[401] This is a Jewish idea. ‘Alí stands in the same relation to

Muḥammad as Aaron to Moses.

[402] Ṭabarí, _loc. cit._

[403] Shahrastání, ed. by Cureton, p. 132, l. 15.

[404] _Aghání_, viii, 32, l. 17 sqq. The three sons of ‘Alí are Ḥasan,

Ḥusayn, and Muḥammad Ibnu ’l-Ḥanafiyya.

[405] Concerning the origin of these sects see Professor Browne's _Lit.

Hist. of Persia_, vol. i, p. 295 seq.

[406] See Darmesteter's interesting essay, _Le Mahdi depuis les origines

de l'Islam jusqu'à nos jours_ (Paris, 1885). The subject is treated more

scientifically by Snouck Hurgronje in his paper _Der Mahdi_, reprinted

from the _Revue coloniale internationale_ (1886).

[407] _Ṣiddíq_ means 'veracious.' Professor Bevan remarks that in

this root the notion of 'veracity' easily passes into that of

'endurance,' 'fortitude.'

[408] Ṭabarí, ii, 546. These 'Penitents' were free Arabs of Kúfa, a

fact which, as Wellhausen has noticed, would seem to indicate that the

_ta‘ziya_ is Semitic in origin.

[409] Wellhausen, _Die religiös-politischen Oppositionsparteien_, p. 79.

[410] Ṭabarí, ii, 650, l. 7 sqq.

[411] Shahrastání, Haarbrücker's translation, Part I, p. 169.

[412] Von Kremer, _Culturgeschicht_. _Streifzüge_, p. 2 sqq.

[413] The best account of the early Murjites that has hitherto appeared

is contained in a paper by Van Vloten, entitled _Irdjâ_ (_Z.D.M.G._,

vol. 45, p. 161 sqq.). The reader may also consult Shahrastání,

Haarbrücker's trans., Part I, p. 156 sqq.; Goldziher, _Muhammedanische

Studien_, Part II, p. 89 sqq.; Van Vloten, _La domination Arabe_, p. 31

seq.

[414] Van Vloten thinks that in the name 'Murjite' (_murji’_) there is

an allusion to Koran, ix, 107: "_And others are remanded (murjawna)

until God shall decree; whether He shall punish them or take pity on

them--for God is knowing and wise._"

[415] _Cf._ the poem of Thábit Quṭna (_Z.D.M.G._, _loc. cit._, p.

162), which states the whole Murjite doctrine in popular form. The

author, who was himself a Murjite, lived in Khurásán during the latter

half of the first century A.H.

[416] Van Vloten, _La domination Arabe_, p. 29 sqq.

[417] Ibn Ḥazm, cited in _Z.D.M.G._, vol. 45, p. 169, n. 7. Jahm (†

about 747 A.D.) was a Persian, as might be inferred from the boldness of

his speculations.

[418] Ḥasan himself inclined for a time to the doctrine of free-will,

but afterwards gave it up (Ibn Qutayba, _Kitábu ’l-Ma‘árif_, p. 225). He

is said to have held that everything happens by fate, except sin

(_Al-Mu‘tazilah_, ed. by T. W. Arnold, p. 12, l. 3 from foot). See,

however, Shahrastání, Haarbrücker's trans., Part I, p. 46.

[419] Koran, lxxiv, 41.

[420] _Ibid._, xli, 46.

[421] _Kitábu ’l-Ma‘árif_, p. 301. Those who held the doctrine of

free-will were called the Qadarites (_al-Qadariyya_), from _qadar_

(power), which may denote (1) the power of God to determine human

actions, and (2) the power of man to determine his own actions. Their

opponents asserted that men act under compulsion (_jabr_); hence they

were called the Jabarites (_al-Jabariyya_).

[422] As regards Ghaylán see _Al-Mu‘tazilah_, ed. by T. W. Arnold, p.

15, l. 16 sqq.

[423] Ibn Khallikán, De Slane's translation, vol. iii, p. 642;

Shahrastání, trans. by Haarbrücker, Part I, p. 44.

[424] Sha‘rání, _Lawáqihu ’l-Anwár_ (Cairo, 1299 A.H.), p. 31.

[425] _Ibid._

[426] See Von Kremer, _Herrschende Ideen_, p. 52 sqq.; Goldziher,

_Materialien zur Entwickelungsgesch. des Súfismus_ (_Vienna Oriental

Journal_, vol. 13, p. 35 sqq.).

[427] Sha‘rání, _Lawáqiḥ_, p. 38.

[428] Qushayrí's _Risála_ (1287 A.H.), p. 77, l. 10.

[429] _Tadhkiratu ’l-Awliyá_ of Farídu’ddín ‘Aṭṭár, Part I, p. 37,

l. 8 of my edition.

[430] _Kámil_ (ed. by Wright), p. 57, l. 16.

[431] The point of this metaphor lies in the fact that Arab horses were

put on short commons during the period of training, which usually began

forty days before the race.

[432] _Kámil_, p. 57, last line.

[433] _Kámil_, p. 58, l. 14.

[434] _Ibid._, p. 67, l. 9.

[435] _Ibid._, p. 91, l. 14.

[436] _Ibid._, p. 120, l. 4.

[437] Qushayrí's _Risála_, p. 63, last line.

[438] It is noteworthy that Qushayrí († 1073 A.D.), one of the oldest

authorities on Ṣúfiism, does not include Ḥasan among the Ṣúfí

Shaykhs whose biographies are given in the _Risála_ (pp. 8-35), and

hardly mentions him above half a dozen times in the course of his work.

The sayings of Ḥasan which he cites are of the same character as

those preserved in the _Kámil_.

[439] See Nöldeke's article, _'Ṣūfī_,' in _Z.D.M.G._, vol. 48,

p. 45.

[440] An allusion to _safá_ occurs in thirteen out of the seventy

definitions of Ṣúfí and Ṣúfiism (_Taṣawwuf_) which are

contained in the _Tadhkiratu ’l-Awliyá_, or 'Memoirs of the Saints,' of

the well-known Persian mystic, Farídu’ddín ‘Aṭṭár († _circa_ 1230

A.D.), whereas _ṣúf_ is mentioned only twice.

[441] Said by Bishr al-Ḥáfí (the bare-footed), who died in 841-842

A.D.

[442] Said by Junayd of Baghdád († 909-910 A.D.), one of the most

celebrated Ṣúfí Shaykhs.

[443] Ibn Khaldún's _Muqaddima_ (Beyrout, 1900), p. 467 = vol. iii, p.

85 seq. of the French translation by De Slane. The same things are said

at greater length by Suhrawardí in his _‘Awárifu ’l-Ma‘árif_ (printed on

the margin of Ghazálí's _Iḥyá_, Cairo, 1289 A.H.), vol. i, p. 172 _et

seqq._ _Cf._ also the passage from Qushayrí translated by Professor E.

G. Browne on pp. 297-298 of vol. i. of his _Literary History of Persia_.

[444] Suhrawardí, _loc. cit._, p. 136 seq.

[445] _Loc. cit._, p. 145.

[446] _I.e._, he yields himself unreservedly to the spiritual 'states'

(_aḥwál_) which pass over him, according as God wills.

[447] Possibly Ibráhím was one of the _Shikaftiyya_ or 'Cave-dwellers'

of Khurásán (_shikaft_ means 'cave' in Persian), whom the people of

Syria called _al-Jú‘íyya_, _i.e._, 'the Fasters.' See Suhrawardí, _loc.

cit._, p. 171.

[448] Ghazálí, _Iḥyá_ (Cairo, 1289 A.H.), vol. iv, p. 298.

[449] Brockelmann, _Gesch. d. Arab. Litteratur_, vol. i, p. 45.

[450] _E.g._, Ma‘bad, Gharíḍ, Ibn Surayj, Ṭuways, and Ibn ‘Á’isha.

[451] _Kámil_ of Mubarrad, p. 570 sqq.

[452] _Aghání_, i, 43, l. 15 sqq.; Nöldeke's _Delectus_, p. 17, last

line and foll.

[453] Nöldeke's _Delectus_, p. 9, l. 11 sqq., omitting l. 13.

[454] An edition of the _Naqá’iḍ_ by Professor A. A. Bevan has been

published at Leyden.

[455] _Aghání_, vii, 55, l. 12 sqq.

[456] _Aghání_, vii, 182, l. 23 sqq.

[457] _Ibid._, vii, 183, l. 6 sqq.

[458] _Ibid._, p. 178, l. 1 seq.

[459] _Ibid._, xiii, 148, l. 23.

[460] _Encomium Omayadarum_, ed. by Houtsma (Leyden, 1878).

[461] _Aghání_, vii, 172, l. 27 sqq.

[462] _Ibid._, p. 179, l. 25 sqq.

[463] _Ibid._, p. 178, l. 26 seq.

[464] _Aghání_, xix, 34, l. 18.

[465] _Kámil_ of Mubarrad, p. 70, l. 17 sqq.

[466] Al-Kusa‘í broke an excellent bow which he had made for himself.

See _The Assemblies of Ḥarírí_, trans. by Chenery, p. 351. Professor

Bevan remarks that this half-verse is an almost verbal citation from a

verse ascribed to ‘Adí b. Maríná of Ḥíra, an enemy of ‘Adí b. Zayd

the poet (_Aghání_, ii, 24, l. 5).

[467] Ibn Khallikán (ed. by Wüstenfeld), No. 129; De Slane's translation

vol. i, p. 298.

[468] _Aghání_, iii, 23, l. 13.

[469] _Aghání_, vii, 49, l. 8 sqq.

[470] The following account is mainly derived from Goldziher's _Muhamm.

Studien_, Part II, p. 203 sqq.

[471] _Cf._ Browne's _Lit. Hist. of Persia_, vol. i, p. 230.

[472] Nöldeke, _Sketches from Eastern History_, tr. by J. S. Black, p.

108 seq.

[473] Wellhausen, _Das Arabische Reich_, p. 307.

[474] _Recherches sur la domination Arabe_, p. 46 sqq.

[475] Dínawarí, ed. by Guirgass, p. 356.

[476] _Ibid._, p. 360, l. 15. The whole poem has been translated by

Professor Browne in his _Literary History of Persia_, vol. i, p. 242.

[477] _Sketches from Eastern History_, p. 111.

[478] Professor Bevan, to whose kindness I owe the following

observations, points out that this translation of _al-Saffáḥ_,

although it has been generally adopted by European scholars, is very

doubtful. According to Professor De Goeje, _al-Saffáḥ_ means 'the

munificent' (literally, 'pouring out' gifts, &c.). In any case it is

important to notice that the name was given to certain Pre-islamic

chieftains. Thus Salama b. Khálid, who commanded the Banú Taghlib at the

first battle of al-Kuláb (Ibnu ’l-Athír, ed. by Tornberg, vol. i, p.

406, last line), is said to have been called _al-Saffáḥ_ because he

'emptied out' the skin bottles (_mazád_) of his army before a battle

(Ibn Durayd, ed. by Wüstenfeld, p. 203, l. 16); and we find mention of a

poet named al-Saffáḥ b. ‘Abd Manát (_ibid._, p. 277, penult. line).

[479] See p. 205.

[480] G. Le Strange, _Baghdad under the Abbasid Caliphate_, p. 4 seq.

[481] Professor De Goeje has kindly given me the following

references:--Ṭabarí, ii, 78, l. 10, where Ziyád is called the _Wazír_

of Mu‘áwiya; Ibn Sa‘d, iii, 121, l. 6 (Abú Bakr the _Wazír_ of the

Prophet). The word occurs in Pre-islamic poetry (Ibn Qutayba, _K.

al-Shi‘r wa-’l-Shu‘ará_, p. 414, l. 1). Professor De Goeje adds that the

‘Abbásid Caliphs gave the name _Wazír_ as title to the minister who was

formerly called _Kátib_ (Secretary). Thus it would seem that the Arabic

_Wazír_ (literally 'burden-bearer'), who was at first merely a 'helper'

or 'henchman,' afterwards became the representative and successor of the

_Dapír_ (official scribe or secretary) of the Sásánian kings.

[482] This division is convenient, and may be justified on general

grounds. In a strictly political sense, the period of decline begins

thirty years earlier with the Caliphate of Ma’mún (813-833 A.D.). The

historian Abu ’l-Maḥásin († 1469 A.D.) dates the decline of the

Caliphate from the accession of Muktafí in 902 A.D. (_al-Nujúm

al-Záhira_, ed. by Juynboll, vol. ii, p. 134).

[483] See Nöldeke's essay, _Caliph Manṣur_, in his _Sketches from

Eastern History_, trans. by J. S. Black, p. 107 sqq.

[484] Professor Browne has given an interesting account of these

ultra-Shí‘ite insurgents in his _Lit. Hist. of Persia_, vol. i, ch. ix.

[485] Ṭabarí, iii, 404, l. 5 sqq.

[486] Ṭabarí, iii, 406, l. 1 sqq.

[487] _Murúju ’l-Dhahab_, ed. by Barbier de Meynard, vol. iv, p. 47 seq.

[488] When the Caliph Hádí wished to proclaim his son Ja‘far

heir-apparent instead of Hárún, Yaḥyá pointed out the danger of this

course and dissuaded him (_al-Fakhrí_, ed. by Derenbourg, p. 281).

[489] Ibn Khallikán, De Slane's translation, vol. iv, p. 105.

[490] Mas‘údí, _Murúju ’l-Dhahab_, vol. vi, p. 364.

[491] See, for example, _Haroun Alraschid_, by E. H. Palmer, in the New

Plutarch Series, p. 81 sqq.

[492] _Cf._ A. Müller, _Der Islam_, vol. i, p. 481 seq.

[493] Ibn Khallikán, De Slane's translation, vol. iv, p. 112.

[494] Literally, "No father to your father!" a common form of

imprecation.

[495] Green was the party colour of the ‘Alids, black of the ‘Abbásids.

[496] _Al-Nujúm al-Záhira_, ed. by Juynboll, vol. i, p. 631.

[497] The court remained at Sámarrá for fifty-six years (836-892 A.D.).

