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Advances in Social Sciences Research Journal – Vol. 10, No. 4
Publication Date: April 25, 2023
DOI:10.14738/assrj.104.14545.
Shamsuddin, S. (2023). Originality of Philosophical Methodology of Qādiyānīyya and Ismāʻīlīyya Sects. Advances in Social Sciences
Research Journal, 10(4). 323-336.
Services for Science and Education – United Kingdom
Originality of Philosophical Methodology of Qādiyānīyya and
Ismāʻīlīyya Sects
Salahuddin Mohd. Shamsuddin
Dharmawangsa University, Medan, Indonesia
ABSTRACT
Shiites believe that the Prophet Muḥammad is the last prophet, but the Imam is
infallible also to them as well as the prophet. However, Qādiyānīyya sect sees that
the door of prophecy is still open. They believe that Mirzā Ghulām Aḥmad was a
Prophet, and that despite this fact that all Muslims believe that Muḥammad was the
last Prophet. “Qādiyānī” is an attribution to (Qādiyān), which is a place in the state
of (Punjab) in India, where Mirzā Ghulām Aḥmad was born and claimed the
prophet-hood. Qādiyānism is made to impersonate the identity of Islamic message
and considered a mass fraud. It is the slander and mockery of the prophet-hood of
Muḥammad and his message. The difference between Qādiyānīyya and Esoteric
Ismāʻīlīyya sects is that Shiites are considered one of the Islamic sects, but
Qādiyānīyya sect are considered a non-Muslim minority, so as stated in the fatwas
issued by the theologians and scholars of Islam in every Arab-Islamic country that
it is a sect misguided and has a false claim that Mirzā Ghulām Aḥmad invented a new
religion named Qādiyānīyya. Qādiyānī religion is just a repeating the old drum of
the philosophy of Esoteric Ismāʻīlīyya and the social philosophy of Qarāmiṭa. It is
adopted by British colonialists. The philosophy of interpretation of Qur’anic verses
to Esoteric Ismāʻīlīyya had not grown in Islamic land, but it was resulted from the
intellectual Hermes approach of Harran from Sabean and the philosophy of
Eliminationists generated by the theory of Emanation of New Platonism.
Keywords: Qādiyānīyya, Philosophy of Prophecy, Esoteric Ismāʻilīyya Sect, Neo-Platonic
philosophy, Eliminationist Philosophy of Emanation of Heliopolis.
QĀDIYĀNĪISM
There are many books on this topic have been written extensively, no need to repeat what is
written inside them again, especially after the book: (Qādiyānī and Qādiyānīism) released by
Sayyid Abu al-Ḥasan al-Ḥasanī al-Nadawī, where he mentioned some hard facts related to the
Qādiyānīs and their slander and false propaganda. This book of Imam Abu Al-Hasan al-Nadawī
deserves to be called the "Qādiyānī Scandals", which is not less than the "Esoteric Scandals"
written by Imam Al-Ghazālī on this topic, in my view. Depending on this scientific book it can
be useful to say that the sect of Qādiyānīs is from those false sects that emerged from the wombs
of elements that cover-up the hostility against Islam and Holy Prophet. British were the ones
who invented the tumult of the mockery of the prophet-hood of Muḥammad, insulting his
despicable manner.
There was an overwhelming popular revolution and Islamic uprising against the British
colonialists spread angrily all over India, especially after the issuance of fatwa of Islamic Jihad
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against them. It was difficult for Englishmen to breathe peacefully in this atmosphere in India
reassured. They thought to cure this psychological distress by nullifying the fatwa of Jihad on
the tongue of a group of Muslims in India. There was no way in front of them can be said the
best except this cunning trick, so a perverted whimsy group of Muslims in the state (Punjab) -
who wanted to enjoy with a blessing Western life, and they were working to achieve the wishes
of the British for their purposes and material benefits – by the cancellation of the fatwa against
the British on the tongue of its leader (Mirzā Ghulām Aḥmad). They asked the British to ensure
full protection and care for them, rather than this religious and political treason, and the British
took advantage of this golden opportunity in an exploitative manner.
It was known well to Mirzā Ghulām Aḥmad and his followers knew that they cannot keep their
place within the Muslim community in India after the revocation of fatwa of jihad. As well as,
the seriousness of the situation was known well to British government that it is hard for this
sect to live in the Muslim community after the revocation of fatwa. Therefore, they promised
them for their full protection and care, but they enslaved Mirzā Ghulām Aḥmad and his
followers rather than to provide them this protection promised.
First, Qādiyānīs left their former religion (Islam) according to the British plan studied by them
previously and then they fully involved in the great conspiracy and the war against Islam and
Muslims. Al-Nadawī marked this full background as stated in his book: (The Qādiyānī and
Qādiyānīism), we will try to summarize here what he said in the introduction to his book:
He says: Qādiyānī religion has emerged in the last nineteenth century after the stability of the
English rule in India. It is a religious and political revolution against the prophecy of Muḥammad
and Islam. If there is any example found here matching in the danger and damage on Islam, it is
found in the esoteric Ismāʻīlīyya movement in the third century AH. The (Qādiyānīa) like the
previous one: (Esoteric Ismāʻīlīyya movement) has the same amount in the authenticity of
corruption, accuracy of conspiracy and anti-Islam.
