إبليس إلى قياس منطقي مادته مغالطة لأنه استدل أولا على خيريته بأن مادته من نار و مادة آدم من طين و النار خير من الطين فاستنتج من ذلك أن مادته خير من مادة آدم ثم جعل ذلك صغرى و رتب القياس هكذا مادته خير من مادة آدم و كل من كان مادته خيرا من مادة غيره يكون خيرا منه فاستنتج أنه خير من آدم و يرجع كلامه عليه السلام إلى منع كبرى القياس الثاني بأنه لا يلزم من خيرية مادة أحد على غيره كونه خيرا منه إذ لعله تكون صورة الغير في غاية الشرافة و بذلك يكون ذلك الغير أشرف كما أن آدم لشرافة نفسه الناطقة التي جعلها اللّٰه محل أنواره و مورد أسراره أشد نورا و ضياء من النار إذ نور النار لا يظهر إلا في المحسوسات و مع ذلك ينطفئ بالماء و الهواء و يضمحل بضوء الكواكب و نور آدم نور به يظهر عليه أسرار الملك و الملكوت و لا ينطفئ بهذه الأسباب و الدواعي و يحتمل أن يكون المراد بنور آدم عقله الذي به نور اللّٰه نفسه و به شرفه على غيره و يحتمل إرجاع كلامه عليه السلام إلى إبطال كبرى القياس الأول بأن إبليس نظر إلى النور الظاهر في النار و غفل عن النور الذي أودعه اللّٰه في طين آدم لتواضعه و مذلته فجعله لذلك محل رحمته و مورد فيضه و أظهر منه أنواع النباتات و الرياحين و الثمار و المعادن و الحيوان و جعله قابلا لإفاضة الروح عليه و جعله محلا لعلمه و حكمته فنور التراب نور خفي لا يطلع عليه إلا من كان له نور و نور النار نور ظاهر بلا حقيقة و لا استقرار و لا ثبات و لا يحصل منها إلا الرماد و كل شيطان مريد و يمكن حمل القياس هنا على القياس الفقهي أيضا لأنه لعنه اللّٰه استنبط أولا علة إكرام آدم فجعل علة ذلك كرامة طينته ثم قاس بأن تلك العلة فيه أكثر و أقوی فحكم بذلك أنه بالمسجودية أولى من الساجدية فأخطأ العلة و لم يصب و صار ذلك سببا لشركه و كفره و يدل على بطلان القياس بطريق أولى على بعض معانيه و سيأتي تمام الكلام في ذلك و في كيفية خلق آدم و إبليس في كتاب السماء و العالم و كتاب قصص الأنبياء عليهم الصلاة و السلام إن شاء اللّٰه.

and the analogy of Iblis is a logical syllogism whose principle is a fallacy, since Satan argued for his own superiority on the ground that the matter of his creation is fire and the matter of Adam's creation is earth and clay, and that fire is better than clay and fire is better than earth. From this analogy he concluded that the matter of his creation is better than the matter of Adam's creation; he made this the minor premise of the syllogism and arranged the syllogism thus: Satan's matter is better than the matter of Adam's creation, and whoever's matter of creation is better than another's matter of creation will be better than that other; and he concluded that Satan is better than Adam. The Imam's words, peace be upon him, are a denial of the major premise of the second syllogism, in that from the superiority of the matter of one's creation over another's, one's superiority over that other does not follow; for it is possible that the form of the other is in the utmost nobility, and for that reason the other has no nobility over him. Just as, on account of the nobility of the rational soul which God had placed in Adam and by which He had made him the place of His own lights and secrets, this Adam was stronger in luminosity and his light was better than fire; for the light of fire becomes manifest only upon sensible things, and for that reason it is extinguished by water and air and is dissolved by the shining of the stars; whereas the light of Adam was a light by which the secrets of the kingdom and the dominion became manifest and which is not extinguished by these causes. It is possible that what is meant by Adam's light is his intellect — that intellect which God made luminous and by which He gave Adam honour over others. And it is possible to refer the Imam's words, peace be upon him, to the falsity of the major premise of the first syllogism in this way: that Iblis looked to the light that is manifest from fire and was heedless of the light that God had deposited in Adam's clay and on account of which He made Adam the place of His mercy and bounty, and of Adam's humility and lowliness. And from that light He brought forth the kinds of plants, herbs, flowers, fruits, minerals and animals. And He made that light capable of having the spirit breathed into it and made it the place of His knowledge and wisdom. So the light of earth is a hidden light that none becomes aware of save one who possesses light; and the light of fire is an outward light without reality, without settledness, and having no permanence; and from the light of fire nothing is produced but ashes and a banished Satan. And it is possible also to take analogy here as juristic analogy; for the accursed Satan first derived the cause of Adam's honouring and then held the nobility of Adam's clay to be the cause of that honouring, and so drew an analogy that this cause is greater and stronger in him, Satan; and on account of this cause he ruled that if he, Satan, were made the object of prostration and people prostrated to him, it would be more fitting and better than that he should fall in prostration at Adam's feet. So he erred in the cause and did not reach the truth, and this matter became the cause of his associating partners with God and the cause of his unbelief. And this hadith indicates with even greater force the falsity of analogy in some of the other senses of analogy. The full discussion of this will come shortly in the chapter on the manner of the creation of Adam and Iblis, in the Book of the Heaven and the World and the Book of the Stories of the Prophets, God willing.

«6»- ج، الإحتجاج سَأَلَ مُحَمَّدُ بْنُ الْحَسَنِ ١ أَبَا الْحَسَنِ مُوسَى عليه السلام بِمَحْضَرٍ مِنَ الرَّشِيدِ وَ هُمْ

Al-Ihtijaj: Muhammad b. al-Hasan asked Musa b. Ja'far, peace be upon him, in the gathering of Harun at Mecca: