G- 1 - i) CLT f Q~\ ; ^ y
m
THE KITAB AL-LUMA
FI L-TASAWWUF
OF
ABU NASR ABDALLAH B. 1 ALI AL-
SARRAJ AL-TUSI
EDITED FOR THE FIRST TIME, WITH CRITICAL NOTES,
ABSTRACT OF CONTENTS, GLOSSARY, AND INDICES
BY
REYNOLD ALLEYNE NICHOLSON
M.A.. Litt. D., Hon. LL.D. (Aberdeen),
Lecturer on Persian in the University of Cambridge,
Formerly Fellow of Trinity College.
AND PRINTED FOR THE TRUSTEES OF THE
"E. J. W. GIBB MEMORIAL"
LEYDEN: E. J. BRILL, IMPRIMERIE ORIENTALS.
LONDON: LUZAC & Co., 46 GREAT RUSSELL STREET.
1914.
PRINTED BY E. J. BRILL,
LEYDEN (HOLLAND).
U E. J. W. GIBB MEMORIAL" SERIES.
PUBLISHED.
1. The Babar-nama, reproduced in facsimile from a MS. belonging to
the late Sir Sdldr Jang of Haydardbdd, and edited with Preface
and Indexes, by Mrs. Beveridge, 1905. (Out of print.)
2. An abridged translation of Ibn Isfandiydr s History of Tabaristan,
by Edward G. Browne, 1905. Price 8s.
3. Al-Khazraji s History of the Rasuli Dynasty of Yaman, with intro
duction by the late Sir J. Redhouse, now edited by E. G. Browne,
R. A. Nicholson, and A. Rogers. Vols. I, II (Translation), 1906, 07.
Price JS. each. Vol. Ill (Annotations), 1908. Price j"j. Vol. IV
(first half of Text), 1913. Price 8s. Vol. V, (second half of
Text), in the Press. Text edited by Shaykh Muhammad Asal.
4. Umayyads and c Abbasids : being the Fourth Part of Jurji Zayddrfs
History of Islamic Civilisation, translated by Professor D. S.
Margoliouth, D. Litt., 1907. Price $s.
5. The Travels of\\H\.]\\\my?,thclateDr. William Wright s edition of
the Arabic text, revised by Professor M.J. de Goeje, 1907. Price 6s.
6. Ydqufs Dictionary of Learned Men, entitled Irshad al-arib ila
ma rifat al-adib: edited by Professor D. S. Margoliouth, D. Litt.
Vols. I, II, 1907, 09. Price 8s. each. Vol. Ill, part I, 1910.
Price $s. Vol. V, 1911. Price icjs. Vol. VI, 1913. Price los.
7. The Tajaribu 1-Umam of Ibn Miskawayh: reproduced in facsimile
from MSS. 3116 3121 of Ay a Sofia, with Prefaces and Summaries
by il Principe di Teano. Vol. I, to A.H. 37, 1909; Vol. V, A.H.
284 326,1913. Price 75. Each. (Further volumes in preparation).
8. The Marzuban-nama of Sa^dii 1 d-Din-i- Wardwini, edited by Mirzd
Muhammad of Qazwin, 1909. Price 8s.
9. Textes persans relatifs a la secte des Houroufis publics, traduits,
et annotes par Clement Huart, suivis tf une etude sur la religion des
Houroufis par "Feylesouf Rizd" , zpop. Price 8s.
10. The Mu jam fi Ma c ayiri Ash c ari l- c Ajam of Shams-i Qays , edited
from the British Museiim MS. (Or. 2814) by Edward G. Browne
and Mirzd Muhammad of Qazwin, ipop. Price 8s.
11. The Chahar Maqala of Nidhdmi-i Arudi-i Samarqandi, edited, with
notes in Persian, by Mirzd Muhammadof Qazwin, 1910. Price 8s.
12. Introduction a 1 Histoire des Mongols de Fadl Allah Rashid ed-
Din, par E. Blochct, ipio. Price 8s.
13. The Diwan of Hassan b. Thdbit, edited by Hartwig Hirschfeld,
Ph. D., 1910. Price $s.
14. The Ta rikh-i-Guzida of HamdiSlldh Mustawfi of Qazwin. Part
I, containing the Reproduction in facsimile of an old MS., with
Introduction by Edward G. Browne, 1910. Price i$s. Part II,
containing abridged Translation and Indices, 1913- Price los.
15. The Earliest History of the Babis, composed before 1852 by Hdjji
Mirzd Jdni of Kdshdn, edited from the Paris MSS. by Edward
G. Browne, ign. Price 8s.
1 6. The Ta rikh-ijahan-gusha of *Ald u d-Din c Atd Malik-ijuwayni,
edited from seven MSS. by Mirzd Muhammad of Qazivin. Vol. /,
1912. Price 8s. (Vols. II and III in preparation).
ij.A translation of the Kashfu l-Mahjub of^Alib.^Uthmdnal-Julldbi
al-Hujwiri, the oldest Persian manual of Sufism, by R. A. Ni
cholson, 191 1. Price 8s.
1 8. Tarikh-i moubarek-i Ghazani, histoirc dcs Mongols de la Djami el-
Tevarikh de Fadl Allah Rashid ed-Din, editee par E. Blochet.
Vol. //, contenant r histoirc dcs succcsseurs de Tchinkkiz Khaghan,
1911. Prix I2s. (Vol. Ill, contenant riiistoire des Mongols de
Perse, sous presse ; pour paraitre ensuite, Vol. I, contenant Fhis-
toire dcs tribus turkes ct de Tchinkkiz Khaghan.)
19. The Governors and Judges of Egypt, or Kitab el Umara (el
Wulah) wa Kitab el-Qudah of El Kindi , with an Appendix
derived mostly from Raf el Isr by Ibn Hajar, edited by Rhuvon
Guest, 1912. Price I2s.
20. The Kitab al-Ansab of al-Sairfanl. Reproduced in facsimile from
the MS. in the British Museum (Add. 23,355), with an Introduc
tion by Professor D. S. Margoliouth, D. Litt., 1912. Price i.
2 1 . The Diwans of Abid ibn al- Abras and c Amir ibn at-Tufail, edited^
with a translation and notes, by Sir Charles Ly all, 1913. Price I2s.
22. The Kitab al-Luma c fi l -Tasawwuf of Abu Nasr al-Sarrdj, edited
from two MSS., with critical notes and Abstract of Contents, by
R. A. Nicholson, 1914. Price I2s.
IN PREPARATION.
An abridged translation of the Ihya u 1-Muluk, a Persian History of
Sistdn by Shah Husayn, from the British Museum MS. (Or.
2 779), by A- G. Ellis.
The geographical part of the Nuzhatu 1-Quliib of Hamdulldh Mustawfi
of Qazwin, with a translation, by G. le Strange. (In the Press.)
The Futuhu Misr wa 1-Maghrib wa 1-Andalus of Ibn "Abdi l-Hakam
(d. A.H. 257), edited and translated by Professor C. C. Torrey.
The Qabiis-nama, edited in the original Persian, with a translation,
by E. Edwards.
The Diwans of at-Tufayl b. *Awf and af-Tirimmdh b. Hakim, edited
and translated by F. Krenkow. (In the Press).
The Persian text of the Fars Namah of Ibnu l-Balkhi, edited from
the British Museum MS. (Or. 5983), by G. le Strange.
Extracts relating to Southern Arabia, from the Dictionary entitled
Shamsu l- c Ulum, of Nashwdn al-Himyari, edited, with critical
notes, by c Azimu \l-Din Ahmad, Ph. D. (In the Press).
Contributions to the History and Geography of Mesopotamia, being
portions of the TaMkh Mayyafarikin of Ibn al-Azrak al-Edriki
B. M. MS. Or. 3803, and of al-A c lak al-Khatira of *Izz ad-Din
Ibn Shadddd al-Halabi, Bodleian MS. Marsh 333, edited by W.
Saras in, Ph. D.
The Rahatu s-Sudiir wa Ayatu s-Surur, a history of the Seljuqs, by
Najmu \i-Din Abu Bakr Muhammad ar-Rdwandi, edited from the
unique Paris MS. (Suppl. persan, 1314) by Edward G. Browne.
This Volume is one
of a Series
published by the Trustees of the
"E. j. w. GIBB MEMORIAL:
The Funds of this Memorial are derived from the Interest accruing
from a Sum of money given by the late MRS. GIBB of Glasgow, to
perpetuate the Memory of her beloved son
ELI AS JOHN WILKINSON GIBB,
and to promote those researches into the History, Literature, Philo
sophy and Religion of the Turks, Persians, and Arabs to which, from
his Youth upwards, until his premature and deeply lamented Death
in his forty-fifth year, on December 3, 1901, his life was devoted.
i, >
11 The worker pays his debt to Death;
His work lives on, nay, quickeneth."
The following memorial verse is contributed by ^Abdrfl-Haqq Hdmid
Bey of the Imperial Ottoman Embassy in London, one of the Founders
of the New School of Turkish Literature, and for many years an
intimate friend of the deceased.
"E. J. W. GIBB MEMORIAL :
ORIGINAL TRUSTEES.
[JANE GIBB, died November 26, 1904],
E. G. BROWNE,
G. LE STRANGE,
H. F. AMEDROZ,
A. G. ELLIS,
R. A. NICHOLSON,
E. DENISON ROSS,
AND
IDA W. E. OGILVY GREGORY (formerly GIBB),
appointed 1905.
CLERK OF THE TRUST.
W. L. RA YNES,
yj, Sidney Street^
CAMBRIDGE.
PUBLISHERS FOR THE TRUSTEES.
E. J. BRILL, LEYDEN.
LUZAC & Co., LONDON.
(Translations of the three Inscriptions
on the Cover.)
/. Arabic.
"These are our works which prove
what we have done;
Look, therefore, at our works
when we are gone."
2. Turkish.
"His genius cast its shadow o er the world,
And in brief time he much achieved and
wrought :
The Age s Sun was he, and ageing suns
Cast lengthy shadows, though their time be
short."
(Kemdl Pdshd-zdde.)
3. Persian.
" When we are dead, seek for our
resting-place
Not in the earth, bat in the
hearts of men."
(Jaldlu d-Din Bumi.)
"E. J. W. GIBB MEMORIAL
SERIES.
VOL. XXII.
(All communications respecting this volume should be ad
dressed to R. A. Nicholson, 12 Harvey Road, Cambridge, who
is the Trustee specially responsible for its production).
TABLE OF CONTENTS.
ENGLISH PORTION.
Introduction i XLIV
Addenda et Corrigenda. XLV L
Abstract of Contents of the Kitab al-Luma c . . . 1121
Index of subjects and technical terms .... 122130
Glossary 131-154
ARABIC PORTION.
Text of the Kitab al-Luma c . , fH I
Index of Persons fTt fl*V
Index of Places, Tribes, Books, etc. ..... fvV flv
INTRODUCTION.
This volume marks a further step in the tedious but in
dispensable task, on which I have long been engaged, of
providing materials for a history of Sufism, and more espe
cially for the study of its development in the oldest period,
beginning with the second and ending with the fourth
century of Islam (approximately 700 1000 A. D.). A list
of the titles known to us of mystical books written during
these three hundred years would occupy several pages, but
the books themselves have mostly perished, although- the
surviving remnant includes some important works on various
branches of Sufistic theory and practice by leaders of the
movement, for example, Harith al-Muhasibi, Husayn b. Mansur
al-Hallaj, Muhammad b. c Ali al-Tirmidhi, and others whom
I need not mention now. M. Louis Massignon, by his recent
edition of the Kitdb al-Tawdsin of Hallaj,, has shown what
valuable results might be expected from a critical examina
tion of the early literature. It is certain that a series of
such monographs would form the best possible foundation
for a general survey, but in the meanwhile we have mainly
to rely on more or less systematic and comprehensive treat
ises dealing with the lives, legends, and doctrines of the
ancient Sufis. I am preparing and hope, as soon as may be,
to publish a work on this subject derived, to a large extent,
from the following sources:
1. The Kitdb al-Luma c by Abu Nasr al-Sarraj (f 378 A. H.).
2. The Kitdb al-Tcfarruf li-madhhab ahl al-Tasaw^v^tf by
Abu Bakr al-Kalabadhi (f 380 or 390 A. H.).
II INTRODUCTION.
3. The Q&t al-Qulib by Abu Talib al-Makki (f 386 A. H.).
4. The Tabaqdt al-Sufiyya by Abu c Abd al-Rahman al-Sulami
(t 412 A. H.).
5. The Hilyat al-Aivliyd by Abu Nu c aym al-Isbahani (f
430 A. H.).
6. The Risdlat al-Qushayriyya by Abu 1-Qasim al-Qushayri
(t 465 A. H.).
7. The Kashf al-Mahjub by c Ali b. c Uthman al-Hujwirf (f
circa 470 A. H.).
8. The Tadhkirat al-Awliyd by Fariduddin c Attar (f circa
620 A. H.).
NOS. i, 3, 6, 7, 8 of the above list are now accessible in
European or Oriental editions, and N. 7 also in an English
translation. NOS. 2, 4 and 5 are still unedited and therefore
comparatively useless for purposes of reference. May I suggest
that some of our younger scholars should turn their atten
tion to the manuscript copies of these texts in London,
Leyden, Vienna, Constantinople and elsewhere?
Little material exists for the biography of Sarraj. The
authors of the oldest Sufi Lives pass him over in silence. )
The first separate notice of him that is known to me occurs
in the Supplement to the Tadhkirat al-Awliyd (II, 182),
from which the article in Jami s Nafahdt al-Uns (N. 353)
is chiefly compiled. Shorter notices are given by Abu 1-
Mahasin (Nujum, ed. by Popper, II, part 2, N. I, p. 42),
Dhahabi, Ta rikh al-Isldm (British Museum, Or. 48, 1560),
Abu 1-Falah c Abd al-Hayy al- c Akari (Shadhardt al-Dhahab,
MS. in my possession, I, iS$a), 2 ) and Dara Shikuh,
i) Abii c Abd al-Rahman al-Sulami, who does not notice Sarraj in his Tabaqdt
al-Sufiyya (British Museum, Add. 18520), appears to have supplied the omission
in his Ta rikh al-Sufiyya See the extract from Dhahabi cited below.
^ 2) See JKAS for 1899, p. 911, and for 1906, p. 797. The article on
Sarraj copies Dhahabi and concludes with a short quotation from Sakhawi :
LIFE OF SARRAJ. Ill
Safinat al-Awliyd (Ethe, Catalogue of Persian manuscripts
in the Library of the India office, col. 301, N. 271). Since
the passage in the Tarikh al- Islam has not been published
before, I will transcribe it.
\
, J <
The few facts contained in this notice may be summarised
as follows.
Abu Nasr Abdallah b. c Ali b. Muhammad b. Yahya al-
Sarraj, the author of the Kitdb al-Lumcf was a native of Tus.
His teachers were Ja c far al-Khuldi, Abu Bakr Muhammad b.
Dawud al-Duqqi, and Ahmad b. Muhammad al-Sa ih. ! ) The
family to which he belonged was noted for asceticism. Abu
Nasr was a zealous Sunni, but although he based himself
on knowledge of the religious law, 2 ) he was learned in mys
tical theology and was regarded by the Sufis as an author
itative exponent of their doctrines. Amongst his countrymen
1) No person of this name is mentioned in the Luma c . It seems to me
certain that ^VJ\ is a mistake for i O\, in which case the reference will be to
Abu 1-Hasan Ahmad b. Muhammad b. Salim. See under Ibn Salim in the
List of Authorities.
2) ii jj\ Lc ,Uaw.V\ is literally "to use the knowledge of the religious
law as a support or guard."
IV INTRODUCTION.
he was celebrated for his nobility of soul. ) He died in
the month of Rajab, 378 A. H. = October November,
988 A. D. 2 )
From the Persian biographies we learn that Sarraj was
surnamed "the Peacock of the Poor" (to* us al-fuqara}. The
statement that he had seen Sari al-Saqati (ob. 253) and Sahl
b. c Abdallah al-Tustari (ob. 283) is manifestly false, nor does
the Kitdb al-Lumc bear out the assertion that he was a
pupil of Abu Muhammad al-Murta c ish of Naysabur (ob. 328).
It may be that, as the Nafahdt says, he composed many
works on Sufism in addition to the Lumtf, but if so, every
trace of them has vanished. The following anecdote, which
first occurs in the Kashf al-Mahjub of Hujwiri, 3 ) is related
by both the Persian biographers. "Abu Nasr al-Sarraj came
to Baghdad in the month of Ramadan and was given a
private chamber in the Shuniziyya mosque and was appointed
to preside over the dervishes until the Feast. During the
nightly prayers of, Ramadan (tardwih) he recited the whole
Koran five times. Every night a servant brought a loaf of
bread to his room. On the day of the Feast, when Sarraj
departed, the servant found all the thirty loaves untouched."
Another story describes how, in the course of a theosophical
discussion, he was seized with ecstasy, and threw himself in
1) Futuwwat (altruism), the quality which was displayed by Iblis when he
chose to incur damnation rather than deny the Unity of God by worshipping
Adam. Cf. Massignon, al-Hallaj^ in Reviie de Fhistoire des religions* 1911. The
meaning of the word is discussed by Thorning in his Beitrdge zur Kenntniss
des islamischen Vereinsiuesens Tiirkische Bibliothek, vol. 16, pp. 184 221
and by R. Hartmann, Das Suflttim nach al-Kuschairi^ p. 44 foil.
2) According to the Nujiim, his death took place at Naysabur while he
was engaged in prayer (cf. the final words of Dhahabi s notice); but the Nafahdt
states that he was buried at Tus. Before his death he said, "Every one whose
bier is carried past my tomb will be forgiven." Consequently the people of
Tus used to bring their dead to his tomb and halt beside it for a time and
then move on.
3) P. 323 of my translation.
LIFE OF SARRAJ. V
the attitude of prayer upon a blazing fire, which had no
power to burn his face. ! )
He must have travelled extensively. The Kitdb al-Lumc
records his meetings and conversations with Sufis in many
parts of the Muhammadan empire, e.g., Basra, Baghdad,
Damascus, Ramla, Antioch, Tyre, Atrabulus, Rahbat Malik b.
Tawq, Cairo, Dimyat, Bistam, Tustar, and Tabriz. Probably
the duties of a spiritual director were not congenial to him.
It is interesting, however, to observe that the only one of
his pupils who attained to eminence, Abu 1-Fadl b. al-Hasan
of Sarakhs, afterwards became the Sheykh of the famous
Persian mystic, Abu Sa c id b. Abi 1-Khayr. 2 )
Sarraj explains (p. f, 1. A foil.) that he wrote the Kitdb
al-Lumcf at the request of a friend, whose name he does
not mention. His purpose in writing it was to set forth the
true principles of Sufism and to show by argument that they
agree with, and are confirmed by, the doctrines of the Koran
and the Apostolic Traditions; that they involve imitation
of the Prophet and his Companions as well as conformity
with the religious practice of pious Moslems. The work,
therefore, is avowedly apologetic and controversial in character.
Its contents are fully detailed in the Abstract, but a brief
analysis will not be out of place here.
1) Tadh. al-Awliyd, II, 183, 3; Nafahdt^ 320, 2.
2) Nafahat^ 320, 18.
VI INTRODUCTION.
Pages
t I Names of the persons by whom the Kitdb al-
Lumcf was transmitted to the anonymous editor.
Doxology. The author s preface.
r. i CHAPTERS I IX. The relation of Sufism to Islam.
Traditionists, jurists, and Sufis. Peculiar charac
teristics of the Sufis. Their doctrine derived from
the Koran and the Traditions of the Prophet.
rr-r. CHAPTERS X XL Origin of the name Sufi .
TA r^ CHAPTERS XII XIV. Sufism the esoteric science
of Islam. Its nature, meaning, and derivation.
U-TA CHAPTERS XV XVIII. Unification (taw/nd)a.n&
Gnosis (mcfrifat).
Vr-i \ CHAPTERS XIX XXXVII. The mystical stations
(maqdmdt) and states (ahwdl).
tr-Yr CHAPTERS XXXVIII XLVI. The hidden mean
ings of the Koran and how they are interpreted
by the Sufis.
\-i 1^ CHAPTERS XL VII L. Imitation of the Prophet.
His character and virtues.
Mt-\.o CHAPTERS LI LV. The Sufistic method of in
terpretation of the Koran and the Traditions,
with examples.
\i\-\U CHAPTERS LVI LXII. The Companions of the
Prophet regarded as patterns of the mystic life.
Abu Bakr, c Umar, c Uthman, c Ali, the Ahl al-Suffat
and the other Companions.
r \\-\i\ CHAPTERS LXIII LXXXVIII. The manners
(dddb) of the Sufis : in their ablutions, in prayer,
almsgiving, fasting, pilgrimage, social intercourse,
mystical discussions, meals and entertainments,
CONTENTS OF THE KITAB AL-LUMA C . VII
ecstasy, dress, travelling, begging, earning a live
lihood, marriage, sitting alone or in company,
hunger, and sickness; the manners of Sheykhs,
disciples, and hermits ; their manners in friend
ship and in the hour of death.
\ CHAPTER LXXXIX. The different answers given
by Sufis on many points of mystical doctrine.
CHAPTER XC. Letters, or parts of letters, written
by Sufis to one another.
fit CHAPTER XCI. Specimens of the introductions
(sudur) of Sufistic epistles.
Toy fil CHAPTER XCII. Specimens of Sufistic poetry.
CHAPTER XCIII. Prayers and invocations to God.
CHAPTER XCIV. The precepts (wasdyd) given
by Sufis to one another.
.. r"\Y CHAPTERS XCV CVI. Audition (samd c ).
CHAPTERS CVII CXII. Ecstasy (wajd).
CHAPTERS CXIII CXVIII. Miracles (kardmdt).
CHAPTERS CXIX CXX. Explanation of Sufistic
technical terms.
CHAPTERS CXXI CXXXII. Explanation of the
ecstatic expressions (shathiyydt) used by Sufis.
CHAPTERS CXXXIII CLII. Account of the
erroneous doctrines held by certain Sufis.
VIII INTRODUCTION.
The Kitdb al-Lumc can hardly be called an original work
in the sense that it deals with the author s theories and
speculations on the subject of Sufism. In the main he con
fines himself to recording and interpreting the spoken or
written words of his predecessors, and he rebukes contem
porary writers for the ostentatious discussions in which they
indulged. From the historical point of view, his reserve is
welcome. It throws into sharp relief the invaluable collection
of documents which he has brought together and arranged,
documents that are in many instances nowhere else to be
found, illustrating the early development of Islamic mys
ticism and enabling us to study its language, ideas, and
methods during the critical time of adolescence. Considering
the variety of topics which the author has managed to in
clude in a comparatively short treatise, we can easily forgive
him for having often suppressed the isndds and abbreviated
the text of traditions and anecdotes; but if he had allowed
himself a freer hand in exposition, his book would be even
more instructive than it is. There are many passages which
only a Sufi could explain adequately.
Its compendious style, the wide range of its subject-matter,
and the writer s close adherence to his authorities do not
permit such a systematic and exhaustive analysis of mystical
doctrines as we find, for example, in the Qut al-qulub of Abu
Talib al-Makki. The nineteen chapters on states (ahwdl) and
stations (maqdmdt) occupy a little over thirty pages in the pre
sent edition about half the space which Abu Talib devotes to
the single maqdm of trust in God (tawakkul}. Here as well
as in other sections of his work Sarraj adopts an artificial
scheme of classification by triads, which is characteristic of
this kind of Sufi literature. On the whole, however, it may
be claimed for him that his readers will obtain a clear notion,
uncomplicated by elaborate details, of what is most import
ant for them to understand. Without attempting a complete
DESCRIPTION OF THE KITAB AL-LUMA IX
review, I would mention as especially novel or noteworthy
the chapters on Sufistic interpretation (istinbdt) of the Koran
and the Hadith; those on audition and ecstasy, which em
body excerpts from the lost Kitdb al-wajd of Abu Sa c id b.
al-A c rabi and have been utilised by Ghazzali in the Ihyd\
the seventy pages on manners , treating of the ritual and
social aspects of Sufism; the interesting selection of poems
and epistles; the large vocabulary of technical terms; the
specimens of shathiyydt with explanations partly derived
from Junayd s commentary on the ecstatic sayings that were
attributed to Abu Yazid al-Bistami; and the final chapters
on errors of mystical doctrine. I have already published the
text and translation of certain passages relating to the con
ception of fand in an article entitled "The Goal of Mu-
hammadan Mysticism" (J.R.A.S. for 1913, p. 55 foil.)
As regards the word Sufi , it is remarkable that Sarraj
favours (not on linguistic grounds, however) the now accepted
derivation from suf. He tells us that, according to some,
Sufi was a modern designation invented by the people of
Baghdad. This statement, though he naturally rejects it, does
in all probability give a true account of the origin of the name.
Notwithstanding that Sarraj takes for granted the reality
of the higher mystical experiences and is eager to justify
the apparent blasphemies uttered by many Sufis at such
moments, he constantly appeals to the Koran and the Apo
stolic Traditions as the supreme arbiters which every Sufi
must recognise. If we admit his principles of interpretation,
we cannot deny his orthodoxy. Fand itself, as defined by
him, means nothing more than realisation of the Divine
Unity (taw kid) and is in logical harmony with Islamic mo
notheism. Whether this view indicates that the fand theory,
as Professor Margoliouth has contended, *) was simply evolved
t) The Early Development of Mohammedanism^ p. 199.
X INTRODUCTION.
from tawhidj or whether it represents the result of impreg
nation of the monotheistic idea by foreign influences, is a
difficult question. We cannot yet decide with certainty, but
the evidence, so far as it goes, seems to me to render the
latter hypothesis more probable. 1 ) Sarraj denounces hulul
and other heretical forms of the fand doctrine. While dis
approving of excessive asceticism, he enjoins the strictest
obedience to the sacred law. The Sufi (he says) differs from
the ordinary Moslem only in laying greater stress upon the
inward religious life of which the formal acts of worship
are an outward expression.
Sarraj was closely associated with Ibn Salim (Abu 1-Hasan
Ahmad b. Muhammad) 2 ) of Basra, who, "though extremely
orthodox in some respects, was opposed to certain funda
mental articles of the Sunna". 3 ) This Ibn Salim was the son
of Abu c Abdallah b. Salim ; and their followers, a group of
theologians known as the Salimfs, occupied an advanced
position on the left wing of the mystical movement, as ap
pears from the fact that they sympathised with Hallaj and
defended his orthodoxy. 4 ) From the account of their tenets
given by c Abd-al-Qadir al-Jilani in his Ghunya 5 ) we might
assert with confidence that Sarraj cannot have been a mem
ber of the school. None of the heresies there enumerated
occurs in the Lumcf, and on the last page of his book
Sarraj declares that the spirit dies like the body, a state-
1) Cf. my Mystics of I slam ^ p. 1 6 foil.
2) See under Ibn Salim in the List of Authorities.
3) Shadharat al-Dhahab, I, 1720 (citation from the c lbar of Dhahabi). Poss
ibly these words refer to Ibn Salim the Elder. Muhammadan writers fre
quently fail to distinguish between the father and the son.
4) Concerning the Salimis and their doctrines see Goldziher, Die dogma ti-
sche Partei der Salimijja, ZDMG. vol. 61, p. 73 foil.; Amedroz in JRAS.
for 1912, p. 573 foil.; and Massignon, Kit&b al-Tawdsin^ Index under Sali-
miyah.
5) Goldziher, loc. cit. p. 77.
SARRAJ AND IBN SALIM. XI
ment which is at variance with the Salimi belief in its im
mortality. l ) On the other hand, it would be absurd to sup
pose that each individual Salimi embraced all the heresies
in G Abd al-Qadir s list. That Ibn Salim himself did so is
most unlikely in view of the respect shown to him by
Sarraj and the friendly intercourse that was maintained be
tween them. Moreover, Sarraj on several occasions quotes
sayings and verses by Hallaj, whom he seems to have re
garded as a profound Unitarian (cf. 303, 20 foil.). But though
he agreed with the Salimis on this point, I doubt whether
any trace of their peculiar doctrines can be discovered in
the Luma c . A follower of Ibn Salim would scarcely have
twitted his leader with excusing in Sahl b. c Abdallah (the
Sheykh of Abu Abdallah b. Salim) what he condemned in
Abu Yazid al-Bistami, nor would he have described Sahl
as "the Imam of Ibn Salim and the most excellent of
mankind in his opinion" (394, 12 foil.). It is a striking cir
cumstance that two of the three oldest surviving Arabic
treatises on Sufism were directly influenced by Ibn Salim.
In the Luma^ his personality stands out conspicuously amongst
the author s contemporaries, and the Qut al-qulub is the work
of his pupil, Abu Talib al-Makki, whom the Salimis justly
claim as one of themselves.
Sarraj obtained his materials partly from books and partly
from oral tradition, but the information which he gives us
concerning his sources is by no means complete.
The following books are cited :
1. A History of Mecca (4Xj\j>-\), possibly the work of
Azraqi (22, 12).
2. The Kitdb al-nmshdhadat by c Amr b. c Uthman al-Makkf
(69, 12 and 117, 8).
i) Cf. Massignon, Kitdb al-Tawdsin^ p. 136, n. 2.
XII INTRODUCTION.
3. The Kitdb al-Sunan by Abu Dawud al-Sijistani (139, 13).
4. A work on the rules of prayer (adab al-saldt) by Abu
Sa c id al-Kharraz (153,7).
5. A book of which the title is not mentioned, by Abu
Turab al-Nakhshabi (205, 19).
6. The Kitdb al-mundjdt by Junayd (259, 2).
7. The Kitdb al-wajd by Abu Sa c id b. al-A c rabi (308, 5 ;
310, I ; 314, 17).
8. The Kitdb mcfrifat al-mcrifat by Ibrahim al-Khawwas
(362, 14).
9. A commentary by Junayd on the ecstatic expressions
(shathiyydt] attributed to Abu Yazid al-Bistami (381,2;
382,5, etc.).
The persons cited as authorities at first hand are forty in
number, all being Sufis with a single exception the cel
ebrated philologist Ibn Khalawayh. Most of them are un
known, but the list includes several mystics of eminence,
e. g. Duqqi, Abu 1-Hasan al-Husri, Ja c far al-Khuldi , Abu
c Amr b. Nujayd, Abu c Abdallah al-Rudhabari, Abu 1-Hasan
b. Salim, and Abu 1-Husayn al-Sirawani. The names of the
forty in alphabetical order, together with some biographical
details and references, are printed below, and those most
frequently cited are marked with an asterisk.
LIST OF AUTHORITIES.
Abbreviations: ! )
A = Ansdb of Sam c ani (Gibb Memorial Series, vol. XX).
H = Hilyat al-Awliyd of Abu NiTaym al-Isbahani, Leyden
MS. 311^ and 311^ Warn.
K = Kashf al-Mahjub of Hujwiri, my translation (Gibb
Memorial Series, vol. XVII).
N = Nafahdt al-Uns of Jami, ed. by Nassau Lees (Calcutta,
1859). The figures cited refer to the numbered bio
graphies, not to the pages.
Q = Qushayri s Risdla (Cairo, 1318 A. H.).
