al-Mughīra ibn Saʿīd

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Al-Mughīra ibn Saʿīd ( Arabic المغيرة بن سعيد, DMG al-Muġīra b. Saʿīd ; † 737 in Kufa ) was a follower of the fifth Shiite imam Muhammad al-Bāqir , who after his death claimed prophethood and founded his own Gnostic sect. He attributed superhuman qualities to ʿAlī ibn Abī Tālib and taught that God was a man of light composed of letters. In 737 he was executed in Kufa by the Umayyad governor Chālid al-Qasrī . The sect he founded is referred to as Mughīrīya and in Islamic doxography is part of the extreme Shia .

The most important sources on al-Mughīra and the Mughīrīya are the doxographic works of Abū l-Hasan al-Ashʿarī , an-Naubachtī , ʿAbd al-Qāhir al-Baghdādī (st. 1037), Ibn Hazm and asch-Shahrastānī , the world chronicle of at-Tabarī as well as the Rijāl works by Muhammad ibn ʿUmar al-Kashschī (died around 951) and adh-Dhahabī . In many of these sources al-Mughīra is cursed as a lying sorcerer ( sāḥir kaḏḏāb ), Dajāl, or Satan . Most of the Sunni and Shiite authors sharply rejected his teachings.

Origin and personal characteristics

Where al-Mughīra came from is not known. Ibn Qutaiba and Ibn Hazm report that he was a client of the Arab tribe of Badschīla. In an-Naubachtī he is referred to as a client of the Umayyad governor Chālid al-Qasrī , who belonged to the Badschīla tribe. In al-Baghdādī and al-Shahrastānī he wears the Nisba al-ʿIdschlī, which would make him a member of the Banū ʿIdschl. But it is assumed that this Nisba is due to a mix-up with another extreme Shiite heresyarch , namely Abū Mansūr al-ʿIdschlī .

Ibn Qutaiba and al-Jahiz mention that al-Mughīra was blind. It is also mentioned in several sources that, as a non-Arabic client, he spoke particularly flawed Arabic.

Relationship with the Alides

At an unknown point in time, Mughīra joined Muhammad al-Bāqir, the grandson of ʿAlī's son Husain . Ash-Shahrastani reports that he attributed superhuman qualities to the Imam and the latter cursed him for this. Al-Kashschī writes that Muhammad al-Bāqir compared his follower al-Mughīra with the biblical Balaam , about whom it says in the Koran: “He to whom we gave our signs, but who then renounced them! Then Satan took him into his retinue, and he went astray ”( Sura 7 : 175). After Muhammad al-Bāqir's death, al-Mughīra held for a time the doctrine that the Imam did not die but will return.

Later al-Mughīra taught that after the death of Muhammad al-Bāqir, the imamate passed to the Hasanid Muhammad ibn ʿAbdallāh an-Nafs az-Zakīya . He told his followers to wait for the appearance of Muhammad and told them that Gabriel and Michael would pay homage to him between the corner (i.e. the corner of the Kaaba with the black stone and the stand) of Abraham next to the Kaaba. According to al-Baghdādī, al-Mughīra also claimed that an-Nafs al-Zakīya was the expected Mahdi . He is said to have derived this from the tradition, according to which the name and patronymic of the Mahdi must match the name and patronymic of the Islamic prophet.

Jafar as-Sādiq , the son of Muhammad al-Bāqir, appears to have hated al-Mughīra. Al-Kashschī reports that Jafar considered him one of the seven people on whom, as it is said in Sura 26 : 211, Satan descended. One reason for this may have been that Jafar, as reported by al-Kashschī, did not recognize the Mahdi claim of Muhammad an-Nafs al-Zakīya. In addition, Jafar al-Mughīra also accused of having falsified the books of his father Muhammad al-Bāqir and of having given him hadiths that contradict the teachings of the Koran . He then distributed the falsified books among the Shiites. That is why Jafar, like his father, is said to have cursed al-Mughīra. Other non-Shiite sources also report that al-Mughīra disseminated falsified hadiths.

