MEDEDEELINGEN DER KONINKLIJKE AKADEMIE VAN WETENSCH APPEN APDEELING LETTERKUNDE DEEL 75, SERIE A UITGAVE VAN DE N,V, NOORD-HOLLANDSCHE UITGEVERS-MAATSCHAPPLS, AMSTERDAM 1933DEEL. 67 (1929) H. WAGENVOORT, Fergls vie Elloge und das Sidus Juliam . . £060 The asain in the esrm testa raion, th note by A. J. Weasinck + 060 ©. DE BOER, Over fancte em geichiedenis tan de Frome yatrondif™ 4 0:60 JOS. SCHRUNEN, De Latinsche Geniie! Singlaris tan de e-stommen y 060 W. DE VRIES, Hypertoreltbeid : sees 5 0.60 DEEL 69 (1930) J._YAN GINNEKEN, De soreste der taleraneringen (Se ome ‘verte deol) : 4120 ACKLUYVER, Gissingen in verbind mt bet seord Latherdese . - 5 0.30 ©.G UHLENBEGK, Jnfgeeri op het gobsed der Algontin-Talen . 4 0.30 DEEL 71 (1935) D. PLOOM, Mattheo XI, #88 in the textual tradition... f OAD R. VAN DER MEULEN, cer sen svrd soor Hollanders in Sheansche orchivalia 050 1A. J. WENSINGK, The ariele of determination in clrabic. 040 DEEL 75 (1932) M. SCHONFELD, Oe-alitten in Holland eo Zeeland £ 040 VAN DBR MEULEN, Nogmanl oer en urd voor Hollanders in Shaaniche archivslia 0.30 G. DE BOER, Pryclandsuamies of Prende-dynamies? fe O40 DEEL 75 (1938) 3. J, SALVERDA DE GRAVE, Sor cnelqes composts Francis rms in mayen de profes £040 Wea RALDERS, Hel woord extents bv ct madernewitenschape “ike sproabgsbruik + 080 40S, SCHRIINEN, fe Late sat nde IndrBirpcche romdaten 9 Ot N. VAN WUK, Das getencitige Veale eniger Redationen der rae spon fin dak, Dntecblngsachste es Min tnpavagor eae GERLACH ROYEN O.F.M, Sprat ov tae 2. 2s 4 GHD ON THE RELATION BETWEEN GHAZALI’S COSMOLOGY AND HIS MYSTICISM BY A. J. WENSINCK MBDEDEELINGEN DER KONINKLUKE AKADEMIE VAN WETENSCHAPPEN, AFDEELING LETTERKUNDE DEEL 75, SERIE A, Nt 6 UITGAVE VAN DE N.V. NOORD-HOLLANDSCHE UITGEVERS.MAATSCHAPPU, AMSTERDAM 1933MEDEDEELINGEN DER KONINKLUKE AKADEMIE VAN WETENSCHAPPEN TE AMSTERDAM, AFDEELING LETTERKUNDE, GEERTE, GODGELEERDHEID RUBRIEK A: LETTEREN, WUSB! DEEL $$ (1923) B. FADDEGON, De inlerortetie der Kothola-Uponisad. .-. ... f 0.80 J. H, KERN, De tosleormen van "( Middelenglse gedicht Haveleh. .. 4 0.30 NN. VAN WIDK, Taso etre geen brenda od betredbingen tuszen Serven en Duigoren 2 0.0 4. AL WENSINCK, New date concerning Sprise mystic literature. 7 040 5. €.C. UHLENBEGK, Oser cen mogeite verwantschap van het Bashsch Int de Palaso-Kavbaszehe ‘alen« = 030 26 ALL BARNOUW, Echoes of the Pilgrim Fathers’ speech... » 0.40 DEEL 57 1924) N81, J. J. SALVERDA DE GRAVE, Toroidus . 1030 12. CW, VOLEGRAFR, “Eawas Ly ya’ Ererce (Over dan corsorone der diomyezche mses 3... B DE JOSSBLIN DE, JONG, Hei Nogerbollndich oun Se Thomas en Sk Jen 4. W. CALAND, Over Ziegendal's Malabaricher eidenthom 5. H. PERNOT, Remarguer sur les Brangiles. a (oe a YORTHEIM, Zurspe DEEL 59 (1925) NOT 1.4.G. VURTHEIM, Rhadamsntiys, Iithyia, Blysion. ©... 6+ £0.80 2. 1. VAN GINNEKEN, De sorsaien der talverenderingen «2+. 030 Ts BR M.TH.BOHL, Pelleaymologieen woordsteling inde Genesi-verbalen », O49 TAN VAN WHI, Zur Kampestion dor aivehnsonachen Coder Suprasiensis| 7 9 050) «5. D. PLOOL, De Commonisar sax Zacharios Chretien or het Diaiesaron 0.30 8 Ald WENSINCK, The Second Commandment : 030 3. DLC. HESSELING, Enanzelnos Aposolide Sepbocs minellénse . y O30 1 8) PH. S. VAN RONKEL, Berishe aangoonde de jangte canvinst can ‘ieteache handecriflen in het buitenlond (Cambridge) = 0.80 29 GC, UBLENBECK, Nieuwe wosrdes in bet Blacfo +030 ON THE RELATION BETWEEN GHAZALI'S COSMOLOGY AND HIS MYSTICISM BY A. J. WENSINCK 1 In several of his works Ghezamt makes use of the terms smuth, matabit and djabarai in a way which atcats the tention of every reader, Professor D. B. Macdonald) has tentatively compared this triad with faneaeic, Sra Sie in the doxology of Our Father in some Mss. and tans- lations of Matthew vi, 13. Professor Tj de Boer’) has com- pared these terms with the zuquinynes, Zeya, oon men sioned ia Colossians i 6, The divengency of opinion between so. distinguished aumhoriies woold in ell prove the necessity of an enquiry into the prov and the use of these terms, Investigation at the outset is facilitated by the fact that ence, the meaning mulk and malakut are used in the Kue'an, Here muth deno tes human as well as divine sovereitmy, malokat divine sovereignty alone, In accordance with this it is stared by the commentaries’) that malakzt is the more lolty of the two terms, just as rohabat and rakamit are loltier than rahba and rajima, But further mulk and malaknt are synonyms), aS appears from slra xxiii.90 and alira xxxvi,83: “In His hhand is the malakat of all things". In this phrase malakat may, however, also mean “treasuries” ». 9) Jenrnal of the American Oriental Society, xx. 116, ate 3. 9) Art. Khalk in the Eniyelepacdio of Ilan 2) Taber, Tassr, wi, 147 9 Bokbas, Drow, b. 8; Baidawi ad sara vi, 75. 9) Tabar, Taser, xvii, 33 ad suea wil. 90 1832 also the two other passages “In The meaning sovereignty sui of the Kur'in where malakut occurs, viz. stra vi. 75: this way we showed “Ibrahim the malahut of the heavens and the earth”: and sira vii, 84: “Have they not looked on the malakut of the heavens and the earth?”