ABSTRACT
The definition of knowledge having been established in arts. 1-5 , the catechism proceeds to apply this newly acquired tool to the world and at once there arises not only the world, but its Maker, His unity, His qualities, His eternal speech (arts. 6-16). It must have been with a feeling of the triumph of theology that this was written down for the first time. This we conclude not only from the certitude and conviction of a composition like the FiΡh Akbar m, but also from the fact that either it or possibly a similar catechism became the model of many later works, such as those of al-Qiuwaini (t 478/ 108 5 ), 1 al Harasi (t 5 04/1 I Io),2 Abu'l-Mu'in al-Nasafi (t 5 08/1 I I4),3 Abu I;Iaf¹ 'Umar al-Nasafi (t 5 3 7/ I I42.), 4 Abu'l-Barakat al Nasafi (t 7IO/I 3 Io),5 Muhammad ibn 'Umar al-Razi (t 6o6/ 1 2.09) . 6 After art. 1 7, which deals with the visio beatiftca, there follow, quite systematically, a series of articles establishing the relation between Allah as sovereign and man (arts. 1 8-zz). Here the difference between the ortho dox and the Mu'tazilite position is still clearly seen. It is again an indication of the methodical composition of the FiǛh Akbar III that arts. 2.2. and 2.3 deal with Prophets, art. 2.4 with faith as a consequence of their preaching, arts. 2. 5-2.7 with reward and punishment in the tomb and on the last day. Arts. 2.8-3 I deal with the community. Art. 30, on the conditions of the imamate, is new. There is no trace of such a doctrine in the FiǛh Akbar n. Yet we know that ever since the rise of the KhariQiites and the Shi'a the question of the ifllcil!late was a: much debated one. Traces of these discussions are to be found in canonical