An-Naubachtī narrates that al-Mughīra referred to the followers of al-Jaʿfar who rejected his teachings as Rāfida . In doing so, he provided an explanation for the use of this polemical name by the Imamite Shiites, which made them appear in a particularly good light.

His claim to imamate and prophethood

The various doxographic sources unanimously reported that at one point Mughīra claimed the Imamate for himself and eventually even claimed to be a prophet . According to an-Naubachtī and al-Baghdādī, al-Mughīra also claimed that the angel Gabriel came to him with a revelation. According to another report, al-Mughīra claimed to have ascended to heaven and there was anointed by God.

Al-Mughīra's claim to prophethood was apparently linked to magical practices. Al-Aschʿarī reports that al-Mughīra, in addition to prophethood, also claimed knowledge of the “greatest name of God” ( ism Allāh al-akbar ) and demonstrated all kinds of magical tricks ( nairanǧāt ) and sleight of hand ( maḫārīq ). According to adh-Dhahabī, al-Mughīra, after his emergence as prophet in Kufa, lit lights to practice hydromantic ( tamwīh ) and thus attracted numerous people. According to al-Baghdādī, al-Mughīra claimed that he could even raise the dead and defeat armies with the greatest name of God. The traditionists al-A'mash is quoted as saying, heard that he al-Mughira: "If I wanted, I had the 'Ad and the Thamud and the many generations between them brought back to life." Al-Mughira was to the cemetery went and spoke there, whereupon locusts appeared on the graves.

to teach

Doctrine of the Koran

In the Muʿtazilite doxography it is narrated that al-Mughīra propagated an interpretation of the Koran which he called “knowledge of the hidden” and which deviated from what the Muslims accepted. He claimed that the Qur'an was composed of symbols ( amlāl ) and cryptic signs ( rumūz ) and that people could only grasp its true meaning through the power given to them by the Imam.

Theology and cosmology

All doxographic sources agree that al-Mughīra had a strongly anthropomorphic image of God. He taught that God is in the form of a man of light, that there is a crown of light on his head, that wisdom springs from his heart, and that his limbs correspond to the letters of the Arabic alphabet . Various authors provide additional information: the Mim represents his head, the Sīn his teeth, the Sād and Dād his eyes, the ʿAin and Ghain the ears, the Hāʾ his genitals and the Alif his legs. Al-Mughīra attached particular importance to the Hāʾ. Al-Ashari quotes him as saying: "If you saw which of its members it stands for, you would see a mighty thing ( amr ʿaẓīm )." According to al- Ashari al-Mughīra also claimed to have seen the genitals of God himself.

Regarding cosmogony , al-Mughīra taught that when God wanted to create the world, God uttered the greatest name ( al-ism al-aʿẓam ), which then flown to him and stood as a crown over his head. He derived the important meaning of the greatest name of God in the creation process from the Qur'anic word in Sura 87 : 1-2, which he read as follows: "Praise the highest name of your Lord, who created and formed evenly".

Then, as al-Baghdādī echoes al-Mughīra's teaching, God wrote the future deeds of people on the palm of his hand with his finger. When he looked at it, however, he became angry at her disobedience and began to sweat. Two seas emerged from his sweat, a salty, dark and a sweet, light sea. In the clear sea he discovered his shadow. He tried to grab it, but the shadow flew away. He could only tear the shadow's two eyes out. From this he created the sun and moon. He destroyed the rest of the shadow, saying: It is not fitting that there should be another god besides me. Then he created all human beings, whereby he the Shia, i.e. H. the believers, created out of the clear sea, while he created the unbelievers, d. H. the enemies of the Shia, created from the dark salty sea. Mughīra also claimed that in creating humans, God first created their shadows. The first shadow he created was the shadow of Muhammad . This is the true meaning of sura 43 : 81: "Say: If the merciful had a son, then I would be the first to serve him."

