THE DEPAR DEPARTM TMEN EN >i
[h Depa Depart rtme meg] g] of Reli Religi giou ou Stud Studie ie at Ariz Arizon on Stat Stat Univ Univer ersi sity ty offe offers rs curcuror e rn o f m or full-t -tim im facu facult lt is comp comple leme ment nted ed by asso associ ciat at an visi visiti ting ng facu facult lt es Th full rese resear arch ch asso associ ciat ates es Th facu facult lt in 1988 1988-8 -8 incl includ udes es Cady II E. Cady
Th.D Th.D Harv Harvar ard: d: cont contem empo pora rary ry reli religi giou ou gy femi femini nist st theo theolo logy gy
e ld ld ha ha us us , h .D .D . U ni ni ve ve rs rs it it y o f e n s yl yl va va ni ni a ican icance ce of geog geogra raph ph in Maha Mahara rash shtr tra, a, ard, d, Ph.D Ph.D Stan Stanfo ford rd relig religio io H.Fo H.Foar 'aoism.
thou though ght, t, phil philos osop ophi hica ca
r el el ig ig i
i n I nd nd ia ia , r el el i i ou ou s
inJapan, inJapan, hist histor or of reli religi giou ous, s, Budd Buddhi hism sm
FU ANTHROPOMORPHISM RL SL
Gere Gerebo botT tT Ph,D Ph,D Brow Brow Unve Unvers rsit ity: y: Juda Judais ism, m, hist histor or of relig religio ions ns reli religi gion on an rd
ons, hermeneutic hermeneutics. s. or ri ri so so n eth M . M or
P h D , U ni ni ve ve rs rs it it y o f M aaii ne ne : N at at iv iv e A me me ri ri ca ca n r el el i i on on s
ritu ritual al an symb symbol ol ne Scho Schobe ber, r, Facu Facult lt Rese Resear arch ch Asso Associ ciat ate, e, Ph.D Ph.D Unve Unvers rsit it in Burm Burma, a, reli religi gion on in Sout Southe heas as Asia Asia
of Illi Illino nois is BudBud-
Swan Swanso son, n, Ph,D Ph,D Univ Univer ersi sity ty of Chic Chicag ago, o, Divin Divinity ity Scho School ol hist histor or of Christian ion, ion, Chri Christ stia iani nity ty in Lati Lati Amer Americ ica, a, nati native ve Sout Sout Amer Americ ican an reli religi gion ons. s. rd E. Went Wentz, z, Ph.D Ph.D Geor George ge Wash Washin ingt gton on Univ Univer ersi sity ty ica fol traditi tradition. on.
Ariz Arizon on
ectu ectu in Reli Religi gi at Stat Stat Univ Univer ersi sity ty
reli religi gion on in Amer Americ ica, a,
el E. Will Willis is Facu Facult lt Asso Associ ciat ate, e, Ph.D Ph.D Emor Emor Univ Univer ersi sity ty Bibl Biblic ical al an theo theo ethi ethics cs soci sociol olog og of reli religi gion on hist histor or of Chri Christ stan anit ity. y. W oo oo dw dw ar ar d revi revita taliz lizat atio io
Th Univ Univer er it
P h. h. D U ni ni ve ve rs rs it it y o f I ll ll i o is is : r el el ig ig io io n i n S ou ou th th e s t A si si a relimove moveme ment nts, s, soci social al anth anthro ropo polo logy gy .:
te
R el el i i o n d a p r op op ri ri at at e t r i ni ni n i n s el el e s pe pe ci ci a f iiee ld ld s a n ch an rese resear arch ch meth method ods, s, espe especi cial ally ly fo thos thos stud studen ents ts wh wish wish to qual qualif if rsity o ff ff er er s i nt nt e s i
a ss ss is is ta ta nt nt s i p t o i t g ra ra du du at at e s t d e t s i n a dd dd it it i t o f el el l w sh sh ip ip s a ri ri d a v i la la bl bl e t hr hr ou ou g t h U ni ni ve ve rs rs it it y h e D e a rt rt me me n t tr tr ac ac t r ad ad u t e o f tu i el el d th
Orient Orientali alisch sches es Semina Semina Univer Universita sita
Tubing Tubingen en
'.
rofe rofess ssor or Dokt Dokt Jose Jose va Orie Orient ntal alis isch ches es Semi Semina na Univ Univers ersit itat at of Tiib Tiibin inge ge
Nint Nint Annu Annual al Unve Unvers rsit it
Lect Lectur ur
in Reli Religi gion on
i ll ll ia ia m H . e dr dr ic ic k G re re a H al al l C ol ol le le g Ariz Arizon on
Whe Godcreated Godcreated Adam, Adam, theangel wer dist distur urbe be an no with withou ou reas reason on Th most most ta a n s tr tr uc uc k h im im , t h b od od y m ad ad e t h s ou ou n te is in
r ea ea r - S t a
aw
Stat Stat Univ Univer ersi sity ty
M aarr c
-,
ss
o e n o m ak ak e m uc uc h f us us s a b u t th n d s ai ai d " D n o b e a fr fr ai ai d t hi hi s Y ou ou r L or or d ismass ismassiv ive, e, bu this this isholl ishollow ow Inde Indeed ed if am give give powe powe over over it Ishall Ishall utte utterl rl dest destro ro it." it." h i l e e n i s f o n d i n w el el ll- k o w c o m en en ta ta r o f t h Q ur ur 'a n w hi hi c w a w ri ri t in th th Wh do quot quot it Beca Becaus use, e, of cour course se ever ever g oo oo d G er er ma ma n l ec ec tu tu r s ta ta rt rt s w it it h A da da m a n e . Y et et t h i i s n o m y a i r ea ea so so n r at at he he r
3 , 1 98 98 8
'eve 'eve With Withou ou havi having ng seen seen it inreali inreality ty "Vis "Visit it I sr sr ae ae l " o r e d s t h t ra ra ve ve l p os os te te rs rs , a n what what on is show show then then isthe char charac acte teri rist stic ic tr th Shar Sharif if whic whic wa erec erecte te by th cali caliph ph "Abd al-Mal al-Malik ik almost almost 1 3 0 0 year year ag on th plac plac wher where, e, ineve more more remo remote te time times, s, Solo Solomo mo ha buil buil hi temp temple le h e e di di ffii c i s o f c ru ru ci ci a i m o rt rt an an c it repr repres esen ents ts th earl earlie iest st spec specim imen en of Musl Muslim im monu monume ment ntal al arch archit itec ectu ture re Bu it mean meanin in to It sno an it wa no inte intend nded ed assuch; assuch; fo mosq mosque ue i s a lw lw a d ir ir ec ec te te d t ow ow ar ar d e cc cc a a n t h d oe oe s n o h a a n o ri ri e t at at io io n u nl nl es es s t ow ow ar ar d th sk h a w a i t u il il t f or or , t h n ? f oo oo t p ri ri n i s s ho ho w i ns ns id id e a n t h v is is it it o i s t o l
belong belong to the terres terrestri trial al Paradise," an Para Para i s w a t h l ac ac e w he he r G o a d c re re at at e a d t o r et et ur ur n t o H ea ea ve ve n again."
fo si i nt nt o o c r ou ou n w he he n H e t ak ak e off. off. Bu ar such such idea idea real really ly Isla Islami mic? c? They They cert certai ainl nl do no tall tall with with mode modern rn Musl Muslim im s el el ff-- un un de de rs rs ta ta nd nd i g . I n o u t im im e I sl sl a i s a reli religi gion on of tran transc scen ende denc nc wher wher Go is ex alte alte an th abso absolu lute te othe other; r; al hand handbo book ok a gr gr e t h t , a n i g t l s o B u h is is to to r i s some someth thin in else else It istrue istrue that that fo longti longtime me transc transcend endenc enc hasbeen the prevai prevailin lin model, model, bu we alsofin alsofin nume numero rous us exam exampl ples es fo an othe othe conc concep ep of Go wher wher Heis like likene ne to man by "assimi "assimilat lation ion itesbbth) as Muslim Muslim theo theolo logi gian an used used to say, say, or anth anthro ropo pomo morrphis phis in ou term termin inol olog ogy. y. These These exampl examples es ha s om om et et i e s e sc sc ap ap e t te te nt nt i ee e no no un un ce ce d a s e re re titi ca ca l u t t h c a c er er b je je ct ct iv iv e i ct ct u e . W e s h u l v oi oi d h as as t e ne ne ra ra lili za za titi on on s I t w ou ou l to si le to pret preten en that that Isla Isla star starte te with with anth anthro ropo po morp morphi hism sm an then then grad gradua uall ll grew grew to ad It hood hood an prog progre ress ssed ed t-oamor t-oamor subl sublim im conconc ep ep t G od od ; t hi hi s o ul ul d o t d o j us us titi c t o t h comp comple lexi xity ty of th deve develo lopm pmen ent. t. Isla Islam, m, in it first first gene genera rati tion ons, s, expa expand nded ed with with unpr unprec eceedent dentec ecfs fspe peed ed an thus thus inhe inheri rite te many many difdiffere ferent nt spir spirit itua ua trad tradit itio ions ns Anth Anthro ropo pomo morrh is is m t h n , n l f or or me me d n e a ltlt er er na na titi v amon amon othe others rs What What coul coul be said said agai agains ns it ha been been said said longago longago th ques questi tion on wa only only whet whethe he an to what what exte extent nt thes thes misg misgiv ivin ings gs th circ circum umst stan ance ces: s: in
ho
th ne
reve revela lati tion on
intr intric icat at as it was, was, th Scri Script ptur ur alwa always ys ha t h i rrss t w o t o s a G o h i s el el f a d s po po thin thinka kabl ble. e. If ther ther wa to be an anth anthro ropo po sm la t hr hr op op om om or or ph ph is is m t h p ag ag a p as as t o n t h Arab Arabia ia peni penins nsul ul whic whic ha been been atta attack cked ed bythe Prop Prophe het. t. No ever everyt ythi hing ng coul coul besaid inthi earl earl stag stag of Musl Muslim im thin thinki king ng an if th with with th task task offindi offinding ng ou what what wa behi behind nd thes thes word words, s, by maki making ng expl explic icit it th hidd hidden en axio axioms ms an th opti option on whic whic were were stil stil left left open. Unde Unde this this aspe aspect ct woul woul like like to retu return rn once once agai agai tothe Dome Dome ofthe Rock Rock "Abdal "Abdal Mali Mali ha orde ordere re th buil buildi ding ng to be deco deco a te te d w itit h i ns ns cr cr i t io io n w hi hi ch ch , i n s pi pi t l at at e a tttt em em p a t a ltlt er er at at i n , a r s ti ti l l ar ar ge ge l preser preserved ved intheir origin original al state. state. Inthem, Inthem, we lookin lookin vain vain fo an hint hint at God' God' foot footpr prin int: t: they they cons consis is of quot quotat atio ions ns or para paraph phra rase se of th Qur' Qur'an a n an comp compar ared ed to th mess messag ag of t h Q ur ur 'a n t h f oo oo t r i wo ld ha ee mere mere folk folklo lore re Th wa th quot quotat atio ions ns were were sele select cted ed tell tell us lo abou abou
Ch ly i l i n - gr gr ou ou n c ho ho s t h O l J ew ew is is h temple temple-pr -preci ecinct nct which which hadbeen lyingwaste lyingwaste o r e nt nt ur ur ie ie s n de de r C h i st st i r ul ul e 10 The Muha Muhamm mmad ad bu in typi typica call ll Musl Muslim im way. way. " 0 o d b le le s o u m es es se se n e r a n s er er va va n Jesu Jesus! s! issai in on of them them -- "mes "messe seng nger er an serv servan ant, t, prop prophe he bu alsohum alsohuman an bein being, g, then then cont contin inui uing ng with with quot quotat atio io from from th Qur' Qur'an a n "Suc "Suc isJesus isJesus so of Mary Mary in word word of trut truth, h, conc concer erni ning ng whic whic (the (the Chri Christ stia ians ns r e d ou ou bt bt in in g I t IS unto unto Him.. Him.... .. st e e r op op a a te te d i n t h N ic ic e c re re e w a d e d - n d t h n ; t he he r i s i nc nc a n at at i an c o s eq eq ue ue nt nt l n o t rrii ni ni ty ty . " Go Go d i s O ne ne , w e rr