(Qādiyānīa) was adopted by the English government and embraced, and many social, political
and intellectual factors were available in the era of its appearance helped it, so it spread beyond
the boundary of Islam and became a big notable sect, and "Qādiyān" became a Preaching,
Advertising and Policy Center recognized by some leaders and senior intellectuals had a
modern culture. Its activity was not seen, but only in the debates, raising doubts and suspicions
among the Muslims, the support of English politics and spreading the propaganda for its own
ideology in India and abroad, then India divided in 1947 and Pakistan was formed by late
English government, which appointed Zafarullah Khan as the foreign minister of Pakistan
before its departure from India. Zafarullah Khan took the chance of his authority firmly. Hence,
he appointed Qādiyānīs in the foreign ministry and High commissions in the capitals of the
world and in the other government interests and gave them power on the necks of Muslim
employees, and dropped out in the Pakistani armies, they occupied the dangerous positions in
the military and in the police and in the interest of aviation.
They formed in (Punjab) a free Emirate called (Rabwa): "Knoll", which is a Qādiyānī’s colony,
where does not employ, but only the Qādiyānī. "Rabwa" in Pakistan can be resembled as Israel
in Palestine, as both of them are perched on the chest of Muslims.
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Shamsuddin, S. (2023). Originality of Philosophical Methodology of Qādiyānīyya and Ismāʻīlīyya Sects. Advances in Social Sciences Research Journal,
10(4). 323-336.
URL: http://dx.doi.org/10.14738/assrj.104.14545
Qādiyānī began its call and mission to the Arab and Islamic countries, and began to appear in
Iraq, Syria and spread in Indonesia. Its greatest aspiration, dream and desire cherished, is to be
spread in the Arabian Peninsula -the birthplace of Islam- and have a strong position in Mecca
and Medina and began approaching the distal areas in the African continent and the countries
of the Islamic-ups, it does not miss the opportunity to spread its propaganda and direct call in
the International political conferences, scientific seminars and large religious institutions.
Muslim clerics and scholars were afraid of this sedition from the first day, and the first who
were scared scholars of India naturally, they fought it by the weapons of their pen, tongue and
knowledge, so far as it was done in the era of the English state. One of those conciliators was
Muḥammad Iqbāl, who was a senior enlightened intellectual who had a bright face in the Islamic
world having a position to the principle of tolerance. However, he was the first to call for the
separation of Qādiyānīs from the Muslim society considering them a non-Muslim minority.
When the sedition of Qādiyānīa intensified, and almost seized Pakistan –the large Islamic state- and the reins were near to escape from the hands of Islam, different parties and religious figures
of Islamic groups became afraid of this abnormal situation, and thirty-three representatives of
the heads of associations, religious groups and senior scientists had a meeting held in Pakistan
in January 1953 in Karachi, they asked the government to make the Qādiyānīs non-Muslim
minority.
Scientists issued their fatwas of misleading and counting Qādiyānīs infidels and the word
became consensus without any exception, they all have stated the familiar fatwa with the many
books in this regard, at last an explicit fatwa issued by the fatwa centers against their disbelief
and apostasy from the religion of Islam, and the court in (Bhawal Pur) declared in 1935 after a
long discussion lasted two years with the participation of senior Sunni scholars and senior
Qādiyānī scholars, its rule counted Qādiyānīs infidels, and according to this new Islamic rule
Muslim woman was not allowed to marry with Qādiyānī. The honorable judge Mr. Muḥammad
Akbar Khan wrote merits of his judgment in full detail and reasoning, including the judgment
related to rebound Qādiyānī.
Some of the top scientists in Egypt and the Levant have respond to Qādiyānīa, and have had the
commendable positions deserve the thanks and appreciation, they could not get the full
knowledge about the belief of Qādiyānīa, its nature, history and the role that represented,
because Qādiyānī library is still in "Urdu". Writings of Mirzā Ghulām Aḥmad in Arabic -being in
the little amount- are not available as he was keen to put them on a hidden place.
For the protection Mirzā Ghulām Aḥmad wrote a letter on 24.02.1898, addressing the English
governor of the province, in which he said:
"Hopefully the government has to handle this family (Qādiyānīs) firmly, (that is planted by the
English themselves and by their own crafts), and reserve and achieve and care of this family,
and has to recommend that the men of English government treat me and my community with a
special compassion and super care." (1)
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It is clear from this letter that there was a kind of agreement between Mirzā Ghulām Aḥmad
and the English government to act against Islam. According to that agreement Mirzā Ghulām
was demanding the protection for him and his community from the English government.
Mirzā also wrote another letter, in which he said: "The British government deserves the thanks
and gratitude to the Muslims, then every Muslim must obey this government honestly. I wrote
nearby fifty thousand (the book and the message) in Urdu and Persian distributed in the
countries of the Muslim world, that has spread in Mecca, Medina and Constantinople, Levant,
Egypt and Afghanistan. The result was that thousands of people took off from the idea of Jihad,
which was inspired by the inertial scientists."
He also says: "It is not hidden to the country blessed: (He intends English state in India.) that I
am one of its old servants, advisors and reasons of its goodness, and my father also had a close
relation to this country and a valuable title given by the (Indian British) government, we have
many hands to serve this government." (2)
Note: This text is excerpted from the book: "Qādiyānī and Qādiyānīa” -A study and analysis- authored by Sayyid Abu al-Ḥasan al-Ḥasanī al-Nadawī, Saudi Publishing House, Jeddah. I did
not want to change anything mentioned in the text, because I believe that every word
mentioned in this book is characterized by the honesty and candor.
