Encyclopedia Of The Brethren Of Purity

The ''Encyclopedia of the Brethren of Purity'' ( ar, رسائل إخوان الصفا) also variously known as the ''Epistles of the Brethren of Sincerity'', ''Epistles of the Brethren of Purity'' and ''Epistles of the Brethren of Purity and Loyal Friends'' is an Islamic encyclopedia"The work only professes to be an epitome, an outline; its authors lay claim to no originality, they only summarize what others have thought and discovered. What they do lay claim to is system and completeness. The work does profess to contain a ''systematized'', harmonious and co-ordinated view of the universe and life, its origin and destiny, formed out of many discordant, incoherent views; and it does claim to be a 'complete account of all things' - to contain, in epitome, all that was known at the time it was written.
It refers to more profound and special treatises for fuller information on the several sciences it touches upon, but it does claim to touch on all sciences, all departments of knowledge, and to set forth their leading results. In effect, it is, by its own showing, a 'hand-encyclopedia of Arabian philosophy in the tenth century'. It is not easy to exaggerate the importance of this encyclopedia. Its value lies in its completeness, in its systematizing of the results of Persian study." Stanley Lane-Poole (1883), pages 190, 191. in 52 treatises (''rasā'il'') written by the mysterious"Having been hidden within the cloak of secrecy from its very inception, the ''Rasa'il'' have provided many points of contention and have been a constant source of dispute among both Muslim and Western scholars. The identification of the authors, or possibly one author, the place and time of writing and propagation of their works, the nature of the secret brotherhood the outer manifestation of which comprises the ''Rasa'il'' - these and many secondary questions have remained without answer." Nasr (1964), pg 25. Brethren of Purity of Basra, Iraq sometime in the second half of the 10th century CE (or possibly later, in the 11th century). It had a great influence on later intellectual leading lights of the Muslim world, such as Ibn Arabi,"It is probable that they have influenced some of the most prominent thinkers of Islam, such as al-Ghazzali (d. 1111A.D.) and Ibn al-Arabi (d. 1240 A.D.)." van Reijn (1995), pg. "v"."The ''Rasa'il'' were widely read by most learned men of later periods, including Ibn Sina and al-Ghazzali, have continued to be read up to our own times, and have been translated into Persian, Turkish, and Hindustani. From the number of manuscripts present in various libraries in the Muslim world, it must be considered among the most popular of Islamic works on learning." Nasr (1964), pg. 36 and was transmitted as far abroad within the Muslim world as Al-Andalus."But they produced this enormous encyclopaedia, and um, everybody read it and we know that it was widely read by mathematicians in Spain, and by philosophers in Spain. Most crucially of all, it was read by Muhyi-I-din - Ibn al-Arabi, er, the most famous Sufi that Spain produced, or indeed one of the most famous Sufis in the history of Islamic mysticism - er, he died in 1240. Er, he absorbed a lot of their ideas and he was in turn read by these ministers of the Nasrid monarch Ibn al-Khatib, and Ibn al-Zamrak, both of whom had strong, mystical tendencies." Robert Irwin
"In the Footsteps of Muhammad"
transcript of a BBC program

The identity and period of the authors of the ''Encyclopedia'' have not been conclusively established, though the work has been mostly linked with the Isma'ilis. Idris Imad al-Din, a prominent 15th-century Isma'ili missionary in Yemen, credited the authorship of the encyclopedia to Ahmad b. 'Abd Allah b. Muhammad b. Ismail b. Ja'far as-Sadiq, the 9th Isma'ili imam who lived in occultation in the era of Abbasids, at the beginning of the Islamic Golden Age. Some suggest that besides Ismailism, the Brethren of Purity also contains elements of Sufism, Mu'tazilism, Nusairism, Rosicrucianism, etc.''Brethren of Purity'', Nader El-Bizri, an article in ''Medieval Islamic Civilization, an Encyclopedia'', Vol. I, p. 118-119, Routledge (New York-London, 2006). Retrieved fro

"Ibn al-Qifti, giving his own view, considers the Ikhwan as followers of the school of the Mu'tazilah...Ibn Tamiyah, the Hanbali jurist, on the other hand, tends towards the other extreme in relating the Ikhwan to the Nusairis, who are as far removed from the rationalists as any group to be found in Islam." Nasr (1964), pg 26. Some scholars present the work as Sunni-Sufi.

