- Brethren of Purity
The Brethren of Purity (
Arabicاخوان الصفا "Ikhwan al-Safa"; also translated as Brethren of Sincerity) were a 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." pg 25, Nasr (1964)] organization [They are generally considered a secret society because of their closed & private meetings every 12 days, as mentioned in the "Rasa'il".] of Arab[" Ikhwan al-Safa'", by Ian Richard Netton, from Routledge (1998). Retrieved from http://www.muslimphilosophy.com/ip/rep/H051] Muslim philosophers in Basra, Iraq- which was then the seat of the Abbasid Caliphate - sometime during the 10th centuryCE.
Their esoteric teachings and philosophy are expounded in an epistolary style in the "
Encyclopedia of the Brethren of Purity" (Arabic: " Rasa'il Ikhwan al-safa'"), a giant compendium of 52 epistles that would greatly influence later encyclopedias. A good deal of Muslim and Western scholarship has been spent on just pinning down the identities of the Brethren and the century they were active in.
The Arabic "Ikhwan al-Safa" (short for, among many possible transcriptions, "Ikhwan al-Safa wa Khullan al-Wafa wa Ahl al-Hamd wa abna al-Majd", or the "Brethren of Purity, Loyal Friends, People worthy of praise and Sons of Glory") can be translated as either the "Brethren of Purity" or the "Brethren of Sincerity"; various scholars such as Ian Netton prefer "of Purity" because of the group's ascetic impulses towards purity and salvation.
A suggestion made by Goldziher, and later written on by
Philip K. Hittiin his " History of Arabs", is that the name is taken from a story in " Kalilah wa-Dimnah", in which a group of animals, by acting as faithful friends ("ikhwan al-safa"), escape the snares of the hunter. The story concerns a ring-doveand its companions who get entangled in the net of a hunter seeking birds. Together, they leave themselves and the ensnaring net to a nearby rat, who is gracious enough to gnaw the birds free of the net; impressed by the rat's altruistic deed, a crowbecomes the rat's friend. Soon a tortoiseand gazellealso join the company of animals. After some time, the gazelle is trapped by another net; with the aid of the others and the good rat, the gazelle is soon freed, but the tortoise fails to leave swiftly enough and is himself captured by the hunter. In the final turn of events, the gazelle repays the tortoise by serving as a decoy and distracting the hunter while the rat and the others free the tortoise. After this, the animals are designated as the "Ikwhan al-Safa".
This story is mentioned as an
exemplumwhen the Brethren speak of mutual aid in one "rasa'il", a crucial part of their system of ethics that has been summarized thus:
The Brethren regularly met on a fixed schedule. The meetings apparently took place on three evenings of each month: once near the beginning, in which speeches were given, another towards the middle, apparently concerning astronomy and astrology, and the third sometime between the end of the month and the 25th of that month; during the third one, they recited
hymns with philosophical content "The liturgy of the first night consisted of personal oratory; that of the second of a 'cosmic text', read under the starry heavens facing the polar star; and that of the third night of a philosophical hymn (implying a metaphysical or metacosmic theme) which was a 'prayer of Plato', 'supplication of Idris', or 'the secret psalm of Aristotle'." pg 35 of Nasr 1964] . During their meetings and possibly also during the three feasts they held, on the dates of the sun's entry into the Zodiac signs "Ram, Cancer, and Balance"), besides the usual lectures and discussions, they would engage in some manner of liturgyreminiscent of the Harranians "...the liturgy described by the Ikhwan seems to be more closely related to the religion of the heirs of the prophet Idris, that is, the Harranians who were the principal inheritors in the Middle East of what has been called "Oriental Pythagoreanism" and who were the guardians and propagators of Hermeticism in the Islamic world." pg 34 of Nasr 1964]
Hierarchywas a major theme in their Encyclopedia, and unsurprisingly, the Brethren loosely divided themselves up into four ranks by age; the age guidelines would not have been firm, as for example, such an exemplar of the fourth rank as Jesus would have been too young if the age guidelines were absolute and fixed. Compare the similar division of the Encyclopedia into four sections and the Jabirite symbolism of 4. The ranks were:
# The "Craftsmen"- a craftsman had to be at least 15 years of age; their honorific was the "pious and compassionate" ("al-abrār wa 'l-ruhamā").