Now it is clear that Mirzā Ghulām Aḥmad was not alone with the English government involved
in being the enmity of Islam, but his father was also a dear closed to the English government for
some time. In the honor of his services to the government granted some discretionary awards
emphasized by Mirzā when he asked the protection for him and his community from the British
government in India. Meanwhile it seems from this witness that Mirzā and his father both were
the undercover agents and were working sincerely with the English against Islam in India and
abroad.
PHILOSOPHY OF PROPHECY TO MUSLIM PHILOSOPHERS
Questioning movement to nullify the prophecy still had its existence after the era of the message
and in particular the translation movement, in the Abbasid era, where, Muslims had mixed with
some different foreign elements breathed them a lot of toxins, they did not leave the origin of
their religious assets developed for the criticism, skepticism and deception. Not surprisingly,
these elements were diseased because of the religion abolished their religions, and the new
civilization that robbed their glory and pride. Therefore, each group started the fighting with
Islam in various ways to avenge for itself and its religion, and cover up their power and
influence, but vainly its attempt ended in disappointment and failure. (3) As Mazdeism and
Manichaeism from Persia, and their supporters from the heretics Arabs began in the second
century of migration to spread their call for the duality to demolish the idea of unification,
which is base of Islam. Buddhists and other Brahmins from India began to call to the idea of
reincarnation, and deny prophecy and the prophets do not see the need of human beings to
them. One of those who denied the prophecy was a Jewish named Ibn al-Rawandī who said that
the prophecy in general and the prophet-hood of Muhammad especially is dubious and the
religious beliefs unacceptable by the balance of the mind, then, must be put in a side. (4)
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Shamsuddin, S. (2023). Originality of Philosophical Methodology of Qādiyānīyya and Ismāʻīlīyya Sects. Advances in Social Sciences Research Journal,
10(4). 323-336.
URL: http://dx.doi.org/10.14738/assrj.104.14545
Prophecy problem arose in the context of the search for the sources of knowledge by asking: Is
there another source of the human knowledge or only the senses and the mind?
Greek philosophy attributed the human knowledge to the senses and the mind only. Al-Kindi
was the first Muslim philosopher who proved the existence of the third source of human
knowledge, which is Illuminations’ way. (5) He was the first who invented the theory of
prophecy and then came the other Muslim philosophers like ʼAbu Naṣr Al-Fārābī, Ibn Sīnā, Ibn
Rushd and the others. This is the most important attempt done by Muslim philosophers to
reconcile the religion and philosophy. (6) Some of the opinions say that Al-Fārābī was the first
who went to this topic and explained it in full detail, as he did not leave any place for the
increasing and new additions to the other successors of the Islamic philosophers. A similar
opinion says that "Al-Fārābī was the first Muslim philosopher addressed the issue of prophecy
and interpreted it by a psychology explanation and counted it the means of communication
between the world of the earth and the world of the sky." (7)
Al-Fārābī said: “The contact to the Active mind is albeit rare and related to the great men
especially, but it can be by two ways: The Active mind and the imagination or through
meditation and inspiration. Through the meditation, the man can ascend to the status of the ten
minds. Through the study and research, he can elevate himself to the degree of learned mind as
he can receptive the divine the lights." (8) The Contact to Active Intellect is also possible
through the imagination. This is the case of the prophets, all revelations and what is transported
to us by the revelation inspired is an effect of the imagination as a result of its findings, (9) If
we go back to psychology at Al-Fārābī, we find the imagination plays there an important role,
as it has a solid relevance to the tendencies and emotions, as it is connected with the mental
actions and voluntary movements, "it reserves the sensory effects and images of the outside
world transmitted to mind through the senses, and may not stand its work to the collection of
mental images to save them, even it can create by them an innovative amount, which cannot be
simulated by the sensory things. However, we can say about the impact of the imagination in
the dreams and their composition, that if we interpret the dreams in a scientific explanation we
can be able to interpret the prophecy and its effects, because the revelations of the Prophet
either can be achieved in the case of sleep or vigilance, in other words, either can be achieved
by the image of true dreams or revelation."(10) "By the imagination power the man can be
connected to a higher world, which is higher than the sensory world. May this communication
can happen in the sleep or in the vigilance (11) and everyone cannot communicate with the
Active mind, but only the holy sprites can penetrate the blockings of the unseen world and
realize the light." (12)
That is the theory of prophecy at Al-Fārābī. Hence, the philosopher and the prophet -in his view- both of them have a personality, which is suitable for the presidency of utopia, they both can
contact with the “active mind”, but the first, (the philosopher) is connected to Him by the
reflection and consideration, and the second, (the prophet) is connected to Him by the power
of imagination. (13) In this combination of al-Hakim and the Prophet in their connection to the
Active mind there is a conciliation between the mind and revelation, and between the religion
and philosophy, because their source is the one, which is (Active mind), and the fact that is
overflowing is the one. There is no difference between the philosopher and the prophet, but in
the way of reflection and consideration, the philosopher expresses what he sees by the language
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of the mind, and the Prophet connects by the power of the imagination and expresses what he
watches by the language of symbol and metaphor. (14)
We should note that all of the efforts were done by Al-Fārābī in the theory of the prophecy were
not directed toward the Sunnis who believe everything stated in the Qur'an and the Hadith
connected to the revelation and its conditions, but were directed to the community denied the
prophecy basically and did not fight Islam only, but fought the various religions that believe in
the prophecy. Al-Fārābī in his theory has been able to respond to the untruth claims of Al- Rāwandiī and objections of Al-Rāzī and the others philosophers of Islam walked in the light of
his approach.