ʿAlī, his family and his adversaries

ʿAlī ibn Abī Tālib played a very important role in al-Mughīra's thought. Ash-Shahrastani writes that he held such exaggerated teachings about him that no reasonable person could have believed in them. The traditionarian asch-Shaʿbī (st. Between 721-728) heard him say that his love for ʿAlī was in his bones, tendons and veins. Al-Aʿmash reported that al-Mughīra placed ʿAlī even above the prophets and ascribed to him the performing of miracles. Most of the accounts of al-Mughīra's doctrine of creation state that it was not Muhammad alone, but he and ʿAlī together as the first to be created. According to another account, al-Mughīra claimed to have been commissioned by God in heaven to proclaim to the people on earth that ʿAlī was God's right hand and eye.

Regarding Alī's family, al-Mughīra is quoted as saying that ʿAlī the justice ( ʿadl ), his wife Fātima the benevolence ( iḥsān ) and their two sons al-Hasan and al-Husain the gift for kinship ( ītāʾ ḏī l-qurbā ) symbolized. Al-Mughīra is said to have told al-Aʿmash that he obtained all of his knowledge from a member of the Ahl al-bait who gave him a sip of water to drink.

In al-Mughīra's teaching, the battle between ʿAlī and his two opponents in the follow-up dispute, Abū Bakr and ʿUmar ibn al-Chattāb , had a “prelude in heaven”. He interpreted this in sura 33 : 72:

“We offered the entrusted good to the heavens, the earth and the mountains, but they refused to take it upon themselves and were afraid of it. Then man took it upon himself. But he is wicked and ignorant. "

According to al-Mughīra, this verse was to be understood in such a way that God first suggested to the heavens that they should prevent ʿAlī from ruling. When they refused, he suggested it to the earth and the mountains, but they also refused. After all, he turned to the people. Subsequently, ʿUmar Abū Bakr ordered to take on the task of deceiving ʿAlī and assured him of his support, on condition that he transfer the caliphate to him after him. Abū Bakr was ready for this task and then prevented ʿAlī from taking over the caliphate in this world.

Al-Mughīra claimed that the "wicked and ignorant" person named in Sura 33:72 meant ʿUmar ibn al-Chattāb. And he also said that the Koranic word in sura 59 : 16: “Just like Satan when he said to people: 'Be unbelieving!'” Refers to ʿUmar and Abū Bakr.

Purity

Al-Mughīra also had a special teaching on purity. Al-Aʿmasch reported that when al-Mughīra visited him once, he jumped over the threshold when he entered his house, stating that the walls of the house were harmful ( ḫabīṯ ). In addition, he only drank water from wells, arguing that the water from the Euphrates was contaminated with menstrual blood and animal carcasses. According to Ibn Hazm, al-Mughīra forbade his followers to water any other body of water into which something unclean had fallen. This is said to have been another reason why the followers of Jafar as-Sādiq rejected him. Part of his doctrine of purity was that he considered the menstrual blood of the women of the Ahl al-bait to be pure.

More lessons

An-Naubachtī reports that al-Mughīra also represented the doctrine of the transmigration of spirits ( tanāsuḫ al-arwāḥ ). According to al-Shahrastānī, he allowed incestuous relationships ( istaḥalla l-ma ) ārim ).

Possible influences on al-Mughīra's thinking

Representation of the Sephiroth in the form of a man

Al-Kashschī (died around 951) quotes Jafar as-Sādiq as saying that al-Mughīra received his magical knowledge from a Jewish woman. As Israel Friedlaender has shown, there are actually individual points in his thinking that show an affinity for Jewish esotericism. The crown of God is a well-known motif of the Kabbalah . It forms the highest of the ten Sephiroth , which are often represented in the form of a man. The great importance that the name of God plays in al-Mughīra's cosmological speculations probably goes back to the Jewish idea of ​​the Shem Ha-Mephorash . And just as al-Mughīra assumed that the greatest name was identical with the crown, the idea of ​​the identity of Shem Ha-Mephorash with the crown of God is also found in the Kabbalah.