# The "Political Leaders"- a political leader had to be at least 30 years of age; their honorific was the "good and excellent" ("al-akhyār wa 'l-fudalā")
# The "Kings"- a king had to be at least 40 years of age; their honorific was the "excellent and noble" ("al-fudalā' al-kirām")
# The "Prophets and Philosophers"- the most aspired-to, the final and highest rank of the Brethren; to become a Prophet or Philosopher a man had to be at least 50 years old; their honorific compared them to historical luminaries such as
Jesus, Socrates, or Muhammadwho were also classified as Kings; this rank was the "angelic rank" ("al-martabat al-malakiyya"). pg 36, Neton 1991]
There have been a number of theories as to the authors of the Brethren.
Isma'iligroups and missionaries who favored the "Encyclopedia" (as Paul Casanova shows in his 1898 work attempting to date the Brethren), authorship was sometimes ascribed to one or another "Hidden Imam"; this theory is recounted in Ibn al-Qifti's biographical compendium of philosophers and doctors, the "Chronicle of the Learned" ("Ahkbār al-Hukamā" or "Tabaqāt-al-Hukamā").pg 193 of Lane-Poole's "Studies in a Mosque"] pg. 25 of Nasr 1964] pg 1; "It can be easily understood too that the Ismā'ilis, among whom the "Rasa'il" enjoyed a quasi-canonical authority, ascribed to someone or other of their "Hidden Imams"." Here Stern is drawing upon Dr. H. Hamdānī's "The Rasail Ikhwan al-Safa in the Ismaili Literature", published in "Der Islam" in 1936. Compare also this quote from pg 7 of the "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): "It tends, however, to prove one thing, namely, that the"Rasa'il" were popular with later Isma'ili missionaries who read, copied, and summarized them to suit their own purpose. But, as stated above, it has yet to be proved that Isma'ili bent of the tracts and of the genuine "ar-Risāla al-Jāmi'a" was itself a proof of early Isma'ili connexion. Indeed, the tracts speak in two voices on this Isma'ili bent." Stern (1947)]
The compiler of Ikhwan as-Safa concealed his identity so skillfully that modern scholarship has spilled much ink in trying to trace the members of group. Using vivid metaphor, the members referred to themselves as "sleepers in the cave" (Rasail 4th, p. 18). In one place they gave as their reason for hiding their secrets from the people, not fear of earthly rulers nor trouble from the common populace, but a desire to protect their God-given gifts (Rasail 4th, p. 166). Yet they were well aware that their esoteric teachings might provoke unrest, and the calamities suffered by the successors of the Prophet were a good reason to remain hidden until the right day came for them to emerge from their cave and wake from their long sleep (Rasail 4th, p. 269). To live safely, it was necessary for their doctrines to be cloaked. Ian Richard Netton, however writes in "MusIim Neoplatonists" (London, 1982, p. 80) that, "The Ikhwan's concepts of exegesis of both Quran and Islamic tradition were tinged with the esoterism of the Ismailis." Strangely enough, in dealing with the doctrines of Qadariya and Sabaeans of Harran, the Epistles do not mention the Ismailism. Yet it was the Ismailis, perhaps more than any other, which had the most profound effect on the structure and vocabulary of the Epistles. Almost the average scholars have attempted to show that the Ikhwan (brothers) were definitely Ismailis. A.A.A. Fyzee (1899-1981), for instance, writes in "Religion in the Middle East", (ed. by A.J. Arberry, Cambridge, 1969, 2nd vol., p. 324) that, "The tracts are clearly of Ismaili origin; and all authorities, ancient and modern, are agreed that the Rasail constitute the most authoritative exposition of the early form of the Ismaili religion." According to Yves Marquet, "It seems indisputable that the Epistles represent the state of Ismaili doctrine at the time of their compositions" (vide, "Encyclopaedia of Islam", 1960, p. 1071) Bernard Lewis in "The Origins of Ismailism" (London, 1940, p. 44) was more cautious than Fyzee, ranking the Epistles among books which, though "closely related to Ismailism" may not actually have been Ismaili, despite their batini inspiration. Ibn Qifti (d.646/1248), reporting in the 7th/13th century in "Tarikh-i Hukama" (p. 82) that, "Opinions differed about the authors of the Epistles. Some people attributed to an Alid Imam, proffering various names, whereas other put forward as author some early Mutazalite theologians."