Sh = Sha c rani s Tabaqdt al-Kiibrd (Cairo, 1299 A. H.).
TA = Tadhkirat al-Awliyd of Fariduddin c Attar, ed. by me
in Persian Historical Texts, vols. Ill and V (1905
1907).
TS = Tabaqdt al-Sufiyya of Abu c Abd al-Rahman al-Sulami,
British Museum, Add. 18520.
Y = Yaqut, Mtfjam al-Bulddn, ed. by Wiistenfeld (1866
1873)-
c Akki, Abu 1-Tayyib Ahmad b. Muqatil al-Baghdadi.
A 397^ penult.
This quotation does not occur in the Lumrf y but Sam c ani
may have found it in another work by Sarraj.
i) In referring to MSS. I have used the italicised letters a and b to denote
the two pages which face each other when the MS. lies open before the
reader, a being on his right hand and b on his left. According to the method
commonly adopted a and b denote the front and back of the same leaf. There
fore the figures of the references given below are always one page ahead of
the ordinary reckoning. For example, 200^ = 199^ and 2Qol>2OOa.
XIV INTRODUCTION.
c Akki reports a description of Shibli s behaviour on his
deathbed, derived from his famulus, Bundar al-Dinawari,
whom G Akki met on the same day in the house of
Ja c far al-Khuldi (104, 6); part of a letter written to
Ja c far al-Khuldi by Abu 1-Khayr al-Tinati (236, 13);
an account derived from Ja c far al-Khuldi of the way in
which Abu 1-Husayn b. Ziri, a pupil of Junayd, expressed
his approval or disapproval of samtf (272, 13); an ecstasy
of Shibli which he witnessed (282, 17).
The author relates that c Akkf showed him a list that
he had compiled of persons who recovered their lost
property by means of a prayer which Ja c far al-Khuldi
used for that purpose (317, 6).
c Alawi, Hamza b. c Abdallah. N. 64.
A pupil of Abu 1-Khayr al-Tinati (ob. 349 A. H.).
Speaking from personal experience, he vouches for his
master s telepathic powers (317, 8).
c Alawi, Yahya b. al-Rida.
He related at Baghdad, and copied for the author with
his own hand, an anecdote of the Sufi Abu Hulman (289, 7).
c Asd idi, Talhat al-Basri.
He related at Basra an anecdote of Sahl b. c Abdallah
al-Tustari which he derived from one of Sahl s disciples
(330, 8). The name of the disciple is defectively written
in the MSS. and cannot be ascertained.
Bdniydsi, Muhammad b. Ma c bad.
He relates a story of al-Kurdi al-Sufi (203, 5).
Basri, Ahmad b. Muhammad.
Possibly identical with Abu 1-Hasan Ahmad b. Muham
mad b. Salim of Basra (see under Ibn Salim}. ! ) He
reports a saying of al-Jalajili al-Basri (143, 14).
i) The author uses the name Abu 1-Hasan Muhammad b. Ahmad (which is
a mistake for Ahmad b. Muhammad) in reference to Ibn Salim (292, n).
LIST OF AUTHORITIES. XV
Basri, Abu 1-Husayn.
He may, perhaps, be Abu 1-Hasan al-Husri of Basra (see
under Husri). He reports, as eye-witness, a miracle that
was granted to a negro faqir, at c Abbadan (316,8).
Basri, Talhat al- c Asa idi. See ^Asa idi.
Bayruti, Abu Bakr, Ahmad b. Ibrahim al-Mu addib.
He recited to the author at Cairo some verses by Ibrahim
al-Khawwas (250, i).
Bistdmi, Tayfiir b. c lsa.
He reports two sayings of the celebrated Abu Yazid
al-Bistami on the authority of Musa b. c lsa al-Bistami
(known as c Umayy), who heard them from his father.
He describes the poverty in which Abu Yazid died
(188, 12).
Ibn Dillawayh, ) Ahmad.
He reports a saying of Abu c lmran al-Tabaristani (171,13).
Dinawari, Abu c Abdallah al-Khayyat.
His wasiyyat to the author (265, n).
D^na^var^, c tsa al-Qassar.
He was the famulus of Shibli (148, 7). He reports a
saying of Ruwaym (189, 8). A saying by him on hunger
(202, 14). He witnessed the removal of Hallaj from prison
to the place of execution (24^ of Dhu l-Qa c da, 309
A. H.) and reports the last words which he uttered
before his death (303, 20).
Dinawari, Muhammad b. Dawud. See Duqqi.
Dinaivari, Abu Sa c id.
The author was present in his majlis at Atrabulus and
gives the text of a prayer which he heard him pro
nounce on that occasion (260, 4).
i) For the name Dillawayh (Dilluya) or Dallawayh see Noldeke, Persische
Studien^ S. B. W. A. 1888, vol. 116, part I, p. 403. Zakariyya b. Dillawayh
of Naysabiir (pb. 294 A. H.) is noticed in N. 77, where the text has </^:>.
XVI INTRODUCTION.
*Duqqi, Abu Bakr Muhammad b. Dawiid al-Dinawari. TS.
103^. Q. 33. N. 229. Sh. I, 158. A. 228^, 24.
Originally of Dinawar, he resided for some time at
Baghdad and finally settled at Damascus, where he died
in 359 or 360 A. H. He was a pupil of Abu Bakr al-
Zaqqaq the Elder (see the List of Sufis given below)
and Abu c Abdallah b. al-Jalla (Q. 24. Sh. I, 116. N.
112). That Duqqi, to whom there are eighteen referen
ces in the Lumcf, was a trustworthy reporter may be
judged from the fact that he made a special journey
from Syria to the Hijaz in order to hear from the lips
of Abu Bakr al-Kattani the true version of an anecdote
concerning the latter (178, 18). He relates sayings and
anecdotes of Jariri, Abu Bakr al-Farghani, J ) Abu Bakr
al-Kattani, . Ibn al-Jalla, Abu Bakr al-Zaqqaq, Abu 1-
Husayn al-Darraj, and verses of Abu c Ali al-Rudhabari.
He also describes the hunger which he endured at Mecca
(170, 6) and tells the story of the slave whose sweet
voice was the death of his master s camels (270, 3). 2 )
The author mentions, several times, that he received
information from Duqqi at Damascus.
Farrd, Muhammad b. Ahmad b. Hamdun. TS. 117^. N.
231. Sh. I, 166 (where \jb\ is a mistake for -\yJV).
His kunya is Abu Bakr. N. gives his name as Ahmad
b. Hamdun, which is incorrect. He was an eminent
Sufi of Naysabur and died in 370 A. H. He reports a
saying of c Abd al-Rahman al-Farisi (40, 5).
Him si, Qays b. c Umar.
He relates an anecdote of Abu 1-Qasim b. Marwan al-
Nahawandi (288, 16).
1) Generally known as AbU Bakr al-Wasiti (Q. 29. K. 154. TA. II, 265.
Sh. I. 132. N. 212).
2) See K. 399, where the same story is told on the authority of Ibrahim
al-Khawwds.
LIST OF AUTHORITIES. XVII
Husri, Abu 1-Hasan. TS. 114^. Q. 35. K. 160. TA. II,
288. N. 290. Sh. I, 164.
Died 371 A. H. A native of Basra but resided at Bagh
dad. He was a pupil of Shibli, two of whose sayings he
reports (396, 8 ; 398, 6). Sarraj quotes six sayings by
Husri, including a definition of Sufi" (28, 2) and a sum
mary of the principles of Sufism (218, i).
Ibn Jab an, Abu Abdallah Ahmad.
He relates an anecdote of Shibli, whose house he visited
(395, 1 8).
Ibn Khdlawayk, Abu c Abdallah al-Husayn.
The well-known grammarian (Brockelmann, I, 125). He
died in 370 A. H. He reports from Ibn al-Anbari (Brock
elmann, I, 119) fourteen verses of Ka c b b. Zuhayr s
ode beginning with the words Bdnat Su c dd (275, 8). )
Khayydt, Abu Hafs c Umar.
He reports Abu Bakr b. al-Mu c allim, who related to him
at Antioch how, after sixty years, he was called upon
to pronounce the Moslem profession of faith (207,21).
*Khuldi t Ja c far b. Muhammad b. Nusayr. Q. 33. K. 156.
TA. II, 283. N. 278. Sh. I, 156. A. 205^, 13.
A native of Baghdad, pupil of Junayd and Ibrahim al-
Khawwas. He died in 348 A. H.
He reports Junayd and through him Sari al-Saqati (seven
references). A story of his own pilgrimage to Mecca
(168, 13). A manuscript in his handwriting is mentioned
as the authority for an anecdote of Junayd (204, 5) and
for an extract from a letter written by a certain Sheykh
*
(237, 14). The author s use of the words 4ic Cj\^5 \^
(251, 2; 306, 5; 434, 10) shows that in these cases he
obtained from Ja c far al-Khuldi a personal assurance that
the tradition was accurate.
l) The word ^VijVi ( 2 7$-> 9) is an obvious misprint for
XVIII INTRODUCTION.
Malati, c Umar.
He reports to the author at Antioch the reply which
he received from a certain Sheykh whom he had asked
to pray for him (261, 17).
Muhallab, Abu Muhammad b. Ahmad b. Marzuq al-Misri.
He associated with Abu Bakr b. Tahir al-Abhari, who
died circa 330 A. H. (N. p. 207, 1. 4 foil.). He relates
that Abu Muhammad al-Murta c ish of Naysabur on his
deathbed (ob. 328 A. H.) enjoined him to pay the debts
wich he (Murta c ish) had contracted (266, 2).
tbn Nujayd, Abu c Amr Isma c il. TS. 105*. Q. 34- TA. II,
262. N. 281. Sh. I, 159.
Died in 366 A. H. He was the maternal grandfather
of Abu c Abd al-Rahman al-Sulami and the pupil of
Abu c Uthman al-Hiri of Naysabur. He reports three
sayings of Abu G Uthman al-Hiri. ] )
Rdzi, Abu c Abdallah Husayn b. Ahmad.
He reports (316, 12) a story told by Abu Sulayman al-
Khawwas, a Maghribi, who died at Damascus and was
contemporary with Abu 1-Khayr al-Tmati (ob. 349 A.H.).
See N. 286, where the same story is related.
Rdzi, Husayn b. c Abdallah.
He reports (215,20) a saying of Abu Bakr c Abdallah
b. Tahir al-Abhari who died circa 330 A. H.
Rudhabdri, Abu c Abdallah Ahmad b. c Ata. TS. 115$. Q.
35. N. 328. Sh. I, 164.
He lived at Sur and died there in 369 A. H. He was a
nephew (son of the sister) of Abu c Ali al-Rudhabari
(ob. 322 A. H.). He tells an anecdote of his uncle (185,
14) and recites some verses by him (249, 10). He relates
l) In the Lnmc? his name is given as Sa c id b. c Uthman al-Hirf (al-Razi),
but according to all other authorities it is Sa c id b. Isma c il. He was originally
a native of Rayy.
LIST OF AUTHORITIES. XIX
that one night his prayer for forgiveness was answered
by a heavenly voice (316, 17). The author states that
Abu c Abdallah al-Rudhabari l ) wrote an impromptu
letter in his presence at Ramla, begging the owner of
a slave-girl, who was famed for her singing, to permit
the author and his companions to hear. her performance
(234, 6).
*Ibn Salim, Abu 1-Hasan Ahmad b. Muhammad. Dhahabi,
Ta rikh al-Isldm (British Museum, Or. 48, 710) cited in
Notes on some Sufi Lives by H. F. Amedroz in JRAS
for 1912, p. 573, note 2. Shadhardt al-DJialiab, I, 172^.
He is the son of Abii Abdallah Muhammad b. Salim 2 )
of Basra (TS. 95^. H. II, 321^. N. 124. Sh. I, 154), who
was a pupil of Sahl b. G Abdallah al-Tustari and founder
of a school of mystical theologians known after him as
the Salimis (al-Sdlimiyya). 3 ) Ibn Salim Senior died in
297 A. H. 4 ) He is often confused with his son, the
subject of the present notice, who died circa 360 A. H.
Thus the author of the Luma* records (177, 21) a state-
ment by Ibn Salim Junior that he associated with Sahl
b. Abdallah for a period of sixty years. Evidently this
refers to his father and, as it happens, the mistake is
corrected in a later passage (292, n). Again, it must
have been Ibn Salim Senior who had the conversation
with Sahl which is reported by Ibn Salim Junior as a
personal experience (293, 2).
1) The text has Abii Ali al-Rudhabari, but the reading of B is correct.
2) Muhammad b. Ahmad b. Salim, according to Abu c Abd al-Rahman al-
Sulami, Abii Nu c aym al-Isbaham and Sam c ani.
3) See p. X above.
4) The passage cited by Dhahabi from the Hilyat al-Awliyd of Abu Nu c aym
(ob. 430 A. H.) makes the latter say that he was born before the death of
Ibn Salim the Elder, which is absurd. The correct reading of the text after
the words V$T ^W_, (JR AS, 1912, p. 574, 1. 7 o f the Arabic text) is:
in
XX INTRODUCTION.
Abu 1-Hasan b. Salim is cited as authority for several
anecdotes and sayings of Sahl b. c Abdallah, and in
about half of these instances it is expressly mentioned
that his information was .obtained from his father. If
he and Ahmad b. Muhammad al-Basri (143, 14) are the
same person, he also reports a saying of al-Jalajili of
Basra, concerning whom nothing is known.
Sarraj was intimately acquainted with Ibn Salim. He
was present in his majlis at Basra (195,18; 390,12;
394, 8); he reports conversations with him (319, 2 ; 326, 17,
390, 12) and a considerable number of his sayings (i 16, 9;
152,13; 202,9; 219,2; 223,3; 3 l $> I2 ~ 3 l6 > 2 ; 4 1 7> 1 7)-
Sayrafi, Abu 1-Hasan c Ali b, Muhammad.
Apparently identical with Abu 1-Hasan c Ali b. Bundar
b. al-Husayn al-Sayrafi of Naysabur, who associated with
Ruwaym and died in 359 A.H. (Q 34, N. 118, Sh. I, 165).
He reports a saying of Ruwaym (288, 13).
Shimshdti, Abu Hafs c Umar.
He recited some verses by Ibrahim al-Khawwas to the
author at Ramla (250, 8).
Shirdzi, Abu 1-Tayyib.
He reports a saying of one of his Sheykhs (342, 17).
Sirawdni, Abu 1-Husayn. N. 336.
There are two Sufis of this name: Abu 1-Husayn c Ali
b. Muhammad al-Sirawani, a native of Sirawan in the
Maghrib, who resided at Dimyat (N. 283), and his pupil
Abu 1-Husayn c Ali b. Ja c far b. Dawud al-Sirawani
al-Saghir, who associated with Ibrahim al-Khawwas
in Egypt and afterwards settled at Mecca, where he
died. Jami says, on the authority of the Ta rikh al-
Sufiyya of al-Sulami, that al-Sirawani al-Saghir lived
to the age of a hundred and twenty-four. He is the
person cited in the Lumcf, for he is described as the
sahib of al-Khawwas.
LIST OF AUTHORITIES. XXI
He met Sarraj at Dimyat and related to him a saying
of Junayd (285, 18).
Ibn Sun ay d, Ahmad b. Muhammad.
Qadi of Dinawar. He reports an anecdote of Ruwaym
(I6 3 , 12).
Suri, Abu c Ali b. Abi Khalid.
He recited to the author at Sur some verses written by
him to Abu c Ali al-Rudhabari and by the latter in reply
to him (234, 14).
Talli, ! ) Ahmad b. Muhammad.
He reported to the author at Antioch from his father,
from Bishr (or c lsa), a saying of Ishaq b. Ibrahim al-
Mawsili concerning the expert singer (271, 3).
Tarasusi, Ahmad.
He is probably Abu Bakr c Ali b. Ahmad al-Tarasusi
al-Harami, who associated with Ibrahim b. Shayban al-
Qarmisini (pb* 337 A. H.) and died in 364 A. H. at Mecca
(N. 233). He reports from Ibrahim b. Shayban a story
told by Ibrahim al-Khawwas (170, 14).
Tusi, Abu Bakr Ahmad b. Ja c far.
He reports a saying of Nasr b. al-Hammami (48, 15)
and relates to the author at Damascus an anecdote of
Abu Ya c qub al-Nahrajuri, who died in 330 A. H. (203, 13).
*Ibn c Ulwdn, Abu c Amr c Abd al- Wahid.
Fourteen references. He reports sayings and anecdotes
of Junayd, whom he had met (116, 20), and a story of
Abu 1-Husayn al-Nuri (193, 20). The author mentions
twice that Ibn c Ulwan communicated information to
him at Rahbat Malik b. Tawq.
*Wajihi, Abu Bakr Ahmad b. c Ali.
Twenty-four references. He is called (293, 17) Ahmad
b. C AH al-Karaji (or al-Karkhi), generally known as Wa-
i) Variant Talhi.
XXII INTRODUCTION.
jihi. He reports Abu c Ali al-Rudhabari (eleven referen
ces), Jariri, Abu Bakr al-Zaqqaq, Ibn Mamliila al- c Attar
al-Dinawari, Abu Ja c far al-Saydalani, Ja c far al-Tayalisi
al-Razi, and Muhammad b. Yusuf al-Banna. He relates
anecdotes of Bunan al-Hammal, Hasan al-Qazzaz, and
Mimshadh al-Dinawari, and recites verses by Nuri.
Zanjdni, Abu Amr.
He recited to the author at Tabriz some verses by
Shibli (251,12).
About two hundred names of Sufis are mentioned in the
Kitdb al-Luma c . Many of these are familiar and will be
found in almost any Arabic or Persian Lives of the Saints .
On the other hand, a great proportion of them either do
not occur in the published works of reference, or are re
corded only in one or two of such works, or are not mentioned,
to my knowledge, except in the Lmncf. In the hope that
further information may be forthcoming, I append the names
of those more or less obscure mystics, accompanied by a few
notes which I have made while endeavouring to identify
them. Names included in the List of Authorities are omitted
from the following list, which is also arranged alphabetically.
LIST OF SUFIS.
1. c Abdallah b. al-Husayn (248, 15). 4th century.
2. Abd al-Rahman b. Ahmad (325, 3). A sahib of Sahl b.
Abdallah of Tustar.
3. Abhari, Abu Bakr c Abdallah b. Tahir. Died 330 A. H.
TS. 90^. Q. 32. H. II, 315*, N. 223, Sh. I, 149.
4. Anmati, Abu c Umar (329, 20).
5. c Attar al-Dinawari = Ibn Mamlula.
6. c Attar, Abu Hatim (180, 17). Contemporary with Abu
Turab al-Nakhshabi (ob. 245 A. H.). Abu Sa c id al-
Kharraz and Junayd were his pupils. N. 35.
7. c Atufi, Abu 1-Hasan (205, 11). Contemporary with Abu
C AH al-Rudhabari (ob. 322 A. H.).
8. Awlasi, Abu 1-Harith. His name is Fayd b. al-Khadir.
He was a pupil of Ibrahim b. Sa c d al- c Alawi (ob.
circa 260 A. H.). N. 16.
9. Abu 1-Azhar (325, 7). Contemporary with Abu Bakr al-
Kattani (ob. 322 A. H.).
10. Banna, Muhammad b. Yusuf (325, 19). Author of many
excellent works on Sufism. He travelled with Abu
Turab al-Nakhshabi (ob. 245 A. H.) and was the
Sheykh of c Ali b. Sahl al-Isbahani (ob. 307 A. H.).
N. 103. H. II, 328^.
11. Barathi, Abu Shu c ayb (200,3). He is described as one
of the ancient Sheykhs of Baghdad. Junayd said that
Abu Shu c ayb was the first who dwelt at Baratha (a
quarter of Baghdad) in a knkh, or hut made of
XXIV INTRODUCTION.
rushes, and devoted himself to asceticism. His wife,
Jawhara, died in 170 A. H. (Nujum, ed. by Juynboll,
I, 460). H. II, 304^, gives the same anecdote which
is related here.
12. Barizi, Abu Bakr (207,6; 264,4).
13. Basri, Ahmad b. al-Husayn (248, 15). Contemporary with
Junayd.
14. Bunan al-Hammal al-Misri. Died 316 A. H. Q. 28. N.
184. Sh. I, 130.
15. Ibn Bunan al-Misri (193,18; 209,20). A pupil of Abu
Sa c id al-Kharraz (ob. 277 or 286 A. H.). Notices of
him under the name of Abu 1-Husayn b. Bunan J )
occur in TS. 90*2, H. II, 317^, Q. 32, and N. 271.
1 6. Bundar b. al-Husayn. A pupil of Shibli. He was a native
of Shiraz but resided at Arrajan, 2 ) where he died
in 353 A. H. H. II, 323^. Q. 34. Sh. I, 161. N. 280.
17. Busri, Abu c Ubayd. A pupil of Abu Turab al-Nakh-
shabi (ob. 245 A. H.) Q. 26. A. 8i, 5. N. 114. Y.I,
621, 8. Sh. I, 118.
18. Damaghani, al-Hasan 3 ) b. c Ali b. Hayawayh. 4 )
19. Darraj, Abu Ja far (194, 19).
20. Darraj, Abu 1-Husayn, of Baghdad. N. 207. Famulus of
Ibrahim al-Khawwas. He had a brother, Bukayr al-
Darraj, who was also a Sufi (N. 208). Abu 1-Hu
sayn al-Darraj died in 320 A. H.
1) (jUJ in N. is a mistake for (jVu.
2) j\c> \\, the reading of B at 278, 7, is a mistake for ^WjV\.
3) Qushayri has al-Husayn. See 41, 9, note 8.
4) Examples of the name Hayawayh, which appears to be the correct reading
here, are found in my MS. of the Shadhardt al-Dhahab (see JRAS. for 1899,
p. 911, and for 1906, p. 797)1, 1770, 24, Abu 1-Hasan Muhammad b. c Abd-
allah b. Zakariyya b. Hayawayh al-Naysaburi al-Misri al-Qadi (pb. 367 A.H.);
I, 183^, 17, Abu Bakr Muhammad b. Hayawayh al-Karkhi, the grammarian
(ob. 373 A. H); and 1, l88d!, 10, Abu c Amr b. Hayawayh al-Khazzaz of
Baghdad, the traditionist (ob. 382 A. H.).
LIST OF SUFIS. XXV
21. Dinawari, Abu Bakr al-Kisa i = Kisa i.
22. Dinawari, Bakran (210, 14). Contemporary with Shibli.
23. Dinawari, Bundar (104,7). Famulus of Shibli.
24. Dinawari, Hasan al-Qazzaz = Qazzaz.
25. Ibn al-Faraji = Abu Ja c far Muhammad b. Ya c qub al-
Faraji. A sahib of Harith al-Muhasibi (ob. 243 A.H.).
Author of the Kitdb al-waraf, the Kitdb sifat al-
muridin and other works on Sufism. H. II, 293^.
26. Farghani, Abu Bakr Muhammad b. Musa (228, 10) =
Abu Bakr al-Wasiti (ob. circa 320 A. H.). Q. 29.
K. 154. TA II, 265. N. 212. Sh. I, 132.
27. Farisi, c Abd al-Rahman (40, 6). Contemporary with Mu
hammad b. Ahmad b. Hamdun al-Farra (ob. 370 A.H.).
28. Farisi, Abu 1-Husayn c Ali b. Hind al-Qurashi (230, 2).
He associated with Junayd and Amr b. c Uthman
al-Makki, but himself belonged to a younger gene
ration. TS 92^. N. 272. Sh. I, 150.
29. Path al-Mawsili. Died in 220 A. H. N. 25. Sh. I, 105.
30. Fath b. Shakhraf al-Marwazi (228, 6). Died in 273 A.H.
N. 26.
31. Ibn al-Fuwati (286, i) ). Contemporary with Abu 1-Hu-
sayn al-Darraj (ob. 320 A. H.).
32. Ghassani, Kulthum (142, 13).
33. Haddad, Abu Ja c far (332, 5). There are two Sufis of
this name: (i) Abu Ja c far al-Haddad al-Kabir of
Baghdad, who was contemporary with Junayd (ob.
298 A. H.) and Ruwaym (ob. 303 A. H.) ; and (2)
Abu Ja c far b. Bukayr al-Haddad al-Saghir al-Misri,
a pupil of Abu Ja c far al-Haddad the elder. At first
sight it would seem that the former is referred to
here, since he is described as having had a conver
sation with Abu Turab, whom we should naturally
i) Fuwati (not Qiiti or Ghuti) seems to be the correct form of the nisba.
Cf. N. p. 216, 1. 2 and JRAS. for 1901, p. 708.
XXVI INTRODUCTION.
identify with Abu Turab al-Nakhshabi (ob. 245 A.H.),
but in N. p. 190, 1. i foil, the same story is told
of Abu Ja c far al-Haddad the younger, and it is ex
pressly stated on the authority of c Abdallah Ansarf
that the Abu Turab in question is not Abu Turab
al-Nakhshabi ). N. 201.
34. Abu 1-Hadfd (256, 13). Contemporary with Abu Abd-
allah al-Qurashi.
35. Ibn Hamawayh, Abu Bakr Ahmad (197, 12). A sahib of
Subayhf (q. v.)
36. Ibn al-Hammami, Nasr (48, 17). Contemporary with Abu
Bakr Ahmad b. Ja c far al-Tusi. See List of Authorities
under Tusi.
37. Harawi, Abu Muhammad (209, 12). Contemporary with
Shibli.
38. Hasan, Sheykh (178, 4). He consorted for seventy years
with Abu G Abdallah al-Maghribi (ob. 299 A. H.).
39. Haykali, Abu c Abdallah. Contemporary with Abu G Abd-
allah al-Qurashi.
40. Abu Hulman al-Sufi (289, 8). A Persian, who resided at
Damascus and gave his name to the sect of the
Hulmanis, who are reckoned among the Hululis. Cf.
al-Farq bayna l-firaq, p. 245, 1. 3 foil., and K. 260.
41. Husri, Abu c Abdallah, of Basra. A pupil of Path al-
Mawsili (ob. 220 A. H.). N. 116.
42. Isbahani, Sahl b. G Ali b. Salil. (48, 7). Apparently the
son of c Ali b. Sahl al-Isbahani (ob. 307 A. H.).
43. Istakhri, Abu c lmran (211,6). Contemporary with Abu
Turab al-Nakhshabi (ob. 245 A. H.).
44. Istakhri, Yahya (211,8). Contemporary with Ibn c Ata
of Baghdad (ob. 309 A. H.).
i) On the other hand it is said in H. II, 310*$ that Abii Ja c far al-Haddad
U .
LIST OF SUFIS. XXVII
45. Jabala, Sheykh (287, 5). A Maghribi, contemporary with
Abu c Abdallah Ahmad b. Yahya al-Jalla (ob. 306 AH.).
46. Ja c far al-Mubarqa c (287, ii; 332, n). Probably identical
with Ja c far ibn al-Mubarqa c (N. 117), who was con
temporary with Abu c Abdallah al-Husri (q. v).
47. Jalajili, al-Basrf (143, 15) *). Contemporary with Ahmad b.
Muhammad al-Basri = Ibn Salim (see List of Au
thorities).
48. Ibn al-Karanbi, Abu Ja c far, of Baghdad 2 ). Teacher of
Junayd and pupil of Abu Abdallah b. Abi Ja c far
al-Barathi (H. II, 304^). H. II, 275^. N. 72.
49. Ibn al-Katib, Abu c Ali (206,7). Q- 3 2 - Sh - I 1 4&- N. 249.
50. Khawwas, Abu Sulayman. N. 286. See under Razi, Abu
G Abdallah Husayn b. Ahmad in the List of Au
thorities.
51. Kisa i, Abu Bakr al-Dinawari. A sahib of Junayd, whom
he predeceased. N. 135.
52. Ibn al-Kurrini. See Ibn al-Karanbi.
53. Maghazili, Abu Ali (281, 19). Contemporary with Shibli.
54. Maghazili, Ishaq (195, 14). Contemporary with Bishr b.
al-Harith al-Hafi (ob. 227 A. H.).
55. Maghazili, Abu Muhammad (209,9). Contemporary with
Ja c far al-Khuldi (ob. 348 A. H.). Cited in TA II 46,20
and 84, 6.
56. Makki, Abu 1-Hasan of Basra (165, 22). One of the au
thor s contemporaries. Ibn Salim refused to salute
1) This passage is cited by Qushayri, 152, 11 foil.
2) Karanbi (cabbage-seller) is probably the correct form of the nisba^ which
appears in the MSS. of the Lumcf as j an( i in the present edition as
.A/p! The reading ^ ^ (Ihya, Bulaq, 1289 A. II. IV, 345,26) is certainly
false. According to H. and N. the name of this Sufi is Abu Ja c far al-Karanbi
but he is called Ibn al-Karanbi (N. p. 93, 1. 2) in a story of him which
also occurs in the Lumcf^ 337, 16 foil. Cf. the Introduction to al-Hidaya Ha
fara id al-quh ib^ ed. by Dr. A. S. Yahuda, p. 108.
XXVIII INTRODUCTION.
him, on the ground that he had made himself cel
ebrated by his fasting.
57. Ibn Mamlula al- c Attar al-Dinawari (201, 14). According
to H. II, 3270, Muhammad b. Ma c ruf al- c Attar, gen
erally known as Mammula, was the Imam of the
congregational mosque. He heard Traditions from
Yahya b. Sa c id al-Qattan (ob. 198 A. H.) and Yazid
b. Harun (ob. 206 A. H.). The Mosque of Mammula
b. Ma c ruf is named after him.
58. Marandi, Husayn b. Jibril (238, i).
59. Marastani, Ibrahim. His full name is Abu Ishaq Ibra
him b. Ahmad al-Marastani. He was a friend of Ju-
nayd. H. II, 308^, where the text is given of a letter
written to him by Junayd.
60. Marwazi, c Abdallah (178, 20). Contemporary with Abu
c Ali al-Ribati (q. v.).
61. Ibn Masruq, Abu l- c Abbas Ahmad b. Muhammad al-
Tusi. Died at Baghdad in 298 or 299 A. H. Q. 27.
K. 146. N. 83. TA I, 115.
62. Ibn Masruq, Muhammad al-Baghdadi (297, 5). Contem
porary with Junayd (K. 415). Probably the same as
N. 61.
63. Mimshadh al-Dinawari. Died in 299 A. H. N. 88. TA
II, 157. Sh. I, 135.
64. Ibn al-Misri, Husayn (198, 16). Contemporary with Ju
nayd.
65. Ibn al-Mu c allim, Abu Bakr (208, i). See the List of
Authorities under Khayyat.
66. Muhammad b. Ahmad, Abu 1-Hasan (292, n) = Ahmad
b. Muhammad Abu 1-Hasan = Ibn Salim. See the
List of Authorities.
67. Muhammad b. Isma c il (189,9). Contemporary with Abu
Bakr al-Kattani (ob. 322 A. H.).
