Chapter 29

660Abu ’l-Maḥásin, ed. by Juynboll, vol. i, p. 608.

661Selection from the Annals of Tabarí, ed. by M. J. de Goeje (Leyden, 1902), p. xi.

662De Goeje's Introduction to Ṭabarí, p. xxvii.

663Al-Bal‘amí, the Vizier of Manṣúr I, the Sámánid, made in 963a.d.a Persian epitome of which a French translation by Dubeux and Zotenberg was published in 1867-1874.

664Murúju ’l-Dhahab, ed. by Barbier de Meynard, vol. i, p. 5 seq.

665TheAkhbáru ’l-Zamánin thirty volumes (one volume is extant at Vienna) and theKitáb al-Awsaṭ.

666Murúju ’l-Dhahab, p. 9 seq.

667It may be noted as a coincidence that Ibn Khaldún calls Mas‘údíimámanlil-mu’arrikhín, "an Imám for all the historians," which resembles, though it does not exactly correspond to, "the Father of History."

668Mas‘údí gives a summary of the contents of his historical and religious works in the Preface to theTanbíh wa-’l-Ishráf, ed. by De Goeje, p. 2 sqq. A translation of this passage by De Sacy will be found in Barbier de Meynard's edition of theMurúju ’l-Dhahab, vol. ix, p. 302 sqq.

669SeeMurúj, vol. i, p. 201, and vol. iii, p. 268.

670Ibid., vol. ii, p. 372 sqq.

671De Sacy renders the title by 'Le Livre de l'Indication et de l'Admonition ou l'Indicateur et le Moniteur'; but see De Goeje's edition of the text (Leyden, 1894), p. xxvii.

672The full title isKitábu ’l-Kámil fi ’l-Ta’ríkh, or 'The Perfect Book of Chronicles.' It has been edited by Tornberg in fourteen volumes (Leyden, 1851-1876).

673Ibn Khallikán, De Slane's translation, vol. ii, p. 289.

674An excellent account of the Arab geographers is given by Guy Le Strange in the Introduction to hisPalestine under the Moslems(London, 1890). De Goeje has edited the works of Ibn Khurdádbih, Iṣṭakhrí, Ibn Ḥawqal, and Muqaddasí in theBibliotheca Geographorum Arabicorum(Leyden, 1870, &c.)

675De Slane's translation, vol. iv, p. 9 sqq.

676P. 243.

677The translators employed by the Banú Músá were paid at the rate of about 500 dínárs a month (ibid., p. 43, l. 18 sqq.).

678Ibid., p. 271; Ibn Khallikán, De Slane's translation, vol. iii, p. 315.

679A chapter at least would be required in order to set forth adequately the chief material and intellectual benefits which European civilisation has derived from the Arabs. The reader may consult Von Kremer'sCulturgeschichte des Orients, vol. ii, chapters 7 and 9; Diercks,Die Araber im Mittelalter(Leipzig, 1882); Sédillot,Histoire générale des Arabes; Schack,Poesie und Kunst der Araber in Spanien und Sicilien; Munk,Mélanges de Philosophie Juive et Arabe; De Lacy O'Leary,Arabic Thought and its Place in History(1922); and Campbell,Arabian Medicine and its Influence on the Middle Ages(1926). A volume entitledThe Legacy of the Islamic World, ed. by Sir T. W. Arnold and Professor A. Guillaume, is in course of publication.

680Ibn Khallikán, De Slane's translation, vol. i, p. 440.

681The Chronology of Ancient Nations(London, 1879) and Alberuni'sIndia(London, 1888).

682P. 384 sqq.

683The passages concerning the Ṣábians were edited and translated, with copious annotations, by Chwolsohn in hisSsabier und Ssabismus(St. Petersburg, 1856), vol. ii, p. 1-365, while Flügel made similar use of the Manichæan portion inMani, seine Lehre und seine Schriften(Leipzig, 1862).

684Wellhausen,Das Arabische Reich, p. 350 seq.

685See Goldziher,Muhamm. Studien, Part II, p. 53 sqq.

686Ibid., p. 70 seq.

687Fragmenta Historicorum Arabicorum, ed. by De Goeje and De Jong, p. 298.

688There are, of course, some partial exceptions to this rule,e.g., Mahdí and Hárún al-Rashíd.

689See p. 163, note.

690Several freethinkers of this period attempted to rival the Koran with their own compositions. See Goldziher,Muhamm. Studien, Part II, p. 401 seq.