Among the Syrian Ismailis, the earliest reference of the Epistles and its relation with the Ismailis is given in "Kitab Fusul wa'l Akhbar" by Nurudin bin Ahmad (d. 233/849). Another important work, "al-Usul wa'l-Ahakam" by Abul Ma'ali Hatim bin Imran bin Zuhra (d. 498/1104), quoted by Arif Tamir in "Khams Rasa'il Ismailiyya" (Salamia, 1956, p. 120), writes that, "These dais, and other dais with them, collaborated in composing long Epistles, fifty-two in number, on various branches of learning." It implies the Epistles being the product of the joint efforts of the Ismaili dais.
Among the Yamenite traces, the earliest reference of the Epistles is found in "Sirat-i Ibn Hawshab" by Garar bin Mansur al-Yamen, who lived between 270/883 and 360/970, and writes, "He (Imam Taqi Muhammad) went through many a difficulty and fear and the destruction of his family, whose description cannot be lengthier, until he issued (ansa'a) the Epistles and was contacted by a man called Abu Gafir from among his dais. He charged him with the mission as was necessary and asked him to keep his identity concealed." This source not only asserts the connection of the Epistles with the Ismailis, but also indicates that the Imam himself was not the sole author (sahibor mu'allif), but only the issuer or presenter (al-munsi). It suggests that the text of the philosophical deliberations was given a final touching by the Imam, and the approved text was delivered to Abu Gafir to be forwarded possibly to the Ikhwan in Basra secretly. Since the orthodox circles and the ruling power had portrayed a wrong image of Ismailism, the names of the compilers were concealed. The prominent members of the secret association seem to be however, Abul Hasan al-Tirmizi, Abdullah bin Mubarak, Abdullah bin Hamdan, Abdullah bin Maymun, Sa'id bin Hussain etc. The other Yamenite source connecting the Epistles with the Ismailis was the writing of Ibrahim bin al-Hussain al-Hamidi (d. 557/1162), who compiled "Kanz al-Walad." After him, there followed "al-Anwar al-Latifa" by Muhammad bin Tahir (d. 584/1188), "Tanbih al-Ghafilin" by Hatim bin Ibrahim (d. 596/1199), "Damigh al-Batil wa haft al-Munazil" by Ali bin Muhammad bin al-Walid al-Anf (d. 612/1215), "Risalat al-Wahida" by Hussain bin Ali al-Anf (d. 667/1268) and "Uyun'l-Akhbar" by Idris Imaduddin (d. 872/1468) etc.
According to "Ikhwan as-Safa" (Rasail 21st., p. 166), "Know, that among us there are kings, princes, khalifs, sultans, chiefs, ministers, administrators, tax agents, treasurers, officers, chamberlains, notables, nobles, servants of kings and their military supporters. Among us too there are merchants, artisans, agriculturists and stock breeders. There are builders, landowners, the worthy and wealthy, gentlefolk and possessors of all many virtues. We also have persons of culture, of science, of piety and of virtue. We have orators, poets, eloquent persons, theologians, grammarians, tellers of tales and purveyors of lore, narrators of traditions, readers, scholars, jurists, judges, magistrates and ecstatics. Among us too there are philosophers, sages, geometers, astronomers, naturalists, physicians, diviners, soothsayers, casters of spells and enchantments, interpreters of dreams, alchemists, astrologers, and many other sorts, too many to mention."
Al-Qifti, however, denigrates this account and instead turns to a comment he discovered, written by Abū Hayyān al-Tawhīdī (d. 1023) in his "Kitāb al-Imtā' wa'l-Mu'ānasa" (written between 983 and 985 [pg 345, Hamdani] ), a collection of 37
seancesat the court of Ibn Sa'dān, vizierof the Buyidruler Samsam ad-Dawla. Apparently, al-Tawhīdī was close to a certain Zaid b. Rifa'a, praising his intellect, ability and deep knowledge - indeed, he had dedicated his "Kitāb as-Sadiq was-Sadaqa" to Zaid - but he was disappointed that Zaid was not orthodox or consistent in his beliefs, and that he was, as Stern puts it:
For many years, this was the only account of the authors' identities, but al-Tawhīdī's comments were second-hand evidence and so unsatisfactory; further, the account is incomplete, as Abu Hayyan mentions that there were others besides these 4 [348, Hamdani] .