. Yet Geiger") goes too far by saying that malakit applies exclusively to the divine goverment. For the context admits also the Interpretation of the phrase by “the visible wonders of heaven and earth”, as the commentators remark’), Side by side with the phrase “the malakut of heaven and earth” the Kur'an frequently uses “the mule of heaven and earth"), of “the mule of heaven and earth and what is between them” 9. ‘The commentators have further rightly noticed that the term malabvat is Nabataean, ie. Aramaic’). Dalman has carefully collected the passages in Jewish-Aramaie literature where ‘malkata in several combinations is used in the sense of i¢ Kingdom of God" or, what is the same, “the kingdom of heaven”, for “heaven” is # substitute for “God”. Appa- rently it was not the term malbni(2) itself that was picked up by Muhammad, but the combination malbit shemaia Which he took in its literal sense, as appears from the ad- dition “and the earth’ It seems in the expression in Jewish or in Christian circles”), At any rate Jewish literature contains such expressions in a cos- 2) Wat tat Mohammed aus dem Judenthunse anlzenomnen, Tofsic, vi. IAT; Waidawi ad ste vi 75, OL; ie 186% v. 20, 44, 120; vii, 158: x. 1175 xxiv. 42s sev. 2: sax 455 ali, 485 nly. 26 4) Sea v. 215 axxviii 95 alii: 8 8) Tebari, Tafir, vii. 147; Geiger, lee cit; 8. Fraenkel, De eoeabulis Perogriit, 9. 22. 1) Die Worle deen, p. 18-60 9) CL J. Horovita, Jewish proper names ond derivatives in the Koran, ia Hebrew Union Analy 5. 2. 184 3 mological sense, a8 appears from Berakot 88a: xm3b3 REPT NMIDD PVD NIT “The kingdom of the ea resembles the kingdom of heaven”. This is nearer to the Kur'anie expressions than the terminology of the Gospel is. Morcover the Kur'an shows no trace of the eschatological nor of the mystic sense which the expression “the Kingdom of God” possesses in the New Testament and which appears, though rarely, in later Arabic literature, The term diabarat appears for the first time, as far as 1 ‘Tradition ; wherever it occurs it is combined w matabut and other terms denoting the sovercigaty of Allah The formulas are the following: % We cannot decide this question by means of the data to be found in the works of alParabi; they are too scarce. We turn therefore to Ibn Si . The first of the passages we ‘must pay attention to is the following :"When it ie. the spirit] loosens itself from the body and its accidents, it may become wnited to the Active Mind in a perfect union. There it will find mental beauty and everlasting delight"). This is a close parallel to al-Fardbi’s Fagg No. 26 as cited above. In Ibn Sina’s Kitab alisharat') there is a passage of this tenour: “Nay, those who are rapt in the contemplation Of the diabaral, who kave turned away from all impediments, will obiain, while in the body, a large portion of this delight”, From a comparison of this sentence with the foregoing one there ensues the identity, in Ibn Sind’s terminology, of the Active Mind and the diabarst. 9) With this of aGhacat, Mead) ahd, that the mind may uravel in “the highest malaki? 41GL also Horten, Das Buch der Ringe, p 178 se 9 AUG alti, 1 fl 360 opm: oslyey Gad) Ge Gal 31 ethy SEY gle UC Jat, Le ot sod ball all iy tall ILL dia DRAW: Ge Opt oeall Syd iS pec Li sl de GQ. oly Gg pe Ome dele! 3, where he says 1898 Further Ibn Sina uses the terms djabarat and kudsal-djabarit in the sense of ‘the higher world’. The latter of the terms ‘aeabt identifies the Active reminds us of the faet that al Mind with the rik al-kuds and the malakiit, In other pas- sages Ibn Sina uses the terms al-'alam afa'la “the highest world” and ‘awalim el-djabarut as synonyms of malakat. ‘The evidence gathered from the works of al-Parabr and Ibn Sing does not appear to be conclusive for the question regarding the mutual relation between malakat and diabardt. It affords the notion, which will return in the fundamental ideas of Ghazal, that the human spirit belongs to the realm of the Logos or malakit, that it may elevate itsclf unto this realm and, perhaps, to the still higher realm of God Himself In the works of the Brethren of Basta the term diabarit does not occur, as far a¢ I can see, Malakut, on the other hand, is frequently used in association with heaven in order to denote the spiritual Paradise to which the human spirit may ascend on the Day of Resurrection or, at moments, even during this life’). Here may follow the translation of a passage which is characteristic for this conception: “Wake up, o brother, from the sleep of abandonment... possibly thou wilt be quickened on the Day of Resuireediou amidst the blessed, and sovend to the malakat of heaven and enter into the host of the angels” This passage is the first to show the eschatological sido of the malakt, a connection of ideas which may be due to the influence of Neo-platonism as welt as to that of Christianity. As to Neo-platonism I may remind readers of the fact that the Muslim Platonists, who reject the resurrection of the body, emphasise the idea of the immortality of the soul and its entering the epiritual Paradise after the separation from 7 Ra i. 83. 