buil buildi ding ng as well well as insi inside de bene beneat at th dome dome "H ha no bego begott tten en no wa He bego begott tten en." ." n a e l s ur ur a 1 12 12 , t h c on on ci ci s m on on ot ot he he is is t cree cree inwhich, inwhich, unti unti toda today, y, al Musl Muslim im recrecogni ognize ze th esse essenc nc of thei thei fait faith. h. God's God's unity unity was beyond beyond discus discussio sion, n, then. then. Bu is ther ther an unit unit in Go With Withou ou tran tran scen scende denc nce? e? Agai Again, n, mode modern rn Musl Muslim im woul woul stro strong ngly ly deny deny this this inagree inagreeme ment nt with with long long a n v e e r t e t rraa di di titi o b a k e ve se from from th Qur' Qur'an a n "Lik "Lik Hi ther ther isnaug isnaught ht i t i s s a i i n s ur ur a 4 2 v . I , h ic ic h w a t a e n t o mean mean that that Go cann cannot ot be Simi Simila la or equa equa to anyt anythi hing ng on eart earth; h; so an "ass "assim imil ilat atio ion" n" to m a s ee ee me me d t o r ul ul e u t Y e t hi hi s r g e nt nt at at i n l c on on vi vi n e d t h s e h o b e liev lieved ed intransce intranscend nden ence ce anyw anyway ay Th state state ment ment di no deci decide de th ques questi tion on whet whethe he th diss dissim imil ilar arit it betw betwee ee Go an ma wa ab solu solute te oronl rela relati tive ve Arab Arabic ic term termin inol olog og of this this earl earl peri period od stil stil ha diff diffic icul ulti ties es in difdif-
st Unit Unity, y, howe howeve ver, r, ha noth nothin in
tt 12 to dowit that that
c om om pa pa r h o t hi hi ng ng s d ev ev el el op op e i n t h e r el el i gion gion Whic Which,in h,in many many resp respec ects ts came came clos closes es to Islam,namel Islam,namel Judais Judaism. m. Inthe OldTestame OldTestament, nt, Go wa stri strict ctly ly one,He one,He di no tole tolera rate te an Go besi beside de Hims Himsel elf. f. Bu Hewas no stri strict ctly ly tran transc scen ende dent nt He pass passed ed befo before re hi peop people le f i g e H e a ct ct e a n e l l i m a 13 I t w a only only with with Phil Philo, o, unde unde th impa impact ct of Hell Helleen is is titi c t hi hi nk nk i t ha ha t l os os t i s a nt nt hr hr op op o morp morphi hi feat featur ures es an late late on with with phil philos osoopher pher like like Maim Maimon onid ides es wh took took Aris Aristo totl tl as thei thei guid guide. e. 14 In spit spit of that that tran transc scen ende denntali talism sm neve neve beca became me th undi undisp sput uted ed norm norm 15 "How "How isit, aske aske Rabb Rabb Abra Abraha ha be Davt Davt of PosPos-qu quie iere res, s, cont contem empo pora rary ry of Matrnontde ntde wh wrot wrot crit critic ical al scho scholi li to hi Mtsh Mtshne ne Tara Tara "tha "tha Matm Matmun un call call some somebo body dy secsect a i a w h s a s : T he he r i s o nl nl y n e G od od , u t isa 16 h e v oc oc a u la la r o f t hi hi s r as as e e tr tr ay ay s A ra ra bi bi c i n l ue ue nc nc e " bo bo dy dy " a n " fo fo rm rm " w e term term used used inearly inearly Isla Islami mi theo theolo logy gy inorder inorder anthro anthropo po-mo -morph rphism ism The soluti solutions ons offere offered, d, howe howeve ve vari varied ed cons consid ider erab ably ly Fo firs firs im pres pressi sion on we ma list listen en to shor shor summ summar ar w ri ri tttt e M us us lili m h er er es es io io gr gr a e r i n t h begi beginn nnin in of th tent tent cent centur ury: y: "Daw "Dawud ud al Jawa Jawari ribt bt an Muqa Muqati ti b.Sulay b.Sulayrn rnan an beli believ eved ed that that Go isa body body Heha phys physic ical al appe appear ar ance ance likea likea huma huma bein being,fle g,flesh sh an bloo blood,hai d,hai an bone bones...Ne s...Neve vert rthe hele less ss noth nothin in is like like Hi n o i s H e l i a ny ny t i n e ls ls e J aw aw a b t i s s ai ai d tohave taug taught ht "H isholl ishollow ow from from Hi mout mout t o H i h es es t a s f o t h r es es t w ev ev er er , H e i s c om om pa pa ct ct ." ." ? l ea ea v t h t w a me me s a si si d o r th mome moment nt What What isimpo isimport rtan an isth term term i-.
f"
Go isno li
a ny ny th th in in g e ls ls e b u i t i s t ru ru e
l iv iv in in g b ei ei ng ng s
r e h o l ow ow , H e
ha
l r a dy dy ; S at at a
nl
He
se
s,
fo
setned
e qu qu at at io io n
c on on fi fi r a titi o
ttiusrmt w a n o
of
c on on ce ce p
gi en an de id
advance." W e c a
jawf,
25
d oe oe s n o
Th
The
si
this this conc concep ep Go
Samad means
wa wide wide-sp -spre read ad
n so so fa fa r H e " ne ne itit h
M Uj Uj a i d
chest"
at
isno
th
xpictl
th
al hi
i tttt l
b i naive, and
ad
fu th
fer nc
bewe
m od od e Th
w hi hi c
h eo eo lo lo g a ns ns .
dif-
Wh
d e m an an de de d
r us us titi ci ci t
m ay ay , t o a e r a i
o f t h a rg rg u
xt nt
is explicitly
p oi oi n o f s ys ys te te ma ma titi c
he tw
g iv iv e
u nf nf ol ol di di ng ng .
e n a titi o n am am el el y
750-82 750-825), 5),
b e a tt tt r b -
we ny
in th
I ra ra ni ni a
p ro ro vi vi n
r ig ig in in a
t ex ex ts ts . T h
e ve ve r w a q ui ui t
s er er io io u
b as as i
l l t hi hi s
ow
e xe xe ge ge si si s
a n i nt nt er er pr pr e
u itit e u nu nu su su a
l ik ik e " ha ha mm mm er er e
c lo lo se se l
a te te r o n u se se d
"Dteu des Phtloso-
a bo bo ut ut .
Ea
A nt nt hr hr op op om om or or -
Tr
re io
w h r e p i u s M us us l m s g a h er er e
fo th
Wa we
It
Jihad
find findin in
othe othe
expl explan anat atio ions ns
"the "the Lord Lord," ," etc." I n l at at e
semed meaning h eo eo lo lo g
th
w er er e
st
c am am e d es es ir ir ab ab l ut
t ho ho s
ar
d ay ay s t h
w er er e l ea ea r
Pa adse would se
b y t h e xp xp ec ec ta ta ti ti o
m me me di di a e ly ly , Go
P ar ar ad ad is is e
o f e nt nt er er in in g w he he r
H i g lo lo ry ry , " br br ilil l a n
all."
x is is t
P os os t r -
l ik ik e t h
w or or d m ea ea ni ni n t og og et et he he r
bolosphuros metal.':"
sl o f K ho ho r s an an .
he
h ow ow ev ev er er , c om om e
ta s o f B yz yz an an t u m united.'?' N t e ta
d ay ay . E as as t
x t e me me :
semed
transl translate ate
sphutopektos o nt nt ex ex t o f
t h t ex ex t I q uo uo t d . B u wh
m en en ti ti on on ed ed ,
b es es t e st st im im on on y
phes" P as as ca ca l t al al k
s om om et et hi hi n
i nf nf er er en en c
toth
o d I. 6 I
ow
s li li gh gh tl tl y e titi ol ol at at e in
c om om pa pa ct ct .
h eo eo lo lo g c a
s ys ys te te m w h r e G od od '
u sh sh e
o f M ec ec ca ca n Q ur ur -
n o b eg eg ot ot te te n n o
s o d oe oe s n o r em em ai ai n W iitt ho ho u c on on se se qu qu en en ce ce s ru
wa
only only gues guess. s.
Wema
It
t h o lo lo g c a
t r n sc sc e d en en c
b.
co peed
o r d ri ri nk nk s, s, " s a
h e r ep ep re re s n t t iv iv e
A .D .D J3 J3 0 T h
by v ir ir tu tu e o f b ei ei n
n th th r p om om o p hi hi s
s titi l m ak ak e o u t h
9G 6 : 1 4, 4, 2 n d b ov ov e a l H e " h
S ul ul ay ay m n ' w itit h a no no th th e
Wo ," In
a ls ls o t ra ra ns ns la la te te . 1 8G od od , o n t h c on on tr tr ar ar y
Muqant
In g in in s
n ot ot . W e k no no w
h a d on on e h e r es es e r c
that
on
l ik ik e t h
sfu se
ma
o f c on on si si de de ra ra bl bl e
ha om i gh gh t
nt ri
Th
p re re di di c t e
o f t h Q u ' an an . H e c ol ol le le ct ct e
w or or d w hi hi c u nt nt i
o da da y
abad,
s t c k n gg- we we av av e
s tr tr an an g
an
Muhammad."
s tr tr ik ik in in g
i s a hapax legomeno st
c ha ha r c te te r
o th th e t he he ol ol og og ia ia n m en en titi on on ed ed ,
al-Jawaribl,
by
th
B a k h 21
c en en t r y
s el el f G o i s d es es cr cr ib ib e
Muqatil's p la la in in in in g G od od ' u ni ni ty ty . T h
Kitab at-TawbTd at-TawbTd
"On monoth monotheis eism.r m.r
Wh
D aw aw u
much much whet whethe he
h av av e
n ow ow n M uq uq at at ilil '
h e a lili p a t c o m en en t r y
d oc oc tr tr in in e
o f t h A b a si si d
M uq uq at at i
l -M -M an an su su r
i s o nl nl y p re re s r ve ve d
e lp lp e
in re se
c on on ce ce rn rn ,
w a e qu qu al al l
wa no sofo cl se
ou
e wi wi ld ld e
Tran-
s ox ox an an i
w a p er er h p s n o s o f o t ho ho s
comple comple
phenom phenomeno enon, n,
i n I ra ra q
idea idea were were repr repres esen enta tati tive ve
sm
It
ad hi
i n a n r aq aq ia ia n
( an an d p r b ab ab l
ev
b ef ef or or e) e) .
He
is
t h f ig ig ht ht -
sno thes thes
Is p en en s o nl nl y
e ep ep e
c o l ea ea gu gu e w h
ers."
semed,
."
it se ms
Ea
a u h or or s w h w ro ro t
t h a ns ns w o f K uf uf 'a . K uf uf ' h a b e
f ou ou nd nd e
a s a m ilil itit a
sa
kind kind of theo theolo logy gy whic whic grew grew up inKuf' inKuf' ha been been docu docume ment nted ed sinc sinc th firs firs cent centur ur of Isla Islam. m. Mate Materi rial al rele releva vant nt fo ou disc discus ussi sion on a nt nt h o po po mo mo rp rp hi hi s a pp pp e r s a s e ar ar l a s
hand hand over over hishea touc touche hed. d.I" I" Bein Bein i n b ee ee n t o c h wit God implie implie
around 720. Theo Theolo logy gy pres presen ents ts itse itself lf howhowe ve ve r i n a f or or m d i f e e n r o w ha ha t w e a r norm normal ally ly deal dealin in with with no as rati ration onal al disdiscour course se bu asa Gnos Gnosti ti myth myth whic whic wehav t o e co co de de . L e i v o u t w e xa xa mp mp le le s Th firs firs on repo report rt abou abou anascens anascensio io sh chos chosen en pers person on ente enters rs into into cont contac ac with with God, God,
cont contem empo pora rary ry in earl earl Isla Isla with with diff differ er ent concern. concern. 47 He wanted wanted to explai explai creati creation. on. Crea Creati tion on also also impl implie ie cont contac act, t, cont contac ac be t we we e G o n d m at at t r . B u t h u r'r' a ad alre alread ad subl sublim imat ated ed this this conc concep ept: t: Go does does no touc touc matt matter er when when hecreat hecreates es thin things gs he rath rather er call call them them intoexis intoexiste tenc nce. e. Inthe Qu 'an, 'an, hedoesso with with th impe impera rati tive ve "Be" "Be" acco accord rd
Muha Muhamm mmad ad." ." Wemay Wemay susp suspec ec that that hesim p l i mi mi ta ta te te d t h n oc oc t r na na l J o r n h ic ic h Muha Muhamm mmad ad hims himsel el ha unde undert rtak aken en from from Jerusalem." Bu th moti motive ve ismuch ismuch olde older; r; it o ri ri gi gi na na te te d i n t h H el el l n is is titi c e ri ri od od , a n i t ha been been know know in Meso Mesopo pota tami mi fo long long
ow name name th Grea Greate test st of al name names, s, whic whic shem ha tnephoresh of so r ie ie nt nt a m a i c. c. " B u i n o u c as as e t hi hi s n a isnot primar primarily ily chosen chosen 10 order order to transf transform orm G o i nt nt o m a i ci ci a at we av to lo at israth israther er th wa Go work work with with it Sinc Sinc
take take to Heav Heaven en inorde inorde to se Para Paradi dise se an Hell Hell like like Dant Dant late late on wher wherea ea hi Kafa Kafa comp compet etit itor or unde undert rtoo oo th jour journe ne in orde orde retu return rn with with itto eart earth. h. Hesa Go sitt sittin in on Histhr Histhron one, e, an Goddrew Goddrew hi near near to Hims Himsel el
si
th
in s; hand hand This This gestu gesture re symb symbol oliz ized ed elec electi tion on no t h " pr pr op op he he t ne th a s a " fr fr ie ie n o f Go l ik ik e A br br ah ah a ( ab ab ou ou t h o t hi hi s e x Qur'an)," se mesih, ia su word tnesth a s e ri ri ve ve d r o A ra ra ma ma ic ic , w itit h i t C hr hr is is titi a c on on no no ta ta titi o C hr hr is is t X ri ri st st o " th th e A no no i t e . " B u i n o u r ep ep or or t i t wa unde unders rsto tood od with with Arab Arabic ic ears ears Fo masaba
hewas" on wh ha been been elec electe te byGod mean mean havhavb y i m a n t hi hi s o nt nt ac ac t anthro anthropom pomorp orphis hism. m.
