Umm al-kitab (Shi'i book) explained

The is a syncretic Shi'i work originating in the milieus of 8th-century Kufa (Iraq). It was later transplanted to Syria by the 10th-century Nusayris, whose final redaction of the work was preserved in a Persian translation produced by the Nizari Isma'ilis of Central Asia.[1] The work only survives in Persian.[2] It contains no notable elements of Isma'ili doctrine,[3] but given the fact that Isma'ili authors starting from the 10th century were influenced by early ideas such as those found in the,[4] and especially given the influence of these ideas on later Tayyibi Isma'ilism,[5] some Isma'ilis do regard the work as one of the most important works in their tradition.[1]

The work presents itself as a revelation of secret knowledge by the Shi'i Imam Muhammad al-Baqir (677–732) to his disciple Jabir ibn Yazid al-Ju'fi (died –750).[6] Its doctrinal contents correspond to a large degree to what 9th/10th-century heresiographers ascribed to various sects,[6] with a particular resemblance to the ideas of the .[1] It contains a lengthy exposition of the typical myth of the pre-existent shadows (Arabic:) who created the world by their fall from grace, as is also found in the attributed to al-Mufaddal ibn Umar al-Ju'fi (died before 799).[6]

The work must have been multicultural in language, since it includes Arabic, Persian and Aramaic terms. Orthodox and heterodox Jewish, Zoroastrian, Manichaean and Mandaean motifs appear. The tone and style of the work hint that the authors of the work were probably of middle class origin, with some distance to other Muslim groups, like the politically active Shiites and those advocating asceticism.[7]

The treatise offers an esoteric hermeneutics concerning cosmology, the nature of man, and worship within a Qur'anic context.[8]

The book may be an attempt to reconcile dualistic cosmologies, as found among the pre-Islamic Persians, with Islamic monotheism. Several principles of evil, such as the Persian figure Ahriman, are said to be merely a later incarnation of the fallen angel Azazil, who in turn owes his existence to God.[9]

See also

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Secondary sources

Primary sources

Notes and References

  1. .
  2. Persian text edited by . Full Italian translation by . Partial German translation by . German translation of some parts of the text in and
  3. .
  4. Early Isma'ili authors who adapted ideas include Ja'far ibn Mansur al-Yaman (died ; see) and Abu Ya'qub al-Sijistani (died after 971; see De Smet 2020, pp. 304, 307–308).
  5. .
  6. .
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  9. .

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