691Al-Nujúm al-Záhira, ed. by Juynboll, vol. i, p. 639.

692This is the literal translation ofIkhwánu ’l-Safá, but according to Arabic idiom 'brother of purity' (akhu ’l-ṣafá) simply means 'one who is pure or sincere,' as has been shown by Goldziher,Muhamm. Studien, Part I, p. 9, note. The term does not imply any sort of brotherhood.

693Ibnu ’l-Qifṭí,Ta’ ríkhu ’l-Ḥukamá(ed. by Lippert), p. 83, l. 17 sqq.

694Notice sur un manuscrit de la secte des Assassins, by P. Casanova in theJournal Asiatiquefor 1898, p 151 sqq.

695De Goeje,Mémoire sur les Carmathes, p. 172.

696Ṣâliḥ b. ‘Abd al-Quddûs und das Zindîḳthum während der Regierung des Chalifen al-Mahdí in Transactions of the Ninth Congress of Orientalists, vol. ii, p. 105 seq.

697Ṭabarí, iii, 522, 1.

698I.e.the sacred books of the Manichæans, which were often splendidly illuminated. See Von Kremer,Culturgesch. Streifzüge, p. 39.

699Cf.Ṭabarí, iii, 499, 8 sqq.

700Ibid., iii, 422, 19 sqq.

701Cf.the saying "Aẓrafu mina ’l-Zindíq" (Freytag,Arabum Proverbia, vol. i, p. 214).

702As Professor Bevan points out, it is based solely on the well-known verse (Aghání, iii, 24, l. 11), which has come down to us without the context:—"Earth is dark and Fire is bright,And Fire has been worshipped ever since Fire existed."

702As Professor Bevan points out, it is based solely on the well-known verse (Aghání, iii, 24, l. 11), which has come down to us without the context:—

"Earth is dark and Fire is bright,And Fire has been worshipped ever since Fire existed."

703These popular preachers (quṣṣáṣ) are admirably described by Goldziher,Muhamm. Studien, Part II, p. 161 sqq.

704The Arabic text of these verses will be found in Goldziher's monograph, p. 122, ll. 6-7.

705See a passage from theKitábu ’l-Ḥayawán, cited by Baron V. Rosen inZapiski, vol. vi, p. 337, and rendered into English in myTranslations from Eastern Poetry and Prose, p. 53. Probably these monks were Manichæans, not Buddhists.

706Zaddíqis an Aramaic word meaning 'righteous.' Its etymological equivalent in Arabic issiddíq, which has a different meaning, namely, 'veracious.'Zaddíqpassed into Persian in the formZandík, which was used by the Persians before Islam, andZindíqis the Arabicised form of the latter word. For some of these observations I am indebted to Professor Bevan. Further details concerning the derivation and meaning ofZindíqare given in Professor Browne'sLiterary Hist. of Persia(vol. i, p. 159 sqq.), where the reader will also find a lucid account of the Manichæan doctrines.

707Ibnu ’l-Athír, vol. viii, p. 229 seq. (anno 323a.h.= 934-935a.d.).

708Ibid., p. 98.

709Ibid., p. 230 seq.

710See p. 192.

711I.e., he is saved from Hell but excluded from Paradise.

712Ibn Khallikán, ed. by Wüstenfeld, No. 440; De Slane's translation, vol. ii, p. 228.

713The clearest statement of Ash‘arí's doctrine with which I am acquainted is contained in the Creed published by Spitta,Zur Geschichte Abu ’l-Ḥasan al-Ash‘arí's(Leipzig, 1876), p. 133, l. 9 sqq.; German translation, p. 95 sqq. It has been translated into English by D. B. Macdonald in hisMuslim Theology, p. 293 and foll.

714Op. cit., p. 7 seq.

715Schreiner,Zur Geschichte des Ash‘aritenthums in the Proceedings of the Eighth International Congress of Orientalists(1889), p. 5 of thetirage à part.

716Z.D.M.G., vol. 31, p. 167.

717See Goldziher inZ.D.M.G., vol. 41, p. 63 seq., whence the following details are derived.

718See p. 339 seq.

719I have used the Cairo edition of 1309a.h.A French translation by Barbier de Meynard was published in theJournal Asiatique(January, 1877), pp. 9-93.

720These are the Ismá‘ílís or Báṭinís (including the Carmathians and Assassins). See p. 271 sqq.