9) Rast, iis 127; ob. 146, 377; 5. 65, 262, 268; ii. 63; Hv. 95, 138. 190 9 the body. As to Christianity itis less known, but nevertheless of some importance for our enauicy, that in Syriae marhuta may denote heavenly Paradise’) The eschatological meaning of malasat is prominent ia the work of Abo Talib siMaide, one of Ghazat's chief sources of information. This may be illustrated by the trane lation of some passages from hi Kit al-buled. “The facial exe belongs to she mult and is turned towards the world but the eye of the heart belongs to the malahi and is tened ‘owards the world to-be", Aad: “The mala, the world 10-bein the hearts"), or “the world of the melahit be. the knowledge (ima'rifa) of the realia and the mysteries", as compared with the expression “the heart is the treasury of the malakat"), which is also found in Ghazal's works9, The fist of the passages just cited shows that Abu Talib makes & distinction between the Kur'anie terms sulh’ and malahat,'in this way that ke applies mulk to the visible world, As far as I can see he is the first to do 30 and it is apparent that Ghazal, who makes a frequent use of this term, is indebted for it to him Finally the two following passages from the Kat alkutab may be translaed as illustrations of the muival relation if Between the three realms ia the terminology of Aba “The preeminence of iaward before outward kiow- tike the pr Taub: ledan : minenee of the mudukaé before the mult"), And: “The muth is perceived by the intellectual ht, the malaleat, which is the worldto-be, by the light Brockeimana, Levicow Spriacum, esters to Jacob of Si fers to Jasob of Sag (bh Orient, ed. Anemani, i. 315; cf alto the adjective méashraalss sus", Brockelimena, lec. ef i. 238, /Brid) a-buds, p. 104, 9 ay, 156. 9 Pade infra, 14, 18. 7 it 186 19110 of faith, the divine majesty by the light of cersinty and the Gubartt, which is the divine aoity, by the light of the higher krovledge"). Here the @aborat occupies the highest place, that of the fedhead ise; eloewhere) diabaraé denotes the divine at tributes. mm The evidence discussed in the foregoing pages may have sufficiently cleared the way for an enquiry into and an under- standing of Ghazalt’s use of the triad mudk, matakwt and diabarat, “First of all we shall pay attention to his cosmoley. Belore going into details, in so far as these are of impor- taco fr the motel elaion betwen, Charts eormoloty ard his mysticism, we must remember, that the former shows the influence of Neo-platonism as well as of the Ptolemaic sy- Ghuzatrt has taken the ideas of the Active Mind’) and of the Universal Soul‘) from the Neo-platonists. These cos- ological representations have their counterpart in man, who abo bears within him reason and soul’). ‘Thus a basis for the relation between his cosmology and mysticism is given. On the other hand Ghezair adopts the Prolemaic doctrine ‘of the heavenly spheres, combined with the well known ides, that each of these is moved by an angel’); he tas worked 1) Aa 4 245: Age, Ql yyy Sal ayes ell 5 clea yay Bl ae oat] as LEY yy OST Bae yay Spd! vee acl oohs 2) Vide infra, pe Uh. onesponds (0 “ikl, vss, terme which are also rendered dj al-huds, p. 124, 136, 189, 203 vid, p- 89, 138. p. 149, 192 a out this representation in his Me’ his Misheat abansear, Turning now to Ghezil’s cosmology we shall not be sur brised to find that ia his works the mutual relation between malabit and djabari appears not to be always the same. In his Durra’the highest degree is occupied by the diabara!, 4s may be scen from the opening passage: “God says: Every soul shall taste death, Thie is said in three places in the Kur'an’). The Almighty means the three kinds of death in the three worlds; he who belongs to this world shall die: he who belongs to the world of the malakus shell die and he who belongs to the world of the djabarnt shall die, To the first category belong Adam and his posterity and ali animals, three kinds’). To the second category, that of the malahat, belong the classes of angels and the dfn, and 10 the thied, that of the djabarit, belong the elect among the angels” In this passage the malehut as well at the diabarit are the reslm of the angels; but the diadarut is the higher re- Sion, for to it belong the Cherubs and the bearers of the throne of God and ths chamberlains of the godhead, as Ghazatr points out. “Another passage in the Durra, which supposes the same Gifference of rank between the malabat and the diabarut ie the followings “He who is acquainted with the essence of the Kurs, will not share the view of the Djahmites’) that the Kur‘dn is created, ignorant as they ate of the fact that the Kur'an exists personilly in the djebarat, whereas Islam, just ae praver lasting and resignation, belongs tothe malah ‘Ie must be Kept in mind that the Kuraa, “the word of God”, belongs to His attributes, which partake of His being. To adj al-buis x8 well as in 9) Sure iil. 1825 asi, $65 axin. $7, %) Man, enimele and bieds, according to Gautier. 