This situation lasted until al-Tawhīdī's "Kitāb al-Imtā' wa'l-Mu'ānasa" was published in 1942. pg. 3, Stern 1947] This publication substantially supported al-Qifti's work, although al-Qifti apparently toned down the description and prominence of al-Tawhīdī's charges that the Brethren were "
Batiniyya", an esoteric Ismaili sect and thus heretics, possibly so as to not tar his friend Zaid with the same brush.
Stern derives a further result from the published text of the "Kitāb al-Imtā 'wal-Muanasa", pointing out that a story al-Tawhīdī ascribes to a personal meeting with Qādī Abu'l-Hasan 'Alī b. Hārūn az-Zanjāni, the founder of the group, appears in almost identical form in one of the epistles. pg. 4, Stern 1947] While neat, Stern's view of things has been challenged by Tibawi, who points out some assumptions and errors Stern has made, such as the relationship between the story in al-Tawhīdī's work and the Epistles; Tibawi points out the possibility that the story was instead taken from a third, independent and prior source. pg 12-13 of "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]
al-Tawhīdī's testimony has also been described as thus:
The last contemporary source comes from the surviving portions of the "Kitāb Siwan al-Hikma" (c. 950) by Abu Sulaiman al-Mantiqi (al-Tawhīdī's teacher; 912-985 [349, Hamdani] ), which was a sort of compendium of biographies; al-Mantiqi is primarily interested in the Brethren's literary techniques of using parables and stories, and so he says only this little before proceeding to give some extracts of the "Encyclopedia":
al-Maqdisī was previously listed in the Basra group of al-Tawhīdī; here Stern and Hamdani differ, with Stern quoting Mantiqi as crediting Maqdisi with 52 epistles, but Hamdani says "By the time of al-Manṭiqī, the "Rasā'īl" were almost complete (he mentions 51 tracts)." [350, Hamdani]
The second near-contemporary record is another comment by Shahzúry or (Shahrazūrī) as recorded in the "Tawārikh al-Hukamā" or alternatively, the "Tawárykh al-Hokamá"; specifically, it is from the "Nuzhat al-arwah", which is contained in the "Tawárykh", which states:
Hamdani disputes the general abovegoing identifications, pointing out that accounts differ in multiple details, such as whether Zayd was an author or not, whether there was a principal author, and who was in the group or not. He lays particular stress on quotes from the Encyclopedia dating between 954 and 960 in the anonymous (Pseudo-Majriti) work "Ghāyat al-Hakīm"; al-Maqdisi and al-Zanjani are known to have been active in 983, He finds it implausible they would have written or edited "so large an encyclopedia at least twenty-five to thirty years earlier, that is, around 343/954 to 348/960, when they would have been very young." [350, Hamdani] He explains the al-Tawhidi narrative as being motivated by contemporary politics and issues of hereticism relating to the
Qarmatians, and points out that there is proof that Abu Hayyan has fabricated other messages and information [351, Hamdani] .
Aloys Sprengermentions this in a footnote:
"Since I wrote the first part of this notice I found one of the authors of these memoirs mentioned in the following terms: 'Zayd b. Rofa, one of the authors of the Ikhwan al safa, was extremely ignorant in tradition, and he was a liar without shame.'" 