721A Literary History of Persia, vol. ii, p. 295 seq.

722The Life of al-Ghazzālīin theJournal of the American Oriental Society, vol. xx (1899), p. 122 sqq.

723Herrschende Ideen, p. 67.

724Idee und Grundlinien einer allgemeiner Geschichte der Mystik, an academic oration delivered on November 22, 1892, and published at Heidelberg in 1893.

725The following sketch is founded on my paper,An Historical Enquiry concerning the Origin and Development of Ṣúfiism(J.R.A.S., April, 1906, p. 303 sqq.).

726This, so far as I know, is the oldest extant definition of Ṣúfiism.

727It is impossible not to recognise the influence of Greek philosophy in this conception of Truth as Beauty.

728Jámí says (Nafahátu ’l-Uns, ed. by Nassau Lees, p. 36): "He is the head of this sect: they all descend from, and are related to, him."

729See ‘Aṭṭár'sTadhkiratu ’l-Awliyá, ed. by Nicholson, Part I, p. 114; Jámí'sNafaḥát, p. 35; Ibn Khallikán, De Slane's translation, vol. i, p. 291.

730Murúju ’l-Dhahab, vol. ii, p. 401 seq.

731TheInfluence of Buddhism upon Islam, by I. Goldziher (Budapest, 1903). As this essay is written in Hungarian, I have not been able to consult it at first hand, but have used the excellent translation by Mr. T. Duka, which appeared in theJ.R.A.S.for January, 1904, pp. 125-141.

732It was recognised by the Ṣúfís themselves that in some points their doctrine was apparently based on Mu‘tazilite principles. See Sha‘rání,Lawáqiḥu ’l-Anwár(Cairo, 1299a.h.), p. 14, l. 21 sqq.

733This definition is by Abu ’l-Ḥusayn al-Núrí († 907-908a.d.).

734See Professor Browne'sLit. Hist. of Persia, vol. ii, p. 261 sqq.

735TheDíwán of ‘Umar Ibnu ’l-Fáriḍ, ed. by Rushayyid al-Daḥdáḥ (Marseilles, 1853).

736I.e., New and Old Cairo.

737TheDíwán, excluding theTá’iyyatu ’l-Kubrá, has been edited by Rushayyid al-Daḥdáḥ (Marseilles, 1853).

738Díwán, p. 219, l. 14 and p. 213, l. 18.

739Ibnu ’l-Fáriḍ, like Mutanabbí, shows a marked fondness for diminutives. As he observes (Díwán, p. 552):—má qultu ḥubayyibí mina ’l-taḥqíribal ya‘dhubu ’smu ’l-shakhṣi bi-’l-taṣghíri."Not in contempt I say 'my darling.' No!By 'diminution' names do sweeter grow."

739Ibnu ’l-Fáriḍ, like Mutanabbí, shows a marked fondness for diminutives. As he observes (Díwán, p. 552):—

má qultu ḥubayyibí mina ’l-taḥqíribal ya‘dhubu ’smu ’l-shakhṣi bi-’l-taṣghíri."Not in contempt I say 'my darling.' No!By 'diminution' names do sweeter grow."

má qultu ḥubayyibí mina ’l-taḥqíribal ya‘dhubu ’smu ’l-shakhṣi bi-’l-taṣghíri.

"Not in contempt I say 'my darling.' No!By 'diminution' names do sweeter grow."

740Dìwàn, p. 472 sqq. A French rendering will be found at p. 41 of Grangeret de Lagrange'sAnthologie Arabe(Paris, 1828).

741The words of God to Moses (Kor. vii, 139).

742Díwán, p. 257 sqq.

743This refers to Kor. vii, 171. God drew forth from the loins of Adam all future generations of men and addressed them, saying, "Am not I your Lord?" They answered, "Yes," and thus, according to the Ṣúfí interpretation, pledged themselves to love God for evermore.

744Díwán, p. 142 sqq.

745SeeA Literary History of Persia, vol. i, p. 428 sqq. But during the last twenty years a great deal of new light has been thrown upon the character and doctrines of Ḥalláj. See Appendix.

746The best-known biography of Ibnu ’l-‘Arabí occurs in Maqqarí'sNafḥu ’l-Ṭíb, ed. by Dozy and others, vol. i, pp. 567-583. Much additional information is contained in a lengthy article, which I have extracted from a valuable MS. in my collection, theShadharátu ’l-Dhahab, and published in theJ.R.A.S.for 1906, pp. 806-824.Cf.also Von Kremer'sHerrschende Ideen.pp. 102-109.