Ibn Sīnā also has written for us a message on the issue of prophecy entitled: "In proving the
prophecies", he explained the prophecy in a psychological explanation. He interprets some
religious texts consistent with his philosophical theory. Ibn Sīnā Ibn explains the dreams in a
scientific method as they are explained by Al-Fārābī. Ibn Sīnā sees that the experience and the
proof witness that the human soul can stand up to the unknown things during the sleep, so it is
not difficult that the unknown can be explored by it in the waking state. If we look down the
mental theory "we recognize that the events in the past and present and future installed in the
upper world and constrained in the preserved tablet, if human souls can be able to ascent to
this world and stand on the board can know what is mentioned there and then can explain the
unseen things."Ibn Sīnā said: "The experience and measurement recognize that the human soul
can stand up to the unknown during the sleep so no doubt that it can be happened like that in
the case of vigilance, except that one who has a rotten mood, sleeping powers of imagination
and weak memory." (15)
The prophecy in the view of Ibn Sīnā is "innate, not obtained." (16) As well as Al-Shahristānī in
his book: “The "end of bravery", also says that "The prophecy is not a prescription due to the
Prophet, and it is not a degree can be obtained by the knowledge and earnings, nor a
psychological situation makes the man deserves the spiritual contact, but it is gifted to whom
is chosen by the divine mercy ". (17)
However, the Al-Ghazālī's position to the philosophy of prophecy, as he said in his book "The
Incoherence of the Philosophers": "The Prophet can be connected to God directly or through
one of the angels without a need to the Active mind or special power of imagination or any of
the hypotheses assumed by the philosophers." (18) He said in his book: "The savior of
delusion": "The proximity of God to His creatures is that gave them a model of prophecy, which
allows users to sleep, as the sleeper is aware of what is unseen either explicitly or through a
livery example, which is discovered by the expression." (19)
Ibn Rushd went to the theory of Ibn Sīnā in the issue of prophecy. He said: "As long as we
recognize that the spiritual perfection cannot be, but only through the connection of the man
with God, it is not surprising that we interpret the prophecy through a kind of this connection.
However, these scientific explanations must remain a moratorium on the philosophers and
scientists, the common people cannot realize its reality as they cannot understand its fact." (20)
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Shamsuddin, S. (2023). Originality of Philosophical Methodology of Qādiyānīyya and Ismāʻīlīyya Sects. Advances in Social Sciences Research Journal,
10(4). 323-336.
URL: http://dx.doi.org/10.14738/assrj.104.14545
PHILOSOPHY OF ESOTERIC ISMĀʻĪLĪYYA SECT AND ILLUMINATIONIST PHILOSOPHY OF
EMANATION
Ibn Jaljal tells us in his book "Layers of the doctors and sages" (21) that there was a doctor from
Baghdad originally, settled in Qayrawān in the era of Ziyādatullah from Banī ʼAghlab named
Isḥāq Bin ʿImrān and his nick name was "Hour". He says about him that "the medicine and
knowledge of philosophy appeared in Morocco by him." Ziyādatullah -III- had assumed the rule
in 290 AH. Although we do not know anything about the "type" of philosophy, which was
published by this doctor philosopher, but we have a clear idea of the philosophy of his student
and contemporary physician and philosopher Abu Jacob Isaac Israeli ben Solomon deceased in
the year 320 AH. Ibn ʿAḏārī says about him (22) that he had come to Ziyādatullah mentioned in
the year 293 AH.Ṣāʻid Al-ʼAndalusī says about him that he "served ʿ Abdullah al-Mahdī faithfully,
owner of Africa". It is mentioned that he had authored several books in the medicine, logic and
philosophy. (23)
The first thing that draws the attention in this philosophy is that it adopted the idea of
emanation to explain the phenomenon of the problem of creation and prophecy, and saying:
"The spiritual cleansing" to obtain the happiness and spiritual immortality. This means that the
philosophy of emanation had emerged in Morocco, particularly in Qayrawān, before Al-Fārābī
deceased in 339 H or at least at the time, books of Al-Fārābī were not existed yet. This is on the
one hand, and on the other hand, Al-Kindi’s saying: “Occurrence of symptoms” and his denying
the idea of emanation leads us to look for another source of the philosophy of Ibn Sulaimān
Israelī and his mentor Yazīd Bin ʿImrān outside the circle of Al-Kindī and Al-Fārābī. This source
is the philosophy of Ismāʻīlīyya, nothing else, which was published by the messages of Ikhwān
al-Ṣafā, in the starting from the middle of the third century, then each of Abu Ḥātim al-Razī who
died in 322 AH and ʼAbu ʿAbdullah Bin Aḥmad al-Nasafī al-Bardaʻī who died in 311 AH and ʼAbu
Yaqūb al-Sijistānī deceased in 331 H crystallized its most important philosophical issues. If we
add to this that Qayrawān -and "Africa" on the whole- was in that era scene of Shiite thought,
which was published by the preachers Ismāʻīlīyya (a prelude to the establishment of the Fatimid
state). Now it is easy for us to emphasize the possibility of a historical link between the
philosophy of Ibn Sulaimān Israelī and philosophy of Ismāʻīlīyya. This possibility makes us to
be sure -if we take this relationship into the account- that reflects the adoption of Ibn Sulaimān
Israelī the central ideas in the Ismāʻīlīyya metaphysics such as (Theory of emanation-theory of
prophecy-the cleansing and spiritual happiness).