68. Muhammad b. Ya c qub (287, n) = Ibn al-Faraji.
LIST OF SUFIS. XXIX
69. Munadi, Abu 1-Qasim, of Naysabur. Contemporary with
Abu l -Hasan al-Bushanji of Naysabur (ob. 347 or
348 A. H.). Q. 125,4 from foot and 126,3.
70. Muqri, Abu c Abdallah al-Razi (149, 1 6) = Abu c Abdallah
b. al-Muqri (191, 22). His full name is Abu c Abd-
allah Muhammad b. Ahmad b. Muhammad al-Muqri.
He died in 366 A. H. TS uSa. N. 332. Sh. i, 166.
71. Abu 1-Musayyib (207, n). Contemporary with Abu
1-Husayn al-Darraj (ob. 320 A. H.).
72. Mushtuli, Abu c Ali (158,21). His full name is Abu c Ali
Hasan b. c Ali b. Musa al-Mushtuli. He was a pupil
of Abu c Ali b. al-Katib and Abu Ya c qu b al-Susi.
He died in 340 A. H. N. 250.
73. Ibn al-Muwaffaq, c Ali, of Baghdad (290, 18). He met
Dhu 1-Nun al-Mfsri (ob. 245 A. H.). He performed
more than fifty pilgrimages to Mecca. H. II, 301^.
N. 108.
74. Ibn al-Muwallad = Raqqi.
75. Muzayyin, Abu 1-Hasan. Died in 328 A. H. Q. 32. N. 188.
76. Muzayyin al-Kabir = Abu 1 Hasan al-Muzayyin. See A
528^, 3 from foot and foil. According to c Abdallah
Ansari (N. p. 180, 1. 18 foil.) there were two Sufis
named Abu 1-Hasan al-Muzayyin. The elder, known
as Muzayyin al-Kabir, was a native of Baghdad and
was buried there. The younger, known as Muzayyin
al-Saghir, was also a native of Baghdad, but was
buried at Mecca. Sam c ani, on the other hand, says
that Abu 1-Hasan al-Muzayyin al-Kabir was buried
at Mecca.
77. Muzayyin, Abu c Uthman (307, 20).
78. Nahawandi, Abu 1-Qasim b. Marwan (288, 16). A sahib
of Abu Sa c id al-Kharraz (ob. 277 or 286 A. H.).
79. Nasibi, Abu c Abdallah (190, i).
80. Nassaj, Abu Muhammad (399, i). 4 th century.
XXX INTRODUCTION.
81. Nawribati, Abu c Ali (183,7). Perhaps the same as Abu
c Ali al-Ribati (q. v.).
82. Nibaji, Abu c Abdallah (222, 12). His full name is Abu
c Abdallah Sa c id b. Yazid al-Nibaji. He was contem
porary with Dhu 1-Nun (ob. 245 A. H.) and was one
of the teachers of Ahmad b. Abi 1-Hawari of
Damascus (ob. 230 or 246 A. H.), who related anec
dotes of him. H. II, 1 8 1. A. 553^, 6. N. 86.
83. Qalanisf, Abu c Abdallah Ahmad. He is said to have
been the teacher of Junayd (175, 20), but this state
ment, which has been added by a corrector, is prob
ably untrue. The answer given by him (176, 3) is
ascribed in H. and in the Kitdb al-Lumc itself (217,
1 6) to Abu Ahmad al-Qalanisi. H. II, 2560 and N.
in, merely relate how he saved his life by keeping
a vow which he had made that he would never eat
elephant s flesh.
84. Qalanisf, Abu Ahmad Mus c ab. He originally belonged
to Merv but resided in Baghdad. Abu Sa c id b. al-
A c rabi associated with him. He died in 290 A. H. at
Mecca. H. II, 299^. N. 109.
85. Qannad, Abu 1-Hasan C AH b. c Abd al-Rahim. He related
sayings of Husayn b. Mansur al-Hallaj (ob. 309 A.H.).
A. 462^, 13.
86. Qarawi, Abu Ja c far (216, 5). One of the MSS. has Farwi.
87. Qarmisim, al-Muzaffar (191, 8). He was a sahib of c Abd-
allah b. Muhammad al-Kharraz, who died before
320 A. H. Al-Muzaffar died at Ramla (N. p. 113, 1.
1 8). TS. 910. Q. 32. N. 270. Sh. I, 150.
88. Qassab, Abu Ja c far (205, 15). He resided at Ramla and
was contemporary with Abu Sa c id al-Kharraz (ob.
277 or 286 A. H.).
89. Qassab, Muhammad b. c Ali (24, 20). Teacher of Junayd.
LIST OF SUFIS. XXXI
90. Qassar, Muhammad b. c Ali (199, 10). Probably these two
names refer to the same person.
9 1 . Qazzaz, Hasan al-.Dina wari. Contemporary with Mimshadh
al-Dinawari (ob. 299 A. H.).
92. Qurashf, Abu c Abdallah. His full name is Abu c Abdallah
Muhammad b. Sa c id al-Qurashi. H. II, 310^, where
a passage is quoted from a book by him entitled
Shark al- taw kid.
93. Raqqi, Ibrahim b. al-Muwallad. TS. and N. call him
Abu Ishaq Ibrahim b. Ahmad b. al-Muwallad. He
died in 342 A. H. TS. 94^. H. II, 317^. N. 265.
Sh. I, 153.
94. Ibn Raz c an(?), Abu 1-Hasan (297, 13).
95. Ribati, c Abdallah (328, 16). Contemporary with Abu Hafs
al-Haddad of Naysabur (ob. 271 A. H.).
96. Ribati, Abu c Ali (178, 20). A sahib of c Abdallah al-
Marwazi. Perhaps identical with Ibrahim al-Ribati of
Herat (N. 18), who was a pupil of Ibrahim Sitanbah
(N. 17), the contemporary of Abu Yazid al-Bistami
(ob. 261 A. H.).
97. Ibn Rufay c al-Dimashqi (197, 20). Contemporary with
Abu c Ali al-Rudhabari (ob. 322 A. H.).
98. Sa igh, Ibrahim (205, 2). He associated with Abu Ahmad
al-Qalanisi (ob. 290 A. H.).
99. Sa igh, Yusuf (197, 16). Abu Bakr al-Zaqqaq (q.v.) met
him in Egypt.
100. Samarqandi, Muhammad b. al-Fadl == Muhammad b.
al-Fadl al-Balkhi (ob. 319 A. H.). Q. 24. K. 140.
TA. II, 87. N. 119. Sh. I, 117.
101. Saydalani, Abu Ja c far, of Baghdad. He was contem
porary with Junayd and was one of the teachers
of Abu Sa c id b. al-A c rabi. He died in Egypt. N. 197.
102. Sijzi, Abu c Abdallah (191, 22). He associated with Abu
Hafs al-Haddad (ob. 271 A. H.). TS. tfb. H. II,
XXXII INTRODUCTION.
N. 115. Sh. I, 132 (where <5\ is a mistake
for l5jf J\).
103. Sindi, Abu c Ali. Abu Yazid al-Bistami (ob. 261 A. H.)
learned from him the theory of fand. N. 43.
104. Subayhi, Abu c Abdallah, of Basra. He was a great
ascetic and is said to have lived for thirty years
in a cellar. H. gives his name as Abu G Abdallah
al-Husayn b. c Abdallah b. Bakr. Abu Nu c aym al-
Isbahani (ob. 430 A. H.). says that his father was
a sahib of Subayhi, before the latter left Basra and
settled at Sus. TS. ?$&. H. II. 3150. N. 190. Sh.
I, 136 (where ( j& a ^\ is a mistake for ^^\).
105. Sulami, Ahmad b. Muhammad (185,23). Contemporary
with Abu c Abdallah al-Husri (q. v.).
1 06. Sulami, Isma c il (332, 13). Contemporary with Abu Bakr
al-Zaqqaq (q. v.).
107. Susi, Abu Ya c qub. He resided chiefly at Basra and
Ubulla. He was the teacher of Abu Ya c qub al-Nahr-
ajuri (ob. 330 A. H.). N. 139.
1 08. Tabaristani, Abu c lmran (171, 15; 190, 1 6).
109. Tayalisi, Ja c far al-Razi. The nisba Tayalisi is conjec
tural. See notes at 288, 10; 336, 13; and 359,6.
1 10. Tusi, Abu VAbbas Ahmad b. Muhammad = Ibn
Masruq al-Tusi.
in. Tusi, Muhammad b. Mansur of Baghdad (183,4). He
was the teacher of Ibn Masruq al-Tusi, Abu Sa c id
al-Kharraz, and Junayd. N. 53.
112. c Ukbari, Abu 1-Faraj (252, 10). Contemporary with
Shibli.
113. c Umar b. Bahr (260,9). Contemporary with Shibli.
1 14. Urmawi, al-Kurdi al-Sufi. Perhaps identical with Abu
1-Husayn al-Urmawi (N. 295), who was contemporary
with Abu c Abdallah al-Rudhabari (ob. 369 A. H.).
LIST OF SUFIS. XXXIII
115. Ibn Yazdaniyar, Abu Bakr al-Husayn b. c All, of Urmiya.
He followed a path of his own in Sufism and came
into conflict with Shibli and other Sheykhs of c lraq
whose doctrines he opposed. It is greatly to be
regretted that the chapter which Sarraj devotes to
him in the Kitdb al-Lumc is wanting in both MSS.
See p. f.v. TS. 940. Q. 32. N. 219. Sh. I, 151.
116. Zahirabadhi, Abu Bakr (41, 10).
117. Zajjaji, Ahmad b. Yusuf (177, 3).
1 1 8. Zaqqaq, Abu Bakr. His full name is Abu Bakr Ahmad
b. Nasr al-Zaqqaq al-Kabir al-Misri. He was a con
temporary of Junayd. Amongst his pupils were
Abu Bakr al-Zaqqaq al-Saghir of Baghdad and Abu
Bakr al-Duqqi. Q. 25. N. 213. Sh. I, 117 (where
JjViijM is a mistake for JjVsjH).
119. Ibn Ziri (194,2) = Abu 1-Husayn b. Ziri (272, 14). A
sahib of Junayd.
120. Zurayq, Sheykh (287,6). A Maghribi, contemporary
with Abu c Abdallah b. al-Jalla (ob. 306 A. H.).
XXXIV INTRODUCTION.
Until five years ago the Kitdb al-Lumc fi l-Tasawwuf
(Hajjf Khalifa, ed. Fluegel, V 331, N. 11178) was known
only by its title. Since then two copies have come to light,
one of which belongs to Mr. A. G. Ellis, while the other has
recently been acquired by the British Museum (Or. 7710). Owing
to the kindness of Mr. Ellis, the former MS. has remained
in my hands from the date whom I began to prepare this
edition until the last proof-sheets were corrected. The con
ditions under which the British Museum codex is accessible
are not attractive to any one living at a distance from
London, and I have to thank Dr. Barnett, Head of the
Oriental Department, for the readiness with which he granted
my request that he would allow me to have the MS. pho
tographed. The photographs made by Mr. R. B. Fleming
are so excellent that whatever inaccuracies may be found in
the critical notes are probably due to me.
In the following description of these two MSS. I shall call
Mr. Ellis s manuscript A and the British Museum manuscript
B. They are similarly designated in the critical notes.
A contains 197 folios. The text of the Kitdb al-Luma c
(fif. \a 193^) is preceded by a title-page, bearing the in
scription uJJ^ai}\ J ^Vj-iJ T^\ w_j\i5 as well as a number of
memoranda (mostly illegible) by different hands. Following
the title-page is a full table of contents, beginning .jLj\ i^A>
ic ^ and ending ^j
h
L, <jv. -^v^ The text is written with great distinctness,
each page containing twenty-one lines, but diacritical points
are left out frequently, and vowel-marks almost invariably.
A is dated the 10* of Rabf II, 683 A. H. = June 26th,
1284 A. D. The name of the copyist, Ahmad b. Muhammad
THE MANUSCRIPTS. XXXV
al-Zahiri, occurs at the end of three of the four samd c s
(A ff. 193^ ig6a) which he transcribed from a MS. dated
the ;th of Sha c ban, 566 A. H. = April 15^, n^i A. D. This
MS. is the original (J-^V^) of which A is a copy.
A is superior to B in all respects but that of age. There
can be few manuscripts of the 13^1 century that are so well
preserved. The ink seems to have lost scarcely anything
of its firm and glossy blackness, and nearly every word is
as clear as if it had been written yesterday. The margins
have been curtailed by the binder s knife and honeycombed
here and there by worms, so that a small portion of the
numerous marginal notes has disappeared. These notes af
ford evidence of careful collation not only with the asl, to
which I have referred above, but also with other MSS. of
the work ! ). In some cases the scribe has copied samd c s
(ff. 2\b, 43#, 63^, 85^, 109^, 128^, 147^, 163^, 177^, 1830);
on f. 139^ he has supplied several words that were omitted
in the asl. Most of the annotations, however, have been
made by later hands; they are plentiful in the first half of
the text but then become sparse. Unfortunately A has a
lacuna (1790, last line) which probably covers between ten
and fifteen folios, and B does not fill the gap. Five chapters
have been wholly lost:
(1) Concerning the accusation of infidelity brought against
Abu 1-Husayn al-Nuri in the presence of the Caliph.
(2) Concerning Abu Hamza al-Sufi 2 ).
(3) Concerning a number of Sheykhs who were charged with
infidelity and persecuted.
(4) Concerning Abu Bakr c Ali b. al-Husayn (read al-Husayn
b. c Ali) b. Yazdaniyar.
1) This is attested by such phrases as sLViu *1>, 5 P \ Jj <dj\JL il , &\M il
* <d *
2) Probably Abii Hamza Muhammad b. Ibrahim al-Baghdadi (ob. 289 A.H.).
IV
XXXVI INTRODUCTION.
(5) Concerning Muhammad b. Musa al-Farghani and some
of his sayings.
The beginning of a sixth chapter, in explanation of the
sayings of Wasiti ), has also disappeared.
B (British Museum, Or. 7710) is dated Jumada II, 548
A. H. = August September 1153 A. D. The text, though
worm-eaten in many places, is written clearly and remains,
on the whole, in a tolerable state of preservation. B contains
243 folios. After the Bismillak there is an incomplete table of
contents (2a b}. The text begins in the middle of a sentence
(30, 1. i) and concludes (242^, 1. 4 foil.) with a passage on love
(makabbat), which is now for the most part illegible and which
does not occur in A. This passage, however, covers less than
a page. The omissions in B are very serious; as compared
with A, it is defective to the extent of over a third of the
text. Its arrangement is chaotic. The correct order is given
in the second column of the following table , which also
shows what portions of the text are missing.
A B
A, fol. itf, 11. 2 10. B, om.
A, fol. la, 11. 10 16. B, fol. 3#, 11. i ii. ,
A, fol. i a, 1. 17 fol. 50, 1. 7. B, om.
A, fol. 50, 1. 7 fol. 6#, 1. 9. B, fol. 30, 1. i fol. 40, last line.
A, fol. 6#, 1. 9 fol. io0, 1. i. B, om.
A, fol. io0, 1. i fol. 1 60, 1. i. B, fol. 40, 1. i fol. 150, last line.
A, fol. i60, 1. I fol. 17^, 1. 3. B, om.
A, fol. 170, 1. 4 fol. 320, 1. 7. B, fol. 150,
A, fol. 32^, 1. 7 fol. 410, 1. 15. B, fol. 69^,
A, fol. 4 1^, 1. 15 fol. 620, last line. B, om.
A, fol. 620, 1. i fol. 630, penult. B, fol. 870,
A, fol. 630, last line fol. 680, 1. 10. B, fol. 430,
A, fol. 680, 1. 10 fol. 69^, 1. 12. B, fol. 680,
I fol. 430, last line.
I fol. 870, 1. 7.
8 fol. 900, last line.
I fol. 520, last line,
i fol. 69*2, last line.
A, fol. 690, 1. 12 fol. 950, 1. 8. B, om.
A, fol. 950, 1. 8 fol. 1050, 1. 12. B, fol. 900, 1. i fol. 1090, 1. I.
A, fol. 1050, 1. 12 fol. 1080, 1. 2. B, fol. 2320;, 1. 6 fol. 238^, last line.
i) Abii Bakr al-Wasiti, the same person as Muhammad b. Musa al-Far
ghani mentioned in the preceding chapter. See List of Stiffs under Farghani.
THE MANUSCRIPTS. XXXVII
A, fol. io8/5, 1. 2 fol. 1090, 1. 16. B, fol. 239^, 1. i fol. 241 0, last line.
A, fol. 1090, 1. 16 fol. 109^, 1. 12. B, fol. 238^, 1. I fol. 2390, last line.
A, fol. 109,5, 1. 13 fol. 1 1 20, 1. 8. B, fol. 62/5, 1. i fol. 68, last line.
A, fol. 1 1 2, 1. 9 fol. 113^, 1. 4. B, fol. 54/5, 1. i fol. 56^, last line.
A, fol. 113^, 1. 5 fol. 1140, 1. 7. B, fol. 241*5, 1. i fol. 2420, last line.
A, fol. 1140, 1. 8 fol. 115/5, 1. 4. B, fol. 52/5, 1. I fol. 540, last line.
A, fol. 115/5, 1. 5 fol. H9/z, I. 19. B, fol. 56/5, 1. I fol. 62#, last line.
A, fol. 1190, penult. fol. 147/5, 1. 2. B, fol. 1310, last line fol. 191/7,1.4.
A, fol. 147^, 1. 2 fol. 1530, 1. 1 8. B, fol. 109/5, 1. 2 fol. 1220, 1. 10.
A, fol. 1530, 1. 18 fol. 1720, 1. 8. B, fol. 191^, 1. 4 fol. 2300, last line.
A, fol. 1720, 1. 8 fol. 172*5, 1. 10. B, om.
A, fol. 172^, 1. 10 fol. 1730, last line. B, fol. 230/5, 1. i fol. 232/2, 1. 6.
A, fol. 1730, last line fol. 1780, 1.2. B, fol. 1220, 1. 10 fol. 1310, penult.
A, fol. 1780, 1. 3 fol. 193/5, 1. 4. B, ora.
A, om. B, fol. 242*5, 11. 4 17.
As regards the provenance of the present text of the
Kitdb af-Luma c , in the opening lines of A (p. t , 11. !* t
in this edition) it is stated that the text was put together by an
anonymous editor from written materials which were com
municated to him by several persons residing in Baghdad and
Damascus, all of whom derived their information from Abu
1-Waqt Abd al-Awwal b. c lsa al-Sijzi; and that Abu 1-Waqt
obtained his text in 465 A. H. from Ahmad b. Abi Nasr al-
Kufani, who in turn received it from Abu Muhammad al-Hasan
b. Muhammad al-Khabushani, presumably a pupil of the author.
This isndd will not bear examination. According to the
Shadhardt al-Dhahab, Abu 1-Waqt died in 553 A. H. at
the age of ninety-five, ! ) so that he was only seven years
) Under 553 A. H. the Shadhardt gives the following account of Abu 1-Waqt :
u\ &3jj>\ *{ i$
(Brockelmann i, 157)
( b - 467 A. H.)
(pb. 471 A. H.)
XXXVIII INTRODUCTION.
old at the time when Kufani is alleged to have transmitted
the text to him. ! ) Moreover, Kufani died at Herat in 464
A. H. 2 ) Then, as regards the persons (four men and one
woman) whom the anonymous editor mentions by name as
his immediate authorities, we learn from the Tabaqdt al-
Handbila of Ibn Rajab that Abu 1-Qasim c Ali, the son of
Abu 1-Faraj c Abd al-Rahman Ibn al-Jawzi, died in 630
A.H. at the age of eighty 3 ). He was therefore born in 550
A. H., three years before the death of Abu 1-Waqt, and
could not possibly have received information from him. A
further anachronism is involved in the appearance of a
great-grandson of the Caliph Mutawakkil as one of the five
reporters of the text. Mutawakkil died in 247 A. H., and
even if we allow 50 years for each generation we only
reach 400 A. H.
At the end of A (ff. 193^, 16 - 196^, 8) the copyist,
Ahmad b. Muhammad al-Zahiri, has transcribed four samd c s,
which he found in his original.
The first of these was copied in an abridged form by
Ibn Yahya 4 ) in 566 A. H. It gives the names of seven per-
& \JC
1) The Shadkardt, it will be noticed, makes the almost equally incredible
statement that in the same year (465 A. H.) Abu 1-Waqt attended lectures
on the Sahih of Bukhari and other books of Traditions.
2) Yaqut, ed. by Wiistenfeld, IV 321, 14 foil. The Lttwtf gives Abu Nasr
as his kunya, but Yaqiit reads Abu Bakr; which is confirmed by the samcfs
written on the margin of A. For Abu 1-Waqt al-Bahri (1. 16) read Abu
1-Waqt al-Sijzi.
3) I owe these details to Mr. A. G. Ellis, who possesses a MS. of the
Tabaqdt al-Hanabila. He adds that in the life of Ibn al-Jawzi (ob. 597 A.H.)
it is stated that his eldest son, c Abd al- c Aziz, received instruction from Abu
1-Waqt and Muhammad b. Nasir al-Silafi (ob. 550 A. H.). This is quite poss
ible, since c Abd al- c Aziz died in 554 A.H. during his father s lifetime.
4) Abu l-Ma c ali Ahmad b. Yahya b. Hibatallah al-Bayyi c . He seems to
have been the owner of the original MS. from which A was copied. See below.
PROVENANCE OF THE TEXT. XXXIX
sons, including Abu 1-Waqt al-Sijzi, who heard a portion of
the Kitdb al-Lumc in 465 A. H. The name of the person
from whom they heard it is not mentioned. ! )
The second was copied by c Abd al- c Aziz b. Mahmud b.
al-Akhdar 2 ) at an unspecified date. It gives the names of
twenty-five persons (headed by Abu l-Ma c ali Ahmad b.
Yahya b. Hibatallah) who heard the whole of the Kitdb
al-Lumc in a series of sessions which were completed on
the 1 2th of Rabi c II, 553 A. H. The names of two persons
are added who attended every session except one. The text
which these twenty-seven persons heard was read to them
by Sheykh Abu 1-Fath Yusuf b. Muhammad b. Muqallad
al-Dimashqi on the authority of Abu 1-Waqt al-Sijzi, from
Kufani, from Khabushani.
The third samd^ contains the names of a hundred and
forty persons to whom the entire text, as derived from Abu
1-Waqt, was read by Abu 1-Fadl b. Shafi c during a number
of sessions, the last of which took place on the gth of Sha c ban,
553 A. H. Many of these names are illegible. Among them
occurs the name of c Abd al-Razzaq, the fifth son of c Abd
al-Qadir al-Jili. c Abd al-Qadir died in 561 A. H. c Abd al-
Razzaq (born 528 A. H. ; died 623 A. H.) was twenty-five
years of age when he heard the Kitdb al-Lumcf on this
occasion.
The fourth samd c enumerates thirty-one persons, including
two women, who heard Abu 1-Waqt s text of the whole
volume. At the head of the list stands the well-known author
of the Addb al-muridin, Abu 1-Najib c Abd al-Qahir b. c Abd-
1) The same sawd c is given more fully in various places on the margin of
A (see p. XXXV supra}^ each record covering a certain portion of the text.
These marginal samcfs name Abu Bakr al-Kufani as the authority for the text
and Abu Hafs c Umar al-Farawi as the reader.
2) MS. ^a-Y\, The penultimate letter is clearly sad, not mini.
XL INTRODUCTION.
dallah al-Suhrawardi (ob. 563 A. H.), with his sons c Abd al-
Rahim and c Abd al-Latif. The reader was Yusuf b. Muham
mad b. Muqallad al-Dimashqi (already mentioned in the
second samd c ), and the last meeting was held on the nth o f
Rajab, 553 A. H. The sama ends with the following words:
<~ Cr* >^ -A ^-^ f* ^
It seems to me likely that the isndd is a fiction based
upon the samd c s. The date 465 A. H. occurs in the first
samd c ; those written in the margin of A record that Kufani s
text of the Luma c was read to Abu 1-Waqt in that year;
and in the second samd* it is asserted that Kiifanf derived
his text from Khabushani. For reasons indicated above, I do
not see how we can accept the statement that Abu 1-Waqt
received the text from Kiifanf himself or that he heard it
from any one as early as 465 A. H. ; but he may have
received it at a later date from one of Kufani s pupils.
The list given in the isndd of five persons who are said to
have transmitted Abu 1-Waqt s text to the anonymous
editor is discredited on chronological grounds and also lacks
external authority. None of those five names appears in
the samd c s.
Had the authenticity of the text been doubtful, I should
have felt myself obliged to print the samd s in full, since
they might have helped us to settle the question one way
or the other. But there is nothing in the book, as it stands,
to support or justify such a suspicion, and the evidence
from outside is equally convincing. Qushayrf in his Risdla
(437 A. H.) cites many passages from the Lunicf which agree
with our text. Hujwiri, writing twenty or thirty years later,
made free use of the work, and he quotes verbatim a passage
on adab, which occurs in the present edition, p. Iff, 1. 11,
PROVENANCE OF THE TEXT. XLI
foil. ) The Kitdb al-Lumcf is one of the sources of Ghazzali s
Ihyd. 2 ) M. Louis Massignon has called my attention to a
passage in the Tabaqdt al-Shdffiyyat al-Kubrd of Subki
(Cairo, 1324 A. H., part V, p. 123, 11. 13 19), where Sarraj
is cited by Abu 1-Qasim al-Rafi c i as impugning the genuineness
of the Hadith, "Lo, a veil is drawn over my heart and I
ask pardon of God a hundred times every day." This refers
to Lumcf, p. Tvl*, 1. b, foil, (under &\). 3 ) Another passage
of the Lu/na c (p. n* 1 , 1. r., foil.) was cited in the lost 7V-
rikh al-Siifiyya of Sulami (ob. 412 A. H.), whence it was
extracted by Khatib and published by him in the History
of Baghdad*}.
The description of the two MSS. which has been given
above will sufficiently explain my decision to make A the
basis of the present edition, notwithstanding its relative in
feriority in age. Although, as a rule, the textual differences
are unimportant, I have recorded almost every variation,
however trivial, so that the reader practically has both texts
before him. The readings of A have been followed throughout
except in a comparatively small number of instances which
will be found in the foot-notes.
1) See Kashf al-Mahjub, Lucknow ed., 265, 8 foil. = my translation, p.
341. The same passage is cited by Qushayri, 153, 5 foil, and in Persian by
c Attar, Tadhkirat al-Avoliya, II, 183, 15 21, and Jami, Nafahdt al-Uns,
320, 714-
2) Sarraj is cited by name in the Ihya (Biilaq, 1289 A.H.), II, 278, 6. The
passage following , which has been translated by Prof. D. B. Macdonald in
JRAS for 1901, p. 745, is an abridgment of Lumaf, p. M**, 1. t , foil.
Two quotations from Abu Sa c id b. al-A c rabi (Lumaf, p. ^, 11. t and p.
H., 11. if i*) occur in the Ihya, II, 269, \>]^ = JRAS ibid., p. 720. The
extent of Ghazzali s debt to Sarraj may be estimated by comparing the chap
ters in the Lumcf that treat of music and ecstasy with the corresponding
portion of the Ihya.
3) According to Rafi c i the Tradition in question was described by Sarraj as
JxL d-o-k>, but the words used in the Lttmcf are ^Ji^> _s\- .
4) See Massignon, Quatre textes inedits, relatifs a la biographic a al-Hosayn
ibn Mansour al-Hallaj, p. 25*, N. 23.
XLII INTRODUCTION.
The omission of words or passages in one of the MSS. is
always noted, but I have not thought it necessary to record
every occasion when words which occur in B have been
supplied in A by a later hand.
As regards spelling, the printed text does not retain all
the peculiarities of the MSS., e.g. such forms as J,V*x> for
o "*
jV*-, \j--X> f r y^) ^ f r t5^ Hamza very rarely ap-
s?
pears in the MSS., but I have generally restored it. Where
it has been added over a medial yd, the dots under that
letter are allowed to stand: thus, a53^L (the MSS. write
sSC^L). I must admit that my practice in this respect is not
entirely consistent, for sometimes the MS. spelling has been
left unaltered, as J.~- = J*~. Yd is often substituted for alif
-is 1
hamzatum in the final radical of the verb. e. g. L ^\ = Ul\,
Ja)\ = \3a$^ and consequently we meet with many inGorrect
forms , e. g. UyU\ = \&j \*U\ ,
4j^s = &f . In such cases the MS. readings have been retained.
One can only conjecture how far the author shares with
his copyists responsibility for the numerous grammatical mis
takes and irregularities which are found in the MSS. As he
says (p. If P 1. 11 foil.), the adab of the Sufis is not philological
but theosophical; and though we may acquit him of gross
blunders, it is more than likely that his knowledge of Arabic
grammar was imperfect, and that in writing the language
he did not observe all the niceties appropriate to a high
standard of literary composition. The most common errors
and solecisms may be classified as follows: Use of the ac
cusative instead of the nominative (^ instead of jj ),
and of the nominative instead of the accusative (especially
after ^\) ; omission of the c d id, with or without a preposi
tion, after U and ^j^ (19,8; 95,19; 154,6,16; 198,2;
PECULIARITIES OF SPELLING AND GRAMMAR. XLIII
282,4; 313,4; 406,5, etc.)\ use of the plural verb when it
precedes a plural subject (17,1; 18, 2; 158,22; 165,9; f ur ~
ther examples in the foot-notes); use of the Imperfect in
the apodosis of conditional sentences (116,19; ^5, 18 et
passim)-, use of the Indicative instead of the Subjunctive;
omission of ^J after C\. With regard to these irregularities
and others of the same kind, I have acted on the principle that
while an editor is bound to correct flagrant faults of syntax,
it is no part of his business to improve the author s style.
But the chief difficulties of the Kitdb al-Lumc? are not
essentially linguistic; they arise from the subtlety and ab-
struseness of the ideas which mystical writers have to ex
press. In their effort to express such ideas the Sufis often
employ language that no grammarian can make intelli
gible, though it undoubtedly suggests a meaning to the
initiated : it may be comprehended as a whole, but will not
bear logical analysis. A text of this character is peculiarly
liable to corruption and almost beyond the reach of
emendation. The critic is disarmed when the notions pre
sented to him are so obscure and elusive that he cannot
draw any sharp line between sense and nonsense, or con
vince himself that one reading is superior to another.
For a large portion of the book we have to depend on a
single MS., and there are many passages which the author
cannot have written exactly as they now stand. The mys
tical verses are sometimes unmetrical as well as corrupt.
I have done my best to alleviate the difficulties of the text,
without altering it except in a few places where the remedy
seemed to be fairly obvious. That it requires further cor
rection is evident, but in editing a work of this description
for the first time, conjectural emendation is only justified
when it can claim a high degree of probability.
The Abstract of Contents will, I believe, be found useful
both by those who wish to refer to the original and by
XLIV INTRODUCTION.
those who do not read Arabic but are interested in the
study of Muhammadan mysticism. It should be pointed out
that the English Index (pp. 122 130) supplies references
to the principal subjects discussed by Sarraj and also to the
Arabic technical terms which he explains in the course of
his work.
In the Glossary I have collected a number of words and
forms which illustrate the author s somewhat unclassical style.
