This dissertation has been

and other contemporary scholars" have excluded this book

from the list of works by al-Ghazili. In this connection MUb^grak states that what a1⁶Anini has said in Cairo Univer 

s.-

. sity al-Misriyyah) was to the effect that al-Ma6.

•

nun bihi ^Gala Ghayri Ahlihi (i.e., the book containing the , above attributed teaching) is far from being the same as the booklet in the hands of the public at present, and that that

19 M4noidh, p. 10 (under ⁶acti^sid), and 11 (no. 30)

20 Kufrali, KO, Op.cit., p. 758.

21 Gardner, OP.cit_t, p. 106

22 Munaidh, p. 19. •

lviii

book mud; have been a balky volume containing al-Ghazali's

philosophical views which he deemed should be kept back from the common people. Mubarak himself rightly adds that the copy of Nadnin we have at hand does not include the

view about the eternity of the world and the lack of (23)

knowledge by the Eternal One of particulars. According to

Rida, on the basis of such facts as the absence of the above 

•

mentioned false views in the copy of Madnin existing today, the copy which al-ZabIdr had bearing this title was possib 

ly the false copy which according to him was written by (24) al-Sabti, and not the copy printed and in use today. The

following statements from the Madnin itself speak for the book.

All originated and created things were created by. God in order. He is the' First before Whom there is no first. Prom Him cote originated things rather all things that are Possible fof existencej, The: order descends from the most excellent to he more excellent until it ends in matter, which is the

• lowest of things. (25)

The days of God..... stand for the grades of things He created, made and originated in different senses.

C21 Mubarak, op,cit., p. 120.

24 Rip, M., 6^p.cit., p. 91f. In al-Dimashe's list all stx works are mentioned as belonging to al-Ghazali. In connection with Madnun he has between parentheses this statement : "It ra7^gard that it is forged on him" ((Zile, madais^{un C}alayhi)^.. Dimashe, Op.cit., P. 12.

(25)A1-Mhbda^vit wel-Makhlaoat alidatkaha Allah Tagala nazilat^ali bindbartTb. Fahuwa^wl-A.wwal AlladhT 31 awwala cablahu. Wa minhu tatgaluⁱl-mubda^gAt_t_bal al-mumkinAt bi' ³asrihl. Thumma_yanzi110^-1-tarttb tin al-ashraf fall-ashraf hattl antahT *ill'l-mAddah,allatr hiya akhasS il-ashye7 Ma ndn, p. 15

lix

For instance, in the saying 'in four days' one day [stands fox] the material substance of heaven, one day Pori its form, one day [for] its stars and

one day roll its souls. The saying.:;.'in tits days' [standsfor] matter and form. (26)

The most proper attributes of Himfire., God]. are [a] His being self-subsistent, that is, He subsists by Himself, while all other than He subsist by Him, and ₍1₄ His being self-existent and not [existent] by some other than He, for all other than He some to exist by Him and not by themselves.(27).

It is thus evident that neither al-Madnin al.Kabir, nor al­Madnan al-SaghIr speak of the eternity (cidein) of the uni-, verse, for all is created by God, the only Eternal One. The question of the Eternal One's claimed lack of knowledge of

s

particulars iy not, at least spoificalitreated in either (28)

one of these booklets.

The third book in the list, Sirr al-q1amayn Wa

• 
  (22) Kashf M^g ffll-D^grayn, is considered a Bitini work. The
  

sixth, al-Tibr al-Masbak fi Hik^gy^gt Wa Hikam Wa Nasa^l ih al 

• 
  •
  

NuIak, is supposed to have been forged on'al-Ghaz^gli under

mar^gtibu makhla ^gtihi wa ma na5g-

_lm

ayy Puawm a -samd wa yawm Q:ara

rOSUra

yawM^'n kawakibuhl, wa yawd^m nufasuhl. Wa cawluhut...i

fl^-Yawmaynⁱ, al-maddah Waⁱl..surah -Ibid, p. 2f.

127)Akhassu waglihi annahu Qayyam, ay liuwa grim bidh1- tihi, wa kalia ma siwlha O^vim bihi wa annahu mawjad bidhl- tihi IA bigha rihi, fakullu mA siwdha mawpd b3hi ld bidhd­tihi - al-Ma•nan al-Sa^-hIr (Cairo, al Ma .:.i_ikah Press,
,p..' erea er re erre• o as :1.