The official spelling of Sámarrá was _Surra-man-ra’á_, which may be

freely rendered 'The Spectator's Joy.'

[498] My account of these dynasties is necessarily of the briefest and

barest character. The reader will find copious details concerning most

of them in Professor Browne's _Literary History of Persia_: Ṣaffárids

and Sámánids in vol. i, p. 346 sqq.; Fáṭimids in vol. i, pp. 391-400

and vol. ii, p. 196 sqq.; Ghaznevids in vol. ii, chap. ii; and Seljúqs,

_ibid._, chaps. iii to v.

[499] Ibn Abí Usaybi‘a, _Ṭabaqátu ’l-Atibbá_, ed. by A. Müller, vol.

ii, p. 4, l. 4 sqq. Avicenna was at this time scarcely eighteen years of

age.

[500] ‘Abdu ’l-Hamíd flourished in the latter days of the Umayyad

dynasty. See Ibn Khallikán, De Slane's translation, vol. ii, p. 173,

Mas‘údí, _Murúju ’l-Dhahab_, vol. vi, p. 81.

[501] See Professor Margoliouth's Introduction to the _Letters of ‘Abu

’l-‘Alá al-Ma‘arrí_, p. xxiv.

[502] Abu ’l-Mahásin, _al-Nujúm al-Záhira_, ed. by Juynboll, vol. ii, p.

333. The original Ráfiḍites were those schismatics who rejected

(_rafaḍa_) the Caliphs Abú Bakr and ‘Umar, but the term is generally

used as synonymous with Shí‘ite.

[503] Mutanabbí, ed. by Dieterici, p. 148, last line and foll.

[504] D. B. Macdonald, _Muslim Theology_, p. 43 seq.

[505] I regret that lack of space compels me to omit the further history

of the Fáṭimids. Readers who desire information on this subject may

consult Stanley Lane-Poole's _History of Egypt in the Middle Ages_;

Wüstenfeld's _Geschichte der Faṭimiden-Chalifen_ (Göttingen, 1881);

and Professor Browne's _Lit. Hist. of Persia_, vol. ii, p. 196 sqq.

[506] Ibn Khallikán, De Slane's translation, vol. iv, p. 441.

[507] See the Introduction.

[508] Ibn Khaldún, _Muqaddima_ (Beyrout, 1900), p. 543 seq.--De Slane,

_Prolegomena_, vol. iii, p. 296 sqq.

[509] _Cf._ Goldziher, _Muhamm. Studien_, Part I, p. 114 seq.

[510] Read _mashárátí ’l-buqúl_ (beds of vegetables), not _mushárát_ as

my rendering implies. The change makes little difference to the sense,

but _mashárat_, being an Aramaic word, is peculiarly appropriate here.

[511] _Aghání_, xii, 177, l. 5 sqq; Von Kremer, _Culturgesch.

Streifzüge_, p. 32. These lines are aimed, as has been remarked by S.

Khuda Bukhsh (_Contributions to the History of Islamic Civilisation_,

Calcutta, 1905, p. 92), against Nabatæans who falsely claimed to be

Persians.

[512] The name is derived from Koran, xlix, 13: "_O Men, We have created

you of a male and a female and have made you into peoples_ (shu‘úban)

_and tribes, that ye might know one another. Verily the noblest of you

in the sight of God are they that do most fear Him._" Thus the

designation 'Shu‘úbite' emphasises the fact that according to

Muḥammad's teaching the Arab Moslems are no better than their

non-Arab brethren.

[513] _Muhamm. Studien_, Part I, p. 147 sqq.

[514] The term _Falsafa_ properly includes Logic, Metaphysics,

Mathematics, Medicine, and the Natural Sciences.

[515] Here we might add the various branches of Mathematics, such as

Arithmetic, Algebra, Mechanics, &c.

[516] ‘Abdu ’l-Raḥman Jámí († 1492 A.D.).

[517] I am deeply indebted in the following pages to Goldziher's essay

entitled _Alte und Neue Poesie im Urtheile der Arabischen Kritiker_ in

his _Abhand. zur Arab. Philologie_, Part I, pp. 122-174.

[518] _Cf._ the remark made by Abú ‘Amr b. al-‘Alá about the poet

Akhṭal (p. 242 _supra_).

[519] _Diwan des Abu Nowas, Die Weinlieder_, ed. by Ahlwardt, No. 10,

vv. 1-5.

[520] Ed. by De Goeje, p. 5, ll. 5-15.

[521] _Cf._ the story told of Abú Tammám by Ibn Khallikán (De Slane's

translation, vol. i, p. 350 seq.).

[522] See Nöldeke, _Beiträge_, p. 4.

[523] Ibn Khaldún, _Muqaddima_ (Beyrout, 1900), p. 573, l. 21 seq.;

_Prolegomena_ of Ibn K., translated by De Slane, vol. iii, p. 380.

[524] See Professor Browne's _Literary History of Persia_, vol. ii, p.

14 sqq.

[525] _Aghání_, xii, 80, l. 3.

[526] Freytag, _Arabum Proverbia_, vol. i, p. 46 seq., where the reader

will find the Arabic text of the verses translated here. Rückert has

given a German rendering of the same verses in his _Hamâsa_, vol. i, p.

311. A fuller text of the poem occurs in _Aghání_, xii, 107 seq.

[527] _Díwán_, ed. by Ahlwardt, _Die Weinlieder_, No. 26, v. 4.

[528] Ibn Qutayba, _K. al-Shi‘r wa-’l-Shu‘ará_, p. 502, l. 13.

[529] For the famous ascetic, Ḥasan of Baṣra, see pp. 225-227.

Qatáda was a learned divine, also of Baṣra and contemporary with

Ḥasan. He died in 735 A.D.

[530] These verses are quoted by Ibn Qutayba, _op. cit._, p. 507 seq.

'The Scripture' (_al-maṣḥaf_) is of course the Koran.

[531] _Die Weinlieder_, ed. by Ahlwardt, No. 47.

[532] _Ibid._, No. 29, vv. 1-3.

[533] Ibn Khallikán, ed. by Wüstenfeld, No. 169, p. 100; De Slane's

translation, vol. i, p. 393.

[534] _Cf._ _Díwán_ (ed. of Beyrout, 1886), p. 279, l. 9, where he

reproaches one of his former friends who deserted him because, in his

own words, "I adopted the garb of a dervish" (_ṣirtu fi ziyyi

miskíni_). Others attribute his conversion to disgust with the

immorality and profanity of the court-poets amongst whom he lived.

[535] Possibly he alludes to these aspersions in the verse (_ibid._, p.

153, l. 10): "_Men have become corrupted, and if they see any one who is

sound in his religion, they call him a heretic_" (_mubtadi‘_).

[536] Abu ’l-‘Atáhiya declares that knowledge is derived from three

sources, logical reasoning (_qiyás_), examination (_‘iyár_), and oral

tradition (_samá‘_). See his _Díwán_, p. 158, l. 11.

[537] _Cf._ _Mání, seine Lehre und seine Schriften_, by G. Flügel, p.

281, l. 3 sqq. Abu ’l-‘Atáhiya did not take this extreme view (_Díwán_,

p. 270, l. 3 seq.).

[538] See Shahrastání, Haarbrücker's translation, Part I, p. 181 sqq. It

appears highly improbable that Abu ’l-‘Atáhiya was a Shí‘ite. _Cf._ the

verses (_Díwán_, p. 104, l. 13 seq.), where, speaking of the prophets

and the holy men of ancient Islam, he says:--

"_Reckon first among them Abú Bakr, the veracious,

And exclaim 'O ‘Umar!' in the second place of honour.

And reckon the father of Ḥasan after ‘Uthmán,

For the merit of them both is recited and celebrated._"

[539] _Aghání_, iii, 128, l. 6 sqq.

[540] _Transactions of the Ninth Congress of Orientalists_, vol. ii. p.

114.

[541] _Díwán_, p. 274, l. 10. _Cf._ the verse (p. 199, penultimate

line):--

"_When I gained contentment, I did not cease (thereafter)

To be a king, regarding riches as poverty._"

The ascetic "lives the life of a king" (_ibid._, p. 187, l. 5).

Contented men are the noblest of all (p. 148, l. 2). So the great

Persian mystic, Jalálu ’l-Dín Rúmí, says in reference to the perfect

Ṣúfí (_Díván-i Shams-i Tabríz_, No. viii, v. 3 in my edition):

_Mard-i khudá sháh buvad zír-i dalq_, "the man of God is a king 'neath

dervish-cloak;" and eminent spiritualists are frequently described as

"kings of the (mystic) path." I do not deny, however, that this metaphor

may have been originally suggested by the story of Buddha.

[542] _Díwán_, p. 25, l. 3 sqq. Abu ’l-‘Atáhiya took credit to himself

for introducing 'the language of the market-place' into his poetry

(_ibid._ p. 12, l. 3 seq.).

[543] _Díwán_ (Beyrout, 1886), p. 23, l. 13 et seqq.

[544] _Ibid._, p. 51, l. 2.

[545] _Ibid._, p. 132, l. 3.

[546] _Ibid._, p. 46, l. 16.

[547] _Díwán_, p. 260, l. 11 _et seqq._

[548] _Ibid._, p. 295, l. 14 _et seqq._

[549] _Ibid._, p. 287, l. 10 seq.

[550] _Ibid._, p. 119, l. 11.

[551] _Ibid._, p. 259, penultimate line _et seq._

[552] _Ibid._, p. 115, l. 4.

[553] _Díwán_, p. 51, l. 10.

[554] _Ibid._, p. 133, l. 5.

[555] _Ibid._, p. 74, l. 4.

[556] _Ibid._, p. 149, l. 12 seq.

[557] _Ibid._, p. 195, l. 9. _Cf._ p. 243, l. 4 seq.

[558] _Ibid._, p. 274, l. 6.

[559] _Ibid._, p. 262, l. 4.

[560] _Ibid._, p. 346, l. 11. _Cf._ p. 102, l. 11; p. 262, l. 1 seq.; p.

267, l. 7. This verse is taken from Abu ’l-‘Atáhiya's famous didactic

poem composed in rhyming couplets, which is said to have contained 4,000

sentences of morality. Several of these have been translated by Von

Kremer in his _Culturgeschichte des Orients_, vol. ii, p. 374 sqq.

[561] In one of his poems (_Díwán_, p. 160, l. 11), he says that he has

lived ninety years, but if this is not a mere exaggeration, it needs to

be corrected. The words for 'seventy' and 'ninety' are easily confused

in Arabic writing.

[562] Tha‘álibí, _Yatimatu ’l-Dahr_ (Damascus, 1304 A.H.), vol. i, p. 8

seq.

[563] See Von Kremer's _Culturgeschichte_, vol. ii, p. 381 sqq.;

Ahlwardt, _Poesie und Poetik der Araber_, p. 37 sqq.; R. Dvorak, _Abú

Firás, ein arabischer Dichter und Held_ (Leyden, 1895).

[564] Mutanabbí, ed. by Dieterici, p. 493. Wáḥidí gives the whole

story in his commentary on this verse.

[565] Mutanabbí, it is said, explained to Sayfu ’l-Dawla that by _surra_

(gladden) he meant _surriyya_; whereupon the good-humoured prince

presented him with a slave-girl.

[566] Literally, "Do not imagine fat in one whose (apparent) fat is

(really) a tumour."

[567] _Díwán_, ed. by Dieterici, pp. 481-484.

[568] The most esteemed commentary is that of Wáḥidí († 1075 A.D.),

which has been published by Fr. Dieterici in his edition of Mutanabbí

(Berlin, 1858-1861).

[569] _Motenebbi, der grösste arabische Dichter_ (Vienna, 1824).

[570] _Abulfedæ Annales Muslemici_ (Hafniæ, 1789, &c.), vol. ii, p. 774.

_Cf._ his notes on Ṭarafa's _Mu‘allaqa_, of which he published an

edition in 1742.

[571] _Chrestomathie Arabe_ (2nd edition), vol. iii, p. 27 sqq. _Journal

des Savans_, January, 1825, p. 24 sqq.

[572] _Commentatio de Motenabbio_ (Bonn, 1824).

[573] _Geschichte der Arabischen Litteratur_ (Weimar, 1898, &c.), vol.

i, p. 86.

[574] I have made free use of Dieterici's excellent work entitled

_Mutanabbi und Seifuddaula aus der Edelperle des Tsaâlibi_ (Leipzig,

1847), which contains on pp. 49-74 an abstract of Tha‘álibí's criticism

in the fifth chapter of the First Part of the _Yatíma_.

[575] Mutanabbí, ed. by Dieterici, p. 182, vv. 3-9, omitting v. 5.

[576] The author of these lines, which are quoted by Ibn Khallikán in

his article on Mutanabbí, is Abu ’l-Qásim b. al-Muẓaffar b. ‘Alí

al-Ṭabasí.

[577] Mutanabbí, ed. by Dieterici, p. 581, v. 27.

[578] _Ibid._, p. 472, v. 5.

[579] Mutanabbí, ed. by Dieterici, p. 341, v. 8.

[580] Margoliouth's Introduction to the _Letters of Abu ’l-‘Alá_, p.

xxii.

[581] _Ibid._, p. xxvii seq.

[582] _Luzúmiyyát_ (Cairo, 1891), vol. i, p. 201.

[583] _I.e._, his predecessors of the modern school. Like Mutanabbí, he

ridicules the conventional types (_asálíb_) in which the old poetry is

cast _Cf._ Goldziher, _Abhand. zur Arab. Philologie_, Part I, p. 146 seq.

[584] The proper title is _Luzúmu má lá yalzam_, referring to a

technical difficulty which the poet unnecessarily imposed on himself

with regard to the rhyme.

[585] _Abulfedæ Annales Muslemici_, ed. by Adler (1789-1794), vol. iii,

p. 677.

[586] _Literaturgesch. der Araber_, vol. vi, p. 900 sqq.