Many of them occur in Dozy, but his examples of their
usage are generally drawn from writers belonging to a much
later period. The fact that Sufism was largely a popular
movement in close touch with the poorer and uneducated
Moslems could not fail to lower its literary standards and
vulgarise its vocabulary; but this is not entirely to be
deplored. Unlike the philologists and lexicographers, the
Sufi authors availed themselves freely of the living and
growing language of their time, and helped to overcome
the academic influences which, if unchecked, would have
raised a barrier against the extension and diffusion of Mu
hammadan culture amongst those who needed it most.
The book has been printed with the accurate and finished
workmanship that Orientalists have learned to expect from
Messrs Brill, and though the list of Corrigenda and Addenda
is a long one, there are few serious errors. For these I am
responsible, but I hope they will be excused as misfortunes
which befall the most careful proof-reader in moments of
preoccupation or fatigue. It only remains to express once
more my gratitude to Mr. A. G. Ellis for having placed at
my disposal, without any restriction whatever, the manuscript
that forms the basis of the present edition and is the unique
authority for a large portion of the original text.
REYNOLD A. NICHOLSON.
ADDENDA ET CORRIGENDA.
Page Line
f I. For \&k> read
.~~ -_,
For &*> - *X> read
tf f, .For tiU read
If IF Dele the hamza in
IA I** For v o>tj read &.
FF IF (note I.) For ,la read .Lo.
i. Ansari in his commentary on the Risdla of
Qushayri (I, 172, 1) says:
Fariduddm <Attar (Tadhkirat al-Awliijd, II, 132, 3)
rhymes ,^.-j-z> with ^.-XAOJ, and though he is often
at fault in historical matters, it seems to me that he
is a more trustworthy authority than Ansari as regards
the correct pronunciation of the nisba.
For L\j>m read
For *i Jo reat^ xi .Jo.
S^ For
H jFor ^*i read will.
5 O
11 J^or I^Ub read ^Lb. This saying in a somewhat diff
erent form is attributed by Qushayri (12, 8) to Sari
al-Saqati.
XLVI ADDENDA ET CORRIGENDA.
Page Line
f* If For JJu read
fA 11 (jMyj. The correct reading is probably u^Lsu. See
Glossary.
G j > o
fl v jPor j&Xo read *J5L\*3.
<% y Dele \ after &JIJ.
6* I* The accusative yv-jiA^, instead of the nominative, is
contrary to rule, (Wright II, 85), but the author may
have written it so.
ir 1 For t>J read ^>J.
o -- -.
IA tv For ^*jJl read
^ v
11 Id Jffyr
v 1 For jxli reac? r^S. Cf. Freytag, Arabutn Proverbia,
II, 421.
a A- > ^
vf I* J^or w. feod w..
11 1 For z& read UL&.
II** J^or Lxll read
llf f ^or \ read
111 Iv For Joc> read (}*> (as in A).
- > o - >
\^> reac^ A.^>.
has dropped out before
>
fn Iv
jf^or read
in* 1 lo
It^j** |l ^or -*Jy (so A-, but the points over the initial o have
been added by a later hand) read
ADDENDA ET CORRIGENDA.
Page
Ifl
Ifl
tor
flo
HA
IA*
Uf
IAV
IAA
II
Hv
Line
i
XLVII
For &J$ o ^ read ^ Q^ The same correction
must be made on p. UV, 1, I*, p. IAA, 1. If, p. !1/\, 1. A,
p. PL, 1. v, and p. H*V, 1. Iv. See the Introduction,
p. XXVII n. 2.
(note P). For sjL^ read ^ .
For
For
read
J CO J _O
read
c
Perhaps <$\
For ^bCo read
.For LiC) read
I have little doubt that we should read
.^LAMJ ^5 and omit the words i^J3 ^1. Cf. p. HI, 1. I,
where read
11
For Ax
IA
jRead *j
*.
For -c
b
For ^
r
For U
i
Perhaps
r
Possibly
A
Possibly
read
read
read
* instead of
instead of o
instead of
A f. 102a should be printed opposite this line.
For lJUx^ read
Read
For
For
Ji /"or
read
XLVI1I ADDENDA ET CORRIGENDA.
Page Line
F^o f For ^^.j\J read
If I* I* For
o
Iff If The sajt suggests LpUS ] in the sense of "metaphorical
description" or "symbolism".
IfP !v For the construction c\_x_otJl ^JUaj see Wright, II,
218 CD.
Iff v Jfcad lijU /or pt> .
rfo f Perhaps <$U5 ^yj. Of. p. yf*l, 1. 1
ffA o The following verses occur thrice (pp. 22*, 33*, and
53*) in Massignon s Quatre textea inedits, relatifs a la
biographic d al-Hosayn ibn Mansour al-Halldj , where
they are attributed to Hallaj himself. QT. gives eight
verses, and the order is different from that in the
Lumat. The variants that seem to me worth noting
are these :
If A ,
/br
fJ*A, f. j*_kXJf L\Co ^x, but in the third version
jJ^G (sic)
1 ^a^ lo tc;t^ B.
rf A If r In the Kashkul (Biilaq, 1288 A. H-), p. 118, 1. 26,
these verses are attributed to Hallaj.
O -- S
o The metre of this verse requires ^-x-^x_*J 13 ^j,
whereas in the remaining verses the rhyme-letter must
be pronounced with the vrdb. Moreover, the rhymes
are highly irregular, although the MSS. present an
appearance of uniformity, which has been obtained at
the expense of grammar
ADDENDA ET CORRIGENDA. XLIX
Page Line
_ O - S-.O-. O _ _ G ^
v For l**Xu read
4 _fl These verses are cited by Qushayri (95, 4 foil.), together
with the opening verse :
See the supercommentary by Mustafa al- Ariisi on Za-
kariyya al- An sari s Shark al-Risdlat al-Qushayriyya,
III, 62, 2 foil.
n
!v J?ear^ ^LXPli; o^ ^yo^ j, o^kLi. Qushayri has
V! For AJJJ rea^ Joy.
I! It is unnecessary to alter the reading of the MSS.
9
= ,f^i but cf. the Introduction, p. XLII.
1* For ^JLfJ5 read
1 For oUioLi rea^
(note If). For Aghdni, IV 21 foil, rearf Aghdni, IV 39,
21 foil.
For ~joA read (probably)
t For 1^ read ^. Cf. N., f
I. (note A). De^e the reference to the Ansdb. The person
noticed there, Abu Abdallah Muhammad al-Tayalisi
al-Razi, cannot be identified with this Stiff, whose
name is Jarfar (cf. PV1, o).
1 For .LwJdi read
nr I! For Js-^>l ^j L\- ^ad A ^ A^>l = Abu
1-Hasan Ahmad b. Muhammad b. Salim.
i**.v 1 For xo read L^s.
Ws !d For ^^y^J read s-
rrr r For X^Lil read X
HT v For L read
L ADDENDA ET CORRIGENDA
Page Line
ft For yJilJfj read jjJUllv
A 1 It seems probable that ^o? and the following verbs
_ O ~0
should be read as Imperatives. In this case v_a=>i must
be substituted for ^A and jLS? for
. tv For *U^I read SL^i. Of. H% A
vt f For
HI Iv .For
I Perhaps
1 Grammar requires
LXT LJU
(Of. n% io-
ft. A i^Ui .JJI X5l. Of.
fll v ^ea^
fir A Read
flf ir Perhaps ^^l^cji may stand. Of.
for
ABSTRACT OF CONTENTS.
78 9 For laqd read liqd.
KITAB AL-LUMA
ABSTRACT OF CONTENTS.
1 The anonymous editor mentions the names of several per
sons (four residing in Baghdad and one in Damascus) through
whom the text of the Kitdb al-Luma c was transmitted to
him. All of them derive it from the same authority, namely,
Abu 1-Waqt c Abd al-Awwal b. c lsa b. Shu c ayb b. Ishaq al-
Sijzi al-Sufi al-Harawi al-Malini, who received it in 465 A. H.
from his teacher Abu Nasr J ) al-Kiifani, to whom it was
communicated by Abu Muhammad al-Khabushani. Doxology.
Praise to God, who has endowed the elect among His ser
vants with various degrees of knowledge and understanding
of Himself. The whole of knowledge is comprised in three
sources, (a) the Koran, (b) the Traditions of the Prophet,
2 (c) that which is revealed to the Saints. Blessings on the
Prophet and his family. Preface. The author describes the
nature of the present work. It is a treatise on the principles
and sciences of Sufism, including an account of the tradi
tions and poems of the Suffs, their questions and answers,
their stations and states , their peculiar symbolism and
technical terms. The author has indicated the salient features
of each topic to the best of his power. He writes as an
orthodox Moslem and begs his readers to study the work
in a spirit of pious devotion and friendliness towards the
t) This should be Abu Bakr.
Sufis, who, though few in number, are highly esteemed and
honoured by God. Some knowledge of the principles, aims,
and method of genuine Sufis is necessary in this age, in
order that they may be distinguished from the impostors
3 who appropriate their name and dress. Description of the
genuine Sufis, whose hearts God has vivified by gnosis and
whose bodies He has adorned with worship, so that they
have renounced all things for His sake. Many of the author s
contemporaries were only theoretically acquainted with Sufism,
yet they composed pretentious books on the subject. This
contrasts unfavourably with the behaviour of the eminent
Suffs of old who did not discourse upon mystical questions
until they had undergone austerities and had mortified their
passions and had endeavoured to cut every tie that hindered
them from attaining to God, and who combined theory with
4 perfection of practice. The author states that he has often sup
pressed the isndds and abridged the text of the traditions
and anecdotes in this volume. He has recorded the answers
and sayings of the ancient Sufis inasmuch as these enable
him to do without the ostentatious discussions in which con
temporary writers indulge. God is the enemy of any one
who embellishes or clothes in different language a mystical
thought belonging to the ancients and attributes it to him
self for the purpose of winning fame or popularity.
CHAPTER I: "Explanation of the science of Sufism and
the doctrine of the Sufis and their position in regard to
the ^ulamd."
The author was asked, by some one who pointed out
that many diverse opinions were held concerning Sufism ,
5 to explain the principles of its doctrine and to show by
argument how it is connected with the Koran and the Apostolic
Traditions. He replies by quoting Kor. 3, 16, where the most
excellent of the believers and those of the highest rank in
religion are described as "the possessors of knowledge"
(ulu 9 l c ilm). Similarly, Muhammad said that the savants
( c ulamd) are the heirs of the prophets. The author divides
these Culamd into three classes : the Traditionists (ashdb al-
hadith}, the Jurists (fuqahd), and the Sufis. Corresponding
to these three classes there are three kinds of religious know
ledge: knowledge of the Koran, knowledge of the Sunna,
6 and knowledge of the realities of Faith. The last is identical
with ihsdn (well-doing), which, according to the definition
imparted to the Prophet by Gabriel, consists in "worshipping
God as though thou sawest Him, for if thou seest Him not,
yet He sees thee." Knowledge is joined with action, and
action with sincerity (ikhlds], and sincerity is this, that a
man should seek God alone (wajh Allah] with his know
ledge and his actions. The three classes mentioned above
differ in their theory and practice and spiritual rank, each
possessing characteristics peculiar to itself, as the author
7 now proceeds to explain.
CHAPTER II: "Description of the classes of Traditionists,
their system of transmission, their critical sifting of the
Hadith, and their special knowledge of it."
The Traditionists attached themselves to the external form
of the Hadfth, and regarding this as the foundation of religion
they travelled to all parts of the world and sought out the
relaters of Traditions, from whom they handed down stories
about the Prophet and his Companions. They took pains to
verify all the information that they received, to discover
whether the relaters were trustworthy or not, to arrange
the materials which they had collected, and to distinguish
the genuine Traditions from those which were of doubtful
8 authority. In this critical investigation some achieved greater
success than others and gained such a reputation for learning
that their testimony as to what the Prophet said and did
and commanded and forbade was universally accepted. The
Prophet prayed that God would make radiant the face of
any man who heard an Apostolic Tradition and transmitted
it: hence all Traditionists, it is said, have shining faces.
CHAPTER III: "Account of the classes of Jurists and the
various sciences with which they are specially endowed."
9 It is the function of the Jurists to study, interpret, and codify
the Hadith --a task in which they are guided by the Ko
ran, the Sunna, the consensus of public opinion, and analogy.
10 CHAPTER IV: "Account of the Sufis, their theory and
practice, and the excellent qualities by which they are cha
racterised."
The Sufis agree with the Traditionists and Jurists in their
beliefs and accept their sciences and consult them in diffi
cult matters of religious law. Should there be a difference
of opinion, the Sufis always adopt the principle of following
the strictest and most perfect course; they venerate the
commandments of God and do not seek to evade them.
Such is their practice in regard to the formal sciences handled
by the Traditionists and Jurists, but having left these behind
they rise to heights of mystical devotion and ethical self-
1 1 culture which are exclusively their own.
CHAPTER V: "Account of the moral culture and spiritual
feelings of the Sufis, and of the sciences in which the other
^ulamd have no share."
The first point of distinction is that the Sufis renounce
what does not concern them, i. e. everything that hinders
them from attaining the object of their quest, which is God
only. In the next place, they possess many moral, ascetic,
and mystical qualities. Enumeration of these (pp. 11 13).
13 CHAPTER VI: "How the Sufis are distinguished from the
c ulamd in other respects."
The Sufis are specially distinguished by their practical
application of certain verses of the Koran and Traditions
which inculcate noble qualities and lofty feelings and ex
cellent actions such as formed part of the Prophet s nature
and character. The c ulamd and the jurists acknowledge the
truth of these verses and Traditions without studying them
closely and drawing forth their inmost meaning, but the
Sufis realise the qualities and feelings referred to, e. g.,
14 repentance, abstinence, patience, fear, hope, etc., so that
each of these states is represented by a special class of
persons who attain to diverse degrees therein. Again, the
Sufis are distinguished by self-knowledge, for they examine
themselves in order to detect any trace of hypocrisy and
secret lust and latent polytheism, that they may escape
from those evils and take refuge with God. Finally, they
have derived from the Koran and the Traditions mystical
sciences which it is hard for the jurists and c ulamd to under-
15 stand. Examples are given. The Sufis are distinguished from
the rest of the c ulamd by grappling with these recondite
questions and solving them and speaking about them with the
certainty that comes of immediate experience. The whole of
Sufism is to be found in the Koran and the Traditions of
the Prophet, a fact which is not denied by the ^ulamd when
they investigate it. Those who deny it are the formalists
who recognise in the Koran and the Traditions only the
external ordinances and whatever will serve them in con
troversy with opponents. The author laments that in his
time this formal theology, inasmuch as it offered a ready
means of obtaining power and worldly success, was far more
popular than Sufism, which involves bitterness and anguish
and self-mortification.
16 CHAPTER VII: "Refutation of those who maintain that
the Sufis are ignorant, and that the Koran and the Tradi
tions supply no evidence in favour of Sufism."
The Koran mentions numerous classes of men and women
endowed with particular qualities, e. g. "the sincere", "the
patient", "those who trust in God", "the friends of God", etc.
In the Traditions, too, we find examples not only of
special classes but also of individuals who are described as
peculiarly holy, such as c Umar b. al-Khattab, al-Bara, Wabisa,
Uways al-Qarani, and Talq b. Habib. The circumstance that
these men, though included among the Faithful, are set apart
17 by special designations, indicates their distinction from the
mass of believers. Moreover, the prophets, who occupy a
more exalted position before God than the persons above-
mentioned, are allowed by the greatest religious authorities
to have been like common men in respect of eating and
sleeping and the ordinary events of life. The distinction
enjoyed by the prophets and by these holy persons was
the result of their intimate communion with God and their
exceeding faith in His Word; but the prophets are distin
guished from the rest by inspiration (wahy), the apostolic
office, and evidences of prophecy.
CHAPTER VIII: u Account of the objection raised by the
Sufis against those who claim the title of jurist or divine
(faqih), together with an argument showing what is meant
by understanding in religion (al-fiqh fi *l-din)"
Tradition: "when God wishes to confer a blessing on any
one, He gives him understanding in religion." Definition of
faqih by Hasan of Basra. Religion is a term comprehending
all the commandments, both outward and inward, and the
endeavour to understand the mystical states and stations
mentioned above is no less profitable than the endeavour to
become expert in legal knowledge. The latter is seldom
required and can be obtained from a lawyer whenever the
1 8 occasion for it arises, but knowledge of the states and
stations in which the Sufis strive to become proficient is
obligatory upon all believers at all times. The lore deduced
(from the Koran and the Traditions) by the Sufis must be
more abundant than the legal deductions drawn by the
divines from the same source, because the mystical science
is infinite, whereas all other sciences are finite.
CHAPTER IX: "The permissibility of a special endowment
1 9 in the religious sciences, and the exclusive possession of
every science by its representatives. Confutation of those
who arbitrarily refuse to recognise a particular science in
stead of referring the question to the experts in that science."
Some c ulamd deny that there is any special endowment in
the science of religion. The Prophet, however, said, "If ye
knew what I know, ye would laugh little and weep much."
Now, if this knowledge had been part of the knowledge which
he was commanded to proclaim to mankind, he would have
proclaimed it; and if it had been allowable for his Com
panions to ask him about it, they would have asked him.
Hudhayfa, one of the Companions, had a special knowledge
of the names of the Hypocrites, and c Ali b. Abi Talib
declared that he learned from the Prophet seventy catego
ries of knowledge which the Prophet did not impart to any
one else. The truth is that the science of religion is divided
20 amongst the Traditionists, the Jurists, and the Sufis, and
each of these three classes is independent of the others. No
traditionist will consult a jurist upon any difficulty connected
with the science of Tradition, nor will a jurist bring legal
problems to a traditionist. By the same rule, any one who
desires to be instructed in the mysteries of Sufism must
seek information from those who have thoroughly mastered
the subject. Let none vituperate a class of men of whose science
and feelings and aims he knows nothing.
CHAPTER X: "Why the Sufis are so called and why the
name is derived from their fashion of dress."
The author explains that the name Stiff is not connected
with any science or spiritual condition, because the Suff is not
characterised by one particular science or quality but, on the
contrary, by all sciences and all praiseworthy qualities. He is
continually advancing from one state to another, and his pre-
21 dominant characteristics vary from time to time, so that he
8
cannot be designated by a name derived from them. The
appellation Sufi is derived from the garments of wool (suf)
which used to be worn by the prophets and saints : it is a
general term connoting all that is praiseworthy. Similarly the
disciples of Jesus were named al-Hawdriyyun on account
of their white robes.
CHAPTER XI: "Confutation of those who say that they
never heard mention of the Sufis in ancient times and that
the name is modern."
If it be argued that there were no Sufis amongst the
22 Prophet s Companions, the reason is, that it was impossible
to apply the name Sufi to men who were known by the
title of Companion, which is of all titles the highest and
most honourable. The statement that Sufi is a name of re
cent origin invented by the people of Baghdad is absurd :
the name was current in the time of Hasan of Basra and
Sufyan al-Thawri, and according to a tale related in the
History of Mecca on the authority of Muhammad b. Ishaq
and others it existed before the promulgation of Islam.
23 CHAPTER XII: "Demonstration of the reality of the esoteric
science."
Some formedists recognise only the science of the external
religious law comprised in the Koran and the Sunna, and
declare that the esoteric science, i. e. Sufism, is without
meaning. In fact, however, the science of the religious law
has an internal as well as an external aspect and inculcates
inward as well as outward actions. The outward actions are
bodily, such as hunger, fasting, almsgiving and the like,
while the inward actions, or the actions of the heart, are
faith, sincerity, knowledge of God, etc. The esoteric science
24 signifies the science of the actions of the interior which
depend on the interior organ, namely, the heart (al-qalb}\
and is identical with Sufism. The inward aspect of religion
is the necessary complement of the outward aspect, and
9
vice versa. Both aspects are inherent in the Koran, in the
Traditions of the Prophet, and in Islam itself.
CHAPTER XIII: "The nature and quality of Sufism."
25 Definitions of Sufism by Muhammad b. c Ali al-Qassab, Ju-
nayd, Ruwaym, Sumnun, Abu Muhammad al-Jariri l ), c Amr
b. c Uthman al-Makki, and c Ali b. Abd al-Rahim al-Qannad.
CHAPTER XIV: "Description of the Sufis and who they are."
Sayings of c Abd al-Wahid b. Zayd, Dhu 1-Nun al-Misrf,
26 Junayd, Abu 1-Husayn al-Nuri. The people of Syria call
the Sufis poor men (fuqara). Meaning of Sufi explained
by Abu c Abdallah al-Jalla. It is said that the original form
of the word was Safawi. According to Abu 1-Hasan al-
Qannad Sufi is derived from safd (purity). Anonymous
definitions of Sufi . The author s explanation of what is
really implied by the name Sufi .
27 Qannad says that it refers to the dress in which the Sufis
resemble each other outwardly, though they are very diffe
rent spiritually. Shibli s answer to the question why the
Sufis were so named. It has been said that they are a
remnant of the Ahl al-suffa. Ibrahim b. Muwallad al-Raqqi
gave more then a hundred definitions of Sufism. Verses by
c Ali b. Abd al-Rahim al-Qannad on the decay of Sufism.
Three definitions by an anonymous Shaykh referring to three
28 points of view from which Sufism may be regarded. Definitions
given by Husri to the author. Saying of the Caliph Abu Bakr.
CHAPTER XV: "On unification (taw hid}"
Definitions of unification, according to the sense which the
Moslems generally attach to it, by Dhu 1-Nun and Junayd.
Definitions of the term, according to the sense which the
29 Sufis attach to it, by Junayd. The author s comment on the
saying of Junayd that "man should return from his last state
to his first state and be as he was before he existed". Saying
:) Or Jurayri. See note on p. fc>, 1. 1 in List of Addenda et Corrigenda.
10
30 of Shiblf to the effect that the unity of God is utterly in
expressible and indefinable, with a brief explanation by the
author. Explanation of three answers of Yusuf b. al-Husayn
31 al-Razf concerning unification. The author then calls atten
tion to another class of definitions, namely, those uttered in
the language of ecstasy, and says that he will explain them
as far as is possible, lest any of his readers should be misled.
One must be a mystic in order to understand mystical sym
bolism. Ruwaym s saying, that unification is the effacement
of human nature, signifies the transformation of the nature
32 of the lower soul (nafs). Explanation of several anonymous
sayings on tawhid and wakddniyyat, and of a saying by
33 Shiblf. Another anonymous definition of tawhid. Description
of the first stage of tawhid and the first sign of taw kid by
Abu Sa c id al-Kharraz, together with the author s commentary.
34 Saying of Shibli : "egoism impairs unification". Another
saying of Shibli to the same effect, with the author s expla
nation. Distinction made by Shibli between the unification
of humanity (tawhid al-bashariyyat] and the unification of
Divinity (tawhid al-ildhiyyat}. The author s explanation of
this saying. Two contradictory sayings of Shibli: on one
occasion he said that whoever is acquainted with an atom
of the science of unification cannot bear the weight of a
gnat; but on another occasion he said that such a person
sustains the whole heaven and earth on a single eyelash.
Meaning of the latter saying. It is related that Gabriel covers
35 the East and the West with two of his six hundred wings.
Other traditions respecting the size of Gabriel and the dimen
sions of the heavenly kingdom (malakut}. Saying of Ahmad
b. c Ata al-Baghdadi: "the reality of unification consists in for
getting unification, etc." The author explains what this means.
CHAPTER XVI: "Concerning what has been said on the
subject of gnosis (mcfrifat) and the characteristics of the
gnostic ( c drif)"
1 1
Two sources of gnosis according to Abu Sa c id al-Kharraz.
Description of the gnostic by Abu Turab al-Nakhshabi. Two
kinds of gnosis, marifat al-haqq and mafrifat al-kaqiqat,
36 distinguished by Ahmad b. c Ata. The author s explanation
of part of this saying: God is really unknowable; hence it
has been said that none knows Him save Himself, and the
Caliph Abu Bakr said, "Praise to God who hath given His
creatures no way of attaining to the knowledge of Him except
through their inability to know Him." Three sayings of
Shibli on gnosis. Abu Yazid al-Bistami said, describing the
gnostic, that the colour of water is the colour of the vessel
37 which contains it. The author explains the meaning of this
metaphor. Saying of Junayd. Anonymous definition of gnosis.
Saying of Junayd: what gnostics desire of God. Muhammad
b. al-Fadl of Samarcand asserted that gnostics desire nothing
and that they have no personal volition, but when some
one asked him what gnostics desire of God he answered,
u Steadfastness"(z.y/z^zwtf/) ! ). Description of the gnostic byYahya
b. Mu c adh al-Razi. Reply of Abu 1-Husayn al-Nuri to one
38 who asked him why the intellect is unable to apprehend
God. Explanation of this saying by the author. Saying of
Ahmad b. c Ata (which is sometimes wrongly attributed to
Abu Bakr al-Wasiti): "What is deemed evil is evil only
through His occultation, and what is deemed good is good
only through His manifestation, etc." The author quotes a
similar saying of Abu Sulayman al-Darani and says that Ibn
39 Ata s words bear the same meaning as the Tradition in
which it is related that the Prophet went forth with a scroll
in his right hand and another scroll in his left hand, and
that he said, "Here are written the names of the people of
Paradise, and here are written the names of the people of
i) Cf. Fliigel, Ta -rifdt^ p. 19, 1. 18, where istiqdmat is defined as "not
preferring anything to God." The term is explained by Qushayri, 111,27 fol.
12
Hell." A saying of Abu Bakr al-Wasiti concerning gnostics,
with the author s explanation thereof.
CHAPTER XVII: "Description of the gnostic and what
has been said about him."
Three sayings of Yahya b. Mu c adh al-Razi. Three signs of
the gnostic enumerated by Dhu 1-Nun al-Misri. Anonymous
40 sayings: no one who describes gnosis is a true gnostic; if the
gnostic turns from God towards mankind without His permis
sion, God will abandon him; none can know God unless his
heart is filled with awe. Perfect gnosis defined by Abd al-
Rahman al-Farisi. The author s explanation of this definition.
CHAPTER XVIII: "Concerning the means by which God
is known. The difference between the believer and the gnostic."
Abu 1-Husayn al-Nurf said that God is known only through
Himself, and that the intellect cannot know Him. On being
asked what is the first duty imposed by God on His servants,
he replied, "To know Him." Anonymous definition of gnosis.
41 Gnosis is originally a divine gift. Distinction between the
believer and the gnostic. The former sees by the light of
God, the latter through God Himself. Three kinds of gnosis:
gnosis of acknowledgment, gnosis of reality, gnosis of con
templation. Definition of gnosis by Abu Bakr al-Zahirabadhi.
BOOK OF THE STATES AND STATIONS.
CHAPTER XIX: "Concerning the stations (al-maqdmdf] and
their realities."
Definition of the term maqdm.
42 Explanation by Abu Bakr al-Wasiti of the Tradition, "The
spirits are hosts arrayed (junud mujannada)" Examples of
the qualities to which the term station is applied.
CHAPTER XX: "Concerning the meaning of states (al-
ahwdl}r
Definition of the term ahwdl by the author.
13
Definition by Junayd. Anonymous description of the state
(hdl) as secret recollection (al-dhikr al-khafi}. It is not
gained, like the stations , by means of ascetic practices and
works of devotion. Examples of states . The author s expla
nation of a saying by Abu Sulayman al-Darani: "the body
obtains relief when man s dealings with God pass over to
the heart."
43 Sayings of Muhammad b. Wasi c , Malik b. Dinar, and Junayd.
CHAPTER XXI: "On the station of repentance (tawbat}"
Definitions of repentance by Abu Ya c qub al-Susi, Sahl b.
c Abdallah al-Tustari ("that you should not forget your sins"),
and Junayd ("forgetting your sins"). The author points out
that the definitions of al-Susi and Sahl b. Abdallah refer
to the repentance of disciples and seekers, whereas that of
Junayd refers to the repentance of spiritual adepts. It was
in the latter sense that Ruwaym defined repentance as
"repenting of repentance."
44 So Dhu 1-Nun said that common men repent of sin but
the elect repent of forgetting God. The expressions used
by gnostics and ecstatics in regard to repentance are illus
trated by the definition of Abu 1-Husayn al-Nuri: "that
you should repent of everything except God." Dhu 1-Nun
alludes to the above distinction in his saying, "The sins of
the saints (al-muqarrabiri) are the good deeds of the pious
(al-abrdr)" Another similar saying: "The hypocrisy of gnostics
is the sincerity of disciples." Explanation of the different
spiritual degrees.
CHAPTER XXII: "On the station of abstinence (warcf}"
Three classes of those who practise abstinence.
The first class abstain from what is dubious , i.e. neither
plainly lawful nor plainly unlawful. Saying of Ibn Sirin.
45 The second class abstain from whatever their consciences
bid them avoid. Definition of abstinence by Abu Sa c id al-
Kharraz. Harith al-Muhasibi never ate anything dubious :
14
a vein in his finger throbbed when he attempted to take such
food. Story of Bishr al-Haff. Definition of lawful by Sahl
b. Abdallah al-Tustari and the author s comment. Traditions
justifying the appeal to conscience. The third class, namely,
the gnostics and ecstatics, share the view of Abu Sulayman
al-Darani, that whatever diverts the attention from God is
46 abominable. Similar sayings by Sahl b. c Abdallah and Shibli.
CHAPTER XXIII: "On the station of renunciation (zuhd}"
Renunciation is the basis of spiritual progress, because
every sin originates in love of this world, and every act of
goodness and obedience springs from renunciation. The name
of ascetic (zdhid) is equivalent to a hundred names of praise.
Renunciation has reference only to what is lawful, since the
avoidance of unlawful and dubious things is obligatory. Three
classes of ascetics (zuhhdd). The first class are the novices
whose hands are empty of possessions and whose hearts are
empty of that which is not in their hands. Sayings of
Junayd and Sari al-Saqati. The second class are the adepts
in renunciation (al-mutakaqqiqun fi l-zuhd), to whom Ru-
47 waym s definition of zuhd as the renunciation of all selfish
interests is applicable. There is a selfish interest in renoun
cing the world, inasmuch as the ascetic gains joy and praise
and reputation, but the real ascetic banishes all these inter
ests from his heart. The third class are those who recognise
the utter vanity of this world and hold it so cheap that
they scorn to look at it : hence they regard even renuncia
tion of it as an act of turning away from God. Sayings of
Shibli and Yahya b. Mu c adh al-Razi.
CHAFER XXIV: "On the station of poverty (faqr] and
the characteristics of the poor."
Verse of the Koran describing the poor. Poverty is a
great ornament to the believer (Tradition). Saying in praise
48 of poverty by Ibrahim al-Khawwas. Three classes of poor
men (fuqard). The first class are those who possess nothing
15
and do not seek outwardly or inwardly anything from anyone,
and if anything is offered to them they will not accept it.
Saying of Sahl b. G Ali b. Sahl al-Isbahani. The reality of
poverty explained by Abu c Abdallah b. al-Jalla. The question
why faqirs refuse to accept food when they need it answered
by Abu c Alf al-Rudhaban and Abu Bakr al-Zaqqaq. Answer
given by Nasr b. al-Hammami to the question why the
Sufis prefer poverty to everything else. The second class
possess nothing and do not beg either directly or indirectly,
but if anything is offered to them they accept it. Saying of
Junayd : the sign of the true faqir. Definition of the true
faqir by Sahl b. c Abdallah al-Tustari.
