AL-HAKIM AL-TIRMIDHI'S KITAB AL-`ILAL

	(A paper read at the 1960 annual meeting of the American Oriental
Society held in New Haven, Connecticut, and updated in December 2006)

	It is in the third century after the hijrah that mysticism first
begins to flourish in the Islamic world.  This is the century which produced
such great mystics as al-Muhasibi, al-Junayd, Abu Yazid al-Bistami and
al-Hallaj. To this century also belongs al-Hakim al-Tirmidhi, who, although
perhaps less well known than the others, was certainly the most prolific
writer of them all, having written during his lifetime almost 60 different
titles.  Of these 60, two are particularly well known, and they are Khatm
al-Awliya' or Khatm al-Wilayah (the seal of the saints), and Kitab al-`Ilal or
Kitab Ithbat al-'Ilal (the book of reasons), which is the work I should like
to discuss now.

                                    I

	Before going into the contents of this work, I should like to say a
few words first about the manuscripts of the work.  As far as I have been able
to determine four manuscripts exist.  Actually I should say that there are
only three and a half since one of them is not complete as I shall explain
later on.  Now the most accurate of these manuscripts appears to be the one
which is now in the Universitats-bibliothek in Tubingen. This manuscript was
formerly in Berlin and is therefore listed in Ahlwardt's catalogue of the
Berlin Library.  It dates from about 600 A.H., but it unfortunately is not in
very good condition and the last line is missing on a number of pages.  It
contains 58 folios.

	The second manuscript is Haraccioglu 806 in Bursa. It contains 26
folios, is dated 714 A.H., and is part of a collection containing a number of
other works by al-Tirmidhi.

	Another manuscript, Wali al-Din 770, is in Istanbul, and this
manuscript is again part of a collection of Tirmidhi works. It is written in a
beautiful hand and is fully vowelized, but in spite of this is nevertheless
quite an inaccurate text when compared to the other two manuscripts.  It dates
from at least the 9th Century A.H.

	The fourth manuscript is in Cairo, majami` 125, and is dated 608 A.H. 
This MS actually consists of only parts of Ithbat al-`Ilal, and these have
been combined with another work of al-Tirmidhi called Kayfiyat al-Salah.  A
separate manuscript of this latter work is to be found in the Wali al-Din 770
collection.  I have no idea whether al-Tirmidhi himself combined these two
works, or whether this is the work of a disciple or a later copyist.  I might
add here that Brockelmann lists only two of these four manuscripts, the Berlin
manuscript and the one in Cairo.

                                    II

	Now to turn to the book itself, we find that it treats what was
evidently during al-Tirmidhi's time a rather controversial subject.  In fact,
al-Dhahabi in his Tadhkirat al-Huffaz relates on the authority of al-Sulami,
who was the famous fourth century historian and biographer of Sufism, that
al-Tirmidhi was exiled from his native Tirmidh because of his having written
two books: Khatm al-Awliya' and Kitab al-`Ilal.  Al-Tirmidhi's purpose in
writing the `Ilal, and this seems to be one of the factors leading to his
being exiled, was first to try to demonstrate that all of God's commandments
and prohibitions have a cause or reason lying behind them, that is, that God
has a purpose in mind when he commands certain actions and prohibits others,
and that these reasons or `ilal as he calls them can be known by men. And then
in second place al-Tirmidhi wished to set down exactly what those reasons are
which lie behind God's commandments and prohibitions.