The subject of the work is vast and ranges from mathematics, music, astronomy, and natural sciences, to ethics, politics, religion, and magic—all compiled for one, basic purpose, that learning is training for the soul and a preparation for its eventual life once freed from the body.

Authorship

Authorship of the ''Encyclopedia'' is usually ascribed to the mysterious "Brethren of Purity" a group of unknown scholars placed in Basra, Iraq sometime around 10th century CE ."Not everyone accepts the contemporary evidence that gives the Brethren as inhabitants of Basra. V. A. Ivanov, in ''The Alleged Founders of Ismailism'' (Bombay, 1946), says that "I would be inclined to think that this was a kind of camouflage story being circulated by the Ismailis to avoid the book being used as a proof of their orthodoxy. ic. As quoted by Nasr (1964), pg 29. While it is generally accepted that it was the group who authored at least the 52 rasa'il,Unsurprisingly, other authors have been proposed: "Between these two extremes there have been the views expressed over the centuries that the ''Rasa'il'' were written by 'Ali ibn Abi Talib, al-Ghazzali, Hallaj, Imam Ja'far al-Sadiq, or various Isma'ili '' da'i''s, or "missionaries"." Nasr (1964), pg 26 the authorship of the "Summary" (''al-Risalat al-Jami'a'') is uncertain; it has been ascribed to the later Majriti but this has been disproved by Yves Marquet (see the ''Risalat al-Jami'a'' section).
Since style of the text is plain, and there are numerous ambiguities, due to language and vocabulary, often of Persian origin.

Some philosophers and historians such as Tawhidi, Ibn al-Qifti, Shahrazuri disclosed the names of those allegedly involved in the development of the work: Abu Sulayma Bisti, Muqaddasi, 'Ali ibn Harun, Zanjani, Muahmmad ibn Ahmad Narhruji, 'Awfi. All these people are according to Henry Corbin, Ismailis Other scholars, such as Susanne Diwald and Abdul Latif Tibawi have asserted a Sunni-Sufi nature of the work.

Further perplexities abound; the use of pronouns for the authorial "sender" of the ''rasa'il'' is not consistent, with the writer occasionally slipping from third person to first-person (for example, in Epistle 44, "The Doctrine of the Sincere Brethren")."The Prophets and those of the Philosophers who have the right view...maintain that the body is only a prison of the soul, or a veil, an intermediary path or an isthmus...The sages of India called Brahmins cremate the bodies of the dead, but ignorant and cunning as they are, they do not do it for the reasons I have given. It would be proper to say that the term "sages" applies to only a few among them." van Reijn (1995), pages 24-25. This has led some to suggest that the ''rasa'il'' were not in fact written co-operatively by a group or consolidated notes from lectures and discussions, but were actually the work of a single person. Of course, if one accepts the longer time spans proposed for the composition of the ''Encyclopedia'', or the simpler possibility that each ''risala'' was written by a separate person, sole authorship would be impossible.

Contents

The subject matter of the ''Rasa'il'' is vast and ranges from mathematics, music, logic, astronomy, the physical and natural sciences, as well as exploring the nature of the soul and investigating associated matters in ethics, revelation, and spirituality.From the introduction of ''Muslim Neoplatonists: An Introduction to the Thought of the Brethren of Purity'', Ian Richard Netton, 1991. Edinburgh University Press,

Its philosophical outlook was Neoplatonic and it tried to integrate Greek philosophy (and especially the dialectical reasoning and logic of Aristotelianism) with various astrological, Hermetic, Gnostic and Islamic schools of thought. Scholars have seen Ismaili and Sufi influences in the religious content, and Mu'tazilite acceptance of reasoning in the work. Others, however, hold the Brethren to be "free-thinkers" who transcended sectarian divisions and were not bound by the doctrines of any specific creed.