Mandaean representation of the Abatur.

According to Friedlaender, other ideas refer to the influences of the Mandean religion , which still had many followers in Iraq during al-Mughīra's time. In the Mandean religion, like in al-Mughīra, there is the concept of black and white waters, which play an important role in cosmogony . The creator god al-Mughīras, who looks into the water and discovers his shadow in it, is confronted by the Mandaeans with the mythical figure Abathur : Abathur looks into the black water, discovers his reflection in it, from which Ptahil rises, who then rises the earth and theirs Resident creates. William F. Tucker also suspected an influence of the Mandaean religion on al-Mughīra's teachings. He pointed out that the Mandaeans called their creator god the “King of Light” and that their priests wore a crown on their sleeves.

There are also similarities with the ideas of late antique gnosis . The Valentinian Gnostic Markos the Magician, who also claimed prophethood, imagined the highest wisdom Aleutheria as a body composed of letters. Heinz Halm also pointed out similarities to the ideas of Philo of Alexandria , in which the shadow of God appears as a tool in creation. Because of these many similarities to the Gnosis al-Mughīra, Steve Wasserstrom referred to as the "first Gnostic of Islam". He sees the religion of al-Mughīra as an amalgam of Jewish, Gnostic, Mandaean and Mesopotamian mythologies.

execution

According to the report of at-Tabarīs, al-Mughīra was executed in the year 119 dH , which corresponds to the year 737 AD. There are various statements about the reasons for al-Mughīra's execution. According to a report that at-Tabarī traces back to a certain Abū Nuʿaim, al-Mughīra was killed by Chālid al-Qasrī because of his sorcery. Al-Ashari and al-Baghdādī, on the other hand, write that al-Qasrī killed al-Mughīra after hearing about his teachings. An-Naubachtī provides more detailed information on this. According to him, Chālid al-Qasrī had al-Mughīra seized and questioned him about his teachings. Al-Mughīra confirmed it and called the governor to confess his revelation. Al-Qasrī, on the other hand, called him to the tauba and, when al-Mughīra refused to refrain from his teaching, finally executed him.

According to other reports, Mughīra was involved in a Shiite uprising in the vicinity of Kufa. The number of people who took part in this uprising is not clear, but it does not appear to be very large (eight to 40 people). Still, the governor of Iraq, Chālid al-Qasrī , appears to have viewed the insurgents as highly dangerous. When the survey was reported to him during a Friday sermon , he is said to have been so frightened that he had to ask for a bowl of water. This earned him the violent ridicule of the poet Yahyā ibn Nufail. From a parallel report which the Iraqi scholar al-Mubarrad (d. 900) cites in his Kitab al-Kāmil, shows that Khalid ridiculed not only by the poet because of his fright at the collection, but also by the Caliph Hisham in a Letter was reprimanded.

A certain Saʿīd ibn Mardaband, quoted by at-Tabarī, claims to have seen Mughīra together with another cult leader named Bayān ibn Samʿān and seven or eight other people from Chālid al-Qasrī on a pyre made of bundles of reeds and pitch at the Friday mosque of Kufa was burned. As Ibn Qutaiba reports, al-Mughīra's body was displayed on a cross at an elevated point in Wāsit. An-Naubachtī and at-Tabarī also report this display of his corpse on a cross.

The Mughīrīya after his death

After al-Mughīra's execution, his followers initially regarded Jābir al-Juʿfī as his successor. After his death in 745/746 the leadership passed to a certain Bakr al-Aʿwar al-Hajarī al-Qattāt. When it became known that he was enriching himself with her money, the imamate was transferred to ʿAbdallāh, the son of al-Mughīra.

