiths and Early Reports

Pro phet blocked all doo rs [to

the mosque] except th e door
of'Ali, 1l1e, 7 14
Prophet called 'Umar "my little
brothe r ", The, 756
Prophet came to Medina when I
[A n as) was 10, The, 717
Proph et did rajm and so did we
after him, The, 758
Prophet d oes not return wrong
with wrong but forgives an d
pardo n s, The, 6 44
Prophet e njoyed listening to
Umayya's p oetry, endorsing
some as true, 767
Prophet hugged lbn 'Abbas,
T h e, 728
Proph et is n o t coarse of speech
or boisterous in the market-
places, The, 644
Prophet made Anas and lbn
Mas'ud brothers, The, 733
Prophet m ade Ibn Mas'ud the
brother of al-Zubayr and of
Sa'd b. Mu'adh, The, 732
Prophet offered me to choose
between
emigratio n and
h elpship, The, 727
Prophet passed by lbn Ubay's
h o use and waited fo r him to
invite him in , 693
Prophet placed his garment over
'Ali, Fatim a, al- 1:lasan and al-
l:lusayn, 714
Pro phet praised Hudh ,..r
. · a,,a and
took It o n himself t
h. -h o repay
im t e b lood-wite, 726
Prophet reached the Lote-Tree
of the Farthest Bound
ary and
the All-Powe,fu [, the Lord of
Might approached, The, 625
Pro phet revealed 'Abd Allah b.
Salam was one of the dwellers
of Paradise, The, 69 J
Prophet saw his Lord Most 1-1 igh
on the Nigh t Journey with the
two eyes of his h ead, 625
Prophet spat into his eyes,
supplicated for him and he
was cured, 714
Prophet swore to avoid his
concubine Mariya, 56
Prophet was brought back up to
the Almighty Most High and
said in tl,e same place: 'Lord,
lighten o ur burden,' 625
Prophet wo uld gesture inside
prayer, 7 18
Pro phet would joke with Anas
and call him "O Big-Eared!",
7 17
Prophet would say amin after
reciting wa-la-(i-(iall in and
raise h is vo ice, The, 21 I
Prophet would set up a pulpit
fo r J:i.assan in the mosque,
The, 724
Prophet's standard was in 'Ali's
hand in most battles, The, 7 12
n the righteous Salman has m ore understandi ng
~1; ht•1, • t he ·th most ment,
.
than Abu al-Darda', 748
- those w1
u•en Salman Jived 350 years, 748
:·! h the knowledgea - Salman took part in the Trench,
hets t en
:-•r t~en those with most the rest of the battles and the
t,\e,
co nquests of Iraq, 747
~erit. 5; 2
Say the truth and al-}:laqq will
1·'t 'heart .is the seat of know-
. l
.
~" b t can mean the mmd, show you the abodes of the
ledge u
people of truth, 725
,Oj
Seek a licit means of livelihood.
~ r·an is tractable, 25 .
That is jihad in the path of
,nur..an was sent accordmg to
s.:1·cn wordings, The, 2 4 Allah, 716
- . h' Truly l am one of Seventy men were away at . the
.
Qura) s . ·n .
time of the Calf-worship in-
,·our best archers and you w1
eluding Harun, 620
~ot reach me, 750
Shall I not tell you ofa sura the
Rabbis of Medina would secretly
tell whoever they ad vise · d to like o f w h ich was never sent
? 212
d own·•
follow Mu))ammad , • 593 . ed kltafib
Shu'ayb was mcknarn ex-
Reciters of Qur'a n are three . _, because of the
types. The fi rst take it as mer- al-a11b1ya d -49
he preache , 1
chandise, The, 723 cellent wa~ from 'Ali.
Silent a mir1 is relat~d The,
Rijza11 mina-s-sama-• n1eans ' pes-
Jbn Mas'ud and Urnar,
tilence or hail, 633
212 so few that
Rivers of Paradise run wi thout ~ lk were
river-beds, The, 44S Sins oft he o tly what was
knew exac
Rock fled with Musa's clo the_s they many we
wrong.. ours
_ _ are s
O
after he had placed th em on 11 736
have no idea, pure magic,
before washing, A, 634 iscourses are
Some d
Safra'u faqi'u n law,w I1a means
"of intensely black color"' 663f 367 . me up and say:
e 1
Someon w1l cofi d the verse of
Salman did not reach 90 years 0 "We do not in . f Allah".
. . the Book o
age, 748 p het rapn in
Salman had heard the rop he
758
would be sen t fo rth . so 747
went out .in search of h1m,

803
802
 A11wclr nl-Tcrn,il: Hi, b I Index Of Hadiths and Early Reports

Spirit of Holiness is wit h lja To mo rro w I will hand ove r

ssan
for as long as he speaks bac
k '•,~e . \ly prohibited for
in defense of the Messenger
of
All ah, Th e, 724
Stay close to the pul pit of
the
Messenger of Allah for if you
leave it you will never see
it
again, 692
Strike with your staf f the roc
k 744
den otes any rock, 635
Suhayb became Mu slim wit
h wh oever leaves prayer, 765
'Am ma r wh en the Prophe
t Th ere is not one verse but
was in Dar al-Arqam, 750
Suhayb, I find no fault in
you
except three trai ts, 752
Suh ayb took part in Bad r and
all
the battles after that, 750
Sun na in lsla m is mo re rar e
and
precio us than Islam itself is
rare and precious am ong the
rest of the faiths, The, 700
Superexce\\ence of 'A'isha ove
r There were always tracks
wom en is like that of meat
and gruel ove r foo ds, The, 708
Tafsir has four different per
- The se are Arabs following you
spectives (awj1ih): one is fa-
miliar to Ara bs, 26
Take account of yoursel
ves
before you are brough t to
account, 764
Tell me, am I one of the hyp
o-
crites?, 765
Thanks and praise to Allah, not
anyone else, and not to you!,
707
Th at boy of )'ou rs .
champion of shaykh s! , s the
1 s
729
Th at is wh at we were ord
ere d to
do with our lear ned peo I
729
p e,
Th ere is no creature of Allah
but
you may take or leave wh at
they said except the Prophe
t,
Th ere is no part in Islam
for
1 Th1
wo uld know wheth er it was
reveal ed by night or by day
, want you to place it under my
714
There is nothin g in paradise
of
the foods of the wo rld except
the names, 455
There was a sub -group of
the
angels called nl-j i1111 , created
fro m the fire of samum, 543
in
' Umar's face caused by tears,
759
, Thunder is the sou nd of the
the n non -Arabs succeed them
until they completely engulf
them in their number, 697
These tablets contain the Boo
k Tlumderstroke seized you means
of Allah, His commands and
His pro hibitions, 623
These two (Abu Bak r and
'Um ar] are (my] hearing and
eyesight, 755
. k and go\ d\ are the
11,0 \S11
flag to someone wh o love
,,conca
;a,•o . • community , 1\Cit
·. A\\ ah and His Pro phet and
,,ales ,n 01)
wh om All ah and His Prophe
t
•: ien1a\es, 573
;Jr \ove, 714
, . are a1110ng the elit e of the
.:,c\ . of Muhammad, T rue believe r could not feel
conipanion5
. other than sadness in this
-;~
~;.:1 ['Un1arl is a man wh o does world, Th e, 722
Truly Allah loves, among my
not hke vanity, 755 \. h
Companions, four, 748
ih11 is a ,1,w1~• 11' withou t w 11c
.
T ruly he is a righteous man, one
~l\ah accepts no prayer, 573
, is from the hair of the of us, 692
Truly this knowledge is religio
\\essenger of Allah an d l n;
so look well from whom you
take your reli gion, 736
tongue, 717 .
Truly we arc looking at t~e ra1_
This is what we were command- ~
ed to do with the Peo ple of of mercy through a thin ve1 '
,he House of our Prophet, 729 729 .. n a
I Allah might v1s1 t o
Those that are meant by at1 d
Tr~!ple inevitable, dest ined
when ii is said to them have
·shment, but. .., 213
not yet appeared, 328 pum
Tiiose who i11cu rred anger are ruthfulness/goodness is· ~ eace .
T . d and mendacity ,s
of min
the Jews while those who are
misgivings , 246
astray are the Christians , 207 h took
·s the first w o
Ubay ' . f
crack of the whip of the angel dictation rom the Prophet,
in charge of herding the 753 .
Ubay took part in Badr and all
clouds, 374
the battles, 753 f Qur'an
Ubay was the Leader o
a fire came from the sky and
blasted the m, or din-and- Reciters, 753 . . t in the
a part1c1pan
dest ruct ion , The, 626 Ubay was. aba Pledge, 753
second Aq . h d the prayer
Thus were we before, then our
·umar a~co mphs he intercession
hearts hardened, 700 for rain throug

804 sos
 Anwar al-Tanzi!: Hizb l Index Of Hadiths and Early Reports

of ' Abbas b. 'Abd a\-M utta\ib Wh en Musa brought them

,
763 'U ma r was the barrier bet
,vee . \d not doubt tha t Ibn the
1i1 11ou Torah and they saw what
'Um ar b. ' Abd al-' A1.i1. wa the Co mm un ity and the ons n \\as· ud was
a member of the it
s see n et - comprised ... , 651
of dissension, 767 . f the Prophet, 133
walki ng with al-KhaQir, 739 hou~e o
'U ma r wore a waist- 'd I save you from t I,e When the Prophet first cam
'Um ar came to Syro-Pal wrap e to
estine 1idHOi Medina I was among tho
wearing a waist-wrap, patched in twelve places, 7 1 -09 se
two 'Um ar would call Ubay
65 rnan., ' M •· dh ' Umar who kept their distance, 692
khufjs, and a turban, 762 the 1i1re it not for u a •
master of Muslims, 753 hav When the Prophet wa s taken
'Umar com ma nded people 1,ouId e perished,. 763 ill
to Umayya almost became Mu h . he ordered Abu Bakr to lead
learn l)adilh by heart exa slim \\'ere it not people m1g t c1a_
ctly in his poetry, 767 -768 1m
'U nar the prayer, 698
as they had to lea rn Qu r'an
, Umayya disbelieved in 1h31 1 ' added something Wh en 'Umar died we cons_id-
.
762 the to the Book of Allah, I would
'Umar disliked the compila Prophet either out of envy ered nine tenths of learnin
or ,11ite it down, 758 g
tion ou t of loyalty for his cousin had disappeared, 756
of l)adith in books, 762 s 1,·hat a wonderful translator
killed at Badr, 767 of Wh 'Umar was mortally
'Um ar excelled at interp the Qur'an Ibn , Abbas isl. 730
reting Umayya's tongue believed te~bed he sent his son 'Abd
dreams, 756 but \\'hat did the Prophet do sa
his heart disbelieved, 768 on Allah with a message, 710
'Umar forbade certain act such and such a day?, 729
ion s Umm Salama and her hus
out of precautionary pre band \\'hat do we gain out of all our When a way up comes to us
- were among the first, 768 from 'Ali, we look no other
empti on (sadd al-dha ra'i illnesses? "Expiations"' 754
'), Umm Salam a was the first wo
761 m- 1,·hat separation is this · , BY\? way, 7 14
an to migrate to Abyssinia 769 , ~ ." When a woman reaches puberty
'Umar memorize d Surat .
When will you come and v1s1t r
al- Umm Sulayt deserves it mo she must cover whatever he
Baqara in twelve years, 765 re, me?, 720
'Umar passed by and
she sewed for the people
at \\'hat thin g is tha t-b itfa tun 1 mother and grandmother
saw the battle of Ul)ud, 760 ., must cover, 709
l:lassan reciting poetry in the .h
632
mosque, 724
Vigil prayer (ta liajjud) is
the Whatever trouble affects 11 \ Wh en you are happ y wit dme, of
hardest thing I have ever see e you say, 'No 1 ' b)' the Lor
'Umar sacrifi ced a prize n, believer, such will surely be an
she- 723 Muhammad\'. 708
camel he had bought for thr expiation, 473 . tter .d
ee We are a nation Allah ennobl Whenever any ma het wo rne
hun dred dinars, 675 ed When I finally beheld his face 1 wou ld
and made mighty with Isla .
'Umar stip ulated that Suh m, kne w for sure t\1at 5 uch was h1m, the Prop er 597
ayb 762 . kly resort to pray ' h
should pray ove r his rem ain We find him named Mul). never the face of a \.iar' 692 qu1 c 'Ab bas sat
s, b. Whenever Ibn h lace of twoe
752 When the imam says wa-1·a-_- d
'Abd Allah. His birthplace · would take t e p
'Umar used to seek refuge is diillin let all of you saY a111111,
in Mecca, his place of migration . ' men, 728
Allah fro m any problem 'Al
i Taba, 644 212
. he Wh Ibn Sin-n mentioned
could not solve, 714 When the Jews came to hun enever Id die limb by
We found tha t the goodne . dea th he wou
ss of recited to them' Ali ', lam ,
our lives was patience, 764 ~• \irnb, 735
mim, 232

806 807
 Anwar al-Tanzi l: Hizb 1 \ndcx of Hadiths and Early Reports

Whene ver the Pro phe t's wives Zayd b. Tha bit was about to
faced hard ship he wou ld reci te it acco rding to lb . \ovc of som ethi ng wi\\
Mas'ud' s read ing, 733 \our . 1 blin d and d eaf, mou nt his hor se, whereupon
ord er them to pray, 598 n 1nake l)ou1
W hy
lbn •Abbas held the stirr up, 729
Vvhenever they wer e alar med , do you not call on us the n
_:,. de was gain ful, 7 5 l
way you call on \bn , Abb -
the pro phets wou ld quickly as.,
1 ,ourtra
729
reso rt to prayer, 598
Wid th o f the Israelite s' cam psite
W here is Zun ab?, 770
was 12 miles, The , 634
Wh ich of you r wives are in
Wo uld t hat l were resu rrected
Par adise? "Yo u are surely one
with a clear acco unt, 764
of them !", 708
Yal111d stem s from hcid a, "he re-
Wh o is goin g to take it just
pen ted ," whe n they repented
bec ause you say so? N o, b y
of the Calf- worship, 647
Allah! Not unti l we see Alla h!,
You (' Ali] are my brot her, 712
623
You are my bon dsm an in this
W hoe ver displays hum ility to
world and the next, 7 14
the peo ple bey ond wha t is in
You are a lear ned young man,
his hea rt only displays h ypo c-
732
risy, 764
You are mor e deserving th at l
Wh oever figh ts his ego (na fs)
com e to you , 729
fo r the sake of Allah, He will
You are the patr on of every be-
prot ect him , 700
liever afte r me, 714
Wh oev er helps to kill a Muslim
You mig ht look at her, for it is
even by half a wor d, 230
mor e con ducive to harmony,
\•Vhoever I am patr on to, now
523
'Ali is his patr on, 7 14 You shall certainl y fear Allah, 0
Wh oev er reads one lette r of the
son o f Khattab!, 764
Book of Allah has one goo d You will never understand until
deed, 215 you see the Qur'an's diffe rent
Wh oeve r speaks abo ut the aspe cts/p erspectives, 26
Qur'an based on his mere You r Lord will raise you to an
opinion and is corr ect, is Exa lted Station means He will
incorrect, 43 seat t he Prop het with Him on
Whoever wants to recite Qur'an
His T h rone, 744
as it was first revealed, let him

8o8
Q

Index of Poetic Verses

.ilas a,,d woe to Zayyaba because of al-Harith, 274

.lmi11' 1/ien Allah increased ou r mutual est ra 11geme11t, 210
,inda /ow-lying black cloud true to its thu11der, po11ri11g, 370
.l ndacross the distance of an earth between us a11d a sky, 371
,lnd Allah nan, ed yo u with a name blessed, 158
And 1he band of Ha rrah and Qadd possess a rank, 420
And cal'alry-men approac/1ing one another, 325
And lie rises until the ignorant suspects, 366
And I disregard the villain's curse out of sheer generosity, 376
And Iforgive the honorable man's slur to preserve his affection, 376
And I may pass by the scoundrel hurling insults al me,, 204
And may Allah have n,ercy on a slave who says iim i11, 2IO
And none perdures over the trials of time, 426
And nothing's left but enmity, 183
And they told it "Bow fo r Layla!" so it bowed, 537
And when I saw the vulture beat the crow, 351
And when the virgi11s wore masks of smoke, 455
Are you trying lo guide me? My mind is my guide, 380
As iftlie hearts of birds-some moist, some dry- , 389
As if my eyes were the two buckets a docile draught-camel used, 444
Barada siphon-(,ltered with mellifluous fine wine, A, 373
Bislir has taken over Iraq , 498
Both da rkened my two states then lifted, 380
Camel heifers of Suhay/'s two sons set about, Th e, 405
Countries where we lived and which we loved, 333
Death surely keeps bursting upon unsuspecting folk, 311
Decoro us wives, donning higli face- veils, 660
Deviating from their straight path, erra nt, 480
Do not humiliate the wea k; you may stoop, 591
Few when counted, many when th ey fight , 479
Fuf/_iul went Jar from me for my aski ng him, 210
 Anwar al-Tan :zil: Hi:zb I Jndex of Poetic Verses

Gliaztlla pu lled up th e market of sword fights, 265 the necks of horses, 660
Gra ciousness earned you three things from me, J74 ;;:J, likeroverings o:1 s are agonizing blows, 325,441
Have you all not seen /ram mid 'Ad?, 164 i/:tir """""I greet11 g his i ts- and there my camel-mounts, 663
How to lampoon wh en righteous deeds constantly... , 44 1 ii: ,a,e myl1orses- gf . t I-Bari, to stay with them ,373
I "' .· k whoever aligh ts a a
I con1111anded you goodness so do what you were commanded to do, 1'0'~,·e to d11nl k't,g of magnificent designs, 274
I do >IOt know-has some ill report changed tl1em?, 602 662 r.,1he i,111/ rnn1e • ' b t ,·,, wars an ost rich , 367
I have given up al- ta t and al-'Uzza both!, 414 d a /, on- u
Te"" s me . k II and breastbon es, 609
I told /,er, "Stop!" so she said, "Qaf!", 230 Trampling with ~';esn:~,:y i11 the lands, 479
I traded in tl,e mane f or a bald-head, 350 Tmly1he noble Na me of Peace 011 you both, 160
If I wished to weep blood, I wou ld weep it , 383 l' 10 one year-th en the 365
. 'I do not wan t, , 4 I 3
Il'11er!)' deaf to anyt Iling
In it tl1ere are th reads of blackness and piebald, 645
d l ·mas my peer.,
/11 the name of Him Whose Na me is in every sura , 159 \\'ho t' Taym you are ca, d . es were times, 333
ls he 1101 th e firs t who prayed toward your qibla... , 539 ll'hrn people were pe ople an tm, ,ff, •t 11 466
ls it One Lord or a th ousa nd lords, 41 4 l\'11111 shamed by tI,e wa ter tlrnt o ers,
428se,,
Ir blinds guidan ce to the perplexed ignora nt, 348 1\'hoever tastes it smacks his tongue, h 366
ed mammot •
Like a solemn oath of A bu Rabci/_1, 164 ll'ilh o lion Ju lI-weapon ' . to the hooves, 536
Lo! I swear by the sire oftlie carrion-birds squatting mid-morning, 282 lo11 could see bluffs there bow111g
Lo' Ma y Allah never bless Suhayl, 167
Long is your nigl,t with antimonied eyes, 188
Lovely to me were made the two fire-workers, 279
Muted. filli ng the /,an d, peerless, 719
My two daugh ters wished fo r tlieir father to live on, 160
O my Lord! do not deprive me of her love- ever!, 210
O re membering lier when I remember her!, 37 1
0 soul! make graceful your la ment, 719
O soul! yo u liave not, besides Allah, any protector!, 426
O Taym, Taym of'Adiy! You fath erless sons!, 40 1
Or some fort une they made, 602
Quitta nce from 'Alqama the boastful!, 528
Sensuous wom en, bet ween virgins and middlings, 659
She shows the speck in front but she's before it, 427
So I left him a slaugh ter stock of beasts, 361
So / loosed it, positively presuming it wen t, 599 .
Sto 11e-det1f when they hear of good things touclnng me, _3 65 771
Stop! Let us weep at the remrn . der o1,r a f,nen
. d and a res/mg-place,