alph alphab abet et th elem elemen ents ts fo nami naming ng al exis existtin thin things gs ar cont contai aine ne init. What Whatev ever er Go crea create tes, s, ther theref efor ore, e, orig origin inat ates es as comb combin inaation tion of cert certai ai elem elemen ents ts inhe inhere rent nt in Hims Himsel elf. f. G o i s s im im ilil a t o h ug ug e c om om pu pu t r , a n t h n a e s H e r i t s o u a r i de de nt nt ic ic a w itit h t h thin things gs them themse selv lves es Seen Seen unde unde this this aspe aspect ct c re re at at io io n i s a ni ni ffee st st at at io io n Go Go pu toge togeth ther er indiffe indiffere rent nt ways.Ther ways.Ther are, are, in cidentally, cidentally, only 17 letter letters. s. The Arabic Arabic alphab alphabet et ha 28,but 28,but when when wetak away away th diac diacri riti tica ca signs signs onl 17 rema remain in thos thos whic whic were were used used
sp ds to od as na t he he s l et et t r s a r H i limb limbs. s. Th A,fo inst instan ance ce is Hi leg. leg.In In th A ra ra bi bi c s cr cr i t h h a b ee ee n s i p lili ffii e t o mere mere stro stroke ke orlecou orlecould ld ther theref efor or clai clai that that it 50 Bu this this expl explan anat atio io
i s S it it ua ua te te d f o n ee ee d t hi hi s h ea ea rt rt , i t i s t h e plac plac from from wher wher "His "His wisd wisdom om emer emerge ges. s."5 "5 This This isa phra phrase se we know know alre alread ady; y; itwas se t ho ho s n t r o m or or ph ph is is t ho id ie ss head head toheel. toheel. Bu here here we disc discov over er that that such such
tion tion of Go th Imam Imam ha lost lost al mate materi rial al ity. J a t r t el el l t hi hi s s t r y h i s el el f T h t e diff differ er in char charac acte te from from thos thos here heresi siog ogra ra
geth gether er with with tend tenden ency cy towa toward rd furt furthe he subsublima limati tion on Th proc process ess of crea creati tion on ha lost lost al simi simila lari rity ty with with mate materi rial al hand handic icra raft ft an Go hims himsel el wa thou though gh to cons consis is of lett letter ers, s, t.e. t.e. H e c u l n o l on on ge ge r b e s ai ai d t o o f l es es h a n bloo blood. d. Call Callig igra raph ph ha repl replac aced ed th corp corpoor ea ea l i ma ma ge ge , t h i c n , a s i t w er er e T h s tu tu f howe howeve ver, r, ou of w hi hi c t h s e l et et te te r w er er e made was ligh light, t, th most most subt subtle le matt matter er to be trna trnagt gtne ned. d. Go is lumi lumino nous us bein being. g. Th ideathat ideathat Go cons consis ists ts of ligh lightfoun tfound, d, inth longrun longrun wide wide acce accept ptan ance ce Ou Gnos Gnos ti theo theolo logi gian an play played ed bu mino mino role role inthi de velo velopm pmen ent. t. Th idea idea isagain isagain of Hell Hellen enis is ti orig origin in an he ismerel ismerel an earl earl exam exampl pl of it surv surviv ival al in Isla Islam. m. As in Chri Christ stia iani nity ty
t h i de de a c on on ne ne ct ct e w itit h h i e rs rs o we s titi l r oo oo te te d i n e ar ar l n os os ti ti ci ci s i s e mo mo n st se a tttt rrii bu bu te te d t o i s m a n d w hi hi c s ee ee m t o have have orig origin inat ated ed inKafa abou abou 14 :760 A.D. Th text text isno pres preser erve ve initsorigi initsorigina na form form I t a d c om om pl pl ic ic at at e i st st or or y a n e nd nd e p, afte afte many many ampl amplif ific icat atio ions ns in Cent Centra ra Asia Asia in el-kttsb. sb. Bu with called Umm el-ktt with some some phtl phtlol ol ogic ogical alla labo bo we ca isol isolat at itsorigin itsoriginal al core core 56
th majo majori rity ty late late theo theolo logi gian an look looked ed at it as mere mere exot exotic ic aber aberra rati tion on Bu th anth anthro ropo po morp morphi hism sm whic whic went went with with itwasshare itwasshare by t h e nt nt i i lili e i n w hi hi c i t g re re w p . T hi hi s mili milieu eu wa Shi' Shi'Ite, I te, an th clos closes es para parall llel el r e o un un d m .t.t rraa dt dt titi o h ic ic h m a a g to beco become me incl includ uded ed in th comm common on Sh Cihe Ciheri ri t ag ag e a n t he he re re b e sc sc a e d t h r e r oa oa c e re re s M a o f t he he m a r o nn nn ec ec t w itit h cert certai ai Jabt Jabt b. YazT YazTda dall-Ju Jucf cf wh ha been been iCiIm Muha Muhamm mmad ad al-B al-Baq aqtr tr 53Wefin hi talk talkin in e ve ve al al e h i s el el f t o J a t r G o J ab ab i e l o w G o i n t h p er er so so n th Im a ss ss e hi hand hand over over hi ar an hi face face Th hand hand ad w ei ei gh gh t t hi hi s i s w h h e w a s s u t ha ha t
n titi l o w w e
ha
t o s us us pe pe c
c ar ar r
s ho ho w t h G o i s g ai ai n c o c ei ei ve ve d a s c o s is is titi n li ht Bu h a n o c om om pl pl et et el el y l os os t H i m a a pp pp ea ea ra ra nc nc e o r H e a p r e hend hend th worl worl thro throug ug sens senses es an He ha five five ofthe aswe do Yet,t Yet,the hese se sens senses es ar of i f e re re n q ua ua lili t t h o ur ur s h e c or or re re c ol ol or or s r e o t i n e ls ls e u t t h s pe pe ct ct rru um of God' God' ow ligh ligh whic whic issimpl issimpl whit white. e. 57 The o de de l o r t hi hi s s ee ee m t o h a e e t h r ai ai n bo inwhic th ligh ligh of th sk isrefr isrefrac acte te an whic whic touc touche he th eart eart as sens senses es touc touc their their object objects. s. cann cannot ot go into into deta detail il here here fo th text text othe othe poin poin whic whic isimpo isimport rtan an fo ou topi topic. c. Sata Satan' n' refu refusa sa to pros prostr trat at hims himsel el in fron fron of Adam Adam." ." Sata Sata iscalle iscalle here here cAza cAzaza za'T 'TI, I,59 59 an Adam Adam ha been been repl replac aced ed by.a by.a lege legend ndar ar
reas reason on fo th invi invita tati tion on to ador ador Adam Adam an Sata Satan' n' arro arroga ganc nc come come al th more more to th fore fore Sata Satan/ n/cA cAza zaza za'I 'I Just Justif ifie ie hi refu refusa sa by sayi saying ng that that he feel feel dece deceiv ived ed [dup [duped ed mismishuma huma bein being.Th g.Th reas reason on hegives hegives isno that that G o i s c o p ac ac t a n a n i s h ol ol lo lo w u t t ha ha t He istrans istransce cend nden en an dwel dwells ls inth high highes es th livi living ng It isSatan isSatan then then wh uses uses th argu argu ment ment from from tran transce scend nden ence ce as noti notion on tran tran scen scende denc nc belo belong ng to th evil evil empi empire re This This wa deli delica cate te poin point; t; evil evil empi empire re alwa always ys look look l itit tltl e b i a bs bs ur ur d A s a a tttt e f ac ac t J a l r i s s ai ai d t o h av av e t ho ho ug ug h f ir ir s t h c Az Az a a 'l l wa righ right. t. Th Imam Imam ha tote totell ll hi that that this this wa no th case case." ." No tran transc scen ende denc nc then then bu supr suprem em gran grande deur ur glit glitte teri ring ng ligh ligh whic whic dazz dazzle le th st ta term term "ant "anthr hrop opom omor orph phis ism, m, fo ther ther is al m os os t S im im ilil a i t l ef ef t i t a n t hi hi n uma If c om om pa pa r i t w itit h t h i de de a r o fe ed M u a titi l S ul ul a r n i n E as as te te r Ir shri shrink nk to some some basic basic assu assump mpti tion ons. s. Kuf' Kuf' wa more more adva advanc nced ed espe especi cial ally ly when when in th last last deca decade de of th eigh eighth th cent centur ury, y, th myth mythol ol og of th Gnos Gnosti tics cs wa tran transf sfor orme me into into ra tion tional al theo theolo logy gy This This c~an c~ange ge wa achi achiev eved ed in d i f e e n w ay ay s F o s om om e t im im e t w o de de l m od od e a t a n t rraa di di titi o a lili st st , a n t h o t e r o n p ro ro gr gr es es si si v a n b as as e o n a tu tu ra ra l s ci ci e n e . h e a ut ut ho ho r t h f ir ir s e , c e t ai ai n H is is ha ha m a ll- Ja Ja wa wa ltlt qt qt , t oo oo k u p t h i de de a t ha ha t God, God, thou though gh cons consis isti ting ng of ligh light, t, poss posses esse se fi s e s e w itit h w hi hi c h e a pp pp re re h n d t h cann cannot ot have have an fore forekn know owle ledg dge; e; Hi sens senses es
of th apoc apocal alyp ypse se di no unde unders rsta tand nd God' God' se th with with sens sensua ua orga organs ns Ther Ther is only only on difdiffere ferenc nc ascompa ascompare re tonormal tonormal huma huma phys phystto l g y t he he s i vi vi n r ga ga n a r r ed ed uc uc e t o what what isfunct isfunctio iona nall ll nece necess ssar ary, y, on nose nose an on mout mouth, h, bu alsoonl alsoonl on ey an on ear. ear. Go no long longer er look look likeman likeman bu inspite inspite of some somecu cubi bisti sti defo deform rmat atio io he reta retain in form form (;5ura),
pris prised ed when when we hear hear that that this this "Ges "Gesta talt lt also also incl includ uded ed th hair hair It isdiffi isdifficu cult lt to se whic whic f un un ct ct i co ld i ve ve n t o s om om et et hi hi n l i hair hair Bu itseem that that Jawa JawalI lIqI qI coul coul Simp Simply ly belo belong nged ed tothe trad tradit itio iona na imag imag from from whic whic hewas depa depart rtin ing. g. Th hair hair wa blac black, k, an in r de de r t o b e c on on si si st st en en t J aw aw ai ai T a d t o p os os t ul ul at at e i n o f l ac ac k l ig ig h o r i t H e m ig ig h sa "d ss st woul woul prob probab ably ly have have been been accu accuse se of bein bein dualis dualist. t.62 Hiscoll Hiscollea eagu gu an riva rival, l, also also ma bythe Haka Hakam, m, reje reject cted ed th term term siire, "form."God, hesaid,doe hesaid,doe no have have an form form he issimpl issimpl o d (jism), a n t hi hi s i n u re re l p hy hy si si ca ca l sense sense mass mass of ligh ligh with withou ou an limbs limbs "not "not hollo hollo an no poro porous us," ," to us th expr expres essi sion on cite cite by th here herest stog ogra raph pher ers. s. Ther Theref efor or Go does does no appr appreh ehen en th worl worl thro throug ug sens senses es bu thro throug ug rays rays whic whic proc procee ee from from Hi ligh light, t, "lik "lik tent tentac acle les" s" an le Hi know know expl explai ai opti opti perc percep eptio tio at that that time time inhe inherrited ited from from anti antiqu quit it bu usef useful ul only only if agai again, n, Go wa no conc concei eive ve as posse possess ssin in eter eterna na fore forekn know owle ledg dge. e. lnsp lnsptt tt of havi having ng lost lost Hi meas measur ur isnot ours ours He isseven isseven span span high high bu thes thes span span ar of divi divine ne leng length th whic whic 65
meas measur ured ed span span of hi ow an coul coul ther thereef or or e a ls ls o b e g i a nt nt ic ic . h e n l f ea ea t r e o u in char charac acte te of th meas measur ure. e. This This iswh hestill hestill talk talked ed abou abou seve seve span spans. s. Forwhe hewant hewanted ed t o d es es c i b G o p hy hy si si ca ca l o dy dy , a ls ls o t oo oo k i de de a e om om et et rrii C f or or m a s e x m pl pl es es : pear pear inthe shap shap of ball ball ora silv silver er ingo ingot. t. 66 Hisdisc Hisdiscip iple le were were prou prou of havi having ng over overco come me
Abstra Abstract ct anthro anthropom pomorp orphis his ofthis kin was, was, as itseems itseems cont contra radi dict ctio io in itse itself lf Ye thi was not the end of anthro anthropom pomorp orphis hismas mas such such It only only mean mean that that inIslam, inIslam, anth anthro ropo po morp morphi hism sm wa ulti ultima mate tely ly no comp compat atib ible le wit ration rational al theolo theology. gy. Religi Religious ous moveme movements nts inst instan ance ce coul coul stil stil stic stic to it donot want want su rath rather er liketo liketo gobac once once agai agai to th basi basi onwhich onwhich Kafa Kafa theo theolo logy gy wa buil buil an from from stre streng ngth th th Qura Qura an th Prop Prophe heti ti trad tradiition tion th so-c so-cal alle le Hadi Hadith th Ou of thes thes tw sh ul e r a p e xp xp l i n w h b ri ri n i t i n s o l at at e s ay ay i a tttt rrii b t e t o t h P r h et et , a s anyt anythi hing ng attr attrib ibut uted ed to some somebo body dy else else does does no nece necessa ssari rily ly come come from from hi mout mouth; h; trad tradiit io io n t hi hi s i n a r o t r io io us us l e lu lu si si ve ve , e xt xt rree me me l d i f ic ic ul ul t t o p i o w a s t o t he he i geogra geographi phical cal and chrono chronolog logica ica origin origin Con elus elusio ions ns whic whic ar buil buil onthe have have good good c ha ha nc nc e e nc nc ou ou nt nt er er in in g u na na mi mi a l e c ri ri titi c is is m t he he re re f r e e st st rrii c m ys ys el el f t o er enum enumer erat atio io of moti motive ves. s. 67 Sinc Sinc th Qur' Qur'an an hasalready hasalready bee discus discussed sed onl few furthe furthe
anth anthro ropo pomo morp rphi hism sm in this this way, way, an InKuf'a they they inde indeed ed succ succee eede de in conv convin inci cing ng thei thei audi audien ence ce Bu outs outsid id thei thei ow mili milieu eu fo i ns ns ta ta nc nc e i n t h a pi pi ta ta l o f B a h da da d h ic ic h star starte te attr attrac acti ting ng inte intell llec ectu tual al in this this peri period od they they di no fare fare well well They They beca became me th vicvict im im s o f t he he i w n t er er mi mi no no l g y S i c e t h insi insist sted ed on call callin in Go "bod "body, y, they they were were no only only disc discre redi dite te as anth anthro ropo pomo morp rphi hist st bu also also as "cor "corpo pore real alist ists" s" imuiesstme).