8) The followers of Djahm b. Safwan 9p. 108 5. 19312 this high rank, therefore, belongs the djabaret. Djurdjant'y also mentions the identity of the dfabarnl and the divine attributes and Ghazili, in another passage’), calls God “His Majesty of the djabara ‘The high place attributed to the djabarut in the passages mentioned is not in accord with the mutual relation between ‘malahat and djabarai which appears in Ghazil’s older works, Here may follow the translation of a passage from the Fhva’ which does not leave any doubt as to this point. Here personified knowledge is explaining the relation be- tween liberty and determination: “Thou must know” it says, “that the worlds thy way has to cross, are three in number. ‘The first ig the world of mush and seusual apperception’) «this stage thow wilt pass without dificulty. The second is the world of the malahut; this is beyond me, and when thou hast passed beyond me, thou wilt have reached the stations of thet world, In the malaka! there are vast deserts, steep mountains and deep seas, so that I do not know how thou wikk be saved in them, The third is the world of the djabarat; it is between the world of the maulk and that of the malakif, and thou hast already passed through three of ita initial stations, viz. power, will and knowledge. It lies ia the middle between the world of mulh and sensual apper ception, and the world of the malakut. For the world of the mul has a smoother path, whereas that of the malakit is a rougher track.” “Now the world of the malakat, betweon that of the mull and that of the malakat, resembles a s! h is moving between the beach and the water; it has neither the utter dusty of the water nor the utter stability and fixedness of darrifat, poIT; ef also the ate djahorts by Gatew de Yau ta the Bneyel of Islam 9) Risalat abtuir, p. MB: Sy pb) ole 9 Shoko. 194 | 3 the beach. Everyone who walks oa the earth walks in the world of the mull and of sensual apperception. And when lie hhas sufficient power to seil on @ ship, he is as one who walks in the world of the djabarmt, And when he has reached such a stage that he can walk on the water without a ship, hhe walks in the world of the maleint without sinking, But when thou art not able to walk on the water, then go away, for thou hast left the beach behind thee and demolished the ship, and there is nothing before thee but mere water. And everyone who has passed the world of the djaburat and knocks at one of the gates of the malakut, rec revelations through the Pea’. With this passage from the Iiva’ we may compare the teresting explanation of it in the Ima’, which runs as follows: “The domain of the world of the malabat is what God has caused to originate) in the eternal amr, without Gradation, remaining in one and the same state, without in- crease or decrease, The realm of the world of the diabarat ties between the two worlds; parily it may become visible in the world of the mule, partly it is related to the eternal Power and belongs to the world of the malakit"?), The following is to the same effect: “The world is divided iv. 228 19-5 on the Pen ef. also Disethir slsur'dn, p. 87. mis Set Gest ite Gl Vite 218s: blow Mel SST gle Soy wee Bel He ge bs woe EY A Op Sad gle doy Ke Sled Yy S Hok5 whl le ge alld BOT ot cee Ce ged El Be ee UY Lath sod 1954 into the world of the mull, that of the malaknt and that of the djabarut, The world of the mulh is that which is appa- ront to the senses, The world of the matakt is inward, the minds, The world of the diabarnt is the middle one: it touches at an extremity of each of the two. And so is man”) ‘The last onunciation is explained in the following passage from Ghazalt’s Kitad al-arba'sn: “Thou must know that the pure lights of knowledge (ma'rifa) shine from the world of the malakut into the inner heart, for the laiter also belongs to the malakut. The other states, such as anxiety, fear, joy, awe etc, descend from the world of the djabarut, and their abode is the breast, which is the world of the djabarat. The breast is another world of thine; we call it breast, wheress wwe call the other heart, For the world of the djabarut lies between the world of the malaknt and the sensual world, just as the breast is between the heart and the limbs"? ‘This idea of the relation between man and the super-world — an idea we have already found in the philosophers and which is favourite with the Brethren of Basra’) — is essential for Ghazali’y views: the heart belongs to the malakit*) v The djabarnt cannot be said to occupy # pro in the works of Ghazal, Full light, on the other hand, is nt place a1 Ql o oll cal Fal ot oly 1) Ima’, p. BUI ty ST tle ly bb) ib wy cll Bb 6d Leg gay Sy dt gle gly Spill B AT OLY, Lee gle By sand the dabert, Sik, 3: iv. 278 on p61; Aisha, p. 12. 