Their unabashed eclecticism"No one system satisfied these Brethren. They were too well acquainted with other creeds, and too well trained in the logical use of thought, to accept the common orthodox Islam which had contented the desert Arabs. Yet all other creeds and systems equally appeared open to doubt or refutation. In this confusion they found their satisfaction in an eclectic theory. All these conflicting views, they said, must be only different ways of looking at the same thing..." or "These fragments of truth were to be found in every system of faith and every method of philosophy; if men failed to detect them, the fault lay in their own imperfect intelligence - it was only the skill to read between the lines that was wanted to build up a harmonious whole out of the fragments of truth scattered about in sacred books and the writings of wise men and the mystic doctrines of saints." Stanley Lane-Poole (1883), pgs. 189, 190. is fairly unusual in this period of Arabic thought, characterised by fierce theological disputes; they refused to condemn rival schools of thought or religions, instead insisting that they be examined fairly and open-mindedly for what truth they may contain:

In total, they cover most of the areas an educated person was expected to understand in that era. The epistles (or ''"rasa'il"'') generally increase in abstractness, finally dealing with the Brethren's somewhat pantheistic philosophy, in which each soul is an emanation, a fragment of a universal soul with which it will reunite at death;"The world in relation to Allah is like the word in relation to him who speaks it, like light, or heat or numbers to the lantern, sun, hearth or the number One. The word, light, heat and number exist by their respective sources, but without the sources could neither exist nor persist in being. The existence of the world is thus determined by that of Allah..." Nasr (1964), pg 54-55 (based on "Dieterici, ''Die Lehre von der Weltseele'', R., III, 319.") in turn, the universal soul will reunite with Allah on Doomsday. The epistles are intended to transmit right knowledge, leading to harmony with the universe and happiness.

Organization

Organizationally, it is divided into 52 epistles. The 52 rasa'il are subdivided into four sections, sometimes called books (indeed, some complete editions of the ''Encyclopedia'' are in four volumes); in order, they are: 14 on the Mathematical Sciences, 17 on the Natural Sciences, 10 on the Psychological and Rational Sciences, 11 on Theological Sciences.

The division into four sections is no accident; the number four held great importance in Neoplatonic numerology, being the first square number and for being even. Reputedly, Pythagoras held that a man's life was divided into four sections, much like a year was divided into four seasons. The Brethren divided mathematics itself into four sections: arithmetic was Pythagoras and Nicomachus' domain; Ptolemy ruled over astronomy with his '' Almagest''; geometry was associated with Euclid, naturally; and the fourth and last division was that of music. The fours did not cease there- the Brethren observed that four was crucial to a decimal system, as $1 + 2 + 3 + 4 = 10$; numbers themselves were broken down into four orders of magnitude: the ones, tens, hundreds, and thousands; there were four winds from the four directions (north, south, east, west); medicine concerned itself with the four humours, and natural philosophers with the four elements of Empedocles.

Another possibility, suggested by Netton is that the veneration for four stems instead from the Brethren's great interest in the '' Corpus Hermeticum'' of Hermes Trismegistus (identified with the god Hermes, to whom the number four was sacred); that hermetic tradition's magical lore was the main subject of the 51st rasa'il.

Netton mentions that there are suggestions that the 52nd risalah (on talismans and magic) is a later addition to the ''Encyclopedia'', because of intertextual evidence: a number of the rasa'il claim that the total of rasa'il is 51. However, the 52nd risalah itself claims to be number 51 in one area, and number 52 in another, leading to the possibility that the Brethren's attraction for the number 51 (or 17 times 3; there were 17 rasa'il on natural sciences) is responsible for the confusion. Seyyed Hossein Nasr suggests that the origin of the preference for 17 stemmed from the alchemist Jābir ibn Hayyān's numerological symbolism.

Risalat al-Jami'a

Besides the fifty-odd epistles, there exists what claims to be overarching summary of the work, which is not counted in the 52, called "The Summary" (''al-Risalat al-Jami'a'') which exists in two versions. It has been claimed to have been the work of Majriti (d. ''circa'' 1008), although Netton states Majriti could not have composed it, and that Yves Marquet concludes from a philological analysis of the vocabulary and style in his ''La Philosophie des Ihwan al-Safa'' (1975) that it had to have been composed at the same time as the main corpus.