[587] _Sitzungsberichte der Philosophisch-Historischen Classe der

Kaiserlichen Akademie der Wissenschaften_, vol. cxvii, 6th Abhandlung

(Vienna, 1889). Select passages admirably rendered by Von Kremer into

German verse will be found in the _Z.D.M.G._, vol. 29, pp. 304-312; vol.

30, pp. 40-52; vol. 31, pp. 471-483; vol. 38, pp. 499-529.

[588] _Z.D.M.G._, vol. 38, p. 507; Margoliouth, _op. cit._, p. 131, l.

15 of the Arabic text.

[589] _Z.D.M.G._, vol. 29, p. 308.

[590] Margoliouth, _op. cit._, p. 133 of the Arabic text.

[591] This passage occurs in Abu ’l-‘Alá's _Risálatu ’l-Ghufrán_ (see

_infra_), _J.R.A.S._ for 1902, p. 351. _Cf._ the verses translated by

Von Kremer in his essay on Abu ’l-‘Alá, p. 23.

[592] For the term 'Ḥaníf' see p. 149 _supra_. Here it is synonymous

with 'Muslim.'

[593] _Z.D.M.G._, vol. 38, p. 513.

[594] This work, of which only two copies exist in Europe--one at

Constantinople and another in my collection--has been described and

partially translated in the _J.R.A.S._ for 1900, pp. 637-720, and for

1902, pp. 75-101, 337-362, and 813-847.

[595] Margoliouth, _op. cit._, p. 132, last line of the Arabic text.

[596] _Z.D.M.G._, vol. 31, p. 483.

[597] De Gobineau, _Les religions et les philosophies dans l'Asie

centrale_, p. 11 seq.

[598] _Z.D.M.G._, vol. 31, p. 477.

[599] _Ibid._, vol. 29, p. 311.

[600] _Z.D.M.G._ vol. 38, p. 522.

[601] According to De Goeje, _Mémoires sur les Carmathes du Bahrain_, p.

197, n. 1, these lines refer to a prophecy made by the Carmathians that

the conjunction of Saturn and Jupiter, which took place in 1047 A.D.

would herald the final triumph of the Fáṭimids over the ‘Abbásids.

[602] _Z.D.M.G._, vol. 38, p. 504.

[603] _Z.D.M.G._, vol. 31, p. 474.

[604] _Luzúmiyyát_ (Cairo, 1891), i, 394.

[605] _Ibid._, i, 312.

[606] Von Kremer, _op. cit._, p. 38.

[607] _Safar-náma_, ed. by Schefer, p. 10 seq. = pp. 35-36 of the

translation.

[608] _Luzúmiyyát_, ii, 280. The phrase does not mean "I am the child of

my age," but "I live in the present," forgetful of the past and careless

what the future may bring.

[609] See Von Kremer, _op. cit._, p. 46 sqq.

[610] See the article on Ṭughrá’í in Ibn Khallikán, De Slane's

translation, vol. i, p. 462.

[611] _Ibid._, vol. iii, p. 355.

[612] The spirit of fortitude and patience (_ḥamása_) is exhibited by

both poets, but in a very different manner. Shanfará describes a man of

heroic nature. Ṭughrá’í wraps himself in his virtue and moralises

like a Muḥammadan Horace. Ṣafadí, however, says in his commentary

on Ṭughrá’í's ode (I translate from a MS. copy in my possession): "It

is named _Lámiyyatu ’l-‘Ajam_ by way of comparing it with the _Lámiyyatu

’l-‘Arab_, because it resembles the latter in its wise sentences and

maxims."

[613] _I.e._, the native of Abúṣir (Búṣír), a village in Egypt.

[614] The _Burda_, ed. by C. A. Ralfs (Vienna, 1860), verse 140; _La

Bordah traduite et commentée par René Basset_ (Paris, 1894), verse 151.

[615] This appears to be a reminiscence of the fact that Muḥammad

gave his own mantle as a gift to Ka‘b b. Zuhayr, when that poet recited

his famous ode, _Bánat Su‘ád_ (see p. 127 _supra_).

[616] _Maqáma_ (plural, _maqámát_) is properly 'a place of standing';

hence, an assembly where people stand listening to the speaker, and in

particular, an assembly for literary discussion. At an early period

reports of such conversations and discussions received the name of

_maqámát_ (see Brockelmann, _Gesch. der Arab. Litteratur_, vol. i, p.

94). The word in its literary sense is usually translated by 'assembly,'

or by the French '_séance_.'

[617] _The Assemblies of al-Ḥarírí_, translated from the Arabic, with

an introduction and notes by T. Chenery (1867), vol. i, p. 19. This

excellent work contains a fund of information on diverse matters

connected with Arabian history and literature. Owing to the author's

death it was left unfinished, but a second volume (including

_Assemblies_ 27-50) by F. Steingass appeared in 1898.

[618] A full account of his career will be found in the Preface to

Houtsma's _Recueil de textes relatifs à l'histoire des Seldjoucides_,

vol. ii. p. 11 sqq. _Cf._ Browne's _Lit. Hist. of Persia_, vol. ii, p.

360.

[619] This is a graceful, but probably insincere, tribute to the

superior genius of Hamadhání.

[620] The above passage is taken, with some modification, from the

version of Ḥarírí published in 1850 by Theodore Preston, Fellow of

Trinity College, Cambridge, who was afterwards Lord Almoner's Professor

of Arabic (1855-1871).

[621] Moslems had long been familiar with the fables of Bidpai, which

were translated from the Pehleví into Arabic by Ibnu ’l-Muqaffa‘ (†

_circa_ 760 A.D.).

[622] _Al-Fakhrí_, ed. by Derenbourg, p. 18, l. 4 sqq.

[623] A town in Mesopotamia, not far from Edessa. It was taken by the

Crusaders in 1101 A.D. (Abu ’l-Fidá, ed. by Reiske, vol. iii, p. 332).

[624] The 48th _Maqáma_ of the series as finally arranged.

[625] Chenery, _op. cit._, p. 23.

[626] This has been done with extraordinary skill by the German poet,

Friedrich Rückert (_Die Verwandlungen des Abu Seid von Serug_, 2nd ed.

1837), whose work, however, is not in any sense a translation.

[627] A literal translation of these verses, which occur in the sixth

_Assembly_, is given by Chenery, _op. cit._, p. 138.

[628] _Ibid._, p. 163.

[629] Two grammatical treatises by Ḥarírí have come down to us. In

one of these, entitled _Durratu ’l-Ghawwáṣ_ ('The Pearl of the

Diver') and edited by Thorbecke (Leipzig, 1871), he discusses the

solecisms which people of education are wont to commit.

[630] See Chenery, _op. cit._, pp. 83-97.

[631] _The Caliphate, its Rise, Decline, and Fall_, p. 573.

[632] Another example is ‘Umar al-Khayyámí for ‘Umar Khayyám. The

spelling Ghazzálí (with a double _z_) was in general use when Ibn

Khallikán wrote his Biographical Dictionary in 1256 A.D. (see De Slane's

translation, vol. i, p. 80), but according to Sam‘ání the name is

derived from Ghazála, a village near Ṭús; in which case Ghazálí is

the correct form of the _nisba_. I have adopted 'Ghazalí' in deference

to Sam‘ání's authority, but those who write 'Ghazzálí' can at least

claim that they err in very good company.

[633] Shamsu ’l-Dín al-Dhahabí († 1348 A.D.).

[634] ‘Abdu ’l-Raḥím al-Isnawí († 1370 A.D.), author of a

biographical work on the Sháfi‘ite doctors. See Brockelmann, _Gesch. der

Arab. Litt._, vol. ii, p. 90.

[635] Abu ’l-Ma‘álí al-Juwayní, a famous theologian of Naysábúr († 1085

A.D.), received this title, which means 'Imám of the Two Sanctuaries,'

because he taught for several years at Mecca and Medína.

[636] _I.e._, the camp-court of the Seljúq monarch Maliksháh, son of Alp

Arslán.

[637] According to his own account in the _Munqidh_, Ghazálí on leaving

Baghdád went first to Damascus, then to Jerusalem, and then to Mecca.

The statement that he remained ten years at Damascus is inaccurate.

[638] The MS. has Fakhru ’l-Dín.

[639] Ghazálí's return to public life took place in 1106 A.D.

[640] The correct title of Ibn Ḥazm's work is uncertain. In the Cairo

ed. (1321 A.H.) it is called _Kitábu ’l-Fiṣal fi ’l-Milal wa ’l-Ahwá

wa ’l-Niḥal_.

[641] See p. 195 _supra_.

[642] Kor. ix, 3. The translation runs ("This is a declaration) _that

God is clear of the idolaters, and His Apostle likewise_." With the

reading _rasúlihi_ it means that God is clear of the idolaters and also

of His Apostle.

[643] Ibn Khallikan, De Slane's translation, vol. i, p. 663.

[644] See p. 128.

[645] Ibn Khallikán, No. 608; De Slane's translation, vol. iii, p. 31.

[646] See pp. 131-134, _supra_.

[647] Goldziher, _Muhammedanische Studien_, Part I, p. 197.

[648] _Ibid._, p. 195.

[649] Ibn Qutayba, _Kitábu ’l-Ma‘árif_, p. 269.

[650] While Abú ‘Ubayda was notorious for his freethinking

proclivities, Aṣma‘í had a strong vein of pietism. See Goldziher,

_loc. cit._, p. 199 and _Abh. zur Arab. Philologie_, Part I, p. 136.

[651] Professor Browne has given a _résumé_ of the contents in his _Lit.

Hist. of Persia_, vol. i, p. 387 seq.

[652] Ed. by Max Grünert (Leyden, 1900).

[653] Vol. i ed. by C. Brockelmann (Weimar and Strassburg, 1898-1908).

[654] The epithet _jáḥiẓ_ means 'goggle-eyed.'

[655] See p. 267.

[656] Ibn Khallikán, De Slane's translation, vol. ii, p. 250.

[657] One of these, the eleventh of the complete work, has been edited

by Ahlwardt: _Anonyme Arabische Chronik_ (Greifswald, 1883). It covers

part of the reign of the Umayyad Caliph, ‘Abdu ’l-Malik (685-705 A.D.).

[658] The French title is _Les Prairies d'Or_. Brockelmann, in his

shorter _Hist. of Arabic Literature_ (Leipzig, 1901), p. 110, states

that the correct translation of _Murúju ’l-Dhahab_ is 'Goldwäschen.'

[659] Concerning Ṭabarí and his work the reader should consult De

Goeje's Introduction (published in the supplementary volume containing

the Glossary) to the Leyden edition, and his excellent article on

Ṭabarí and early Arab Historians in the _Encyclopædia Britannica_.

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

[661] _Selection from the Annals of Tabarí_, ed. by M. J. de Goeje

(Leyden, 1902), p. xi.

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

[663] Al-Bal‘amí, the Vizier of Manṣúr I, the Sámánid, made in 963

A.D. a Persian epitome of which a French translation by Dubeux and

Zotenberg was published in 1867-1874.

[664] _Murúju ’l-Dhahab_, ed. by Barbier de Meynard, vol. i, p. 5 seq.

[665] The _Akhbáru ’l-Zamán_ in thirty volumes (one volume is extant at

Vienna) and the _Kitáb al-Awsaṭ_.

[666] _Murúju ’l-Dhahab_, p. 9 seq.

[667] It may be noted as a coincidence that Ibn Khaldún calls Mas‘údí

_imáman lil-mu’arrikhín_, "an Imám for all the historians," which

resembles, though it does not exactly correspond to, "the Father of

History."

[668] Mas‘údí gives a summary of the contents of his historical and

religious works in the Preface to the _Tanbíh 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 the _Murúju ’l-Dhahab_, vol. ix, p.

302 sqq.

[669] See _Murúj_, vol. i, p. 201, and vol. iii, p. 268.

[670] _Ibid._, vol. ii, p. 372 sqq.

[671] De 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.

[672] The full title is _Kitábu ’l-Kámil fi ’l-Ta’ríkh_, or 'The Perfect

Book of Chronicles.' It has been edited by Tornberg in fourteen volumes

(Leyden, 1851-1876).

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

[674] An excellent account of the Arab geographers is given by Guy Le

Strange in the Introduction to his _Palestine under the Moslems_

(London, 1890). De Goeje has edited the works of Ibn Khurdádbih,

Iṣṭakhrí, Ibn Ḥawqal, and Muqaddasí in the _Bibliotheca

Geographorum Arabicorum_ (Leyden, 1870, &c.)

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

[676] P. 243.

[677] The translators employed by the Banú Músá were paid at the rate of

about 500 dínárs a month (_ibid._, p. 43, l. 18 sqq.).

[678] _Ibid._, p. 271; Ibn Khallikán, De Slane's translation, vol. iii,

p. 315.

[679] A 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's _Culturgeschichte 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 entitled _The Legacy of the Islamic World_, ed. by Sir

T. W. Arnold and Professor A. Guillaume, is in course of publication.

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

[681] _The Chronology of Ancient Nations_ (London, 1879) and Alberuni's

_India_ (London, 1888).

[682] P. 384 sqq.

[683] The passages concerning the Ṣábians were edited and translated,

with copious annotations, by Chwolsohn in his _Ssabier und Ssabismus_

(St. Petersburg, 1856), vol. ii, p. 1-365, while Flügel made similar use

of the Manichæan portion in _Mani, seine Lehre und seine Schriften_

(Leipzig, 1862).

[684] Wellhausen, _Das Arabische Reich_, p. 350 seq.

[685] See Goldziher, _Muhamm. Studien_, Part II, p. 53 sqq.

[686] _Ibid._, p. 70 seq.

[687] _Fragmenta Historicorum Arabicorum_, ed. by De Goeje and De Jong,

p. 298.

[688] There are, of course, some partial exceptions to this rule,

_e.g._, Mahdí and Hárún al-Rashíd.

[689] See p. 163, note.

[690] Several freethinkers of this period attempted to rival the Koran

with their own compositions. See Goldziher, _Muhamm. Studien_, Part II,

p. 401 seq.

[691] _Al-Nujúm al-Záhira_, ed. by Juynboll, vol. i, p. 639.