812
 General Index
'Abb,d b. Hisham , 722
,J.' Abbadi , 17
Abbas b. ' Abd al-Mut1ali b, 728, 763
·.,bbas b. Ya,.ld, 748
'Abbas, Fa\11 !:lasan, 65
.,bbasid, 747
'Abd al-'Aziz b. Ziyad , 170
'Alxl al -Baqi , Mi1bah Allah, 72
'Ahd Allah b. ' Abbas, 732
'Abd Allah b. ' Abd Allah b. Ubay,
694
'Abd Allah b. Abi Ya zid , 73 1
'Abd Allah b. ' Amr b. al-' A1, 732
Abd Allah b. l:lan\ab, 755
'Abd Allah b. l:lanµ la, 69 1
'Abd Allah b. al -l:larith b. Nawfal,
713
'Abd Allah b. Jabir, 149
'Abd Allah b. M i'qal, 691 -692
'Abd Allah b. Mugh affal, 211 ,691
'Abd Allah b. Safwan, 77 1
'Abd Allah b. Salam , 273, 336, 597,
69 1-692, 734, 737
'Abd Allah b. Shaddad 713
'Abd Allah al-Tawil, 747
'Abd Allah b . Ubay b. Salul , 312·
313, 337,693, 736
'Abd Allah b . 'Umar, 732
'Abd Allah b. 'Utba, 732
:Abd Allah b. Yazid, 726
Abd Allah b . Zanl'a, 698
'Abd al-Malik b. Marw.\ n, 266
'Abd al -Malik b. 'U mayr, 149
'Abd al -Qahir al-Jurjatli, 48
'Abd al-Rahman b. ' Abd Allah b.
Mas'U.d, 732
'Abd al -Rahm an b. 'Amir, 73 1
'Abd al-Rahman b. Aslam, 234
'Abd al-Rahman b. 'Awf, 180, 713,
771 .
'Abd al-Rahman b. l;larilh, 713, 77 1
' Abd al-Rahman b. l:liilib, 752
'Abd al-Rahman b. Sabi\, 170
'Abd al-Rahman b. 'Umar b. al-
Khal\iib, 762
'A bd al-Rahman, Jalal al -Din, 13
'Abd al-Razziiq al-San'ani, 174. 182,
238, 464, 466, 583,592,6 14, 651 ,
709,716,729. 748, 760-762, 767
' Abd al -Tawwab, Ramadan. 230
abda l. 722
'Abduh. Muhammad. 65, 69, 74,
206, 366, 702
' Abduh Agha, Munir. 702
Abdul -Massih , Geo rge M., 156, 158,
183, 329, 332
'Abida b. 'Amr al-Salmani , 657,661,
732, 735
'Abqariyya t 'Umar, 759
Abrahamov, Bin yamin, 276
abro~ati on, 24, 33, 37-43, 201. 418,
582-583, 620. 648, 660-661, 689,
736, 757
Abu 'Abd al-Malik al-Shami, 182
AbU 'Ali al-Farisi, SO, 214,695, 732
Abu 'Ali al-J ubba1, 70 1
Abu al- 'Aliya, 46, 179, 231-232 , 239,
312, 452. 556, 558, 579. 584, 600.
616,64 1,650.657. 661. 666, 695-
696
AbU 'Amr b. al-'Alii', 146, 180- 181 ,
189, I99, 294, 305. 307, 320. 326,
504,603.613, 629,635, 651.657,
665. 695-696. 732, 74 1
Abll 'Amr al-Sufyani, 732
Abll al-Aswad, 189. 732
Abll 'Awana, 728, 735
Abu A),yub, 695,697. 702, 753
zr
 Anwar al-TanzU: Hi:zb I
Ab u Bakr al -Siddiq, 2i2. 338, 539,
696 -700 707, 71 0, 715, 720, 754,
755, 769
Abu Bakr b. ' Abd al -Rahm an, 77 1
Abu Bakra, 728
Abu Barza al-Aslami , 69 1
Abu Burayda, 748
Abu Burda b. Abi Musa, 69 2
Abu al-Darda', 26, 180, 182, 257,
47 1,552,692,716,727,731, 734,
748
Abu D awud , 26, 42, 210, 522, 552,
596, 667, 674, 698, 700, 708-709,
724 , 755, 758, 763
Abu Dharr, 207,624, 755
Abu al -Faraj al-A1fahanL See al-
ARfo:i 11i
Abu Firakh, Muhammad Ahmad,
230
Abu Bamd un, 199
Abu Bamza, 7 I 7, 728
Ab u ijanlfa, 15 1, 181, 21 I, 262,450,
553, 700, 7 19, 743
Abu al -1:!asan , Muhammad, 63
Abu B atim al-Sij istani, 180, 182,
239,3 11
Abu Bai~va, 181,307, 319-320, 629,
641 , 677
Abu B an•an al-Andalusi, 19, 57-58,
91, 145,231,239, 294, 306, 380,
397, 432-4 33, 469,499, 505,55 1,
565,589, 592,598, 6 13, 63 1,639,
653, 738
Abu Hurayra, 42, 151-1 52, 180-181,
2 11-212, 272, 328, 435, 459,47 1,
472, 52 1,571,591 ,6 24,631,633,
66 1, 666, 691. 695, 698, 702 -703,
707, 718, 724, 735, 746, 753, 755-
756
Abu Hu rayra lbn al-Dhahabi , 8, 120
Abi1 ' lkrima al-l)abbi, 159
Abu Isbaq al-B adrami , 773
Abu lsQ3q al-Isfarayini, 70 2
Abu Ishaq al -Juza jani, 720,
Abu lshaq al -M arwazi, 702,
Abu lsh a~ al-Sabi'i 7 22 ,
728
Abu lshaq al-Shiraz,
695 ' 15 ' 49 , 260,
Abu Ja'far Ibn al-Qa'qa'
146
199, 294, 320, 326, 33() 504'
613, 629,635,648, 658, 669, 705'
!~~·
746 ' ' ,
Abu Jahl, 35-36, 288, 295 , . ?72
Abu Jubayfa, 7 12,732,748
Abu Lah ab, 35- 36, 288,
704
295 539
704 ' '
Abu al-Layth al -Samarqand;
237,551 ' 209 '
Abu Man1ur al-A,.hari, 51
Abu Mas' ud al-Badri, 716
Abu Maysa ra, 2 1O, 697
Abu Musa al-Ash'ari, 52 2. 698, 7OI ,
707-708, 753,760
Abu Mu sli m al-A1fahani , 58, 551 ,
628
Abu al -N ajm al-Rajiz, 350
Abu Nawfal, 182
Abu Nu'aym al -A1bahani, 445, 695,
698, 700, 708, 716, 720, 722, 730.
733, 744, 759, 765, i7 I
Abu Qa 'id, 75 I
Abu al-Qasim al-M aghribi, 750
Abu Qilaba, 182,583, 735
Abu Rabi'a al-I yadi, 748
Abu Rafi ', 7 12,729, 732
Abu Raja', 180, 307, 379, 555, 613,
639
Abu Sa'id al-Kh udri, I, 149, 175,
459, 57 1,624,691,698, 708, 712,
732, 747, 755,
Ab u Salama b. 'Abd al-Asad al-
Makhzu mi, 69 1, 724, 768-770
Abu Salama b. 'Abd al -Rahman,
69 1,724
Abu Sali h, 182,209, 338,435, 751
Abu al-Sawwar al -Ghanawi, 190, 60l
Abu Shahba, Muhammad, 59
Abu al-Sha' th a' , 251,705
Abu al -Shaykh, 532, 543-544, 614•
748
8t6
General Index
•h 732
10; \hu•~{n a\-Darani, 736
_,bulul•'_. d 19 , 64, 90, 237, 400,
,cu ,1-Su u ,
Hi
,eu Tahir, 180
1euTilut, J_21 183 274, 366, 38O-
teuTa~ m;~: ' 600, 6 77, 685
'!;.
'_81,
1
4
/7\3, 726, 732, 753 _
.tbu '. :~ } Seea\-Qasim b. Sallam
.\OU l 'l .d b , Abd Allah b.
tbu 'ubay a .
· \Jas'ud, 73 2
.tbu 'Ubayda b. a\-Jar:ab, 720b al-
b. '\;bayda Ma mar , Afandi, Mubibb al-Din, 159, 265,
.\ ~luthan:,,. 21, 160, \ 89, 230, 469,
61 ), 639,696, 720,724,74 1
.tbu \;mama, 712, 73 2, 751
Ab. 'cthman a\ -Mazin1 , 741
:,b~ 'Uthman a\-Nahdi, 182, 732,
m,11 1
Abu Wa'il Shaqiq b. Salama, 709,
716,726, 730, 732, 767, 771
Abu Ya'la, 41 7, 583, 739, 754-7 55
.\bual-Yusr 'Abidin , 119
.\buYusul, 45O,691, 701,7 43
.\bu Zahra, Muhammad, 66, 239
Abu Zayd al-An1ari, 66, l 59, 179 •
2;9, 742
AbuZuhayr al-Nu mayri, 2l0
.\bu Zur'a al-'lraqi, 213
Abyssinia, Abyssinians, 751, 768•769
accidents, 202, 689
accompaniment, 155, 265, 3S l, 687
·Ad, 143
Adab al-Knti b, 176, 233
al-A dob al- Mu/ra d, 305,57 1
al.'Adadi, Ahmad b. Muh., 161
Adam, 40, 79, 130- 131, 184, 232 •
484, 504, 510-524, 530- 547· 550-
55 ], 554 -562, 567-569, 573· 610 ·
617, 633
AQbat al-Sa'di , 59 1, 705
addad 80 349 382. 543, 546
ai-Addad' a ;tu dy of li omo polyse-
m~us ;pposites in Arabic, 349
additi ves, 206, 332, 357, 383, 468,
507, 520,564,668,685, 687
al-A dhkar, 155, 756
' Adib. l:latim, 207, 735
Adil, Muhammad Nazim, xlii i
adjunction , 283, 306, 358, 369, 407,
439, 443, 450, 470-471, 536, 550,
al-Adnahwi,
'Ad nan, \43
2, 11
'Adudi yya , 85 ,_
Adiwi' al-Baytin fr l~cih al-Qur '"
· bil-Qur'an , 20, 28, 737
365, 660 262 283
affirmation, 207,249, 25\35 ' 34i°
293 -294 316, 331, 334 · ' '
396, 398, 481, 5 I 9, 532, 550, 574,
670-671, 682,738 xi"
Afi fi al-Akiti, Muhammad, in
a/-A(rtid, 257 367 591. 727,
al-ARhcini, 266, 333, •
737 . 170 597
al-Ahaditl1 a/-Muklita~a, I ¾,arida
1-Ahadith al-Mushkila a : 58
a (i Ta(sfr al-Qur'/111 a/- Kcmm ,
.ous knowled~e
'ahd. See P.re_'; J-Q ,'an al-Karim,
Alikiim Qira at a u ..
. 12-13, 21 8-224, 543, 6,5
Ahl al-/:la_dith, 2:~.-2;:, also Chris-
Ahl al-K1tab, 7 •
tians; Jews 316, 376.
298
Ahl al-Swma, 269, "64 660, 701-
385, 408, 458, 542, ' '
702, 7!3, ~44-~4iia~u.6 -
Ahmad A~h• \b,1 149, 182, 20'.,
Ahmad b. ]:la , 366, 373. 46>,
8 340
214,246, 3: · 71 583, 596-599,
s22, 54;, 5,2. 5 8,674,691 , 698.
624, 643, 66;· ~~4· 747, 749, 754·
708-7 12, 71,, '
756,761 . - ai-Lu'lu'i, 696 , d
Abmad b. Nf:u;bd a\-Nabi b. Ab
Abmadna~n,
a\-RasOI, 166
817
• m:
 Amviir al-Ta M, i/: /:lizb I General Index

Ab n afb. Qays, 706

a/1r11(, 22 -24, 418 576, 61 4, 629, 635, 63 , I Asai a/-Taqdis, 57
9 64 .•,ih<'is,6S9 194 378 413 , 4 31, asbab al-nu ,ul, 43
al-A /iru( al-Sab'a wa-Ma11 ,ilat a/- 67_7, 679, 72 1, 730, 743-744 ' 665, 7
Qira'iit miMh<l, 24 ,.. 164. 17 · · ' Aibab a/-Nu,ul, 338,464,467, 584
an~~IR~~usver_s,cs. Sec mu tashabihat 1
'A'ish a, 170,182,47 1,52 1, 547, 549, ~!- Am,!,, Baha al-Din , 64, 8 ,
6 114
~" 61l" ' 687
., s,s 2
36 , 3) 0, 357-358, 382,
al-A,fahani
, al-Taymi. See al -Taymi
56 3 58 1 al -Asfaha ni
0
693, 698-699, 706-7 13, 716, 724, Amir b. Fuhayra, 751
755,760, 770 >;""412 ; 8.rn, 473, 553, ' ' al- A' shii, 164, 427, 428, 528, 546,
?mir b. Rabi'a, 769
:is 2 684 686
al-Ajwiba 'alii Mi'at in wa-Wah idin
wa-Sitti11a Su 'ala11, 146 ·
·~mir b. al-T ufayl, 528-52
' Amir b. 'Uwaymi r, 706
9
·
l~~;,1,,; 1
' 1,rprtra (0
649 65 , •
to (1,, Hisrorr of
11 o(t/,e Q1<r
;~c /11- 6
62,663,7 19
al-Ash'ari Abu al-l:lasan, 36, 160,
al-Ajwibar al-Mar(iiyya, 155 'A mmar b. Yas ir, 366, 709, 7 (ta'a/lu q), ""290,
• 363, 260 .251, 495, 543, 549-550, 624,
13 716 70 1-702, 738, 740, 745
al-Ajwibat al-Mu harrara 'a ,i al- 720,734,750-751,770 ' ' ~punenancc
As'ilat al-'Asl,ara, 290 Amol,3 J 66;,683 Ash'aris and Ash'arism, I, 32-33,
Amos, 643 J. Aq,ba,654, 753 .
Aka m al-Ma rja11 ft Ahktim al-Ja m,, 36 54 _53, 73, 160, 196, 200, 260-
510 'Amrb. 'Ali, 720 "Aqidaal-Ni;ii nu yya, 26 1 , , 384-385, 442, 495-496,
7 745 262 269
al-Akh fa sh, 233, 306, 422, 530, 628, ' Amr b. al-' As, 759 :::'.\qido ol-$0/, i/,a, 56 , 534, 550, 70 1-702, 740
71 I , 72 1,725, 741,750 'Amr b. Ma'dikarb, 325 .\iii. JJO al-Aihbal, wal-Na,a'ir fil Na!, w, 34,
al-Akh nas, 704 ' Am r b. Maymun, 73 2 ,piS, 593, 673 _ 165 5
al-Akh\al, 498, 719, 737 'Amr b. Qurra, 270, 716 J.'.\qqad, Mah mud, 759 . Ash ar Muhammad Sulayman, 6
' Akkawi, ln'a m , 35 1 'A mr b. Shurabbil, 697 \rabir Rhetoric: A Pragmatic Anal- 'Ai~, '1 46, .152, 180-182, 199,293,
al-A'lam, 1, 3, 695, 702, 742- 743, 773 ' Amr b. 'Umayr al -Thaqafi , 772 ,.,;,, 19. 343 j , 6, 379, 555, 5?5, 577 •
06 320 32
L'Alcoran de Mah omet, 67, 69 ' Amrawl, Muham mad, 290 .lrabir-£11~/iil, Lexiwn ._Sce Lane 85 583: 61 4, 629, 640, 657-6,8, 696,
A lcoran of Maliomel, 68 al-Am thd I al-Qur'ti niyya af-MatJniba D', Arabi,chenS111d1rn '" Europa, 8 700 719, 766
69
Alcornni textus 1miversus, 69 lil -lmii11 biilah, 353 .\;,b,. 10, 26, 32, 74, 86, 143, 157, al-'Askari, Abii Hila!, 182, 598, 605,
L'Alcora, 10 di Macometto, 68 al-AmtluH fil -Qu r'ii n al-Ka rim, 353 179, 183,188, 222, 225, 230, 233 • 610 645,757
'Ali b. Abi Tall)a, 20 al-Amwal, 272 244,259, 263, 349,38 1, 419, ~28, so'.
ail, 30 1,349, 44!, 496, 543
'Am was, 720 463, 616,621 , 697, 709, 728, t 51- Aslam al-Min qan, ,00
'Ali b. Abi Tal ib, 52, 150, 170, 181,
anapodoton, 330
190, 205, 207, 212,238, 257,266, m; Arabophobe , 742 ,. al- a/-ailay'.'.• 43 1 S"·t 169, 182, 238,
Anas b. Mal ik, 170, 181-1 82, 211, 'Ard'is al•Bayii11 ft Haqd ,q al-Asma wa · 11a'
305, 339, 521, 539, 692, 695, 698,
709, 712-716, 726, 739, 740, 750, 238, 378, 435, 447, 465, 559, 599, Qur'an, 240 52 1, 5~2 469, 696,7 19, 742
756- 757, 760,766 624, 641, 696, 698, 706, 716-7 18, .\'raj, 180,530,614, 665 al-Mm• 1, 18 9' 48 645
'Ali b. al -Madini, 717, 741 -742 732-735, 747-75 1, 76 1,764
al-Andalu s, 351, 742
Arakb. Khalid, 725
Arba'in al-Ruhiiwi, 155 Asrara/- 1:furu
\:~.ff
Asrar al-Bala~if1 21 isab a/-/ummal,
·
' Ali b. Zayd, 751
' Ali, Yusuf Ahmad, 8. 10, 14, 16, 30,
angels, 44, 53, 79, 129-130, 178, 192, ol-Arbo'in (1 Uiu l al-Din, 53 4 232 M ,., ji/-Akhbar ol-
203, 212, 275, 303, 325, 373, 396, Arberry, Arthur John, 75 , a/-Asrar al* ar1u 0
49, 50-56, 60, 164 Arch Rhetorician or The Schemer 5 Mawdti'a, 257
'Alim, Ahmad, 153 406, 425, 443, 504-518, 524-52 7,
532-547, 555-569, 600,605, 743 Skimme,. A Handbook of Lat{ 6 150 207,
astronomy, 10, 120 1 699, 705,
' Alim, 'Umar Lutfi, 85
al-' Ali yya. 752 an ger, 44, 123, 136, 203, 204, 205, Arabic b~di' drawnJrom : :
1
al-Aswad, 18 ~2 '
206,207,209, 466, 642 Gha11i a11-Niibulus1s Naf~ . 715, 75~~Ansi,699
allegory, 61,335,347,353, 388-390, 168
Anmati, 'Uthman b. Sa'id, 6 azhar 'ala nasamat al*asbar, ' al-Aswad 'Abd Yaghllth, 772
471 , 683
anonymizer, 2 1,467,681 JJ2, 351, 394,506, 585,608, 626 Aswad b.
alliteration. See jimi.s
Aniar, 63, 341,693, 709, 718, 72 1, Arghun, 4 Asya, 708 rasani , J70, 559
' Alqama, 180, 201, 207, 397, 528, 724-725, 743 Aristotle, 232, 458 'Ala' al-Khu b"' 6,696
715, 732 -733 AntholoKie Grammaticale Arabe.
_, b Ab1Ra a~,,
Arrivabene, Andrea, 68 ?All:,, b: a\- S8yib, 700
al -Alusi, 19, 58, 64, 230, 239, 738 'A1b. Wa'il, 773
See Sacy, Silvestre de
al -A' mash, 180, 182,194,205, 293- anthropomorphi sm, 54, 290, _3 14, Asad, 194 Atab•k) v1,aha b, 560
294, 307, 326, 379, 469, 530, 555, 394, 723, 737; see also l:fashw1yya As'ad b. Zurara, 694 Afbaq a
al-Asamm, 58, 544

818 819

r
Anwar t1l-Tcmzil: Hizb I
'nt/, 29,3 10, 358
atheism, 334
~~-A thram, 74 1
:~t,ka bint 'Amir, 768
At1ka bint 'Umays, 760
al- A\rash, Mal)mud Ahmad
augmentative, 224,340 68\, 14, 90
auto- antonym . Sec a(fd,dd
autogcnocidc, 6 18-619
nl-Awa'il, 757
:Awf al-A'rabi, 695, 735
,Awn al-'Uqayli, 182
Awn b. Abi Shaddad, 18 2
Aws, 584,599,69 3
Aws b. l:!ajar, 7 \9
Awsn1, 257
'AW\v3.ma, Muhammad 210
al-Awza'i, 151, 155, 7 19,
Ai;nan b. Khuraym, 265
~I- Ayn, 400,507,629,739
A~n nl-Ma'ani fi Ta{sir a/-K ·t · b I
Aziz wal -Sab' al-Matlidni '2;9a.
Aysar al- Tn(cisir, 66 ' 752, 755-757, 760-767
Ayyub, 735
Ayyub b. Tamim, 725
Azerbaijan, I. 12, 3 1, 76 1
al-Azhar, 63, 72-73, 74 88 115 117
119-120 ' ' ' ,
al-'Aziz Slinrh nl-Wnjiz, 153
al-Azraq , 294
'Azzawi, 'Abbas, 15
al:B_ab al-Heidi 'Ashar, 12
Bab,!i, _Shams al-Din, 120
al-B~~-!rti , Akmal al-Din, 48, 91,636
Bada I al-Sand'i', 49
Badawi, Ab mad, 48
badi', 42, 168
Badr, 397, 554, 616, 624, 704, 706,
7 17, 732,747,750, 753, 767
al- Ba.dr al-Ta li' bi- Mabdsin man
bad al-Qarn al-Sabi', l l
al-Baghawi, 11 , 15, 19 31 88 153
1: 4 • 231, 238, 264, 466,'5 5i',
583 :
6, I, 655, 670, 728, 730, 732, 738
750-752, 755, 76 3, 76 7 ' nl-B idtl}'n min al-Kifdyn fl U51ll al-
Baghdad, 9, 12, 15 3\
695,702, 705, 7 i1 • 48,351 ,400,
al-Baghdadi Ab· ' 742, 743 746
Bahai sect, 232 u Man1ur, 26()
Bahir al-Burhan fi Ma' .
nl-Qur'an, 57 iln1 Mushkiltit
:;/irnl-Madhhnb, 153
-Balir al-Muhit S -
Babrayn, 7 18 . . ee Abu l:layYan
nl-Ba'ith 'ala nl-Kh 1-
Bakar, Osman a ai:_738
795 , xxv, xhu, 11 , 12, 202
Bakr b. Wa'il 181
Ba'labakk, 236,374,719
Balaxha as an Instrument of
lnterpreta tion .
al-Balbisi, 21 ,n a1-Kas/.,haJ,<la
Bali, 12
Balkh, 30, 7 l 1
al- Banna', l:{asan, 65
Banu 'Abd al-Ahshal 726
Banu 'Abd al- Asad 768
Banu 'Abd al-Dar 769
Banu ,Abd Manaf, 704
Banu 'Adiy, 33 8
Banti 'Amir, 602
Banu 'Amr b. 'Awf, 769
Banu Asad, 330, 420, 537, 639, 737
Banu F1ras, 768
Banu Hashim, 338,6 10, 624,728
Banu Kalb, 159, 199, 750
Banll Kinda, 77 1
Banli al-MuJ:thira, 768
Banu Munaliq, 693
Banil al-Qayn, 199
Banil Qaynuqa', 694
Banu Salul, 204
Banil Sul aym, 602
Banll Tamim. See Tamim
Banu Taym, 338
Ban U Zuhra, 732
Baqi', 710
al-Baqillani, 260,327,386, 534
al-Bara' b. 'Azib, 713
Barelwis, 91
820
,
Ge neral Index
nl-Bid<iyn wal-Nifl <iyn, 2, 11 , 668 ,
B~"· JO, 151 , 691. i02, 71 1, 717,
69 5, 701, 759
-,g 7)5. 743, 757 Bidri ynt nl-Siil fi T11fdil al-R11s1il, 184
•.~-l)ri, 'Abd Allah b. Salim, 120 Bilal. 336,701,720, 726,75 1.755
R.,;,ians.Basrian school, 32, 157 - I 58,
Bint al-Shii\i', •A'isha b. 'Abd al-
. 183, 206, 246, 265, 326, 469, 523,
Rahm an, 208
603,616. 622, 722, 734-735, 74 7
p.as1Js 1\ ar. \S3
1
al-Biqa', 719
s,ttl, oftheCamcL 709, 7 13-715 al-Bizzi, 199
blasphemy. 324
~a1iill, 42, 358, 40i
braids, 703, 762
cJ-B,1)'!1 11. \Si
al-Baran fl '/\de/ ,\y nl-Qur'cin , \ SO Brockelmann, Carl. 3, 63
Browne, Edward G.. 2, 16, 73, 82-84
' B11oin al-1:foqq al-Naysaburi, 57
Bruinesscn, Martin van , 78
h• v'a ! t1/- ridwd 11, 69 1
B;,¥,1 . B11Rh yat al-Wu'cit f) Tnbaqci t nl-
' LuRlrnwiyyin wa/-Nu/uit, 2, 11 ,
Qurch1 811)4/iwi on rhe Fawflti~i: A Transla-
69 5,7 11, 742
tion of His Co mmentary on alif-
al-Bukhari, 23, 27, 55-56, 182, 208,
lrim- mi11,, 76, 214, 222,224, 225
212, 232, 246, 264, 305, 328, 472.
al-Bnnla wf wa -Arif uh al-I'tiqndiyya:
535, 549, 553, 571. 610, 616, 624,
'Arel wa-Naqd, 54
al-Bar~awi wa -Manhajuh , 8, 10, 14, 631, 633, 694, 698, 705-71 l, 720,
733-734, 737-738, 741, 745 -748,
16, JO, 49, 50-56, 60
a!-Bay4dwi wa-Mcrnhajuh fil- Tafsir.
164 al-Bukhari, 'Ala' al-Din, 40
Ba)'4dwi 's Comme ntary on SUrah 12 al-Bulqini, 48, 16 1,1 67, 208
of tlie Qu r'an, 77 al-Bun;inJ, 37
al-Bayhaqi, 149, 152-153, 169- 170, Bundar, 702
al-Bilni, A~mad b. 'Ali, 232
174, 182, 211 -2 12, 238, 257, 261,
m, 398, 521 -522, 553, 559, 583- Burayda. 340, 559, 755
584, 596, 655, 699, 709, 729, 762 - al-Burda, 16, 60, 692, 70 1
al-Burhiin a/.faliy, 763
765
a!-Bmar, 146, 170, 398, 418, 452, al-BurhiiPI fi 'UJClm al-Qur'tit1, 24, 27
Burman, Thomas E., 67
471,583, 661, 699, 739, 755, 765
Burton, Gideon 0., 332, 353, 63 1
Bcesto n, Alfred Felix Landon, 77
al-BUshakani/BO shanjani, 4, 7, 10, 48
bcRuilement, 344-347
Beidlwwii Commenta rius it1 Coran - al-Bilsiri, 4, 16, 60,264
Bu st;inl, Karam, 157, 428
um; ex codd. Parisiens ibus, Dres-
de11sibus et Lipsiensibus, 85 al-Billi, 23 7, 446, 6 16,745
Butrus, An1 UniUs, 349
Bellamy, James A. , 237
Byzantines, 750, 75 1, 752
Bible, 343, 644
Biblical passages mentioning the
Cachia, Pierre, 76-79, 156, 168, 2 14,
21 9, 220-225, 233-234, 243, 332,
Prophet, 643 35 1, 394, sos, 585,608,626
See also Gospel; Torah
Bibliander, Theodorus, 67, 68
Caesar, 606, 756
Caldwell, Roswell Walker, 76
Di,1 , 701
821