ture ture only only furn furnis ishe he mate materi rial al whic whic wa used used inexege inexegesi si an trad tradit itio ion. n. Sura Sura 112was 112was good good exam exampl pl fo that that Bu it iscert iscertai ainl nl no forfortuit tuitou ou that that th passa passage ge addu adduce ce insuppor insuppor of anthro anthropom pomorp orphis his hav retain retained ed specia specia plac plac inMuslim inMuslim piet piety. y. Besid Besides es sura sura 112the 112there re is,e. is,e.g. g.,sur ,sur 24:3 24:3 wher wher Go isprais ispraised ed as "the "the ligh ligh of Heav Heaven en an eart earth. h. This This coul coul agai agai be inte interp rpre rete te in vari variou ou ways ways bu we have have n o d if if fi fi cu cu ltlt y i n i ma ma gi gi ni ni n t ha ha t t h K uf uf ' theo theolo logy gy Even Even more more impo import rtan an than than this this so call called ed "ligh "lightt-ve vers rse" e" wa th "thr "thron onee-ve vers rse" e" su ld ta rt rt s w itit h a n t' s ta a ff ff ir ir ma ma titi o o d' d' s u ni ni ty ty , u t t he he n i n t h e end, end, ther ther isthe stat statem emen en that that God' God' thro throne ne " c m pr pr is is e h ea ea ve ve n a n e ar ar t , " w itit h G o ti ange angels ls some some of whom whom ar carr carryi ying ng it 68 This woul woul
be seen seen in Para Paradi dise se An some someti time me Him; th seeing Him; beat beatif ific ic visi vision on wa thou though gh to incl includ ud corp corpooreal real cont contac act. t. Fo when when itwassaid,at itwassaid,at th en ofsur 54 that that "sur "surel el th GodGod-fe fear arin in shal shal ., dwel dwel amid amid gard garden en an rive rive ona goodsea goodsea
e rf rf um um e. e. " O t e r w h f el el t o r i n i bi bi te te d rese reserv rved ed this this priv privil ileg eg fo th Prop Prophe het. t. When When 17:79
st Judg Judgem emen ent, t, Muha Muhamm mmad ad will will Join Join hi Lord Lord on th thro throne ne perh perhap ap inorder inorder to inte interc rced ed fo hi comm commun unity ity 70 Al this, this, as ca be easi easily ly seen seen is exeg exegesi esi rath rather er than than Quran. B u i t w a o t u nt nt i l at at e t ha ha t o n l ea ea rn rn e t o d is is titi n u is is h s ha ha rp rp l betw betwee ee both both laye layers rs Earl Earl comm commen enta tato tors rs rath rather er tend tended ed to blur blur th bord border erli line ne Quran, exeg exeges esis is an Hadi Hadith th stil stil form formed ed on grea grea comp comple le of reli religi giou ou trad tradit itio ion. n. God, God, said said th n th th ro ro po po mo mo rp rp hi hi st st s r ea ea te te d A da da m i n H i own image image (mithal) or inHisown form form (sura). e rs rs io io n
hr se in th Bo
o f G e e si si s
exeg exeges esis is an late late on it wa cons consid ider ered ed to be t hr hr op op om om or or ph ph is is t co cl de s in in c A da da m l o k s l ik ik e G o
ro Go "f
i t t ha ha t u s l oo oo k
questio questio which which wasstill to beresolve beresolve seemed seemed to o w H e w a a bl bl e t o c o - m n ic ic at at e H i form form toAdam,andper toAdam,andper-h -hap ap ho Hecame Hecame to so Kufa peop people le wh thou though gh that that Heneede Heneede mirr mirror or f o t h t : H e l o k e i nt nt o i t a n t he he n c re re at at e Ad f ro ro m t h i ma ma g r ef ef le le ct ct e i n i t 72 The oppo oppone nent nt found' found'lh lhis is soscand soscandal alou ou that that they they orth orthod odox ox Musl Muslim im donot unde unders rsta tand nd th Ol T es es ta ta me me n p hr hr as as e a s w e d o t he he y w ou ou l s a s, name namely ly Adam Adam's 's imag image. e. 73 T hi hi s i s w h t h a nt nt hr hr o m o p hi hi st st s start started ed talk talkin in abou abou God' God' "for "form" m" then then Th
Prop Prophe het' t' shou should lder er-b -bla lade de so that that it cool cool ness ness went went thro throug ug hi unti unti he feIt feIt iton th other other side,"bet side,"betwee wee hisnipples. hisnipples. In itscontext itscontext this this wa said said rath rather er en passant fo th repo report rt cont contin inue ues; s; th gest gestur ur mere merely ly serv served ed to demdemonst onstra rate te th inti intima mate te char charac acte te ofthe comcommuni munica cati tion on whic whic foll follow owed ed As in Jabi Jabi al Ju'f Ju'f'r 'r's 's story story abou abou th tran transf sfig igur urat atio io of th Imam Imam th enepsis, th tact tactile ile expe experi rien ence ce prim primar aril il conf confir irme me th auth authen enti tici city ty of th even event. t. It wa just just beca becaus us of this this that that th an thro thropo pomo morp rphi hist st ha nodiffi nodifficu cult lt inusin it as theo theolo logi gica ca proo proof. f. 74
more more prec precise ise in tran transl slat atin in th Arab Arabic ic word word bo wh show show th firs firs down down on hi uppe uppe sh M u a titi l S ul ul a r n n , t h c on on t a r eliev lievedtha edtha Go is32 is32 year year old.Weare old.Weare no told told ho hekne this this so exac exactl tly. y. Di he take take th ag J es es u a s g ui ui de de lili ne ne ? F o h e t ho ho ug ug h that that th hour houris is (vir (virgi gins ns in Para Paradi dise se ar even even o n y ea ea r l de de r t hi hi rrtt y t hr hr ee ee .P .P ' I n i s v ie ie w G o i d o t h a c ur ur l h ai ai r i s h ai ai r r at at he he r fall fall down down upon upon hi shou should lder ers. s. 81 st
h ai ai r a s w e l ea ea r e d a b v e E ve ve r b od od y a ls ls o agre agreed ed that that He ha no bear beard. d. 75 The Ancien Ancien s, Dani Daniel el wa rega regard rded ed as typi typica call ll Jewi Jewish sh notion." Para Paradi dise, se, only only Mose Mose ha bear bear whic whic hang hang down down to hi nave navel; l; al th othe othe bles blesse sed, d, Musl Muslim im most most of them them livethe livethere re as bear beardl dles es yout youths hs." ." Bu sinc sinc they they were were crecreated ated an resu resurr rrec ecte te inthe imag imag of Go we
H is is ha ha m a ll- Ja Ja wa wa ltlt q a t K uf uf a a ls ls o t h u gh gh t t hi hi s w a H e a llll e G o " y u t i n h i b es es t year years" s" wh is arou around nd thir thirty ty "nel "nel mezz mezz de c am am i n o st st r i ta ta " a s D an an t w ou ou l av s ai ai d I t a s a n i de de a a ge ge , j us us t a s s e v s pa pa n ha been been th idea idea size size 82 Th stri striki king ng conc concre rete tene ness ss of thes thes de s c i pt pt i n s w h t s o u a pp pp et et itit e f o f ur ur t e r deta detail ils. s. Such Such desc descri ript ptio ions ns neve neve comp comple lete tely ly agre agreed ed with with each each othe other; r; conf confli lict ctin in pict pictur ures es st odsid s id id e o w i s i t t h a G o s itit s " i th an er or ?" l ea ea n b a k , w itit h on le pu abov abov th othe other, r, usin usin hi hand hand a s s up up po po r a th th e e la la x a s w e w ou ou l s ay ay , an enti entire rely ly diff differ eren en from from th maje majest stic ic idol idol pres presup uppo pose se by Hisharn b. al-Hakam when hecompa hecompare re Go to glitt glitter erin in silve silve ingo ingot. t. 83 Andwher Andwher dowe have have to loca locate te God' God' thro throne ne In Para Paradi dise se of cour course se Bu this this Para Paradi dise se ca Je cordin cordin to Jewish Jewish belief belief Mount Mount Zio touche touche the sky." Simi Simila larl rly, y, th Musl Muslim im clai claime me tha the Roc repres represent ent God's God's "lower "lower throne throne w hi hi c c o e r t h a rt rt h i n i t e nt nt ir ir et et y 85 It w a i n J e u sa sa le le m s a t h H a i t t ha ha t t h divi divine ne yout yout sa "i th verd verdur ure, e, asa sove soverr-
desc descri ribe be inthe same same way. way. Th Hadith from whic whic this this ca be conc conclu lude de wa tran transm smit it te ina numb number er ofdiffe ofdiffere rent nt vers versio ions ns Le me quot quot th most most comm common on one: one: 'The 'The Prop Prophe he said said Isaw my Lordas Lordas bear beardl dles es yout yout with with c ur ur l h ai ai r i n g re re e r o e . S o e titi m it is adde adde that that Hewa sitt sittin in ina re tent tent or that that H e w or or e o l e n s a d al al s T h e nt nt i s ce ce n coul coul becombi becombine ne with with othe othe moti motifs fs "Isaw
thro throne ne of grac grace, e, surr surrou ound nded ed bv gold golden en carp carpet et He pu Hi hand hand betw betwee ee my shou shoullderder-bl blad ades es an Ifelt it~coo it~cooln lnes es inmy live liver. r. Hesai to me.... me...."78 "78 This,of This,of cour course, se, tell tell ussometh ussomethin in
abou abou
cordin cordin tothe criter criterion ion that, that, following human e x e ri ri en en ce ce , h e w ou ou l e t i s i rrss t g re re y a i
Is this this th ke fo th unde unders rsta tand ndin in of -Abdal-M -Abdal-Mal alik ik's 's Dome Dome We do no know know Fo th o me me nt nt , w e a r n o e ve ve n a bl bl e t o r o t ha ha t t h t rraa di di ti ti on on s u ot ot e w e n ow ow n i n Jerus Jerusal alem em duri during ng th earl earl Umay Umayya ya peri period od N o e th th el el es es s t he he y c a l o a te te d i n m an an y othe othe plac places es even even intowns intowns likeBas likeBasra ra in Iraq Iraq wher wher th majo majori rity ty of th popu popula lati tion on ha no taste taste fo anth anthro ropo pomo morp rphi hism smat at all. all. 88 Th spot spot if the Arabia Arabia penins peninsula ula the Hljaz and Palestine Palestine alwa always ys comp compet eted ed with with each each othe othe as sacr sacred ed area area inearIy slam. 89 Th idea idea of th yout youthhul Go ow ve wa ot ew wefin itin prepre-Is Isla lami mi Iran Iran 90 as well well as inearly inearly Chri ChriSSik agai agai thin thin firs firs of warr warrio io camp camp wher wher th soldiers soldiers sometimes sometimes lived inmale soci societ etie ies, s, in Transoxanta Muqatil b. Su se In peop people le susp suspec ecte te that that th schol scholar ar wh tran transsmitt mitted ed th Hadith 92 ha go it ina sett settle leme ment nt badan.P'
u mb mb e p re re lili mi mi n r y u es es titi o s . W he he r wa ita cust custom om fo me towea longor longor curl curl hatr?" throne?"