Ash-Shahrastani reports that after Mughīra's execution his followers split. While one group was waiting for his return, the other group said that one had to wait for the Imamate of Muhammad an-Nafs al-Zakīya . Al-Baghdādī also reports that after the death of their leader, the Mughīrites waited for the emergence of an-Nafs al-Zakīyas. According to his report, a split in the Mughīrīya only occurred after the failed uprising of Muhammad an-Nafs al-Zakīya in 762. A group of the Mughīriten turned away from al-Mughīra after killing an-Nafs al-Zakīyas and cursed him. They said, "He lied in claiming that Muhammad ibn ʿAbdallāh ibn al-Hasan is the Mahdi who will rule the earth because he was killed and did not rule even a tenth of the earth." Another group protested al-Mughīra's teaching, claiming that the one who was killed in Medina in 762 was not actually Muhammad an-Nafs al-Zakīya, but a Satan who took his form. They taught that the real Muhammad an-Nafs al-Zakīya did not die but stayed in one of the mountains until he was ordered to step forward. At the time when Muhammad an-Nafs al-Zakīya emerged, they said that 17 men would be raised with him, each of whom would receive a letter of the greatest name of God, with which they would then defeat the hostile armies and establish their world domination . The group that held these teachings was called Muhammadīya because of their waiting for Muhammad an-Nafs al-Zakīya. The number 17 comes about when you leave out the diacritical points in the letters of the Arabic alphabet , then 17 unpunctured letters remain .

While al-Ashari and al-Shahrastani deal with the Mughīrīya among the Islamic groups, al-Baghdādī said that because of their doctrine of God and their leader's claim to prophethood, they could no longer be attributed to Islam.

literature

Arabic sources
Secondary literature
  • Harald Cornelius: Ḫālid b. ʿAbdallāh al-Qasrī: Governor of Iraq under the Omayyads (724-738 AD). Frankfurt am Main, Univ., Phil. F., Diss., 1958. pp. 63-67.
  • Josef van Ess : Theology and society in the 2nd and 3rd centuries of the Hijra. A History of Religious Thought in Early Islam . 6 vols. De Gruyter, Berlin, 1991-97.
  • Israel Friedlaender : “The heterodoxies of the Shiites according to Ibn Hazm. Introd., Transl. and commentary. " in Journal of the American Oriental Society 28 (1907) 59-60, and 29 (1908) 79-88. Digitized
  • Heinz Halm : The Islamic Gnosis. The extreme Schia and the Alawites. Artemis, Zurich / Munich, 1982. pp. 89-96.
  • W. Madelung: Art. "Al-Mu gh īriyya" in The Encyclopaedia of Islam. New Edition Vol. VII, pp. 347b-348b.
  • William F. Tucker: “Rebels and gnostics: al-Mughīra Ibn Saʿīd and the Mughīriyya” in Arabica 23 (1975) 33-47.
  • William F. Tucker: Mahdis and millenarians. Shi'ite extremists in early Muslim Iraq. Cambridge 2011. pp. 52-71.
  • Steve Wasserstrom: “The Moving Finger Writes: Mughīra b. Saʿīd's Islamic Gnosis and the Myths of Its Rejection ”in History of Religions 25 (1985) 1-29.