Style

Like conventional Arabic Islamic works, the Epistles have no lack of time-worn honorifics and quotations from the Qur'an,"But in spite of the anthropomorphic image of a Creator sitting on his Throne and looking down on his creation, the thought of the Sincere Brethren repeatedly breaks through the structures of traditional Islamic theology- a fact the numerous Qur'anic quotations (sometimes quite unrelated to the subject under discussion) barely disguise...." van Reijn (1945), pg ''vii'' but the ''Encyclopedia'' is also famous for some of the didactic fables it sprinkled throughout the text; a particular one, the "Island of Animals" or the "Debate of Animals" (embedded within the 22nd rasa'il, titled "On How The Animals and their Kinds are Formed"), is one of the most popular animal fables in Islam. The fable concerns how 70 men, nearly shipwrecked, discover an island where animals ruled, and began to settle on it. They oppressed and killed the animals, who unused to such harsh treatment, complained to the King (or Shah) of '' Djinns''. The King arranged a series of debates between the humans and various representatives of the animals, such as the nightingale, the bee, and the jackal. The animals nearly defeat the humans, but an Arabian ends the series by pointing out that there was one way in which humans were superior to animals and so worthy of making animals their servants: they were the only ones Allah had offered the chance of eternal life to. The King was convinced by this argument, and granted his judgement to them, but strongly cautioned them that the same Qur'an that supported them also promised them hellfire should they mistreat their animals.

Philosophy

More metaphysical were the four ranks (or "spiritual principles"), which apparently were an elaboration of Plotinus' triad of Thought, Soul, and the One, known to the Brethren through '' The Theology of Aristotle'' (a version of Plotinus' ''Enneads'' in Arabic, modified with changes and paraphrases, and attributed to Aristotle);"Isma'ilism developed a complex and rich theosophy which owed a great deal to Neoplatonism. In the 9th century, Greek-to-Arabic translations proliferated, first by the intermediary of Syriac then directly. The version of Plotinus' Enneads possessed by Muslims was modified with changes and paraphrases; it was wrongly attributed to Aristotle and called ''Theologia'' of Aristotle, since Plotinus ''(Flutinus)'' remained mostly unknown to the Muslims by name. This latter work played a significant role in the development of Isma‘ilism." From th
article
at the Internet Encyclopedia of Philosophy first, the Creator (''al-Bārī'') emanated down to Universal Intellect (''al-'Aql al-Kullī''), then to Universal Soul (''al-Nafs''), and through Prime Matter (''al-Hayūlā al-Ūlā''), which emanated still further down through (and creating) the mundane hierarchy. The mundane hierarchy consisted of Nature (''al-Tabī'a''), the Absolute Body (''al-Jism al-Mutlaq''), the Sphere (''al-Falak''), the Four Elements (''al-Arkān''), and the Beings of this world (''al-Muwalladāt'') in their three varieties of animals, minerals, and vegetables, for a total hierarchy of nine members. Furthermore, each member increased in subdivisions proportional to how far down in the hierarchy it was, for instance, Sphere, being number seven has the seven planets as its members.

Another area in which the Brethren differed was in their conceptions of nature, in which they rejected the emanation of Forms that characterized Platonic philosophy for a quasi-Aristotelian system of substances:

The 14th edition (EB-2:187a; 14th Ed., 1930) of the Encyclopædia Britannica described the mingling of Neoplatonism and Aristotelianism this way:

Evolution

The text in the "Encyclopedia of the Brethren of Purity" describes biological diversity in a manner similar to the modern day theory of evolution. The contexts of such passages are interpreted differently by scholars. The Brethren view as a proof on pre-Darwinian evolution theory also has been criticized by some scholars.