ciou ciou that that tw pers person on coul coul si on them them?9 ?9 Wher Wher di peop people le si inthe wa desc descri ribe be in ou of ou trad tradit itio ions ns comf comfor orta tabl bl lean leanin in back back on le pu upon upon th othe other? r? 97 O r a r e a l thes thes moti motifs fs only only lite litera rary ry remi remini nisc scen ence ces, s, psalm 110:
t io io n a n t rrii ni ni t
th
ha
to be pu
nt
p oi oi nt nt ,
c h o no no lo lo gi gi -
he
i m l ar ar i i e
it
hi
th ol gy
al-Hakarn, om nt
s uc uc h t r c in in g
em
p o s ib ib l
on
b lo lo ck ck e
i co co no no c a s no
ee
nd ve
pl ce In th ar
o l p re re -I -I sl sl am am i i n t h e s yn yn ag ag og og u
h e S cr cr ip ip tu tu r bu
di
o f D ur ur a E ur ur op op os os .
p r h ib ib itit e
no
98
e si si ph ph on on ,
he
a s d i f er er en en t
a sa sa n d s
he
t o a nt nt hr hr op op om om or or ph ph is is m
u ' a zr zr ht ht es es ,
c er er ta ta in in se se ns ns e
f ai ai le le d
he
a nt nt hr hr op op om om or or ph ph is is m
11
th
c ou ou l
tn ev ev e
Muslirns
s titi l b e i e
h a t he he y w ilil l
od
s tu tu di di es es ?
bilakayfa,
ft n o k no no w h o
A ra ra bi bi c c ap ap it it al al , a n S el el eu eu ci ci a
h e c ap ap i a l o f t h
to pu an en
112
o f J ud ud ai ai sm sm ,
a ne ne w i n r e ce ce n
h e o ns ns te te llll at at io io n
do
n fl fl u n c
b e w ee ee n Htra, the
h e m ak ak in in g o f i do do ls ls ,
d i a llll o
i n t h i p oi oi n
t o h av av e b ee ee n a n d ir ir e
a s I s l am am , t he he n t h c on on ti ti nu nu at at io io n
at
u rr rr ou ou nd nd in in g
t rrii e I sl sl a
a s h a b ee ee n s ug ug ge ge st st e
p ai ai nt nt in in g
o f a n d ee ee pe pe r i mp mp ac ac t
hi
104
uc
he
eksoxen o d kat eksoxen
a nt nt hr hr op op om om or or p i c
";
i c t ur ur n
hehe
s at at is is f i n
t hi hi s l i h tltl y a gn gn o
t h o lo lo g c a
o lu lu t o n
IS
Ju aMuslim
105
a nt nt hr hr op op o o rp rp hi hi s b et et we we e
99
t he he i
v ie ie w o f h is is to to ry ry .
h i s ho ho ul ul de de rr- bl bl ad ad es es ,
b u i t i s d if if fi fi cu cu l
106
100
th t,
l le le go go r c a
x e e si si s
ik
t o q ua ua t
od l at at e a bo bo u t h c re re a i v p ow ow e
o f t h G re re at at es es t
101
I n I ra ra q ba is of
e wi wi s
as ag
pe ul te
t h u gh gh t d ev ev el el op op e inth
o n o f S on on g
a b u t t h s iz iz e
th di in
w itit h c on on cr cr et et e a n s om om et et im im e T he he s
s tr tr an an g
c al al cu cu la la titi on on s
th se
l im im b
belonged;
107
g ig ig an an titi c f ig ig ur ur es es . w hi hi c
a r k no no w
NOTES
shem ha mephOrash
pe pl
108
e nt nt hu hu si si as as m
o f f in in di di n
p ar ar al al le le l
The
s ho ho ul ul d
h ow ow -
he
er ly
rQo
,if he
p er er io io d
th
e an an s
third third centur century. y.
p l ' ro ro x m at at e! e! y
er
n o i mi mi ta ta to to r
7:/'
he
myst mystic icis ism. m.
103
Th
i n t h e s oo- ca ca llll e
my ic
f r q ue ue n l y
t ho ho u h t
o d t o b e i nv nv i
t er er m d es es cr cr ib ib e
109 110
And His
Tabart,
ch ri t,
merkaba
om
d o n o h av av e n y o un un t r pa pa r
thought. m ag ag in in at at io io n
an
a s d ep ep ic ic te te d t im im e a n a g i n
r e a in in s
N ev ev er er th th el el es es s lo er
ha
th
a n w he he r
i n l sl sl ar ar rn rn c r el el at at io io ns ns hi hi p l se se .
Teistt, ed. Mahrnud
s eq eq . 1 :4 :4 59 59 , 1 6 e t s eq eq . t rraa ns ns la la te te d
b. Jertt al-Teb al-Teber er Cf. T. al
rahe
\'
102
H i t hr hr on on e w a s ys ys te te rh rh at at iz iz e Merk Merkab abah ah
unil
u sl sl i
L az az ar ar u
Commen enta tary ry on th Qura Qura i n Th Comm
Ency Encycl clopa opaed edia ia of Islam Islam fe
2 1 e t s eq eq . O . G ra ra ba ba r
n : J . M. O es es te te rr rr ei ei ch ch e
an
nd
d.
by Ab Ja Cfar CfarMu Muha hamm mmad ad
Kedet v . Kedet
Shert Sherti, i,
A . S i na na i ( ed ed s. s. ) Jerusalem ( Ne Ne w Y or or k 1 97 97 4) 4) , p .
The Found Foundat ation ion of Islam IslamiC iC Ar ( Ne Ne w H av av e al-Z al-Zuh uhr! r! Terikb, d . h. ou ma
1 97 97 3 p . 4 8 e t e q
- qu qu b
L ei ei d n , 1 88 88 3, 3, 11 11 :3 :3 11 11 ,
1 2 f.),
meqan: Ibttihtm
ss e a n L e ge ge n d u n W i rk rk lili ch ch k ei ei t n : H . B u ss t io io n e i n a ltlt ki ki rc rc hl hl ic ic h e u n f ru ru hi hi sl sl am am i sc sc h e 4 Th Th i
r ad ad i o n
a sc sc r b e
G . K re r e tsts ch ch ma ma r
Zei
K a c b a l A hb hb a
Jerusalemer Jerusalemer Heiligtutnst Heiligtutnstredtredt-
( ed ed s
( Wi Wi es es ba ba de de n Ib al
1 98 98 7) 7) , p . 2 2 e t s eq eq . oe j el-Bukien; e d M . J . d e G oe
(E.G.A., v ol K a cb cb al al -A -A b ba ba r u n s e in in e S te te llll un un g ol . 5 , L e id id en en , 1 88 88 5) 5) , p .9 .9 7 e t s eq eq . c f I . W o l fe fe ns ns oh oh n P hD hD . e s F r k fu fu r M. 93 i m H a di di l u n d i n d e r i sl sl am am i sc sc h e L e ge ge n de de n lili te te ra ra ttuu r al-Jawzt, Fadail ( ed ed , J i br br ilil 1i 1i 1 S ul ul ay ay rn rn a J ab ab bo bo r B e irir ut ut , 1 97 97 9) 9) , p . 1 20 20 , f . a n 1 45 45 f . a n D ha ha ha ha b ha m m maa d a l-l- Bi Bi ja ja w ( C Caa irir o 1 38 38 2/ 2/ 19 19 6 3 M f z a a l -i-i C titi d al al , e d c A M u ha sl-khst hsttr tre. e. Lubns Lubnsn; n; 1 :3 :3 45 45 , e t s eq eq . n r 1 28 28 1 s .n .n . B ak ak r b . Z t ya ya d a l-l- Ba Ba hi hi l ( =I =I b S ha ha dd dd ad ad , a l - c l a sl-k Urdunn, Filssttn. e d S ar ar n a dd- Da Da hh hh an an , D am am as as cu cu s 1 38 38 21 21 19 19 62 62 , p . 1 90 90 , e t s eq eq . w he he r r ab ab bu bu k a tttt en en ua ua te te d i nt nt o a m r r a bb uh am am m Ha yy sa ve ed S yr yr i n s u n bb i ka ka ) . M uh e l e ve ve r
be us
he
o ug ug h
ha Go
ut Hi fo
he
Je us em
Ra
er
nd He wi si
er
he La
J.
u d e me me n
T h S ou ou rc rc e o f M os os le le m T ra ra d o n C oonn ce ce rn rn in in g J er er us us a e m n : R o c zn zn i k O r i en en t al al istyczny 1 7 [ 19 Museon 8 2 ( 19 S tu tu d ie ie s i n J a hi hi lili yy yy a a n 19 51 51 -2 -2 1 3 30 30 ) C f a ls ls o M . J. K is is te te r 19 6 9) 9) : 1 9 E a r l I s la la m ( Lo Lo nd nd on on : V ar ar io io ru ru m R ep ep ri ri nt nt s 1 98 98 0) 0) , n r . x iiii i 7Fo g eenn eerr a n ttrr od od uc uc t o n n t h i o p c f Z . W e rb rb lo lo sk sk y Encyclopedia of Religion 1:316 th ro ro po po -m -m o rp rp he he : Z u m P r ob ob le le m d e s A n th th ro ro p om om o rp rp hi hi s e t s eq eq . a ls ls o t h b oo oo k b y K la la u H e in in r c h A n th as e / Fr Fr an an kf kf ur ur t a .M .M . 1 98 98 6 D ah ah le le me m e r V or or le le su su ng ng eenn , v o 2 ) m u s i n d e r R e l ig ig i on on s p hi hi lo lo s o ph ph i e B as 8 Th T h e A ra ra b e x o f h e n sc sc r p t o n g iv iv e n : M a x v a B er er ch ch em em , Meterteux p ou ou r u n C or or p u I n sc sc ri ri pt pt io io nu nu m A ra ra b ic ic ar ar um um , 1 1 S yr yr i d u N or or d J er er us us a e m [Hararn] p . 2 3 e t s eq eq . f . s o :8 e t s eq eq . n r 9 -1 -1 1 w he he re re , h ow ow ev ev er er , h e q uo uo ttaa R e p e rt rt o ir ir e C h r on on o lo lo g iq iq u e d e J ' E pi pi g ra ra p h i A r ab ab e 1 :8 o n f ro ro m h e Q ur u r 'a n a r n o r ep ep ro ro du du ce ce d f u r an an s a t o n h a b ee ee n f ur ur n s he he d b y H . B u ss ss e n : as Heilirfe Heilirfe Land 1 0 ( 19 19 77 77 ) e t s eq eq . 9Fo e fe fe re re n e s eced C l C aahh e R ev ev u d e l'Histotre des Religions Religions 16
W. H irir sc sc hb hb er er g
( 19 19 64 64 ) 5 1 e t s eq eq . e l n sq sq t to T h
ha
p . I e t s eq eq . h e s u mm mm ar ar iz iz e in
e ce ce n
b ee ee n s tu tu d e d
a n d isis cu cu ss ss e
H.Bu se
h e p re re v o u
me
ed
r es es ea ea rc rc h d on on e o n h e s ub ub je je c
b ov ov e
( S. S. D . G o e t
19 50 50 ] 1 0 e t s eq eq . O . G r ab ab a n : A r s O r ie Journal of t h A m e ri ri ca ca n O r ie ie n ta ta l S O C ie ie t 7 0 [ 19 ie n ts ts l i [ 1199 5 9] 9] 3 e t s e q. q. ; G . R o tttt er er , D i e U m a yy ie s ba ba de de n [ 1199 8 2 p .2 .2 2 7 yy a de de n u n d d e r Z w e itit e B u rg rg e rk rk ri ri e ( W ie
e t . s e q . etc.l T h 06
1 10 10 8
g um um e
D an an n
n s e re re d
h i r ep ep or or t a bo bo u h i J ou ou rn rn e D om om e o f
Ro
he Ho
h e o n e mp mp o r y
L an an d b e w ee ee n em
h e y ea ea r
of Soom
(cf.