Anwa r al-Tan zil: Hizb 1
Calverley, Edwin E., 2, 12. 13 48
78, 383, 386, 477, 509 ' '
canonical rcad in~s. canonicity 7
24, 31 , 49, 83, 199, 737; sec ~ls~
sl1dd/1dh
<;ckb i, Sa'di, 30, 64, 84
Chaldeans, 232
China, 16
Chrestomatl1ia Baidawiann: The
Commentary of EI-Ba idii wi on
S'.'ra Ill , 16, 77, 2 10, 35 1,- 39 4 , 741
Christianity, Christian,, 22, 37-38
207, 273, 278, 477, 583-590 646'
. 648,694, 72 3, 745, 767, 77 3 ' . al-Darimi, 149, 214-2 15 272
mcularity, 357, 520
Classifica tion of Kn owledge in 1 I
ll
clas~ ificat ion of th e sciences , 16
cod,cology, 199
cosmoAony, cosmology, 50 1, 647
conforman t, 351, 689
Co ~~er, George PerriRo , 179
con1u nctive, 32, 157-1 58 288 297
312, 356-357, 467, 469 471' 497'
499, 516, 649, 67 1, 688..689' '
Consensus, 745
Constantinople, 87, 90
contextualizat ion, 36, 296
conti nRcncy, conti ngencies 80 178
180,290,300, 303,666, 682 ' ' dcsmential syntax, 216, 711
covenant, 129, 132, 482-485 575
58 1, 73 3 ' .
covenantee, 578, 688
creation of the Qur'an , 744
credal doctrine, Is, 80
Daf _[ham al-lc.frirab 'an A ,· t a/.
K,tob, 58 Ja
Dahdah, Antoine, 360
• 1·0 •hhak, 192, 21 0, 23I, 380
398
469, 532, 579 ' '
Oahhak b. l:!umra, 2 58
al-Daj\l ni, 305
Dakh tanUs daught er of L
Zura ra , 354 uqayt b.
Dakh ul, 77 1
Dalcl'il al-/'jtiz , 48 , 288
Dala'i/ al-Nubuwwa 170 38
398, 584 ' ' 3, 386,
Damascus, 1o, 14
119, 374, 7 19 , 72 j ;~·5 ~2·83, 90,
al -Damighani, 21 ' • 26, 731
Oami n, l:!atim Salih 48
al -Dani, 150, 242, 666, 73 1
al-Daq r,'Abd ai-Ghan; 156
Dar al-Arqam, 750 , ,505, 679
al-Daraqu\ ni, 25, 152 398 624 6
763 ' '
366, 571, 583,643, 707 729 340,
76 1-762 ' • 756,
s rm1,
al-Darimi, 'Uthman b. Sa'id 238
Darrilza, MuQarnrnad 'lzzat' 229
Daryab~di, Abdul Majid, 75'
al-{)aw al- Ltimi' Ii-Al, / al-Q I al -Dihli, Naj m al-Din 2
Tiisi', 86, 121 arn a .
Dawud, 59, 653
D~wud b. Abi Hind, 69 5, 729
Dawud al-:/'. ahiri, 719
al -Dawud1, 2, 9, 198, 696
Oayf, Shawqi, 66
Daylam, 730
Deobandis, 63, 75, 89
des~riptive of vividness, 395, 689
Determinists. See Jabriyya
devil. See lblis
al-Dhahabi, I. 8, 10, 42, 64, 153, 211,
69 4, 695, 70 1-702, 706-707, 711,
716 , 7 35-736, 74 1-744, 748, 755,
759, 763 -765, 773
al -Dhahabi, Abu Hurayra b., 8, 120
al-Dhahabi, Muhammad l:!usayn,
14, 19, 29, 54
al-Dhamm ari, 73 I
al-Dha rr'a ild Tai ii nif al-SQi'a, 2, 86
Dhay/ Taba qat al-Fuqaho' al-
Shti/i'iyyin , 3, 5
dh ikr, 21, 525, 667, 703, 735, 737
Dhu Jadan al- l:limyari, 311
Dhul-Qarn ayn, 288
822
4
General Index
Jiainoslication, 323
dialectical for ms, 157, 175, 177, 181 ,
190, 194,209, 63 1,639, 686
.I Dictionary and Glossary of the
Kor-an, 79
Dicl io11ary of Ara bic Grmnma r Ter-
minoloRY, \ 56
Dictionar)'o{ Litera ry Term s E11glish-
Fre11ch-A ra bic, 79,3 43
Dirtio11ary of Stylistics a11d R/ie/oric,
, 97, 79
Dictionary of U11 iversal Arabic
Grnmma r: Arabic-Et1Klish, 361
Dictiounaire des orirnt alistes de
lt1 11,1?"ue (rn n~aise, 76
Dict iomiaire detai/lC des ri oms des
l'ttemrnfs cl1ez les Arabes, 163
al-Dinawari, 149, 764
Dirasat fi Ma nlihij al- Mufass irin, 29
Disjointed Letters, 26, 45, 214-242
Di1i ne Attributes, 54, 701 , 744
D1wa11 al-Adab, 289, 400
Diwan 'A ntara , 361
Diwan al- A'sha, 164
Diw/1 11 a/-ljamasa , 183, 274, 333,
365,405,456, 705, 825
Diwan al-Hu dhaliyyin, 282
Diwa11 /arir, 280, 40 1, 413
Diwan MajnUn Layla, 21 0
D~wan al-Nt'i bi£ha al-Dlrnb yih1i, 370
Dnvon Ru'ba, 348, 480,645
Diwan al-Shammakh b. Oirar, 370
Diwan Umru ' al-Qays, 188- 189, 389
La doctrine d'al-Ash'ari. See Gimaret
Dozy, Rei nhart, 163
Dra,,, Muhammad 'Abd Allflh, 206
al-Du'a', 170, 21 1, 473
al- D~;ar al-Kd mina fi A'yci n al-
Mi at al-Thdmina , 8, I I
•l-Duri , 305, 736
al-Du rr al-Mmu /i ur fil-Tafsir bil-
Ma'th ur, 19-20, 149, 152, 175,
2 I l , 23 I, 233, 435, 545, 559, 604-
605, 614, 698, 762
al-Durr al- Ma;im, 19
Durra t al-Asldk fi Daw/a / al-Atrdk,
2, 4, l 18
Durrat al-Ta'wfl ff Mu tashdbih a/-
Tanzi/, 57
ego, 62,6 18, 675,700,760
Egypt, 63, 66, 77, 289, 6 13-6 14, 632,
64 1, 696,705,742,756, 759
embryological stages, 40
emphasis, 38, 156, 200,286,295, 31 5,
33 1, 335, 34 1, 395, 40 I, 458, 562,
572, 574,600,620, 662, 683 -684
Encyclopredia lra nica, 4, 1I
En cyclopaedia Judaica , 644, 651
Encyc/opa,dia of Islam , 69
equilibrium, 45,323,3 29
equivocation, 328
EtymoloRies, 44
etymology, 32, 42, 44, 48, 50, 158,
161, 173,284,375, 566, 711
Eve. See l:{awwa·
ex nihi/o designs, 529, 538, 687
existents, 384, 385,538,688
Ezekiel, 643
facult ies, 44, 202,498, 517-5 18, 524,
664, 795
appetitive facult y, 62, 675
vegetative faculty/virtue, 493, 686
Fadd 'ii al- Qur'dn, 723
al- Fa\l il al-Yamani, 48
al-Fa\lil b. al -Tahi r b. 'Ashur, 18, 41,
70, 164
al-Fa\11 al -Riqashi, 190
al -Fad! b. Ahmad, 739
al-Fad! b. Dukayn, 257
al-Fa<;ll b. Qudama al-'ljli, 350
Faliras al-MakhfU fcl t al-'Arabiyya al-
Ma!if,i,a fi Maktabat al-A sad, 17
al-Fahras al-Shami/ lil-Turdth al-
'Arabi al-Islami al-MakhtUI, 17, 63
al- Fd'iq fi Glia rib al-1:!adith, 21. 472,
764
Fakhrull)asan, Sayyid, 63, 89
al-Fafak al-Dci'ir 'a/cl al-Mathal al-
Sci'ir. 360
aa
823
 Anwar al-Tanzi/: ljiz b l
(m,a , 61
Fmrn a/.J i11cis, 256
Fan i uri ,'Abdal-Ra' uf (=Singkili), 78
Farabi, 146, 289, 400
Faraghli, Zaki Mui)ammad, 65
Farazdaq, 38 1, 498, 737
Fa rq ba\'tl al -F iraq, 740
Farra' , li7. 237,380, 428,432,443,
711, 72 1
Farru ja Mui)am mad b. S:ilii), 155
Fars, 1, 6, 551
Filshani, Mui)ammad b. Ahm ad, 5
fiis iq , 51, 480, 740
fastinR permanently, 759
Fat:iwa Ibn al-Sala!), 738
Fatawa Ibn Taymiyya, 739
Far~1 al-Bari bi-Sharb Sahi~1 al-
Buk/1iiri , 56, 59, 83, 102, 150, 155,
175-176, 209, 211- 21 2, 233, 249,
318, 445, 459, 539, 583, 598, 624,
695, 705, 710, 739, 763
Fat~, al-Man ndn ft Tafsir al-Qur'ri n,
II
Fatb al-M amui 11 Slrnr~1 wa-Ta~1qiq
Kita b al-Darimi, 149
al-Fat~1 al-Mubin bi-Slia rb al-
Arba'in, 37
Fa tb al-Mtm'im Slia r~1 $abi}1
Mu.slim, 261
Fat/1al-Qadir, 66
al-Fat~, al-Ra bbani min Fa!awa al-
Ima m al-Shawk,h1i, 40
Fath al-Rabma. n, 72
al-Farb al-Sanidwi fi Takhrij Abddith
a/-Ba)'#wi, 89, 152, 192, 21 I,
231, 327, 328
Fat/1 al-Wa/ihab bi-Takhrij Ahadith
al-Shihii b, 258
Fatiha
names, 147
FaJi ma, 53, 339, 571, 706-709, 7 12,
7 14, 766, 770
al -Fawd'id al-M1mtaqdt al-Hisil n
min al-Sifuib wal-Gliara 'ib al-
M<1'rufa bil-Khila'iyyat, 272
Fa wa'id fl Mu shkil al-Qur'a 11 ,
fa wa;il of Qur'an, 172 58
a/-Fa wz al-Kabir ft V;u/ a/. Tafs
75, 507 Ir,
Fa)•d al-Ba ri fl Tak/irij Ahadith
Tafsir al-Baydawi, 89
al-Fayruzabadi, 69, 88, 162, 177,
400, 402
al-Fayyumi, Ahmad b. Mubammad,
162, 406
Fell, Winand , 85
Fi i,'.il<ll al-Qur'a11, 65,23 7, 759
fiq /i, 5, 7, 8, 15, 18, 43, 49-50, 58,
702,719,74 2,749
Fir'awn , 288, 606
al- Firdawsbi -Ma'thUr al-Khi,ab, 257
Fleischer, Hein rich, 69-70, 85, 113
forgery, 4, 155, 170, 258, 270, 338
The Fo11r Imams and Their Schools,
701 ,749
Fran k, Rich ard M., 26 I
From CodicoloKy to TeclmoloK)I:
Islam ic Manuscripts and Their
Place in Scholarship, 4
Fuck, Johann, 85
Fuda, Sa'id, 4, 290
Fu.;lala b. 'Ubayd, 73 I
Fublil al-Slt u'ara', 705, 768
Fuja'at al-Sul a.mi, 698
Furay' a bt. Khalid, 724
Fus1a1, 757
al-Fu; ul fil- V;ul, 196
Fu1bul , 210
Furuh al-Gha ,,b fi/- Kasliji 'an Qh11i'
al-Ra )•b. See al-Tibi
Fu tub Mi~ r wa-Akhbiiruha, 759
Gallipoli, 87
Gatj e, Helmut, 78
~ematria, 232
Ren eal ogy, 183, 742
~enus. See species
Geschichte des Qordns, 69
al-Ghamidi, Sali i) , 54, 564
al -Ghamrawi, 63 , 11 7, 170
Ghamri, Abu 'A1im Nabtl, 149• 583
824
General Index
Ghara'ib al-Qu r'a11 , 19
harib a/-;\thiir. 746
\ -1, al 1-/adit/z, 174, 472, 742
G "'',.. \~~hbi Sul ayma n, 261, 723
Gha" I;· al Nihiiya fl Ta bac/iit al-
Ghara . 8 _9 13 696, 700, 722,
Qii rrtt, ' > I
i26, 736, 739 . _
a/-Glui pil al-Qu $Wii ft Dirnyat al-
Fat wii, 4, 8, 12, 15
,i-Ghay\i , Najm al-Di n, 120
Ghaz;la, 265 -266
Ghm la, Hasan , 79
al-Ghazali , 5, 31, 39 , 49-50, 179,
212,327, 570, 74 I
al-Ghaznawi, 31, 209, 239
al-Ghazzi, Najm al •Din, 86
Ghul am 1ha'lab, 31
Ghumari , Ai)mad, 149 ,1 55,258, 763
Gl11m1ral•Tib ytin fi man lam
Yusanmrn fil •Qur'an, 312
Gimarct, Daniel, 160,261,346, 386,
550
Glazcmaker, 68
Goldzihc r, Ignaz. 69 , 70
Gospel, 38, 39, 212, 277, 302, 462,
584, 643-644
grammar, 9, 13, 15, 18, 20, 31, 42·
48-50, 58, 65, 76-81, 91, 157, 164,
204,681, 7 11, 732, 741, 746, 750,
762
Grnmma r of the Arabic Language.
See Wri~ht, William . Hanki , 9
A Grammar of the Classical Arabic
Lm1_1!ua,l!e , 79
Gunasti , Susan, 63
Gunny, Ai)mad, 68
l:iabannaka, 'Abd al-Rabman, 66
l:labib al-'Ajami, 722
l:labib al-Siya r, 4 _
l:i abib b. Aws. See Abu Tam~na.m al-
Hadatli al-Ahdath fil• lslam.
· Iqdtm1'aid Tarjamatal-Qi,r?"•74
tlddial-Arwdh ild Bi/ad al-Afra~i, 278
Hadiy)•at a/.'Arifin, 3, 8
l:lac,hamawt, 236
l:!af1 b. Sulayman, 719
l:!af1a bint Sirin, 695
l:!af1a bint 'Umar, 367, 583, 695,
698, 766
1:!ajdari, 180, 181
al-1:! ajjaj, 266,367, 70 5, 735
1:!ajji Khalifa, 14, 22, 30, 48, 58-59,
86, 725, 748
Hakam b. 'Abd Allah al-Ayli, 170
Hakam b. 'Utayba, 744
~I -Hakim, 42, 152, 170, 212, 264,
398, 452,465,471, 521-522, 560,
571, 584, 599, 631,655, 697-699,
707-708, 711,755
Hall Mutashcibihnt a/-Qur'citi, 57
l:!allaq, Mubammad Subhi, 14, 34,
40, 87, 90
Halwani, Ai)mad, 224
f-lamdsa. See Diwan al-Hanul5a
Hamidullah, Mubammad, 72, 74
Hammad b. Salama, 751
Hammuda, 'Abd al-Wahhab, 229
Hamna bint Jai)sh, 694
Hamza b. 'Amr al-Aslami, 707
Hamza al-Kufi, I 7, 146, 180, 182,
. 199 293,320, 326,555,614, 629,
639: 648,658, 707,71 6, 718, 721 -
722, 752
Hand-List of the Mubammadan
Manuscripts i11 the ~ibrary of ihe
U11iversity of Cambridge, 82-84
baqiq i, t66 . _
1-Harawi al-An~an, 73 . Ab'
:1-Harith b. 'Abd Allah b. '
Rabi'a, 771 - '9
1-Hflrith b. Abi Usama, 7_
~a; ith b. 'A)'\al, 77:
Harith b. Suwayd, , 32
iianin , 61 9, 112 - 143 , 204.
Harun, 'Abd al-Salam,
289,361,405, 529_
Harun al·'Ataki,
Har\.ln al-A'war, .,5
Haron al-Rashid , 742,743
825
 Q
Anwar al- 1'1nzil: Hizb I General Index

1-larut an d Marut, 59. 545, 546, 743

al-l:lasan b. 'Ali b. Abi Talib, 83,
246, 712, 714
al -H asan al-Bairi , 46, 175, 177, 180,
182, 234, 293, 307, 3 I 2, 326, 330,
369,375, 378-379, 397-398, 451 -
452, 469, 504, 527, 530, 543-544,
551,555, 558, 576-577, 583,610,
613-614, 624, 629,634,639,641,
661. 663, 665, 677, 696, 722-72 3,
73 4-735, 74 1,759, 762,771
al-l:l usayn b. 'Ali b. Abi Tal ib, 466,
703, 712, 714
al- l:lasani, Badr al-Din, l 19
1:/i'lshiyat al-'Ala wi 'a/a Tafsir al-
Ba y(lihvi, 91 -92
al-lji\li. See Ibn al -Mutahhar ' 370. 388- 390. 429, 463. lbn Abi al-Qasim. 53
\6) . .167. 69• 738. 764-765 lbn Abi Sabra. 32 1
Hifya t nl-Awliyd' wn-Tabaqa t nl-
Ai/iyti ', 700, 722, 74 4, 759, 7
;S0.646.
4
..
lbn Abi Shayba. l i O. 2!0, 272. 1 7~~-
MS 64 ' \rjJi. ; '. U«il a/-Di yrlrr a, 36 447. 583. 616, 697-700. 709. ),
Hind bt. al-B arith al-Firasiyya, ;!-/1'.i nll (l~lk11bnri 111 CHI 'Aba r, 1 759-765
lj,ra', 698, 773 77 1 ,1.1,,_, fl 1, 340. 5 to. 522. lbn Abi U1aybi'a. 59
al-ljiri, 21 59 10 30
!rlis.,5, • 1. ,_ 55 1 557, 57 1,
;) 1-532. 540 -~47 ' ' lbn 'Abidi n, 12\ 258 553 750-
Hi sham b. ' Abd al-Malik, 279 Ibn ' Adi. 182. 21\. • '
Hisham b. 'Amm ar al-Sul ami, 293_ ,96. 755 3 26 29 37, 46. 75 1
294,329, 725 1,n·Abba,. 6~ 240.1!0' 192 200. 207. !bn 'Adil. 168. 445,_655
Hisham b. al-Basan, 759 149- 150. I i • ' ' 238
211 230- 231, 234 -235. · lbn 'Al\ab al-Mah k1 '. 120
1-lisham b. 'U n,•a, 71 I 209,
History of rlie Qur'rl. 11, 72 2'9 267•. 27 1-273, 288 ' 293-294, lbn al-' Amid Atqan1. 53 199 238.
homonymy, 343
Howell, Mortimer, 79, 394
)~8·, 364: 371 , 373, 423;·~~~·
m, 454,471, s 10, s , ·
!~;·, ibn ' Amir. 146• ISO·li,1 614·. 629,
293, 320, 326, 330, 0.