49 Real poverty defined by Abu c Abdallah b. al-Jalla. Charac
teristics of the true faqir according to Ibrahim al-Khawwas.
The third class do not possess anything, but when they are
in want they beg of a brother Sufi and expiate the act of
begging by their sincerity. ! ). Sayings of Jariri and Ruwaym.
CHAPTER XXV: "On the station of patience (sabr)"
Sayings of Junayd and Ibrahim al-Khawwas. Dialogue
50 between Shibli and a man who asked him, "What is the
hardest kind of patience ?" The mutasabbir, the sdbir, and the
sabbdr defined by Ibn Salim. These definitions are illustrated
by a saying of al-Qannad and stories of Dhu 1-Nun and
Shibli. Verses which Shibli used to quote.
5 i Tradition as to the effect of one moan uttered by Zakariyya,
when the saw was laid on his neck.
CHAPTER XX VI: "On the station of trust in God (tawakkul}"
Passages in the Koran showing that trust in God is con
nected with faith. Other passages referring to the trust of
the elect of the elect (khusus al- khusus). Three kinds of trust
52 m God. The first is the trust of the faithful (al-mu minun).
.; .. " "
i) Read xJJL\-o instead of JLJ>L\~o (cf. p. 111* 1. P. foil.). Sincerity (jidq)
involves the entire absence of self-interest and self-regard.
i6
Definitions of this by Abu Turab al-Nakhshabi, Dhu 1-Nun,
Abu Bakr al-Zaqqaq, Ruwaym, and Sahl b. G Abdallah al-
Tustari. The second kind is the trust of the elect (ahl
al-khusus}. Definitions by Ibn c Ata, Abu Ya c qub al-Nahrajurf,
Abu Bakr al-Wasitf, and Sahl b. c Abdallah al-Tustari. The third
kind is the trust of the elect of the elect (khusus al-khusus}.
Definitions by Shibli, an anonymous Sufi, Ibn al-Jalla, Junayd,
53 Abu Sulayman al-Darani, and another anonymous mystic.
CHAPTER XXVII: "On the station of satisfaction (ridd)
and the characteristics of the satisfied."
According to the Koran (9, 73), God s satisfaction with man
precedes man s satisfaction with God. Definitions of ridd
by the author, Junayd, al-Qannad, Dhu 1-Nun, and Ibn c Ata.
54 Saying of Abu Bakr al-Wasitf. Three classes of the satis
fied : (i) those who strive to preserve equanimity towards
God in all circumstances (2) those who pay no regard to
their own satisfaction but consider only the fact that God is
satisfied with them (3) those who realise that the question
whether they are satisfied with God and God with them
depends absolutely on the eternal providence of God. Saying
of Abu Sulayman al-Darani in this sense. Ridd is the last
of the stations and is followed by the mystical states , of
which the first is observation (murdqabat).
CHAPTER XXVIII: "On the observation of mystical states
and the characteristics of such observers."
55 The observer is he who knows that God is acquainted
with his most secret thoughts: consequently he keeps watch
over the evil thoughts that hinder him from thinking of
God. Sayings of Abu Sulayman al-Darani, Ibrahim al-Ajurri,
and Hasan b. c Ali al-Damaghani. Three types of murdqabat.
The first is that of beginners and is described in the saying
of Hasan b. c Alf al-Damaghani. The second is described in
a saying of Ibn c Ata. The third is peculiar to those who observe
God and ask Him to keep their minds always fixed upon Him.
56 Saying of Ibn c Ata.
CHAPTER XXIX: "On the state of nearness to God (qurb)"
Koranic texts declaring that God is near. The state of
nearness belongs to one who contemplates God s nearness
to him, and seeks to draw near to God by means of obedience
to His commands, and concentrates his thoughts by constant
recollection of God. Such persons form three classes. The
first class are those who seek to draw near to God by
various acts of devotion. The second class are those who
realise God s nearness to such an extent that they resemble
c Amir b. c Abd al-Qays who said, "I never looked at any
thing without regarding God as nearer to it than I was."
57 Verses describing the inward feeling of nearness produced by
ecstasy. Saying of Junayd: God is near to man in proportion
as man feels himself near to God. An anonymous saying to
the same effect. The third and highest class are those whose
nearness to God causes them to be unconscious of nearness,
Sayings of Abu 1-Husayn al-Nuri and Abu Ya c qub al-Susi.
CHAPTER XXX: "On the state of love (mahabbat}"
It appears from several passages in the Koran that God
58 loves man and that God s love of man precedes man s
love of God. The author describes the man who loves God.
Three forms of love. The first is the love of the vulgar
(al^dmmat], which results from God s kindness towards them,
according to the Tradition that men naturally love their
benefactors. Descriptions of this form of love by Sumnun,
Sahl b. c Abdallah al-Tustari, Husayn b. C AH 1, and an an
onymous authority on Sufism. The second form of love, which
is the love of the sincere (al-sddiqun\ is produced by regarding
the majesty, omnipotence, and omniscience of God. Descript-
59 ions of it by Abu 1-Husayn al-Nuri, Ibrahim al-Khawwas,
and Abu Sa c id al-Kharraz. The third form of love, i. e. the
Husayn (Hasan) b. C AH al-Damaghani is probably meant.
i8
love of saints and gnostics (al-siddiqun wa l- c drifun) results
from their knowledge of the eternal and causeless Divine
love: hence they love God without any cause for loving
Him. Descriptions of this exalted love by Dhu 1-Nun, Abu
Ya c qub al-Siisi, and Junayd. Tradition: God becomes the
eye, ear, and hand of any one whom He loves.
60 CHAPTER XXXI: "On the state of fear (khawf)."
Nearness to God (qurb) may produce either love or fear.
Three kinds of fear mentioned in the Koran. While the
vulgar (al- c dmmat) fear the vengeance of God, the middle class
(al-awsdt) fear separation from God and the occurrence of
anything that might impair their gnosis. Sayings on the
latter kind of fear by Shibli, an anonymous gnostic in reply
to Abu Sa c id al-Kharraz, Ibn Khubayq, and al-Qannad. The
6 1 third class are the elect (ahl al-khusus). Their fear is described
by Sahl b. c Abdallah al-Tustari, Ibn al-Jalla, and al-Wasiti.
CHAPTER XXXII: "On hope (rajd)"
62 Tradition: if the believer s hope and fear were weighed,
they would balance each other. Some one whose name is
not given said that fear and hope are the two wings of
(devotional) work, without which it will not fly. Saying of
Abu Bakr al-Warraq. Three kinds of hope: hope in God,
hope in the abundance of God s mercy, and hope in God s
recompense (thawdb). Description of one who possesses the
second and third kinds of hope. Sayings by Dhu 1-Nun and
an anonymous Sufi. He whose hope is in God desires nothing
of God except God Himself. Sayings of Shibli and a woman
who met Dhu 1-Nun in a desert.
SECTION: on the meaning of hope and fear.
The language used by spiritual adepts concerning hope
and fear is illustrated by a saying of Ibn Ata.
63 Another saying in the same style by Abu Bakr al-Wasiti.
Anonymous saying, that love is not perfect without fear,
nor fear without hope, nor hope without fear.
19
CHAPTER XXXIII: "On the state of longing (shawq)"
Tradition on the longing for Paradise. The Prophet prayed,
that he might be filled with longing to meet God, and he
64 also said that those who long for Paradise hasten to do
good works. Another Tradition giving the names of three
persons whom Paradise longed for. Description of the mystic
who feels longing. Two anonymous definitions of shawq.
Saying of Jariri on the pleasure and pain of longing. De
scription by Abu Sa c id al-Kharraz of those who feel longing.
Three classes of such. The first class long for the blessings
which God has promised to His friends, the second class
long for Him whom they love, and the third class, contem
plating God as present with them, not absent, say that
longing is felt only in the absence of the desired object;
hence they lose consciousness of the longing which charact
erises them in the eyes of their brethren.
CHAPTER XXXIV: "On the state of joy or intimacy (uns)"
The author s definition of uns: reliance on God and seeking
help from Him; he adds that no further explanation is pos-
65 sible. Letter written by Mutarraf b. Abdallah to Umar b.
G Abd al-Aziz. Anonymous saying to the effect that those
who enjoy uns with God feel no fear of aught except Him.
Description of one who is in the state of uns. Three classes
of intimates . The first class are intimate with the recol
lection (dhikr) of God and with obedience to Him. Saying
of Sahl b. G Abdallah al-Tustari. The second class are inti
mate with God and shrink from all thoughts that distract
them from Him. Sayings of Dhu 1-Nun and Junayd.
66 Ibrahim al-Marastani defined uns as the heart s joy in
the Beloved. The third class are they whose feelings of
awe in the presence of God cause them to become un
conscious of being intimate . Saying of an anonymous
gnostic, the answer written by Dhu 1-Nun to a man who
had said in a letter to him, "May God grant thee the joy
20
of being near to Him!", and a definition of uns by Shibli.
CHAPTER XXXV: "On the state of tranquillity (itma ninat)"
Saying of Sahl b. Abdallah al-Tustari.
67 Explanation of the text, Those whose hearts are at rest
in the recollection of God (Kor. 13, 28), by Hasan b. c Ali
al-Damaghani. Shibli s interpretation of a saying of Abu
Sulayman al-Darani. Characteristics of the tranquil man.
Three kinds of tranquillity. The first belongs to the vulgar
who find peace in thinking of God; the second to the elect
who resign themselves to the Divine decree and are patient
in tribulation, but at the same time are conscious of their
devotional acts; the third to the elect of the elect who reve
rently acknowledge that their hearts cannot rest with God
68 inasmuch as He is infinite and unique: therefore they advance
in their ardent search and fall into the unimaginable Sea.
CHAPTER XXXVI: "On the state of contemplation (mush-
dhadat}."
Mystical interpretation of Kor. 85, 3 by Abu Bakr al-Wasitf.
Sayings on contemplation by Abu Sa c id al-Kharraz and c Amr
b. c Uthman al-Makkf. Saying of the Prophet: "worship God as
though thou sawest Him." Explanation of shahid (Kor. 5, 306).
69 Three more sayings by c Amr al-Makkf. Three kinds of
contemplation indicated respectively by Abu Bakr al-Wasitf,
Abu Sa c fd al-Kharraz, and c Amr al-Makkf in his Kitdb al-
mushdhadat.
70 CHAPTER XXXVII: "On the state of certainty (yaqiri)"
Three forms of yaqin are mentioned in the Koran: c ilm
al-yaqin, c ayn al-yaqin, and kaqq al-yaqin. Tradition: "ask
God for certainty in this world and the next." The Prophet
also said that if Jesus had possessed more yaqin he would
have walked in the air. Saying of c Amir b. Abd Qays : "if
the veil were lifted my certainty would not be increased."
Saying of Abu Ya c qub al-Nahrajuri. The author says that
yaqin is revelation (mukdshafat), which is of three kinds:
21
(a) ocular vision on the Day of Resurrection () revelation
to the heart by real faith (c) revelation of the Divine Power
by means of miracles. Three classes of those who possess
yaqin. The yaqin of the first class is described by an anony
mous Sufi, Junayd, Abu Ya c qub (al-Nahrajuri), and Ruwaym.
71 The yaqin of the second class is described by Ibn Ata,
Abu Ya c qub al-Nahrajuri, and Abu 1-Husayn al-Nuri; that
of the third class by c Amr b. c Uthman al-Makki and Abu
Ya c qub al-Nahrajuri. Yaqin is the beginning and end of all
the states : its extreme point is a profound and real belief
in the Unseen. Saying of al-Wasiti.
72 THE BOOK OF THE PURE IN UNDERSTANDING
AND OBEDIENCE TO THE BOOK OF GOD.
CHAPTER XXXIII: "On conformity to the Book of God."
Tradition of the Prophet on this subject. Saying of c Abd-
allah b. Mas c ud. The Koran is a guide to those who fear
God and believe in the Unseen (Kor. 2, i).
73 Verses of the Koran from which the Sufis infer that a
hidden meaning lies beneath every word of the Holy Book,
and that this meaning can he found only by means of deep
thought and attentive study.
74 Such thought and study demand a sound heart (qalb
salim), i. e., a heart in which there is nothing but God.
Saying of Sahl b. c Abdallah al-Tustari to the effect that
the hidden meanings of the Koran are inexhaustible, because
it is the Word of God, who is infinite: it cannot be under
stood by human minds, except in so far as God reveals its
meanings to those whom He loves.
CHAPTER XXXIX: "On the particular application of the
term call (da c wat), and the nature of election (istifa)."
Sahl b. c Abdallah said in reference to Kor. 10, 26, that
call is general and guidance (hidayat) special. Many are
called but few chosen.
22
75 It appears from two passages of the Koran (22,74 and
35, 29) that the elect are (a) the Prophets (b) certain of the
Faithful. The Prophets are distinguished by sinlessness, the
revelation of God s Word to them, and the apostolic office;
the other believers by their pure devotion, self-mortification,
and cleaving to spiritual realities. All the Faithful are com
manded to hasten to good works.
76 Verses of the Koran specifying different kinds of good works.
77 CHAPTER XL: "On the diversity of those who hear the
Divine admonition and their various degrees in respect of
receiving it."
Some hear the Divine command but are hindered from
fulfilling it by worldliness and sensuality. Verses of the
Koran referring to such persons.
78 Others hear the Divine command and comply with it and
repent and become active in good works and devote them
selves sincerely to the pursuit of moral and spiritual excel
lence. Verses of the Koran referring to persons of this sort.
The meaning of laghw (Kor. 23, 3) explained by c Amr b.
c Uthman al-Makkf. A third class are the savants ^ulama]
who fear God (Kor. 35, 25). Among these, again, are a special
class, whom the (Koran 3, 5) describes as "well grounded in
knowledge."
79 Explanation by Abu Bakr al-Wasiti of the characteristics
of those who are "well grounded in knowledge". The words
of al-Wasiti are elucidated by a saying of Abii Sa c id al-
Kharraz. "To follow what is best in God s Word" (Kor.
39,19) refers to the wonderful things which are revealed to
the hearts of mystics who hear the Koran with understanding.
80 CHAPTER XLI: "How the hidden meaning of the Koran is eli
cited by listening with studious attention when it is read aloud."
According to Abu Sa c id al-Kharraz, there are three ways
of listening attentively to the recitation of the Koran: (i)
when you listen as though the Prophet were reading it to
23
you (2) when you listen as though you heard Gabriel reading
it to the Prophet (3) when you listen as though you heard
God reading it. In the last case, understanding is produced -
you being absent from wordly concerns and from your
self - by power of contemplation and purity of recollec
tion (dhikr] and concentration of thought.
8 1 This explanation is drawn from a verse of the Koran (2, 2)
referring to belief in the Unseen. Saying of Abu Sa c id b.
al-A c rabi. Definition of the Unseen by Abu Sa c id al-Kharraz :
"that which God causes men s hearts to behold of convic
tion as to His attributes, whether described by Himself or
conveyed by Tradition. Since the ultimate apprehension of
the divine attributes, no less than of the divine essence, is
impossible to man, mystical theologians are agreed that the
Unseen (al-ghayb] includes all the manifold experiences of
theosophists, ecstatics, gnostics, and Unitarians."
82 CHAPTER XLII: "Description of the way in which the
Koran is understand by mystics."
Mystical interpretation of Kor. 5,39; 23, 57 59. The
words khashyat and ishfdq distinguished and defined.
83 According to the mystic sense of Kor. 7, 158, there is no
limit to the increase of faith, and all mystical experience,
from beginning to end, is the fruit of real and infinite faith.
Again, from Kor. 23, 61, it appears that those who fear God
and believe in Him are free from polytheism (shirk}. This
shirk, as mystics interpret it, consists in having regard to
one s acts of devotion and in seeking recompense for them;
it is a thing insidious and hard to detect, and the only
means of discovering and removing it is ikhlds, that is to
say, a purely disinterested belief in God alone. Sayings on
ikhlds by Sahl b. c Abdallah al-Tustari.
84 The Koran (23, 62) mentions those whose hearts are terror-
stricken by the thought that they shall at last return to
God, notwithstanding their piety and zeal in doing good
24
works. Mystics interpret this terror (wajal) as being due to
the inscrutable fact that God, in His eternal foreknowledge,
has doomed them either to happiness or to misery hereafter.
They cannot know what their fate shall be, hence they turn
to God with supplication and utter poverty of spirit. The
words of the Koran quoted above do not refer to evil-doers,
as is proved by the Prophet s answer to a question which
c A isha asked him.
CHAPTER XLIII: "Account of the sdbiqun and the mu-
qarrabun and the abrdr according to the method of mystical
interpretation."
The author cites a number of passages in the Koran in
85-86which these classes of persons are mentioned, and using the
method called instinbdt (that is, drawing out the hidden
sense), he shows that the muqarrabun are superior to the
sdbiqmi and the abrdr.
CHAPTER XLIV: "How the duty of exerting one s self
to the utmost (tashdid) is set forth in the Koran."
The Koran says (64, 16) "Fear God with all your might".
This obligation in its real nature is such that, even if men
should perform all the works of the angels and prophets and
saints, that which they had done would be less than that
which they had left undone. The angels themselves say,
"Glory to Thee, O Lord! We have not worshipped Thee
as Thou oughtest to be worshipped."
87 The true meaning of "Fear God with all your" might".
If you performed a prayer of a thousand ralfas and were
able to perform one ratfa more, but postponed it to another
time, you would have failed to pray with all your might .
Similarly in the case of recollection (dhikr) or almsgiving.
A passage of the Koran (4, 68) implies that any inward
reluctance to accept the decision of the Prophet, even were
it a sentence of death against one s self, constitutes a depar.
ture from the Faith.
2 5
88 CHAPTER XLV: "Concerning what is said on the subject
of the mystical sense of the Words (in the Koran) and the
Divine Names."
It is said that whatever lies within the range of knowledge
and understanding is derived from two phrases at the be
ginning of the Koran, viz., Bismillatt (in the name of God)
and al-hamd lillah (the praise to God), because the faculties
of knowledge and understanding are not self-subsistent but
are through God and to God. When Shibli was asked to
explain the mystical sense of the B in Bismillah, he replied
that spirits, bodies, and actions subsist in God, not in them
selves. In answer to the question, "What is that in which
the hearts of gnostics put their trust?" Abu VAbbas b.
c Ata said, "In the first letter of God s Book, i.e., the B in
Bismillah al-Rahmdn al-Rakim: for it signifies that through
God all things appear and pass away and through His mani
festation are fair, and through His occultation are foul;
because His name Allah expresses His awfulness and majesty,
and His name al-Rahmdn expresses His love and affection,
and His name al-Rakim expresses His help and assistance."
The author explains that good things are called good only
because God accepts them, and that evil things are called
evil only because God rejects them. Abu Bakr al-Wasiti
89 said that every divine Name (attribute) can be used as a
means of forming one s character except the names Allah
and al-Rahmdn which, like the attribute of Lordship (szma-
diyyat], are beyond human comprehension. It has been said
that the Greatest Name of God is Allah (JJV) because when
the initial alif is removed, there remains Ilk (= lillah, to
Allah), and when you remove the first lam, there remains
lh (= lahu, to Him), and when you remove the second
lam, there remains h, in which all mysteries are contained,
inasmuch as h means huwa (He). Thus the name Allah is
unlike ail the other names of God, which become meaning-
26
less when a single letter is taken away from them. Sahl b.
c Abdallah al-Tustari said that alif is the first and chief of
the letters, because it signifies Allah who united (allafa
bayn] all things and is Himself separated from all things.
Abu Sa c id al-Kharraz said that when a man is concentrated
on God, he reads the Koran with real understanding, which
is greater in proportion to his love of God and his feeling of
nearness to Him. Saying of Abu Sulayman al-Darani : rap
ture, not reflection, is necessary for understanding the Koran.
Saying of Wuhayb b. al-Ward on the emotional effects pro
duced by reading and study of the Koran.
90 CHAPTER XL VI: "Description of the right and wrong
methods of mystical interpretation (istinbdf)"
A sound interpretation must be based on the following
principles: (a) that the interpreter shall not change the order
of the words in the Koran (b) that he shall not overpass the
limits suitable to one who is a faithful and obedient servant
of God (c) that he shall not pervert the form or meaning
of the sacred text. Examples of such perversion (Kor. 21,
83; 93,6; 18, no). The sound method of interpretation is
illustrated by Abu Bakr al-Kattani s explanation of bi-qalb in
salim 1 1 (Kor. 26, 89).
QJ The author elucidates the meaning of a phrase occurring
in al-Kattani s explanation, viz., "he passes away from God
through God" (faniya c ani llah billah). Further examples
of sound interpretation: (i) Shah al-Kirmani on Kor. 26,
7880; (2) Abu Bakr al-Wasiti on Kor. 13,28; (3) Shibli
on Kor. 24,30; (4) Shibli on Kor. 50,36.
92 Another kind of interpretation is indirect and allusive
(ishdrat). Specimens of this are given : two from Abu l- c Abbas
b. c Ata, and others from Abu Yazid al-Bistami, Junayd,
Abu c Ali al-Rudhabari, and Abu Bakr al-Zaqqaq. Abu Yazid
al-Bistami, when some one questioned him concerning gnosis,
replied by quoting Kor. 27,34: "Lo, when kings enter a
27
city they spoil it and abase the mighty men of its people",
meaning to say that when gnosis enters the heart it con
sumes and casts out everything besides. The author declares
that such interpretations are sound, though he adds that
God knows best.
93 THE BOOK OF IMITATION OF THE
APOSTLE OF GOD.
CHAPTER XL VII: "Description of the Pure (Sufis) in
respect of their understanding (the Koran) and their con
formity and obedience to the Prophet."
The Prophet was sent to all mankind (Kor. 7, 157), that
he might teach them "the Book and the Wisdom" (Kor-
62, 2), i. e., the Koran and the Sunna. God has commanded
all mankind to obey him (Kor. 24, 53), and has promised
94 that those who obey him will be rightly guided, while the
disobedient will suffer a grievous punishment. The love of
God towards the Faithful depends on their following the
Prophet (Kor. 3, 29). He is held up as a pattern to true
believers (Kor. 33, 21), who must accept as binding every
Tradition that has come down to them from him on trust
worthy authority. Those who act in conformity with the
Koran but do not follow the Sunna are really at variance
with the Koran. Imitation of the Prophet in his character
and actions, in doing what he commands and in not doing
what he forbids, is incumbent on his followers, save in
95 certain cases which the Koran or the Traditions expressly
mention as exceptions to the general rule. Whereas theo
logians and lawyers have codified the religious and legal
ordinances of the Prophet and are the recognised defenders,
propagandists, and exponents of the religious law, the elect
among them (namely, the Sufis) have laid upon themselves
the duty of imitating his moral and spiritual character. The
Prophet s character, as c A isha said, is the Koran, i. e., con-
28
formity with the Koran: he describes himself as having been
sent "with a noble disposition" (bi-makdrim al-aklddq].
96 CHAPTER XL VIII: "What is related concerning the cha
racter and actions and feelings with which God endowed
the Apostle."
Traditions regarding the excellence of the Prophet s con
duct, his knowledge and fear of God, his humility, his
asceticism, his trust in God.
97 He would not allow food to be kept for the next day s
meal. He never found fault with his food. Signs of his
humility. How he prayed for lowliness. Description of his
manners and appearance by Abu Sa c id al-Khudri.
98 Saying of c A isha about his liberality. It was said of him
that he gave like one who had no fear of being poor.
He always behaved with the utmost humility and meekness.
Stories illustrating his frugality and dislike of ostentation.
99 He said that he loved equally those on whom he bestowed
and those from whom he withheld his bounty. His praise
of the faqirs of Medina. He said that the poor Moslems
shall enter Paradise five hundred years before the rich.
Religious men suffer tribulation, the prophets most of all.
Sayings and anecdotes showing his unworldliness. The nobility
of his character.
100 List of the virtues which he possessed. He was habitually
sorrowful and thoughtful. In order that he might render due
thanks to God, he stood in prayer until his feet became
swollen. He did not revenge himself upon his enemies but
returned good for evil. His kindness to widows and orphans.
His clemency described by Anas b. Malik, and exemplified
by his treatment of the Quraysh when he conquered Mecca.
101 CHAPTER XLIX: "On the Apostolic Traditions relating
to the indulgences and alleviations which God has granted
to the Moslem community."
Under this head the author enumerates various articles
2 9
of luxury owned by the Prophet and quotes the words
which he addressed to his Companions, "Eat your fill". Had
such indulgences not been granted by God, His creatures
would have been undone, for He calls them not to money-
making and industry and commerce (which are only per
mitted as a concession to human weakness), but to obey
and worship Him and trust in Him and entirely devote
themselves to Him.
102 In this respect the prophets are not as other men. Whereas
the majority of mankind betake themselves to indulgences
on account of the weakness of their faith and their propen
sity to pleasure, and consequently are sometimes led into
sin, the prophets have within them a God-given strength
that raises them above self-interest. Moslems comply with
the Koran and obey the Prophet in different ways. Three
classes may be distinguished: (i) those who avail themselves
of indulgences; (2) those who base their conduct on know
ledge of the religious law; (3) those whose knowledge of the
law does not extend beyond what is indispensable, but who
set their minds on spiritual states and good works and noble
dispositions, and strive after perfection and truth and such
real faith as Haritha attained. It is said that the whole
103 theory of mysticism is founded upon four Traditions, viz.,
those of Gabriel, Abdallah b. c Abbas, Wabisa, and Nu c man
b. Bashir. The author adds a fifth, namely, the saying of
the Prophet, "No Moslem shall do harm to another with
or without provocation."
CHAPTER L: "On what is recorded of the leading Sufis
in regard to their following the Apostle of God".
Saying of Junayd : "Sufism is intimately connected with the
Apostolic Traditions". Saying of Abu c Uthman al-Hiri. Story of
Abu Yazid al-Bistami: how be turned his back without cere
mony on a celebrated ascetic who spat on the floor of a mosque.
104 Another story of Abu Yazid: from respect for the Prophet
30
he would not ask God to relieve him of the pains of hunger
and lust, and God rewarded him by making him utterly in
sensible to the charms of women. Anecdote of Shibli: when
he was dying and unable to speak he seized the hand of
his servant, who was washing him, and passed it through
his beard in order that the ablution might be performed
in the manner prescribed by the Prophet. Abu Ali al-Rudha-
bari mentioned the names of his teachers in four subjects:
Sufism, theology, grammar, and the Apostolic Traditions.
Dhu 1-Nun said: "I know God through God Himself and I
know all besides God through the Apostle of God". Sahl b.
Abdallah al-Tustari declared that no ecstasy is real unless
it is attested by the Koran and the Sunna. Saying of Abu
Sulayman al-Darani to the same effect.
105 THE BOOK OF MYSTICAL INTERPRETATIONS
(al-mustanbatdt).
CHAPTER LI: "On the method by which the Sufis elicit
the true meanings of the Koran and the Traditions, etc."
Definition of mustanbatdt. They are derived by men of
profound spiritual intelligence who, alike in theory and
practice, conform to the Koran and obey the Prophet. When
such men act upon that which they know, God endows
them with the knowledge of that which they did not know
before, a knowledge peculiar to themselves, and removes
from their hearts the rust produced by sin and passion and
worldliness. Then they utter on their tongues the myste
rious lore which flows into their hearts from the Unseen.
106 The key to this knowledge is attentive study of the Koran
(Kor. 4, 84). Its possessors constitute an elect class among
the *ulamd (Kor. 4, 85). Only those who are thoroughly
grounded in the rudiments of religious knowledge can reach
the higher knowledge that belongs to mystics, as is shown
by the Prophet s reply to a man who sought instruction in
the latter. The Moslem lawyers and divines have their own
mustanbatdt, which they use for controversial purposes; and
so have the scholastic theologians. All these interpretations
are good in the opinion of the people who make them, but
the interpretations of the Sufis are still more excellent.
107 CHAPTER LII: "On the nature of the difference in the
interpretations of mystics concerning the meanings of their
sciences and states."
The Sufis differ in their interpretations just as the formal
ists do, but whereas the differences of the latter lead to
error, differences in mystical science do not produce this
result. It has been said that difference of opinion amongst
the authorities on exoteric science is an act of divine mercy,
because he who holds the right view refutes and exposes
the error of his adversary. So, too, the difference of opinion
amongst mystics is an act of divine mercy, because each
one speaks according to his predominant state and feeling:
hence mystics of every sort - - whether novices or adepts,
whether engaged in works of devotion or in spiritual medi
tation - - can derive profit from their words. This statement
is illustrated by the varying definitions of the true faqir
108 (al-faqir al-sddiq) given by Dhu 1-Nun, Abu "Abdallah al-
Maghribi, Abu 1-Harith al-Awlasi, Yusuf b. al-Husayn, Hu-
sayn b. Mansur (al-Hallaj), Nuri, Sumnun, Abu Hafs al-
Naysaburi, Junayd, and Murta c ish. All these definitions are
different in accordance with the different states and feelings
of their authors, yet all are good ; and every single defini
tion is suitable and instructive to mystics of a certain class.
109 CHAPTER LIII: "On the Sufistic interpretations of the
Koran concerning the peculiar excellence of the Prophet and
his superiority to other prophets."
no Interpretations of Kor. 12, 108 and 7,28.
Interpretation of Kor. 41, 53, confirmed by a line of La-
32
bid which the Prophet described as "the truest word that
the Arabs have spoken". The Prophet s superiority to Moses
is shown by a comparison of Kor. 20, 26 27, and Kor. 94, I
foil.; his superiority to Abraham by a comparison of Kor.
26, 87 and Kor. 66, 8. Moreover, while God calls Muham
mad to regard Himself (Kor. 25, 47). He bids all His other
creatures consider His kingdom and glory and the wonders
of His creation.
1 1 1 Again, love is more intimate than friendship, for love
effaces from the heart all that is not itself: therefore Mu
hammad, the Beloved (Habib) of God, is superior to Abra
ham, who was His Friend (Khalil). Furthermore, it ap
pears from several passages in the Koran that whereas the
sins of other prophets are mentioned before the fact that
God forgave them, in Muhammad s case the forgiveness is
mentioned before the sin, i. e., his sins were forgiven before
they were committed. Muhammad wrought not only the
same miracles as the former prophets did, but also many
others which God vouchsafed to him alone. God bestowed
on him no special attribute such as He bestowed on each
of the former prophets (e.g., on Abraham friendship, on Job
patience) : He attached nothing to Muhammad except Him
self, and He said, "Thou didst not throw when thou threw-
est, but God threw" (Kor. 8, 17).
112 Mystical interpretation of Koran 18, 17 by Shibli. As re
gards the meaning of the words describing Muhammad s
Ascension, "He transported His servant by night" (Kor. 17, i),
it has been said that if, as his opponents alleged, the Pro
phet had ascended to heaven in the spirit only, God would
not have applied to him the name of servant , which ne
cessarily includes the spirit and the body together. "The
great favour that God conferred on the Prophet" (Kor. 4, 113)
consisted in his being chosen by God, for the prophetic and
apostolic offices are not conferred as a reward for merit:
33
otherwise Muhammad would not have been judged superior
to the rest of the prophets, who lived longer and performed
a larger amount of good works. God demands patience from
His creatures on the ground of the recompense which they
shall receive hereafter, but He bade Muhammad be patient
inasmuch as he was in God s eye (Kor. 52,48). That is to
say, God honoured him too much to require him to do
anything that entailed recompense. His position is one of
unique distinction.