In this document some modern day scholars note that “chain of being described by the Ikhwan possess a temporal aspect which has led certain scholars to view that the authors of the Rasai’l believed in the modern theory of evolution”. According to the Rasa’il “But individuals are in perpetual flow; they are neither definite nor preserved. The reason for the conservation of forms, genus and species in matter is fixity of their celestial cause because their efficient cause is the Universal Soul of the spheres instead of the change and continuous flux of individuals which is due to the variability of their cause”. This statement is supporting the concept that species and individuals are not static, and that when they change it is due to a new purpose given. In the Ikhwan doctrine there are similarities between that and the theory of evolution. Both believe that “the time of existence of terrestrial plants precedes that of animals, minerals precede plants, and organism adapt to their environment”, but asserts that everything exists for a purpose.

Muhammad Hamidullah describes the ideas on evolution found in the ''Encyclopedia of the Brethren of Purity'' (''The Epistles of Ikhwan al-Safa'') as follows:

English translations of the ''Encyclopedia of the Brethren of Purity'' were available from 1812, hence this work may have had an influence on Charles Darwin and his inception of Darwinism. Muhammad Hamidullah and Afzal Iqbal (1993), ''The Emergence of Islam: Lectures on the Development of Islamic World-view, Intellectual Tradition and Polity'', p. 143-144. Islamic Research Institute, Islamabad. However Hamidullah's "Darwin was inspired by the Epistles of the Ihkwan al-Safa" theory sounds unlikely as Charles Darwin comes from an evolutionist family with his well-known physician grandfather, Erasmus Darwin, author of the poem The Origin of Society on evolution, was one of the leading Enlightenment evolutionists.Zirkle, Conway (April 25, 1941). "Natural Selection before the 'Origin of Species'". Proceedings of the American Philosophical Society.

Literature

The 48th epistle of the ''Encyclopedia of the Brethren of Purity'' features a fictional Arabic narrative. It is an anecdote of a "prince who strays from his palace during his wedding feast and, drunk, spends the night in a cemetery, confusing a corpse with his bride. The story is used as a gnostic parable of the soul's pre-existence and return from its terrestrial sojourn".

Editions and translations

Complete editions of the encyclopedia have been printed at least three times:
# ''Kitāb Ikhwān al-Ṣafā''' (edited by Wilayat Husayn, Bombay 1888)
# ''Rasā'il Ikhwān al-Ṣafā''' (edited by Khayr al-din al-Zarkali with introductions by Tāha Ḥusayn and Aḥmad Zakī Pasha, in 4 volumes, Cairo 1928)
# ''Rasā'il Ikhwān al-Ṣafā''' (4 volumes, Beirut: Dār Ṣādir 1957)

The ''Encyclopedia'' has been widely translated, appearing not merely in its original Arabic, but in German, English, Persian, Turkish, and Hindustani. Although portions of the ''Encyclopedia'' were translated into English as early as 1812, with the Rev. T. Thomason's prose English introduction to Shaikh Ahmad b. Muhammed Shurwan's Arabic edition of the "Debate of Animals" published in Calcutta,"Ikhwan as-Safa and their Rasa'il: A Critical Review of a Century and a Half of Research", by A. L. Tibawi, as published in volume 2 of ''The Islamic Quarterly'' in 1955; pgs. 28-46 a complete translation of the ''Encyclopedia'' into English does not exist as of 2006, although Friedrich Dieterici (Professor of Arabic in Berlin) translated the first 40 of the epistles into German;''Die Philosophie der Araber im zehnten Jahrhundert'', F. Dieterici, published in Berlin and Leipzig between 1865 and 1872; bibliographic information courtesy of ''The Epistles of the Sincere Brethren'', by Eric Van Reijn, 1945, Minerva Press, presumably, the remainder have since been translated. The "Island of Animals" have been translated several times in differing completion;Such as L. E. Goodman's ''The Case of the Animals Versus Man Before the King of The Jinn'', in Boston 1978 the fifth risalah, on music, has been translated into Englishvan Reijn (1945) - ''The epistle on music of the Ikhwan al-Safa'', Amnon Shiloah. Published by Tel-Aviv University, 1978 as have the 43rd through the 47th epistles.van Reijn (1995)

