By Richard M. Frank
The instructing of the basrian college of the Mu'tazila within the Classical interval
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Additional info for Beings and Their Attributes: The Teaching of the Basrian School of the Mutazila in the Classical Period
Sarh* alIrâd, 130vº 9 ff) even though nonexistence, unlike existence, is not a state. Of the nonreality or absence of states and of their ceasing to be actual one uses generally intifâ' or zawâl (cf. ") 48. : 'innahd 'indand gayru* ma'lûmatin bi-nfirâdihâ wa-'innamâ d-datu* 'alayhâ tu'lamu fa-fâraqa 'ahaduhuma* Cf. , 366, 8 ff. (translated in the following note), where abû Hâim is cited and also a-ahrastânî, K. al-Milal wan-nihal*, edited by M. Badran (Cairo, 1910/1327-1955/1375) 1, 122 and nn.
Note that one has to do in this passage with two distinct senses of the word and sifa2*,=ma'nà as defined in Ch. 5, n. ) That the term al-qadîm (the eternal) is taken to denote God's essence as such, see Ch. 3, n. 2 and Ch. 4, n. 57 and for al-Gubba'i's* classification of the kinds of predications cf. Maq, 161 f. and 522 f. 26. , L. Massignon, la Passion d'al-Hallaj* (Paris, 1922) 555 and L. Gardet, art. Hal* in El2. 27. Al-Muqtadab 4, 300; cf. , 174, and 299 ff. and also 3, 261 and Sîbawayh 1, 241.
In the following generation, as abû 1-Hudhayl's disciples and others in the Basrian Mu`tazila endeavored to perfect this metaphysics of atoms and accidents in discussing and elaborating the nature of the various "accidents" and their properties and characteristics, the conception of the accident as an entity and the distinction between the entitative character of the accident and the nonentitative character of the attribute became more sharply defined. Al-Gubba'i's* treatment of the accidents in the early stage of his career appears, in the few reports we have of it, to follow the pattern of abû l-Hudhayl's teaching rather closely.