113 CHAPTER LIV: "On the Sufistic interpretations of Apos
tolic Traditions relating to the peculiar distinction of the
Prophet and his superiority to other prophets".
Mystical interpretation of the Tradition, "I take refuge
from Thine anger in Thy good pleasure, and from Thy chas
tisement in Thy forgiveness, and from Thee in Thyself: I
cannot praise Thee: Thou art even as Thou dost praise Thyself".
H4 Meaning of the Traditions, "If ye knew what 1 knew, ye
would laugh little and weep much, etc.," and "I am not
as one of you ; I am with my Lord, who gives me food and
drink." The Prophet implored God to tend him as a child
and never leave him to himself for a single moment. Saying
of Abu Bakr al-Wasiti. Explanation of the words which
were uttered by the Prophet on his deathbed, "O my grief!"
H5 The Prophet said, "I am the chief of the children of
Adam, but I make no boast of it." Explanation of this
saying by Abu Muhammad al-Jariri. The point of the Prophet s
words concerning Zaynab, the wife of Zayd, explained by
Junayd. Explanation by Junayd of the Traditions, "I ask
pardon of God and turn towards Him a hundred times daily,"
and "May God have mercy upon my brother Jesus! Had
his faith been greater, he would have walked in the air."
Comment by Husrf on the Tradition, "Sometimes I am with
God in a state which I do not share with anything other
than God."
c
34
116 CHAPTER LV: "On the meanings derived by the Sufis
from certain Apostolic Traditions."
Explanation by Ahmad b. Muhammad b. Salim of the
Tradition, "A man s best food is that which his hand hath
earned".
Explanation by Shibli of the Tradition, "My daily bread
is set under the shadow of my sword."
117 Explanation by Junayd of the Tradition, "If ye had trust
in God as ye ought, He would feed you even as He feeds
the birds, etc." Explanation by c Amr b. c Uthman al-Makki
of the words addressed by the Prophet to c Abdallah b. c Umar,
"Worship God as though thou sawest Him, for if thou seest Him
not, yet He sees thee". Explanation by Abu Bakr al-Wasiti of
the Tradition, "The friend (wall) of God is created with a dispo
sition to generosity and good-nature." Explanation by Shibli of
118 the Tradition, "When the lower soul (nafs) is assured of her
sustenance, she becomes quiet." Explanation by Junayd of
the Tradition, "Thy love for anything makes thee blind
and deaf." Explanation by Shibli of the Tradition, "When
ye see the afflicted, ask God to make you free from tribu
lation." Explanation by Shibli of the Tradition, "A heart
ruled by the present world is debarred from feeling the
sweetness of the world to come." Explanation by Muhammad
b. Musa al-Farghani of the Prophet s advice to Abu Juhayfa,
"Question the savants and be on terms of sincere friendship
with the sages and associate with the great (mystics)."
Explanations by Sahl b. c Abdallah al-Tustari of the Tradi
tions, "The true believer is he who is made glad by his
good actions and grieved by his evil actions", and "Accursed
is the world and accursed all that is therein except the
recollection (dhikr) of God."
The author declares that the principle of Sufistic divina
tion (istinbdt) is founded on the Tradition that the Prophet
119 asked a number of his Companions, amongst whom was
35
c Abdallah b. c Umar, "What tree resembles Man?" c Abdallah
divined that the Prophet was referring to the date-palm,
but since he was the youngest man present, he felt ashamed
to answer. This proves that mystical divination does not
depend on age or experience but on knowledge of the
Unseen which is communicated by God.
BOOK OF THE COMPANIONS.
CHAPTER LVI: "Concerning the Companions of the Prophet
and their good qualities."
1 20 Explanation of the Prophet s saying, "My Companions are
like the stars: whomsoever of them ye take as your pattern,
ye will be rightly guided." Their authority as regards matters
of practice is well-known. The Prophet recognised the pre
eminence of particular Companions in certain details of ex
ternal conduct. His description of their spiritual characteris
tics under four heads. Muhammad b. c Ali al-Kattani enu
merates the different religious and moral qualities which
121 prevailed in the first four generations of Islam.
CHAPTER LVII: "Account of Abu Bakr the Veracious
and how he was distinguished from the other Companions
of the Prophet by states which the Sufis imitate and model
themselves upon."
A saying of Abu Bakr showing the intensity of his fear
as well as the greatness of his hope. His words to the Mos
lems immediately after the death of the Prophet. Definition
of the term rabbdni. Abu Bakr al-Wasiti said that Abu
Bakr was the first Moslem who spoke mystically, alluding
122 to the fact that, when he abandoned all his possessions and
the Prophet asked him what he had left behind for his
family, he replied, "Allah and His Apostle". This is a
sublime allegory for Unitarians. His being firmly grounded
in unification (tawhid] is also indicated by his speech to the
people after the Prophet s death. When the Prophet implored
36
God to help the Moslems on the field of Badr, Abu Bakr
calmed him, saying, "God will fulfil unto thee His promise."
Such was the reality of his faith in God. The author explains
the reason why the Prophet showed agitation and Abu Bakr
equanimity, although the Prophet was more perfect than
Abu Bakr. Moreover, Abu Bakr was endowed in a peculiar
123 degree with inspiration (ilhdm) and insight (firdsaf). Three
occasions on which he displayed these qualities. Bakr b.
G Abdallah al-Muzani said that Abu Bakr surpassed the Com
panions of the Prophet, not in the amount of his fasts and
prayers, but in something that was within his heart. It is
said that this thing was the love of God.
124 Other sayings of Abu Bakr. Three verses of the Koran
by which his mind was occupied. Lines by Abu l- c Atahiya
attributed to him. Junayd declared that the loftiest saying
on unification is that of Abu Bakr, "Glory be to Him who
hath given His creatures no means of knowing Him save
their inability to know Him."
125 CHAPTER LVIII: "Account of c Umar b. al-Khattab."
c Umar was described by the Prophet as an inspired man
(mukaddath). Evidence of his inspiration afforded by the
story of his crying out, "O Sariya! the hill, the hill." Anec
dotes and sayings of c Umar.
126 Characteristics in respect of which c Umar is taken as a
pattern by the Sufis. Discussion of his attitude towards
quietists (mutawakkilun). Four things which, according to
him, constitute devotion ^ibddat).
127 CHAPTER LIX: "Account of c Uthman."
He was specially distinguished by the quality of firm
ness (tamkin), which is one of the highest spiritual de
grees. Although he was brought into contact with the things
of this world, he really dwelt apart from them, as the true
gnostic does: he used his wealth to benefit others, not for
his own pleasure. Therefore he liked spending money better
37
than amassing it. Instances of his generosity. Definition by
Sahl b. c Abdallah al-Tustari of the person who is justified
in departing from the rule of poverty. Sahl b. Abdallah
said that sometimes a man who possesses great wealth is
128 more ascetic than any of his contemporaries, e. g., c Umar b.
c Abd al-Aziz. Hence those who exalt wealth above poverty
are mistaken, for wealth does not consist in abundance of
wordly goods, nor poverty in the lack of such : it is true
wealth to have God, and true poverty to need God. Anec
dotes illustrating the asceticism of c Uthman. His steadfastness
appeared in his behaviour on the day when he was murdered.
129 Saying of Junayd concerning firmness (tamkin). Four things
in which c Uthman found spiritual good comprised.
CHAPTER LX: "Account of C AH b. Abi Talib."
Junayd said that if c Ali had been less occupied with war
he would have imparted to the Moslems much of the esoteric
knowledge that was bestowed upon him. This esoteric know
ledge was possessed by Khadir (Kor. 18, 64), hence the
erroneous doctrine that saintship is superior to prophecy.
130 Characteristics of Ali which are imitated by the Sufis. His
definition of the nature of God. The mystery of Creation.
Sayings on faith. His analysis of states (ahwdl) and stations
(maqdmdt] : if it be genuine, he was the first who discoursed
on the subject. His answer to the question, "Who is safest
from faults?" On one occasion c Ali pointed to his breast
and exclaimed, "Here is a secret knowledge, if I could but
find any one worthy to receive it !"
131 C AH was distinguished from the rest of the Companions
by his power of elucidating mystical ideas such as unifica
tion and gnosis. Exposition (baydri] is a great gift. Saying
on friendship. His asceticism: when c Ali was murdered, his
son Hasan announced that the whole of the worldly wealth
which he had left behind was a sum of 400 dirhems. At the
hour of prayer he used to tremble and turn pale for fear
33
that he might fail in the trust committed to him (Kor.
33, 72).
132 Comparison of the passions (nafs) to a flock of sheep which
as soon as they are collected on one side break away on
the other. Statement of the characteristics in respect of which
each one of the four Orthodox Caliphs is an example to
the Sufis. Saying of G Ali concerning four things wherein
spiritual good entirely consists.
CHAPTER LXI: "Description of the People of the Bench
(AM al-Suffa)"
133 Passages of the Koran in which they are mentioned. God
rebuked the Prophet for treating one of their number scorn
fully. Marks of respect shown towards them by the Prophet.
Their ascetic dress and food.
134 The Prophet approved of their quietism and did not com
mand them to work or trade.
CHAPTER LXII: "Account of the other Companions from
this point of view."
The author illustrates the asceticism and quietism of the
Companions of the Prophet by relating anecdotes and sayings
of the following: Talha b. Ubaydallah, Mu c adh b. Jabal,
c lmran b. Husayn, Salman al-Farisi,
135 Abu 1-Darda, Abu Dharr, Abu c Ubayda b. al-Jarrah,
136 c Abdallah b. Mas c ud, Bara b. Malik, c Abdallah b. al- c Abbas,
Ka c b al-Ahbar,
137 Haritha, Abu Hurayra, Anas b. Malik, c Abdallah b. c Umar,
Hudhayfa b. al-Yaman,
138 c Abdallah b. Jahsh, Safwan b. Muhriz al-Mazini, Abu
Farwa, Abu Bakra, c Abdallah b. Rawaha, Tamim al-Darf,
c Adi b. Hatim, Abu Ran c the Prophet s client,
139 Muhammad b. Ka c b, Zurara b. Awfa, Hanzala al-Katib,
al-Lajlaj (Abu Kuthayyir), Abu Juhayfa, Hakfm b. Hizam,
140 Usama, Bilal, Suhayb, c Abdallah b. Rabfa, Mus c ab b.
c Umar, c Abd al-Rahman b. c Awf, Sa c d b. al-Rabi c .
39
I4i BOOK OF THE MANNERS (dddb) PRACTISED BY
THOSE WHO SEEK TO BECOME
CHAPTER LXIII: "Concerning Manners."
142 The Prophet said, "No sire ever begot a son more ex
cellent than Good Manners", and he also said, "God disci
plined me and made my manners good." Answer given by
Muhammad b. Sirin to one who asked him what manners
bring a man nearest to God and most advance him in God s
sight. Answer given by Hasan b. Abi 1-Hasan al-Basri to the
question, "What manners are most useful in this world and bring
one nearest to God in the next world?" Sayings of Sa c id b.
al-Musayyib and Kulthum al-Ghassani. Ibn al-Mubarak said,
"We have more need of a little manners than of much
knowledge." Another saying of Ibn al-Mubarak.
The author divides men, as regards their manners, into
three classes: the worldly, the religious, and the elect
among the religious. The manners of the worldly consist,
for the most part, in such polite accomplishments as elegant
143 speech, learning, poetry and rhetoric. The manners of the
religious are mostly a discipline of soul and body : they
keep the commandments, refrain from lusts, and devote
themselves to piety and good works. Sayings of Sahl b.
c Abdallah and others on this topic. The manners of the
elect among the religious (i. e., the Sufis) consist mainly in
purity of heart, spiritual meditation, faithful observance of
that which they have promised to perform, concentration on
their mystical states , etc. Saying of al-Jalajili al-Basri.
Definition of adab by Abu VAbbas b. c Ata.
144 The Sufis are distinguished from other people and recog
nised amongst themselves by their manners, which enter into
every detail of their practical lives.
CHAPTER LXIV: "Concerning their manners in ablution
and purification."
40
The first thing requisite is to know what is obligatory,
what is recommended, and what is most excellent in itself.
Ordinary men should be excused if they take advantage of
the indulgences and remissions which are granted to them,
145 but there is no excuse for Sufis who fall below the highest
standard of outward purity and cleanliness. The author
mentions the exemplary practice of some Sufis whom he
had seen. It belongs to the manners of the Sufis that they
should always be in a state of purity both at home and
abroad, so as to avoid the risk of dying unclean. Saying of
Husri explained by the author. Anecdote of Abu Abdallah
al-Rudhabari. Saying concerning the endeavour of Satan to
get something for himself out of every human action.
146 Story of Ibn al-Kurrini (al-Karanbi) the teacher of Junayd.
Why Sahl b. Abdallah urged his disciples to drink plenty
of water and pour as little as possible on the ground. De
scription of the rule of purity observed by Abu G Amr al-
Zajjaji during his thirty years residence at Mecca. How
Ibrahim al-Khawwas preferred to suffer from thirst rather
than neglect his ablutions in the desert. Various practices
147 adopted or rejected by Sufis for the sake of purification.
Account of the manner in which Ibrahim al-Khawwas used
to journey from Mecca to Kufa. Certain eminent Sufis dis
liked entering public baths, and when obliged to do so, took
148 strict precautions that decency should be observed. Practices
connected with ablution and cleanliness. The most puncti
lious attention to these rules does not constitute waswasat
149 which the author defines as a misplaced zeal for superfluities
that causes neglect of what is obligatory. The right course
in such matters depends on circumstances, e. g. the quantity
of water available. Stories of Sufis who persevered in ablution
though it was hurtful to them.
150 Stories of Ibrahim b. Adham and Ibrahim al-Khawwas.
CHAPTER LXV: "Concerning their manners in prayer".
The knowledge necessary for the due performance of
151 prayer. Sufis should make themselves ready for prayer
before the hour arrives. Consequently they need some know
ledge of astronomy and geography.
152 Sahl b. G Abdallah used to say that it was a sign of the
sincere mystic to have an attendant Jinni who impelled
him to pray at the proper time, and awakened him if he
were asleep. Some Sufis engaged in devotional exercises by
day and night, and through force of habit never failed to
perform them at the appointed time. Description of the initial
rites of prayer. Sayings of Junayd and Ibn Salim on the
importance of intention (niyyat). Answer given by Abu Sa c fd
al-Kharraz to the question, "How should one enter upon
prayer?" Anonymous sayings describing the reverence that
153 should be felt by one who begins to perform the service of
prayer. At this time there must be no thought of anything
except God. Quotation from a book on the manners of
154 prayer by Abu Sa c id al-Kharraz, with explanations bySarraj.
The holy meditation and concentration of mind which
prayer demands should commence before the prayer itself
and remain after it, so that the worshipper when he begins
to pray only proceeds, as it were , from one prayer to an
other, and when he has ceased to pray, nevertheless continues
in the mental attitude of prayer.
J 55 Saying of the Prophet on this subject. Awe of God causes
some to blush or grow pale when they begin to pray. Story
of a man whose concentration in prayer was such that he
could not count the number of genuflexions which he per
formed : accordingly he used to make one of his friends sit
beside him and count for him. Sahl b. c Abdallah was too
weak to rise from his place, but when the hour of prayer
arrived his strength was restored and he stood erect throughout
the service. Anecdote of a man who, though he was alone
in the desert, performed his devotions with the same punc-
42
tilious ceremony as at home. Account of a hermit who used
to perform a prayer of two ra&as whenever he ate or drank
or put on a garment, or entered or quitted the mosque, or
felt joy or sorrow or anger.
156 Story of Abu c Abdallah b. Jaban. The Sufis dislike to
act as Imam (leader in prayer), to pray in the first row in
the mosque, and to make their prayers too long. Even if
one of them knew the whole Koran by heart, he would
prefer as Imam someone who could only recite the Jdtiha
and another chapter, because the Imam, as the Prophet
said, is responsible (for the correctness of the prayer).
The reason why the Sufis dislike to pray in the first row
and to make long prayers. Junayd , notwithstanding his
great age, refused to forgo his prayers, by means of which
(he said) he had attained to God in the beginning of his
religious life. Four qualities which belong to prayer.
157 CHAPTER LXVI : "Concerning their manners in almsgiving."
It is not obligatory on the Sufis either to pay the legal
tithes (zakdt) or to give the voluntary alms (sadaqa) , because
God has removed from them the worldly wealth that would
make it incumbent on them to give such alms. Saying of
Mutarraf b. c Abdallah b. al-Shikhkhir. God has bestowed
a greater favour on the Suffs by taking wealth away from
them than He would have bestowed by endowing them
with much wealth. Verse of a poet who boasts that, in con-
158 sequence of his generosity, he is too poor to be liable for
the payment of tithes. Reply given by Shibli to Ibrahim b.
Shayban, who asked him what amount of tithes was payable
on five camels. Some Sufis neither ask for alms nor accept
them when offered. Their motive in acting thus. Anecdote
of Muhammad b. Mansur. Story of a Sufi who expended
1000 dinars every year upon his poor brethren. Munificence
of Abu c Ali al-Mushtuli towards the Sufis. Story of an eminent
159 Sufi and a rich man. Extract from a letter written by a
43
celebrated Imam to a poor Sufi. It is not proper that Sufis
should refuse to accept alms that have been freely offered
by strangers. Tradition of the Prophet on this subject. Such
alms are a gift from God and may either be used to purchase
food or handed to any one whom the recipient knows to
be more deserving than himself. Anecdote of Abu Bakr al-
Farghani. Anonymous saying on the principle that should
be followed in giving and receiving alms. The true crfterion
of the Sufi who gives or takes or refuses alms for God s
sake alone is that he feels no difference whether alms are
given to him or withheld from him. Another class of Sufis
160 choose to receive alms rather than presents, arguing that
when they receive alms they only receive what is due to
the poor from the rich, and that the refusal to take alms
is a sort of pride and shows a dislike of poverty. Story of
Abu Muhammad al-Murta c ish. The Prophet said that it is not
allowable to give alms to the rich. Those who hold that the
Sufis ought not to accept alms base their objection upon
this Tradition, for the Sufis, though poor from a worldly
point of view, are spiritually rich. Saying of c Ali b. Sahl
al-Isbahani. Another interpretation of the Tradition quoted
above. Derivation of the word faqr (poverty).
161 Although it is said that alms are filth, the poor may
accept them without loss of dignity. If a man has no worldly
wealth and is unable to give alms of that sort, let him give
alms of kind words and deeds. Bishr b. al-Harith urged the
Traditionists to pay a tithe on the Traditions which they
wrote down and committed to memory, i. e. t to practise five
out of every two hundred Traditions. Four things necessary
for those who pay tithes. The rich who pay tithes to the
poor are only restoring what really belongs to the latter.
CHAPTER LXVII: "Concerning their manners in fasting."
Explanation of the Tradition that God said, "Fasting is
Mine and I give recompense for it." Other Traditions on
44
fasting. The author defines the qualities which constitute
good manners in fasting. Description of the fasting of Sahl
b. c Abdallah al-Tustari.
163 How Abu c Ubayd al-Busri fasted during Ramadan. Volun
tary fasts. Some eminent Sufis used to fast continually,
whether they were staying at home or travelling: their
object was to protect themselves from the Devil and lust
and passion. Story of Ruwaym and a girl of whom he
begged a drink of water. Other Sufis adopt the fast of
David, i. e., they fast every second day. The author ex
plains why the Prophet declared this method of fasting to
be the best.
164 Saying of Sahl b. c Abdallah. Anecdote of Abu c Abdallah
Ahmad b. Jaban, who fasted continually for more than fifty
years. Some dislike continual fasting on the ground that the
lower self (nafs) is gratified by every habitual act, even
though it be an act of devotion. Story of Ibrahim b. Adham,
showing the importance of lawful food. The state of the
dervishes who are entirely detached from this world and
depend on God for their daily bread is more excellent than,
the state of those who, when they break their fast, partake
as usual of the food prepared for them. The dervishes of
the former class have their own manners in fasting. For
example, none of them will fast without having obtained
permission from his companions, who need not wait for him
165 to complete his fast, unless he is an invalid or a spiritual
director. Anecdote of Junayd. It is said, "When you see a
Sufi fasting voluntarily, hold him in suspicion, for he must
have got with him something of this world." Rules of fasting
applicable to a company of dervishes amongst whom there
is a novice or a Sheykh. Story of a Sheykh who fasted for
the sake of one of his disciples. The author relates that Abu
1 66 1-Hasan al-Makki, whom he saw at Basra, became celebrated
for his fasting, and that Ibn Salim banished him from his
45
presence on that account. Anecdote of a Sufi of Wasit.
Saying of Shibli.
CHAPTER LXVIII: "Concerning their manners in making
the Pilgrimage."
The first rule is that they should make every possible
effort to perform the Pilgrimage once at least during their lives.
167 Want of provisions and means of conveyance does not
relieve them from this duty, since it is a rule of the Sufis
to fulfil the utmost obligations laid upon them by the reli
gious law. Sufis who make the Pilgrimage may be divided
into three classes. The first class are those who perform
only one Pilgrimage, and for the rest of their lives are
content with mystical experiences. Sahl b. c Abdallah and
other eminent Sufis followed this rule. The second class are
those who cut themselves free from all worldly ties and set
out to make the Pilgrimage, penniless and unprovisioned;
they journey alone through pathless deserts, trusting in none
but God, and never tire of going as pilgrims to His holy
168 temple. Anecdotes illustrating the manners of Sufis who
belong to this class. Hasan al-Qazzaz al-Dmawari made
twelve pilgrimages with bare feet and uncovered head. Stories
of Abu Turab al-Nakhshabi, Abu c Abdallah al-Maghribi, Ja c far
al-Khuldi, and Ibrahim al-Khawwas.
169 Another story of Ibrahim al-Khawwas, who quitted Mecca
with the resolution not to touch food until he should
arrive at Qadisiyya. The third class are those who by their
own choice become residents at Mecca or in the neighbour
hood, either on account of the sanctity of the place or from
ascetic motives. Their manners are illustrated by anecdotes
of Abu c Abdallah b. al-Jalla,
170 Abu Bakr al-Kattani, Abu c Amr al-Zajjaji, and al-Duqqi.
It is said that anyone who can endure hunger at Mecca
for a day and a night can endure it for three days in the
rest of the world. There used to be a saying that residence
4 6
at Mecca alters the disposition and reveals the inmost nature,
and that only true mystics can live there uncorrupted. Story
of a dervish who refused some money which Ibrahim al-
Khawwas offered to him. Tho reasons why Sufis willingly
i/ 1 undergo hardships in travelling to Mecca. Story of some
dervishes who found fault with one of their number for cir
cumambulating the Ka c ba in the daytime, because they
fancied that he did so in the hope of receiving alms. Another
rule of the Sufis is this, that when they have vowed to
make the Pilgrimage they keep their word even though it
should cost them their lives. Story of Ahmad b. Dillawayh.
Also, while crossing the desert, they perform the obligatory
acts of devotion, so far as they can, no less punctiliously
than at home. They do not travel by regular stages or com
plete the journey within a fixed time, but set out when God
causes them to set out and halt when God causes them to
halt. Every rite connected with the Pilgrimage should be ac
companied by the spiritual action or feeling appropriate to it.
172-3 Exemplifying this principle in detail, the author describes
the allegorical meaning of the various ceremonies, such as
the ikrdm, the talbiyat, the kissing of the Black Stone, the
standing at c Arafat, the casting of the pebbles at Mina, and
indicates the right way of performing them. Story, related
by Ibrahim al-Khawwas, of a Sheykh who taught the doctrine
of trust in God but proved false to it in practice. Anecdote
of al-Zaqqaq : though starving, he would not accept food
from some soldiers whom he met in the Desert of the
Israelites.
174 Another story of al-Zaqqaq: how he lost the sight of
one eye.
CHAPTER LXIX: "Concerning the manners of dervishes
in their mutual intercourse, and the principles which they
observe at home and abroad".
Two sayings of Junayd. Sayings of the above-mentioned
47
Abu Bakr al-Zaqqaq and Abu c Abdallah b. al-Jalla. Three
rules of conduct for dervishes stated by Sahl b. G Abdallah
175 and by an anonymous Sufi. Three things necessary for the
dervish, according to Sahl b. c Abdallah. Saying of Junayd.
Twelve qualities of the dervish enumerated by Ibrahim al-
Khawwas. Anonymous sayings on poverty. It is a breach of
manners for a dervish to say anything that suggests egoism.
Anecdotes of Ibrahim b. Shayban, Abu G Abdallah Ahmad
al-Qalanisi, and Ibrahim b. al-Muwallad al-Raqqi.
176 Three fundamental principles of Sufism according to al-
Qalanisi and another whose name is not mentioned. An
onymous saying on the false dervish. Saying of Ibrahim al-
Khawwas : the dervish must not regard secondary causes
(asbdb). Saying of Junayd : how to treat dervishes.
CHAPTER LXX: "Concerning their manners in compan
ionship."
Saying of Ibrahim b. Shayban: "We were not used to
associate with anyone who said, My shoe or My bucket .
Sayings of Sahl b. c Abdallah and Dhu 1-Nun al-Misri to
the effect that God is the best companion for the Sufi.
177 Sayings by Dhu 1-Nun and Ahmad b. Yusuf al-Zajjaji.
Disagreement condemned. Abu Sa id al-Kharraz said that
he consorted with the Sufis for fifty years and never quar
relled with them, because he always sided with them against
himself. Junayd said that he preferred a good-natured liber
tine to an ill-natured pietist. Story of Abu Hafs. How Abu
Yazid and Abu c Ali al-Sindi instructed one another. Story
of Abu Hafs and Abu c Uthman (al-Hiri). Answer given by
Sahl b. G Abdallah to his pupil, Ibn Salim, who complained
that Sahl had never pointed out to him any of the Abddl.
178 Story told by Ibrahim b. Shayban of his companionship
with Abu c Abdallah al-Maghribi. Sahl b. c Abdallah would
not take as his companion anyone who was afraid of wild
beasts. Dhu 1-Nun s answer to the question, "With whom
4 8
shall I associate ?" Three conditions imposed by Ibrahim
b. Adham on those who desired his company. How Abu
Bakr al-Kattani overcame the dislike which he felt towards
one of his friends. The duty of a true companion exem
plified by c Abdallah al-Marwazi while travelling with Abu
c Ali al-Ribati.
179 Three classes of men whose society, according to Sahl b.
c Abdallah, should be avoided.
CHAPTER LXXI: "Concerning their manners in discussing
mystical topics".
Sayings of Abu Muhammad al-Jariri, Abu Yazid al-Bistami,
Junayd, Abu Ja c far b. al-Faraji, and Abu Hafs.
Story of Abu G Abdallah b. al-Jalla who refused to speak
on the subject of trust in God (tawakkul] until he had giv
en away four small coins which he possessed.
1 80 Anecdote of Abu Abdallah al-Husri and Ibn Yazdaniyar.
Saying of Ibrahim al-Khawwas on the qualifications neces
sary for those who discuss the theory of mysticism. Abu
Sa c id al-Kharraz rebuked a man for using symbols (ishdrat]
in reference to God. Junayd said that he did not know any
theory and practice more excellent than the theory and
practice of Sufism. Abu c Ali al-Rudhabari declared that the
knowledge of the mystic cannot be expressed in plain words.
Anecdote of Abu Sa c id al-Kharraz and Abu Hatim al- c Attar.
Saying of Junayd.
181 Shiblf told those who were listening to his discourse that
the angels would like to be in their place. When Sari al-
Saqati heard that Junayd gathered round him an audience
of Sufis in the mosque, he said, "Alas, you have become
a resort for idle folk". How Sari asked Junayd to explain
the meaning of thanksgiving (shukr). Sahl b. c Abdallah would
not speak in public so long as Dhu 1-Nun was alive.
Sayings of Abu Sulayman al-Darani and Abu Bakr al-
Zaqqaq on the value of oral instruction in Sufism. Why al-
49
Jalla, the father of Abu c Abdallah b. al-Jalla, was so named.
182 Saying of Harith al-Muhasibi. How Junayd used to answer
those who questioned him on matters which lay beyond
their spiritual capacity. Abu c Amr al-Zajjaji said that it is
better to commit a gross breach of etiquette than to inter
rupt a Sheykh in his discourse. Saying of Ibn al-Kurrini
(al-Karanbi) to Junayd. Sayings of Shibli and Sari al-Saqati.
CHAPTER LXXII: "Concerning their manners at meal
time and in their gatherings and entertainments".
Three occasions, enumerated by Junayd, when the divine
mercy descends upon Sufis.
183 Muhammad b. Mansur al-Tusi said to his guest, "Stay
three nights with us, and if you stay longer it will be a
gift of alms from you to us." Saying of Sari al-Saqati on
the difficulty of obtaining lawful food. Saying of Abu c Ali
al-Nawribati on the way to treat dervishes, theologians, and
ascetics when they enter a house. Story of Abu Hamza
and Sari al-Saqati. Sayings of Abu c Ali al-Rudhabari in praise
of dervishes who meet together. Eating after a meal con
demned by Ja c far al-Khuldi. Another saying of Ja c far on
gluttony. Two sayings of Shibli.
How one should behave when eating with friends, men
of the world, and dervishes. The author s account of the
manners which it is proper for the Sufi faqirs to observe in
eating. A Sheykh who had eaten no food for ten days was
reproached by his host because he ate with two fingers
instead of three. Saying of Ibrahim b. Shayban. Abu Bakr
al-Kattani would not eat any food that was not offered spon
taneously. Saying of Junayd. How Abu Turab al-Nakhshabi
was punished for refusing an offer of food. Saying of Junayd
on the importance of purity as regards food, clothing, and
dwelling-place. Sari al-Saqati said that the Sufis eat like
sick men and sleep like men who are in danger of being
drowned. Saying of Abu c Abdallah al-Husri. Anecdote of
d
50
Fath al-Mawsili, describing the manner in which he was
entertained by Bishr al-Hafi.
185 Ma c ruf al-Karkhi accepted every invitation, saying that he
was only a guest in the world and had no home except
the house that he was bidden to enter. Description by Abu
Bakr al-Kattani of a gathering of three hundred Sufis at
Mecca: instead of talking about religion they acted towards
each other with good-nature and kindness and unselfishness.
Saying of Abu Sulayman al-Darani: eating deadens the heart.
Ruwaym said that during twenty years he never thought
of food until it was set before him. Story of Abu c Ali al-
Rudhabari. Anecdote related by Abu c Abdallah al-Rudhabari of
a man who entertained a party of guests and lighted a
thousand lamps; on being charged with extravagance, he
successfully challenged his accuser to extinguish any lamp
that had not been lighted for God s sake. Anecdote of Ahmad
b. Muhammad al-Sulami.
1 86 CHAPTER LXXIII: "Concerning their manners at the time
of audition (sama] and ecstasy."