Ijashiyat al-Kdu1rU 11i 'ala Tafsir al-
Bay(i,hvi, 63, etc.
/:liishiya on al-Mal)alli, 37
Ijdshiyat Muti yi al-Din Shaykh
lti dah, 86, 149, etc.
Nthhi)•cH nl-QU 11a wt. See QUnawi
l:lashwin•a, 52,546, 567, 723
l:Iassa.n b. Abi Sinfln, 246
Bassan b. Thabit, 694, 723
al-lja tlith 'a/ci al-Tijdra wal-Sind'a
wal-'Ama/, 272
al-l.-lawliy) dt, 773
1 Bumayd b. Hila!, 748
l:iawmal, 77 1
l:fa,wwa', 522, 554-557, 560-561
ljudaybi ya, 770 ·io 532 542-546, 556- 560, 579, 657, 731 . . 59 239. 274. 361.
~84, 592. 61' 618-619, 622,624. lbn al-Anban. I .
al-Hudhali, 24,28 2,655, 727, 73 2 ' ' -, 5 657 543, 739
ljudhayfa, 21 3, 596, 705, 716, 727, 62i-628, 632, 639, 64 1, 6S • 727'
lbn al-A'rabi. 26. 189,553
736,753,755. 764, 767-768 661 , 663,695,698, 712 , 714 • 753' 1
ljudhayfa b. al-Yaman, 726 i28 -735, 743, 746-747, 75 1, ' Jbn ' ArabL 72, 414. 553.
170 2
Hudhayl, 194 755-756. 76\ -762, 772 -09 lbn ' Asakir._~~· 12 1' 763, 768
l,udurli, 80, 176,378 lbn 'Abd al-Barr. 150,272,583.' , 614. 70 1, ' . 09 383
/:lu;;a, 264 lbn 'Ashur, 29. 71. 2 .
744,747,749, 762-763
al-J.i u;;a fi Ba ya n al-Maf1a;;a, 261 lbn 'Abd al-l:lakam, 759 4 614 lbn 'Al~'.Alli/~~- ;;~a uais.sance de la
/bn 'Afa A a i
/.iukm al-Basmala fil-Sala t, 153
Bumayd al-A'raj, 696
lbn ' Abd al-Salam, 57, 168• 18 '
lbn Abi ' A1im , 755 ii.
con{rfrie S<ld'.fi~:· 9
lbn al-Athir, 1)1y_a al-D~n, 11. 701
360
lbnAbi 'Abla, 177,469, 628
"io ;•,
}:lumran b . A'yan, 722
Hurgronje, Snouck, 69, i8
lbn Abi ' Adi, 182
lbn Abi Dawud, 199, 20 I. 69}
373.
Jbn al-Athlr,
4
!bn ' A\iyya. '. •
238-239. 3,s.
;:o
Maid

.
145, !90.
56 5, 604. 646
/:la ya, al-Sa!;iiba, 759 aHiu ni( al-muqaffa'a. See disjoint- lbn Abi al-Dunya, 174• 212 '
al-H ayek, Muhammad Mun ir, xliii ed letters 445, 447, 465, 551 , 560, 754 lbn 'Aw~d~:;h, 146 .
~1urU{i yyim, 232 lbn Abi al-Hadid, 360 lbn al-Ba _, \ l\farrakish1 , 161
al-Haytaml , Ahmad b. l:iaj ar, 37,
42-43, 62, 120 al-Husam al-Mtuji ft Shad1 Gharib
al-Qa4i, 62
9
lbn Abi l:\atim, 1 , l.3 !•
4
l74 192,
26
/ 328.
Ibn Sanna a - 1
Ibn al-Barqi._72~;,
al -Ha1shami, 175, 258, 452, 559, 207, 23 \ , 233. 239 , ;~2' 542: 560. lbn BukayU 293 305. 530
583, 7 I I , 755, 765 al-1:l u~ari, Mahmud Khalil. See 435, 452,464,521 , 632. 647,650. Ibn Dhakwan, _ .
H. ~2.lmi , Alllnad, 176 Abkdm Qird'at al-Qur'dn 579, 584, 600, 6 l4. '
ljusayn al-Ju'fi, 696 661, 663,666,710 Ibo Ouraydj ~:thmi. 211
Bazm b. Abi 1-:lazm, 722 lbn Fara}) a . •
hellfir e, 278, 285, 31 4-315, 344,459, ljusayn b. al-Fa\11, 239 lbn Abi Hind, 729 79, 469, Ibn Faris, 289 36, 57, 260, 32 7,
491 , 545,573,604,741, 744-745 Husse in, Abdul-Raof, 79, 343 lbn Abl lsl)aq, 293-294 ' 3 lbn fUrak, 29, 3 l.
henna, 703, 728, 735, 750 Hutay'a, 44 1, 442,727 495, 565, S76. 6\ 3, 665 550,702 -
hermeneutics, 29, 41 , 43, 50 Hyde rabad, 16 lbn Abi al-)a'd, 709 _, 751, 763, Ibn al-fuwa\1, l
Herod Anti pas, 644 hypallage, 326, 343 lbn Abi Khaythama, '- 5' lbn GhalbUn , 14~ bi 2. 4, 11 S
H:1bib at-1:la a ' _ l l 42 , 56.
Hi jaz. Hijazi s, 195, 294, 326, 554,
696, 737, 746
hyperbole, 281,415,677,687
hypocrisy, hypocrites, 38, 264, 310-
771
lbn Abi Layla, 635•
664 697, 722,
' lbn . , . \-' Asqall\ni. , 8 Ss I59.
732, 753, 759 tb~::Jts~. ilO, t50, 152. I '
313, 334-337, 340-34 1, 358, 361·
lbn Abi Musa, 739

826 827
 Anwar al-Tanzi/: /:li zb / General Index

163, 209, 2 11 -2 12, 257 -258, 264, i'jti z. Sec inirnilability . 'h al-
' 75 179, 182, 40 1,
338, 459, 472, 545, 550 , 584, 593, lbn Majah, 238, 270, 32 , ·, a\-Sumayfi' 1 '
599, 624, 661,691 , 693,695, 701, 708, 747, 755- 756
8 47 1
' 57 1' 1i<• ,s al-/'jtiz al-4L8uK8h; ~ i3t2::.~a;;. 241 ,
Suwar, , ,
110,6- ··d 90 14 5, 384,542
705, 708, 7 10, 715-72 1, 724 -727, lb n Ma ndah, 264, 720, 728
,,.1 Tam11 '. - '212 383
73 1,734, 738-739, 74 2, 748, 753- lbn Mani' al-Marwarudhi, 2 I, I Turkmam,
754, 768, 771 l bn Mani ur, 23 64 ~n • • ·r 74 1 ai-lJi, 9
lbn al- H ajib , 9, 11, 12, 15 lbn al -Marjiini, 120 [,nal \ \all' 205, 207, 624 ij1111i', 150, 396
lbn Hamdun , 222
Ib n Hasn u n , 27
lb n Mas' ud, I 0, 24, 46, 170, ,
180 20 1
205, 207, 212, 215, 238 -239 254'
~n al
201
Zub•1:·e
al-Qasirn b Sallarn
Jhn Sallam , Abd Allah b Ubay
ijtih_ti d, 13,
20
•t 2fi'
'lkn rna, 20, 4 ' 696: 72 1
; ;7, 628. 650,
~nSalul See 4 666
Ib n H azm, 149 , 386, 406, 624, 740, 27 1-272, 307, 3 19, 367,371 : 379' 66 1,66 , • ·h· a fll-Aluidith al-
744, 748 398, 41 7, 435-436, 452, , i' 11n Shaddad, 321,36 1
,, 7 al-'1/al al-Mutana ,y .
459 52 lbn Shahin, 25 265 31 1 605
Ibn H ibban , 25, 207 , 418, 465, 466, 525, 532, 542, 544, 556, 577, 589: Wti /Jiya, 258 . fil Ahadith al-
708, 754, 755, 763 598, 607,616,624, 63 1, 639, 64 !, JbnSidah, 177,369 ,697 ..734-736 al-'llal al-Wanda , .
lbn H immat, 89 lbn Smn, 180, . ' 13 152
Ibn H ish am , 432,505,665, 704, 72 5
Ibnal-' Im ad , 2, 70 1
665-666, 692, 695, 698, 705, 707,
7 12, 715, 729, 732 -734, 742 , 748,
756
len Ta~hri Bard1:i'i7 175, 237, 368,
lln Taym1yya, I ' '
Nabawiyya,
/'lam al-Talabat al-
'ilm~a,Uri. See nccess 546
lrr
Na'ihin, 8, 12 1
kn owledge

Ibn l shaq , 233, 532, 546, 579, 606, Ibn al-Ma1ari, J, 16 J98, 459, 497 , 739, 76~ b Ubay '/Im al-Tafsir, 19, 532,

695 , 724 -725, 7 33, 768
Ibn Jad 'an, 750
lbn Jam a'a, 312
Ibn al-J awzi, 20-2 1, 34, 170, 2 11,
23 1, 258,272,3 39, 464 -465, 551,
698 , 723, 759, 764-765
lb n al-Jazari , 146, 220- 221 , 696,
700, 705, 722, 726, 73 I, 736, 739
Ibn Jinni, 50, 168,218,22 1,230, 280,
37 1, 497,69 5, 731
lbn Jubayr, 180
lbn Jundab, 180
Ibn Jurayj, 6, 180, 233, 238, 435,
543, 592, 6 18,646, 666 , 719
Ibn Juzay, 23 1
Ibn Kam al Basha, 64 , 83, 10!
Ibn Karram, 737
Ibn Kathir al-Dari, 146, 180, 199,
205, 294 , 320, 326, 345, 530, 554,
558, 603, 613 -6 14, 629, 657, 679 ,
696, 732, 746
Ibn Kathir al-Dimashqi, 11, 16-20,
39, 65 , 152, 170, 192, 210, 230,
237- 238, 312, 398, 452, 543, 545,
624 , 668, 695,699,701, 710,759
lbn Khafif, 567, 745
lbn Khallikan, 58, 701, 737
lb n Khuzayma, 152, 624, 674, 763
Ibn al-M u barak, 151,47 1, 696, 729,
734
Ibn M uhaysin, 180, 205, 294,
345, 495, 554, 558, 577, 603,
613,631
Ibn al- Mulaqqin , 722
lbn al-Mu nayyi r, SJ, 54, 56,
269,384, 564,610
Ibn al-M undhir, 23 I, 233, 238,
61 4
Ibn al-M u1ahhar al -H illi, 12- 13
lbn Nabhan, 306
Ibn Qa\li Shuhba, 11, 70 1-702
Ibn Qa'qa'. See Abu Ja'farb. al-Qa'qa'
lbn al -Qayyim , 28, 234, 278, 340,
353, 445, 466, 469 , 584
Ib n Q udama, 559, 759, 764
lbn Q utayba, 57, 176, I 78, 233-234,
350, 499, 536, 59 1, 706, 720, 737,
749, 763-764, 768,77 1, 773
Ibn Rafi ', 11
lbn Sa'd, 691 , 698 , 705, 725, 728,
73 1,743, 750-751, 76 1-765, 770
lbn al-Sa'igh, 4, 63, 322
Ibn al-Sala!), 208, 257, 738
Jbn al -Sammal, 669
lbn al-Sikkit, 360, 442
lbn al-Sublti , 3, 9, 31, 37, 41 , 48, 59,
62, I 55, 668, 70 1
'7\0:
ibn Ubay. See ' Abd All\ 7 272 47!,
2
Jbn 'Umar,6, 180, 182 • 7 12,
149 591 698, 702, 705 •
330
607:
ns',730: 735,740, 75! •756, 76 5
lbn Umm ,Abd , 733, 73
lbn 'Uyayna, 175, 75 l
26 1,
lbn Wardan, 65 5,669
lbn Ya'ish, 31 1
559, lbn Yunus, 735
lbn Zubar, 720
Ibrahim, 328,708, 7 49
Ibrahim b. Ad -ham , 722
Ibrahim b . Du\iaym, 725
Ibrahim b. al-1:lasan, 73:
Ibrahim , Lutpi , 3, 16• 5 71 1. 715
lbrahim al.Nakha'i,60S, 696 '
Ibrahim al-Qa1;ar, 739
al-Jdah, 15, 366
al-l~a b fil-Tafsir, 6 55 a 'a la Kashf
ldah al-Maknun fil -D 11 y1
. a'i.zu nun, 63 610
ldah Shawah id ai -l,iai,, M,'rifat
al. fda h wai-Tibyn~ ~ 3
M. ikyal wal-M fzan,.dil3' t 59
ldah al- Wa qf wali~~•. 296, 462, 620,
idolatry, 37,2 49 ,
767 739
Idris al-1-:ladda~, a/-A!iktiff!,• 7
al-lhkd m fi u~uD I . 179, 5/\
lhya ' 'U IU m al- i 1'1
ilti(dt. See rc~irelt~o~Ali 29
al-' Imadi, }:lam;o5.' 3o7.' 576
imala , 23, 190, k. Fa khr al-Din al-
l am al-Ha im 9
al- "' . Kh •1a1Ta fsiri/1, 5
Razi nnn , 5 53 261, 327,
Imam al-F:Iaramayn, , ,
4n 49!aliyyulltih al-Dih lawi wa-
al-1:.;~:;:'rnatuhulil-Qur'ii11, 72
a/- fma,1, 264 a n, 73 5 - .
'Imran b. J:lu:l wa-Kifdyat al-R~(l1
'Jnayat a,l;_
Q aJ-Bay~awi, 3, 87, 149 ,
'a/ii Ta,lir
693 !56, 242, 401, 409, 485,
inceptive,
504, 68I 56 175, 181, 250-253,
inchoau ve, ~84·, 292, 306, 367, 372,
258, !~~: 448,469,473, 482, 523,
404, 9 652, 681, 687
530. 64' 32 156- 157, 172,2 10,
iodedi na_bk2s6' 395 505,682, 686-
242, hl. ' '
al·
687 18 63 74, 466,55 1
!~~!~idu~liz;tion, 421, 682
1
• e survey, 225, 681
iodu~~~. 11. (' isma), 52-56, 59, 327,
inf~~. '5\ 5, 5 11, 526,542 , 545, 546,
44
553, 567, 569

829
828
 Q
A11war al-Ta11 zil: Hizb I General Index

i11faq, 271
infin itive no un , 164, 175, 177, 244- irregular variants. See shad/id!, a 74-679, 69\ -694 , 7\0, 723. al-Jami' li-Aklilaq al-Ra wi wa-Adab
247, 255, 263, 291-292, 305, 307, lrshild ~1-'Aq/ al-Salin,, 19, , ;4, , S - 742-74 3, 767 al-Sami', I 55, 700
326, 332,376,384, 407, 4 11 , 432- al-/rs/: ad '!" 64 237
Qa wa/i' al-Adil/a fl ;24:.13:,ar wal-MmvJ u'at Ji Jami' al-Asanid, 699 , . .
U1u l a/./ t,qad, 53, 26 ! .1-/;r,llh )Y .(.· 59 633 Jami' al-Baya n 'an Ta w,I Ay al-
433, 43 7, 443, 478, 485, 487, 528, K11tubal-T,1;~1,, '
55 l, 60 l, 607, 622, 636, 653, 669, lrshad al-Sari ild Durar Tafsir a/. Qur'd11. See al-Tabari .
687 Bay~1lwi, 65 l;takhr, l Jami' Bayd11 al- 'Jim wa-Faq/ih , 272,
inim itability (i'jdz), 13, 30, SO, 254, lrs!'"1 al-Thiqiit ii,; ltti(aq al-Shara 'i' /;;anb,ul. 1;, 1Wa'ri'at al-A1J,ab, 464, 744, 762-763
,1.1,1,ab ,, J'
419,440,682 ala al-Taw,iid wa l-Ma'ad waf. al-Jami' al-SaKhir, 149, 175
innuendo, 33 1, 585 Nubu,vwa,, 40 709:.:~: wa l-Hasbala mimman Jami' al-U;ul, 11
Jamila bint 'Asi m, 766
al-l11 ;af bil-Mu/,akan,a bay11a al- 'Isa b. 'Abd al- 'Aziz al-Lakhm,, 5 ,/./st~~a lw tl aditi, a/-Basmala, 155
635 76'
Ta ni yi, wal-lt/,a/, 54 . \" 168' 319,343,35 1,366, 420, Jamila bint Thabil, 759 .
rsl1/lra,
al-ln;af f) Masd'il al-Khilaf ba)•11 al- ' Isa b . Maryam, 55,201 , 232,747 al-Jana al-Dani min l:f11ruf al-
KUfiyyin wal-Ba$Yi),yin , 274 'Isa b. 'Umar al-Hamdan, , 179, , 461,482 ., . di . ·b Ma'a11i, 288
5i6,6\3 432 al- /stidh kdr a/-Jd1111 11-Ma ,a1"
al-111$d( fi-rna Yaiib I'tiqt1du l1 wa- la Janbaz, Muhammad Ghiyath, 31
Fuqahd ' a/-An1ar, 150
Yajuz al-Jahlu bih, 260 'Isa b. Wardan , 73 6 al -Jarabardi, 9, 48
Isaiah, 643 i<liqra', 23, 80, 225
int e~rity, 45,323, 329- 330, 686, 758 al-)arbii' ,'Abd Allah, 353
isli;!1db, 13 Jarir, 279-280, 381, 401, 413, 498 .
inten sives, 168-169, 177, 200, 22 7, al-l;<iba JI Taniyiz al-$a/,dba, 163,
69 1, 69 3, 7 15- 720, 725, 727, 73 1, isti!lrnn ', 24 . . ,.d al-
244, 255, 263, 307, 315, 3 I 9, 325- ltha/ al-Khiyarn b1-Zawa' 499, 7 I 2, 737 . . Tn'sir al-
326, 330,336,359, 37 1, 374,376, 734,748, 75 1-754, 763,768,771 al-Jawahir al-1:f,san fl ,.
.Mns(h1id al-'Aslrnr~, 264 ., . /.
435,444,467, 497, 51 ! , 513, 529, al-Isfar:iyini, '1$3.m al-Din, 64, 84 etc. Qur'dn, 19, 55 I
al-Isfarayini, Shahfur, 73
nl-ll(11if bi-Ta myiz ma Tab ,~ filn a
565, 580, 63 I, 646, 68 I, 683, 687 Bay~awi Sahib a/- Kaslisha/, 53 al-Jawhar a/-Naqi, 21~7I 380, 400,
intercalated, 160,395, 401, 688 a/-/shdra Rhayr a/-Shafawiyya fll• al-)awhari, 162, 198, '
/tl,ar al-1:/aqq 'a/Ii al- Khalq, 741
intercessio n, 51, 548, 602 -605, 741 , A~1iid1th al-Nabawiyya, 230 537
al-Isl1dra ilii al-ljdz fl Ba't;i Anwa' Itlibdt al-l mdma, 86 ,. 24 al-)aza'iri, Abii Bakr, 66 .
744 -745, 763 a/-ltqdn fi 'Ulum al-Qu r,w, 21- '
al-Majaz, 169 al-Jazari. See Ibn al-Jazan
al-I11tiqii' (i Facja'il al-A'immat al- 42 , 47, 148, 172, 229, 238, 276,
Tl1alatliat al-Fuqalui.', 749 al-/shara ila Madl,/,ab Ahl al-1:laqq, al-Jazariyya, 219
260 398,4 18, 436
al-lnfi$Cl( min al-Kashshdf, 53-54 , al-Jazira, 757
ish rniim , 199 '!tr, }:lasan, 24
269,564 Jeremiah , 643 .
isl,tiqaq, 32, 42, 173,270 'ltr, Nlir al-Din, xliii, 20, 29 , 43, 11 9'
al-lnti$cir li-mci fil- lhya' nii 11 al- 208, 228, 236 Jews. See_Is~aehtc;OO 210,231, 275·
Asrdr, l 79
al-Jshtiqdq, 143, 711 ,746 Jibra'il, J1bnl; 23,605 ,633, 650, 724,
Isidore of Seville, 44 Jabala b. al -Ayham, 35o 2 276 443, , 45, '
invariables, 26-29, 49,534,63 2 Jabir, 374, 397, 583, 726, 727, 73 ,
Isiah al-Man/iq , 360 28, 737, 754, 773 " 56
al.'Jqd al-Mufld JI 'Jim al-Tajwid, 2 19 752 7 , . . r, '/Im al-Bad,, 2
Islamic CiviliJ ation and the Modem Ji11ci.11 a/-JmasB'
al-lq11a' /ll·Qi ra'iit al-Sab', 146 World, 12, 202,795 Jabriyya , 36, 19\
/ qfi1 'd' al-: ird: al-Mu sta qim, 76 1 Jadd b. Qays, 312 ji11tis, 256, 6_0 256
'i~m a. See infallibility al-Jindi, 'Ah,.
i'rab, 15, 30, 21 6 /a'far al-Sadiq , 722 ,
' I;ma b. Malik, 755 ji11s. See speci~s
l'rtlb al-Qira'at al-Shawadhdh, 60, Jahiliyya, 381, 414, 602, 6 16 , 692 757 the Baptist, 64 3
436,665
Ism.i'il b. Ja'far b. Abi Kathir, 294,
695, 713, 719, 724. 727, 749 · ' John . H 46
736 Johns, A. ·• ,.
!'ni b al-Qur'an , 87 76 1,767,773 Jubayr b. Mut I111 , 181
Ismci'il Basha, 3, 63
Iraq, 12, 84, 104,2 30,38 1,498, 647, al-Jahi i, 48, 477 I-Jubbi1, 58,701 7 341 646-648,
lsma'ilis, 232
692, 696, 698, 71 5, 726, 742, 747. Jahmiyya, 459, 702. 73 9 a 37 JS, 7 ' '
'!~mat al-A11biyci', 328, 567 Judaism, /~o Israelites
748,761 /ala' al-A[l1flm, 28 . _ alala ,
lspahan, 31,747 773; see a 'ahb 707
al- 'lr.iqi, Ab u al-FaQl Zayn al-Din, al-Jalalayn. See Tafsir al I Y1 Juda.ma bt. \ \l ,
Israelite report s, 59, 633 , 744
208,35 1,472,571 , 599, 738 lam' al-Jawflnii', 37, 42
Israelites, 22, 37, 59 , 207, 232-233• Jamliara t al-A mt/Jal, 182 Judea, 6~\hih3b aJ-Din, 120
al -' lr3qi, Abu Z ur'a Wali al -Din, 212 273,278,288, 312-3 13, 388, 464, al-JUhan,