[692] This is the literal translation of _Ikhwánu ’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.

[693] Ibnu ’l-Qifṭí, _Ta’ ríkhu ’l-Ḥukamá_ (ed. by Lippert), p.

83, l. 17 sqq.

[694] _Notice sur un manuscrit de la secte des Assassins_, by P.

Casanova in the _Journal Asiatique_ for 1898, p 151 sqq.

[695] De Goeje, _Mémoire sur les Carmathes_, p. 172.

[696] _Ṣâliḥ 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.

[697] Ṭabarí, iii, 522, 1.

[698] _I.e._ the sacred books of the Manichæans, which were often

splendidly illuminated. See Von Kremer, _Culturgesch. Streifzüge_, p.

39.

[699] _Cf._ Ṭabarí, iii, 499, 8 sqq.

[700] _Ibid._, iii, 422, 19 sqq.

[701] _Cf._ the saying "_Aẓrafu mina ’l-Zindíq_" (Freytag, _Arabum

Proverbia_, vol. i, p. 214).

[702] As 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._"

[703] These popular preachers (_quṣṣáṣ_) are admirably

described by Goldziher, _Muhamm. Studien_, Part II, p. 161 sqq.

[704] The Arabic text of these verses will be found in Goldziher's

monograph, p. 122, ll. 6-7.

[705] See a passage from the _Kitábu ’l-Ḥayawán_, cited by Baron V.

Rosen in _Zapiski_, vol. vi, p. 337, and rendered into English in my

_Translations from Eastern Poetry and Prose_, p. 53. Probably these

monks were Manichæans, not Buddhists.

[706] _Zaddíq_ is an Aramaic word meaning 'righteous.' Its etymological

equivalent in Arabic is _siddíq_, which has a different meaning, namely,

'veracious.' _Zaddíq_ passed into Persian in the form _Zandík_, which

was used by the Persians before Islam, and _Zindíq_ is 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

of _Zindíq_ are given in Professor Browne's _Literary Hist. of Persia_

(vol. i, p. 159 sqq.), where the reader will also find a lucid account

of the Manichæan doctrines.

[707] Ibnu ’l-Athír, vol. viii, p. 229 seq. (anno 323 A.H. = 934-935

A.D.).

[708] _Ibid._, p. 98.

[709] _Ibid._, p. 230 seq.

[710] See p. 192.

[711] _I.e._, he is saved from Hell but excluded from Paradise.

[712] Ibn Khallikán, ed. by Wüstenfeld, No. 440; De Slane's translation,

vol. ii, p. 228.

[713] The 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 his _Muslim Theology_, p. 293 and foll.

[714] _Op. cit._, p. 7 seq.

[715] Schreiner, _Zur Geschichte des Ash‘aritenthums_ in the _Proceedings

of the Eighth International Congress of Orientalists_ (1889), p. 5 of

the _tirage à part_.

[716] _Z.D.M.G._, vol. 31, p. 167.

[717] See Goldziher in _Z.D.M.G._, vol. 41, p. 63 seq., whence the

following details are derived.

[718] See p. 339 seq.

[719] I have used the Cairo edition of 1309 A.H. A French translation by

Barbier de Meynard was published in the _Journal Asiatique_ (January,

1877), pp. 9-93.

[720] These are the Ismá‘ílís or Báṭinís (including the Carmathians

and Assassins). See p. 271 sqq.

[721] _A Literary History of Persia_, vol. ii, p. 295 seq.

[722] _The Life of al-Ghazzālī_ in the _Journal of the American

Oriental Society_, vol. xx (1899), p. 122 sqq.

[723] _Herrschende Ideen_, p. 67.

[724] _Idee und Grundlinien einer allgemeiner Geschichte der Mystik_, an

academic oration delivered on November 22, 1892, and published at

Heidelberg in 1893.

[725] The 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.).

[726] This, so far as I know, is the oldest extant definition of

Ṣúfiism.

[727] It is impossible not to recognise the influence of Greek

philosophy in this conception of Truth as Beauty.

[728] Jámí 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."

[729] See ‘Aṭṭár's _Tadhkiratu ’l-Awliyá_, ed. by Nicholson, Part

I, p. 114; Jámí's _Nafaḥát_, p. 35; Ibn Khallikán, De Slane's

translation, vol. i, p. 291.

[730] _Murúju ’l-Dhahab_, vol. ii, p. 401 seq.

[731] The _Influence 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 the _J.R.A.S._ for January, 1904, pp.

125-141.

[732] It 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, 1299 A.H.), p. 14, l. 21 sqq.

[733] This definition is by Abu ’l-Ḥusayn al-Núrí († 907-908 A.D.).

[734] See Professor Browne's _Lit. Hist. of Persia_, vol. ii, p. 261

sqq.

[735] The _Díwán of ‘Umar Ibnu ’l-Fáriḍ_, ed. by Rushayyid

al-Daḥdáḥ (Marseilles, 1853).

[736] _I.e._, New and Old Cairo.

[737] The _Díwán_, excluding the _Tá’iyyatu ’l-Kubrá_, has been edited

by Rushayyid al-Daḥdáḥ (Marseilles, 1853).

[738] _Díwán_, p. 219, l. 14 and p. 213, l. 18.

[739] Ibnu ’l-Fáriḍ, like Mutanabbí, shows a marked fondness for

diminutives. As he observes (_Díwán_, p. 552):--

_má qultu ḥubayyibí mina ’l-taḥqíri

bal ya‘dhubu ’smu ’l-shakhṣi bi-’l-taṣghíri._

"_Not in contempt I say 'my darling.' No!

By 'diminution' names do sweeter grow._"

[740] _Dìwàn_, p. 472 sqq. A French rendering will be found at p. 41 of

Grangeret de Lagrange's _Anthologie Arabe_ (Paris, 1828).

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

[742] _Díwán_, p. 257 sqq.

[743] This 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.

[744] _Díwán_, p. 142 sqq.

[745] See _A 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.

[746] The best-known biography of Ibnu ’l-‘Arabí occurs in Maqqarí's

_Nafḥu ’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, the _Shadharátu

’l-Dhahab_, and published in the _J.R.A.S._ for 1906, pp. 806-824. _Cf._

also Von Kremer's _Herrschende Ideen_, pp. 102-109.

[747] Muḥyi ’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 († 1151 A.D.).

[748] _Al-Kibrít al-aḥmar_ (literally, 'the red sulphur').

[749] See Von Kremer, _op. cit._, p. 108 seq.

[750] The above particulars are derived from an abstract of the

_Futúḥát_ made by ‘Abdu ’l-Wahháb al-Sha‘rání († 1565 A.D.), of which

Fleischer has given a full description in the _Catalogue of Manuscripts

in the Leipzig Univ. Library_ (1838), pp. 490-495.

[751] Maqqarí, i, 569, 11.

[752] Aḥmad b. Ḥanbal.

[753] Abú Ḥanífa.

[754] _Fuṣúṣu ’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.

[755] Ibnu ’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 προφορικός.

[756] The Arabic text of these verses will be found in the collection of

Ibnu ’l-‘Arabí's mystical odes, entitled _Tarjumánu ’l-Ashwáq_, which I

have edited (Oriental Translation Fund, New Series, vol. xx, p. 19, vv.

13-15).

[757] Ibnu ’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 my _Studies in Islamic Mysticism_, pp. 77-142 and

pp. 149-161.

[758] See Asin Palacios, _Islam and the Divine Comedy_, London, 1926.

[759] Abridged from Ibnu ’l-‘Idhárí, _al-Bayán al-Mughrib_, ed. by Dozy,

vol. ii, p. 61 seq.

[760] Ibn Khallikán, ed. by Wüstenfeld, No. 802; De Slane's translation,

vol. iv, p. 29 sqq.

[761] Muqaddasí (ed. by De Goeje), p. 236, cited by Goldziher, _Die

Zâhiriten_, p. 114.

[762] Dozy, _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.

[764] Maqqarí, 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 († 1632 A.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 entitled _Nafḥu ’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 of _Analectes sur l'Histoire et

la Littérature des Arabes d'Espagne_ (Leyden, 1855-1861).

[765] The 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.

[766] Dozy, _op. cit._, vol. ii, p. 103 seq.

[767] Qazwíní, _Átháru ’l-Bilád_, ed. by Wüstenfeld, p. 364, l. 5 sqq.

[768] See Schack, _op. cit._, vol. ii, p. 46 sqq.

[769] The Arabic original occurs in the 11th chapter of the _Ḥalbatu

’l-Kumayt_, a collection of poems on wine and drinking by Muḥammad b.

Ḥasan al-Nawájí († 1455 A.D.), and is also printed in the _Anthologie

Arabe_ of Grangeret de Lagrange, p. 202.

[770] _Al-Ḥullat al-Siyará_ of 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.

[771] Full 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.

[772] Maqqarí, _loc. cit._, p. 87, l. 10 sqq.

[773] Dozy, _Histoire des Musulmans d'Espagne_, vol. iii, p. 107 sqq.

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

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

[776] Ibn Khallikán, _loc. cit._

[777] _Loc. cit._, p. 189. For the sake of clearness I have slightly

abridged and otherwise remodelled De Slane's translation of this

passage.

[778] A somewhat different version of these events is given by Dozy,

_Histoire des Musulmans d'Espagne_, vol. iv, p. 189 sqq.

[779] The term _Mulaththamún_, which means literally 'wearers of the

_lithám_' (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 time ruled over Northern Africa.

[780] Ibnu ’l-Abbár (Dozy, _Loci de Abbadidis_, vol. ii, p. 63).

[781] _Histoire des Musulmans d'Espagne_, vol. iv, p. 287.

[782] _I.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.

[783] The Arabic text of this poem, which occurs in the _Qalá’idu

’l-‘Iqyán_ of Ibn Kháqán, will be found on pp. 24-25 of Weyers's

_Specimen criticum exhibens locos Ibn Khacanis de Ibn Zeidouno_ (Leyden,

31).

[784] Cited by Ibn Khallikán in his article on Ibn Ḥazm (De Slane's

translation, vol. ii, p. 268).

[785] Maqqarí, vol. i, p. 511, l. 21.

[786] Maqqarí, _loc. cit._ p. 515, l. 5 seq.

[787] See p. 341, note 1[640].

[788] The contents of the _Kitábu ’l-Milal wa-’l-Niḥal_ are fully

summarised by Dozy in the Leyden Catalogue, vol. iv, pp. 230-237. _Cf._

also _Zur Komposition von Ibn Ḥazm's Milal wa’n-Niḥal_, by Israel

Friedlaender in the _Nöldeke-Festschrift_ (Giessen, 1906), vol. i, p.

267 sqq.

[789] So far as I am aware, the report that copies are preserved in the

great mosque at Tunis has not been confirmed.

[790] His Arabic name is Ismá‘íl b. Naghdála. See the Introduction to

Dozy's ed. of Ibnu ’l-‘Idhárí, p. 84, n. 1.

[791] An interesting notice of Samuel Ha-Levi is given by Dozy in his

_Hist. des Mus. d'Espagne_, vol. iv, p. 27 sqq.

[792] _Kámil_ of 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.

[793] See note on p. 423.

[794] The province of Tunis.

[795] _Murábiṭ_ is literally 'one who lives in a _ribáṭ_,' _i.e._,

a guardhouse or military post on the frontier. Such buildings were often

occupied, in addition to the garrison proper, by individuals who, from

pious motives, wished to take part in the holy war (_jihád_) against the

unbelievers. The word _murábiṭ_, therefore, gradually got an

exclusively religious signification, 'devotee' or 'saint,' which appears

in its modern form, _marabout_. As applied to the original Almoravides,

it still retains a distinctly military flavour.

[796] See Goldziher's article _Materialien zur Kenntniss der

Almohadenbewegung in Nordafrika_ (_Z.D.M.G._, vol. 41, p. 30 sqq.).

[797] ‘Abdu ’l-Wáḥid, _History of the Almohades_, ed. by Dozy, p.

135, l. 1 sqq.

[798] The Berbers at this time were Sunnite and anti-Fáṭimid.

[799] Almohade is the Spanish form of _al-Muwaḥḥid_.

[800] Stanley Lane-Poole, _The Mohammadan Dynasties_, p. 46.

[801] Renan, _Averroës et l'Averroïsme_, p. 12 sqq.

[802] See a passage from ‘Abdu ’l-Wáhid's _History of the Almohades_ (p.

201, l. 19 sqq.), which is translated in Goldziher's _Ẓâhiriten_, p.

174.

[803] The Arabic text, with a Latin version by E. Pocock, was published

in 1671, and again in 1700, under the title _Philosophus Autodidactus_.

An English translation by Simon Ockley appeared in 1708, and has been

several times reprinted.

[804] The true form of this name is Absál, as in Jámí's celebrated poem.

_Cf._ De Boer, _The History of Philosophy in Islam_, translated by E. R.

Jones, p. 144.

[805] Jurjí Zaydán, however, is disposed to regard the story as being

not without foundation. See his interesting discussion of the evidence

in his _Ta‘ríkhu ’l-Tamaddun al-Islámi_ ('History of Islamic

Civilisation'), Part III, pp. 40-46.

[806] The life of Ibnu ’l-Khaṭib has been written by his friend and

contemporary, Ibn Khaldún (_Hist. of the Berbers_, translated by De

Slane, vol. iv. p. 390 sqq.), and forms the main subject of Maqqarí's

_Nafḥu ’l-Ṭíb_ (vols. iii and iv of the Buláq edition).

[807] Schack, _op. cit._, vol. i, p. 312 seq.

[808] Cited in the _Shadharátu ’l-Dhahab_, a MS. in my collection. See

_J.R.A.S._ for 1899, p. 911 seq., and for 1906, p. 797.

[809] The Arabic text of the Prolegomena has been published by

Quatremère in _Notices et extraits des manuscrits de la Bibliothèque

Impériale_, vols. 16-18, and at Beyrout (1879, 1886, and 1900). A French

translation by De Slane appeared in _Not. et Extraits_, vols. 19-21.

[810] _Muqaddima_ (Beyrout ed. of 1900), p. 35, l. 5 sqq. = Prolegomena

translated by De Slane, vol. i, p. 71.

[811] _Muqaddima_, p. 37, l. 4 fr. foot = De Slane's translation, vol.

i, p. 77.

[812] Von Kremer has discussed Ibn Khaldún's ideas more fully than is

possible here in an admirably sympathetic article, _Ibn Chaldun und

seine Culturgeschichte der islamischen Reiche_, contributed to the

_Sitz. der Kais. Akad. der Wissenschaften_, vol. 93 (Vienna, 1879). I

have profited by many of his observations, and desire to make the

warmest acknowledgment of my debt to him in this as in countless other

instances.

[813] _Muqaddima_, Beyrout ed., p. 170 = De Slane's translation, vol. i,

p. 347 sqq.

[814] _Muqaddima_, p. 175 = De Slane's translation, vol. i, p. 356 sqq.

[815] An excellent appreciation of Ibn Khaldún as a scientific historian

will be found in Robert Flint's _History of the Philosophy of History_,

vol. i, pp. 157-171.

[816] Schack, _op. cit._, vol. ii, p. 151.

[817] E. J. W. Gibb, _A History of Ottoman Poetry_, vol. ii, p. 5.

[818] The nineteenth century should have been excepted, so far as the

influence of modern civilisation has reacted on Arabic literature.

[819] These Ismál‘ílís are the so-called Assassins, the terrible sect

organised by Ḥasan b. Ṣabbáḥ (see Professor Browne's _Literary

History of Persia_, vol. ii, p. 201 sqq.), and finally exterminated by

Húlágú. They had many fortresses, of which Alamút was the most famous,

in the Jibál province, near Qazwín.

[820] The reader must be warned that this and the following account of

the treacherous dealings of Ibnu ’l-‘Alqamí are entirely contradicted by

Shí‘ite historians. For example, the author of _al-Fakhrí_ (ed. by

Derenbourg, p. 452) represents the Vizier as a far-seeing patriot who

vainly strove to awaken his feeble-minded master to the gravity of the

situation.

[821] Concerning the various functions of the Dawídár (literally

Inkstand-holder) or Dawádár, as the word is more correctly written, see

Quatremère, _Histoire des Sultans Mamlouks_, vol. i, p. 118, n. 2.

[822] The MS. writes Yájúnas.

[823] _Al-kalb_, the Arabic equivalent of the Persian _sag_ (dog), an

animal which Moslems regard as unclean.

[824] By Shamsu ’l-Dín al-Dhahabí († 1348 A.D.).

[825] Mameluke (Mamlúk) means 'slave.' The term was applied to the

mercenary troops, Turks and Kurds for the most part, who composed the

bodyguard of the Ayyúbid princes.

[826] There are two Mameluke dynasties, called respectively Baḥrí

(River) Mamelukes and Burjí (Tower) Mamelukes. The former reigned from

1250 to 1390, the latter from 1382 to 1517.

[827] See Lane, _The Modern Egyptians_, ch. xxii.

[828] See Sir T. W. Arnold, _The Caliphate_, p. 146.

[829] Ed. of Buláq (1283 A.H.), pp. 356-366.

[830] _Ibid._, p. 358.

[831] These verses are cited in the _Ḥadíqatu ’l-Afráḥ_ (see

Brockelmann's _Gesch. d. Arab. Litt._, ii, 502), Calcutta, 1229 A.H., p.

280. In the final couplet there is an allusion to Kor. iv, 44: "_Verily

God will not wrong any one even the weight of an ant_" (mithqála

dharratin).

[832] Hartmann, _Das Muwa[vs][vs]aḥ_ (Weimar, 1897), p. 218.

[833] Literally, 'The Shaking of the Skull-caps,' in allusion to the

peasants' dance.

[834] See Vollers, _Beiträge zur Kenntniss der lebenden arabischen

Sprache in Aegypten_, _Z.D.M.G._, vol. 41 (1887), p. 370.

[835] Ibn Khallikán, De Slane's translation, vol. i, p. 3.

[836] It should be pointed out that the _Wafayát_ is very far from being

exhaustive. The total number of articles only amounts to 865. Besides

the Caliphs, the Companions of the Prophet, and those of the next

generation (_Tábi‘ún_), the author omitted many persons of note because

he was unable to discover the date of their death. A useful supplement

and continuation of the _Wafayát_ was compiled by al-Kutubí († 1363

A.D.) under the title _Fawátu ’l-Wafayát_.

[837] The Arabic text of the _Wafayát_ has been edited with variants and

indices by Wüstenfeld (Göttingen, 1835-1850). There is an excellent

English translation by Baron MacGuckin de Slane in four volumes

(1842-1871).

[838] The full title is _al-Mawá‘iẓ wa-’l-l‘tibár fí dhikri

’l-Khiṭaṭ wa-’l-Athár_. It was printed at Buláq in 1270 A.H.

[839] _Al-Sulúk li-ma‘rifati Duwali ’l-Mulúk_, a history of the Ayyúbids

and Mamelukes. The portion relating to the latter dynasty is accessible

in the excellent French version by Quatremère (_Histoire des Sultans

Mamlouks de l'Égypte_, Paris, 1845).

[840] A. R. Guest, _A List of Writers, Books, and other Authorities

mentioned by El Maqrízí in his Khiṭaṭ_, _J.R.A.S._ for 1902, p.

106.

[841] The _Fakhrí_ has been edited by Ahlwardt (1860) and Derenbourg

(1895). The simplicity of its style and the varied interest of its

contents have made it deservedly popular. Leaving the Koran out of

account, I do not know any book that is better fitted to serve as an

introduction to Arabic literature.

[842] See p. 413, n. 1.

[843] _A Biographical Dictionary of Persons who knew Mohammad_, ed. by

Sprenger and others (Calcutta, 1856-1873).

[844] _Murúju ’l-Dhahab_, ed. by Barbier de Meynard, vol. iv. p. 90. The

names Shírázád and Dínázád are obviously Persian. Probably the former is

a corruption of Chihrázád, meaning 'of noble race,' while Dínázád

signifies 'of noble religion.' My readers will easily recognise the

familiar Scheherazade and Dinarzade.

[845] Strange as it may seem, this criticism represents the view of

nearly all Moslem scholars who have read the 'Arabian Nights.'

[846] Many episodes are related on the authority of Aṣma‘í, Abú

‘Ubayda, and Wahb b. Munabbih.

[847] Those who recite the _Síratu ‘Antar_ are named _‘Anátira_, sing.

_‘Antari_. See Lane's _Modern Egyptians_, ch. xxiii.

[848] That it was extant in some shape before 1150 A.D. seems to be

beyond doubt. _Cf._ the _Journal Asiatique_ for 1838, p. 383;

Wüstenfeld, _Gesch. der Arab. Aerzte_, No. 172.

[849] _Antar, a Bedoueen Romance_, translated from the Arabic by Terrick

Hamilton (London, 1820), vol. i, p. xxiii seq. See, however, Flügel's

Catalogue of the Kais. Kön. Bibl. at Vienna, vol. ii, p. 6. Further

details concerning the 'Romance of ‘Antar' will be found in Thorbecke's

_‘Antarah_ (Leipzig, 1867), p. 31 sqq. The whole work has been published

at Cairo in thirty-two volumes.

[850] Sha‘rání, _Yawáqít_ (ed. of Cairo, 1277 A.H.), p. 18.

[851] In 1417 A.D. The reader will find a full and most interesting

account of Nasímí, who is equally remarkable as a Turkish poet and as a

mystic belonging to the sect of the Ḥurúfís, in Mr. E. J. W. Gibb's

_History of Ottoman Poetry_, vol. i, pp. 343-368. It is highly

improbable that the story related here gives the true ground on which he

was condemned: his pantheistic utterances afford a sufficient

explanation, and the Turkish biographer, Laṭífí, specifies the verse

which cost him his life. I may add that the author of the _Shadharátu

’l-Dhahab_ calls him Nasímu ’l-Dín of Tabríz (he is generally said to be

a native of Nasím in the district of Baghdád), and observes that he

resided in Aleppo, where his followers were numerous and his heretical

doctrines widely disseminated.

[852] The 112th chapter of the Koran. See p. 164.

[853] Founder of the Shádhiliyya Order of Dervishes. He died in 1258

A.D.

[854] A distinguished jurist and scholar who received the honorary

title, 'Sultan of the Divines.' He died at Cairo in 1262 A.D.

[855] An eminent canon lawyer († 1370 A.D.).

[856] It was the custom of the Zoroastrians (and, according to Moslem

belief, of the Christians and other infidels) to wear a girdle round the

waist.

[857] See _Materials for a History of the Wahabys_, by J. L. Burckhardt,

published in the second volume of his _Notes on the Bedouins and

Wahabys_ (London, 1831). Burckhardt was in Arabia while the Turks were

engaged in re-conquering the Ḥijáz from the Wahhábís. His graphic and

highly interesting narrative has been summarised by Dozy, _Essai sur

l'histoire de l'Islamisme_, ch. 13.

[858] Following Burckhardt's example, most European writers call him

simply ‘Abdu ’l-Wahháb.

[859] Burckhardt, _op. cit._, vol. ii, p. 96.

[860] MSS. of Ibn Taymiyya copied by Ibn ‘Abd al-Wahháb are extant

(Goldziher in _Z.D.M.G._, vol. 52, p. 156).

[861] This is the place usually called Karbalá or Mashhad Ḥusayn.

[862] _Op. cit._, vol. ii, p. 112.

[863] _Essai sur l'histoire de l'Islamisme_, p. 416.

[864] Burckhardt, _loc. laud._, p. 115.

[865] I cannot enter into details on this subject. A review of modern

Arabic literature is given by Brockelmann, _Gesch. der Arab. Litt._,

vol. ii, pp. 469-511, and by Huart, _Arabic Literature_, pp. 411-443.

[866] See M. Hartmann, _The Arabic Press of Egypt_ (London, 1899).

[867] Brockelmann, _loc. cit._, p. 476.

[868] Translated into Arabic verse by Sulaymán al-Bistání (Cairo, 1904).

See Professor Margoliouth's interesting notice of this work in the

_J.R.A.S._ for 1905, p. 417 sqq.

[869] H. A. R. Gibb, _Studies in contemporary Arabic literature_,

Bulletin of the School of Oriental Studies, vol. iv, pt. 4, p. 746; cf.

also vol. v, pt. 2, p. 311 foll. Mr Gibb has given references to the

chief works on the subject, but for the sake of those who do not read

Arabic or Russian it may be hoped that he will continue and complete his

own survey, to which there is nothing _simile aut secundum_ in English.

APPENDIX

P. xxii, l. 2. Arabic begins to appear in North Arabian inscriptions

in the third century A.D. Perhaps the oldest yet discovered

is one, of which the probable date is 268 A.D., published by Jaussen

and Savignac (_Mission archéologique en l'Arabie_, vol. i, p. 172).

Though it is written in Aramaic characters, nearly all the words

are Arabic, as may be seen from the transcription given by Professor

Horovitz in _Islamic Culture_ (Hyderabad, Deccan), April

1929, vol. iii, No. 2, p. 169, note 2.

P. 4 foll. Concerning the Sabaeans and the South Arabic inscriptions a

great deal of valuable information will be found in the article _Saba’_

by J. Tkatsch in the _Encyclopædia of Islam_. The writer points out the

special importance of the epigraphic discoveries of E. Glaser, who, in

the course of four journeys (1882-94), collected over 2000 inscriptions.

See also D. Nielsen, _Handbuch der altarabischen Altertumskunde_, vol. i

(Copenhagen and Paris, 1927).

P. 13, note 2. Excerpts from the _Shamsu ’l-‘Ulúm_ relating

to South Arabia have been edited by Dr ‘Azímu’ddín Aḥmad

(E. J. W. Gibb Memorial Series, vol. xxiv).

P. 26 foll. For contemporary and later Christian accounts of

the martyrdom of the Christians of Najrán, see the fragmentary

_Book of the Himyarites_ (Syriac text and English translation), ed.

by A. Moberg in 1924, and cf. Tor Andrae, _Der Ursprung des

Islams und das Christentum_ (Uppsala, 1926), pp. 10-13.

P. 31. The collection of Arabic proverbs, entitled _Kitábu

’l-Fákhir_, by Mufaḍḍal b. Salama of Kúfa, is now available in

the excellent edition of Mr C. A. Storey (Leyden, 1915).

P. 32, note 1. An edition of the _Aghání_ with critical notes is

in course of publication at Cairo.

P. 52, l. 9 foll. The battle mentioned here cannot be the battle

of ‘Ayn Ubágh, which took place between Ḥárith, the son of

Ḥárith b. Jabala, and Mundhir IV of Ḥíra about 583 A.D. (Guidi,

_L'Arabie antéislamique_, p. 27).

P. 127, l. 16. The ode _Bánat Su‘ád_ is rendered into English in

my _Translations of Eastern Poetry and Prose_, pp. 19-23.

P. 133. As regards the authenticity of the Pre-islamic poems

which have come down to us, the observations of one of the

greatest authorities on the subject, the late Sir Charles J. Lyall,

seem to me to be eminently judicious (Introduction to the

_Mufaḍḍalīyāt_, vol. ii, pp. xvi-xxvi). He concludes that

"upon the whole, the impression which a close study of these ancient

relics gives is that we must take them, generally speaking, as the

production of the men whose names they bear." All that can be urged

against this view has been said with his usual learning by Professor

Margoliouth (_The Origins of Arabic Poetry_, _J.R.A.S._, 1925, p. 417

foll.).

P. 145, l. 2. The oldest extant commentary on the Koran is that of

Bukhárí in ch. 65 of the _Ṣaḥíḥ_, ed. Krehl, vol. iii, pp.

193-390.

P. 146, note 2. Recent investigators (Caetani and Lammens)

are far more sceptical. Cf. Snouck Hurgronje, _Mohammedanism_,

p. 22 foll.

