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.43.47 Al-Kashani, Ta1wilat, vol.2, p.89.48 Ibid., p.670.49 Ruzbihan, Ara1is al-bayan, vol.2, p.7.50 Ibid.51 Ibid.52 Ibid., vol.1, p.69.53 Quoted in Corbin, Creative Imagination, p.272.54 Schimmel, Mystical Dimensions, p.290.55 H.Corbin, En Islam Iranien, vol.2, Paris: Gallimard, 1972, pp.9 146 and Ruzbihan,Le Jasmin des Fideles d amour (Kitab-e 2Abhar al-2ashiqin), trans.H.Corbin andM.Mo1in, Teheran: L1Institute Franco-Iranien, 1958, p.114.56 Ruzbihan, Ara1is al-bayan, vol.2, p.7.57 Quoted in and translated by C.Ernst, Words of Ecstasy in Sufism, Albany, NY: SUNYPress, 1985, p.27.The material from al-Hallaj that Ruzbihan is commenting on is, I wonder at You and me.You annihilated me out of myself into You.You made me nearto Yourself, so that I thought that I was You and You were me. The quote from al-Hallajis from his Diwan and Ruzbihan s comments are from his Sharh-i shathiyat.168 NOTES19 QUR AN 24:35 (THE LIGHT VERSE)1 I.Goldziher, Die Richtungen der islamischen Koranauslegung, Leiden: E.J.Brill,1952, pp.180 5.2 Al-Tabari, Jami2 al-bayan 2an ta2wil ay Qur1an, Egypt, 1954 7, vol.18, p.135.God iscalled the Guide (hadi) in Qur1anic verses 22:54 and 25:31.3 Al-Tabari, Jami2 al-bayan, vol.18, p.135.4 Al-Razi, Al-Tafsir al-kabir, Beirut, 1980, vol.23, p.224; al-Qurtubi, Al-Jami2 li-ahkamal-Qur1an, Beirut: Dar al-Kutub al-2Arabi, vol.12, p.257.5 Al-Tabari, Jami2 al-bayan, vol.18, p.135.6 Al-Zamakhshari, Al-Kashshaf 2an haqa1iq al-tanzil, Egypt, 1966, vol.3, p.67.7 See the section on the attributes of God in L.Gardet s article, Allah in Encyclopediaof Islam, new ed.8 Al-Razi, Al-Tafsir al-kabir, vol.7, pp.181 2.9 Al-Razi appears to have used al-Zamakhshari s al-Kashshaf 2an haqa1iq al-tanzil as abasis for his philological and grammatical comments, although in an abridged formand not uncritically (Ceylan, Theology and Tafsir in the Major Works of Fakhr al-Dinal-Razi, Kuala Lumpur: International Institute of Islamic Thought and Civilization,1996, pp.16, 19 20; A.H.Johns, Solomon and the Queen of Sheba: Fakhr al-Dinal-Razi1s Treatment of the Qur1anic Telling of the Story, Abr-Nahrain, 24, 1986,76 80.10 Al-Razi, Al-Tafsir al-kabir, vol.7, pp.223 4.11 Qur1an 2:257, God is the friend of those who believe.He brings them out of the shadowsinto the light; 6:122, Why, is he who was dead and We gave him life and made a lightfor him like him who is in the depths of darkness from which he cannot come out?; and42:52, But We made it a light by which We guide those whom We will of Our servants.12 Al-Razi, Al-Tafsir al-kabir, vol.23, p.224.13 Ibid., vol.23, pp.224 30.14 F.Rosenthal understands al-Razi1s exegesis as a rebuttal to al-Ghazali1s view(Triumphant Knowledge: The Concept of Knowledge in Medieval Islam, Leiden:E.J.Brill, 1970, p.160), but this reading does not take into account the fact that al-Razistates that there is no contradiction between his own preferred view and that ofal-Ghazali.15 W.Heinrichs, On the Genesis of the Haqiqa-Majaz Dichotomy, Studia Islamica, 59,1984, 136 7 and Contacts Between Scriptural Hermeneutics and Literary Theory, Zeitschrift f�r Geschichte der Arabisch-Islamischen Wissenschaften, 7, 1991 2, 256 7.16 Al-Razi, Al-Tafsir al-kabir, vol.7, pp.181 231 and Sharh asma1 Allah ta2ala wa1l-sifat,Cairo: Maktaba al-Kulliyat al-Azhariyya, 1976, pp.346 8.17 Ibn Taymiyya Al-tafsir al-kabir, Beirut: Dar al-Kutub al-2Ilmiyya, 1988, vol.5, p.422.18 This is what the Ash2aris and Hanbalis called themselves because they believed thatthey alone affirmed God s attributes.19 The jahmiyya were an early sect said to have been founded by Jahm b.Safwan (d.746)who, like the Mu2tazila, denied the distinct existence of God s attributes and thereforeresorted to their interpretation (ta2wil).20 Ibn Taymiyya, Al-Tafsir al-kabir, vol.5, p.421.Cf.al-Razi, in his Sharh al-asma1:Know that light is the name of that mode of being (kayfiyya) which has darkness as itsopposite, and it is impossible that God (al-haqq) could be that for several reasons.Thefirst is that this mode of being comes and goes but it is inconceivable that God(al-haqq) could be like that.The second reason is that bodies (ajsam) are alike in cor-poreality but different with regards to light and darkness, so that light is a mode ofbeing in need of a body in which to exist, but the Necessary Existent (wajib al-wujud)could never be like that.The third reason is that light is the contrary to darkness, andfar be it from God to have an opposite or an antagonist.The fourth reason is that169 NOTESGod said, the similitude of His light, so He attributed light to Himself.If He were alight then this attribution of a thing to Himself would be inconceivable.Therefore, Godis not a light, nor is He a thing qualified by this mode of being because this mode ofbeing can only be understood as established in bodies, pp.346 7.See also al-Razi1sAl-Tafsir al-kabir, vol.23, p.223.21 Ibn Taymiyya, Al-Tafsir al-kabir, vol.5, p.430.22 Ibid., p.429.23 Ibid., pp.435 8, 440.24 Ibn Taymiyya1s view on the Light Verse bears further investigation.According toJ
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