(28) Yet' in the Madnan the section on The means of sub 

the false pretext that it was translated from Persian^'by one . (29)

of al-Ghazalt's disciples. Except the reasons given in

connection with Madnin no readon is given iri7Muncidh nor any evidence why the other five works Are claimed to be forged on al-Ghazalt. On the other hand other scbolars consider some or all of them authentic works by him. Macdonald's

list includes as such the Madnin, Sirral-^gilamayn WA kashf (28) •

Ma fi'l-D^grayn, and al-Tibr al-Masbik. Brockelmann's list

includes these three works and al-Nafkh Wa'l-Taswiyah, while Rida.'s includes all six works.

•

It should be noted, however, that names of such renowned writers as al-Ghazili have been attached by other writers to their own •orks so that they may Win the approval of their readers. With al-Ghazali this may have been easier, in view of the large number of works he wrote, the various fields he treated, and, as a result, the more or less dif­ferent styles he wrote in, as the subject and circumstance . called for.

sistence being decreed and guarranteed (al-riza mucaddar wa madman), on the contrary, tends to show that God knows the needs of subsistence of the individual creatures- p. 3f.

429) See note (20) above. According to Mubarak and Macdoi nald, however, al-Ghazali addressed this book to Sultan Eh­hammad ibn Malikshah who, according to Macdonald, became the great Saljuk in 498 A.H. Mubarak, Op.cit., p. 9. Mac­donald, OD.cit., p.146.. Of futther the great similarity bet­ween this boot and a number of other books by al-Ghazali, including the Ihya^.- Ibid p. 102.

(30) For more'radicAI easons see !bid, p; 121.

11131:1 I 973. • . • Leiden, 943 p. 545.64a,- 3)• Ibid, P. 12:39. P. lvif. above; al-Muncidh, p. 19.

CHAPTER V

AUTHORSHIP OF MA 'ARID Ai-was

The question now arises; Is Ma^giriJ al-Ghazili's work? To answer this question evidences, both external and internal, have to be considered.

1. External evidences. Although some sources, such as

some of those quoted in chapter IV above, do not have it on (1)

their lists, yet, as has been already indicated, Brockel 

mann includes it in his list and tends to identify it with (2)

Ma^cirii al-SilikIn and/or Mi^crii al-SilikIn. On the other

hand Maktab al-Nashr al-'Arabi of Damascus, which questions the authenticity of ascribing the authorship of six books to

al-Ghaza has Ma^tirij al-Quds on its list of his printed
(4)
P madari Ma^crifat an-oafs K. 1

I II

• a

.e^.r Zuzammen
s u.er •ie See e

• 
  75 _:33. Ma ar a 4 ds 2 .,aa s.
  
• 
  1Jc:⁴a a rab II
  

a.r a Mr^. K.

I :8 0 Ps o

ma r

a an. s e. • n

_ e ne ⁴ 4a= en

.-aitsyinriErWATIJ.:

arai

(1) P.' xitii above.

(?) Ma^giri^w as-silikIn no oh Ambr.

a a e^. ra

12_.

II

I

•



works on philosophy and logic, while it has Ma^girij al-Si 

likin on its list of manuscripts, where a copy of it is said

(5) to be found in the library of Paris.

Apparently there is more than one manuscript in existence of the book each printed by a different writer, for at the colophon of the present edition the editor sta­tes that_. for its correct revision and edition he compared it

with an older manuscript in Tunis, dated 923/1517-18, the (6)

date of the manuscript at hand being 1066/1656.

The title of^.the book may have been derived from Muhammad's "night journey" entitled `'The Night of the adder" (Maylat al-Mi^lr^g:1), or perhaps from some passage in the gur*-

"an, such as 70 : 3-4. The term Ma^tarii is itself one of the favorite terms of al-Ghazilr. Titles of same other writings of his inblude it either in the singular (mi^cr^gl) or in the plural (pa^riirii), such as the above mentioned MiA^grij, al-Si­likin. (or Mi^grEl al-SilikIn), al4Ti‘riii, and Mi^gral al-Sa^gi­dah. Other derivatives of the term, such as verbs, are not

(7) uncommon in his writings. ,

5. 
   Ibid, p. 12 : 46.
   
6. 
   M^g7fili_t P. 212..
   
7. 
   E.G., Mishkat,. p. 2;13,19,23; al-Durrah, p. 10; cAli4ib al-011lb (slaTTEI: ur,p. 235,246- hereafterreferred to as
   

' ^LAWib - Ma^Lgrij, p. 3, where both ideas and style are practically identical with those in gAleib.