830 831
 <t
Anwar al-Ta nzi/: 1:/izb I General Index
al-Jundi, Darwish , 48
Jundub, 726
Kash{ al-A qw<i{ al-Mubtadhala /l 272 al-Kirrniini Abu Nai r, 7, 171, 230.
jurato ry, 24 I, 33 ! , 686, 687 -1 Abu Bakr, 5 I 6, 639, 665-669
Jur jan, 3 1 Sa bq, Qa la m al-Baydciwi li- Jsh•i \1u1\afa Shahir , 255 al-Kisa'i, 146, 179-180, 199, 293,
al-Jur jani, Abu al-1:lasan, 31
Madl, l,a b al-Mu'tazila , 54
Kasi,( al-Amir 'a n U111I Fakh r a/.
r·i
,1,llu· al-'lbnd, 745 , , 320, 326. 329, 443, 504,
al -Jur jiini ,' Abd al-Q ahir , 3 1, 48, 288,
383, 645
Islam al- Pa zdmvi, 40,262 .i,,,,q
"''i~,.:.,,,,1, 745
h Sali m Sol iman, 349
305 307
614, 629, 640,657, 722,736,
741
739,
al-Kasi,( wa l-Ba ya n, 69, 209,
al-Ju rjani , Muh amm ad b. Ib rahim
b. )a'far , 21 2
Kash{ Musl,kilcit al-Qur'an, 57338 "ih""'\. h 'Abd al-1:lakim,
\llll3Shaub.. a1-Hurr,
.
74
Ki tab al-SiJ•ar, 699
Kash{ al-Sara'ir /l Ma'nci al-Wuj,ih \han) 69 1 K,·ia·b al-Zuhd, 26
al-Jurj ani, al-Sharif, 46, 48, 9 \ , 178, wa l-Ashbah waf- Na u/ ir , 2 I
283, 310, 354, 386, 42! i!,inja. 576. 696 _ .. Kitab Sibawayh, 750 a/-Kawniyya,
Kasl1f al-Zw11]n 'ari Asllm i al•Kwub ,hi111is. See Kh awar11 Kubrci al-Yaqimyyat
jussive, 156, 378, 439
wal-Fu 11un, 14, 22, 30, 48, 59, , harrat. Ahmad, 355 97 446, 745 h I 32 151. 158.
al-Ju waybari, 213
al• Knshsha( 'an Haqn·;q Ghawrt 63 niid
al-)u wayni. See Imam al -Baramayn ;1- Kh,;o'il,
lkhaf~ 230,mm,
wnl-'ii 280,2437 \' 4 Ku2fa0,6 K2u4f2•,"26"5, ;;; , 306, 46_9. 652,
a/. Tm1zil. See al-Zamakhshari ·
/ uz' /ll1 i Ahl al- Mi'a, 748 Kash shash , Mu hammad , 230, 233
al-Juzaj ani , 720 ,hatan al-Layth , 696 05: 709,7 15, 721 , 734, 75 '
7
al- Kathit a'i (o r Katbi tani ), 6 .Kha\ibal- Baghdadi , 155, 36 6 , 380 ' ku(r, 21,289,316 .
Ka'b b. 'U jra, 747
al-Katt ani, Muhammad b. Ja'far, 155 465,583, 695, 700-702, 763 kulliyycit. See invariables
Ka'ba, 350, 36 ! , 595,703,772, 773 al -Katta ni ,Muh amm ad Tahi r, 707 175
Kabban i, Muhammad Hisham, xlii i Hha\ib. 'Ab<l al-La\if, al-Kulliyyat, IO. ,I-Ta/sir. 27,632
al-Ka wakib al•Sii 'ira bi- A'ya n a/.
kadhib, 27, 55, 170, 270, 326-328, Mi'at a/.'A $/i ira, 86 al-Kha11_a_bi.2048,
38 158 160 260,266,
174 Kulli yytit al-Alfa!_fr "l-M1111a/a/1at
338, 370, 598 K I/' at· Mu1am 11
al -Kawr a'i, ' Abd al-Karim, 63, 91 KhawanJ , , ' , ' 702 715 al- u ,yy .' al-Luxhawiyya, 2_7
al-Kafawi, Ayyub, 27 285, 367, 458, 573, 699, ' ' wal-Furuq d al-Asadi , 3, 1
al-Kawt hari, Muhamm ad Zahid, i39, 740-742, 77 1 al-Kumayt b. Zay
al-Kar, al-Shaf f, Takhri j A/1<ldirl1 al- 182, 260, 328
Khaybar, 713,758 kunh, 80
Kasl,shaf, 89, 159, 209, 2 1! , 258, al•K3.zarUni , 'Afi f al-Din, 7, 10, 17, al-Khazin, 19, 78, 88, 153 a!-Kurani. 59
339, 472, 66 ! 63, 88-89, 115, 116,1 70, etc.
al-Knfrya, 9, 15 Khazraj , 584, 69 \, 693_ 1-Kuzbari, 121 ' . ·,; 160,381.
al-Kazanl ni, Muh . al-Khatib, 88 al-Khi\lr. See al-Kh a\11 r I 741 ~abid b. Rabi'a al- Ami .
Kabbala, 'Um ar Ri\la, 3, 75, 746 Kemalism, 74
Khi\lr, Siham,230-234, 237 •24 ' 749 . hel 59
kala,n , 8, 12, 15, 58,535, 746 Khabbab, 7 16
kaldm nafs i, 290 Khabir b. al -Ac)ba\, 2 10 khilafa, 318 La~arde, M'.'., R~bba h, 64 3 __ ,
al-Kalb,, 209, 234, 238, 338, 592, Kh adija bi nt Khuwaylid, 706, 708 Khi!a(ryyiit, 153, 211 Lame 11 ~a~:~'ard William, 68. 19 80
663,7 11, 75 ] al -Khac)ir, 63 6, 738, 74 1 al-Khila'i, 272 591 645, Lan ' ·, ,183,308
Kalima tia wla Tarjama t al-Qur'ci n al- Khafa ji, Shihab al-Din , 3, 55-59, Khizat1at a/-Adab, 529, ' 83 156
Lan~< Johan, 68 fi A/1kam al-
al-Karim , 74 64, 87, 90, 149, 225, 233,693, etc. 706, 727,747 , Aqar~ t a/-MarJO II
Khomeini , Ruhollah, 65 Qarn u, 10
Kall as, Adib, 119 Kh alaf b . Hish am, 146, 180, 182, 1
Khulci~at al-Athar fi A'ya ,i a. Jant'iyh·ette, 76
Ka mali, Mohammad Hashim, 346 29 3, 320, 326, 465, 554,6 14,658,
al-Kami/, I 58,383, 389, 743 679, 736, 739 al-Hacli 'Ashar, 121 LarzU, Musa, 261 136, 263, 309,
Khur;san, 9, 31, 742 Liish1~ay. 38, l2 5,
al-Kei mii fi l-/)u'afn', 182, 21 1, 258, Khalid al-Hadhdha', 695, 735
553 Khalid b. ~1-W a!id, 716, 77 1 Khuraym, 266 166 La<I J-)16,648 . Sharl• al-
Khuwaylid b. Nufayl. 35' 31 -·y a/-Balu yya ,
al- Kdmil fi/-Q irfi 'dt al-'Ashr, 24 Kh ali fa, l:lajji. See l:lajj i Khalifa Khuwai'Y, 31' 59, 182, 229 ril -Lafa r /-Sa 11iY)'ll , 2~14 /1 Asmii'
Kan'an, Muhammad b. Ahmad, 64 Khallfa, Ib rahim 'Abd al-Rahm an, 29 1
L Minb_~t
wdnll ; /-BayyimH.
1
Khalifa, Rashad, 232 Khuza' a, 773 tl, 48, SJ al s,f.it, ~~· 69
al-KandihJawl, Mub . Yusu f, 759 Khvansiri, 3A , 6, 8, 1 1· a T 'ala 111 • b·'a5
Km1z a/-'fr{ii.11 fi Fiqh al-Qu r'ii n, 12 al-Khalil, 329,332 4 Al/tilt_, aoi 'Aniir b.~~ i ,
7
Ka 11 z al-'Umm a/, 764, 759 Khalil al -Farahidi, 3, 42, 51, 156, Khwandamir, Layla ""'' b. Sulaym. 1 --
Khwarizm, 30, 31 Layth b. A ; , JBJ , 430
Karramiyya, 316, 334, 667,737, 74 1 183, 189,2 14, 228, 234, 294, 3 12 ,
al - Kasani , 49
kittri }'a, 322,585 Mzim,RS~ben, 2 04
400, 412, 432, 443, 467, 624, 629, al-Kindi, 288. 77 \ . SO 82, 84 , 97 Lc,1·,
655, 739, 747, 750 King Sa'Ud Unive rsity, ,

832 833
 Anwar al-Tan zi/: 1:/izb 1
Lex Mah umet pseudoprophete, 66-67
Lex Saracenorum , 68
Liber Alchora11i, 67
lifelong fastin g, 711
Th e Li£ht of ln spira tiot1 and Secret
o( Int erpretation, bci,1~ a tra11 sla-
. t, on of the Chapter of Joseph, 77
Ll!an al-'Arab, 23, 163, 179, 210,
222, 380, 507, 529
literal , literalization, 29, 45- 46, 5 1,
55, 72, 80, 168,184, 222,262, 267,
286-287, 298,304,3 17,323, 346-
347, 360, 365-368, 403-404, 418,
458, 466, 478,493, 548, 585, 618,
636, 640, 642, 645, 653, 655, 659,
664,669,682, 684, 722
Literary His tor,1 of Persia, 16, 73
logic, 16, 18, 58, 85,335
L6pez-Moril\as, Consuelo, 72
Lubab al-Ta'wi/ fi Ma 'a t1i al-Tanzi/,
19, 78, 88, 153
al- Lubab (i 'U/ um al-Ki tab, 168
Lubaba bt. al -1:larith. See lbn 'Abbas
Lubb al-Albab fi 'Jim al-rra b, 15, 30
Lucknow, 63
lu)!ha , 42
al-Lu)!hat {il-Qur'at1, 27
al-Luma' {il-Radd 'ala Ahl al-Zaygh
wal-Bida', 36, 260
al- Lum 'at al-Sa11iyya fi Tahq iq al-
Jlqa ' fil -Ut1rniyya, 59
lust, 28 I, 518, 546, 595, 6 I 8, 675
lut/, 346
lyi ng. See kadhib
ma al-kdffa (neutralizing md), 332
M a Tama ss u ilayhi 1:{ci jatu al-Qdri
Ii-$af1ib al- Im am al-Bukhii.ri, 208
Ma'add, 143
Ma'dlim a/-Tanzil, 19, 88,23 1,6 51
Ma'allami, 'Abd al-Ral)miin, 59,328
ma'drti , 42
Ma'ch1i al-A~1ruf al-Sab'a, 24
Ma'at1i al-Qur'an, I 77, 230-231 , 380,
422, 428, 711, 72 1, 746. See also
al-Zajjaj
al-Ma'arri, 705
al-Mab,ut, n
Mada'in, 726, 748
al-M ada'ini , 725, 729
Madrtrik al-Tanzi/ wa -Ha ci'i al-
Ta'wil, 19, 62, 64, 88 · q q
Madina, 397, 759-76 1
al-Madkha/ ila al-Sut1a n al-K b .
u ra,
272
al -Madras!, 'Abd Allah b. Sib h
Allah, 89 g at
Madyan, 749
Mafatih al-Gha,,b. 19, 27, 30, 33, 39
41, 43, 58-59, 69, 164- 165, 227'
317,397,546 ' manifest locution, 345, 368,383,4 17,
Ma(dti~1 al-Asrcir wa -Masii bili al-
Abrar, 41 · al-Mank/nil, 741
Ma~hrcb, 18, 161
al -Maballi. 37, 64, 69, 738
Ma!,as in al-Jsti/a/1, 208
al-M ahd al i, San od Hamid, x.liii
mahfiiil4n , 73 3
Mahomet's Koran, 68
al-Ma111ul fil-Usul, 15, 50,397, 496
nia jaz, 168, 215, 298, 322, 333, 335,
343, 346, 618
Majaz a/-Q ur'a n, 21, 160,230
Majdub, ' Abd al-'Aziz, 59
Majma' al-Adab fi Mu1am al-Alqab,
I Maragh!, Mub. b. Mui\afii, 74 · 75
Majma' al-A mthal, 182, 463
Ma jma' al-Baf1ra) II ft Zawii'id al-
1
Mu'jam ayn, 175, 258
Ma ;m a' al-Zawii'id wa-Man ba' al-
Fa wd'id . See al-Haythami
Majmi.t' Ash'iir al-'A rab, 348, 480,
645
Maimf/ al-Arlibd t al-Hadithiyya Ii-
Al Ku zbari al-Dimashqiyyin, 12 l
Ma jm ii ' al-Fata wd, 175
Makhluf, Mubam mad Hasanayn, 74
Makl)ul, 71 6
Malik b. Anas, 6, 151, 239,641, 700,
709, 742, 756-759, 762, 765-766
Malik b. Dinar, 182
834
General Index
lliliki, Sharlfa Ah ma~, 54
•··
lla'n,ar .
b a\-Muthanna. See Abu
. Cbayda
I 'n,ar b. Rashid, 729
11
. b Ahmad al-Harawi, 213
11,mun . . , I 'A
·11, 11 ,/Jii al-M ufas;irin '"'" • ir
· I-Awwal i/a al- Air al-1:/ad,th, 20
_11 ; 11 ,hil al-'lrfa t1 (, 'Ulim1 al-Qur'at1,
H
11 , 11 ,qib A/mrnd, 698
,\t, 11 aqib 'Umar, 759, 765
llanda,ans, Sec Sab,ans
;11 , 11 hai al-Naqd fi 'Uhi m al-Had,th,
208
49i-500, 548, 584 -585, 654,661,685
ma,mikli . See abrogation
al-Man1ur, 75 1
mcmzila ba yn al- man zilatayn, 745
Maqalat al-Ash'ari, 36, 260 , _
al-Maqalat al-Fakhira fi ltt•f~q al-
Shara'i' 'ala Ithbat al-Dar al-
,{khira, 40
Maqalat al-lslamiyyill, 495, 738 , 740
Mara~heh observatory, 12
al-Maragh!, 8, 65, 69, 75
al-Maragh!, Abmad b, Mu11afa, 65,
69, 74
al-Maraghi, 'Umar b. llyas, 1~1al- ?·
a\-Mar'ashli, Muhammad Ab
Rahman, 17, 90,242,264, 654 ...
al-Mar'ashli,_Yusuf, 42 d,
Mardi ni, fa\1ma Mubamma ' - 9' 54_
MarRoliouth, David Samuel, 16· 76
77, 210,351.394, 74 1
a/-Ma'rifa wal-T<lrikh, 739
Ma'rifat al-Sahaba, 698, no.
Ma'ri(at a/-Sunan wal-Atlwr, 152 '
655 . 68 69
Marracci, LudoVlC0, 67• ' 8,713
Ma rwan b. al -J:lakam , 180' 49
Maryam bint 'Imran, 708
al-Marillqi, 405, 70S
Maiabi/1 al-Stmna, 15, 43, 200
.
al-Maia/ii/. See lbn Abi Dawi,d
al-Masa'i/ al-J'tizaliyya (, Tafsir al-
Kashshaf lil-Zamakhshari, 54
Masniq, 447, 707, 730, 732, 742,
753, 767
mass-transmitted, 22, 31, 306, 397,
435,612,613,698
Mas'ud b. al-l:lakam, 713
Mata/i' al-An;ar, 2, 15, 508
Matali' al-Sa'ada, 707
al-Matalib al-'Aliya bi-Zawa'id a/-
_
Masdnid al-Thamtl11iya, 264
Matar, Nabil, 68
Materia/ie11 zurarabischen Literat11r-
~escl1ichte, 3
materialists, 44,459
mathal, See allegory; proverbs . 'b
al-Mathal al-Sa'ir fi Adab al-Kat,
wal-Sha'ir, 360
Mailub, Ahmad, 35 I, 639
Maturidis, 33, 36, 200, J 16,655
Mawahib al-Jalil min Taf51r al-
Baydawi, 64
al-Mawaqif, 85, 268
a\-Mawardi, 19, 25,663 "
a/-Maw4U'til, 16, 170,46:i
MawdU'tlt a/-'U/um, 16
MawdUdi, 65 .
Mawqan campaign, 749
Mawsil, 7_~7 I l.f a5sara fi Tarajim
a/-MaMtl a a -1¥ u~ 4
A'immat al-Ta(s,\~t Jami' al·
Maw51i'at Musfa/a~b bi-DustUr al·
'Ulum: aJ-Mulaqq
'U/ama ',_166bu al-Fa~I. 182, 463
al-Maydani, A I rious Koran , 74
.Meanin~ of the G ~4 59 7S. 84, 107,
Mecca, 8, 28, 32, t-(}1'75. 176, 232.
t49-J5I, 164, -~4' 586, 598, 633,
350, 398, 532, 'i/
643, 710. 721, 7 '
733, 737, 7;0.
768,772.773 33 47, 54, JS0- 151.
Medina, 2, 19, j-3 355,398,436,
110,257,312, :, .
835
r
 Anwar al- Tan zi/: 1:lizb I G eneral Index