	Al-Tirmidhi begins his book by refuting the position of those who deny
that these reasons or `ilal exist and who maintain that God's commandments and
prohibitions are merely a means by which God tries or tests mankind. 
Al-Tirmidhi does not deny that God's commandments are a trial or test for
mankind, but he asks, Is not this testing for the purpose of determining what
is in the hearts of men so that they can be rewarded or punished accordingly
after the resurrection?  Now if the answer to this is "yes", then a reason or
purpose behind this testing has been established and consequently the
principle that God acts with a purpose or reason in mind. If, on the other
hand, the answer is "no", that is, that there is no purpose behind this
testing of men, then this answer is contradicted by various verses of the
Qur'an such as the following (in Arberry's translation):

	1) And We shall assuredly try you until We know those of you who
struggle and are steadfast, and try your tidings, (Muhammad, 31)

	2 ) Do the people reckon that they will be left to say "We believe,"
and will not be tried?  We certainly tried those that were before them, and
assuredly God knows those who speak truly, and assuredly He knows the liars.
(al-`Ankabut, 1-3)

                                  III

	Now having shown that God acts with a purpose in mind, al-Tirmidhi
takes up the question of how this purpose can be known by man.  Knowledge, or
`ilm, he says is of two kinds: exoteric or zahir and esoteric or batin.
Exoteric knowledge is that of the tongue, whereas esoteric knowledge is in the
heart.  Furthermore, it is this esoteric knowledge which is the useful
knowledge or al-`ilm al-nafi`.  Al-Tirmidhi here quotes a tradition of the
prophet which says, "Knowledge is two knowledges, a knowledge in the heart,
and that is the useful knowledge, and a knowledge on the tongue and that is
the proof of God to the sons of Adam (hujjat Allah `ala bani Adam)".  Now
wisdom or hikmah is another word for this esoteric knowledge, and it is this
esoteric knowledge which includes the knowledge of the `ilal or reasons behind
God's commandments and prohibitions.

                                    IV

	How then is one to attain to this esoteric knowledge or wisdom?
Al-Tirmidhi is very explicit in stating that it is not attained through
reasoning or the arguments of the theologians but rather by a process of
self-discipline (riyadat al-nafs), that is, the training and control of the
carnal self (al-nafs al-ammarah bi-al-su').  At this point al-Tirmidhi enters
into a short account of his system of psychology.  This psychological system is
built on three main elements: the first is the carnal self (al-nafs), which is
the source of emotions and passions, then you have the breast or sadr, which
controls an individual's actions, and finally the heart or qalb, which is the
source of this esoteric knowledge which al-Tirmidhi here describes as a sort
of light from God which every individual has in his heart.

	Now the heart is situated inside the breast and the breast surrounds
the heart. The self, on the other hand, is outside the breast.  The self, as I
mentioned, is the source of worldly desires and passions, and these desires
and passions al-Tirmidhi compares to smoke, which, when the passions are not
kept in check, escapes from the self and enters into the breast and fills it. 
Now this smoke, if it fills up the breast, prevents the heart, which is in the
middle of the breast, from filling the breast with its light and knowledge. 
Thus it is only by controlling these passions that an individual can clear his
breast of this smoke and let the light of his heart shine out and fill his
breast.  It is by means of this light shining out of the heart that an
individual is enabled to perceive all sorts of truths which would otherwise be
unknown to him.  Among these truths are the `ilal or reasons behind God's
commandments and prohibitions.

                                   v

	Al-Tirmidhi devotes the rest of the book to a detailed account of
these various `ilal which he claims to have come to know by means of this
esoteric knowledge in the heart.

	I should like to close with an example of one of these `ilal as given
by al-Tirmidhi in his book.  And I have chosen for this the chapter having to
do with the purpose behind the wudu' or ablutions performed before prayer. 
Al-Tirmidhi states that these ablutions consist of cleansing oneself from all
types of excrement or hadath which pass out of the body. The reason for this,
he says, is as follows: Adam, when he was first created and living in the
garden of Eden, had an immunity against the devil's entering into the interior
of his body.  This remained so, however, only until the devil succeeded in
tricking Adam into eating of the forbidden tree; because when Adam ate the
fruit of this tree the devil was able to enter into Adam's belly along with
the fruit.  The fruit settled in Adam's intestines where the devil proceeded
to cause it to rot.  When it eventually passed out of Adam's body it was
unclean because of the devil's having touched it, and therefore ablutions are
necessary whenever anything passes out of the body from the vicinity of the
intestines.


                                       Nicholas Heer
                                       heer@u.washington.edu