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.He also cites the following Qur1anic verse containing the verb labasa, averse which replies to the unbelievers who ask why an angel is not sent down to them:If We had made him [the Messenger] an angel, We would have made him[appear] as a man and We would have certainly confused (labasna) themjust as they are already in confusion (yalbisuna).(6:9)149 NOTES9 Al-Kashani, Ta1wilat, published as Tafsir al-Qur1an al-karim and attributed incorrectlyto Ibn 2Arabi, Beirut: Dar al-Yaqzat al-2Arabiyya, 1968, vol.1, p.167.10 See W.Chittick, The Sufi Path of Knowledge: Ibn al-2Arabi s Metaphysics ofImagination, Albany, NY: SUNY Press, 1989, pp.89 94.11 Al-Tabari, Jami2 al-bayan, vol.3, pp.174 5; Abu Hamid Muhammad Al-Ghazali,Al-Mustasfa min 2ilm al-usul, Beirut: Mu1assasat al-Risala, 1997, p.203; Al-Qurtubi,Al-Jami li-ahkam al-Qur1an wa1l-mubayyin li-ma tadammana min al-sunna wa-ayatal-furqan, Beirut: Dar al-Kutub al-2Arabi, 1980, vol.4, p.18.12 Al-Tabari, Jami2 al-bayan, vol.3, p.175.13 Ibid.14 Ibid., vol.3, p.18315 Ibid., pp.178 80.This is one of three interpretations al-Tabari lists for those in whosehearts is a turning away.16 For biographical information on al-Zamakhshari, see the Appendix.17 Mahmud b. Umar Abu l-Qasim al-Zamakhshari, Al-Kashshaf 2an haqa1iq al-tanzil,Egypt: Mustafa al-Babi al-Halabi, 1966, vol.1, p.412.18 For biographical information on Fakhr al-Din al-Razi, see the Appendix.19 Fakhr al-Din al-Razi, Al-Tafsir al-kabir, Beirut: Dar Ihya al-Turath al-2Arabi, 1980,vol.7, pp.183 4.20 Ibid., vol.7, p.184 5.See also al-Zamakhshari, Kashshaf 2an haqa1iq al-tanzil, vol.1,p.412.21 Fakhr al-Din al-Razi, Al-Tafsir al-kabir, vol.7, pp.181 2.22 Ibid., vol.7, p.186.23 Ibid., pp.187 91.24 Ibid., p.191.25 Abu Hamid Muhammad al-Ghazali, The Canons of Ta1wil, translated by N.Heerin Windows on the House of Islam: Muslim Sources of Spirituality and Religious Life,ed.John Renard, Berkeley, CA: University of California Press, 1998, p.53.26 Ibid., p.54.27 For biographical information on Ibn Taymiyya, see the Appendix.28 See B.Abrahamov s Ibn Taymiyya on the Agreement of Reason with Tradition (Muslim World, 82, 1992, 256 72), which discusses Ibn Taymiyya s response to al-Raziin his Dar1 ta1arud al-1aql wa2l-naql.29 Abu Hamid Muhammad al-Ghazali, Iljam al-2awamm 2an 2ilm al-kalam, Beirut: Daral-Kitab al-2Arabi, 1985, p.60.30 Ibid., pp.67 8.31 Al-Qushayri, Lata if al-isharat, vol.1, p.232.32 Ibid., p.233.33 Ibid.34 Ruzbihan, 2Ara1is al-bayan, vol.1, p.69.35 Ibid., pp.69 70.36 As mentioned earlier, al-Ruzbihan uses the term verifiers (muhaqqiqun) to refer totheologians.Al-Kashani is following the usage of Ibn Arabi: In general the Shaykhal-Akbar applies the term Verifiers (al-muhaqqiqun) to the highest category of thefriends of God.They follow no one s authority (taqlid ), since in themselves theyhave verified (tahqiq) and realized (tahaqquq) through unveiling and finding thetruth (haqq) and reality (haqiqa) of all things, i.e.the Real Himself (al-haqq). (W.Chittick, Sufi Path of Knowledge, p.389, n.11.)37 Al-Kashani, Ta1wilat, vol.1, p.167.38 The word rabbaniyyun appears in the Qur1an in 3:79, 5:44, and 5:63.Sibawayh definesthe rabbani as one who devotes himself to the knowledge of the Lord exclusively (seeLane, Arabic-English Lexicon, vol.1, pp.1006 7 and M.Asad, The Message of theQur1an, Gilbraltar: Dar al-Andalus, 1980, p.79, n.62).Al-Tustari appears to be150 NOTEScoining the words nuraniyyun and dhatiyyun using the same Arabic word form.Cf.G.Böwering, who translates these three words as those who perceive God asLord, those who perceive God as Light, and those who perceive God as Essence (The Mystical Vision of Existence in Classical Islam: The Qur1anic Hermeneutics of theSufi Sahl at-Tustari, Berlin: Walter De Gruyter, 1980, p.228).See also Böwering onal-Tustari s commentary on 3:79 in the same work, pp.228 9.39 Abu Muhammad Sahl b.2Abd Allah Al-Tustari, Tafsir al-Tustari, Beirut:Dar al-kutubal Ilmiyya, 2002, p.46.Qur1anic verse 18:65 refers to the wise man Musa meets on ajourney, identified in the hadith as al-Khadir.40 The phrase occurs in the Qur1an sixteen times.See H.Kassis Concordance of theQur1an, Berkeley, CA: University of California Press, 1983, pp.732 3.41 Lane, Arabic-English Lexicon, vol.2, p.2643.42 Qishr (pl.qushur) is a word that is used for an outer covering such as the husk ofwheat, the shell of nuts, or the rind of fruit.43 Al-Kashani, Ta1wilat, vol.1, p.168.44 The Day of the Covenant is a concept understood from Qur1anic verse 7:172: Whenyour Lord took the seeds of their future progeny from the loins of the children of Adamand made them testify regarding themselves, Am I not your Lord? (alastu bi-rabbikum)They said, Yes.we testify. Lest you say on the Day of Resurrection, We were notaware of this.According to A.Schimmel, The goal of the mystic is to return to the experience of the Day of Alastu, when only God existed, before He led futurecreatures out of the abyss of not-being and endowed them with life, love, and under-standing so that they might face Him again at the end of time, (Mystical Dimensionsof Islam, Chapel Hill, NC: University of North Carolina Press, 1975, p.24).45 Al-Nisaburi, Al-Ghara1ib al-Qur1an wa ragha1ib al-furqan, Cairo: Mustafa al-Babial-Halabi, 1962 70, vol.3, p.138
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