P. 152, note 5. As suggested by Mr Richard Bell (_The Origin

of Islam in its Christian environment_, p. 88), the word _rujz_ is in

all likelihood identical with the Syriac _rugza_, wrath, so that this

verse of the Koran means, "Flee from the wrath to come."

P. 170, l. 2 foll. This is one of the passages I should have liked

to omit. Even in its present form, it maintains a standpoint

which I have long regarded as mistaken.

P. 184, l. 4 foll. Professor Snouck Hurgronje (_Mohammedanism_,

p. 44) asks, "Was Mohammed conscious of the universality of his

mission?" and decides that he was not. I now agree that "in

the beginning he conceived his work as merely the Arabian part

of a universal task"--in which case _dhikrun li ’l-‘álamín_ in the

passage quoted will mean "a warning to all the people (of Mecca

or Arabia)." But similar expressions in Súras of the Medina

period carry, I think, a wider significance. The conception of

Islam as a world-religion is implied in Mohammed's later belief--he

only came to it gradually--that the Jewish and Christian

scriptures are corrupt and that the Koran alone represents the

original Faith which had been preached in turn by all the

prophets before him. And having arrived at that conviction,

he was not the man to leave others to act upon it.

P. 223, l. 9. In an article which appeared in the _Rivista degli studi

orientali_, 1916, p. 429 foll., Professor C. A. Nallino has shown that

this account of the origin of the name "Mu‘tazilite" is erroneous. The

word, as Mas‘údí says (_Murúju ’l-Dhahab_, vol. vi, p. 22, and vol. vii,

p. 234), is derived from _i‘tizál_, _i.e._ the doctrine that anyone who

commits a capital sin has thereby withdrawn himself (_i‘tazala_) from

the true believers and taken a position (described as _fisq_, impiety)

midway between them and the infidels. According to the Murjites, such a

person was still a true believer, while their opponents, the Wa‘ídites,

and also the Khárijites, held him to be an unbeliever.

P. 225, l. 1. The Ḥadíth, "No monkery (_rahbániyya_) in Islam,"

probably dates from the third century of the Hijra. According

to the usual interpretation of Koran, LVII, 27, the _rahbániyya_

practised by Christian ascetics is condemned as an innovation

not authorised by divine ordinance; but Professor Massignon

(_Essai sur les origines du lexique technique de la mystique musulmane_,

p. 123 foll.) shows that by some of the early Moslem commentators

and also by the Ṣúfís of the third century A.H. this verse of the

Koran was taken as justifying and commending those Christians

who devoted themselves to the ascetic life, except in so far as they

had neglected to fulfil its obligations.

P. 225, l. 6 from foot. For the life and doctrines of Ḥasan of

Baṣra, see Massignon, _op. cit._, p. 152 foll.

P. 228 foll. It can now be stated with certainty that the name "Ṣúfí"

originated in Kúfa in the second century A.H. and was at first confined

to the mystics of ‘Iráq. Hence the earliest development of Ṣúfiism,

properly so called, took place in a hotbed of Shí‘ite and Hellenistic

(Christian and Gnostic) ideas.

P. 233, l. 4 from foot. In _Rābi‘a the Mystic_ (Cambridge, 1928) Miss

Margaret Smith has given a scholarly and sympathetic account of the

life, legend, and teaching of this celebrated woman-saint. The statement

that she died and was buried at Jerusalem is incorrect. Moslem writers

have confused her with an earlier saint of the same name, Rábi‘a bint

Ismá‘íl († 135).

P. 313 foll. The text and translation of 332 extracts from the

_Luzúmiyyát_ will be found in ch. ii of my _Studies in Islamic Poetry_,

pp. 43-289.

P. 318, l. 12. Since there is no warrant for the antithesis of

"knaves" and "fools," these verses are more faithfully rendered

(_op. cit._, p. 167):

They all err--Moslems, Christians, Jews, and Magians;

Two make Humanity's universal sect:

One man intelligent without religion,

And one religious without intellect.

P. 318, l. 7 from foot. _Al-Fuṣúl wa ’l-Gháyát_. No copy of

this work was known before 1919, when the discovery of the first

part of it was announced (_J.R.A.S._, 1919, p. 449).

P. 318, note 2. An edition of the _Risálatu ’l-Ghufrán_ by Shaykh

Ibráhím al-Yáziji was published at Cairo in 1907.

P. 319, l. 6. The epistle of ‘Alí b. Manṣúr al-Ḥalabí (Ibnu

’l-Qáriḥ), to which the _Risálatu ’l-Ghufrán_ is the reply, has been

published in _Rasá’ilu ’l-Bulaghá_, ed. Muḥammad Kurd ‘Alí

(Cairo, 1913).

P. 332, note 2. For rhymed prose renderings of the 11th and

12th _Maqámas_, see _Translations of Eastern Poetry and Prose_,

pp. 116-124.

P. 367, l. 7 from foot. New light has recently been thrown

upon the character of the Mu‘tazilite movement by the publication

of the Mu‘tazilite al-Khayyáṭ's _Kitábu ’l-Intiṣár_ (ed. H. S.

Nyberg, Cairo, 1926), a third (ninth) century polemical work

directed against the Shí‘ite freethinker Ibnu ’l-Ráwandí (cf. p. 375

_supra_). It is now evident that this "heretical" sect played an

active part as champions of Islam, not only in the early controversies

which arose between Moslems and Christians in Syria but

also against the more dangerous attacks which proceeded in the

first hundred years of the ‘Abbásid period from the Manichæans

and other "_zanádiqa_" in Persia and especially in ‘Iráq (cf.

I. Guidi, _La Lotta tra l'Islam e il Manicheismo_ (Rome, 1927)).

In order to meet these adversaries on equal terms, the Mu‘tazilites

made themselves acquainted with Greek philosophy and logic,

and thus laid the foundations of an Islamic scholasticism. Cf.

H. H. Schaeder, _Der Orient und die Griechische Erbe_ in W. Jaeger's

_Die Antike_, vol. iv, p. 261 foll.

P. 370, I. 3 foll. From what has been said in the preceding note it

follows that this view of the relation between the Mu‘tazilites and the

_Ikhwánu ’l-Ṣafá_ requires considerable modification. Although, in

contrast to their orthodox opponents, the Mu‘tazilites may be described

as "rationalists" and "liberal theologians," their principles were

entirely opposed to the anti-Islamic eclecticism of the _Ikhwán_.

P. 375, note 2. Professor Schaeder thinks that Middle Persian

_zandík_ has nothing to do with the Aramaic _zaddíq_ (_Z.D.M.G._,

vol. 82, Heft 3-4, p. lxxx).

Pp. 383-393. During the last twenty years our knowledge of early

Ṣúfiism has increased, chiefly through the profound researches of

Professor Massignon, to such an extent as to render the account given in

these pages altogether inadequate. The subject being one of great

difficulty and unsuitable for detailed exposition in a book of this

kind, I must content myself with a few illustrative remarks and

references, which will enable the student to obtain further information.

P. 383. Massignon's view is that Ṣúfiism (down to the fourth century

A.H.) owed little to foreign influences and was fundamentally Islamic, a

product of intensive study of the Koran and of inward meditation on its

meaning and essential nature. There is great force in his argument,

though I cannot help believing that the development of mysticism, like

that of other contemporary branches of Moslem thought, must have

been vitally affected by contact with the ancient Hellenistic

culture of the Sásánian and Byzantine empires on its native

soil. Cf. A. J. Wensinck, _The Book of the Dove_ (Leyden,

1919) and _Mystic Treatises by Isaac of Niniveh_ (Amsterdam,

1923).

P. 384, l. 1. The identity of third-century Ṣúfiism with the

doctrines of the Vedanta is maintained by M. Horten (_Indische

Strömungen in der Islamischen Mystik_, Heidelberg, 1927-8). Few,

however, would admit this. The conversion of Ṣúfiism into a

monistic philosophy was the work of Ibnu ’l-‘Arabí (1165-1240

A.D.). See p. 402 foll.

P. 384, l. 5. The so-called "Theology of Aristotle," translated

from Syriac into Arabic about 830 A.D., is mainly an abstract of

the _Enneads_ of Plotinus. There is an edition with German translation

by Dieterici.

P. 385, l. 11. All previous accounts of the development of

mystical doctrines in Islam during the first three centuries after

the Hijra have been superseded by Massignon's intimate analysis

(_Essai_, chs. iv and v, pp. 116-286), which includes biographies of

the eminent Ṣúfís of that period and is based upon an amazingly

wide knowledge of original and mostly unpublished sources of

information. A useful summary of these two chapters is given

by Father Joseph Maréchal in his _Studies in the Psychology of the

Mystics_, tr. Thorold (1927), pp. 241-9.

P. 386, l. 6 from foot. For Dhu ’l-Nún, see Massignon, _op. cit._,

p. 184 foll.

P. 389, l. 12. _The Book of the Holy Hierotheos_ has recently been

edited in Syriac for the first time, with English translation, by

F. S. Marsh (Text and Translation Society, 1927).

P. 391. For Báyazíd of Bisṭám, see Massignon, _op. cit._, p. 243

foll. The oldest complete Arabic version of his "Ascension"

(_Mi‘ráj_)--a spiritual dream-experience--has been edited and

translated into English in _Islamica_, vol. ii, fasc. 3, p. 402 foll.

P. 396, l. 8. See my essay on the Odes of Ibnu ’l-Fáriḍ (_Studies

in Islamic Mysticism_, pp. 162-266), which comprises translations

of the _Khamriyya_ and three-fourths of the _Tá’iyyatu ’l-Kubrá_.

P. 399, note 1. With Ḥalláj, thanks to the monumental work

of Massignon (_La Passion d'al-Ḥalláj_, 2 vols., Paris, 1922), we

are now better acquainted than with any other Moslem mystic.

His doctrine exhibits some remarkable affinities with Christianity

and bears no traces of the pantheism attributed to him by later

Ṣúfís as well as by Von Kremer and subsequent European writers.

Cf. the summary given by Father Joseph Maréchal, _op. cit._, pp.

249-281, and _The Idea of Personality in Ṣúfism_ (Cambridge, 1922),

pp. 26-37.

P. 402, l. 9. For Ibnu ’l-‘Arabí's theory of the Perfect Man,

see Tor Andrae, _Die Person Muhammeds_, p. 339 foll., and for the

same theory as expounded by ‘Abdu ’l-Karím al-Jílí († circ.

1410 A.D.), a follower of Ibnu ’l-‘Arabí, in his famous treatise

entitled _al-Insán al-Kámil_, cf. _Studies in Islamic Mysticism_, pp.

77-142.

P. 456, l. 1 foll. Here, though he is out of place in such an academic

company, mention should have been made of Ibn Baṭṭúṭa of

Tangier († 1377), whose frank and entertaining story of his almost

world-wide travels, entitled _Tuḥfatu ’l-Nuẓẓár_, is described

by its latest translator, Mr H. A. R. Gibb, as "an authority for the

social and cultural history of post-Mongol Islam."

P. 465, last line. For a summary of the doctrines and history

of the Wahhábís, see the article _Wahhābīs_ by Professor D. S.

Margoliouth in Hastings' _Encyclopædia of Religion and Ethics_.

P. 469. _La littérature arabe au xix^e siècle_, by L. Cheikho (Beyrouth,

1908-10), which deals chiefly with the literature produced by the

Christian Arabs of Syria, deserves mention as one of the few works on

the subject written in a European language. The influence of Western

ideas on Moslem theology may be studied in the _Risálatu ’l-tauḥíd_

of the great Egyptian divine, Muḥammad ‘Abduh (1842-1905), which has

been translated into French by B. Michel and Mustapha ‘Abd el Razik

(Paris, 1925).

BIBLIOGRAPHY OF WORKS BY

EUROPEAN AUTHORS

The following list is intended to give students of Arabic as well

as those who cannot read that language the means of obtaining

further information concerning the various topics which fall within

the scope of a work such as this. Since anything approaching to a

complete bibliography is out of the question, I have mentioned only

a few of the most important translations from Arabic into English,

French, German, and Latin; and I have omitted (1) monographs on

particular Arabic writers, whose names, together with the principal

European works relating to them, will be found in Brockelmann's

great History of Arabic Literature, and (2) a large number of books

and articles which appeal to specialists rather than to students.

Additional information is supplied by E. G. Browne in his _Literary

History of Persia_, vol. i, pp. 481-496, and D. B. Macdonald in his

_Development of Muslim Theology, etc._ (London, 1903), pp. 358-367,

while the Appendix to H. A. R. Gibb's _Arabic Literature_ (Oxford

University Press, 1926) contains a well-chosen list of books of

reference and translations. Those who require more detailed

references may consult the _Bibliographie des ouvrages arabes ou

relatifs aux Arabes publ. dans l'Europe chrétienne de 1810 à 1885_,

by V. Chauvin (Liège, 1892-1903), the _Orientalische Bibliographie_,

edited by A. Müller, E. Kuhn, and L. Scherman (Berlin, 1887--),

the _Handbuch der Islam-Litteratur_, by D. G. Pfannmüller (Berlin

and Leipzig, 1923), and the _Catalogue of the Arabic Books in the

British Museum_, by A. G. Ellis, 2 vols. (London, 1894-1902) with

the _Supplementary Catalogue_, by A. S. Fulton and A. G. Ellis

(London, 1926).

As a rule, titles of monographs and works of a specialistic

character which have been already given in the footnotes are not

repeated in the Bibliography.

I

PHILOLOGY.

1. _Die Semitischen Sprachen_, by Th. Nöldeke (2nd ed. Leipzig,

1899).

An improved and enlarged reprint of the German original

of his article, 'Semitic Languages,' in the _Encyclopædia

Britannica_ (9th edition).

2. _A Grammar of the Arabic Language_, by W. Wright, 3rd ed.,

revised by W. Robertson Smith and M. J. de Goeje, 2 vols.

(Cambridge, 1896-98).

The best Arabic grammar for advanced students. Beginners may

prefer to use the abridgment by F. du Pre Thornton,

_Elementary Arabic: a Grammar_ (Cambridge University Press,

1905).