Individual evidence

  1. ↑ See Halm: The Islamic Gnosis . 1982, pp. 27-31.
  2. ↑ See e.g. B. adh-Dhahabī: Mīzān al-iʿtidāl 490f.
  3. ↑ See Wasserstrom: “The Moving Finger Writes”. 1985, pp. 19-29.
  4. ↑ See Halm: The Islamic Gnosis . 1982, p. 90.
  5. ↑ Cf. Madelung: Art. "Al-Mu gh īriyya" in EI², p. 347b.
  6. ↑ See Tucker: “Rebels and Gnostics”. 1975, p. 33.
  7. ↑ See Tucker: “Rebels and Gnostics”. 1975, p. 39.
  8. ↑ See al-Shahrastānī: Al-Milal wa-n-niḥal. 1993, p. 208.
  9. ↑ Cf. aṭ-Ṭūsī: Riǧāl al-Kaššī . 2006, p. 197.
  10. ↑ See al-Shahrastānī: Al-Milal wa-n-niḥal . 1993, p. 208.
  11. ↑ Cf. an-Naubachtī: Kitāb Firaq aš-šīʿa . 1931. p. 52, lines 3-4.
  12. ↑ See Halm: The Islamic Gnosis . 1982, pp. 90f.
  13. ↑ Al-Baġdādī: al-Farq baina l-Firaq. P. 210.
  14. ↑ Cf. aṭ-Ṭūsī: Riǧāl al-Kaššī . 2006, p. 253 and Halm: The Islamic Gnosis . 1982, p. 90.
  15. ↑ Cf. aṭ-Ṭūsī: Riǧāl al-Kaššī . 2006, p. 197.
  16. ↑ Cf. aṭ-Ṭūsī: Riǧāl al-Kaššī . 2006, pp. 194-196.
  17. ↑ See Tucker: “Rebels and Gnostics”. 1975, p. 34f.
  18. ↑ See Josef van Ess : Theologie und Gesellschaft 1991, Vol. I, p. 311.
  19. ↑ See e.g. B. al-Shahrastani: religious parties and schools of philosophers . 1850, Vol. I, p. 203.
  20. ↑ Cf. an-Naubachtī: Kitāb Firaq aš-šīʿa . 1931. p. 55, lines 2-3.
  21. ↑ Cf. al-Baġdādī: al-Farq baina l-Fira q. P. 210.
  22. ↑ See Wasserstrom: “The Moving Finger Writes”. 1985, p. 18f.
  23. ↑ Cf. Heinz Halm : The Islamic Gnosis . 1982, pp. 90f.
  24. ↑ See Wasserstrom: “The Moving Finger Writes”. 1985, p. 6.
  25. ↑ Al-Baġdādī: al-Farq baina l-Firaq. P. 210.
  26. ↑ Aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . Vol. II, p. 1619, lines 7-10.
  27. ↑ See Wasserstrom: “The Moving Finger Writes”. 1985, p. 18.
  28. ↑ See Wasserstrom: “The Moving Finger Writes”. 1985, p. 16.
  29. ↑ Cf. Al-Baġdādī: al-Farq baina l-Firaq . P. 210.
  30. ↑ See Wasserstrom: “The Moving Finger Writes”. 1985, p. 7.
  31. ↑ See Halm: The Islamic Gnosis . 1982, p. 91.
  32. ↑ See Halm: The Islamic Gnosis . 1982, pp. 91, 366.
  33. ↑ Cf. Al-Baġdādī: al-Farq baina l-Firaq . P. 210f.
  34. ↑ Cf. asch-Schahrastānī: Religious parties and schools of philosophers . 1850, Vol. I, p. 203.
  35. ↑ Cf. asch-Schahrastānī: Religious parties and schools of philosophers . 1850, Vol. I, p. 203.
  36. ↑ See Wasserstrom: “The Moving Finger Writes”. 1985, p. 18f.
  37. ↑ Cf. adh-Dhahabī: Mīzān al-iʿtidāl 490f.
  38. ↑ See Wasserstrom: “The Moving Finger Writes”. 1985, p. 6.
  39. ↑ See for this term water flow: “The Moving Finger Writes”. 1985, p. 7.
  40. ↑ See Halm: The Islamic Gnosis . 1982, pp. 91f.
  41. ↑ Cf. asch-Schahrastānī: Religious parties and schools of philosophers . 1850, Vol. I, p. 204.