, the first complete Arabic critical edition and annotated English translation of the ''Rasa’il Ikhwan al-Safa’'', with English commentaries, is being published by Oxford University Press in association with London's Institute of Ismaili Studies. The series' General Editor is Nader El-Bizri. This series began in 2008 with an introductory volume of studies edited by Nader El-Bizri, and continued with the publication of:

* Epistle 22: '' The Case of the Animals versus Man Before the King of the Jinn'' (eds. trans. L. Goodman & R. McGregor)
* Epistle 5: ''On Music'' (ed. trans. O. Wright, 2010)
* Epistles 10–15: ''On Logic'' (ed. trans. C. Baffioni, 2010)
* Epistle 52a: ''On Magic, Part I'' (eds. trans. G. de Callatay & B. Halflants, 2011)
* Epistles 1–2: ''Arithmetic and Geometry'' (ed. trans. N. El-Bizri, 2012)
* Epistles 15–21: ''Natural Sciences'' (ed. trans. C. Baffioni, 2013)
* Epistle 4: ''Geography'' (ed. trans. I Sanchez and J. Montgomery, 2014)
* Epistle 3: ''On "Astronomia"'' (ed. trans. J. F. Ragep and T. Mimura, 2015)
* Epistles 32–36: ''Sciences of the Soul and Intellect, Part I'' (ed. trans. I. Poonawala, G. de Callatay, P. Walker, D. Simonowitz, 2015)
* Epistles 39–41: ''Sciences of the Soul and Intellect, Part III'' (2017)
* Epistles 43–45: ''On Companionship and Belief'' (2017)
* Epistles 6–8: ''On Composition and the Arts'' (Nader El-Bizri, 2018)
* Epistle 48: ''The Call to God'' (Abbas Hamdani and Abdallah Soufan, 2019)
* Epistles 49–51: ''On God and the World'' (Wilferd Madelung, 2019)
* Epistles 29–31: ''On Life, Death, and Languages'' (Eric Ormsby, 2021)

Both the editors' approach to the project and the quality of its English translations have been criticized.

See also

* Magic squares
* Socrates

Notes

References

* ; based on Dieterici's outline and translations.
*
* ; a partial translation
*
*
* ''Ikhwan as-Safa and their Rasa'il: A Critical Review of a Century and a Half of Research'', by A. L. Tibawi, published in volume 2 of The Islamic Quarterly in 1955
*
*
* "Notices of some copies of the Arabic work entitled "Rasàyil Ikhwàm al-cafâ"", written by Aloys Sprenger, originally published by the ''Journal of the Asiatic Society of Bengal'' (in Calcutta) in 184

* "Abū Ḥayyan Al-Tawḥīdī and The Brethren of Purity", Abbas Hamdani. ''International Journal of Middle East Studies'', 9 (1978), 345-353

Further reading

* ''La philosophie des Ihwan al-Safa''' ("The philosophy of the Brethren of Purity"), Yves Marquet, 1975. Published in Algiers by the Société Nationale d'Édition et de Diffusion
*''Epistles of the Brethren of Purity. The Ikhwan al-Safa' and their Rasa'il'', ed. Nader El-Bizri (Oxford: Oxford University Press, 2008).

External links

Article
at Encyclopædia Britannica
*

Ikhwān al-Safā’
- (general encyclopedia-style article)




from ''A History of Muslim Philosophy'



of Yves Marquet's ''La philosophie des Ihwan al-Safa': de Dieu a l'homme'' by F. W. Zimmermann

"The Classification of the Sciences according to the Rasa'il Ikhwan al-Safa'" by Godefroid de Callataÿ

The Institute of Ismaili Studies article on the Brethren, by Nader El-Bizri

The Institute of Ismaili Studies gallery of images of manuscripts of the Rasa’il of the Ikhwan al-Safa’

"Beastly Colloquies: Of Plagiarism and Pluralism in Two Medieval Disputations Between Animals and Men"
-(by Lourdes María Alvarez; a discussion of the animal fables and later imitators; PDF file)

"Pages of Medieval Mideastern History"
- (by Eloise Hart; covers various small scholarly groups influential in the Arabic world)


- (by Asghar Ali Engineer)


-(includes a discussion of magic squares and the ''Encyclopedia'')

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