• I, ⁴0,A. M^s tr--L.--s

2. Internal evidences. The basic internal evidences, how­ever, are doctrinal. Al-Ghazili's religious doctrines ex­pressed in Ma^airii_, are not different in nature from those expressed elsewhere in his,writings.One. example is the orthodox Muslim doctrine of God as the Omniscient creator

8)

and Sustainer of every thing in the_,univers⁽e, Who knows

(9)

every thing both universal and particular. Other doc-.

( ) trines deal with such subjects as the attributes of God,

(11) ( 12 ) (13)

life after death, sources of knowledge, prophethhod, etc.,

all of which mark the highest development in al-Ghazill's thinking,which he attained after his conversion to Sifism.

There are other evidences which point in the same direction. Indeed Ma^eiriJ is not completely different in substance, vocabulary and/or style from some other writings

8. 
   Although on p. 202 of Ma^rixi the author speaks of a series of causes.in creation, ye on the same page he attrib­utes all causes and their action to God, Who created all things according to His own will. - Cf also p. 204.
   
9. 
   See p. xxviii with n. 15, xlii with n. 11 above; Ma arii, 194.
   

( 10 ) Man p.. 97f; Madnun, p. 7ff ;wi bah p. 6,9;

M^a aril, p. 92193,195-1g/708-209; of also p. xix, n.10 above.

11. 
    ma^tiril, p. 167-180 (esp. 170-173)₁180-188 (esp. p. 184); of Kimya^s, p. 18f; Madnun, p. 4ff.
    
12. 
    See references in Ma^tarii given on p, xxix, n. 20 above.
    
13. 
    Munaidh_l p. 137-143,159^•162; al-iisilat al-ladunimat P. 41-43; Mar^mn, p. 18-20; tia^giirii, P. 141-167 (esp. 145, 15Off,160-162), Mishkity p. 5,22,40f,44f.
    

lxiv

by al-Ghazili. Most of ^tAii³ib al-Qalb, for instance, is (,-".' almost identical with most of the first half of it. Much of the rest,Of'it is found scattered here and there in the

second half of the book. The following are some of the

topics treated in ^tAli^sib : (1) The definition of the terms (14)

calk, nafspand rah, (2) The forces of the heart (that is the
(15)

internal and external senses), (3) The special property of (16)

the human heart, (4) The example of the heart with respect (17)

to knowledge, (5) The difference betwwen inspirational and (18)

acquired knowledge (or learning) (ta^tallum), etc., which are

treated almost in detail as in Ma^tirii. As these topics show, one difference is noticeable. Whereas more extensive use is made in ^cAi^g'ib al-Qalb of the term calb, in the Ma= ^tirij, for the same purpose, the term nafs is mostly used.

Very few of the hadiths mentioned in Ma^t'arii are miser sing in ¹Al^g'ib₄ and vice versa. The same thing is true of

(14) ⁶Aji^sik, p. 201-210; cf Ma^tirij, p. 11.16 (where the term "intelligence" (^±A 1_) added to the other three terLd). Cf also iffrillya^x_l P. 5ffi^-il-RIsalat al-Laduniyyah, p. 27.

⁽¹5)⁶AJ^aPibt p. 210-219; of Ma^sttrii,P. 40-56,105-107aba=-

ETA^L0 8.14; al-Risalat al-Iaduniyyah, p. 26-32.

16 ¹411:¹1b,'Pa 219-226; cf ma^qtril, p. 51-56.

17 !A,l'ib, p.-230-240; Ma^tgriJ, p. 98-105.

18 ^liki Jib , p. 244 Mish

- 246; Ma^taril_l p. 150^L.166; - kit, p. 38f ; al- RisalEt al- La^duniwahs Pi"^.41 •--45.

" or

.

the qurⁱanic passages. Both hadtths and queanic passages (19)

are on the whole used for the same purposes in both bottks.

On the whole the subject matter is treated more in detail in Ma^garij than in gAjalib.