196 18 shed on the malekit, which he also calls the avr’), the realm of the ideas. Just as the Muslim Neo-platonisis) Ghazait places in the centre of this world the Preserved Table. The following passage from the Iya") may illustrate this. state- ment: “All that God has decreed from the beginning of the world up to its end is recorded on and fixed in one of the objects created by Him, which is sometimes denoted by the term ‘The Table’, sometimes by ‘The Perspicuous Book’, sometimes by ‘The Perspicuous Imam’, as the Kur'an expres ses it", “AIL that has happened and shall happen in the world is written and represented on it in a way which is not discerned by the eye. Do not think that this Table is from wood or iren or bone of that the Book is from paper or parchment But thou must understand once for all, that the Table does not resemble a material table and that the Bock of God dues not resemble a material book, just as His essence and aualities do not resemble the esseace and qualities of created beings. If thou wantest a comparison 10 make this clear 10 thee, take the following: The way in which the decrees are fixed in the Table resembles the way in which the words and letters of the Kur'aa are fixed in the brain of him who knows this book by heart. It is recorded in his brain, so that it is as if he sees it when he recites it. Yet, if thow shouldst examine his brain bit by bit, thou wouldst not find a single letter of this script. In the same way thou must 1 Ob ao he wide: Gd and Zyl oe ae 9 58 7h te Sins, Tor ras, AT: nV! Ge ake lab Bey UTE oll watery Gl oe 9) iv. 48, of 21 ages i 9) Sra xe. 795 axe. I | Marri al. 19716 understand that all that God has decided and decreed is represented on the Table. Tae Table may also be compared toamirror in which the forms are reflected. Now if another mirror be placed opposite willbe reflected in the first, except if there should be a veil between the two!). Now the heart is a mirror which receives the data of knowledge, and the Table is the mirror in which all the data of knowledge are found. When the heart is occupied by its lusts and the exigencies of the senses, a veil is dropped, which screens it from the sight ofthe Table that belongs to the world of the malakirt. But when a breeze ‘moves this veil and lifts it up, there lashes ia the micror or the heart something from the world of the malakat, like a flash of lightning. Sometimes it is constent and lasting, usu- ally, however, it does not last” etc. This world of the malakue is the only reality; persons as Hale as shadows possess any real existence. Real existence possesses only the world of the amr and the malatii?); the material world is no more than a shadow’), a reflex, an image’), « copy) of the malabit, and in the latter there fs nothing that has not its likeness on the earth It is clear that all this is Platonic or Neo-platonie. In his popular writings Ghazdtr does not use the term ideas. Ia his Mishkat®, on the other hand, and, though to a smaller extent, also in his Ma'aridj, he goes far into the relation between the ideas (ma‘ant) and their material manifestations (witha. God is above sll relation, and He hes made the ) This comparison is also in the Kasida "ive, p. 218, tines 4 sp 9) Kitab abarba’tn, p. Os ') Arba’, p. 62 pen. °) thst, ti. 20; Theolegic dee Ariseteles, p. 87. 5) aiehtat, p. U4. 9 Thy i. 98+ magn 2) Mista, p, 29 apu, 5p. 2, the form of this second mizcor 7 human spirit able to observe the relation between the spiritual and the visible world. This relation, which is an outflow of God's mercy, makes the visible world {the offprint of the ideas). Nobody can give a complete description of this docitine of the ideas. Therefore Ghazali will give a fow instances only. In the malakid there exist light-substances (dauahir nuraniza), which are denoted by the name of angels and from which light is emanated into the hearts of men’). Their ranks vary according to their luminous intensity. Theic mithal in the visible world are the sun, the moon and the stars. Other visible things which are symbols of idess are e.g ‘writing-table, book and paper. The highest symbol on arth isthe human form, for Adam was created as the image of the godhead. For this reason man is a mierocosmos, and he is able to know his Lord: nobody knoweth his Lord, who does not know his éelf This relation between the visible world and its heavenly prototypes in general enables man to elevate himself to the super-world. A classical instance of this ascent is that of Abraham, who, according to the Kur'sn, adored successively the stars, the moon and the sua and finally tuned 10 the Crestor of heaven and earth: “So we showed Abraham the malabat of the heavens and the earth", This is a special charisma of the prophets. But also dreams are a revelation of the super-world, and there is « symbolism of dreams, v Ghazali uses malabut and amr as synonyms. An instance of this identification is found in a passage in which he says that essential being does not belong to the world of shadows, ) Aluo Biawshir ab-buran, p. 35 2) Vide supra, pM. 9) Sore vi. 15. 