Le ip ip zi zi g 1 98 98 6] 6] , p . 4 9) 9) . ltineraria rosstce. Altrussis Altrussische che Reiseliterat Reiseliteratur, ur, ed K. M u llll e [ Le or Ni en e nd nd e of ur ig i on on s s titi ftft e r K. Ahrens, M u h a m m e d a l s R e l ig ( L ei ei pz pz ig ig , 1 9 35 35 ) p . 1 9 5 1 2P ro ro ttoo ttyy pe pe s o f h e e xxpp re re ss ss io io n " L k e H i E gy gy p a n ha
ot
e mp mp l
n sc sc r p t o n
s S im im i
Go
o f h e P to to le le ma ma i bu
er
M e n sc sc h n a c d e n a g y pt pt is is ch ch e n T e m pe pe lili ns ns ch ch ri ri ftft e p.
1 9 C f.f. M u ha ha m m a Ie 20
ea
h er er e
n au au gh gh t
p eerr io io d
a r a lrlr ea ea d
I n h i c on on ttee x
er Go
ke Hi
b e f o un un d
h ow ow ev ev er er ,
he
(cf. E be be rh rh ar ar d
d er er gr gr ie ie c hi hi ch ch -r -r om om i sc sc h e
Zei
e t s eq eq . T hhuu s n o e ve ve n m on on o e isis m n e e ss ss a mp ed 1 3F o h e r e a t o n b e w ee ee n G od od ' r an an sc sc en en de de n n d h e p ro ro h b i o n o f d o
a nc nc ie ie n
d o n o m ea ea n O tttt o
Got un
[ H e id id e l be be r g , 1 9 6 4 ] o r h e a do do ra ra t o n
t oow w a rd rd s a n th th ro ro p om om o rp rp h isis m
i bi bi d 1 52 52 , u l t e t s eq eq . 1 8T h w o Qu mc
b . H a b ib ib ,
Musnad, C a irir o , 1 34 34 9 ,1 ,1 1 1: 1: 3 n r . 8 72 72 ) 5 1 b n a l -J -J a w z l FadaTl, p . 1 3 6Go sa
1 5F o r t h a tttt itit ud ud e
bb in in i InR a bb
J u da da is is m c f A . M a rm rm o rs rs te te in in ,
Lo nd nd on on , 1 92 92 7) 7) , p as as si si m a ls ls o J. Neusner, T h e O l d R a b bi bi ni ni c D o ct ct ri ri n of od ( Lo H i st st or or y of the 19 8 e t s eq eq . J e w i n B a by by lo lo n ia ia , V : 19 16Cf. M o s b e M a im s . A . W e is is s J. Ma im o n D e r F u h re re r d e U ns ns cb cb lu lu ss ss ig ig en en , H am am bu bu rg rg , 1 97 97 0 : 1 60 60 . F o R ab ab b A br br ah ah a b e D av av id id , c a e d R ab ab a 1 12 12 55- 11 11 98 98 ) c f Encyclopedia of Religion, I I 1 9 f J us us t r ef ef er er s h i d ia ia lo lo gu gu e w i T ry ry ph ph o h e J ew ew is is h b e e f h a Go ha ds ee er s ou ou l ha He mp se e in in g Dialogue, 114.3). el-lsl slsm smiv ivvt vt 17Ash 17Ash Car r; Maqalat el-l e d H . R i t e ( IIss ta ta nb nb ul ul , 1 92 92 99- 33 33 ) p . 2 0 9 e t s eq eq . c f
yunm
wa
e nncc e a cc cc or or d n g
su
4.
B a qt qt r a l-l- M aj aj lili sr sr , yursm».
Biluu: aI-anwar, e d. d. J a w a ,V1
E a n g f oo oo d
c ha ha ra ra c e r s t
h e Q ur ur 'a n ( cf cf . s ur ur a 5 :7 :7 5 1 1 6 9 f., 2 5
an
a l A la la w
o f h um um a
a n M u ha ha mm mm a
v er er su su s d iv iv in in e e x s -
20
T hhee r s,up n ow ow , n o o m e he he ns ns iv iv e s tu tu d o n h i h in in ke ke r C f 1 . Go Go l z i e r ie Le id id en en , 1 92 92 0) 0) , p .5 .5 9 e t s eq eq . P . N w y a , Exegese R i c bt bt u titi g e d e r i s la la m i sc sc h e n K o r an an a us us l eg eg u n g ( Le Bee irir ut ut , 1 97 97 0) 0) , p . 2 e t s eq eq . J. Wansbrough, Q u r a ni c o ra ra ni ni qu qu e e t l an an g ag ag e m y st st iq iq u ( B ni c S t ud ud i e sl am am i c S tu tu d ie ie s B a r l la ( Ox Ox fo fo rd rd , 1 97 97 7) 7) , I nd nd e s .n .n . 1 . G ol ol df df el el d i n Atsbic a n d I sl la n U n iv iv e rs rs itit y. y. Z ( 19 19 78 78 ) X II II I e t s eq eq . F . S ez ez gt gt n G e s c h ic ei de de n , 1 9 6 e t s e q. q. ) ic h t d e s a r ab ab i sc sc h e n Sctuttttums ( l.l. ei 1 :3 :3 6 f . 22
C f . D h a ha ha b t
bo v n . 4 ) , nr nr . 2 66 66 1 B ah ah sh sh al al , TarTkh WiIsit e d . G u r g i MTzan al-iCtidal al-iCtidal(see (see a bo
c Au Au w a
(B Baa gh gh da da d 1 38 38 71 71 19 19 67 67 ) p . 1 96 96 , 1 0 e t . s eq eq . 23 H e s up up po po se se d h av av e d ie ie d h i y ea ea r ( cf cf . a ll- Kb Kb a
XI
1 69 69 , 1 5 f.), F o h i p re re se se nncc e
ra
d ur ur in in g
hi
a i-i- Ba Ba gh gh da da d
m e c f a mo mo n
T ar ar tk tk h
B ag ag hd hd ad ad ,
o tthh e r ep ep or or tsts , S ay ay rn rn ar ar t
A kh kh ba ba r A b H e n n e ( H a id id ar ar ab ab ad ad , 1 39 39 31 31 19 19 74 74 ) p . 8 8 , p u e t s eq eq . A no no th th e s ou ou rc rc e p ut ut s M u qa qa tttt l'l' s ea h e e a 7 5 (Fazail-i Ab du du lh lh ay ay v H ab ab Tb Tb l [ Te Te he he ra ra n 1 35 35 0/ 0/ 19 19 71 71 ] p . 8 9 , f.). (Fazail-i Balkh, e d ' Ab 2 4T 4T h Q u r a n p ro ro ce ce ed ed s f ro ro m G o d' d' s jawf a n h e e n e r h e c he he s o f h os os e h um um a b e n g e rr- R Ree d c al al a Bi Bi sh sh r e l-l- Ms Ms rt rt s s l " en en td td , e d . M u h am .Sa9 am m a d H am am i
a l-l- Fi Fi q
F iq iq tC tC at at r 95
[C Caa irir o 1 93 93 9 p . 1 53 53 , e t s eq eq . A ju ju rr rr 'i'i ,
el-Sberi=e; e d M uh uh am am m
H am am i
1 36 36 91 91 19 19 50 50 ] p .9 .9 0 I I e t.t. se se q .).) . S e a ls ls o K h ay ay ya ya t Kal-Inti,s-ar,ed.A.N.NadedBeirut, mu us Am Di W.
T h e C o nt nt ro ro v er er s o n t h C r ea ea ttii o of t h e K o r a (in: O r i en en t al al i H i s pe pe n ic ic e s i v s t ud ud i a octogenario dicsts). dicsts). ed J. M . B a rrrr a [ l.l. ei ei de de n , 1 9 74 74 ], ], 1: 1: 51 51 1 . F. M. Pereie octogenario hd a d i e le d M u ha ha rn rn rn rn a B ad ad rC rC a r o 1 32 32 81 81 91 91 0) 0) , p . 2 1 6 ) 0 25 C f . B a g hd l- F Fee r b ay ay n H tt tt e
Madelung,
wi
r ef ef er er en en c
H i sh sh ar ar n a l-l- J aw aw a
q r,r, a c on on ttee mp mp or or ar ar y
o f D a wu w u d a l-l- J aw a w ar ar tb tb t w h w as as a
an
t hr hr op op om om o rp rp hi hi s i k h i ( se se e b e o w ) 2 6T 6T h sa h e Q ur ur 'a n S ur ur a 3 :3 :3 4
la m 6 3 ( 19 m os os t d es es pe pe ra ra t a t e mp m p t A . A m br br o n : D e r I s la 19 86 86 ) 2 1 e t setnsd " fo fo r ma ma l-l- as as th th e titi sc sc h m o titi v ie ie r te te s F u llll se se l o h n s ch ch a r s e rn rn an an tttt sc sc hh- th th e o lo lo gi gi sc sc h I nt nt en en t o n ( p 2 43 43 ) m b ro ro s 2 3 e t s eq eq . a n 2 3 e t s eq eq . a lsls o L. G ar ar de de t i n Encyclopedia of Religion, V I : 2 8 . 28 A mb 34 et eq 29 A m o s 2 7C 7C f a s h e a s a n
e q H e s ee ee s
Mitoir d e r J sl sl a m ( Pa Pa ri ri s 1 9 7 ), p . 3 0 I. Qurra's d isis ci L e xi xi ko ko n f a T h eo eo lo lo gt gt e u n Kitcbe, X :3 ci pl pl es es . F o A b Qurra's wo :3 8 F o sphutopektos cf. E. A. Sophocles, Sophocles, G r e e k L e x ic ic o n of t h R o m a a n d B y z a nt nt in in e P e ri ri od od s (Cambridge, M as as s a n L ei ei pz pz ig ig , 1 91 91 4) 4) , p . 1 06 06 2 3 21 21 n h T r n s a t o n o f s ur ur a 1 12 12 . h i r ef ef u a t o n o f h e Q ur ur 'a n h e s ay a y s holosphsiros instead, " co co m p e te te l r ou ou nd nd " ( cf cf . A . - T h K h ou ou ry ry , Polemique b y z an td e n , 1 9 7 2J 2J , p .3 .3 3 8 an t in in e c o n tr tr e r J sl sl a m , l l.l. e td e t s eq eq . w itit h f ur ur th th e r ef ef er er en en ce ce s) s) . 33Cf. R. Blachere, L e C o ra Pa riri s 1 94 94 9) 9) , I I p . 1 2 n . 2 ; U . R u b in in , i n De Islam 6 1 ( 19 19 84 84 ) 2 0 ra n ( Pa et seq 34 Ash'art s ay ay s h a
h es es e n ttee rp rp re re ta ta t o n
el-lsl slsn snuv uvvt vt (Maqalat el-l 3 5T 5T h
a pp pp l e s f o
p . 2 18 18 ,
w er er e u se se d a n
b ro ro ug ug h
u p b y h e M u C ta ta z
f.).
n s a nc nc e
h e S h C i h eo eo lo lo g a n
at Tewhtd w a - itit h ba ba t : ; > ifif aar-Rabb t 6Iam ef rr
p eerr ha ha p
o f e ig ig h
K hu hu z m a
Saf w a
paedia of Islam, 2 n e d . 1 1 :3 ja h :3 8 8 S .v .v . D ja
ed
6)
b . Setwsn, an
c en en ttuu r
KUf an
st
h e K.
n : M u se se o
7 3 1 96 96 5
39
am e m e an an s " fifi gh gh te te r" r" ; t h 3, H i n am
muqatila w er er e h e f re re e A ra ra b c av av a r ym ym e
h e M us us l
on co co rd rd an an c 3 8 C f A . J . W e n s in in c k , C on
e t tidice d e l a t ra ra d itit io io n m u s u lm lm a n e ( Le Le id id e 1 93 93 6 e t s eq eq ) ea t f i v is is io io n tiivet Allah) f o t h s o -c -c al al le le d thughtir, the hadith o n b ea deutschen b or or de de rr- ar ar ea ea s o f h e s la la m e mp mp irir e h a b ee ee n s trtr es es se se d b y M. Muranyi in: Zettschttit der deutschen morgenletuits morgenletuitschen chen Gesellschaft Gesellschaft 1 3 6 ( 1 9 86 86 ) : 5 3 2 . ah rn rn ' d en en ia ia l o f h e b ea ea t f i v is is io io n d . A hm hm a b . Ha Ha nb nb a ar-Rad calaI-Jahmiyya trans. 39 F o J ah sj i T h eo eo lo lo g y ( Lo in: M. S . S e a le le , M u sj Lo nd nd on on , 1 96 96 4) 4) , p . 1 12 12 f . 4 0F 0F o h e h isis to to r o f h e o wn wn , cf. n o H ic ic he he r D ja ja rtrt , A I - K af af a . N e i ss ss e n c _ d e l v i llll e i s la la m i qu qu e I:
Th
e le le v n c
(Paris, 1986).