592 , 596, 691-694, 703, 706, 7 10, 1-M uhif a/-A', amftl-
7 12, 717, 721 , 72 5, 72 6, 734, 74 2, Mo nitor: Dictionary of Arabic a!-,\ h1~1kam ~va . Mukhta sa r Minhaj al-Qcisidin, 764
74 7, 750, 768, 77 1 Grammat ical Tcrms, 79, I56 , 6 Muklita,ar Muntahii al-S,;/ wa /-
224 , 394 L11gh a. 2 0 /'i Tab)•iJJ wuj1ih Amal (ii- Us u/ wal-Jadal, 9, 11 , 15
Mcdinans. 326, 72 1
Merv, 3 1 .,i..11u(11a~; 1c//J al-Qira'lit, 168, 230 al-Muktafa (il-Waqf wal-lbtidii , 242
mono th eism, 33, 40, 154, 165, 259,
Shawn 46 I 50 I 80, 230, 238 , al-Mul!,a (i f'tiqad Alil a/-1:faqq. 169
m('ta ph or, mct aphorizin~, 45 -46, SI, 525, 574 , 578,58 2, 667,684, 720
morph olo~. 42 , 48, 157, 161, 169, 11u1~hi~~~\ 35 : 4 5 2: 495, 532, 558- al-Mullawi, Shihab al-Din, 120
62, 168, 184, 205, 266, 298 -299,
305, 319, 343, 349- 354, 365-367, 37 1,664,682, 73 2 J, 1, 6: 4· 629 635, 6 39 , 650,654, multiplicity of prc-etcrna1 entities,
372,381,394, 420,4 57, 46 1, 483, M osul, 266 60~- 66 1, 663, 66 5, 696, 720, 730, 745
65 / , • '
495 -496, 507,622, 68 1, 683,686, M u':idh b. Jabal , 170, 180, 763 al-M1mcijiit, 296
689 Mu'nllaqat, 160, 773 743,74 4, 751 _h. af-'llm ,
ii/-.\fojcilasa wt1-Jawa ,r al-Munawi, 'Abd al -Ra'uf. 89, 149,
m eto nymy, 34, 166, 168 , 35 1, 372, M u'am mal b. ' Abd al-Rahm an b. al- 19 152, 175, 192, 209 , 21 I. 231, 2)3 ,
430, 448,4 75, 493 , 679, 686-68 7 'A bbas, 2 11 ; • Bal<iRhli al-'A rabi)')'a , 332 327-328, 44 5, 610
Micah, 643 al-M u'rw mwrin min al-'A rab, 31 I .\ i\~ir:;a,,; fi Fa wat01 a/-Suwar, 23~ al-Mundhiri, 170,258,445. 597 _,
microcosm , 179 Mu'attab b. Q ushayr, 3 12
~l~Mu'jam al-Jti mi' (H-M ll$ (alahat Muntahti al-Munti Sliar~1 Asm,i
M icde r, Wol f~ an~. 353 Mu'awiya, 549, 559, 706, 713, 727, ,\I/iii, a/-1:fusnii, 15
Mika'll. 275, 754 , 737 73 I , 755, 77 1 al-'Ut/11nii11iyya,_87 \ I 4 18,
(l /- Mu'jam al-Kabir, 170, 2 • al-Muntakhab, 15
al-Mila / wa /-Ni/ al, 70 1, 738-74 1 al -Mubarri d , 51, 158, 21 8, 224 , 237.
451 . 571 nlllqnddar, I75 , 255 _
al-Mi11a~1 al- Makkiyya ft Sharb a/. 288 , 383,389,695, 742 -743 Muqaddi111a (i Usu/ a/-Tafm, 57
m11 bli mn, 43 ,\ J11';a 111 Maqti)1is al-LuKlia , 289 .
Ham::eiyya, 37 Muqatil b. Sulayman al-Balkh,, 20,
Mu dar, 160, 513, 7 19 A-!u'iam a/- Ma tbu'ii t al-'Arab,yya
Minab al-Rawc;J al-Azliar fi Sha r~, al- waf- Mu'arraba, l l 30, ISO, 435, 663
Fiqh al-Akbar, 26 1,269, 290, 346 al-Mudil wi fi. 'Ila/ al-Ja mi' af-Sagl1ir
M11';11 111 al-Mu 'atlifin, 3, 75d~4~ 349 111uqtada, 80
Min haj ai-Qd$idi11 , 700, 764 wa -Slrn rQay al-M unii wi, 149
Mud rik b. Abi Sa'd , 725 al-M u'jamal-Mufassalfil-A,- a • I Muqtadab, 224, 743 -
Min hiij al-Sw111 a al-Nabawiyya, 13 :l~Murabbi a/.Kiibuli fiman Rnwa
al-M ufaddal al-l)abbi, 306 al-Mu'jam al-Mufassa l ft U/um al-
Minhtlj al-Wtl $til ilii 'Ji m al-Usu/, 8- 'an al-Babili, 121
9, 15, so. 56, 533, 700, 764 al- Mufass inln: Macjarisuhum wa- BalciR/J a, 35 l
Mari iihijuh um, 65 Mu ';a m a/-Mufassirin , 3, 31, 63, 86 ' Murji'a, 738. :4\95 201 , 277, 288,
miracles, 44-45, 248, 297, 484, 584, 13
6 12-6 13, 616,637, 64 2-643 Mu{ra. diit Alfiiz al-Qur'il n, 21, 57, Musa, :3, _ 3, 600, 606,
M~~am al-Mustalal, cit al -Balcigh iyya 29 582 58
Mir'at al- /intm wa-'fbrat al-Ya q.;an, 67, 162, 198, 297, 4 13,6 10, 636 347, ,12, 5 '627 631-63 7, 640,
4
3 Mughira b. Abi Shihab, 731 wa-Tata wwurului, 351 . ft/ 608, 611-6: · 658,666.712, 716.
al-M11Rh ni. 196, 386,505 ,759 i\lu'jam a/ -Qawa'id al-'A rabr yya i. 650,651, 6>6, '
Mirqat al-Ma(iitib Sliarb Misli kat 718,738
al-Ma,abi!,. 43, 755 al•Mulia dh dh ab, 49 Nal, w wal-Ta srif, 156,679
_ - b Talha, 706
Mi$btl ~1al-Arwa~1, 4, 8, 15 Mul,ajiru n, 34 1, 7 10, 7 18, 721,725, Mu';a'm alwQira'at , 175 Musa . .bd Allah 770
al-,Mi$bii l1 al-Mu nir fi Gharib al- 729, 739, 74 3 al -Mu'iam al-SnRh ir, l 70 Muj'ab b. 'A 82 '210 272. 398,
M ub. b. 'Abd Allah al-Ansari, 71 7- Mu 'jam al-Sahiiba, 596, 728• 75 2 Musa11naf, I74, 199, 709,
Shnrh al-Ka bir lil-Riifi' i, 162 447 466, 583, 6 '
Mi,biih al-Mutahajjid, 12 71 8 Mu'iam al-U$1lliyyin, 3, 11 4 43 505
missionary Arab ists, 76-78 Mu i) . b. al- l;l asan, 7, 151, 699, 701 ,
743
al-mujmal wa/-mu fassar, .2 ', al-ab Musa;lima, 171.698
h"fal-ima m, 199
Mista\1 b. Uthath a, 694 al-Mujtabti min Mushk,I I r al-nm!· a · 1 676
musliahada ,
Mis,var b. Makh rama, 180, 76 5 ~fobamm ad b. Ka'b al-Qura;ii, 152 Qur'ii n al-Karim, 355 742
Mizan al- I'tidal, 743 Mubam mad b. Qudama, 700 mujta hid, 41 , 70 1, 7 15• 719 ' · mushllkala, 343"th wa-Bayanuh, 51
Mizzi , 23 7 Musl, kil a/-l;!ad,_ 257
Muh . b. 'Uthman b. Abi Shayba, 728 743, 749
M uhamm ad , 'Abd al -Salam, 20 mukallaf, 36 Mushkil al-\V"."\u,328,694. 698,
mod al ity, 169, 298 , 387, 388, 439,
520, 62 3, 686 al- Muharra r al-Wajiz fi Tafsir al- nl-Muk/J a,sas, 3 11. 605 Muslim \ t ;/~\38, 741
705 70
Kitab nl-'Aziz, 14, 19-20, 604 Mukhta/af a/-Sh i'a ft Ah. ka111 al- • Khalid, 6
al-Mubib bi, 121 Sha ri'a, 13 Mushm b. ' ba. 77 1
Muslim b. Uq
Mukh ta sar Khiliiftyyiit al-Bayl1aqi,
21 I

836
837
 Ge neral In dex
A nwar al-Tan zi/: Hizb I

M usnad A ~i m ad. Sec Al:imad b. O n om ans. 63, 64, 72. 74, 86-87
l:l a nbal a l- Nab ul usi, 'Abd al-G ha ni 54 146 I ,1h mad, 66
~a\1f\ , b Sam' an , 175 pa rables, 352. 362, 364, 68 7
M u sna d l b 11 M an i', 264 168, 394, 626, 766 ' ' •
\a11,1.1S ~' ii r. 34, 165, 72 1 Pa radi se, 163. 278. 3 14-3 15, 344,
M usnad a l-S hih ab, 257, 272
_i;rl al-A 1, \bd nl-QM,i r fi l-Na; m ,
a l- Nab ul u si, Badr a l-Din 374,447,459,49 1. 550-55 1, 69 1,
8
a l- M u st ad ra k 'a id a l-Sab i~ia },n , , Nafi ', 6, 146, 180, 199, 279, , _\i;:anyy11f , 697. 704, 708. 7 18,739, 74 1. 764
42 294 320
152, 170, 264 , 398, 452, 560, 57 1, 326, 330, 469, 504, 576, 6 13-6 14' paro no m asia. Sec jiwis
58 4 , 599, 6 3 I, 6 55, 698 6 ~S . I-Na~n1: Tcirik h wa-
29, 648, 65 7-658, 669 679 736 ' \·.::ariyp1t a i ,..
parsinR, I 5, 29, 30, 47, 87, 475,682
a l- Mu staq $d ni i11 Amtha J a l-'A rab 737, 746, 770 ' ' . . T f/J \l 'W[lr , 48 .
p-uticipial state (hril), I 8 I. I 94, 205,
.\·,1; ''
m aI-Bnci /'' fi M nd/,i Klrnyri
21 , 18 2 ' Nahawan d , 698
' 252. 264, 295, 367, 402-403, 14·
al-Mus ta$(ii min 'llm al-U$ Ul, 39, SO Nahrawa n, 699, 7 15 /1,a(,'. JS! 437, 449, 468.478, 497. 516, >19,
M usta \\rfi al- Q azwini, 2 Nah sh ali, Al:un ad b . ' Imran,
af-Mu 'ta ba r, 9 n abw, 15, 42 155 a1s mam. 7461 d 259 ' 276. 279,
nM ss., r)' know e gc,
557. 563. 607, 6 15. 622 -623. 62 7,
Nakh a 'i, 180,1 94, 7 15 636, 639, 684 .
Mu ta hhari, M urtad ha, 13 JS9, 425,61 2
Nallino, Carlo A., 69 passive anon ymize rs. See tamru!
!vtu 'ta ra k al-Aqra,1 fl Mus htarak al- mf,iq. 313
Q ur'dri , 2 1 Na m e of Allah , 33-35, 16 1- 167 al-Pazd awi. 262
,, ncBooks, 59 1,7 58
m ut ash db iha t, 23 -26, 29, 41, 76 1 name othe r th an the na med. 159 Pe nrice, John , 75, i; 1 222, 684
\ ishapur. 31 ..
al-M u'ta$i m, 40, 705 Nam Udh aj m in A 'rniil al-Kha yr ftl- Sii.im al-Din a\-Naysabu n , I 9 permutatto~ , 199, 232 606, 616,
M a fba'a t al-Mu11iriyya, 702 Persia, Persian s, 16. .
al - M uta wall i. 196 Si;tlm al-Taw d.rikh, 15
Mut awalli al -Sh a' r3wi, M ub ., 66 N aqcj Bislir al-Marrisi, 238 730, 75_1, 756 · A B'obibliograph-
, ol<lckc, Theodor , _6 9 -72 i,ad/1 dh Persim 1Litera ture. I
mut a wd tir. See ma ss -transmi t ted al - N asafi, 4, I 9, 36, 48, 62, 64, 88, non -canoni cal read1nAs.Scc s 761
al-M utawwi'i, 194 I 50, 23 7, 545-546, 646 ical Surve~. 7~ 68 1
al-Na sa(iyya, 85 non-Musli ms, 289, 589, 6 16232, 285,
Mu ' ta zila, 12, 30, 38, 5 1-55, 58, 165, non-Sun ni b eliefs, 51, 58, phil osophy, :,~~~~~ics, 49, 80. J99,
al -Nasa 'i, 2 12-2 13, 24 6, 57 1, 599, phonemes, P
186, 198, 200, 230. 260, 268, 27 1, JOO, 34 5, 604 684
698, 712, 756, 769 2 18-224, 371,68 1. d Marmaduke,
285, 290, 300, 303, 34 5-346, 360, ~forth Africa, 742 Pi ckthall , Mubam ma
N ash r al-Sind'a, 218
377, 384 , 38 5, 404, 40 7-408, 438, NUbi , Ab mad al-, 54
Na,~ il;i at Alt/ al- f:lad ith , 763 74-75 12 15- 16, 20-21. 32.
44 2-44 5, 4 58, 477, 48 1, 520, 53 4, , i,h, 22, 560, 606, 6 47 poets, poetry, 236 350, 374. 380-
al -n dsikh . See abrogation
539, 548, 55 1, 564,5 73, 604, 65 1, nuj~ba. ', 7 34 . . fl Muliik Mi$r 172. 183, 23,. 98 705,709,7 19,
N asir al -Din al-T Usi, 10-12, 386,400, a/-Nu;iim al-Za h,ra
660, 666-667, 70 1-702, 7 11 ,72 1, SO ! 38 1. 387. 419, ~32· 737 746, 767-
738, 740 -74 I, five pri nc iples: 744- wa l-Qii hira , 11, 13 724, 727, 730, I • •
al-na$$ wal-mu 'awwal, 24
746, 77 1 al-l\'ukat wal-'UyUn , 19 • 25 768,772.773 2 12-13, 48, 383,
al -Nas$. M uham mad Samer, xli ii, nu kta, 146, 2 54, 303 Pollock , James W., ,
a l-m utlaq wal-,n uqa yya d, 24, 50 119, 34 5, 41 0
al - M u11 alib b . Bani Asad , 772 Nu' man b . Bashi r. 7o9 , 73 1 386. 477, 5oi2 25. 26. 29, 49. 417.
N atural M edicine, 323
al-M 1n vdfaqat, 28 natural sciences, 58 numc rology , 23!, 23 \ 31, 63, polyscrn)', 19 · '
al-M uwarriq a l-'l jli, 32 1 Nuwayhid, 'Adil. 3, 1' 17' 41 8 -20 615, 767
nl-Muwn/ /a', 643, 709, 742, 756•
Natu re, M an a nd God in M edieva l
ls/nm , 2, 12- 13, 48, 383, 386, 477, 86, 87 N wiHr fl 'llnr
Nuzlrn t al-A'yun al- -~- \
poi~heis~, ~~f;l~e ('a lid). 284, ;::~
previous kno333 335,396,447,
759, 765 509 2
al- W ujU h wa/-N a+;\'~· 312, 331, ' 672.686
al -M u zani, 6, 69 1, 773 al-Na wddir (il-L u~ha, 159, 259
oaths, 241_, 24 2 , 28; 48~, 550, 571~i:,:17; Jurisprudence.
al -M u z.arrid, 749
al-N aba' al -'A zim : Na;a rdt Jadida
Nawd d ir al-U$ Ul fl Ma 'rifat AQddith obliqu e h m t~n~, 5 · 58 3
5, 683
Principles of
a /- RasUI, 174 682
fil- Qur'ii n a /-Ka r frn, 206 antic necessity, 186 · Di sjointed Let· r~!~ivcs, 308
N a wiih id al-A bkiir wa -Sha wa.rid al- Openin g Letters. See
N abh an , 770 Afkii r, 14, 34, 46 , 48, 51 , 53, 56, ~rohibitive, 3782;;9 259, 334, 49 1,
al-Nabh ani, Yusuf. 64 , 560 tcrs . 69 70 0 phcthood,
a l-N abi gh a, 370, 38 1,4 20, 7 19,746,
89, 9 1, 148, 155, 165, 179, 327, O ri ental_1sm , 66 55
0 , I85, 387,
40 '
pr~ S~, 57~• 6 ~~7. 670, 682
548, 705, etc. originat io n, 17 ' 1 684 prop1nqu 1t y,
749 al-N awawi, 155, 208, 257, 327, 624, 6 82
494, 6_17, 6 ~· ~27: 536, 682
699, 738, 756 or igi native, 37 '

839
838

A11war al- Tan zi/: l:lizb I
prosody, 42, 80, J 57, 68 ! , 7l J
protasis, 429, 43 1, 473, 68 5
proverbs, 182, 292, 353-354, 676
Th e Proverb, 353
Psalms, 39, 182, 650
psyc~e, 44 -45, 205, 246, 29 8 , 323
41 t ,464, 476, 593,689
psycholinguistics.p sychology 36 44
45, 323,4 17,689 ' ' '
Pythago ras, 232
Qabus b. Abi Zabyan, 716
Qadaris, Qadarism, 52-54, 191 269
384,269, 744- 745 ' '
Qiidi 'Abd al-Jabbiir, 58
al-Qadi al-Baydli wi, 14, 16, 164
a/-Qa~, al-~ay(idwi wa-Atlrn ruhu ft
U,111al- F1qh, 13
Qiidi al-Hi nd, 182
Qadi ' lyad, 231
al-Qiidisiyya, 633, 749
al-Qaffal al -Kabir, 31
al -Qaffal al-Saghir, 5
Qab1iin, 143
al -QahJiini, Tariq, 232
al -Qali, 7, 737
al -Qalqashan di, J
Qalun, 294, 504, 746
al -Qamuli, 59
al -Qamtis al-Mu!1i/ , 162 177, 297,
400, 434 ' Ric)a, Muhammad Rashid, 43, 59,
al-Qanii ni , Abu Khalid, 158
al -Qarani, 'A'id , 66
al -Qari, Mulla 'Ali, 43, 214 ,
26 1, 269, 290, 346, 755 257,
Qariba bt. Abi Uma)'Ya, 770
al -Qarni, Burayk b. Sa'id, 27-2 9 632
qasas , 43 ' Rawb , 182,293, 773
al -Qiisi m b. Mubam mad 170 711
735, 762 ' '
al -Qasi m b. Sallam , 180 182 152
398, 539, 700, 723, 725, 736 741 ,
748, 768 ' '
Qatii~a, 46, 150, 174, IBO, 199,238
~L, 32 1• 371 , 379,436, 520, 527:
032, 543-544, 551, 558,592,600,
l
C
General Index
6 13-6 14, 627 629 6 ,1.Qusha)Ti , 31, 60- 6 1, 196, 261, al-Razzaz, Sa'id b. Muhammad, 5
39
663,666,679: 695 ' , 650, 661, 494. 532, 54) -544, 570 Read111,? the Qur'an in Latin Chris-
Qa wa 'id al-Anam ,:97, 7,22, 735 tendom , 1140-1560, 67
QuJb, Sayyid, 65, 759
Halnl_~~al-Hardm, Ma rifat al- Qutavba, 374, 554, 736 redirection (ilti{lit), 60, J88,393, 620
13
al-Qa,va ,d al R k . Qutb al-Di n Shiriizi, 7- 12, 48, 91 679,682 '
al- Qa w/ a/-F. ',' n1yya, 12
' a,, fi T · Qu1rub. \68, 229,237, 469,746 redundancy, 206, 534
Qur',fo al-Karim 1·1- a;,aniat a/. al-Rabi' b. Anas, 207,231, 452, 527, referent/denominate, 29, 32, 15 8 .
A'iamiyya, 7) a a -Lughiit a/.
558,579,600, 695 160,200,2 15, 333-334, 453, 481,
al-Qaw/ al-Sadidft H ,J-Rab'i b. J:!irash, 726, 732 516, 524-525, 687,689
al-Majid, 75 r . ukn, al-Q11r'n 11
al-Rabi' b. Khuth aym , 239, 732 relative, 3, 204, 256, 275, 278, 280,
al-Qawwas, I 99, 530 312, 355,356,401, 436-437, 471,
al-Rabi ' b. Su layman, 6, 29
Qays, 194, 330 475,506,685,688, 710
Rabi'a. 160, 194, 307, 375,455,635,
Qays b. 'Abbad , 69 ! repentance, 134, 289, 334, 529, 558-
i26, 73 1, 748, 767 -768, 773
al_-Qazwini , 2-3, 48, 366 3 561, 568-569, 573, 615-618, 646,
q,_bla , 539, 540, 74 6 , 89 Rabi'a b. Yazid, 731
al -Rac)i, al -Sharif, 343 650, 676, 698
qira'at, 43
Raf al- lkht ilti f 'an Kaltimay al-Qtidi Report 011 Arab (Unani) Medicine &
al-Qirli 'lit al-Shtidhdha . . the State of Kuwait, 202
wal-Kashsliaf, 54
wal-lfui;a; bi} a ftta.wab1tul1a
'Ara bi )1ya, 469 ' I -F1qh wa/- Rafic)a. See Shi' ism requital, 184, 259, 318, 343, 350,
al-Rafi 'i, 153, 162,766 446, 458, 562, 642
al-Qirii_'~t af-Shddl1dha , resumption, resumptive, 29, 235,
Taw11huhii fi Ta(s ir al B ~,a_- al-RaRhib al -A1fahani, 30, 42, 57,
67, 70, 162, 164, 198, 259, 297, 280,3 19,331,342, 344,358, 374,
31 -32; sec al so shfldlzdh. ay(iaw1,
333, 405, 413, 445, 448, 451-452, 377,379,437,440,448,500,615,
Quba', 769
579,610,636,639 681
Qubaysa bt. Dhu 'ayb, 77 1 resurrection, 40, 259, 490-491, 558
Raja' b. J:!aywa, 735
al-Quda'i, 257,272, 553 rhetoric, 18, 42, 50, 57-58, 65, 80,
raja,, 350, 747, 749
qu,ddity, 32 I. 37 1, 450, 659 683 164, 332, 68 I
684 ' .' rajm, 643, 758, 763
Ram Hurmuz, 747 Richtw1Ket1 der islam iscl,en Kora,1-
Qui ri ng-Zochc, Rosemarie 4 14 ausletunR, 69
82, 85 ' ' ' Rastl 'il fi/-I'iilz in I'jaz al-Qur'iin a/-
Karim 'A br al-Ttir ikh, 48
al-Qunawi, 11, 34, 35-36, 62, 64, 90, 65, 69, 73, 75, 206, 229
14 5, 158,201,676, 738, 741, 746 ... Rashid al-Din Fad! Allah, 4
rati onal proofs/ar~ments, 30, 44 , Riddell , Peter, I S, 78
Qunbul, 199, 732, 746 Rieu, Charles, 2, 3
46, 178, 187, 245, 304, 381, 386,
The Q~~'an : An Enq1c/opedia, 15, 79 RiRhtly-Guided Caliphs, 180, 697,
428, 517, 526, 548, 556, 564, 594
al-Q_ur an al-Maiid ma'a Ma'iit1ih 742
Raw(lat al-Ja nna t fi A~wal al-' Ulam ii '
bd-Fara nsiyya, 72 a/-Riqqa wa a/-Bukti ', 759
al-Sadat, 3, 6, 8, 11, 13, 48, 53
Quraysh , 27, 143, 194, 199, 294, al-Ristila, 749
Ristila fi Anwil' aJ.Jiniis , 256
697,7 14,727, 750, 767, 772-773
Ray, 30-31
Qurrat al-'Ayn min al-Baydtiwi waf- Ristila fi f'iiiz al-Qur'Cln, 88
' al-Razi, 15, 19, 23, 27, 30-34, 39, 46, Riscila Sharifa {im a Yata'allaq bil-
/allilayn, 64 ·
48, so, 56-59, 69, 91, 164-165,
al-Qurtubi , Al)mad, 29 A'dad wal-l:/11ruf,232 _
196, 21 5, 227, 229, 23 1, 233-234, Riyii(i al-Stlli~1i11 min Ka /am Sayyid
al-Qur1ubi, Muh. 209, 231, 239, 445, 238-239, 260, 288-289, 317, 327-
a/-Mu rsali11, 327
500, 520, 543, 544-545, 551, 592, 328, 334, 397, 400, 406, 424, 496,
647-648, 738, 762 Riyadh, 50
50 1, 519, 534, 539, 546, 556, 567,
al -Qusayyir, Ahmad, 58 Rizazadah Shafaq , 16
570, 579, 639, 738 Robert of Ketton, 66, 67, 68
• 1-Razi, Abu al -Fad], 24
L
840 841
 C
Anwar al-Tan.zfl: Nizb I Gen eral Index

