For theologians, to conceive of God in terms of light has some undeniable advantages, allowing a middle-of-the road position between the two extremes of thinking about God in terms of a purely disembodied, unfathomable, unsensible being, and of crediting Him with a body, possibly even a human body. This paper first reviews the reasons why God, in early medieval Islam, was never fully theorized in terms of light. It then proceeds to discuss light-related narratives in two major, late-medieval compilations of (...) hadiths about the afterlife, by al-Suyuti and al-Majlisi, suggesting that eschatology was the area in which God’s light continued to shine in Islam, and the backdoor through which a theology of light, in the thought of al-Suhrawardi and his followers, made a triumphant re-entry into Islamic thought. (shrink)

Newly accessible source material calls for a revision of our picture of the more technical transmission of sceptical epistemologies in the intellectual landscape of early Islam. Abū al‐Qāsim al‐Balkhīʼs (ninth/tenth century) Book of Doctrines shows that naẓar as the basic argumentative method of kalām is defined by the encounter with a broad spectrum of sceptical strategies. By the beginning of the tenth century, Greek traditions were amalgamated in a complex way with other intellectual traditions, most notably dualist ontologies. This situation (...) has shaped the evolution of kalām methodology decisively. Based on extensive paraphrases in Ibn al‐Malāḥimī (twelfth century) going back to Nawbakhtī (tenth century), it can be seen that arguments of the Greek sceptical tradition were accessible in Arabic in the early tenth century. The scarcity of coherent information on sceptical approaches before that time rather has to do with the problem that in general few sources of this earlier formative period of Islamic theology are preserved. Early Muʿtazilī treatises from this period are superseded by Ashʿarī texts in the later transmission. Sceptical approaches, being systematically involved in the very formation of early Muʿtazilī theology, are particularly invisible due to this process. (shrink)