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By Richard M. Frank

The instructing of the basrian tuition of the Mu'tazila within the Classical interval

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Extra info for Beings and Their Attributes: The Teaching of the Basrian School of the Mutazila in the Classical Period

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Note that one has to do in this passage with two distinct senses of the word and sifa2*,=ma'nà as defined in Ch. 5, n. ) That the term al-qadîm (the eternal) is taken to denote God's essence as such, see Ch. 3, n. 2 and Ch. 4, n. 57 and for al-Gubba'i's* classification of the kinds of predications cf. Maq, 161 f. and 522 f. 26. , L. Massignon, la Passion d'al-Hallaj* (Paris, 1922) 555 and L. Gardet, art. Hal* in El2. 27. Al-Muqtadab 4, 300; cf. , 174, and 299 ff. and also 3, 261 and Sîbawayh 1, 241.

And Tad 67rº f. On the name Allâh, see Ch. 3, n. 2. 10. Usul* ad-dîn (Istanbul, 1346/1928), 115 f. Note also that although al-Bagdadi* does introduce the issue in this citation, al-Gubba'i's* position on the application of names to God is not intrinsically related to, and is, in fact, fully independent of, the thesis that the origin of language lies in humanly established convention (muwada'a*). This thesis seems first to have been introduced into Islam by Ibn ar-Râwandî (whose death is reported variously as having occurred in 245/859, 258/864, and 298/910; G.

21. It is thus that al-Gubba'i* says that there is no implication of similarity (tabîh) between God and creatures in such predications "simply because what is asserted to have entitative reality (al-mutbat*) in our describing God as having the power of autonomous action ('annahû qâdirun) is His essence (datuhu*) whereas what is asserted in our describing Zayd as having the power of autonomous action is the qudra; since what is asserted differs in the two predications, no assertion of similarity is implied": M 5, 205, 11 ff.

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