Robson, james, 3
Sa'id b . al-'As, 772 ·1 80,232,4 59,691, 740, Shar~1 Ma'C1ni al- Atluir, 150. 152
rock, 4 5, 135, 368, 406, 6 32-634, sc,·ts, JS ', '
63 7, 643 , 720 Sa'id b. Jubayr, 23 I, 238-239, 69 5- 6 Sha rl, al-M,mtakhab, 15
Ro ss, Alexander, 68 696, 7 14, 73 0 ;;
fro m tI,e Kurnn, 68
\11t'itim1s Shar!i al-Qa1ti 'id al-Sab' al-Tiwal al-
Sa'id b.Man sur,215, 264, 666 , ~d! -c,ident knowledge. See ncccs- /tlhiliyytit , 36 1
Ru 'ba b. ' Ajjaj, 159, 175, 348, 46 9, 763
480,645, 747 Sa'id b. al - Musayyi b, 7 14, 72 4 , s,,rv knowled~c Sl,arh Qa wtl'id al-/'rtib, 146
753, 771 75 1' Sharb Sliawci hid a/-Kashslicij, 497,
al-Ru/,, 278 ~]j-ne~esis . 49 _
Rti~1 al-Ma 'dni , 19, 58, 6 4 Sa'id b. Wahb, 747 ~\f-cxtinction ,6 1, 192,1 9 1 610
a l-Ru hawi , 155 al-Saj .iwandi, 308 s,llheim , Rudolf, 3 Sliarh al-Shi{ti, 59
al -Rummani , 48 al -Sakhawi,86, 121 ,155,539,553 )crcn a/ini f. Sec a{1ru{ Shari1 al-Smma, 11, 153, 174, 466,
al- Sakht iyani, Ayyub, 209 ,J.Sha'bi. 182, 238- 239, 632, 7 16, 58.3, 755, 763
Ruways, 199, 294,330,6 57,747,773
al - Rll }•;\ ni , 153, 729 Salafis, SO, 54, 72 -73. See also i l9, 735 Shar~1 'fa}'yibat al-Nasli r ftl-Qirii'tlt
V\7ahh abis Shabib b. Yazid b. N u'aym , 26~ , al-'Ashr, 146
Ruzba han , 8, 31 , 60,2 40
Salama b. Dhuhl, 274 c.Jwdd al-fzar fi Hall al-A wza r a,1 Sharjah, 66, 628
Rye r , And re du , 6 7, 68, 69
Sa'd b . Abi Waqqas, 707
Salama b. Kuhayl, 716 · z11 wwclral- Ma zar, 7-1 1 al-Sharnubi, 707
Sa/a t, 25 7 Slia dliarat al-Dl,ahab Ji Akhbar al-Shalibi, 28
Sabbagh, ' Abbas, 8 7
Sab bath , 653-654
Sale, Geor~e. 68 man Dlialwb, 2, 701 Shatir, Mubammad Mu stafa, 75
Sabean, 756
Saleh, Walid A., 70- 72 ,hadlidli , 3 I, 49, 146. 205,345 Shawadhdh al-Qirti'tit, 516. 668. 669
Salih b. Ah mad b. l:l anbal , 668 ;J.Shafi'i , 6, IO, 151, 260,590,655, al-Shawkani, II , 34, 40, 66, 165,
Sabian s, Sab ianism , 22, 37-38, 647
al- Salih , Subhi, 229 239, 721
Sabigh b. ' Isl, 76 I 698- 703, 742, 749
al -Sii.libi, Mu hamm ad b. 'Ali, 54 Shafi 'Is, 29, 58, 149, 151, 153, 327, Shayba, I 80, I 99
Sabti. }:Iimya r, 328
Salman al -Fir isi, 28, 72 , 2i2 , 328, Shayba b. Nassah, 736
al -Sabuni , M uhammad ' Ali, 66, 23 7, 660
465, 692 ,716, 747-751 Shaykh al-Islam , 58, 83 '. 86-87, IOI ,
655, 701 Shah Jahan Abad , 85
al -Sam '3.ni, 3 1, 23 1, 52 0 114 119-121, 719,734
Sacy, Silvestre de, 16, 69, 76, 87, Shah, Muhammad Sulta n, 67
al -Samln al-1:lalabi, 19, 27, 57, 604, Shaykh Ziidah, 62, 64 , 84, 85. 86, 90,
108 - 109, 21 6, 223-229, 234 , 243, Shah! b. Shayban, 183
605 149,394
248, 282, 686, 689 al-Shahrastani, 31 , 40-4! , 386 • 701 •
al-San 'ani, 176, 232,459,466,7 16 Shibi, 199,345, il5.
738, 740-741
Sa'd b . Abi Waqqas, 182, 57 1, 692,
7 16
Sa 'd b. Bak r, 294
San'at A lliih Ji S,gha t Sibgh at Allah,
21 4
Shakir, Ahmad Muham mad, 23
Shakir, Mahmud Muh., 288, 76
i Shibli. Badr al-Din, :,10
al-Shift!, 231 . fi Kalti m al-
al -Sanh Ori , Abo al-Naja, 120 Shifti' al-Ghalil fi-rn~ \ -,
Sa'd b. Mu 'adh, 732 Shakir , Mu~ammad, 2, 73 , 74 · 231 • 'Arab min al-Daklul, 8 : - 334 22
Saqqa, Ibra him, 119
Sa'd b. 'U bada, 693 233,350,499, 521, 645 -646, 744 al-Shihri, 'Abd al -Rahman, ' ,
al-Sarakh si, 72, 699
Sadaqa b. Khali d, 725 Shal!ut, Mahmud , 66
Sa rdar al -1:lalabi, 8, 12 1 50, 195 r,4, 7 12-13. 38,
sadd al-dhard 'i', 761 Sarkis , YOsuf, 11
Sham. See Syro -Palestine
Sh1'1s, Sh1'1sm, :\~ ' 23'2. 290, 343,
Sa 'di , 'Abd al - Rahman , 65 al-Shammiikh , 370, 749 0
Sarra Man Ra'a, 234 52-53, 86, 11 ' ,744-i45
Sa fa, 54 5, 704 Slzams al-Ma 'iirif, 232
Satan , I 3 I, 340, 346, 554; see lblis 465,534,702, ~12, ad al-Amin,
al-Safad i, 2, 13, 256 al -Sayalkuti, 64, 76, 85, 86, 90 al-Shanbudhi , 330. 6 58 w- •·i al-Shtnqiti, Mu ; ";~7
Safi yya bint 'Abd al- M un ali b, 724 Shaqiq b. Salama. See AbO a 1 20, 28-29, 58, 6
' ' 350. 499, 591.
5ayd al-Khti/ir, 764
Safiyya hint Shayba, 77 1 Sharaf al -Din a\-Maghribi, 560 al-Sh1'r wa/-5/i u ara , 768 i7 1, 773
Sayf, Salah Salih, 2 19
Safwat al-Ta fasfr, 237,655 al-Sha'riini , Mub. Mutawalli, 23 9 706,720, 73\~~;·1 '
Sayyi d 'Ali, Mahmud al- N aqnishi,
$ab i~1al-Bukh dri. See al-Bukhari Sharbaji Muhammad YOsuf, 2 1 Shiraz.. I. 4, 10, 2
20
$a~1i~1 lbn lj ibbim bi- Tartib Ibn Sayyid Q uJb, 237
Sharl1 Ab),at ~l-Mu,£lm i, 706
Shari1 al-'Aqci'id al-Nasa{iyya, 37
Sh1raz11amah, 36~
445
Balbdn. See lbn }jibban Schweigge rn, Salom o n, 68 aJ -Sh1rb1nt, 19, )49 152 174,2 57,
Sa/:iih Mu slim. See Muslim Slia ri1 Diwdn a/-}j.amiisa , 183 Shu'ab a/- Ima11 , ,
Les secrets de /'in visible: Essai sur le
Sah l b . Sa' d , 47 1, 549,753 Sliarh Diwcin 'Antara , 361
Grand Commentaire de Fab.r a/- 583 ' 633 749
Sa'id b. Ab! ' Arciba, 73 5 Din al-Rdzi, 59 Sharh al:H ikam ,_707 -Kabir, 699 Shu'ayb. 52.. '
Sl1arl; K1 tci b al-S1yar al

84 2 843

Anwar al-Tn nzil: Hizb I
Shu 'ba b. 'A yyash (Abu Bakr), 21 I,
657, 679, 696, 700,718,7 19
shubha, SO
ai-Shukru Iii-Lah 'a,za wa -;a/1, 174
ai-Shuk,lk, 9
Sh uma11. 722
shfm1 , 713
Shurayh al-Qa\ii, 732, 735
Shurayh b. Yazid, 182
Sibawayh. 50, 204, 22 I, 228, 234,
236, 294, 306, 3 I 2, 340, 432, 443,
467, 473, 629, 649, 652, 662, 696,
71 I , 739, 746, 750
Sibghat AJl ah b. Rawh Allah, 2 I4
al-$ i(iita l-salbiyya!al- thubiit iyya, 166
Siffin, 266,713.715, 716
al-Si~db: Ta; al-Lu,!ha wa-$i~ui~, al-
'ArabiJ•ya, 162, 198, 371,380,400,
433. 457, 521-522, 537, 541 , 606,
610
al-S ijawandi, 239
Si jistan . 756
Silva Rli etoricae: The Forest of Rhet-
oric, 332, 353, 63 I
al-Sinb.iwi, Muham mad, 121
sincerity, 334, 335, 402
Si ngkili, 'A bd al-Ra'uf, 78
nl-Sfra al-Nabawiyya, 616,704,773
Siraj al-Din, ' Abd Allah, I 19
Siraj al-Din , N ajib, 11 9
al-Sirdj al-M1mir {il-J'ii na ti 'a la
Ma 'rifati Ba'cji Ma'fmi Kaldm
Rabbinii al-Kl1abir, 19, 64
Sirr $ind'a t al-/' riib, 168
Siyar A'lam al-N11ba lii ', I, 695, 699,
70 1-702, 711 ,7 16, 736, 742, 743,
755, 759, 763
slavery, 441 , 705, 720, 727, 747, 756-
759, 766
species/gen us, 171, 176, 227, 251,
254, 256, 284, 312-3 13, 331 -332,
335-356, 442, 447-451, 457, 463,
543-546, 557, 634 , 659-660, 672,
684, 686, 689
Spirit of Holi ness. 724, 737
844
- C
spiritual disciplin e, 675
Staatsbi bliot hck PreuBi schcr Kultur-
besitz, 82
statio n of abiding, 707
stat ion of oblivion, 707
Storey, Charl es, 73
Study Qu ra11 , The, 76
stylistics, 60
subauditio n, su baudcd, I 53, 240-
24 J, 250,252, 258, 264, 301, 347,
356, 358-359, 362, 367, 373, 469,
524, 536, 585, 60 I , 620, 635, 653,
669, 683, 688
Subh ai- A'sha fi Kitabat ai-Jns/11i, I
al -Subki, 6, I I, 12, 16, 56, 459. Sec
also lbn al-S ubki
substitute, substituted , 4 1,200, 203,
25 I, 295, 342, 358, 42 I , 432, 469,
487, SO I, 586, 603, 639, 648-649,
682, 737
Successors, 89, I49, 2 I0, 72 I, 73 I,
732
Sudan, 742
al-Suddi, 238, 435, 452, 520, 543,
579,593,612, 627,634,639, 64 7,
650,654, 657-658
al -Suddi, Mubammad b. Marwan,
338
Sufi s, sufism, 16, 32, 60-62, 148,
232, 239, 362, 363, 403, 525, 675,
722
Sufya n al-Thawri, 38, 190, 211 , 239,
639,646, 719,722,735
Suhayb, 336. 597,712,750, 751.752
al-Suhay\i, 233,624
Sui)nun, 49, 59
al-Suhrawardi, 7, JO
suici de, 6 18
al -Sulami, Abu 'Abd al- Rahm an
'Abd Allah b. Habib, 180, 469, 668
al -Sulami, Abu . 'Abd al-Rahman
Mu h. b. al-Husayn, 31, 60-61 , 618
Sulaym b. 'Isa, 722
Sulayman, 59, 633
Sulayman b. al-Mughira, 748
General Index
- b Muslim b. Jammaz,
Sulayman .
i.16 - 'b Surad, 753
Sularmai · , · i6 l 77 1
Sul,1\"111:\n b. 'I: as_ar, '
SuJ,rmln, 'Abbas. 16
Sul.irnian. Mu~ammad, 74
5 I/mt al-Sawmviit, 7
1::.,~ ...
25, 42, 149, 152-1 53, 210-
. 212-215, 264 , 270, 272, 327, 459,
m-m, 553, s7 J-572. 583, 596,
599, 610, 643, 655, 666-66?, 674,
69 1 149,211,328, 373, 46,, 552-
553: 571. 699, 705, 709-710, 757,
762-765
suprraddcd mil. See additive
Suppleme11t to the CataloRue of t_h e
Arabic Man uscripts in th e British
Museum , 2
al-Susi, 3, II
Suwayd b. ' Abd al-' Aziz, 725
al-Suyu\i, 2, J J, 14, 19-24, 34, 42- 48,
51-56, 62, 64, 69, 76, 89-91, 148,
152, 155, 165, 170, 172. 175, 179,
208, 21 1, 229, 231, 233, 237-238,
257, 276, 323, 327,351,435, 465,
510, 545, 554, 559, 599, 610,61 4,
695, 698-699, 706, 711, 738, 742•
762, 765; see also ai-Ashbah wal-
Naza 'ir; al-Durr al-Man thftr; a_l-
ltqiit1 fi 'UlUm al-Qur'iin; Na wii Jud
al-Abka r; Tafsir ai-Jal<ilayn
synechdoche, 343
syntax, 30, 48-50, 250, 294, 604,
682, 71 I
Syri a, !SJ, 289, 647, 695, 719, 756•
i73
Syriac, 167
S)To-Palcstin e, I 19, 383, 61 4, 63 3•
64 1, 643, 696,698, 713,720, 731 •
734, 742, 756, 762,767, 77 1
ta'wi /, 29
Ta 'wi/ Mukhtalif al-1:iadith. 763
Ta 'wi/ Mu shkil al-Qur'du , 57
Tabana, Badawi, 332,35 1
Tabaqat al-A $ba hiiniyyin, 748
845
Tabaqci t al-Awliyci ', 722
Tabaqcit al-Fuqal, a ', 695
Tabaqcit al-F11qahci ' ai-Shnfi'iyy111 ,
3, 16,701
al-Tabaqilt al-K11bra. See lbn Sa'd
Tabaqat al-Mufassirin, 2, 9, 11. 696
Ta baqilt al-Q11rril ', 696, 705
Tabaqcit a/-Shnfi 'iyya, 3, 11 -12, 16,
3 1. 48, 59, 701-702
Taba qilt al-Shil(, 'iyya al-Kubra, 3,
11 - 12, 31, 48, 59, 155,668,70 1
Tabaqcit al-Shafi'iyya a/-Wus/<i , 3
al-Tabarani, 152,1 70,1 75, 211-21 2,
257, 418, 452,471,552,559,571,
698, 708,7 18, 75 1-752, 754-755
al-Tabari, 19-20, 25-26, 31 , 46, 59,
67 , 73, 160, J 74, 180, I92,205,212,
230-234, 238, 267, 27 1, 273, 288,
306, 328, 364, 370, 383, 418, 435,
452, 454, 464, 510, 524, 532, ~37,
542, 545, 558-560, 579, 584, 0 92,
596, 600, 612, 614, 618-619, 622,
624, 625, 628, 631-634, 639, 641,
647, 648, 650, 654-657, 661-663,
666, 670, 678, 691 , 719, 731 , 735,
744, 757, 760, 765, 767
al-Tabbakh, Muhammad Raghib,
208
Tabri, Hani George, l 56
Tabriz, I, 4, 8-13 - 37
Tabsirat al-Adil/a fi Us u/ a/-D111 , -
Tabsirat al- Muta'allimin ft Abkam
al-Din, 12
Tabuk 691, 694,7 12
Tabyi,; Kadhib al- Muftari, 54, 70 1
tada/111I, 707
ta{ia mmun, 80 . -· - I-Thaman,
al-Tadh kira fil-Q1 ra at a
146 - · 2'2
af-TadhkirM al- Hamdu~1 yya{ -
Tadl1kirat a/-H uffrii, 69 :> , 70
Tadrib al-Rawi, 175
Ta/him al-Qur'iin , 65
Tafrfj ai-Sl,idda, 16
j
 11
C
Anwar al- Ta nzi/: H izb 1 General Index

a l-Taf1il f,1-Farq bayn al-Tafs ir wa l-

Ta 'wil, 29
al-ta{sir bil-athnr, 19
al -ta{sir al-lu_R1ia wi, 19
a l-tafsir bil-ra 'y , 19, 58
al-tafs ir al -ta!, li/i , 19
Tafsir al-Rdzi. See M a{M ih al-Ghayb
Ta(sir Gh arib al-Qu r'iin, i78
Ta(sir Ib,1al-Jawzi. Sec Zad al-Masir
Ta fsi r lb 11 Ka th ir, 152, 192
Tafs ir al-Jalalay 11 , 19 , 64, 66 _69 , ,
84, 11 1, 2 39, 38 4, 655
Ta fsfr al-Jawhnri, 65
Ta(sir al-Kha:zraji: Nafas al-Sabii ~t fi
Gl1arib al-Qur'a11 wa -Nasikhih wa -
Man siikliili
al- Tafs ir al- Lughawi lil-Qu r'an,
19
20
Ta{si,· al-Ma11 dr, 65, 206, 229, 239
al-Ta(sir al- Manlrn ji, 66
T afsfr al -MariiKlti , 65
T afsiral-M awardi. See af-Nuka t wa l-
' U )11~ 11
a l-Tafsir al-Maw{iU'i, 66
al-Ta fs ir wa l-M uf assirim , 14, 29, 54,
64
al-Ta(sfr al-J\1 u nir (ii 'Aqida waJ-
Sha ri'a wal-Manh a j, 355
a l-Ta(sir a l-M u)!assa r, 66
T af sir al-Qurfu bi. See al-Qurrubi
Tafsir al-Q ushayri. See al- Q ushayri
Ta fs ir al-Ra11hib al-A ifaha ni, 57, 259
a f-T a(s irwa -Ri;a/u h , 18, 4 1, 164
Ta(sfr RUzbah an. See Rllzbah an
a f-Ta{s ir a l-Sa~101: Mawsii 'a t al-
Sa f1ib al-A1asb1i r m i n al-Tafsir
bif-A1a't1, ur, 19
Ta fsir al-Sl1ahrastii ni , 4 1
Ta fsir al -Tab a ri. See al-Tabari
T afsir al-Tha'labi. See al-Kashf wal-
Bayiin
T afsir al-111 a'a/ibi. See al-Jawcihir al-
Ta(sir al-Zajja;. Sec Ma 'chi i al-
al-Taftazani. 34, 37, 48, 56, 9~ " ' an
319,326, 354, 37 1- 372 , 380 :
43_7, 46 I, 594, 600 , 606 ,
6 36
taha11ud, 723
al-Tai)awi, I SO, 152,4 18.
57 1
Tahdh ib al-Akhlaq, ! 6
Ta l1dl1ib al-A sma ' wa l- Lughiit 699
Tahdliib al-Atl1dr, 2 12 ' T awus, 307,628
Tah d/, '.b al-Lu11ha, 179,2 10 , 537
78
Tahdh1b Sharl; al-Sa nUsiyya Umm
al-BarCl hin , 290
Ta{sir al-Sh inqifi. See Adwa ' af-
Ba ycl n ft lc.tn ~1 al-Qur'a 11 bil-Qur'an
Tah dhib al-Ta hdhib, 742
_ Tah dhib Turuq al-Wu$Ul ila 'lfm al-
U11il, 12
al-Ta hir b. 'Ash u r, 66, 237
al- TaJ:irir wal-Tan wir, 29, 66, I SI.
2 37, 383
Ta' if, 73 I, 772
Taj al- 'A rus, 236,342, 402 , 606
tajadd ud. 176
ta ialliyat, 676
T ajrid al- Kashsh af, 53
T a khrij al-A ~iiidfth wa l- A thii r al-
Warida fi Tafsir al- Kashshd), 89,
175, 257-2 58
al- takh yil wa-ta$wir, 55
taklif, 35, 36, 37, 526
Talha, 180, 7 13
Ta'liqiit A nwa r al-Tanzi/, 86, 11 4
Talkh i$ al-Bayii n ft Majdziit al-
Qu r'an, 343
T alkhi$ al- Habir, 152,257
Talkhf$ al-Mustadra k, 42
Talmud, 643
T am im , 194,199, 222, 293-294, 375,
6 35, 639, 719, 750
ta mri{i, 21-22 , 208 , 308, 327,377
al-Tanbih f,1-Fiq h, 15, 49
al-Tank il bi-m ii fi Ta'nib af-
•- . , 1Muham m ad al -Sayyid, 65, ta1rif, 42
Tanla,, i, ·
Tawci li' al-Anwa r, 2, 8, I S, 477,508,
!b~·
'
66
. a/-Miqbiis mi n Tafs fr lbn
Ta11wir
509
tawf)q, 346
'Abbas ,69 , 88 , , _ ,
ta'wil, 346, 547
Tanz i/1 a/-A11 bi)1d amma ·N-~ saba
ilarhim /:l uthnlat al- A11l1b'. ya, 32_8 Ta\vi/at a/-Qur'cl 11 , 316, 6S5
Tattzil al-Ayilt 'a la al-Sh,1wa~1~ m111 Tawjlh a/-Naia r ilci U~UI al-Atliar,
al-Abyat. Sec Sha rh Shawa h1d al- 208
Kashshaf ..
Taqrfr al-1:/riwf fi Hall al-Bay(ia w1 , T aylo r, Archer, 353
al-Taymi al-Asfahani, Abu al-
63, 89 .
Qasim , 31, 170, 25'.,_261, 264
Taq)•id wa l-ldii h li-mci .Ui/1 qa wa-
U_Rli/iqa min Mu qaddrmat Ibn al- Ta ysiral -Bay(icl wi: Ta ~i qat wa-Sharb
'a/ii Anwar al-Tan zi/, 63 .
Sala /1, 208 Taysir al-Ka rim al-_RaQmcit1 fi Tafsir
ta ritwi/.1, 710
Ka/am a/-Mm rna,1 , 65
al-TarKh ib wal-Tarhib, 170, 257-
Ta zyin al-Maqilmii t, 87
258, 44 5, 597, 6 14
al- Ta'ri( bil-Mu 'arrikhi11 fi 'Ahd al- tcknonym, 521 ,724,
teno r, 21, 62, 168,
i;~
_,
293 , 365,
Ma~hu/ wa l-Turk mii n, 15 366, 430, 585, 652. 681
Tit rikh al-A dab al-Fa risi, 16
Tha'laba b. Abi Malik, 760 . 9
Tarikh BaKhdcid, 695, 70 !
a\-Tha'alibi , 'Abd al-Rahm an, I ,
Tarikh al-Bukhari, 7 52
551
Ta 'rikh-i Guzida, 2 a!-Tha'al ibi, 'lsii. Il l . I
Tii rikh Harakat al- lstishrilq, 85
Th abat a/-A ,nfr .al_-K~tr~~2a/-La'{l/i
Tarikh ib 11 Abi Shayba, 72 8
Ta rikh al- Is lam, \, 773 T11abat ~b'! Ab'.d'; ~li, {21
fi/ -Asamdal-A - 1-Bdbili, 121
Tarikh al-Khulafa', 699
Ta rikh Madin at Dimashq, 272 Tlwbat Shamsk~-D:;~J~/tim a/-Q{l(ii
Tliaba t Shay . I 21
Tarikh 'Ulama' BaKhdad, l l
Zakariyya a!-~11j~;\ 18, 735
Tariq b. Shihab, 7,13, 747, 76!,l,d min Thabit al-Bunan1, ,
Tarjama t al-Qur m1 wama i- Toa.bit b. 'Ajlan, 214
a/-Mafasid wa-Munitfil t al-ls am ,
739
Th a'lab, 51, l 74, 209, 213,
73 aJ-Th a'lab1, 31, 68, 69 ,
Tarju mcin al-MustaJ,~d
1 ' 69 ' 78
231 , 338, 7~_8 /i /-Qusliayri, 196
tarsliib , 351,366 Q ,_ m inunci ·ni alath Rasil ti r. 'Ilm a/-.4.thar,
al-Ta~arif: Ta fsir al- 1~: an wa- Tha manit a/-Na+ar , ,
Ishta ba hat Asma uhu 176 196
Ta~arra fat Ma'an ih, 21
TharnUd, 143, /prostration,699
Tas bl al -Burda, 60 h Kubri zadah), th anks~ivingprayer
Tashkopruzade (Tas ThaqiL 767, 772
tl1arid, 708 ions at Issue be_-
tas~n~ beyond capacity, 35, 295, Tlieolo¢ cal Q~~:/wri mid Bay(idWI,