3. _Arabic-English Lexicon_, by E. W. Lane, 8 parts (London,

1863-93).

This monumental work is unfortunately incomplete. Among other

lexica those of Freytag (Arabic and Latin, 4 vols., Halle,

1830-37), A. de Biberstein Kazimirski (Arabic and French, 2

vols., Paris, 1846-60, and 4 vols., Cairo, 1875), and Dozy's

_Supplément aux Dictionnaires arabes_, 2 vols. (Leyden, 1881),

deserve special notice. Smaller dictionaries, sufficient for

ordinary purposes, have been compiled by Belot (_Dictionnaire

arabe-français_, Beyrout, 1928), and Wortabet and Porter

(_Arabic-English Dictionary_, 3rd ed., Beyrout, 1913).

4. _Abhandlungen zur Arabischen Philologie_, by Ignaz Goldziher,

Part I (Leyden, 1896).

Contains masterly studies on the origins of Arabic Poetry and

other matters connected with literary history.

5. _Die Rhetorik der Araber_, by A. F. Mehren (Copenhagen, 1853).

II

GENERAL WORKS ON ARABIAN HISTORY, BIOGRAPHY,

GEOGRAPHY, LITERATURE, ETC.

6. _The Encyclopædia of Islam_ (Leyden, 1913--).

A great number of Orientalists have contributed to this

invaluable work, of which the first half (A-L) is now

completed.

7. _Chronique de Ṭabarí, traduite sur la version persane de...

_Bel‘amí_, by H. Zotenberg, 4 vols. (Paris, 1867-74).

8. The _Murúju ’l-Dhahab_ of Mas‘údí (_Maçoudi: Les Prairies d'Or_),

Arabic text with French translation by Barbier de Meynard and

Pavet de Courteille, 9 vols. (Paris, 1861-77).

The works of Ṭabarí and Mas‘údí are the most ancient and

celebrated Universal Histories in the Arabic language.

9. _Abulfedæ Annales Muslemici arabice et latine_, by J. J. Reiske,

5 vols. (Hafniæ, 1789-94).

10. _Der Islam im Morgen- und Abendland_, by August Müller,

2 vols. (Berlin, 1885-87).

11. _Histoire des Arabes_, by C. Huart, 2 vols. (Paris, 1912).

12. _A Short History of the Saracens_, by Syed Ameer Ali (London,

1921).

13. _Essai sur l'histoire de l'Islamisme_, by R. Dozy, translated from

the Dutch by Victor Chauvin (Leyden and Paris, 1879).

14. _The Preaching of Islam, a History of the Propagation of the

Muslim Faith_, by T. W. Arnold (2nd ed., London, 1913).

15. _Sketches from Eastern History_, by Th. Nöldeke, translated by

J. S. Black (London, 1892).

16. _The Mohammadan Dynasties_, by Stanley Lane-Poole (London,

1894).

Indispensable to the student of Moslem history.

17. _Genealogische Tabellen der Arabischen Stämme und Familien mit

historischen und geographischen Bemerkungen in einem

alphabetischen Register_, by F. Wüstenfeld (Göttingen,

1852-53).

18. _Ibn Khallikán's Biographical Dictionary_, translated from the

Arabic by Baron MacGuckin de Slane, 4 vols. (Oriental

Translation Fund, 1842-71).

One of the most characteristic, instructive, and interesting

books in Arabic literature.

19. _Géographie d'Aboulféda, traduite de l'arabe_, by Reinaud and

Guyard, 2 vols. (Paris, 1848-83).

20. _Travels in Arabia Deserta_, by C. M. Doughty, 2 vols. (Cambridge,

1888).

Gives a true and vivid picture of Bedouin life and manners.

21. _Personal Narrative of a Pilgrimage to al-Madinah and Meccah_,

by Sir R. F. Burton, 2 vols. (London, 1898).

22. _The Penetration of Arabia: a record of the development of

Western knowledge concerning the Arabian Peninsula_, by D. G.

Hogarth (London, 1905).

23. Ḥájjí Khalífa, _Lexicon bibliographicum et encyclopædicum_,

Arabic text and Latin translation, by G. Flügel, 7 vols.

(Leipzig and London, 1835-58).

24. _Die Geschichtschreiber der Araber und ihre Werke_ (aus dem

xxviii. und xxix. Bande der Abhand. d. Königl. Ges. d. Wiss.

zu Göttingen), by F. Wüstenfeld (Göttingen, 1882).

25. _Litteraturgeschichte der Araber bis zum Ende des 12. Jahrhunderts

der Hidschret_, by J. von Hammer-Purgstall, 7 vols. (Vienna,

1850-56).

A work of immense extent, but unscientific and extremely

inaccurate.

26. _Geschichte der Arabischen Litteratur_, by Carl Brockelmann,

2 vols. (Weimar, 1898-1902).

Invaluable for bibliography and biography.

27. _A Literary History of Persia_, by E. G. Browne, vol. i from the

earliest times to Firdawsí (London, 1902), and vol. ii down to

the Mongol Invasion (London, 1906).

The first volume in particular of this well-known work

contains much information concerning the literary history of

the Arabs.

28. _A History of Arabic Literature_, by Clement Huart (London,

1903).

The student will find this manual useful for purposes of

reference.

29. _Arabic Literature: an Introduction_, by H. A. R. Gibb (London,

1926).

A trustworthy outline of the subject.

30. _Arabum Proverbia_, Arabic text with Latin translation, by

G. W. Freytag, 3 vols. (Bonn, 1838-43).

31. _Arabic Proverbs_, by J. L. Burckhardt (2nd ed., London, 1875).

III

PRE-ISLAMIC HISTORY, LITERATURE, AND RELIGION.

32. _Essai sur l'histoire des Arabes avant l'Islamisme_, by A. P.

Caussin de Perceval, 3 vols. (Paris, 1847-48).

Affords an excellent survey of Pre-islamic legend and

tradition.

33. _Geschichte der Perser und Araber zur Zeit der Sasaniden_,

translated from the Annals of Ṭabarí, by Th. Nöldeke

(Leyden, 1879).

The ample commentary accompanying the translation is valuable

and important in the highest degree.

34. _Fünf Mo‘allaqát übersetzt und erklärt_, by Th. Nöldeke (Vienna,

1899-1901).

The omitted _Mu‘allaqas_ are those of Imru’u ’l-Qays and

Tarafa.

35. _The Seven Golden Odes of Pagan Arabia_, translated from the

original Arabic by Lady Anne Blunt and done into English verse

by Wilfrid Scawen Blunt (London, 1903).

36. _Hamâsa oder die ältesten arabischen Volkslieder übersetzt und

erläutert_, by Friedrich Rückert, 2 vols. (Stuttgart, 1846).

Masterly verse-translations of the old Arabian poetry.

37. _Translations of ancient Arabian poetry, chiefly Pre-islamic_,

with an introduction and notes, by C. J. Lyall (London, 1885).

38. _Beiträge zur Kenntniss der Poesie der alten Araber_, by Th.

Nöldeke (Hannover, 1864).

39. _Studien in arabischen Dichtern_, Heft iii, _Altarabisches

Beduinenleben nach den Quellen geschildert_, by G. Jacob

(Berlin, 1897).

40. _Kinship and Marriage in Early Arabia_, by W. Robertson

Smith (2nd ed., London, 1903).

41. _Lectures on the Religion of the Semites_, First Series, by W.

Robertson Smith, 3rd ed., revised by S. A. Cook (London,

1927).

42. _Reste Arabischen Heidentums_, by J. Wellhausen (2nd ed.,

Berlin, 1897).

IV

MUḤAMMAD AND THE KORAN.

43. _Das Leben Mohammed's_, translated from the Arabic biography

of Ibn Hishám by G. Weil, 2 vols. (Stuttgart, 1864).

44. _Muhammed in Medina_, by J. Wellhausen (Berlin, 1882).

An abridged translation of Wáqidí's work on Muḥammad's

Campaigns.

45. _Das Leben und die Lehre des Moḥammad_, by A. Sprenger,

3 vols. (Berlin, 1861-65).

46. _Life of Mahomet_, by Sir W. Muir, ed. by T. H. Weir (Edinburgh,

1923).

47. _Das Leben Muhammed's nach den Quellen populär dargestellt_,

by Th. Nöldeke (Hannover, 1863).

48. _The Spirit of Islam_, by Syed Ameer Ali (London, 1922).

49. _Mohammed_, by H. Grimme, 2 vols. (Münster, 1892-95).

50. _Die weltgeschichtliche Bedeutung Arabiens: Mohammed_, by

H. Grimme (Munich, 1904).

51. _Mohammed and the Rise of Islam_, by D. S. Margoliouth in

'Heroes of the Nations' Series (London and New York, 1905).

52. _Mohammed and Islam_, by A. A. Bevan in _The Cambridge

Mediæval History_, vol. ii, ch. 10 (Cambridge, 1913).

53. _Die Person Muhammeds in Lehre und Glauben seiner Gemeinde_,

by Tor Andrae (Uppsala, 1918).

54. _The origin of Islam in its Christian environment_, by R. Bell

(London, 1926).

55. _Annali dell' Islām_, by Leone Caetani, Principe di Teano, vol. i

(Milan, 1905).

Besides a very full and readable historical introduction this

magnificent work contains a detailed account of Muḥammad's

life during the first six years after the Hijra (622-628

A.D.).

56. _The Koran_, translated into English with notes and a preliminary

discourse, by G. Sale (London, 1734).

Sale's translation, which has been frequently reprinted, is

still serviceable. Mention may also be made of the English

versions by J. M. Rodwell (London and Hertford, 1861) and by

E. H. Palmer (the best from a literary point of view) in vols.

vi and ix of 'The Sacred Books of the East' (Oxford, 1880);

reprinted in _The World's Classics_, vol. 328.

57. _Geschichte des Qorâns_, by Th. Nöldeke, 2nd ed., revised by

F. Schwally (Leipzig, 1909-19).

_Cf._ Nöldeke's essay, 'The Koran,' in _Sketches from Eastern

History_, pp. 21-59, or his article in the _Encyclopædia

Britannica_ (11th ed.).

58. _The Teaching of the Qur’ān_, by H. W. Stanton (London, 1920).

V

THE HISTORY OF THE CALIPHATE.

59. _The Caliphate_, by T. W. Arnold (Oxford, 1924).

60. _Geschichte der Chalifen_, by G. Weil, 3 vols. (Mannheim,

1846-51).

Completed by the same author's _Geschichte des

Abbasiden-Chalifats in Egypten_, 2 vols. (Stuttgart, 1860-62).

61. _Annals of the Early Caliphate_, by Sir W. Muir (London, 1883).

62. _The Caliphate, its rise, decline, and fall_, by Sir W. Muir

(2nd ed., London, 1924).

63. _The Arab Conquest of Egypt and the last thirty years of Roman

dominion_, by A. J. Butler (London, 1902).

64. _Das Arabische Reich und sein Sturz_, by J. Wellhausen (Berlin,

1902).

An excellent history of the Umayyad dynasty based on the

Annals of Tabarí.

65. _The Eclipse of the Abbasid Caliphate_, by H. F. Amedroz and

D. S. Margoliouth, 7 vols. (Oxford, 1920-1).

Arabic texts and translations valuable for the history of the

fourth century A.H.

66. _The life and times of ‘Alí b. ‘Ísá, the Good Vizier_, by H. Bowen

(Cambridge, 1928).

67. _Geschichte der Fatimiden-Chalifen, nach arabischen Quellen_, by

F. Wüstenfeld (Göttingen, 1881).

VI

THE HISTORY OF MOSLEM CIVILISATION.

68. _Prolégomènes d'Ibn Khaldoun_, a French translation of the

_Muqaddima_ or Introduction prefixed by Ibn Khaldún to his

Universal History, by Baron MacGuckin de Slane, 3 vols. (in

_Notices et Extraits des Manuscrits de la Bibliothèque

Impériale_, vols. xix-xxi, Paris, 1863-68).

69. _Culturgeschichte des Orients unter den Chalifen_, by A. von

Kremer, 2 vols. (Vienna, 1875-77).

70. _Culturgeschichtliche Streifzüge auf dem Gebiete des Islams_, by

A. von Kremer (Leipzig, 1873).

This work has been translated into English by S. Khuda Bukhsh

in his _Contributions to the History of Islamic Civilization_

(Calcutta, 1905; 2nd ed., 1929).

71. _Geschichte der herrschenden Ideen des Islams_, by A. von Kremer

(Leipzig, 1868).

A celebrated and most illuminating book.

72. _La civilisation des Arabes_, by G. Le Bon (Paris, 1884).

73. _Muhammedanische Studien_, by Ignaz Goldziher (Halle,

1888-90).

This book, which has frequently been cited in the foregoing

pages, should be read by every serious student of Moslem

civilisation.

74. _Islamstudien_, vol. i, by C. H. Becker (Leipzig, 1924).

75. _Umayyads and ‘Abbásids_, being the Fourth Part of Jurji

Zaydán's _History of Islamic Civilisation_, translated by D.

S. Margoliouth (E. J. W. Gibb Memorial, vol. iv, 1907).

76. _Die Renaissance des Islams_, by A. Mez (Heidelberg, 1922).

77. _Baghdad during the Abbasid Caliphate_, by G. le Strange

(Oxford, 1900).

78. _A Baghdad Chronicle_, by R. Levy (Cambridge, 1929).

79. _The Lands of the Eastern Caliphate_, by G. le Strange (Cambridge,

1905).

80. _Palestine under the Moslems_, by G. le Strange (London, 1890).

81. _Painting in Islam_, by T. W. Arnold (Oxford, 1928).

82. _Moslem Architecture_, by G. T. Rivoira, translated by G. M.

Rushforth (Oxford, 1919).

83. _Arabian Society in the Middle Ages_, by E. W. Lane, edited by

Stanley Lane-Poole (London, 1883).

84. _Die Araber im Mittelalter und ihr Einfluss auf die Cultur

Europa's_, by G. Diercks (2nd ed., Leipzig, 1882).