4) Gb also Aisids atomustatin, p. 64, and Mavaridjal-hude, p12. 19918 but “to the world of the amr and the malakut, The heart belongs to the world of the annr. God says: ‘Say, the spirit belongs 10 the amr of my Lord’}, The forms of existence, on the other hand, belong to the crested world", ‘Forms of existence’ is the translation of lg, the plural of 3), ive. the mould into which aetal is cas. In his Ziya"®) Ghazalt gives the following explanation of the verse from the Kur'an just cited and of the term amr: “Amir does not mean here the opposite of prohibition: for ‘amr in that sense is speech, and the spirit is no speech, Nor does amr mean here thing, so that the sense would iy be that it belongs to the creation of Allah, for this is true for all things created. But the meaning is this: the world is twofold, the world of the amr and the crested world, which both of them belong to God. Now the bodies which possess quantity and dimension belong to the created world, for creating, according 10 the use of the language, ‘means “to procure dimensions”. Every being, on the other hand, which is bare of quantity and dimensions, belongs to the world of the arr", (The identity of malekut and amr appears also from the fact that in the Djawahir al-bur'an, p. 12 squ it is said that ‘0 the matakut belong the angels, the spiritual beings, the spirit, the heart, the earthly angels, the heavenly angels, and the Cherubs). “The explanation of this is the mystery of the spicit, which may not be divulgated, for this would be ob- noxious to the large maiority of men". 4s to the literal meaning of the term antr, Ghazali explains it in the sense of “the world which is predominant (amir) over we ereated world”. In this connection it must not be forgotten ‘This term is alto found in Dewar al-bur'an, p. 39 sy 4) ik 936 sg; ek Madnta gaghir, i. 9, 9 a ie. 28. 200 9 that, aloo in the opinion of the Arabic plilologisis, malabne has the meaping of sovereigaty), and that Ghasi looks upon the melabit a the abode of the angels Ghactit has entered into she desils of the part of the angels in moving the heavenly spheres in his MixhkIe) aad in bis Mo'ari9. Each of the heavens 1s put into. motion by an angel especially entusted with this tak; the whole of the spheres is moved by God himselt), Yet this view, So he goes on in the Mishiah, supposes # connection be- tween ‘God and celestial motion, which is 100 direct for sbsiract thought. According to the Inter God as entrusted ‘rth this funtion an angel whom he calls “the obeyed one” ‘This highest angel iz identical with im, whom Ghazi elsewhere) calls “the highest of the divine spirits” and who, tas euch, Js opposed 10 the whole heavenly host, even to Diibe. This angel is sso called “the sprit” or lerafl, the Bective Mind?) and the Grst being browght forth"), This has ten rightly observed by W. H. T, Gairdner") wha, however, ») ile mitra pL ya tie 21: peg igdoea gl gay gS! he io p& Yee é it also denotes one of the highest angels. The Goel gb elles were ie ato a 4 the hghew angel, ideas in de Boor, {the description of al-Fi Phil ie Tarn, p- 105-0. 9) The term is from the Kur'én (sire Ines. 21): term muf" occu aio Mari, p. 149, °) ahha, p. 18. 9) Masht, 9. 16; Masri ps 136. 2) Mevaridh 135, 136, 162 8) Marari, p. 35, 124, U8. "20 20120 to some extent has obscured this fact by mixing up into his discussion two questions which ought 10 be detached from it, The first is, whether the “obeyed one” may be identified with the mystic whose ascent and descent is described in the Mishka. I cannot now explain my reasons for keeping this question apart from the one which interests ¥s presently. I may justiiy my doing so by saying that in ‘my opinion it belongs to a different train of thought, as well 4 by pointing to the fact shat the passages from the Ma arid referred to in the foregoing notes, plainly identify the “obeyed fone” with the angel who was the first of the beings brought forth, It may be added that the Me'aridj was not yet published when Gairdner wrote his study referred to a dove. ‘The second question discussed by Gairdner is that of the spirit mentioned in stra xvii, 87. We have seen’) that, ac- cording to Ghazat’s own explanation, as occurring in his Jhya’, spirit in this context means the human spirit and amr the world of the invisible roalia. Gairdner has overlooked this explanstion and thereby made his enquiry more penible than was necessary. It is to his eredit only that he never. theless fourd the solution of what was a problem to him, Without sny doubt Ghazalr took over the term ‘alam al- amr from tae philosophers. Especially al-Farabi) appears to be acquainted with it. It cannot but have reached the Mustims through the