41
r ef ef er er r
g ov ov er er no no r u nd nd e
Ab
M an an su su r a l C ljlj l w h
H is is ha ha m b . - Ab Ab d a l-l- Ma Ma h
b e w ee ee n
w a e xxee cu cu te te d u nd nd e 1 20 20 /7 /7 3
an
Y ns ns u b . 'U 'U m
a th th - T ha ha q f '
1 26 26 /7 /7 44 44 ; cf. H . H a lm lm , D i e i s la la m i s -
a n M un u n i h , 1 98 98 2 , p . 8 6 e t s eq eq . a n W . T u ck ck e n : De Islam 5 4 ( 19 19 77 77 ) 6 6 e t s eq eq . 4 2F 2F o M uh u h am am m d ' a s e nnss io io n H e v e cf. n o G . B o we we r n g n : Encyclopedia of Religion,
e fe fe c v e
ea
ha
er
wa
me
ha
he
d isis ag ag re re em em en en t
cf. D . G trtr n r e
g oe oe s
r an an s
n:
Un es es co co , 1 98 98 6) 6) , p . 5 20 20 , n . 8 8. 8. ' "Shahrastani," L iivv r d e s R e l ig ig io io n s e t d e s S e ct ct e ( Un 4 5S 5S ur ur a 4 : 1 25 25 . 6I s im im i r o e du du r Ar ma or nt er er p re re te te d , i n J u da da eeoo - Ch Ch ri ri st st ia ia n meshTba w a s i nt r c e s a cc cc or or d n g h e s om om or or ph ph i r oo oo t a no no in in t nd m ea ea su su re re " (cf. ms 3J : 2 85 85 ) H a r va va r d T h e ol ol o gi gi c a R e v ie ie w 7 6 [ 1199 8 3J
47al-Mughtra b . S a 9 d , e xe xe cu cu te te d i n 1 19 19 /7 /7 37 37 ; cf. Halm, Gnosts, 8 9 e t . s eq e q . a n d T uc uc ke ke r
2 2 ( 19 19 75 75 ) 3 3 e t s eq eq . 4 8F 8F o h e u s g e o f h e G re re a e s
N am am e c f h e m a e r
Th
56
Th
q ue ue s p hr hr as as e
co ec ed
n:Fr
Me er
hi
eter
q.Th
tbui.,
sa
p.
w he he t e r h e e x s a u n t p os os i v e n on on -d -d er er og og a o r
es
u s e re re . W h
ma er
w ay ay .
h a b ee ee n d on on e b y H a lm lm , Gnosis, 1 18 18 e t . s e q .:.: c f . a lsls o t h s um um m ar ar y
i n D e t I s la la m 5 8 ( 1199 8 l):
4 4 e t s eq eq . 57Halm, Gnosis, p . 1 45 45 . 5 8S 8S ur ur a 1 5 2 8 e t s eq eq . d. H . S p e ye ye r , Di 5 9 A za za za za l at ha
w a c on on s d er er e
b e S a ta ta n
bibltschen bibltschen Erztihlungen Erztihlungen i m Q or or a n am am e b ef ef or or e h i a c o f d isis ob ob ed ed ie ie nncc e
m e (Tabart, Teisit, : 5 0 2 f . nr. 6 8
a cc cc or or d n g
b n c Ab Ab ba ba s/s/ trtr an an s
(Grafenheintchen he ve
o n e ar ar t
C oooo pe pe r 2 3
se no
a b ov ov e llll . 60Fo
S al al ma ma n
a i-i- Fa Fa riri S
d.
ss
mo
Sama
L. Massignon,
ra
Js la la m i ra ra n ie ie n (in: Opera minora, ed ptemices ptemices spitttuell spitttuelles es d e r Js
M o ub ub ar ar a
Pa et
[B Bee irir ut ut , 1 96 96 3J 3J , I : 4 4 3 e t
seq.l 61Halm, Gtiosis, p . 1 6 e t s eq eq . e sp sp eecc ia ia l p . 1 67 67 . 62Cf. Ash-art, Maqalat, . s . a d 2 6 3C 3C f M u ta ta hh hh a
b.Tah
1 91 91 9 I : 8 5 9 . 64 Ash-art, Maqalat, p . 3 3 6 5l 5l bi bi d. d. , p . 3 3 , 1 0 ; al al s
a l-l- M aq aq d s t e t s eq eq .
Shahrastani,
. s
wet-te te't 'ttk tk aI-Bad' wet-
e d C L H u ar ar t
v o s . P ar ar tsts , 1 89 89 9
s o ibid.;
e l-l- Mi Mi l
wen-tuhsl ed W. C ur ur et et o
( Lo Lo nd nd on on , 1 84 84 6) 6) , p . 1 41 41 ,
Maqdist, Bad', I: l-Hadtd, S h ar ar f N a h j el-bslsghs, ed Caa irir o 1 37 37 81 81 19 19 5 e t seq.), 5f Abnl-F Abnl-Fadl adl Ibraht Ibrahtrn, rn, 2 0 v o ( C 67For Hadith d. h e r e e n r t c l b y L. T. L ib ib r an an d e i n Encyclopedia of Religion, V I 1 4 e t 66 Ash-art,
Muhammad seq.
d. H . C o r bi r6 n e is is i p or or t s u l 'e 'e e u o f t h h ro ro ne ne -v -v er er s bi n , E t s o t r6 tu d e d e s r el el ig ig io io n d e s p r em em i er er s v e ts ts e t d e l a G e n e se se , e d . C e n trtr e d' e tu d u l iv iv r (Paris, 1 97 97 3 p . 2 9 3 e t s eq eq . a n G . M o nn nn o n : M e l an an g e s d e r J ns ns t itit u t D o m i ni ni c ai ai n d'Etudes Orientales 1 5 ( 19 19 8 e t s eq eq . h e v e ea un Ku ns second (7) n tu tu r H . (cf. S. al-Munajjid, Dtrssst tt tsrtkb el-khett al-carabT[Beirut, I 97 9 7 2J 2J , p . 1 1
6 8F 8F o l at at e
s ee ee m
r ib ib u e d A.
9.
ch Gnosis Z ur ur i
I X: X: 55 55 2 e t s eq eq . S .v .v . Mlcradj. 4 3C 3C f . n o w P . C u l ia ia n u , Psychanodia (I, L e id id e n 1 9 83 83 ) 4 4T 4T h s ou ou rc rc e a r a t v a r n c o ve ve r h e a ng ng u g e u se se d b u
55
ha
a rm rm y
p er er io io d
h e m ea ea n n g
5 3F 3F o h i d. Halm, Gnosis, p . 9 6 e t s eq eq . 54 Ibid., p. 107.
Sezgin,
eo R. M. F ra ra n
1 98 98 4 p . 5 f o
on nt v oow we ke La 51 Ash-art, Maqalat al-IslamiyyTn al-IslamiyyTn 52 Ibid., p. 7, f.
G.AS, 1:60 il. Encyclo.M.Wat
92
et seq of hi
Y or or k/ k/ Lo Lo nd nd o
n : Arabica
DieFaw[fibal
i nt nt er er pr pr et et at at io io n
in In Ptinclpto: I nt nt er er pr pr et et at at io io n
f.). pu . f,c f a ls ls o D h ah ah ab ab t MTzlin al-i "ttdsl. Shar/ Nahjal-balagh Nahjal-balagha, a, I I I : 2 2 4 , a pu hadtth transmitted by M uq uq a b . Sulayrnan. Cf m ou ou s e xe xe ge ge s Mu wh wa me ed Ta Teisit; X V : 1 4 5 1 0 e t au se se d s om om e u pr pr oa oa r h i m e (cf.L Goldziher, Rtchtungen, p . 1 0 e t s eq eq . a n T. Andrae, seq) a n c au D i e P e rs rs o M u ha ha m m ed ed s i n L e h r u n G l au au be be n s e i ne ne r Gemeinde [ S o ck ck ho ho lm lm , 1 91 91 7J 7J , p . 2 7 e t seq.l G o p r m isis e Mu mm h e w ou ou l wi Hi Hi hr (J bn al-Jawzt, Dei= shu 69 Ibn Abll-ijadI Abll-ijadId, d, I V 1 74 74 , 1 0 e t s eq eq .
. . . . . .
72 73
I b A b l -H -H ad ad td td , ibid., I II II : 2 25 25 , p u Cf W. M. W a tttt , " Cr Cr ea ea te te d i n H i s I ma ma ge ge , 10 Transac Transaction tion of the Glasgow Glasgow Univers University ity Orienta Orienta 1 8 ( 19 19 5 99- 6 0) 0) : 3 8 e t s e q. q. ; a ls ls o M . T a ke ke s hi hi ta ta ,
Placein Placein theHisto theHistory ry of Isla Islami mi Though Though Mensc t op op i c f L. S ch ch ef ef fc fc zy zy k e d. d. , De Mensc
T ok ok yo yo , 1 98 98 7 , p . 1 5 e t s eq eq . F o g eenn eerr a r ea ea tm tm en en t o f h i alsBild Gotte Gotte ( D ar ar m s ta ta d t 1 9 69 69 ) . 74 Wensinck, Concordance, I I : 4 3 b . Th T h e o rm rm u sde ve ro ph se he Qu ur 64 3) Th h r p om om o h i mp w er er e 'Je-ebsuu: .suwarakum a t e nnuu a e d v er er s o n w he he r M U ha ha mm mm ad ad ' e xxpp eerr ie ie nncc e e xxpp la la in in e a s d re re a A hm hm a b . H an a n ba ba l Musnad, e d A hm etc.l hm a M U ha ha mm mm a S ha ha k r , e t s e q [ C ai ai r 1368/1948 et seq.l V : 1 62 62 , 75 Dawud al-Jawaribr in d a n r ef ef er er en en c ha h e p ro ro ph ph e r ad ad i o n b n A bT bT I al-Jawaribr d i n o f in al-balagha gha I llll : 2 24 Milal, p . 1 4 3, Hadtd, Sberh Neh] al-bala 24 , I I f.; Shahrastant, 3, 5 e t s e q. q. , t r an an s . D . G i m a re re t 0) . Livre Livre des Religi Religions, ons, p . 5 4 0) al-Fu.s al-Fu.s 1al-m 1al-mukht ukhtara ara min el- 'Uvtin 'Uvtin wel-mshs wel-mshsstn; stn; 1- (Najaf, c a 1 9 50 50 ) 76 D a n 7 : 9 ; c f . Murtd, al-Hil al-Hil al- "in (Cairo 1367/1948), p . 1 44 I:38 e t s eq eq . a n N as as hw hw a a l-l- Hi Hi rn rn ya ya rr rr , 44 , p u e t s eq eq . cc or or d n g h ad ad t r an an sm sm i e d b y H am am rn rn a b . S a a ma ma ; c f h e r ef ef er er en en ce ce s g iv iv e b y J. Fu 77 A cc Festsc Festschrif hrif Kahl ( l.l. e id Arebiscbe be Kultur und Islam Islam im Mittela Mittelalte lte (Weimar, id e n , 1 9 3 5) 5) , p . 3 8 Arebisc 1 9 8 1) 1) , p . 2 7 0 .