As Ṣāʻid al-ʼAndalusī mentions (24) that in the center of the bicentennial of the migration, there
was a scientist from the people of Cordoba in the forefront of those who were famous in the
ancient science, named ʼAbu ʿObaida Muslim Ibn Aḥmad Al-Blansī known by the owner of the
Centre (direction), deceased in 295 H. Although the available resources do not tell us anything
about the thought of this man except that he was involved in the accounting and astrology and
he was one of the Illuminationists, i.e., he had a Shiite tendency. Ṣāʻid Al-ʼAndalusī mentions a
poem of one of the contemporary poets to the owner of the Centre criticizing his philosophical
views in this poem. This poem is clearly evident that it was related to a philosophy says the
theory of minds and the universe similar to the philosophy of Emanation, particularly to the
philosophy of Ismāʻīlīyya Sect.
The features of the philosophy of the esoteric Ismāʻīlīyya sect were clear to the founder of the
esoteric philosophical school of Andalusia Muḥammad bin Abdullah bin Masarra al-Bāṭinī born
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in Cordoba in 269 AH and died in 319 H. (25) It is worth to mention that he traveled to
Qayrawān, where Ibn Sulaimān Israelī was staying, then moved to the East, where he met in
Basra with some scientific personalities specially, and it is not strange to be among them some
philosophers or preachers of Ismāʻīlīyya sect, whatever the case may be, it is known that Ibn
Masarra by the books of biography that he was talking about the possibility, enforcement of
intimidation and distort the interpretation of many verses of Qurʼān. (26)
Ibn Masarra was the owner of a school of thought in the real sense of the word. He had some
follower in his life. His students continued after his death in preaching his doctrine through a
secret society was a direct extension of association of Ibn Masarra himself. (27) Among the most
prominent of those students who took the presidency of the association was Ismāʻīl bin
ʿAbdullah Al-Raʿīnī lived in the late fourth century. Ibn Ḥazm al-ʼAndalusī says about him that
he has "seven sayings, but the people put him in the circle of disbelief and infidelity because of
his seven sayings, but only those who followed him." These sayings are:
1. The bodies never can be resurrected, but only the spirits.
2. The world cannot be ended, but so it will remain endlessly.
3. The throne is the mastermind of the world and God Almighty is beyond to be described
originally as doing something. (This saying was attributed to Muḥammad bin ʿAbdullah
bin Masarra.)
4. Believing in the acquisition of prophecy and that who can understand the purpose of the
goodness and purity of the self can get the prophecy, as it was not originally a
jurisdiction. (Ibn Ḥazm says: This saying was attributed to Ibn Masarra)
5. He went to say that the forbidden things became comprehensive in this world, and there
is no difference between what the man acquires by the industry or trade or inheritance
or what is earned from the companions, and that which is permissible for Muslims from
all of that is his food however he can get it he has to get it. (He was an imam of his sect,
his obedience was obligatory, so the people were performing the zakat money to him.)
6. He was counting the country “Dār al-Kufr (a country of disbelief and infidelity) where
the blood and money of the peoples was permissible, but only his companions were not
allowed to be touched.
7. Saying that the temporary marriage is permissible.
It is worth to mention that Ibn Ḥazm notes here the great similarities between these seven
sayings, philosophy of Ismāʻīlīa sect and social doctrine of Qaramiṭa, which confirms the unity
of philosophical and social thought between the doctrine of Ibn Masarra and his students and
between Ismāʻīlīa philosophy and applications of "socialism" to Qaramiṭa. (28)
After Ismāʻīl bin ʿAbdullah Al-Raʿīnī there was a shining name of ʼAbu ʿAbbās bin al-ʿArīf al- Ṣinhājī (d. 526 AH) as one of the leading students of Ibn Masarra and as one of the teachers of
IbnʿArabī. (29)
Then IbnʿArabī (560-638 AH) was secretly frequented a school in Andalusia that was teaching
the secret doctrine of the updated Greek theory, which was full of the symbols and
interpretations inherited from the Pythagorean and Orpheus and Indian naturism. This school
was the only one that was teaching its students the hidden teachings and principles since the
time of Ibn Masarra. (30) IbnʿArabī did not hesitate to attribute himself to Ibn Masarra, he says:
"We narrated from Ibn Masarra of Cordoba who was one of the greatest people of the way to
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Shamsuddin, S. (2023). Originality of Philosophical Methodology of Qādiyānīyya and Ismāʻīlīyya Sects. Advances in Social Sciences Research Journal,
10(4). 323-336.