Junayd mentioned three things necessary in audition, and
if these were absent, he disapproved of it. Saying of Harith
al-Muhasibf. Story of Dhu 1-Nun s ecstasy on hearing some
erotic verses recited. When Ibrahim al-Marastani was asked
about dancing and rending the garments in audition, he
quoted the word of God that was revealed to Moses, "Rend
thy heart and do not rend thy garments." The author says
that this subject will be fully set forth in a subsequent
chapter.
187 Junayd said that excess of ecstasy combined with defi
ciency of religious knowledge is harmful. Explanation of
this saying by the author. Ecstasy, provided that it is in
voluntary, is not improper for dervishes who are entirely
detached from worldly interests. No one, however, should
seek to produce ecstasy in himself by joining a number of
persons already enraptured and by participating in their
audition. This, if it become a habit, is most destructive to
spiritual illumination. So long as the heart is polluted with
worldliness, audition is idle and vain.
CHAPTER LXXIV: "Concerning their manners in dress."
Three sayings of Abu Sulayman al-Darani. Reply given
by a young Sufi to Bishr b. al-Harith (al-Hafi), who had
expressed the opinion that Sufis should not wear patched
frocks (muraqqci di}.
1 88 Story related by al-Jariri of a dervish who wore the same
garment both in summer and winter because of a vision
which he had seen. Saying of Abu Hafs al-Haddad. Abu
Yazid s criticism of Yahya b. Mu c adh al-Razi. Abu Yazid
left nothing behind him except the shirt which he was
wearing at the time of his death. Description of the patched
frock belonging to Ibn al-Kurrini (al-Karanbi). The fine
clothes worn by Abu Hafs al-Naysaburi. The author men
tions the general rules observed by dervishes in regard to
dress.
189 CHAPTER LXXV: "Concerning their manners in travelling."
Counsel given by Abu c Ali al-Rudhabari to a man who was
setting out on a journey. Ruwaym s advice to the traveller.
Muhammad b. Isma c il describes a journey on which he was
accompanied by Abu Bakr al-Zaqqaq and Abu Bakr al-
Kattani. Saying of Abu 1-Hasan al-Muzayyin. Ibrahim al-
Khawwas would not allow al-Muzayyin the Elder to kill a
scorpion that was crawling on his thigh. What Shibli said
to his disciples who suffered hardships in travelling.
190 Three rules observed by Abu c Abdallah al-Nasibi during
thirty years of travel. The author enumerates the various
reasons for which Sufis travel; he says that they perform
their religious duties just as carefully as when they are at
home, and if a party of dervishes are travelling together,
they show the utmost consideration to their weaker brethren.
52
Other Sufis follow a stricter rule, which is illustrated by
sayings of Ibrahim al-Khawwas and Abu c lmran al-Tabari-
stani. According to Abu Ya c qub al-Susi there are four qualities
that are indispensable to the traveller: religious knowledge,
piety, enthusiasm, and good-nature. Abu Bakr al-Kattani
said that the Sufis refuse to associate with any one of their
number who journeys to Yemen more than once. Derivation
of safar (travel).
IQ 1 CHAPTER LXXVI: "Concerning their manners in sacrificing
prestige (honour, influence, popularity), and in begging, and
in acting for the sake of their friends."
The author quotes a saying related by the pupils of Abu
Abdallah al-Subayhi to the effect that it behoves the dervish
to sacrifice the prestige that accrues to him in consequence
of his having resigned all worldly goods; but he is not entirely
poor until he has made a further sacrifice, namely, the
sacrifice of self. Story of al-Muzaffar al-Qarmisini and another
Sufi who made themselves so despised that no one would
give them anything. Ibrahim b. Shayban s praise of al-
Muzaffar al-Qarmisinf. Anecdote of a Sufi who abased him
self by begging, which he disliked intensely. Story of a
novice whose devotion and austerities had gained for him a
great reputation : he was told by a certain Sheykh that he
must go from door to door and beg his bread and eat
nothing else, but he found himself unable to obey; and
when he was reduced to beggary in his old age, he regarded
this as a punishment for having disobeyed the Sheykh.
192 Story of an eminent Sufi who never broke his fast except with
pieces of bread that he had begged. Anecdote of Mim-
shadh al-Dinawari. How Bunan al-Hammal learned that he was
a parasite. Story of a novice who begged food for his com
panions and partook of it with them : on this account he
was blamed by some Sheykhs who said that he had really
begged for himself. The author explains the true principles
53
of begging. Anecdote of a Sheykh who refrained from begging
for fear that he might endanger the spiritual welfare of a
fellow-Moslem, in accordance with the tradition that he who
repulses a sincere beggar will not prosper.
193 CHAPTER LXXVII: "Concerning their manners when they
receive a gift of worldly goods".
Story of a dervish who lost his faith and his spiritual
feeling (hdl) in consequence of receiving a gift. Another story
of a dervish who, for the same reason, was deprived of the
tribulation which mystics hold dear. Abu Turab al-Nakhshabi
said that any one upon whom much bounty was bestowed
ought to weep for himself. How Bunan al-Hammal refused
a thousand dinars.
Story of Ibn Bunan : four hundred dirhems were brought
to him while he was asleep, but he was warned in a dream
not to take more than he needed. Story of Abu 1-Husayn
al-Nurf : he dropped three hundred dinars, one by one, into
the Tigris. Anecdote of Ibn Ziri, a pupil of Junayd, who
194 came into possession of some money and left his companions.
Abu Ahmad al-Qalanisi would not let his pupils visit one
of their number who had travelled and returned with money.
How Abu Hafs al-Haddad spent a thousand dinars on the
dervishes of Ramla. Story of Shibli, who bestowed on der
vishes nearly all the money that was given him to buy food
for his starving children. Story of a Sufi Sheykh who saved
four dirhems in order that he might return them to God
on the Day of Judgment and say, "These are all the worldly
goods Thou hast given me."
195 Shibli received a sum of money from the vizier of
al-Mu c tadid to distribute amongst the Sufis of Baghdad;
when every one had taken as much he wanted, Shibli
said, "The more ye have taken, the farther are ye from
God, and the more ye have rejected, the nearer are ye
to God."
54
CHAPTER LXXVIII: "Concerning the manners of those
who earn their livelihood."
Sahl b. c Abdallah said that while it is an offence against
the Sunna to condemn work, it is an offence against the
Faith to condemn trust in God. Saying of Junayd. How
Ishaq al-Maghazili rebuked Bishr b. al-Harith for earning
his livelihood by spinning thread. The reply of Ibn Salim
to one who asked him whether it is the duty of Moslems
to earn their livelihood or to trust in God.
196 Two sayings of G Abdallah b. al-Mubarak in justification
of earning. Abu Sa c id al-Kharraz once passed a whole night
mending the shoes of the dervishes with whom he was tra
velling. Saying of Abu Hafs (al-Haddad). Story of a negro
at Damascus who was a follower of the Sufis. Anecdote of
Abu 1-Qasim al-Munadi. Sayings of Ibrahim al-Khawwas,
and Ibrahim b. Adham. General rules to be observed by
Sufis who work.
197 Abu Hafs al-Haddad earned a dinar every day and be
stowed it upon the Sufis. Saying of Shibli to a cobbler.
Dhu 1-Nun said that the true gnostic does not attempt to
gain a livelihood.
CHAPTER LXXIX: "Concerning their manners in taking
and giving and in showing courtesy to the poor."
A short way to Paradise described by Sari al-Saqati. Saying
of Junayd: none has the right to take money unless he
prefers spending to receiving. Saying of Abu Bakr Ahmad
b. Hamawayh: money should be accepted or rejected for
God s sake, not from any other motive. Story of al-Zaqqaq
and Yusuf al-Sa igh. Anecdote showing the tact and deli
cacy with which Ibn Rufay c of Damascus bestowed a gift of
money upon Abu c Ali al-Rudhabari.
198 Sayings of Abu Bakr al-Zaqqaq and Abu Muhammad al-
Murta c ish. How Junayd induced Ibn al-Kurrini (al-Karanbi)
to accept some money from him. Whenever Abu T-Qasim
55
al-Munadi saw smoke issuing from a neighbour s house, he
used to send and ask for food. Story of Junayd and Husayn
b. al-Misri. Answer given by Yusuf b. al-Husayn to the
question whether one is justified in bestowing all one s pro
perty upon a brother in God.
CHAPTER LXXX: "Concerning the manners of those who
are married and those who have children."
Story of the marriage of Abu Ahmad al-Qalanisi. How
Muhammad b. c Ali al-Qassar trained his little daughter to
trust in God. Story of Bunan al-Hammal and his son. Ibra
him b. Adham said that a man who marries embarks on a ship,
and that he suffers shipwreck when a child is born to him.
Saying of Bishr b. al-Harith. Story of a woman who
offered herself in marriage to Abu Shu c ayb al-Barathi and
refused to enter his hut until he removed a piece of matting.
The author says that a married Sufi must not commit his
wife and children to the care of God but must provide for
their needs unless they are in the same spiritual state as
he is. Sufis ought to wed poor women and not take advan
tage of rich women who desire to marry them. One day
when Path al-Mawsili kissed his son he heard a heavenly
voice saying, "O Path, art not thou ashamed to love another
besides Me?" The author points out that although the Pro
phet used to kiss his children and clasp them to his bosom,
his spiritual rank and endowments were unique; and that God
is jealous of the Sufis when they turn their thoughts towards
any one except Himself.
CHAPTER LXXXI: "Concerning their manners in sitting
alone or with others."
Sitting in mosques condemned by Sari al-Saqati. His defi
nition of generosity (muruwwat). Saying of a Sufi Sheykh:
"the prayer-mat of the dervish ought to be on his buttocks."
Stories of Abu Yazid and Ibrahim b. Adham which indicate
that it is a breach of manners to stretch out one s feet or
56
to cross one s legs. Story of Ibrahim al-Khawwas and a
dervish who had an excellent way of sitting. Saying of
Yahya b. Mu c adh (al-Razi) on sitting with the unspiritual.
Anecdote of Ibn Mamlula al-Attar al-Dinawari. Anonymous
saying: a man s friends show his character. Hasan al-Qazzaz,
who often sat awake during the night, said that Sufism is
founded on three things: hunger, silence, and sleeplessness.
Junayd preferred sitting with Sufis to prayer.
202 CHAPTER LXXXII: "Concerning their manners in hunger".
Two sayings of Yahya b. Mu c adh on hunger. Sahl b.
c Abdallah used to be strong when he abstained from eating
and weak when he ate. Saying of Sahl b. G Abdallah. Abu
Sulayman (al-Darani) said that hunger is one of God s trea
sures which He bestows upon those whom He loves dearly.
A saying of Sahl b. Abdallah on hunger repeated to the
author by Ibn Salim. Saying of c lsa al-Qassar. Why a Sufi
Sheykh said, "Thou art a liar", to a man who said, "I am
hungry". Another Sheykh s rebuke to a Sufi who came to
visit him after having eaten no food for five days.
203 CHAPTER LXXXIII : "Concerning their manners in sickness."
Anecdote of Mimshadh al-Dinawari. It is related of al-
Kurdi that part of his body was infested by worms, and
when a worm fell to the ground he would put it back in
its place. Story of Dhu 1-Nun and a sick disciple to whom
he paid a visit. Advice which Sahl b. c Abdallah used to
give to his disciples when they were ill. How Abu Ya c qub
al-Nahrajuri refused to let himself be cured of a disease in
his stomach by means of cautery. Saying of al-Thawri to a
disciple who made excuses for delay in visiting him. Sahl
b. G Abdallah know a remedy for piles but would not use it.
204 When Bishr al-Hafi described his symptoms to the phys
ician, he was asked whether he was not complaining (of
God): his reply. Saying of Dhu 1-Nun quoted by Junayd
when he was suffering from a severe illness.
57
CHAPTER LXXXIV : "Concerning the manners of the
Sheykhs and their kindness to their disciples".
Saying of Junayd. How Bishr al-Hafi sympathised with
the poor when he was unable to help them. Courtesy shown
by al-Zaqqaq to a party of dervishes. Story of Junayd and
al-Jariri.
Story of Abu Ahmad al-Qalanisi and a disciple. Anec
dote of Junayd and a man who wished to abandon all his
wealth. How Abu 1-Hasan al- G Atufi procured food for his
companions in the desert. How Abu Ja c far al-Qassab fol
lowed Abu Sa c id al-Kharraz from Ramla to Jerusalem in
order to obtain his forgiveness.
CHAPTER LXXXV: "Concerning the manners of disciples
and novices".
Saying on wisdom (hikmat) cited from a book by Abu
Turab al-Nakhshabi. Saying of Junayd : anecdotes (of holy
men) strengthen the hearts of disciples.
Saying of Yahya (b. Mu c adh) on wisdom. Sayings of
Mimshadh al-Dinawari, Abu Turab al-Nakhshabi, and Abu
c Ali b. al-Katib concerning those who aspire to become
Sufis. Saying of Shibli on two kinds of amazement ((kayrat)
felt by disciples. How Shibli, when he was a novice, pre
vented himself from being overcome by sleep. Manners and
signs of the sincere disciple according to Abu Sa c id al-
Kharraz. Saying of Sahl b. c Abdallah on the things which
should occupy the disciple s mind.
Description by Yusuf b. al-Husayn of the signs by which
the disciple is known. Saying of Abu Bakr al-Barizi.
CHAPTER LXXXVI: "Concerning _the manners of those
who prefer to live alone".
Saying of Bishr al-Hafi. How al-Darraj met the hermit,
Abu 1-Musayyib, and brought him to Shibli. Saying of Ju
nayd on the solitary life. Abu Ya c qiib al-Susi said that only
men of great spiritual power can endure solitude, and that
58
it was better for people like himself to perform their devo
tions in the sight of one another.
208 Story of Abu Bakr b. al-Mu c allim who retired to Mount
Lukkam near Antioch and found that be was unable to
perform his customary devotions; he remained ten years in
solitude before he could perform them as well as he used
to do amongst his acquaintances. A similar experience was
communicated to Ibrahim al-Khawwas by a man whom he
met in the desert.
CHAPTER LXXXVII: "Concerning their manners in friend
ship and affection".
Sayings of Dhu 1-Nun and Abu c Uthman (al-Hiri). Answer
given by Ibn al-Sammak to a friend who quarrelled with
him. Sayings on the nature of affection.
209 Sayings of Yahya b. Mu c adh, Junayd, Nuri, and Abu Mu
hammad al-Maghazili.
CHAPTER LXXXVIII: "Concerning their manners in the
hour of death".
Verses recited by Shibli on the night before he died. Only
two of the hundred and twenty disciples of Abu Turab al-
Nakhshabi died in poverty , namely, Ibn al-Jalla and Abu
c Ubayd al-Busri. Description of the death of Ibn Bunan al-
Misri.
210 Story related by Abu G Ali al-Rudhabari of a youth who
expired on hearing a verse of poetry. Saying of Abu Yazid
(al-Bistami) on his deathbed. Saying of Ibn al-Kurrini (al-
Karanbi) reported by Junayd, who was his pupil. Descrip
tion of the death of Junayd by Abu Muhammad al-Jariri. The
death of Shibli described by Bakran al-Dfnawari. Account
of the death of Abu 1-Husayn al-Nuri. A saying of Abu
Bakr al-Zaqqaq which was immediately followed by his death.
211 How Ibn c Ata was killed. Ibrahim al-Khawwas died while
performing an ablution. The corpse of Abu Turab al-Nakh-
shabi was seen standing erect in the desert, untouched by
59
wild beasts. Description of the death of Yahya al-Istakhri.
Junayd s remark when he was told that Abu Sa c id al-
Kharraz fell into an ecstasy before he died.
CHAPTER LXXXIX: "Concerning the differences of doc
trine shown in their answers to questions on mystical sub
jects".
212 Question concerning concentration (Jam c ) and dispersion
(tafriqat).
The author s definition of these terms. Their meaning ex
plained by Abu Bakr c Abdallah b. Tahir al-Abhari. Verses
by Junayd. Saying attributed to Niirf.
213 Anonymous doctrines on the subject. Sayings of Junayd
and Abu Bakr al-Wasitf.
Question concerning passing-away (fand) and continuance
(baqd).
Two sayings of Abu Ya c qub al-Nahrajuri: the true theory
of / and and baqd requires that Man s normal relation to God
the relation of a slave to his master should be maintained.
The author says that fand and baqd are the attributes of
those who declare God to be One, and who ascend in their
unification to a particular degree, which is not reached by
ordinary Moslems. He explains the original meaning and
application of the terms. Two sayings of Sumnun.
214 Sayings of Abu Sa c id al-Kharraz, Junayd, Ibn Ata, and
Shibli. Saying attributed to Ruwaym. The author enume
rates five stages of fand.
215 Question concerning the realities (al-kaqd iq).
Description by Sari al-Saqati of those who seek the real
ities. Sayings of Junayd, Abu Turab (al-Nakhshabi) and
Ruwaym. Three kinds of reality (haqiqat] distinguished by
Abu Ja c far al-Saydalani. Anecdote of Abu Bakr al-Zaqqaq :
"every reality that contradicts the religious law is an infid
elity". Ruwaym s answer to the question, "When does a
man realise the meaning of servantship ^ubudiyyat)^ Another
6o
saying of Ruwaym. A saying of Junayd. Definition by al-
Muzayyin al-Kabir of the nature of God as conceived by
the Sufis.
216 Saying of c Abdallah b. Tahir al-Abhari, in which he iden
tifies reality with positive religion ( c ilm). Distinction made
by Shibli between c ilm, haqiqat, and haqq. The reality of
humanity (insdniyyat] explained by Abu Ja c far al-Qarawi.
Anonymous definition of the reality of union (wusul). Reality
described by Junayd as that which removes every obstacle
in the mystic s way. Saying of Abu Bakr al-Wasiti.
Question concerning veracity (sidq).
Saying of Junayd. Definition of veracity given by Abii
Sa c id al-Kharraz to two angels whom he saw in a dream.
A detailed definition by Yusuf b. al-Husayn.
217 Sayings of an anonymous sage, Dhu 1-Nun, Harith (al-
Muhasibi), Junayd, Abu Ya c qub, and another whose name
is not mentioned.
Question concerning the fundamental principles (usul)of Sufism.
Five qualities enumerated by Junayd. Two principles men
tioned by Abu c Uthman (al-Hiri). Saying of Junayd on the
importance of taking care not to fail in fundamental prin
ciples. Three principles of the Sufis, according to Abu
Ahmad al-Qalanisi. Seven principles of Sufism enumerated
by Sahl b. c Abdallah.
218 List of six principles, according to Husri, and another
list of seven principles, according to an anonymous dervish.
Question concerning sincerity (ikhlds).
Definitions by Junayd, Ibn c Ata, Harith al-Muhasibi, Dhu
1-Nun, and Abu Ya c qub al-Susi. Two sayings of Sahl b.
c Abdallah. Definitions by Junayd and an anonymous Sheykh.
Three signs of the sincere man. Definition of sincerity attrib
uted to Abu 1-Husayn al-Nuri.
219 Question concerning recollection (dhikr).
Ibn Salim distinguished three kinds of recollection : (a) with
6i
the tongue, (b) with the heart, (c) recollection which he
defined as "being filled with love and shame because of
nearness to God". Ibn c Ata said that recollection causes the
human nature (bashariyyat) to disappear. Two sayings of
Sahl b. c Abdallah. Three verses of the Koran in which the
Moslems are commanded to recollect God. There are differ
ent kinds of recollection, corresponding to the different
language used in these verses. Saying of an anonymous
Sheykh. Verbal recollection (repetition of the formulas "There
in no god but Allah" and "Glory be to Allah!" or recitation
of the Koran) and spiritual recollection (concentration of the
heart upon God and His attributes).
220 Recollection assumes various forms in accordance with the
predominant state or station of each mystic. Shibli said
that real recollection is the forgetting of recollection, i. e.,
forgetfulness of everything except God.
Question concerning spiritual wealth (ghind).
Junayd said that spiritual poverty and wealth are comple
mentary, and that neither is perfect without the other. The
signs of spiritual wealth described by Yusuf b. al-Husayn.
Saying of c Amr b. c Uthman al-Makki on the spiritual wealth
which consists in being independent of spiritual wealth.
221 Saying of Junayd.
Question concerning poverty (faqr).
Junayd said that poverty is a sea of tribulation but that
all its tribulation is glorious. Description by Junayd of the
true faqir who enters Paradise five hundred years before
the rich. Ibn al-Jalla said that poverty must be accompanied
by piety (wara c ). Sayings of Junayd and al-Muzayyin.
Question concerning the spirit (ruk) and the doctrines of
the Sufis on the subject.
222 Two sayings of Shibli. Abu Bakr al-Wasiti distinguished
two spirits, viz., the vital spirit and the spirit whereby the
heart is illumined. Other sayings of al-Wasiti. Abu c Abdallah
62
al-Nibaji said that there are two spirits in the gnostic who
has attained to union with God. Distinction between the
human spirit (al-ruh al-bashariyyd] and the eternal spirit (al~
ruh al-qadima] in man. Traditions illustrating this doctrine.
223 The author declares it to be false. Ibn Salim asserted
that the spirit and the body together produce good or evil,
and that both are liable to reward or punishment. Those
who believe in metempsychosis and the eternity of the
spirit go far astray from the truth.
Qttestion concerning symbolic allusion (ishdrat).
The meaning of ishdrat. Sayings of Shibli and Abu Yazfd
al-Bistami to the effect that God cannot be indicated by
means of symbols. How a man rebuked Junayd for raising
his eye to heaven. c Amr b. c Uthman al-Makki said that the
symbolism of the Sufis is polytheism (shirk). Junayd said
to a certain man, "How long will you give indications to
God? Let God give indications to you."
224 Abu Yazid (al-Bistami) condemned both theological and
mystical symbolism. Zaqqaq said that ishdrat is proper for
novices, but the adept finds God by abandoning ishdrat.
Saying of Shibli on nearness to God. Saying of Yahya b.
Mu c adh on the different kinds of symbolism used by different
classes of religious men. Sufism described by Abu Ali al-
Rudhaban as an ishdrat. The use of ishdrat disapproved by
Abii Ya c qub al-Susi.
Diverse questions. Question concerning elegance (zarf).
Definition of the term by Junayd.
Question concerning generosity (muruwwat).
Definition by Ahmad b. c Ata.
Question concerning the reason why the Sufis are so called.
225 Sayings by Ibn c Ata (who connects Sufi with safd), Nuri,
Shibli, and an anonymous mystic.
Question concerning the daily bread (rizq).
Sayings of Yahya b. Mu c adh and another whose name is
63
not mentioned. Various opinions as to the cause ot rizq.
How Abu Yazid (al-Bistami) rebuked a theologian who
questioned him about the source of rizq.
Question. Junayd s answer to a question concerning the
disappearance of the name of servant and the subsistence
of the power of God, (as happens in fand).
Question. Junayd was asked, "When is a man indifferent
226 to praise and blame?" His answer.
Question. Answer given by Ibn Ata when he was asked,
"What is the means of obtaining security of mind (saldmat
al-sadr}r
Question. "What is the explanation of the grief which a
man feels without knowing its cause?" Answer by Abu
c Uthman (al-Hiri).
Question concerning sagacity (firdsat).
Comment by Yusuf b. al-Husayn on the Tradition, "Be
ware of the sagacity of the true believer, for he sees by
the light of God."
Question concerning the imagination (wahm).
Definition of wahm by Ibrahim al-Khawwas.
227 Question. Explanations by Abu Yazid al-Bistami and other
mystics of the words sdbiq, muqtasid, and zdlim in Kor. 35, 29.
Question concerning wishing (tamanni).
Ruwaym said that the disciple may hope, but that he
should not wish. The reason of this distinction.
Question concerning the secret of the soul (sirr al-nafs).
Sahl b. G Abdallah said that the secret of the soul was
never revealed in any created being except in Pharaoh when
he said, "I am your supreme Lord."
228 Question. Human and divine jealousy (ghayrat] distinguished
by Shibli.
Question. Fath b. Shakhraf asked Israfil, the teacher of
Dhu 1-Nun, whether secret thoughts (asrdr) are punished
before actual sins. The answer given by Israfil.
6 4
Question. Three different states of the heart described by
Abu Bakr al-Wasiti.
Question. Three kinds of tribulation (bald) described by
Jariri.
Question concerning the difference between the lower and
higher degrees of love (hubb and wudd).
229 Question concerning weeping (bukd).
Saying of Abu Sa c id al-Kharraz. Eighteen causes of weeping.
Question concerning the term shdhid.
Definitions by Junayd and the author.
2 3 Question concerning the sincere practice of devotion.
Abu 1-Husayn c Ali b. Hind al-Qurashi, when questioned
on this subject by the Sheykhs of Mecca, replied that sin
cerity in devotion depends on the knowledge of four things,
viz., God, self, death, and retribution after death.
Question as to the nature of the generous man (karim).
Definitions of the generous man by Harith (al-Muhasibi)
and Junayd.
Question concerning generosity (kardmat).
Two anonymous definitions.
Question concerning reflection (fikr).
Definitions of fikr and tafakkur by Harith al-Muhasibi
and others. Distinction between fikr and tafakkur.
231 Question concerning induction (ftibdr).
Definitions by Harith al-Muhasibi and others.
Question as to the nature of intention (niyyat).
Definitions by Junayd and others.
Question as to the nature of right (sawdb).
Definitions by Junayd and another.
Question. Junayd s explanation of what is meant by com
passion towards the creatures (shafaqat c ala l-khalq).
Question concerning fear of God (taqiyyat).
Five definitions of the word.
Question concerning the ground of the soul (sirr).
65
Definitions. Saying of Husayn b. Mansur al-Hallaj.
232 Two sayings of Yusuf b. al-Husayn. Verses concerning
the sirr by Nuri and others.
The author remarks that the questions discussed by the
Sufis are too numerous to mention. Saying of c Amr b.
c Uthman al-Makki: "One half of knowledge is question, and
the other half is answer."
CHAPTER XC: "Concerning the letters sent by Sufis to one
another".
233 Words written by Mimshadh al-Dinawari on the back of a
letter which Junayd wrote to him. Letter from Abu Sa c id
al-Kharraz to Ahmad b. c Ata. Part of a letter addressed
by c Amr b. c Uthman al-Makki to the Sufis of Baghdad,
together with the observations made upon it by Junayd,
Shibli, and Jariri. Part of a letter sent by Shibli to Junayd.
234 Junayd s reply. The author relates how he and other
Sufis asked Abu c Abdallah ) al-Rudhabari to write a letter to
a certain Hashimite at Ramla, begging him to permit them
to hear a singing-girl who was famous for the beauty of her
voice. Copy of the letter which al-Rudhabari wrote impromptu
on this occasion. Verses inserted by Abu c Ali b. Abi Khalid
al-Suri in a letter which he wrote to Abu c Ali al-Rudhabari.
235 Verses written by Abu c Ali al-Rudhabari in reply to the
above. Answer sent by Dhu 1-Nun to a sick man who had
asked him to invoke God on his behalf. Another letter
written by Dhu 1-Nun. Letter written by Sari al-Saqati to
Junayd containing some verses which he heard a camel-
driver chanting in the desert.
236 Letter written to (Abu c Abdallah) al-Rudhabari by one of
his friends. Part of a letter from Abu c Abdallah al-Rudhabari
to a friend. Letter written by an eminent Sufi to a certain
Sheykh. Extract from a letter addressed by Abu 1-Khayr
i) This is the correct reading.
66
al-Tinati to Ja c far al-Khuldi. Letter written by a certain
sage in answer to Yusuf b. al-Husayn, who had complained
of being a prey to worldly feelings and dispositions.
237 Letter written by one sage to another who had asked
him by what means he might gain salvation. Part of a letter
written by Ahmad b. G Ata to Abu Sa c id al-Kharraz, and
the latter s reply. Letter of a lover to his beloved. Quotation
from a letter written by a certain Sheykh.
238 Part of a letter written to Husayn b. Jibril al-Marandi
by one of his pupils, relating how he became friendly with
a gazelle and shared his food with it. Letter sent by Shah
al-Kirmani to Abu Hafs (al-Haddad) and the latter s reply.
Letter written by Sari al-Saqati to a friend. Part of a letter
from Junayd to c Ali b. Sahl al-Isbahani.
239 The author says that it is impossible for him to quote
the long epistles which celebrated Sufis have written to one
another, such as the epistle of Nuri to Junayd on the sub
ject of tribulation (bald), etc., but that he will give the text
of one short epistle written by Junayd to Abu Bakr al-
Kisa i al-Dmawari.
240 Continuation of the epistle of Junayd to Abu Bakr al-Kisa i.
241 Conclusion of the same.
CHAPTER XCI : "Concerning the introductions (sudur) of
books and epistles".
241-3 Five introductions by Junayd.
243 Specimens by Abu G Ali al-Rudhabari and Abu Sa c id b. al-
A c rabi.
244 Two more specimens by Ibn al-A c rabf, and one by Abu
Sa c id al-Kharraz.
245 Another by al-Kharraz and a third which the author at
tributes to him. An introduction by al-Kurdi of Urmiya.
Another by Abu Bakr al-Duqqi.
246 Another by the same hand. Two anonymous specimens.
CHAPTER XCII: "Concerning their mystical poems".
6;
247 Verses by Dhu 1-Nun and Junayd.
248 Verses by Abu 1-Husayn al-Nuri and Junayd.
249 Verses by Abu c Ali al-Rudhabari.
250 Verses by Ibrahim al-Khawwas. Verses describing ecstasy
by Sumnun al-Muhibb. Two more verses by Sumnun.
251 Some verses which Sari al-Saqati often used to recite.
Verses which Sari recited while he was engaged in sweep
ing his room. Another verse frequently quoted by Sari.
Verses spoken by Shibli on his deathbed. Verses by the
same.
252 Verses composed or quoted by Shibli on various occasions.
253 Two verses by Shibli. Verses on patience which are said
to have been composed by Sahl b. c Abdallah. Verses by
Yahya b. Mu c adh al-Razi. Verses on thanksgiving (shukr]
by Abu V Abbas b. c Ata.
254 More verses by Ibn c Ata. Verses by Abu Hamza (al-
Khurasani) on being rescued by a lion from a well into
which he had fallen.
255 Verses by Bishr b. Harith (al-Hafi), Yusuf b. Husayn al-
Razi, and Abu Abdallah al-Qurashi. Verses written to the
last-named by Abu c Abdallah al-Haykali.
256 Verses by Abu Sa c id al-Kharraz. Verses written in reply
to al-Haykali by Abu c Abdallah al-Qurashi or, according to
others, by Abu Sa c id al-Kharraz. Verses written by Abu
1-Hadid to Abu c Abdallah al-Qurashi. Reply of al-Qurashi.
257 CHAPTER XCIII: "Concerning the prayers and invocations
which the most eminent of the ancient Sufis addressed to God."
Two prayers by Dhu 1-Nun.
258 A prayer by Yusuf b. al-Husayn (al-Razi). Prayer of a
certain sage which was overheard by Yusuf b. al-Husayn.
259 Verse recited by a Sufi Sheykh in the hearing of Yusuf
b. al-Husayn. A prayer of Junayd, extracted from the Kitdb
al-Mundjdt.