channel of the Syrians, who were acqusinted with the terminology of the fourth Gospel as well as with that of Philo’). From al-Farsbr Ghazalv probably also took over the term ‘Active Mind", pk it, Nos 13, 47. (also Hos n, Das Buch der Ringsteine, p. ATA sag. dj atsbuds, p. 7, 10, $9 and the passages referred to in the foregoing lines, 202 a vi ‘The form the Platonic doctrine of the ideas takes in the mind of Ghazait, has been seen to encompass the duplicity of the world This duplicity extends also o the sacred texts and it explains Chazatrs atvitude lowaide them, We haow this aitude prac. cally very well from the rst book of the Thy’, where the di ime cul, though obligatory is shoven to point toa higher reality In his Méshkat Ghazslr has plainly spoken his ideas on this point. “Do not think”, he says,") “on account of the examples five,?) that I should authorize anyone to apply an evapo. rating method to the plain sense of the texts, or that I should believe that they may be abrogated, #0 that I should say e.g there were 0 sandale with Moses, nor did he hear the command: put off thy sandals9), Beware. Abrogating the plain sense of the texts is the method of the Bitiniys, who, single eyed as they are, look towards one of the two worlds only, Without thinking of paying atention 10 both of them. The Hashwiya, on the other hand, neglect the hidden sense on Purpose. So he who clings to the plain sense is a hashwt, and he who confines himeclf to the inward meaning, is a batint; bot he who combines the ‘vo, is complete. Therefore the Prophet has said: The Kar’an has an outward and an inward sense, an earthly and a heavenly meaning — a tradition which is also ascribed to ‘Ali. But 1 say: Moses took the commandment 10 put off his sandals ia the sense of rejecting the two worlds') and he obeyed o its plain sense by putting off his sandals, 10 the hidden by rejecting the «wo worlds” As a matier of fact in a few cases only Ghazal admits an interpretation of the sacred texts which ‘evaporates their literal meaning, and which he calls malohi 4p. 3. 8) Via. te om 8) Sora xx, 12. 4) Via. the present wor snd the worldto-be 2032 The first instance is the idea of the seales connected with the last judgment, in which either men or their acis will be weighed. Ghazalt declares!) that he rejects the allegorical and the symbolical interpretations. “But I” he goes on “rele. fale the scales 10 the world of the malakit. For good and evil deeds are accédentic, and the weighing of accidentia can only take place in sesles belonging to the world of the malakut’, In the Kistas') ne calls the seales “spiritual” (rahana, a {tis clear that this funetion of the malahut means an important increase of its value, also in relation with the doctrine of the ideas. Another instance is 10 be found in the Jiya"’), where Ghazatt speaks of the nature of the punishment in the tomb. ‘The idea that the infidels are bit and tortured by 2 host of snakes and scorpions in accordance with the aumber of theie evil properties and the vices produced thereby may be interoreted, he says, in three ways, The first and soundest is to believe that these animals exist and bite the infidels, but invisibly, the eye being unable to perceive what belongs to the maladitt, viz. all the things of the world-t0-be. The Companions also believed that Gabriel descended, though they did not see him.... Thus the snakes and the scorpions are not of the same kind as those in our world, but of a different kind which is perceived by different senses, The second way te to think of one who dreams that he Js bit by a snake and this causes him such 4 pain, that he screams in his sleep and sweatdrops appear on his forehead and he leaps up. The snake exists for him subjectively *) and punishment takes place without being apperceived objectively. 9) Darra, p. 69 a4 9) p28. ive 453, ae 204 23 ‘The third way is to bethink of the fact that the torture is the effect of the poison, So the evil properties of the infidel may cause him pains which are equal 10 the pain caused by the biting of snakes, though the latier do not exist The interest of this passage for our present purpose lies in the fact that Ghazalt reckons tke whole eschatology to belong to the malakit'), a reality which is above the senses. Although this is not the common orthodox view, it is akin to the method of tanzih or takdrs as applied to the anthro- pomorphic statements regarding the godhead, The latter method is of purely Muslim origin, its genesis being the necessity to maintain the orthodék dogma without clinging either to the sensualism of anthropomarphists or to evaporating methods of Mu‘tazilism. Ghazali’s method, on the other hand, is based on the doctiine of the ideas and the reality attributed to them, vil The essence of the relation berween the cosmology of Ghazalr and his mysticism is the conzeptioa already mentio- ned), according 10 which the highest organ of man, his heart or spirit, belongs to the world of the malakat or the amr, Ghazatthas worked out this conception in the following way}: “Whosoever knoweth the mystery of the spirit knoweth his self endjwho knoweth his self knoweth his Lord, And who knoweth his self as well as his Lord knoweth that he is a divine being’) as to his nature and mould, and a stranger in the corporeal world, and that his descent into this world is not in accordance with his essentia! nature, but that it is ) CL the view of al-Mabki 9) Vide spre, p. 1. 