URL: http://dx.doi.org/10.14738/assrj.104.14545
the knowledge, glory and revelation." (31) The esoteric interpretation in the issue of (Throne
campaign) which is told by IbnʿArabī, meaning all these elements cannot be found, but only
within the philosophical Ismāʻīlīyya system and Shiite sect. (32)
This school of Ibn Masarra, since its inception to its last days, had moved away or grown with
the time, far away from the political and ideological side of Ismāʻīlīyya philosophy finally to
merge in what is known as (Illuminations’ mysticism), which is clear and well known.
Ibn Khaldūn has presented the best expression of the nature of this philosophical and mystical
Sufi current and its origin, in the chapter allotted for the mysticism in his book: (Introduction).
Ibn Khaldūn after the presentation of the views of those who say pantheism from the Sufis of
Morocco and Andalusia, says: ".... then these latecomer Sufis that speak in the detection and in
Beyond the sense, they penetrated into this doctrine, as a lot of them went to the unity and
unification, and their writings on this topic filled the newspapers, such as al-Havawī in his book:
“Maqāmāt” meaning the (Standing places) to him and to the others. IbnʿArabī and Ibn Sabʻīn
and their students followed them in their poems. Their ancestor was mixed with the latecomer
Ismāʻīlīyyas from the Rafiḍa sect that believed also in the unity and unification and divinity of
imams, but this doctrine was not known by the first of them, so every one of the parties drank
the doctrine of others, and mingled with their words and beliefs were similar. (33)
In the opinion of Muḥammad ʿAbid al-Jābirī the philosophy of Jewish philosophers in Andalusia,
such as Ibn Jabrūl (416-463 AH) must be linked to this school. As his book "The headwaters of
life" reminds us about the book: "Headwaters" written by the Ismāʻīlī philosopher ʼAbu Yaʻqūb
Sijistānī, not only for the similarities in the title, but also for the unity of the metaphysical
structure that combines them.
This is the overall picture of the philosophical Illuminations’ esoteric school that was known in
Morocco and Andalusia from the beginning of the fourth century to the late seventh century AD.
(36)
IMPACT OF HARRAN SCHOOL, ILLUMINATIONS’ METAPHYSICS IN ORIENTAL
PHILOSOPHY
The valuable presentation, which is done by al-Shahristānī, in the "boredom and the bees" and
Ibn al-Nadīm in the "bibliography" and the others about the doctrine of spiritualists” from the
Sabians of Harran and their philosophy puts us in front of a religious philosophical structure as
the mother structure of "Oriental philosophy".
Those Sabian spiritualists consider the orbs their gods have power to interfere in the affairs of
the earth: the wind, rain, heat, cold and the processes of evolution and extinction (the universe
and corruption) in the world of inanimate objects or plant or animal or human equally, all of
these is a reaction and measure by the celestial bodies-the gods, that are a mediator between
God and the man to them, so they venerate them, make themselves to be near to them and
imitate them.
Therefore, these people do not see any need to the prophecy and the divine messages, because
they believe that all people have equal possibility to contact the upper world. So, they deny the
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prophecy and they do not recognize the paternity of Adam to humans, but they believe in the
natural growing.
The way to contact the celestial bodies-the gods is a cleansing of the soul and getting it to a
paradox of the feelings and sensory desires. In short, the similarities between the elements of
the "Oriental philosophy" to Ibn Sīnā and the corresponding elements in the religious
philosophy Of Harran is very wide, so to a degree that allows to say that there is almost a
complete similarity between the structure of philosophical religious thought of Harran and
"oriental philosophy".
However, the impact of Harran school was not limited to Ibn Sīnā alone, many of the cultural
elements that had been faced by the philosophical religious thought in Islam directly or
indirectly, it comes from Harran school or at least this school was one of its basic elements.
For the example Ikhwān al-Ṣafā had adopted the vision of the universe entirely consistent with
the religious philosophy of Harran. They believed like them in the spirituality of the planets and
their influence, the magic, the astrology and the other "secret" sciences that had find their
"mental" legitimacy in the religious philosophy of Harran. (37)
We find Hermetic impact of Harran in the Shias also and especially in Ismāʻīlīa sect. Now there
is no doubt in the proportion of the messages of Ikhwan al-Safa to them. As Henry Corbin says,
the Shiites have been the first to be under the "Hermes influence” in Islam. "Hermes influence”
has appeared among them as it was “the religious wisdom”, i.e., the prophetic philosophy." (38)
We also find the influence of thought of Harran clearly in al-Kindī and his philosophical views.
Ibn al-Nadīm has mentioned that al-Kindī said that "he viewed a book recognized by these
people (of Harran), which is the articles written by Hermes in the unification to his son," and
found it "on a very high level of the standardization in the unification."
The doctor al-Rāzī combines the ancient historians of philosophical thought in Islam as he has
adopted the whole doctrine of Harran School altogether. The spiritual effect of the Sabeans of
Harran is found clearly in all of his scientific and philosophical views. In addition to this
evidence, he wrote a book in the doctrine of Harran was an important reference in this issue,
but it is missing now unfortunately. This book can be among those references that were
benefited to his Oriental philosophy. Whatever, the impact of Al-Rāzī on Ibn Sinā is clear to the
extent attracts the attention.