85. _An account of the Manners and Customs of the Modern Egyptians_,

by E. W. Lane (5th ed., London, 1871).

VII

MUḤAMMADAN RELIGION, THEOLOGY, JURISPRUDENCE,

PHILOSOPHY, AND MYSTICISM.

86. _Development of Muslim Theology, Jurisprudence, and Constitutional

Theory_, by Duncan B. Macdonald (London, 1903).

The best general sketch of the subject.

87. _Asch-Schahrastâni's Religionspartheien und Philosophen-Schulen_,

translated by T. Haarbrücker (Halle, 1850-51).

88. _The Traditions of Islam_, by A. Guillaume (Oxford, 1924).

See also No. 73, Pt. ii.

89. _Les traditions islamiques trad. de l'arabe_, by O. Houdas and

W. Marçais (Paris, 1903-14).

A translation of the celebrated collection of Traditions by

Bukhárí.

90. _A Handbook of early Muhammadan Tradition_, by A. J.

Wensinck (Leyden, 1927).

91. _Mohammedanism_, by C. Snouck Hurgronje (American lectures

on the history of religions, 1916).

92. _Vorlesungen über den Islam_, by I. Goldziher (Heidelberg,

1910; 2nd ed., 1925).

93. _The Early Development of Mohammedanism_, by D. S. Margoliouth

(London, 1914; re-issued, 1927).

94. _L'Islam, croyances et institutions_, by H. Lammens (Beyrout,

1926); translation by E. Denison Ross (London, 1929).

95. _The Islamic Faith_, by T. W. Arnold (Benn's Sixpenny Library,

No. 42).

96. _The History of Philosophy in Islam_, by T. J. de Boer, translated

by E. R. Jones (London, 1903).

97. _Die Mutaziliten oder die Freidenker im Islam_, by H. Steiner

(Leipzig, 1865).

98. _Die Philosophie der Araber im X. Jahrhundert n. Chr. aus den

Schriften der lautern Brüder herausgegeben_, by F. Dieterici

(Berlin and Leipzig, 1861-79).

99. _Averroes et l'Averroisme_, by E. Renan (Paris, 1861).

100. _Mélanges de Philosophie Juive et Arabe_, by S. Munk (Paris,

1859).

101. _Fragments, relatifs à la doctrine des Ismaélîs_, by S. Guyard

(Paris, 1874).

102. _Exposé de la Religion des Druzes_, by Silvestre de Sacy, 2 vols.

(Paris, 1838).

103. _The Mystics of Islam_, by R. A. Nicholson (London, 1914).

104. _The Religious Attitude and Life in Islam_, by D. B. Macdonald

(Chicago, 1909).

105. _Essai sur les origines du lexique technique de la mystique

musulmane_, by L. Massignon (Paris, 1922).

106. _La Passion d'al-Halláj_, by L. Massignon, 2 vols. (Paris, 1922).

107. _Al-Ḳuschairîs Darstellung des Ṣûfîtums_, by Richard

Hartmann (Berlin, 1914).

108. _Kleinere Schriften des Ibn al-‘Arabī_, by H. S. Nyberg

(Leiden, 1919).

109. _Studies in Islamic Mysticism_, by R. A. Nicholson (Cambridge,

1921).

110. _The Idea of Personality in Ṣúfism_, by R. A. Nicholson

(Cambridge, 1923).

111. _The Dervishes or Oriental Spiritualism_, by John P. Brown,

ed. by H. A. Rose (London, 1927).

112. _Les Confréries religieuses musulmanes_, by O. Depont and

X. Coppolani (Algiers, 1897).

VIII

THE HISTORY AND LITERATURE OF THE MOORS.

113. _Histoire des Musulmans d'Espagne jusqu'à la conquête de

l'Andalusie par les Almoravides_ (711-1110 A.D.), by R. Dozy,

4 vols. (Leyden, 1861). Translated into English under the

title _Spanish Islam_ by F. G. Stokes (London, 1913).

114. _History of the Moorish Empire in Europe_, by S. P. Scott,

3 vols. (New York, 1904).

115. _The Moriscos of Spain, their conversion and expulsion_, by

H. C. Lea (Philadelphia, 1901).

116. _History of the Mohammedan dynasties of Spain_, translated

from the _Nafḥ al-Ṭíb_ of Maqqarí by Pascual de Gayangos, 2

vols. (London, Oriental Translation Fund, 1840-43).

117. _The History of the Almohades_, by ‘Abdu ’l-Wáḥid

al-Marrákoshí, translated by E. Fagnan (Algiers, 1893).

118. _Recherches sur l'histoire et la littérature de l'Espagne pendant

le moyen âge_, by R. Dozy, 2 vols. (3rd ed., Leyden, 1881).

119. _Poesie und Kunst der Araber in Spanien und Sicilien_, by

A. F. von Schack, 2 vols. (2nd ed., Stuttgart, 1877).

120. _Moorish remains in Spain_, by A. F. Calvert (London, 1905).

121. _Storia dei musulmani di Sicilia_, by M. Amari (Firenze,

1854-72). A revised edition is in course of publication.

IX

THE HISTORY OF THE ARABS FROM THE MONGOL

INVASION IN THE THIRTEENTH CENTURY TO THE

PRESENT DAY.

122. _Histoire des Sultans Mamlouks de l'Égypte, écrite en arabe par

Taki-eddin Ahmed Makrizi, traduite en français ... par_ M.

Quatremère, 2 vols. (Oriental Translation Fund, 1845).

123. _The Mameluke or Slave dynasty of Egypt_, by Sir W. Muir

(London, 1896).

124. _Histoire de Bagdad depuis la domination des Khans mongols

jusqu'au massacre des Mamlouks_, by C. Huart (Paris, 1901).

125. _History of the Egyptian revolution from the period of the

Mamelukes to the death of Mohammed Ali_, by A. A. Paton,

2 vols. (London, 1870).

126. _The Shaikhs of Morocco in the XVI^h century_, by T. H. Weir

(Edinburgh, 1904).

127. _The Arabic Press of Egypt_, by M. Hartmann (London, 1899).

128. _Neuarabische Volkspoesie gesammelt und uebersetzt_, by Enno

Littmann (Berlin, 1902).

INDEX

In the following Index it has been found necessary to omit the accents

indicating the long vowels, and the dots which are used in the text to

distinguish letters of similar pronunciation. On the other hand, the

definite article _al_ has been prefixed throughout to those Arabic names

which it properly precedes; it is sometimes written in full, but is

generally denoted by a hyphen, _e.g._ -‘Abbas for al-‘Abbas. Names of

books, as well as Oriental words and technical terms explained in the

text, are printed in italics. Where a number of references occur under

one heading, the more important are, as a rule, shown by means of

thicker type.

A

Aaron, 215, 273

‘Abbad, 421

‘Abbadid dynasty, the, 414, 421-424, 431

-‘Abbas, 146, 249, 250, 251

-‘Abbas b. -Ahnaf (poet), 261

‘Abbása, 261

‘Abbasid history, two periods of, 257

‘Abbasid propaganda, the, 249-251

‘Abbasids, the, xxviii, xxix, xxx, 65, 181, 182, 193, 194, 220,

+249-253+, +254-284+, 287-291, +365-367+, 373

‘Abdullah, father of the Prophet, xxvii, 146, 148, 250

‘Abdullah, brother of Durayd b. -Simma, 83

‘Abdullah, the Amir (Spanish Umayyad), 411

‘Abdullah b. -‘Abbas, 145, 237, 249

‘Abdullah b. Hamdan, 269

‘Abdullah b. Ibad, 211

‘Abdullah b. Mas‘ud, 352

‘Abdullah b. Maymun al-Qaddah, 271-274, 363

‘Abdullah. b. Muhammad b. Adham, 423

‘Abdullah b. -Mu‘tazz. See _Ibnu ’l-Mu‘tazz_

‘Abdullah b. Saba, 215, 216

‘Abdullah b. Tahir, 129

‘Abdullah b. Ubayy, 172

‘Abdullah b. Yasin al-Kuzuli, +430+

Abdullah b. -Zubayr, 198, 199, 200, 202

‘Abdu ’l-‘Aziz (Marinid), 436

‘Abdu ’l-‘Aziz, brother of ‘Abdu ’l-Malik, 200

‘Abdu ’l-‘Aziz, son of Muhammad b. Sa‘ud, 466

‘Abdu ’l-Ghani al-Nabulusi, 402

‘Abdu ’l-Hamid, 267

‘Abdu ’l-Malik (Umayyad Caliph), +200-202+, 206, 209, 224, 240, 242,

244, 247, 349, 407

‘Abd Manaf, 146

‘Abdu, ’l-Mu’min (Almohade), 432

‘Abdu ’l-Muttalib, 66-68, 146, 148, 154, 250

‘Abdu ’l-Qadir al-Baghdadi, 131

‘Abdu ’l-Qadir al-Jili, 393

‘Abd al-Qays (tribe), 94

‘Abdu ’l-Rahman I, the Umayyad, 253, 264, +405-407+, 417, 418

‘Abdu ’l-Rahman II (Spanish Umayyad), 409, 418

‘Abdu ’l-Rahman III (Spanish Umayyad), +411-412+, 420, 425

‘Abdu ’l-Rahman V (Spanish Umayyad), 426

‘Abdu ’l-Rahman b. ‘Awf, 186

‘Abdu ’l-Razzaq-Kashani, 402

‘Abd Shams, 146

‘Abd Shams Saba, 14

‘Abdu ’l-‘Uzza, 159

‘Abdu ’l-Wahhab, founder of the Wahhabite sect. See _Muhammad b.

‘Abd al-Wahhab_.

‘Abdu ’l-Wahhab al-Sha‘rani. See _-Sha‘rani_

‘Abdu ’l-Wahid of Morocco (historian), 431, 433

‘Abid b. -Abras (poet), 39, 44, 86, 101

‘Abid b. Sharya, 13, 19, 247

‘Abida b. Hilal, 239

‘Abir, xviii

‘Abla, 115

-Ablaq, (name of a castle), 84

Ablutions, the ceremonial, incumbent on Moslems, 149

-Abna, 29

Abraha, 6, 15, +28+, +65-8+

Abraham, xviii, 22, 62, 63, 66, 149, 150, 165, 172, 177

Abraham, the religion of, 62, 149, 177

‘Abs (tribe), xix, 61, 88, 114-117

Absal, 433

Abu ’l-‘Abbas (Marinid), 436

Abu ’l-‘Abbas Ahmad al-Marsi, 327

Abu ’l-‘Abbas al-Nami (poet), 270

Abu ’l-‘Abbas-Saffah, 182, 253.

See _-Saffah_

Abu ‘Abdallah Ibnu ’l-Ahmar (Nasrid), 437

Abu ‘Abd al-Rahman al-Sulami, 338

Abu Ahmad al-Mihrajani, 370

Abu ’l-‘Ala al-Ma‘arri, 166, 167, 206, 271, 289, 291, 296, 308,

+313-324+, 375, 448

Abu ‘Ali al-Qali, 131, 420

Abu ‘Ali b. Sina, 265.

See _Ibn Sina_

Abu ‘Amir, the Monk, 170

Abu ‘Amr b. al-‘Ala, 242, 285, +343+

Abu ’l-Aswad al-Du’ili, 342, 343

Abu ’l-‘Atahiya (poet), 261, 291, +296-303+, 308, 312, 324, 374

Abu Ayman (title), 14

Abu Bakr (Caliph), xxvii, 142, 153, 175, 180, +183+, 185, 210, 214,

215, 257, 268, 297

Abu Bakr b. Abi ’l-Azhar, 344

Abu Bakr Ibnu ’l-‘Arabi of Seville, 399

Abu Bakr b. Mu‘awiya, 420

Abu Bakr al-Nabulusi, 460

Abu Bakr al-Razi (physician), 265.

See _-Razi_

Abu Bakr b. ‘Umar, 430

Abu ’l-Darda, 225

Abu Dawud al-Sijistani, 337

Abu ’l-Faraj of Isfanan, 32, 123, 131, 270, +347+, 419.

See _Kitabu ’l-Aghani_

Abu ’l-Faraj al-Babbaghá (poet), 270

Abu ’l-Fida (historian), 308, 316, 331, +454+

Abu Firas al-Hamdani (poet), 270, 304

Abu Ghubshan, 65

Abu Hanifa, 222, 284, 402, 408

Abu ’l-Hasan ‘Ali b. Harun al-Zanjani, 370

Abu ’l-Hasan al-Ash‘ari, 284.

See _-Ash‘ari_

Abu Hashim, the Imam, 220, 251

Abu Hashim, the Sufi, 229

Abu Hudhayl -‘Allaf, 369

Abu ’l-Husayn al-Nuri, 392

Abu ‘Imran al-Fasi, 429

Abu Ishaq al-Farisi. See _-Istakhri_

Abu Ja‘far -Mansur, 258.

See _-Mansur, the Caliph_

Abu Jahl, 158

Abu Karib, the Tubba‘, 12, 19.

See _As‘ad Kamil_

Abu Lahab, 159, 160

Abu ’l-Mahasin b. Taghribirdi (historian), 257, 262, 267, 268, 350,

369, +454+

Abu Marwan Ghaylán, 224

Abu Ma‘shar, 361

Abu Mihjan (poet), 127

Abu Mikhnaf, 210

Abu Musa al-Ash‘ari, 192, 377

Abu Muslim, 220, +251-252+, 375

Abu Nasr al-Isma‘ili, 339

Abu Nasr al-Sarraj, 393

Abu Nu‘aym al-Isfahani, 338

Abu Nuwas (poet), 261, 277, +286+, 290, 291, _292-296_, 303, 308, 345,

375

Abu Qabus, _kunya_ of -Nu’man III, 45

Abu ’l-Qasim Ahmad. See _-Mustansir_

Abu ’l-Qasim Muhammad, the Cadi, 421

Abu ’l-Qasim b. -Muzaffar, 312

Abu ’l-Qasim al-Zahrawi, 420

Abu Qays b. Abi Anas, 170