I
Hisiin Kawtharf min al-Abiitil, 328 tween l ama
T afsir al-Tu stari. See al -Tustari 526 I 7 t,si wal-
Tanq ih al-Tahq iq, 21 1, 257 Ta ~nif al-'UIUm bayna a - 3, 12, 16, 54
Tan tawi b . Jawh ari , 65 Bay(iclwi , 16

847
846

rt.
,. . . , «. C
 Anwdr al-TanzU: Hizb I General Index

Theories of Ma crocosn1s and Micro -

cosnis in th e History of Philoso- ' Ubadi, 3, 5, 7, 16 rrnru' a\ -Qays,
188 ' 189, 381, 389, Wahba, Magdi, 79,343 ,
phy, 179 Wahhabis, Wahhabism, 50, ,4, 91.
Ub_ay b. Ka'b, l 50, 180, 205, 2o , ii9, ii i
Thomson , Robert, 323,644 ,25, 639,641,665, 695 , 7 l 79 See also Salafis
Thu'aylib, 119 707 ' 746 ' 5 3 6
753-754, 757 l'n>Y'• ~ · ~~f Qur'an, 667 al-Wahidi, 7, 31, 42, 58, 338, 464,
al-Tibi, 33, 46, 48, 56, 91, 156, 165- 'Ubayd b. ' Aqi l, 199 IJ~'-r~at_~ct;:unci Darussalam, 92 527: 584,592,655,663
166, 183, 216, 245-246, 280, 284, 'Ubayd b. 'Umayr, 18 1, 19 ,
456 4 307
, Ln"""' I I fi Marsu n, Khar,
'l",11\ nll f1 - D(I rl
Wa'idiyya, 285, 740-741, 77l
302 , 326, 360, 372-37 3, 433, 46 1, Wa'il b. Hujr, 211
al- Wajh ~/-Nadir r, Tarjf/, Nubuwwat
' Udhra, 199 r1/-Tat1zil, 161
472 , 498,524, 624, 636,759
al-Tibrizi , 9, 63, 183, 36 1, 366, 380, U hud, 698, 706, 726, 760 \'qba b. ' Amir, 7~5 724,764
al-Kha4ir, 738 _
405,456,479, 705 al- 'Ujtib r,
584 , 593
Baya n al-Asbab, 33 , 'C rwa b. al -Zuba)f,
22 32 34, 35, 7 ,
9 80 162
• ' W ·,h al-Din al-'Alaw,, 92 . ,.
al-Tibya11 {i Aqsa m al-Q11r'a n, 234 8
al-aJ ·- fi1 F',q h a/-/mtim al-Shafi,,
Wa;,z
"'~'; 11's, 192, l 98, 208, 222, 230,
al-Tibydn fi I'rtib al-Qur'an, 60 'Ukbari, 60, 436, 5 l 6, 665
al-Tihriini, 2, 86 'Ukl, 307 135' 291, 322, 333, 350, 360, 374, 49 Q ,. 66
Time of Ign oran ce, 71 9 Uljaytu, 13 ;si'.
424, 425, 428, 458, 466, 505, a/-Wajiz fi Ta(sfr al- ur m;,7 1
Walid b. al-Mughira, 288,
'Uliim al- H adith, 208 523, 64 5, 682,686, 687
al-Tirmidhi, 174, 207-208, 212,215, Walid b. M uslim, 530, 72~ 230
246, 257, 327, 471-472, 52 I -522, 'u/Um al-Qur'ii11, 50 757
'us/1 1, ,_ I Karim Walid b. 'Uqba b. Abi Mu ~)'1,
57 1, 698, 705, 708, 71 5, 733-73 4, 'Uhim al-Qur'd n, 20, 29, 43, 47, 228, Ush1b al-1:ladl,( fil -Qu;_a" :~/-l' "<iz, . llah Shah, 72, 75, ,07
755-756 398,639 wn-Ath aruh j,1 -Ma ani J Wahyyu : h desert. 626-628,
wandenng rn t c
Toledo, Mark of, 67 'Umar b. 'Abd al -' Aziz, 180-1 81, 255 . 75
479, 739 lismani Muhammad Taqi, 632, 636-637, 640
Torah, 38-39, 182, 2 12, 277, 302, waqf jd 'iz/liizim, 29
313, 388, 584, 593-594, 614 -615, 'Um ar b. al -1:fakam, 751 Usu! al-D i11, 260,477,494,534, 543
75
623, 643, 650-65 I 'Uma r b. al- Khat1 ab, 201, 205, 207, 'Uthmiin al-Batti, 735 al-Waqidi, 728 • ; ;,7~~9 746
'Uthman b. Abi Sulayman, 182 Warsh 279,294, 5 , ,
Tractate Gittin , Sanhedrin, etc., 643 2 12,338, 459, 674, 69 1,695,707,
'Uthman b. Affan, 726 l 'wa;if (,I-Madl,hab, 212
transfere nce , 51 , 322, 346, 361, 507, 71 l, 713, 718, 720, 722, 724, 726- a- ' 73 1
585, 6 I 8, 689 727, 732, 734, 736, 753-769 'Uthman b. Affan , 230,7 13,7 15 Wathila b. al-A:~;: 312 , 350, 361 ,
' Umar b. Shubba, 741 'Uthman b. ' Affan, 199, 692 women, 163, " l 597 618, 650,
transitivizcd, 339,345,347,499, 685
transmi ssive proofs/ arguments, 19, Um ayya b. Ahi al-S alt, 270, 426, 'Uthman b. Tall)a, 769 455-456, 55°, ' 6 • z'
0 72 72
4, 740,
304, 746 712, 720, 742, 767-768 'Uthmanic Codex, lS l 659-660, 706-;!9: 890 ' .
6
756-760, 76 , h f Tra,islations
Tryst, 614,623,689 Umayya b. Khalaf, 720 Uyun al -Akhbiir, 764 I
Umayyad, 365,498,747 'Uyun al-A nba' fi Tabaqat a - World BiblioKT_aP y(~Jae Qiir'dn , 72
Tu~ifat al-Abrar Sharfi Ma$ii bil:, al-
Su111in, 5, 15, 200 'Umda t al-Huffii? ft Tafsir Ashraf Alibba', 59 ofrheMean111Ks;9 156-158, 224,
al-A/fdz, 27, 57 vagueness, 467, 681 Wri~ht, Willia;622 ,628, 679
Tu/:ifar al-Rii wf fi Takhrij A/:iiidith 236, 244, 41 ,_·" 2i
Ta(s fr al-Banithvi, 89 Umm 'Abd Allah bint 'Abd Wudd, van Ess, Josef, 2, 3_, 4 lauses, l54, WujUli al-Qur a '
Tul ayha al-Asadi, 698 732 verbal and nommal ~ 56, 473.
Um m al-Fadl, 728 175-1 76, 34 1, 344- 3 5' 3 wuiUh al-rafsir, 22 -··, fl/ -Qu r'dn, 20
Tunisia, 63 al-WujUh wa/-Naia i
Turkish En cyclopedia, 4 Umm Hani', 435,75 1
4i5 . . vs ad se11s11m al-Yifi'i, al-Rahman b. l:i.ltib,
Turuq l;iadith al-$alat 'ala 'Abd Um m Husayn, 180 verbatim er literatmi · Yahy• b. Abd .
Allah ibn Ubay, 695 Um m Kulthum , 760, 766 translation, 75
Tus,3 1 U mm Rum an, 706 verb-like particles, 332 186-187, 197, 7h52 b al-Harith, 731
Ya ya · ·_ 21 69
al-TUsi', 8 Umm Salama, 152, 180, 722, 768,
770-771
vision of Allah, 60 -61 •
Yabya b. Sallam, -b 180 194, 378,
Tu star, 30 ,691 622-623 .. k. dies Gesetz- Yal,,y3. b. \Vat~tha 9,716 ,
al -Tustari, 30, 60, 231 U mm Sulaym, 706, 717-71 8 \lollstae11diKes turc 15 554, 577, 63,, 63 8·0-181, 469, 49,,
Two Sanctuaries, 16, 18 1,696
Umm Sulayt, 760 Buch oder Alkoran. 6870 1 737 Yal,,yil b. Ya'mur, 1
Umma, 17, 201 , 706-707, 740 Wafayat al-A'yd n, ~8,2 13,
' Ubada b. al-Sami t, 753 664 -665 429 473,545, 698
al-Waft bil-Wafayaht, 1i4 Yamama, 171, ,
Wahb b. ' Abd Alla '

849

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Anwar al-Tanz.il: Hizb I

Ya'qub, 146 180 l 9

383, 495,' 52 l : ~ • 29 4, 320, 326,
52 565 Zayd b. 'Ali 175 17
613,633,646 657 ,575,603, 307,348 '379 .40 9, 194,201 ,25 1 Other Works by Gibril Fouad Haddad
729, 739, 747' -55 s, 679, 691, 665, 753° ' I, 44 o, 455,482,
Ya'qub b Suf · 691 tyd b. ' Amr, 414,773 ,
al-Y I k. - yan, , 729 739
as , un,696 ' z yd b. Arqam, 712
Yasin
y - • H·k. ' mat Bashir, 19 ayd b. Aslam 207 234 Advice to Our Brethren the Scholars of Najd. By Shaykh Yusuf
y:z~d b. Mu·awiya, 77 1 600, 6l2,62i, 75 1· ,238,593, Hashim al-Rifa'i. Int roductio n by Dr. Muhammad Sa' id al-
' z1d b. 'Umayr, 692 Zayd b. Thabit 5 9
hz,di, 294 305 504 Zayd b. Wahb '72;' 707, 722, 729 Buli. With the introduc tion of 'Alawi b. Hasan al-Haddad's
y cmen 696 699, 7 ' 603, 613 Zaydiyya, 260' , 732
y- ' · , 24, 742 Mis bah al-Anam Ji Radd Sh ubuhat al-Najdi al-Lati Ada/la
/nu s b. Habib, 379, 741 al-Zayla'i, 89, 175 2
~inus b. 'Ubayd, 735 472 ' I 2, 257, 258, biha al-'Awamm ( 1802) .
Afdal al- Khalq Sayyiduna Muhammad. The Prophetic Attribute
usuf Ahmad 'Ali.
wa -Ma 11hajuh
s:,
~unus b. Yazid al-Ayli 170
al-B ..
ay(iaw1
~aynab al-Thaqafi yya 732
aynab bint Umm Saia
Zayt.Una, 63, 66
-
ma, 7 ,o "Best of Creation:·
al -Zabidi 54 121 2 36 32 Zechariah be J h . Ahl al-Sunna Versus the "Salafi" Movement. By Shaykh Hisham
Z<ld al-M~ si;, 20 ' • 6,402, 739 Zendiks, 334 n e o1ada, 643
al-Zirikli, 3
Kabbani.
Zadeh, Travis, 73
al-Zahidi, 73 ~irr b. l:lu baysh, 194 726
Albani and His Friends: A Concise Guide to the "Salafi" Movement.
za hir, 46,276, 346,418 iyad b. Sayfi, 752 ' Al-Arba'un Ji Fadl al-Sham wa-Ahlih wal-Hijrati ila Allah wa-
Zahirls, 298 Zo roastrian, 756
Rasulih Sa/la Allah wa-Sallama 'alayhi wa-'ala Alih. Fore-
al-~;t al-Na<lir Ji Hal al-Kha(iir, ~-Zubayr b. Awwam 180 713 -
ubayr b. Bakkar, 539, 727, 72'8 132 word by Shaykh Mustafa al-Turkmani.
Za~1ra t al-Tafii.sir, 66 Zubda t al- Ta{sir, 66
Correct Islamic Doctrine. By lbn Khafif.
Zam, Ibrahim xi··· Zub 1r, Badri N 48
a} Za_··-· , Ill Zufar, 70 1 ·• Defending the Transgressed by Censuring the Reckless Against the
. • l)aJ, , I ' 205, 230, 306 407
>84, 648,695 • , 507, ~ -Zubayl'., Mubammad, 14, 164 Killing of Civilians. By Shaykh Muhammad Afifi al-Akiti.
Zakar · 1 -Zubayh, Wahba, 66,355 The Divine Names and Attributes. al-Asma' wal-Sifat. By al-
120'.r:i\ ~;~_n~ari , 63, 83, l02, Zu hayr, 365-366, 381,420 444 640
zakat, 267,271,434,7 18 719, 727, 773 ' ' • Bayhaqi.
al-Zamakhsh - 3 Zuhayr al-AqJa', 735 Doctrine of the Muslims. By lbn 'Arabi.
30-34 42 an, '9, l l, 13, 19-21, Zuhayr al- Farqabi, 251
' ' 48 -58 67 7 1 90 zuhd, 454, 72 2 The Doctrine of the People of Truth. al-Mulha Ji /'tiqad Ahl al-
182,316,365,380, 5;9, 764. 164,
al-Zarkashl 24 2 7 29 .. . al-Zuhd, 182,214 Haqq. By lbn 'Abd al-Salam.
Zarkub Shi;a,i 3, ; 2 , 234, 397, 707 al-Zuhd al-Kabir, 182 Encyclopedia of Hadith Forgeries by Mulla 'Ali al-Qari: Sayings
al -Zarqftni, 24 al -Zuhri, 63, I 17, 170 180 294 530
Za rr b. Huba ysh, 732 565, 576, 580, 607, ~24 ,648 . 729. Misattributed to the Prophet Muhammad. .
772 ' ' ' Encyclopedia of Islam ic Doctrine. By Shaykh Hisham Kabbam.
The Excellence of Syro-Palestine-al-Sham-and Its People: Forty
Hadiths. Forewords by Shaykh Mustafa al-Turkmani, Sh_aykh
Adib Kallas, Shaykh Wahbi Sulayman Ghawji al-Albani aa<l
Shaykh Salah al-Din Fakhri.

850

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 -
Fayd al-Salam bi-Su hbat al-Shaykh Hisham wa- Minnat Mawlana Sayyiduna Abu Bakr al-Siddiq radya Allahu 'anh.
al-Shaykh Nazim 'ala al- Khass wal-Amm. Th e Staff in Islam. . ,
The Four Im ams and Th eir Schools: Abu Hanifa, Malik, al- Sunna Notes I: Hadith History and Principles. W it h Ibn H aJar s
Shafl'i, Ah mad ibn Hanba l. Nukhbat al-Fikar.
From the Two Holy Sa nctuaries: A Hajj Journal. W ith historical Sunna Notes II: The Excellent In novation in the Quran and
illustrations. l;ladith . Foreword by Shaykh Wahbi Su layman Ghawji. With
711e Integrated Encyclopedia of the Qur'an. With Muzaffar Iqbal Ibn Ra jab's The Sunna of the Caliphs.
et al. Sunna Notes III: Th e Binding Proof of the Sunna. Forewo rd by
Jesus Christ the Son of Ma ry & His Mos t Blessed Mother, upon Dr. Muhammad Sa'id Ramadan al-Buti. With Ibn Hajar's The
them peace. By H abib Ali al- Jifri. Hadith ofGibril.
The Lights of Revelation & the Secrets of In terpretation: Hizb I of Tuhfat al-Labib bi-Nusrat al-Habib 'Ali al-Jifri wa-Mu naqashat
the Commentary on Qur'an by al-Baydawi. al-Mukhalifin f il-Masa'il al-Sufiyya. Foreword by Sayyid
Mawlanas Open Door in Johore and Singapore. Yusuf al-Rifa'i.
Maw/id: Celebrating the Birth of the Holy Prophet, upon him The Turban in Islam .
blessings and peace.
Moonrises and the Meeting of Hearts concerning the Harm ony
between Islamic Ju risprudence and Astronomy and the Corre-
lation of Computation and Sighting. By Dr. Muhammad Afifi
al-Akiti.
The Muh ammadan Light in the Quran, Su nna, and Companion -
Reports.
Musnad Ahl al-Bayt, al-Musamma Husn al-Ma'al wal-Ma'arib fi
Fad/ al-Al wal-Aqarib bi-Arba'ina Hadithan Musnadan 'an
Arba'ina Sharifan min Arba'ina Kitaban.
The Prophets Nigh t Journey and Heavenly Ascent. By Shaykh
MuI:iammad ibn Alawi al-Maliki.
Qubrus al- Tarab fi Suhbati Rajab- The Joy of Cyprus in the Asso-
ciation of Rajab: Discourses of Shaykh Nazim al-Haqqani.
Refu tation of Ibn Taymiyya Who ANributes Direction to Allah.
By lbn Jahbal al -Kilabi.
Th e Remembrance of God. Sibahat al-Fikr fil -Jahri bil-Dhikr. By
al-Suyuti.

852 853
 Other Publications by Beacon Books

Haddad, Gibril Fouad. Qari's Encyclopedia of Hadith Forgeries:

al-Asrar al-MarJ1i'a Jil-Akhbar al-Maw(i,i'a. Sayings
m isattributed to the Prophet Muhammad~,..,,,,,, .Ji, ..,i. .J,1J.,.

Kiani, T. M. Usu/ ash-Shashi; The Principles ofHanafi Jurisprudence.

Lawrence, Bruce. Niza m Ad-Din Awliya: Morals for the Heart .

O'Kane, John and Radtke, Bernd. Pure Gold from the Words of
Sayyidi 'A bd al-Aziz al- Dabb<igh.

Shackle, Christopher. The Life, Teach ing and Poems of Khwaja

Chu /am Fareed

Sabun i, 'A li and Rashad )ameer. The Infallibility of the Proph ets.

Zahuri, )amiluddin Morris. The Divan of Hafiz of Shiraz:

English rendition in rhymed couplets with Parsi text and
transliteration.

Other Publications by UBD Press

Bakar, Osman. Islamic Civilisation and the Modern World.

Bakar, Osman. Qur'a nic Pictures of the Universe: The Scriptural

Fou ndation of Islamic Cosmology.

Bakar, Osman and Mesut Idriz. Islam in Southeast Europe: Past

Reflec tions and Future Prospects.

Muham mad, Norhazlin. The Education System in Brunei

Darussalam in Light of Al-Atlas' Philosophy of Education.

I
Karta negara, Mulyadhi. Essentials of Islamic Epistemology.

854

l
 AGO

'Ta/sir al-Bay<.i<lwi deserves to be treated as a best- lHm

since its publication seven centuries ago. Dr. Had( s
undertaking the admirable task of cntically editing an renaenng mto
English the first tenth of this most influential of Quran commentarie-s
in lslamic history. \.\'orks on Islam and its civilization made available
in this language give many of the contemporary Mustim intelligentsia
the opportunity to learn about their own spiritual and intellectu al tradi-
tions. It IS in the light of this reality in our scholarly and intellectual life
in modern times that the importance and significance of Dr. Haddad's
present work needs to be understood and appreciated:
Osman Bakar
Distinguished Professor, Universiti Brunei Darussalam

Nasir al-Din 'Abd Allah b. 'Umar al-Baydaw, (d. i0S/1308 or 716/13 16)
was a Shirazi Shafi'i jurist and judge who authored textbooks in law,
legal theory, doctrine, poetry and sufism. His Quranic commentary was
for iOO years the most read, taught, copied, and commented-upon of all
tafsir in Islam with more than 1,400 surviving manuscripts in the librar-
ies of the world and 300 superc.ommentaries. This is the first critical Ar-
abic edition and English translation and first book-length study in Eng-
lish treatmg the inter-disciplinary perspectives covered by the author
for the first /:licb (verses 1:1 to 2:74) of the Quran. This work includes
glosses from 12 famous marginalia and is based on 14 manuscr ipts and
16 editions used by Azhari, Ottoman, Indian and Shiite masters in the
last 150 years.

Gibril Fouad Haddad is Senior Assistant Professor in Applied Compara-

tive Tafsir at Universiti Brunei Darussalam's Sultan Omar Ali Saifud-
dien Centre for Islamic Studies. He lectures worldwide, has authored 40
books and was listed in the inaugural edition of 7/i, 500 Most J,ifluential
Muslims 111 the \l!orld.