The Sunni and Sufi thought, each of them could not survive the impact of Harran despite their
hostility of philosophy and philosophers. Sunnis has accepted, generally, the source of Hermetic
interpretations of Harran for many aspects of the spiritual life in Islam, and considered the
"Hermes" a prophet and gave him the name of the Prophet Idriīs. The impact of Harrani thought
on the Illuminations’ Sufis is clear also in many stories tell "their spiritual observations". (39)
If we move to Al-Fārābī and Ibn Sīnā we will find the impact of religious philosophy of Harran
clearly on the most important element, which was common in their philosophical system, we
mean the theory of Emanation and its ten minds. This is what has already been highlighted by
Jabbūr Abdul Noor, who wrote a search on the subject of the relationship between the theory
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URL: http://dx.doi.org/10.14738/assrj.104.14545
of Emanation to Al-Fārābī and Sabian philosophy of Harran. He confirmed that "when Al-Fārābī
exposes to the theory of Emanation goes beyond the foundations laid by (Plotinus) and goes -
in the series of spirituality or the irony minds, as he calls it- to a doctrine cannot be similar to
the doctrine of Alexandrians, when we see this difference, we find it illustrated clearly in the
doctrine of Harran, so the first did not take from the second. As it is said by all of those who
searched in the doctrine of Al-Fārābī and studied his works, but he was benefited by the people
in Harran and followed their methodology in the theory of Emanation. (40)
NEO-PLATONISM IN THE EAST AND WEST
Plotinus was a prominent and bright figure in what is known as the "Neo-Platonism," but the
emergence of a historical figure and its brightness does not mean that we ignore (Numenius)
the real founder of the New Platonism, who lived in Syria in the second century AD. It is known
that Plotinus had joined the Roman army during his campaign to Persia. He wanted to know the
Persian and Indian thought. However, the army that managed to expel Persians from Syria was
defeated in Iraq, then (Plotinus) resorted to Antioch, where the Syrian Cultural Center was
situated, where (Numenius) was teaching. His teachings were a mixture of these three
elements: (Pythagorean, Platonic and Jewish) that was which of the "Neo-Platonism." (41)
So here we are in front of an intellectual structure opened to Persian and Greek thought and
religions of monotheism, including Christianity and Islam, as well as the religion of the Sabians.
Hence the New Platonic philosophy is to reconcile the different elements of the intellectual
constructs can be described in two main formats:
• The oriental format of (Harran-Persia) spread in Syria, Iraq and North Iran to Khurāsān
to comprise "Greco-Levantine tradition" as it is expressed by Henry Corbin.
• The "Moroccan format" of Alexandrians-Christian) spread in Rome and Alexandria, and
branches of its schools, including Syriac schools worked for reconciling Greek
philosophy and the Christian faith, such as the School of Alexandria and Plotinus.
What distinguishes these two versions of "Neo-Platonism" is how they both hired their
respective idea of Emanation. By moving the "Council of Education", there was a kind of overlap
between the two formulas of "Neo-Platonism during its historical tour from Alexandria to
Baghdad in the Islamic Covenant, which was necessary to happen because of the dominance of
Aristotelian studies especially. The Council of Education remained in Harran for half a century
at least. (42)
SEARCH RESULT
It was natural for those interpreters and scientists from Harran to publish their opinions and
special philosophical theories into Arabic through the processes of translation and teaching.
They were reading Greek Philosophy and Islamic religion, at the same time, through their
religious philosophy. These peoples of Harran were among those few minorities who were seen
as reassuring and confidence and a lot of respect and appreciation was due to the abundance of
knowledge and the integrity of their behavior and their conviction, which was not recognizable
as a minority demands it. They had found in the Qur’anic metaphysics a similarity to their
perception of the universe, as there was no difference, but only in the terminology. They had
been working on the translation of the Qur’anic term by the term of Harran, which was adopted
by the philosophers of Islam in the East and on a large scale.
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The traditional rivalry between the Christians from Syriacs and Harran emitted in Baghdad as
well, where the interpreters were Christians the first who worked to translate the wisdom of
science to Islam, but as the technicians (doctors and professors), but they had been careful to
avoid the discussion into the metaphysical problems, and were interested in how they can
transfer the science and logic to Arabic especially.
However, the translators of Harran who were the owners of a recognized religious philosophy,
and who had not any political or theological rivalry with Islam and Muslims, had been able to
promote their religious philosophy more freely, enabling them not only to revive the oriental
version of the New Platonism, but also to provide a "philosophical interpretation"to the Islamic
religious doctrine and Qur’anic metaphysics. Thus, the religious philosophy of Harran became
a means, which was used by the philosophers of Islam in the Levant to read Greek philosophy,
especially Aristotle's philosophy, to use it in order to give the plausibility to the "divine science"
which they had taken from the people of Harran and printed in the Islamic character. It can be
said that the religious philosophy of Harranians has played in the Islamic philosophical thought
the same role -almost- which was played by the Israeli stories in the interpretation of Qur’an
and Hadith, therefore, any of the Sunni and Sufi thought did not escape from the impact of
thought of Harranians despite their hostility of philosophy and philosophers.
References
1. Preaching of the message. Pp. 19-25.
2. Light of the truth. Pp. 27-28.
3. Madkūr. Ibrāhīm. In Islamic Philosophy -A methodology and its application-. P. 77.
4. Fauzān Misrā al-Muḥammadī. (2004). Philosophical Side of Islamic Civilization. Jakarta-Indonesia: Zikr
al-Hakim Press. Pp. 235-236.