9) yay, i. 337 vs refered 10, supra, p. 9 9 ta ol 20524 ‘due to an external cause foreign 10 his essence. This external feause came upon Adam; it is denoted by the term ‘sin’ “This it was that expelled him from Paradise, to which he belonged as to his essence, for Paradise was near to the Lord and he, as a divine being, longed after being near 10 the Lord, in accordance with his nature and essence. So external causes, from the world that was foreign 10 his 0s senee, made him tum away fom what was congenial to his nature, s0 that he forgot thereby his self and his Lord”. This passage is characteristic for Ghavatt, in so far as it Gonisins Semitic and Neo-platonic elements, Otten Ghazsit mentions Setans as the Ueings which oceapy man's heart: but for them, his sight would reach as far as the malatut’), So man’s heart has two gates; one is opened towards the senses, the other towards the malakg¢ and the contemplation of the Preserved Table’). The later it the aim of his life. How ean he reach it? For one part it is hardly necessary t0 say, through ascet: ism. "The Prophet has said: Dress yourself in wool, tara up your sleeves and eat g0 much only as 10 satisfy half of your appetite, thea you will enier the malakat of the heavens’). Jesus has said: ©, my disciples, let your stomach be hungry and your body poorly clad; then your hearts may see God"). For another part, through meditation. “Io this period”, viz, wwhea the mystic has cut off the bonds with the world", the heart becomes lucid’) and reflection becomes easy to ims at these times God's mysteries in the malaliat of the heavens and the earth are revealed to him, a hundred times more °) eg. Mat tl. 9, 14 2) Uys ic B45 Hh 205 AMikdat, 12s ef Abu Talib eM i 235, 9) This is one of the few iastances of the term being used in the sense it has often in the Gospel 9) Tye, 1 76 1) Thin i the af afsbld which accupies a prominent place in the thought of Ghesal 25 than during « long period in which his heart is bound by earthly bonds" This meditation grante the mystic the highest dé “Whosoever accustoms himself to meditating upon God's majesty and greatness and on the malakut of His earth and heaven, findeth therein a delight greater than any other” “The delight caused to them by the perpetual contemplation of the wonders of the malakut is greater than the delight of those who direct their gaze towards the trees of Paradise”), Ghazatr speaks repeatedly of the way in wich the mysteries of the malabut?) are revealed, A remarkable instance has been translated above’; one more specimen may follow here “The mystics receive revelations of the my: Jakut in several ways. Sometimes ia the way of inspiration (Gilktm), 80 that revelation reaches them without their knowing how or whence. Sometimes, while they are awake, in the way of the revelation of ideas (ma'ani), through the contem- plation of parables, just as takes place in dreams, This is the highest degree, which belongs to the degrees of prom os of the ma- pheey" 1 Hise, iv. 70 A Thy, ti 168, 9) Shien 8) Thaw 4 287; fi, 252; i, 18 te 4 Supra, pe 16. 9 tiga i. 17 207REFERENCES Abu Talib alMakla, Kat al-Kulab, Cairo 1310. Die sogenannte Theologie des Aristoteles, ed. Dieteriei, Leipaig 1882, Djurdiant, Kitab al-Ta'rifat, ed. Fligel, Leipzig 1845. alFarabs, Der Musterstaat, transl. Dieterici, Leiden 1900. do., Die Siaatsleitung, transl. Dieterici, Leiden 1904, do., Traites mystigues, ed. Mebren, Leiden 1889-99, do., Kitab al-Fusns, Hasiderabad 1348. do., Horten, Das Buch der Ringsteine Farabis, in Bettrage zur Geschichte der Philosophie des Mitieatters, ed. Baumker and Hering, vol. V, fase. 3. do, Risala ft ithbat al-mufarahat, Haidarabad 1345. do., ‘Uyiin al-Masa'it, ed. Dicterici, Leiden 1890. alGhaziit, Kitab al-Arba'tn, Caico 1328. do,, al-Durraal-fakhira, ed. Gautier, Gendve-Lyon-Bale 1878. do., Thy ‘ulam ab-din, Cairo 13 do., Kitab alimta', on the margin of Murtada alZabidh, Ithaf al-sade, Cairo 1311. do., Diawahir ab-kur'an, Cairo 1329, do., Kisfas al-mustaktm, Cairo, no year, do., al-Kastda al-ta'ya, Cairo 1346. do., Ma'aridj al-kuds, Cairo 1346 do,, Mishkat alenwar, Cairo 1322. do., transl. and introd. by Gairdner in Ropal Asiatic Society Monographs. 208 an do., Risdlat al-fatr, Cairo 1343. Ton Sina, Keleb al-shifa, Teheran 1303, 2 vols. do. Kitab al-isharal, ed, Forget, Leiden 1892, do., Kitab abnadjat, Cairo 1331. do., Tis’ rasa’it, Constantinople 1298. Ukhwan alSafi,, Rasa'it, ed. Khair al-Din al-Zurukth, Cairo 1347, 209