The Epistles of the Brethren of Purity
The "Rasa’il Ikhwan al-Safa’" ("Epistles of the Brethren of Purity") consist of fifty-two treatises in mathematics, natural sciences, psychology (psychical sciences) and theology. The first part, which is on mathematics, groups fourteen epistles that include treatises in arithmetic, geometry, astronomy, geography, and music, along with tracts in elementary logic, inclusive of: the "Isagogue", the "Categories", "De Interpretatione", the "Prior Analytics" and the "Posterior" "Analytics". The second part, which is on natural sciences, gathers seventeen epistles on matter and form, generation and corruption, metallurgy, meteorology, a study of the essence of nature, the classes of plants and animals, including a fable. The third part, which is on psychology, comprises ten treatises on the psychical and intellective sciences, dealing with the nature of the intellect and the intelligible, the symbolism of temporal cycles, the mystical essence of love, resurrection, causes and effects, definitions and descriptions. The fourth part deals with theology in eleven epistles, investigating the varieties of religious sects, the virtue of the companionship of the Brethren of Purity, the properties of genuine belief, the nature of the Divine Law, the species of politics, and the essence of magic. [http://www.iis.ac.uk/view_article.asp?ContentID=105218]
The "Rasa’il Ikhwan al-Safa’" are available in print through a variety of Arabic editions, starting from the version established in Calcutta in 1812, then followed by the edition of Bombay of 1887-1889), then by the edition of Khayr al-Din al-Zirikli in 1928 in Cairo, and the Beirut Sadir edition by Butrus Bustani in 1957 and the version set by ‘Arif Tamir in Beirut in1995. All these editions are not critical and we do not yet have a complete English translation of the whole "Rasa’il" encyclopedia.
The first complete Arabic critical edition and annotated English translation of the "Rasa’il Ikhwan al-Safa’" is being prepared for publication by a team of editors, translators and scholars as part of a new book series to be published by
Oxford University Pressin association with the Institute of Ismaili Studiesin London; a project currently coordinated by the series editor Nader El-Bizri. [http://www.iis.ac.uk/view_person.asp?ID=100138&type=user] This series is initiated by an introductory volume of studies edited by El-Bizri, which will be published by Oxford University Press in December 2008. [http://www.oup.com/uk/catalogue/?ci=9780199557240]
List of Arab scientists and scholars.
* 1998 edition of the "
The Routledge Encyclopedia of Philosophy"; ed. Edward Craig, ISBN 0-415-18709-5
* Cite book
publisher = Belknap Press of Harvard University Press
last = Nasr
first = Seyyed Hossein
title = An Introduction to Islamic Cosmological Doctrines: Conceptions of nature and methods used for its study by the Ihwan Al-Safa, Al-Biruni, and Ibn Sina
year = 1964
id = LCCN 64-13430
* Cite book
edition = 1st
publisher = Khayat Book & Publishing Company S.A.L
last = Lane-Poole
first = Stanley
title = Studies in a Mosque
accessdate = 2007-04-28
year = 1883
url = http://commons.wikimedia.org/wiki/Category:Studies_in_a_Mosque
* Cite book
edition = 1st
publisher = Edinburgh University Press
isbn = 0-7486-0251-8
last = Netton
first = Ian Richard
title = Muslim Neoplatonists: An Introduction to the Thought of the Brethren of Purity
year = 1991
* "The authorship of the Epistles of the Ikhwan-as-Safa", by Samuel Miklos Stern, published by Islamic Culture of Hyderabad in 1947
* "Abū Ḥayyan Al-Tawḥīdī and The Brethren of Purity", Abbas Hamdani. "International Journal Middle East Studies", 9 (1978), 345-353
* [http://www.britannica.com/eb/article-9042105/Ikhwan-as-Safa Article] at the Encyclopedia Britannica
* [http://www.amaana.org/ikhwan/ikhwan1.html "Ikhwanus Safa: A Rational and Liberal Approach to Islam"] -(by Asghar Ali Engineer)
* [http://www.iis.ac.uk/view_article.asp?ContentID=101199 "The Classification of the Sciences according to the Rasa'il Ikhwan al-Safa'" by Godefroid de Callataÿ]
* [http://www.iis.ac.uk/view_article.asp?ContentID=106577 The Institute of Ismaili Studies article on the Brethren, by Nader El-Bizri]
* [http://www.iis.ac.uk/view_article.asp?ContentID=105218 The Institute of Ismaili Studies gallery of images of manuscripts of the Rasa’il of the Ikhwan al-Safa’]
* [http://www.iep.utm.edu/i/ikhwan.htm Article in Internet Encyclopedia of Philosophy]
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