DasMeer DasMeer de Seel Seel (l.eiden, a vo vo i h e anthro(1\bil. Hatirn an Razl, 1397/19771, 5 0 e t s eq eq . b ef ef or or e) e) . S trtr ic ic t o pp pp on on en en t o f a nt nt hr hr op op om om or or ph ph is is m p re re te te nd nd e t ha ha t i t h a b ee ee n i nv nv en en te te d b y t h zsnsdtqs, ni ch ch ea ea n o r o th th e d ua ua l s t h er er et et ic ic s ( Da Da riri mr mr , ar-Radd eq ) i.e., t h M a ni ar-Radd calaBis calaBishr hr al-MarT al-MarTsT, sT,p . 4 4 6 e t s eq 79 Wensinck, Coocotdsnce, I : 3 7 3 R itit te te r , M e e t ie ie r S ee ee le le ; p . 4 8 0 ta n bu bu l 1 9 36 36 ) , p . 80 Malan, at-Tenbtti at-Tenbtti wa-l-r wa-l-radd add alaahl al-ahwa al-ahwa wal-bida wal-bida ",e d . S . D e d e riri n g (Is ta 6 0 f . a n I I f . T h h ou ou r a r c a e d a trtr a S ur ur a 5 6 3 7 " eq eq u o ld ld , w h c h w a f re re qu qu en en t u nd nd er er s to to o d a s m e an an in in g that e y h av av e h e s am am e g e e i u sb sb a wh 3 3 y e a o l k e e su su s (d. Vietutute utesel selon on leCoran leCoran [ P ar S o ub ub h t E ll- S al al eh eh , La Vietut ar i s 1 9 7 1 1, 1, p . 3 8 fJ T ab ab ar ar ! d oe oe s n o e xp xp re re s a n o pi pi n i o o n t hi hi s t op op i (TafsTr, X XV XV II II , p . 1 89 89 , e t seq.l 3, BI Ash-arr, Maqalat, 82a Ia'qub ub al-KafT, e d . c A n Akbar a lc I- Ku K u nn nn ! M U ?a ?a mm mm a b . a'q lc G ha ha ff ff ar ar 1 , v o ls ls . ( Te Te h er er a n 1 3 81 81 ) muwaffaq w h c h I : 1 0 0 , u l t e t s e q. q. ; t h e x pr pr e ss ss io io n shab muwaffaq r an an s a te te d b y y ou ou t h i b es es t y ea ea rs rs " Divine Commedi Commedia, a, n f I , I. Muqatil s titi l a ck ck s l ex ex tc tc og og ra ra ph ph ic ic a p ar ar al al le le ls ls . F o t h p hr hr as as e i n D a nt nt e c f Divine b . S u a ym ym a s po po k o f s ev ev e s pa pa n ( Ma Ma qd qd tsts i Bad', V : 1 4 1, 1, 2 f.), wa H is is h H ak ak a erve ea zi fo mu s ev ev e pa Hi wn Th An ma ma wh us me (Zamakhshan, al-Kashshtif, ed W. N a ss ss a u L e es es , 2 v ol ol s [ C Caa lc lc u tttt a 1276/1856]' I I 9 61 61 ) O n h e o th th e ha d, G o w a h ou ou g b e o f g ig ig a m en en s o ns ns , A d wh wa eaed H i m ag ag e ul h av av e s up up eerr h urnan s iz iz e o f e .g .g . 6 0 e l (cf. W a Trans Transact actio ions ns of the Glasg Glasgow ow Unive Universi rsity ty OriOriental SOCiety p . 4 2 ; t h s am am e h e a pp pp l e d h e b le le ss ss e P ar ar ad ad isis e (d. S. El-Saleh, Vie future, p. 38) 78
T h d ifif fe fe re re n
v er er s o n
o f h e h ad ad t
w er er e c o e c e d b y H . R i e r
Arabische he Kultur. Kultur. p . 26 1 . 9 55 55 ) ,p . 4 4 5 e t . s e q . d. also Fuck, Arabisc 26 9 T ho ho s pomorphtstic mterprertt a s d re c on on se se qu qu en en ce ce s a ga ga i r ie ie d re a nubuwwa, e d S a la la b a l S aw aw ! a n G hu hu la la rn rn r z a A C wa wa n T eh eh er er a
wh
w an an ttee d
ad b. Shad Shadha han, n,
al-ldab., ed
l-anwar V I (Majlisl, Bibar l-anwar f.nr 8) Ac or ng Qu ha he Ro al-M eraj, eraj, e d A . H . c A b d a l-l- Qa e ar ar t t o H e av av e (K. al-M Qa di di r [ C Caa irir o 1384/1964], 03 r em em ar ar k o n t h p os os s b l m po po r a nc nc e o f J e w s h r ad ad i o n a bo bo u J er er us us a e m f o e ar ar l
se
s po po t
s la la m a r f ou ou n Th Firs Firs Dyna Dynast st of Isla Isla ( Lo Lo nd nd on on , 1 98 98 6) 6) , p . 6 0 f . rr es es trtr ia ia l P ar ar ad ad is is e c on on ce ce iv iv e a s hortus 86 fT l-ba:?T l-ba:?Tra: ra: h e e rr hortus conclusu conclusus. s. al-La' stt al-masn al-masn "e tt l-abtidTth l-abtidTth el-mawd "e v o s . ( Ca Ca irir o n .d .d . I : 30 3 0 , e t s eq eq . 87 Suyutt, C ha ha ra ra ct ct er er is is t c al al ly ly , t h f irir s t ra ra ns ns m itit te te r o f t hi hi s hadith, c ik ik r m a w h h a p eerr ha ha p n o h in in g do wi )wa ma e m s iz iz e M uh uh am am m v isis i nl ea n o w i h i e ye ye s 88 T h Seele, p . 4 4 6 v er er s o n o f H am am m a b . S a a m d ie ie d 167/783-4) i s l is is te te d i n R i tttt er er , Mee tie Seele, al-Jawzt, Dafcal-shubah, p . 5 6 , e t s eq Jerusaeq . d. h e m a e r a l c o e c e d b y K is is te te r S9 Ib le Stud Studie ie in Arab Arabic'an ic'an Isla Isla Studies, n r X I T r 1 97 97 9 g a s t e ru ru s e m re c o e c e d b y K is is te te r Museoti 8 2 ( 19 19 69 69 ) 1 7 ff. S tu tu d ie ie s , n r X I II II . 90 1I1 t h M az az de de ts ts m T im im e s c r ea ea te te d b y O hr hr ma ma z s ha ha p o f s hi hi ni ni ng ng , b riri gh gh t-t- ey ey e 1 55- ye ye ar ar o l d y o u t (cf. H . S . N y be be r n : JournaIAsiatique214[19291: 2 3 1 ; H . C o r b i n Cyclic Cyclical al Tim and Ismaili Ismaili .Z ) nd o n , 1 9 8 3] 3] , p .Z h e l itit ur ur g o f Mithra, h e m ys ys t c on on ttee mp mp la la te te s h e y ou ou th th f u l G o d w h Gtiosis; [ L o nd c ro ro wn wn e b y g o d e d ia ia de de m a n w ea ea r g o d e r in in g e t (d. R. Reitzenstein, Dastrsruscbe Dastrsruscbe ErloErlosungs-mysterium [ Bo Bo nn nn , 1 92 92 11 11 ,p ,p . 2 3 e t s eq eq . T h c on on ce ce p k no no w a s t h puer-aeternus-motif. pastor pastor bonus. bonus. 91 C f he n ce ce p C hhrr i 9 2l 2l :I:I am am m a b . S a a m a ( se se e a bo bo v n. 88). Meer de Seel Seele. e. p . 4 4 5 ; Fuck, Arabisc Arabische he Kultur, Kultur, p . 2 7 1 93 Ritter, Meer S yr yr ia ia n H ad ad i h , h e A bb bb as as id id s a r s a h av av e o n h a k e w om om e (d. .Ma ')4 Studia Studia Islamic Islamic 6 3 [ 1199 8 6 1 3 7 ) ov er er no no r u nd nd e
101
Ms]» Tren Trends ds inJewis inJewis Myst Mystic icism ism ( Ne C an an t 5 . I I c f G . S c ho ho le le rn rn , Ms]» Ne w Y or or k 1 97 97 2) 2) , p. p. 6 3 e t s eq eq .
o p c f M . S . C oohh en en , TheShicur TheShicur qomah. qomah. Litur Liturgy gy and Theur Theurgy gy inPre-Ke inPre-Kebbe bbelt ltst stic ic Jewish Jewish Mystic Mysticism ism L a h am am , 98 .Th h r n o g y g iv iv e ov o w h e o ne ne e w o G. 102For h i
Mystict Mystictsm sm in Rebbtnt RebbtntcJud cJudsism sism (Berlin, (Berlin, 1982) 1982) L Ik Ik e h e o o bv Cohen quor quored ed in n. 102,.1 102,.111 11tllle ra ra ttuu r c a e xxpp llaa in in e a s e aacc t o n h e f a h er er -f-f ig ig u o f G , S c ho ho llee rn rn . 10 A p 4,3, ra afte afte th Musl Muslim im Conq Conque uest st ( Pn ,Mo Pn nc nc eett on on , I g S4 S4 ) p . 3 0 7 e t,t, e C f h ow ow e e r t h m at at er er ia ia l c ol ol le le ct ct e b y S , M, Wasserstrom lf1 Logos r,ldJ)uJ., J\ "/11(/ld ic inhonorem inhonorem C, W ic ic ke ke ns ns , ed. R. S av av o a n 0 , A , A g U S (T (T o o n o , g SS44 ) p . 2 7 1 107 Cf. Halrn Halrn Gnosis, pp 10 an 104, 105
106
108 Scholern, Major Major Trends, Trends, p. I n r aq aq i u da da isis m h er er e h a a lsls o e e Jewish Gnostic Gnosticism, ism, p p 1 3 e t s e q . ) . d iv iv in in e l im im b w itit h l et et te te r (Scholern, Jewish MyStiCism, p. 2 3 3 . 109 Cf Gruenwald,
attempt-
til
'_'
n o h av av e
ee
so
Bvrsnt ntin in 1 1 2 C ft f t h e s t ud ud y by S t . G e r o Bvrs C.S.C.O"vol. 346),
f fe fe re re n cono conoct ctes es
f ro ro m H ts ts ha ha r
a l lak.m.'.
dUfi dUfing ng th Reig ReiglJ lJ ()fL.e(l Ifl
till
TH
lbid., ., p.215 N o o , i t s t ru 11 lbid ru e o f ou So of So gs II B u t i t i s p o ss ss ib ib l t ha ha t t he he y w er er e s im im pl pl y u se se d i n o r de de r t o e x pr pr es es s t h i nf nf in in itit e greatnc-.
h e h e n ttee n o n w ou ou l His own,
l-l.in
e\ en ([n ll\
Prof Profes esso so
i,
j(
'1).1111
ill
! ( I i ,~
LECTU LECTURE RE
Dokt Doktor or Jose Jose va Es is Dire Direct ctor or of th Orie Orient ntal alis isch ches es Semi Semi
n a a t t h U ni ni ve ve rs rs it it y o f u bi bi n e n fr
t h U ni ni ve ve rs rs itit y
F ra ra n f ur ur t
es Ge ma y,
H e r ec ec ei ei ve ve d
H e i s a ut ut ho ho r
of arti articl cles es inGerma inGerman, n, Fren French ch an Engl Englis is
d oz oz e
on th hist histor or
i s P h. h. D
o ok ok s a n s c r e
an inte interp rpre reta tati tion on of
Isla Islami mi theo theolo logy gy an reli religi giou ou thou though gh inthe Midd Middle le Ages Ages Prof Profes esso so va Es resi reside de
in Tiib Tiibin inge ge
with with hi wife wife an fami family ly
TH
LECT LECTUR UR
SERI SERIES ES
Th Univ Univer ersi sity ty Lect Lectur ur in Reli Religi gion on at Ariz Arizon on t ab ab lili s e d i n 1 97 97 99- 8
wh
t h D ep ep a t me me n
Libe Libera ra Arts Arts an Scie Scienc nces es st dy in th
i el el d
a n t h U ni ni ve ve rs rs itit y
Prof Profes esso sors rs Jaco Jaco l i a ) E la la i
Stat Stat Univ Univer ersi sity ty wa es o un un de de d i n t h C ol ol le le g
Th Lect Lectur ures es pres presen en eith either er an orig origin inal al scho schola larl rl
r el el i i o
to th
more more gene genera ra asse assess ssme ment nt of reli religi giou ou me
wa
e ne ne ra ra l a ca ca de de mi mi c c om om mu mu ni ni ty ty , a n / o stud studie ie to loca loca frie friend nd of th Depa Depart rt
Th fi st ig
a n u a l ec ec t r e
P ag ag el el s ( Ba Ba r a r
C ol ol le le ge ge )
A lb lb e
Univ Univer ersi sity ty of Chic Chicag ago) o) Wend Wend
Chic Chicag ago) o)
Caro Caro
( P i nc nc et et on on )
of Lanc Lancas aste ter) r) Mart Martin in
Doni Donige ge O'Flah F laher erty ty (Uni (Unive vers rsit it
an Robe Robert rt N. Bell Bellah ah (Uni (Unive vers rsit it
UR Th Nint Nint
e lili ve ve re re d b y
of Nort Nort
J . R a o te te a
Nini Ninian an Smar Smar (Uni (Unive vers rsity ity of Cali Califo forn rnia ia an Univ Univer ersit sit Mart Mart
we
Neus Neuser er (Bro (Brown wn), ), Gile Gile Gunn Gunn (Uni (Unive vers rsit it
Annu Annual al Univ Univer ersi sity ty Lect Lectur ur
of
of Cali Califo forn rnia ia at Berk Berkel eley ey). ).
IN 19 in Reli Religi gion on will will be deli delive vere re
by
so Syra Syracu cuse se Univ Univer ersi sity ty onMarch onMarch 2,19 2,1989 89 inth Will Willar ar "Rel "Relig igio ious us grou groups ps inAmeric inAmerica, a,
with with spec specia ia refe refere renc nc
H.Pedri H.Pedrick ck Grea Grea Hall Hall to Afri Africa ca
infl influe uenc nces. es.