  42. ↑ Cf. Al-Baġdādī: al-Farq baina l-Firaq . P. 211.
  43. ↑ See Halm: The Islamic Gnosis . 1982, p. 92.
  44. ↑ See adh-Dhahabī: Mīzān al-iʿtidāl, p. 490.
  45. ↑ See Friedlaender: “The heterodoxies of the Shiites”. 1907, p. 60.
  46. ↑ See Wasserstrom: “The Moving Finger Writes”. 1985, p. 7.
  47. ↑ Cf. an-Naubaḫtī: Kitāb Firaq aš-šīʿa . 1931. p. 52, lines 3-4 and p. 55, line 6.
  48. ↑ See al-Shahrastānī: Al-Milal wa-n-niḥal. 1993, p. 208.
  49. ↑ Cf. aṭ-Ṭūsī: Riǧāl al-Kaššī . 2006, p. 196.
  50. ↑ See Friedlaender: “The heterodoxies of the Shiites”. 1908. p. 81.
  51. ↑ See Friedlaender: “The heterodoxies of the Shiites”. 1908, p. 82.
  52. ↑ See Friedlaender: “The heterodoxies of the Shiites”. 1908, p. 83.
  53. ↑ See Friedlaender: “The heterodoxies of the Shiites”. 1908. p. 84.
  54. ↑ See Tucker: “Rebels and Gnostics”. 1975, p. 39.
  55. ↑ See The Gnosis. Testimonies from the Church Fathers. Translated and explained by Werner Foerster. Artemis & Winkler, Munich, 1995. p. 261.
  56. ↑ See Tucker: “Rebels and Gnostics”. 1975, p. 39.
  57. ↑ See Halm: The Islamic Gnosis . 1982, p. 92.
  58. ↑ See Wasserstrom: “The Moving Finger Writes”. 1985, p. 3.
  59. ↑ See Wasserstrom: “The Moving Finger Writes”. 1985, p. 14.
  60. ↑ Aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . Vol. II, p. 1619, line 10 to p. 1620, line 3.
  61. ↑ See Halm: The Islamic Gnosis . 1982, p. 92.
  62. ↑ Cf. al-Baġdādī: al-Farq baina l-Firaq. P. 210.
  63. ↑ Cf. an-Naubaḫtī: Kitāb Firaq aš-šīʿa . 1931. p. 55, lines 3-5.
  64. ↑ Aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . Vol. II, p. 1621, line 4 to p. 1622, line 1.
  65. ↑ Cf. Cornelius: Ḫālid b. ʿAbdallāh al-Qasrī . 1958, p. 64.
  66. ↑ See Halm: The Islamic Gnosis . 1982, pp. 55f.
  67. ↑ Cf. Madelung: Art. "Al-Mu gh īriyya" in EI², p. 347b after Ibn Qutaiba: ʿUyūn al-aḫbār. Cairo, 1925-1930. Vol. I, p. 148.
  68. ↑ Cf. an-Naubaḫtī: Kitāb Firaq aš-šīʿa . 1931. p. 55, lines 3-5.
  69. ↑ Cf. Aṭ-Ṭabarī: Taʾrīḫ ar-rusul wa-l-mulūk . Vol. II, p. 1619, line 10 to p. 1620, line 3.
  70. ↑ See Halm: The Islamic Gnosis . 1982, p. 95.
  71. ↑ Cf. asch-Schahrastānī: Religious parties and schools of philosophers . 1850, Vol. I, p. 203.
  72. ↑ Quoted in al-Baġdādī: al-Farq baina l-Firaq . P. 212.
  73. ↑ Cf. al-Baġdādī: al-Farq baina l-Firaq . P. 212 and the summary in Josef van Ess : Theology and Society . 1997, Vol. IV, p. 386.
  74. ↑ See Halm: The Islamic Gnosis . 1982, p. 93.
  75. ↑ Cf. al-Baġdādī: al-Farq baina l-Firaq . P. 210.
personal data
SURNAME al-Mughīra ibn Saʿīd
BRIEF DESCRIPTION Islamic Gnostic
DATE OF BIRTH 7th century or 8th century
DATE OF DEATH 737
Place of death Kufa