Other points of similar#y between these two books are illustrated by some similar analogies used in both of them. One analogy is between the soul and its faculties of

mental reflection (quwwah ^gagliyyah mufakkirah), ire (lla- dab) and physical desires (shahwah) on the one hand and a

7--

(20)

ruler of a city and his agents on the other hand. Anothhr

analogy is between intelligence, physical desires and ire on the one hand and the hunter, his horse and dog on the other hana!¹⁾8till another analogy is between the heart and its degree of purity with respect to the acquisition of inspira­tional knowledge (ilham) on the one hand and the mirror and

its degree of brightness with respect to the clarity of the

(22)

reflection of forms on it on the other hand. The example

(23) of the' niche (mishkat) is another illustration.

(19 )In this connection of. also Mishkat and Kin a3 (20)⁶A^ja^aib, p. 218; Ma^gariJ, p. 105-206. Cf. also

KimIg³ D. 8.9ff. D. 21 .1La ib, p. 219; Ma^tarij, p. 107.

22 ^$1J-rib, p. 230; Ma^gri j, p. 98-99f; lamye, p.15,17; of al-pisRlat al-Iadunt^yYah,P.46-49(where the analogy is bed,. tounIthis knowledge and sickness).0n p.17 of Ajwibah the ana­logy of tie mirror is used in connection with creation).

(23)!V3^lib, P. 225; Ma^ggrij, p. 58-59ff; cf.Mishkat, e. g., p. 15,42-47, etc.

There are numerous points in which Ma^girij .similar

to some other works by al-^ghazili. Examples have, been

(24)

already given. Other examples are the similar treatment

in Ma^ciril and some of these other works by him of the follow 

25. 
    ing subjects : (a) Angels, their nature and their contribu 
    
26. 
    tion in man's acquisition of knowledge. (b) the grades (or
    

quality) of souls with respect to their

(27)

knowledge, (c) the nature of the heart

(29) indivisible nature of spirit, and the

acquisition of

(28)

(or soul), the

relation of the

spirit to the body (spirit being the commander of the fa-(30)

culties of the body), (di the niche and the grades of



(31) (32) knowledge, (e) virtues (being middle between two extremes

(24) In addition to references given above_,with Ma'arii in the present chapter see those given on p. xxvii xxix, xxx, xxxiii, xxxviii, xli and xliii above.

i25) 122f ,18,20; of. Madnin, p. 16-18. 261 Ma^garil, p. 81f,99,153,155715grot. Wi^sib_tp. 246; Mishkat, _p. 30f.

reirma^tarij, p. 98-105 (of 56..58), 153,155; of. p. 230^.240; al-Ris^glat al-Ladunin^rah, p. 46-49.

28. 
    Ne^grii_l p. 20-23 (of: 24.36)1 of.Xiw^g', P. 6-7; al-Riallat al-Iadunivyah, P. 26ff.
    
29. 
    Ma^cgrib P. 24ff; Aiwibah, p. 4f; Xi^mliP, P.
    

6-9,'

28. 
    p. 105-107; of. al-Risilat al-Laduniyyah, P. 26-32.
    
29. 
    In addition to n. 2/ Above see Mishkit, p. 42-47,0c.
    
30. 
    Ma^ciril_l p. 88-98; of.MgEgg, p. 25f; iimvi^s, p.10, 11, 12ff; Munai^gh, p. 43f (quotation from Mian al-gimal).
    

-•

(

lxvii

33. 
    (f) pairing in creation, (g) the nature of things below
    
34. 
    the o of the on, Among other illustrations are the
    

following : (a) The safl interpretation of the believers)

•

positive answer "yes" (ball) to God's question about His un(ty₎"Am I not your Lord?" ('Alastu bi-Rabbikum?) (7:172/ (b) the analogy of the impotent ^('ir.iymTn) illustrating

the inability of some men to comprehend and enIoy the spi­(36)

ritual pleasure of the knowledge of God , and (c) (though

seemingly insignificant) the verse of poetry used to illus 
trate the necessity -^gorthy individuals,of instructing in divine sciences only

(37) never those who are unworthy of that.

In spite of all the well-advanced ideas which appear

(38)

here and there in the book, in a general way it can be con 

sidered as a somewhat more develo^ped combination of a num­ber of ideas and views found scattered here and there in

(39)

several of al-Ghazali's other writings. The fact that it

(33) Ma^earij, p.200;cf. !Ala'ib, p. 265;p. 3.Pt PAW: 13*

3 P.202;

14;of. Madnan, p. 3.p.3.of, XTEW, p. 17; alDu/rah,36 Ma^trij, P. 169; cf Ayyuha'l-Walad, D, 27f.