5. Philosophical thinking in Islam. Part 2. P. 92.
6. Madkūr. Ibrāhīm. In Islamic Philosophy -A methodology and its application-. Pp. 69-70.
7. Jamīl Ṣalibā. History of Arab Philosophy. P. 180.
8. Madkūr. Ibrāhīm. In Islamic Philosophy. P. 72. See also: Jamīl Ṣalibā. History of Arab Philosophy. P. 181.
9. Ibid. In Islamic Philosophy -A methodology and its application-. P. 73.
10. Ibid. Pp. 73-74.
11. Jamīl Ṣalibā. History of Arab Philosophy. P. 181.
12. Madkūr. Ibrāhīm. In Islamic Philosophy -A methodology and its application- P. 73.
13. Jamīl Ṣalibā. History of Arab Philosophy, p. 182.
14. Ibid., Same page.
15. Madkūr. Ibrāhīm. In Islamic Philosophy -A methodology and its application-. Pp.101-102. See: Ibn Sina:
Signals and Alerts. Pp. 209-211.
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10(4). 323-336.
URL: http://dx.doi.org/10.14738/assrj.104.14545
16. Ibid. P.103; See: Ibn Sina: Signals and Alerts, p. 97
17. Ibid. In Islamic Philosophy. P. 97; See also: Shahristānī. End of bravery. P. 462.
18. Madkūr. Ibrāhīm. In Islamic Philosophy. P. 10; See also: Al-Ghazālī: Incoherence of the Philosophers. P.
62.
19. Ibid. In Islamic Philosophy. P. 107; See: Al- Ghazālī: The savior of delusion. P. 33.
20. Ibn Rushd: Curriculum guides. P. 33; See: Madkūr. Ibrāhīm. In Islamic Philosophy. P. 104.
21. Al-Sayyid Fuʼad. (1955). French Scientific Institute of Oriental Antiquities. Cairo: P. 85.
22. Al-Marākashī. Ibn ʿAzārī. (1950). Morocco statement. The library of Ṣādir. Beirut: Part I. P. 190.
23. Al-Andalusī. al-Ṣāʻid. The list of his books in “Layers of nations”. Cairo: Progress of Modern Press. Pp.
115-116. See the rest of the translated texts into Hebrew and Latin in the book: Jewish thought
influenced by ʿAlī Sāmī al-Nashshār. (1972). Islamic Philosophy, and ʿAbbas Aḥmad al-Shirbīnī.
Alexandria: Installation of Al-Mʻārif. P. 131.
24. Al-Andalusī. Al-Ṣāʻid. (1966). Layers of nations, the same previous data. P. 86-87. See also Ibn al-Farḍī.
History of scientists in Andalusia. Cairo: House of the Egyptian authors and translators. Section II. Pp.
126-127.
25. Ibn Ḥazm. (No date). Chapter in boredom and passions and bees. Beirut: Tailor Library. Part 4. Pp. 198-
199.
26. Al-Jābīrī. Muḥammad. ʿAbid: We and Heritage. P. 170.
27. Ibid. P. 201.
28. Ibn Ḥazm. Chapter in boredom and passions and bees, part 4, p. 201, See also: We and Heritage. P. 171.
29. Ibn Arabi. (No date). Conquests of Mecca, Beirut: House of the issue. Part 2. P. 128.
30. Ghallāb. Muḥammad. (1969). An article: The knowledge at Ibn ʿArabī, among the Memorial book of
Muḥyuddin Ibn ʿArabī. Cairo: Egyptian General Authority. P. 185.
31. Ibn ʿArabī. Muḥyuddin. Conquests of Mecca. Part 2. P. 147.
32. Al-Jābīrī. Muḥammad. ʿAbid. (1986). We and heritage. Morocco: Fifth and sixth edition The Arab Cultural
Centre. Pp. 171-172.
33. Ibn Khaldūn. (1960). Al-Muqaddima, (The presentation). Cairo: Committee of the Arab statement,
investigated by ʿAbdul Wāḥid Wāfi. Part 3. Pp. 1073-1074.
34. Al-Kirmānī: Peace of Mind. Pp. 52-53.
35. Ibid. P. 60.
36. Al-Jābīrī. Muḥammad. ʿAbid. (1986). We and Heritage, Morocco: The Arab Cultural Center, fifth edition.
Pp. 172-173.
37. Ibid. Pp. 128-129.
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38. Henry Corbin. (1957). Encyclopedia of Brethren of Purity under the title: (legalistic science and
legitimacy), Beirut: House of the issuing, Part IV, p. 198, See Al-Jābīrī. Muḥammad. ʿAbid We and
Heritage. P. 129.
39. Ibid. Pp. 129-130.
40. Magazine of Egyptian writers. May. (1946). Egypt: House of the knowledge.
41. Al-Jābīrī. Muḥammad. ʿAbid. (1986). We and Heritage. Morocco: Arab Cultural Center. Fifth edition,
Morocco. Pp.133-134.
42. Ibid. Pp. 135-136; See also: Yūsuf Karam. (1958). A History of Greek Philosophy. Cairo: The Committee
of authoring, translating and publishing. P. 285.