747Muḥyi ’l-Dín means 'Reviver of Religion.' In the West he was called Ibnu ’l-‘Arabí, but the Moslems of the East left out the definite article (al) in order to distinguish him from the Cadi Abú Bakr Ibnu ’l-‘Arabí of Seville († 1151a.d.).

748Al-Kibrítal-aḥmar(literally, 'the red sulphur').

749See Von Kremer,op. cit., p. 108 seq.

750The above particulars are derived from an abstract of theFutúḥátmade by ‘Abdu ’l-Wahháb al-Sha‘rání († 1565a.d.), of which Fleischer has given a full description in theCatalogue of Manuscripts in the Leipzig Univ. Library(1838), pp. 490-495.

751Maqqarí, i, 569, II.

752Aḥmad b. Ḥanbal.

753Abú Ḥanífa.

754Fuṣúṣu ’l-Ḥikam(Cairo,a.h.1321), p. 78. The words within brackets belong to the commentary of ‘Abdu ’l-Razzáq al-Káshání which accompanies the text.

755Ibnu ’l-‘Arabí uses the term "Idea of ideas" (Ḥaqíqatu ’l-ḥaqá’iq) as equivalent to λόγος ἐνδιάθετος, while "the Idea of Muḥammad" (al-Ḥaqíqatu ’l-Muḥammadiyya) corresponds to λόγος ἐνδιάθετος.

756The Arabic text of these verses will be found in the collection of Ibnu ’l-‘Arabí's mystical odes, entitledTarjumánu ’l-Ashwáq, which I have edited (Oriental Translation Fund, New Series, vol. xx, p. 19, vv. 13-15).

757Ibnu ’l-‘Arabí has been studied by Asin Palacios, Professor of Arabic at Madrid, whose books are written in Spanish, and H. S. Nyberg (Kleinere Schriften des Ibn al-‘Arabí, Leiden, 1919). A general view may be obtained from myStudies in Islamic Mysticism, pp. 77-142 and pp. 149-161.

758See Asin Palacios,Islam and the Divine Comedy, London, 1926.

759Abridged from Ibnu ’l-‘Idhárí,al-Bayán al-Mughrib, ed. by Dozy, vol. ii, p. 61 seq.

760Ibn Khallikán, ed. by Wüstenfeld, No. 802; De Slane's translation, vol. iv, p. 29 sqq.

761Muqaddasí (ed. by De Goeje), p. 236, cited by Goldziher,Die Zâhiriten, p. 114.

762Dozy,Histoire des Musulmans d'Espagne(Leyden, 1861), vol. iii, p. 90 sqq.

763‘Abdu ’l-Raḥmán III was the first of his line to assume this title.

764Maqqarí, vol. i, p. 259. As Maqqarí's work is our principal authority for the literary history of Moslem Spain, I may conveniently give some account of it in this place. The author, Aḥmad b. Muḥammad al-Tilimsání al-Maqqarí († 1632a.d.) wrote a biography of Ibnu ’l-Khaṭíb, the famous Vizier of Granada, to which he prefixed a long and discursive introduction in eight chapters: (1) Description of Spain; (2) Conquest of Spain by the Arabs; (3) History of the Spanish dynasties; (4) Cordova; (5) Spanish-Arabian scholars who travelled in the East; (6) Orientals who visited Spain; (7) Miscellaneous extracts, anecdotes, poetical citations, &c., bearing on the literary history of Spain; (8) Reconquest of Spain by the Christians and expulsion of the Arabs. The whole work is entitledNafḥu ’l-Ṭíb min ghuṣní ’l-Andalusi ’l-raṭíb wa-dhikri wazírihá Lisáni ’l-Dín Ibni ’l-Khaṭíb. The introduction, which contains a fund of curious and valuable information—"a library in little"—has been edited by Dozy and other European Arabists under the title ofAnalectes sur l'Histoire et la Littérature des Arabes d'Espagne(Leyden, 1855-1861).

765The name of Slaves (Ṣaqáliba) was originally applied to prisoners of war, belonging to various northern races, who were sold to the Arabs of Spain, but the term was soon widened so as to include all foreign slaves serving in the harem or the army, without regard to their nationality. Like the Mamelukes and Janissaries, they formed a privileged corps under the patronage of the palace, and since the reign of ‘Abdu ’l-Raḥmán III their number and influence had steadily increased. Cf. Dozy,Hist. des Mus. d'Espagne, vol. iii, p. 58 sqq.

766Dozy,op. cit., vol. ii, p. 103 seq.

767Qazwíní,Átháru ’l-Bilád, ed. by Wüstenfeld, p. 364, l. 5 sqq.

768See Schack,op. cit., vol. ii, p. 46 sqq.

769The Arabic original occurs in the 11th chapter of theḤalbatu ’l-Kumayt, a collection of poems on wine and drinking by Muḥammad b. Ḥasan al-Nawájí († 1455a.d.), and is also printed in theAnthologie Arabeof Grangeret de Lagrange, p. 202.

770Al-Ḥullat al-Siyaráof Ibnu ’l-Abbár, ed. by Dozy, p. 34. In the last line instead of "foes" the original has "the sons of ‘Abbás." Other verses addressed by ‘Abdu ’l-Raḥmán to this palm-tree are cited by Maqqarí, vol. ii, p. 37.

771Full details concerning Ziryáb will be found in Maqqarí, vol. ii, p. 83 sqq.Cf.Dozy,Hist. des Mus. d'Espagne, vol. ii, p. 89 sqq.

772Maqqarí,loc. cit., p. 87, l. 10 sqq.

773Dozy,Histoire des Musulmans d'Espagne, vol. iii, p. 107 sqq.

774See the verses cited by Ibnu ’l-Athír, vol. viii, p. 457.

775Ibn Khallikán, No. 697, De Slane's translation, vol. iii, p. 186.

776Ibn Khallikán,loc. cit.

777Loc. cit., p. 189. For the sake of clearness I have slightly abridged and otherwise remodelled De Slane's translation of this passage.

778A somewhat different version of these events is given by Dozy,Histoire des Musulmans d'Espagne, vol. iv, p. 189 sqq.

779The termMulaththamún, which means literally 'wearers of thelithám' (a veil covering the lower part of the face), is applied to the Berber tribes of the Sahara, the so-called Almoravides (al-Murábiṭún), who at this tune ruled over Northern Africa.

780Ibnu ’l-Abbár (Dozy,Loci de Abbadidis, vol. ii, p. 63).

781Histoire des Musulmans d'Espagne, vol. iv, p. 287.

782I.e., 'holder of the two vizierships'—that of the sword and that of the pen. See De Slane's translation of Ibn Khallikán, vol. iii, p. 130, n. 1.

783The Arabic text of this poem, which occurs in theQalá’idu ’l-‘Iqyánof Ibn Kháqán, will be found on pp. 24-25 of Weyers'sSpecimen criticum exhibens locos Ibn Khacanis de Ibn Zeidouno(Leyden, 31).

784Cited by Ibn Khallikán in his article on Ibn Ḥazm (De Slane's translation, vol. ii, p. 268).

785Maqqarí, vol. i, p. 511, l. 21.

786Maqqarí,loc. cit.p. 515, l. 5 seq.

787See p. 341, note 1.

788The contents of theKitábu ’l-Milal wa-’l-Niḥalare fully summarised by Dozy in the Leyden Catalogue, vol. iv, pp. 230-237.Cf.alsoZur Komposition von Ibn Ḥazm's Milal wa’n-Niḥal, by Israel Friedlaender in theNöldeke-Festschrift(Giessen, 1906), vol. i, p. 267 sqq.

789So far as I am aware, the report that copies are preserved in the great mosque at Tunis has not been confirmed.

790His Arabic name is Ismá‘íl b. Naghdála. See the Introduction to Dozy's ed. of Ibnu ’l-‘Idhárí, p. 84, n. 1.

791An interesting notice of Samuel Ha-Levi is given by Dozy in hisHist. des Mus. d'Espagne, vol. iv, p. 27 sqq.

792Kámilof Ibnu ’l-Athír, ed. by Tornberg, vol. ix, p. 425 sqq. The following narrative (which has been condensed as far as possible) differs in some essential particulars from the accounts given by Ibn Khaldún (History of the Berbers, De Slane's translation, vol. ii, p. 64 sqq.) and by Ibn Abí Zar‘ (Tornberg,Annales Regum Mauritaniæ, p. 100 sqq. of the Latin version).Cf.A. Müller,Der Islam, vol. ii, p. 611 sqq.

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