260 A prayer of Abu Sa c id al-Dinawari which the author heard
68
him utter at Atrabulus. A prayer of Shibli. Prayers of
Yahya b. Mu c adh (al-Ra/i).
261 A number of prayers by the same. Answer given by a
certain Shaykh to c Umar al-Malati who had begged him to
invoke God on his behalf. Mow Ibrahim b. Ad hum refused
to pray for his fellow-passengers when they were overtaken
by a storm at sea.
262 Anonymous saying on the effect of sincerity in prayer.
Prayer of Sari al-Saqati. Prayer of Sari in answer to the
request of Abu I him/a. A prayer which Ibrahim al-Marastanf
learned from al-Khadir, whom he saw in a dream. A prayer
which Abu c Ubayd al-Husn learned from c A isha who ap
peared to him while he was asleep. Prayer of a Sheykh
whose name is not mentioned. Answer given to the author
by a certain Sheykh whom he questioned concerning the
real purpose of prayer.
A prayer of Junaycl.
263 CHAPTER XCIV: "Concerning their precepts (was<ij><i) to
one another."
Precepts by Ruwaym and Yusuf b. al-Husayn (al-Razi).
264 Precepts by Sari al-Saqati, Abu Bakr al-Barizi, Abu l- c Abbas
b, c Atii, Junayd, and Abu Sa c id al-Kharraz.
265 Precepts by Dim 1-Ni m, Junayd, Abu c Abdallah al-Khayyat
al-Dinawari, and Abu Bakr al-Warraq. Dim 1-Nun s reason for
refusing to give a precept to a man who had asked him for one.
266 Story of Abu Muhammad al-Murta c ish : when dying, he
gave instructions that his debts should be paid ; and the sale
of the clothes on his corpse produced eighteen dirhams,
exactly the amount of his debts. A precept of Ibrahim b.
Shayban. Precept by an anonymous Sheykh.
Precepts by Abu Bakr al-Wasiti, by an unnamed ufi, by
a man whom Dim 1-Niin met on Mount Muqattam, and by
Dhu 1-Nun himself.
267 Precept by Junayd.
THE HOOK OF AUDITION (savufj.
OiAi TEK XCV: "Concerning the beauty of the voice, and
audition, and the difference of those who practise it."
The Prophet said that all the prophets before him had
fine voices.
Further Traditions showing that the Prophet held a sweet
voice in high esteem and that he liked to hear the Koran
read with a musical intonation. The author s explanation of
the Tradition, "Beautify the Koran by your voices."
Sayings on this subject by Dhu 1-Nun, Yahya b. Mu c adh
al-Razi, an anonymous Sheykh, Harith al-Muhasibi, and
Bundar b. al-Husayn. The subtle influence of sweet sounds
is illustrated by the fact that they lull sick children to sleep
and restore the health of persons suffering from melancholia.
Moreover, the camel-driver s chant has a marvellous effect
upon camels worn out by fatigue.
Story, related to the author by al-Duqqf, of a negro slave
whose master had thrown him into chains because the sweet
ness of his voice excited the heavily laden camels to rush
along with such speed that all of them, except one, died on
arriving at the end of their journey. )
Definition of the expert singer by Ishaq b. Ibrahim al-
Mawsili.
CHAPTER XCVI: "Concerning audition and the various
opinions of the Sufi s as to its nature."
Definition by Dhu 1-Nun. Saying of Abu Sulayman al-
Darani on the recitation of poetry with a musical accom
paniment. Definitions by Abu Ya c qub al-Nahrajuri and an
anonymous mystic. Description of samd c by Abu 1-Husayn
al-Darraj.
l) The same story is told by Hujwiri, on the authority of Ibrahim al-Khaw-
was. See my translation of the Kashf al-Mahjub p. 399.
70
272 Sayings of Shibli, Junayd, and an unnamed Sufi. Junayd
said that audition is one of the three occasions on which
the mercy of God descends upon dervishes. Audition con
demned by Abu c Ali al-Rudhabari. Abu 1-Husayn al-Nuri
defined the Sufi as one who practises audition. Abu 1-Husayn
b. Ziri used to stay and listen to music (samd c ) if he ap
proved of it; otherwise he would take up his shoes and
go. Al-Husri wished for a samd c that should never cease,
and should be more desired the more it was enjoyed.
273 CHAPTER XCVII: "Concerning the audition of the vulgar
(al- c dmmat) and its permissibility when they listen to sweet
sounds which inspire them with hope or fear and impel
them to seek the afterworld".
Saying of Bundar b. al-Husayn on the pleasure and law
fulness of audition when it is not connected with any evil
purpose. Quotations from the Koran showing that audition
is lawful. The five senses enable us to distinguish things
from their opposites, and the ear can distinguish sweet
sounds from harsh.
274 Sweet sounds form part of the pleasures of Paradise which
are enumerated in the Koran. Audition is not like wine-
drinking: the latter is forbidden in this world, but the former
is permitted. The Prophet allowed two singing-girls to play
the tambourine in his house.
275 Verses recited by Abu Bakr, Bilal, and c A isha. Many of
the Prophet s Companions recited poetry. Fourteen verses
are quoted from the famous poem, Bdnat Su^ddu, which
Ka c b b. Zuhayr recited in the presence of the Prophet.
276 The Prophet said, "Wisdom is sometimes to be found in
poetry". Since poetry may be recited, there is no objection
to reciting it with musical notes and melodies and with an
agreeable intonation. Various divines and lawyers have pro
nounced in favour of audition, e. g., Malik b. Anas. Story
of Malik and a man whom he rebuked for singing badly.
7 1
It is well-known that Malik l ) and the people of Medina
did not dislike audition.
277 Shafi c i was of the same opinion. Ibn Jurayj departed from
Yemen and settled at Mecca in consequence of hearing two
verses of poetry. He declared that audition is neither a
good nor an evil act, but resembles an idle word (laghw)
for which a man will not be punished hereafter (Kor. 2, 225).
The author sums up the discussion by stating that audition
is lawful, if it has no corrupt end in view and if it does
not involve the use of certain musical instruments forbidden
by the Prophet.
CHAPTER XCVIII: "Concerning the audition of the elect
and their various degrees therein."
Description by Abu c Uthman Sa c fd b. c Uthman al-Razi of
three kinds of audition: (i) that of novices and beginners;
(2) that of more advanced mystics (siddiqin) ; and (3) that
of gnostics ^drifin).
278 Three classes of auditors described by Abu Ya c qub al-
Nahrajuri. Three kinds of audition defined by Bundar b.
al-Husayn: some hear with their natures (tafr], some with
their spiritual feelings (hdl), and some through God (haqq}.
The author s explanation of this saying.
279 The author s explanation continued. Three classes of aud
itors distinguished by an anonymous Sufi: (i) the followers
of realities (abnd al-kaqd iq) ; (2) those who depend on their
spiritual feelings; (3) the poor (fuqard) who are entirely
detached from worldly things.
280 CHAPTER XCIX: "Concerning the different classes of aud
itors".
Those who prefer to listen the Koran.
i) The contrary opinion is attributed to Malik and the Medina school by
Ghazali (Ihya, Bulaq, 1289 A. IL, II, 247, 17), but cf. Goldziher, Muhamm.
Studien, II, 79, note 2.
72
Verses of the Koran and Traditions of the Prophet which
prove that listening to the Koran is allowable.
281 Further Traditions on this subject. The Koran condemns
those who listen only with their ears and praises those who
listen with attentive minds. Examples of the emotion pro
duced by listening to the Koran. In some cases the listeners
die. Answer given by Shibli to Abu G Ali al-Maghazili who
complained that the effect produced by listening to the
Koran was not permanent.
282 Abu Sulayman al-Darani said that he sometimes spent
five nights in pondering over a single verse of the Koran
and that unless he had ceased to think about it he would
never have continued his reading.
Junayd saw a man who had swooned on hearing a verse
of the Koran. He recommended that the same verse should
be read to him again ; whereupon the man recovered his
senses. A certain Sufi repeated several times the verse,
"Every soul shall taste death" (Kor. 3, 182). He heard a
voice from heaven saying, "How long wilt thou repeat this
verse which has already killed four of the Jinn ?" Abu
1-Tayyib Ahmad b. Muqatil al- G Akki describes the terror
and anguish of Shibli on hearing a verse of the Koran.
283 Those who lack the spiritual emotion which accords with
the hearing of the Koran and is excited thereby are like
beasts: they hear but do not understand.
CHAPTER C: "Concerning those who prefer listening to
odes and verses of poetry".
Traditions of the Prophet in praise of poetry. The con
siderations which lead some Sufis to listen to poetry rather
than to the Koran are stated by the author as follows. The
Koran is the Word of God, /. e. an eternal attribute of God,
which men cannot bear when it appears, because it is un
created. If God were to reveal it to their hearts as it really
284 is, their hearts would crack. It is, however, a matter of
73
common knowledge that a man may read the whole Koran
many times over without being touched with emotion, whereas
if the reading is accompanied by a sweet voice and plain
tive intonation he feels emotion and delight in hearing it.
These feelings, then, are not caused by the Koran, but by
sweet sounds and melodies which accord with human tem
peraments. The harmonies of poetry are similar in their
nature and their effects and easily blend with music. Since
a certain homogeneity exists between them and the spirit
of man, their influence is much less powerful and dangerous
than that of God s Word. Those who prefer listening to
poetry are animated by reverence for the Koran.
"It is more fitting", they say, "that so long as we retain
our human nature we should take delight in poetry instead
of making the Koran a means of indulging ourselves". Some
theologians have regarded with dislike the practice of trill
ing the Koran, but if this is done, the reason is that men
shrink from hearing and reciting the Koran because it is a
reality (haqq), and they intone it musically in order that the
people may be drawn to listen when it is read.
CHAPTER CI: "Concerning the audition of novices and
beginners".
Story of a young man, a pupil of Junayd, who used to
shriek whenever he heard any dhikr. Junayd threatened to
dismiss him if he did so again, and after that time he used
to put such restraint on himself that a drop of water trickled
from every hair of his body, until one day he uttered a
loud cry and expired. A saying of Junayd related by Abu
1-Husayn al-Sirawani.
Story related by al-Darraj of a youth who died on hearing
a slave-girl sing two verses of poetry ! ). Another story of
the same kind related by Abu c Ali al-Rudhaban.
i) This story occurs in my translation of Hujwiri s Kashf al-Mahjub, p.
408 seq.
74
287 Abu c Abdallah b. al-Jalla mentions two marvellous things
which he saw in the Maghrib: (i) a Sufi begging for alms;
(2) a Sheykh named Jabala, one of whose disciples had
died on hearing a passage of the Koran, came to the reader
on the next day and asked him to a recite part of the Koran.
While he was reciting, Jabala gave a shriek which caused
him (the reader) to fall dead on the spot. Anecdote of Ja c far
al-Mubarqa c . The author states the conditions under which
it is proper for novices to practise samd c .
288 If the beginner is ignorant of these conditions, he must
learn them from a Sheykh, lest he should be seduced and
corrupted.
CHAPTER CII : "Concerning the audition of the Suff Sheykhs."
Israfil, the teacher of Dhu M-Nun, asked al-Tayalisi al-
Razi whether he could recite any poetry. On receiving a
negative answer, Israfil said to him, "Thou hast no heart."
Ruwaym described the state of the Sufi Sheykhs during
audition as resembling that of a flock of sheep attacked by
wolves. Abu 1-Qasim b. Marwan al-Nahawandi, who had
taken no part in the samcf for many years, attended a
289 meeting where some poetry was recited. The audience fell
into ecstasy. When they became quiet again, Abu 1-Qasim
questioned them concerning the mystical meaning which they
attached to the verse, and finally gave his own interpre
tation. Story of Abu Hulman, who swooned on hearing
the street-cry of a herb-seller. The author points out that
the influence of same? depends on the spiritual state of the
hearer. Thus, the same words may be regarded as true by
one mystic and as false by another. Story of c Utba al-
2 9 Ghulam. Anecdote of Dhu 1-Nun al-Misrf, who was over
come by ecstasy on hearing some verses recited, but rebuked
a man who followed his example. Some Sheykhs possess
insight into the spiritual state of those below them; in that
case, they should not permit them to claim a higher state
75
than that which really belongs to them. Account of Nuri s
ecstasy a few days before his death. The ecstasy of Ali b.
al-Muwaffaq.
2Q 1 Description of a visit which Abu 1-Husayn al-Darraj paid
to Yusuf b. al-Husayn at Rayy. The latter burst into tears
on hearing two verses which al-Darraj recited, though he
had previously read aloud to himself a large portion of the
Koran without any such sign of emotion.
292 A verse that used to throw Shiblf into ecstasy. Another
verse that had the like effect on al-Duqqi.
CHAPTER CIII: "Concerning the characteristics of the per
fect adepts in audition."
During sixty years Sahl b. c Abdallah never changed coun
tenance when he heard the dhikr or the Koran or anything
else ; it was only the weakness of old age that at last caused
him to show emotion. Another similar anecdote of Sahl b.
293 c Abdallah. The answer given by Sahl to Ibn Salim who
asked what it is that makes a man spiritually strong and
enables him to retain his composure. Saying of the Caliph
Abu Bakr. Sahl b. c Abdallah said that his state during prayer
was the same as his state before he began to pray. Expla
nation of this saying by the author. Sahl was the same
after audition as he had been before it, i. e., his ecstasy
continued without interruption. Story of Mimshadh al-Dina-
wari, who said that all the musical instruments in the world
could not divert his thoughts from God.
294 The author observes that when Sufis attain to perfection
their senses are purified to such an extent that they take
no pleasure in music and singing. Verse of the Koran quoted
by Junayd in reply to one who noticed how quiet and
unmoved he was during the samcf. Various reasons which
induce spiritual adepts to attend musical concerts.
295 CHAPTER CIV: u On listening to dhikr and sermons and
moral sayings."
The profound impression made upon Abu Bakr al-Zaqqaq
by a saying of Junayd. Answer given by Junayd to the
question, "When does a man regard praise and blame with
equal indifference?" Saying on Wisdom (hikmat] by Yahya
b. Mu c adh. It is said that when words come from the heart
they penetrate to the heart, but when they proceed from
the tongue they do not pass beyond the ears. Many further
examples might be given of the ecstasy and enthusiasm
caused by listening to dhikr or moral exhortations. Saying
of Abu c Uthman (al-Hiri). Influences from the unseen world,
whether they be audible or visible, produce a powerful effect
upon the heart when they are in harmony with it, i.e., when
the heart is pure; otherwise, their effect is weak.
296 The adepts, however, are not affected in this way, although
sometimes their spiritual life is renewed and replenished by
hearing words of wisdom. The object of the Sufis in audition
is not solely the delight of listening to sweet voices and
melodies, but rather the inward feeling of something homo
geneous with the ecstasy already existent in their hearts,
since their ecstasy is strengthened by feeling it.
CHAPTER CV: "Further observations concerning audition."
The influence of samcf depends on, and corresponds with,
the spiritual state of the hearer. Hence the Sufis, when they
listen to poetry, do not think of the poet s meaning, nor
when the Koran is read aloud are they distressed by the
negligence of the reader whilst they themselves are alert.
297 If speaker and hearer are one in feeling and intention, the
ecstasy will be stronger; but the Sufis are safe from any
evil consequences so long as the divine providence encom
passes them. Stories illustrating this. Muhammad b. Masruq
of Baghdad was singing a verse in praise of wine when he
heard some one say in the same metre and rhyme: "In
Hell there is a water that leaves no entrails in the belly
of him whose throat shall swallow it," This was the cause
77
of his conversion to Sufism. Abu 1-Hasan b. Raz c an(?) heard
a mandoline-player singing some erotic verses, but a friend
with whom he was walking improvised a mystical variation
of them. Here, says the author, we have a proof that verses
of which the intention is bad may be interpreted in a sense
that accords with the inward feelings of the hearer.
Shibli s answer to a man who asked him to explain the
meaning of "God is the best of deceivers" (Kor. 3,47).
CHAPTER CVI: "Concerning those who dislike the samtf
and dislike to be present in places where the Koran is
recited with a musical intonation, or where odes are chanted
and the hearers fall into an artificial ecstasy and begin to
dance."
Different reasons for such dislike: (i) samcf is condemned
by some great religious authorities ; (2) samd c is very danger
ous for novices and penitents: it may lead them to break
299 their vows and indulge in sensual pleasures; (3) listening to
quatrains (rubcfiyydt] is the mark of two classes of men,
either the frivolous and dissolute or the adepts in mysticism
who have mortified their passions and are entirely devoted
to God. Accordingly, some Sufis reject samd c on the ground
that they are not yet fit for it. They think it better to occupy
themselves with performing their religious duties and with
avoiding forbidden things. Saying of Abu c Ali al-Rudhabarf
on the dangers of samd^. Saying of Sari al-Saqati on the
recitation of odes. (4) samd^ is apt to lead astray the vulgar
who misunderstand the purpose of the Sufis in listening to
music; (5) samd c may bring a man into bad company.
300 (6) Some abstain from samd c on account of the Tradition
that a good Moslem leaves alone what does not concern
him; (7) some advanced gnostics are so fully occupied with
inward communion that they have no room for the out
ward experience of audition.
BOOK OF ECSTASY (wajd).
CHAPTER CVII: "Concerning the different opinions of the
Sufi s as to the nature of ecstasy."
Definition of wajd by c Amr b. c Uthman al-Makki.
301 The meaning of wajd explained by Junayd. It has been
said that wajd is a revelation from God. In some cases it
produces symptoms of violent emotion, while in others the
subject remains calm. One of the ancient Sufis distinguished
two kinds of ectasy: wajdu mulk and wajdu laqd. Explana
tion of these terms by another mystic. Abu 1-Hasan al-
Husri enumerated four classes of men, the last class being
"ecstatics who have passed away from themselves." Sahl b.
c Abdallah said that if an ecstasy is not attested by the
Koran and the Traditions, it is worthless.
302 Three quotations from Abu Sa c id Ibn al-A c rabi on the
nature of ecstasy.
CHAPTER CVIII: "On the characteristics of ecstatic persons."
The Koran and the Traditions show that fear and trembling
and shrieking and moaning and weeping and swooning are
among the characteristics of such persons. Ecstasy may be
either genuine (wajd) or artificial (tawdjud). The author
divides those whose ecstasy is genuine (al-wdjidun) into
three classes:
303 (i) those whose ecstasy is disturbed at times by the in
trusion of sensual influences; (2) those whose ecstasy is in
terrupted only by the delight which they take in audition ;
(3) those whose ecstasy is perpetual and who, in consequence
of their ecstasy, have utterly passed away from themselves.
Also, there are three classes of those whose ecstasy is
artificial (al-mutawdjidun).
(i) those who take pains to induce ecstasy and imitate
others, and those who are frivolous and despicable; (2)
ascetics and mystics who endeavour to excite lofty states
79
(of ecstasy). Although it might become them better not to
do this, such ecstasy is approved in them since they have
renounced worldly things, and their ecstasy is the result of
the joy which they feel in austerities and asceticism. They
are justified by the Tradition, "Weep, and if ye weep not,
then try to weep!" (3) mystics of the weaker type who,
being unable to control their movements or to hide their
inward feelings, fall into artificial ecstasy as a means of
throwing off a burden which they find intolerable. The last
words of Husayn b. Mansur (al-Hallaj).
304 The criterion of sound and unsound ecstasy according
to Abu Ya c qub al-Nahrajuri.
CHAPTER CIX: "Concerning the artificial ecstasy (tawdjud)
of the Sheykhs who are sincere."
305 Two anecdotes of Shibli. Story of Nuri.
He threw a whole company into ecstasy by his recitation
of some erotic verses. Abu Sa c id al-Kharraz was frequently
overcome by ecstasy when he meditated on death.
The reason of this explained by Junayd. Explanation by
an unnamed Sheykh of the difference between wuj4d and
tawdjud. Those who dislike ecstasy, because of seeing some
defect in the person whose ecstasy is induced by artificial
means, follow the authority of Abu c Uthman al-Hfri.
306 He said to a man whom he saw in an ecstasy of this
kind, "If you are sincere, you have divulged His secret, and
if you are not sincere, you are guilty of polytheism." The
author suggests what Abu c Uthman may have meant by
these words.
CHAPTER CX: "Concerning the mighty power and trans
porting influence of ecstasy."
Sari al-Saqati expressed his conviction that if a man who
had fallen into a deep fit of ecstasy were struck on the face
with a sword, he would not feel the blow. According to
Junayd, such a person is more perfect than one who devotes
8o
himself to the religious law; but on another occasion he said
that abundance of positive religion is more perfect than abun
dance of ecstasy. A saying of Junayd to the effect that the
state of quiet in ecstasy is superior to the transport which
precedes it, and that the ecstatic transport is superior to the
state of quiet which precedes it. Explanation by the author.
307 The ecstasies of Sahl b. c Abdallah described by Ibn Salim.
Junayd s criticism of Shiblf. A story, related by Junayd, of
Sari al-Saqati who said that his love of God had shrivelled
the skin on his arm ; then he swooned, and his face became
so radiant that none of those present could bear to behold
it. Description by Amr b. G Uthman al-Makkf of the ecstasy
which fills the soul and increases its knowledge of the divine
omnipotence and makes it unconscious of all sensible objects.
308 Verse recited by Abu c Uthman al-Muzayyin.
CHAPTER CXI: "Concerning the question which is the more
perfect, one who is quiet in ecstasy or one who is agitated".
This question is discussed by Abu Sa c id Ibn al-A c rabi in
his book on ecstasy. He declares that in some cases the
proper and perfect condition is quiet, while in others it is
agitation.
309 The quiet ecstatics are preferred on account of the super
ior firmness of their minds, the agitated on account of the
superior strength of their ecstasies. Quiet would be more
perfect, if we presupposed two equal minds; but no two
minds or men or ecstasies are just on the same level, and
therefore it is useless to assert that quiet is superior or
inferior to agitation. The superiority or inferiority of either
depends on the particular nature and circumstances of the
ecstatic state.
310 CHAPTER CXII: "A compendious summary of the subject
from the Book of Ecstasy composed by Abu Sa c id Ibn al-
A c rabi."
Various feelings and spiritual states by which ecstasy may
8i
be produced. Definition and description of ecstasy. It comes
in a moment and is gone in a moment. God shows His
wisdom and His lovingkindness towards His friends by
causing ecstasy to be so transient.
311 Were it otherwise, they would lose their wits. A further
description of ecstasy. Some ecstatics are able to give a
partial account of their experience, and this serves them as
an argument against sceptics; else they would not divulge
it. Remarks on the difficulty of distinguishing true ecstasy
from the similar phenomena which sometimes result from
sensuous impressions.
312 Description of the ecstasy of quietists who keep the path
of Moslem theology, and of those mystics who diverge from
it. The latter imperil their salvation by leaving this high
way. Ibn al-A c rabi says that the foregoing observations refer
to the outward sciences of ecstasy which can be explained
in ordinary or symbolic language; the rest is indescribable,
since it consists of immediate experience of the Unseen,
self-evident to those who have enjoyed it, but incapable of
demonstration.
313 The essence of ecstasy and of other mystical states is
incommunicable, and is better described by silence than by
speech.
314 Those who are fit to receive such knowledge do not ask
questions, inasmuch as they feel no doubt.
Ecstatic states are a gift from God and cannot be acquired
by human effort, though some of them are the fruit of good
works. Any one who begs God to grant him an increase
(of ecstasy) has thereby strengthened the capital that ren
ders increase necessary, and any one who neglects this duty
runs the risk of being deprived of the capital which he has.
82
3 15 BOOK ESTABLISHING THE REALITY OF DIVINE
SIGNS AND MIRACLES.
CHAPTER CXIII: "Concerning the meanings of divine signs
(ay at) and miracles (kardmdt), with some mention of persons
who were thus gifted."
Saying of Sahl b. G Abdallah on ay at, mifjizdt, and kardmdt.
Sahl said that the gift of miracles would be granted to any
one who sincerely renounced the world for forty days; if
no miracles were wrought, his renunciation must have been
incomplete. Saying of Junayd on those who dispute about
miracles but cannot perform them. Saying of Sahl on one
who renounces the world for forty days. Four principles of
Faith, according to Ibn Salim. One of these is faith in the
power (qudrat) of God, i. e., belief in miracles.
316 Sahl said to one of his companions, "Do not consort with
me any more, if you are afraid of wild beasts." The author
relates that he visited Sahl s house at Tustar and went into
a room called the Wild Beasts Room where Sahl used to
receive and feed the wild beasts. Story of a negro at
c Abbadan who turned earth into gold. Story of a donkey
which spoke to Abu Sulayman al-Khawwas when he was
beating its head. Ahmad b. c Ata al-Rudhabari tells how his
prayer for forgiveness was answered by a heavenly voice.
317 How Ja c far al-Khuldi recovered a gem which had fallen
into the Tigris by means of a prayer for lost property.
Text of the prayer. Abu 1-Tayyib al-Akki showed the
author a long list compiled by him of persons who, in the
course of a short time, had used this prayer with success.
How Abu 1-Khayr al-Tinati read the thoughts of Hamza
b. c Abdallah al- c Alawf. The author declares that all these
men were famous for veracity and piety, and that their
evidence is above suspicion.
33
318 CHAPTER CXIV: "Concerning the arguments of theolog
ians who deny the reality of miracles, and the arguments
in favour of miracles wrought by the saints, and the distinction
between the saints and the prophets in this matter."
Some theologians hold that the gift of miracles is bestowed
on the prophets exclusively, and assert that its attribution
to others involves their equality with the prophets. The
object of this doctrine is to confirm the prophetic miracles,
but it is mistaken, because there are several points in which
the two classes of miracles differ from each other: (i) the
prophets reveal their miracles and use them as a means of
convincing the people, whereas the saints ought to conceal
theirs; (2) the prophets employ miracles as an argument
against unbelievers, but the saints employ them as an argu
ment against themselves for the purpose of strengthening
their own faith.
319 Saying of Ibn Salim illustrating the use of miracles as an
aid to faith. Story of the advice given by Sahl b. c Abdallah
to Ishaq b. Ahmad who came to him in great anxiety lest
he should be deprived of his daily bread. The lower soul
(nafs) is satisfied with nothing less than ocular evidence.
320 (3) While the prophets are perfected and encouraged in
proportion as a greater quantity of miracles is bestowed
upon them, the saints in the same circumstances become
more dismayed and fearful, because they dread that God
may be secretly deceiving them and that the miracles which
He bestows upon them may lead to loss of spiritual rank.
CHAPTER CXV: "Concerning the evidences for the reality
of miracles wrought by the saints, and the unsoundness of
the doctrine that miracles are wrought by none except the
prophets."
It appears from the Koran and the Traditions that many
persons who were not prophets had the gift of miracles,
e. g., Mary, the mother of Jesus, the Christian anchorite
8 4
Jurayj, and the three men who took shelter in the cave
(as is related in the Hadith al-ghdr}.
321 Further Traditions concerning persons endowed with mira
culous powers: c Umar b. al-Khattab, G Alf, Fatima, Usayd b.
Hudayr, c Attab b. Bashir, Abu 1-Darda, Salman al-Farisi,
al- c Ala b. al-Hadrami, c Abdallah b. c Umar, al-Bara b. Malik,
322 c Amir b. Abd al-Qays, Hasan al-Basri, Uways al-Qarani
and others. These miracles are related and attested by the
3 2 3 greatest religious authorities, whose evidence on this sub
ject is no less worthy of credit than their evidence, which
is universally accepted, on matters of law and religion. All
miracles that have been manifested since the time of the
Prophet and all that shall be manifested until the Resur
rection are granted by God as a mark of honour to Muhammad.
Some Moslems, however, consider miracles a temptation,
and dread the loss of spiritual rank, and do not reckon
amongst the elect those who desire them and are satisfied
with them.
324 CHAPTER CXVI: "On the various positions occupied by
the elect in regard to miracles, together with an account of
those who dislike the miraculous grace manifested to them
and fear lest it lead them into temptation."
Sahl b. c Abdallah said that the greatest miracle is the
substitution of a good quality for a bad one. Abu Yazid
al-Bistami declared that when he paid no attention to the
miracles which God offered to bestow on him, he received
the gnosis. Other sayings of Abu Yazid. Junayd said that
the hearts of the elect are veiled from God by regarding
His favours, by taking delight in His gifts, and by relying
on miracles.
325 Warning given by Sahl b. G Abdallah to a man who boasted
of a miracle which took place when he performed his ablu
tions. How Abu Hamza opened a door. Nuri found the banks
of the Tigris joined together in order that he might cross
85
the river, but he swore that he would not cross except in
a boat. Story of Abu Yazid al-Bistami and his teacher, Abu
c Ali al-Sindi. Story of Abu Turab al-Nakhshabi and a youth
who was in his company.
326 Story of Ishaq b. Ahmad, who died in debt although he
could transmute copper into gold and silver. Discussion be
tween Ibn Salim and Sahl b. G Abdallah, and between the
author and Ibn Salim, as to the reason why Ishaq b. Ah
mad refused to exercise the miraculous power which had
been conferred upon him.
327 Story of Abu Hafs or another, who wished to kill a
sheep for his disciples, but when a gazelle came and knelt
beside him he wept and repented of his wish. Saying of
an anonymous mystic to the effect that equanimity in mis
fortune is more admirable than thaumaturgy. Story of Nuri,
who swore that he would drown himself unless he caught
a fish of a certain weight. Junayd s remark on this. Saying
of Yahya b. Mu c adh al-Razi.
328 CHAPTER CXVII: "Concerning those who, on account of
their veracity and purity and spiritual soundness, reveal to
their companions the miraculous grace vouchsafed to them."
Story of a sparrow which used to perch on the hand of
Sari al-Saqati. Story of a mysterious person who appeared
to Ibrahim al-Khawwas when he had lost his way in the
desert. Story of Abu Hafs (al-Haddad) of Naysabur, who put
his hand into a furnace and drew out a piece of red-hot iron.
329 The reason why Abu Hafs revealed this miraculous gift.
Story of Ibrahim b. Shayban s encounter with a wild beast.
Anecdote of Dhu 1-Nun related by Ahmad b. Muhammad
al-Sulami. How Abu Sa c id al-Kharraz, when faint from want
of food, was miraculously strengthened, so that he journeyed
twelve more days without breaking his fast. A miracle
related by Abu c Umar al-Anmati.
330 A man stole two dirhems from Khayr al-Nassaj : he could
86
not open his hand until he came to Khayr and confessed
what he had done.
CHAPTER CXVIII: "Concerning the states of the elect
which are not regarded as miraculous, although they are
essentially more perfect and subtle than miracles".
Sahl b. G Abdallah used to fast for seventy days, and when
he ate he became weak, whereas he became strong when
he abstained from food. Saying of Abu 1-Harith al-Awlasi.
How Abu c Ubayd al-Busri fasted during the month of Ra
madan. Saying of Abu Bakr al-Kattani.
331 The meaning of security (amn) explained to Abu Hamza
by a man of Khurasan. How Junayd tested one of his dis
ciples who was able to read men s thoughts.
Story of Harith al-Muhasibi, who could not swallow any
food that was not legally pure.
332 Story of Abu Ja c far al-Haddad and Abu Turab al-Nakh-
shabi. Three persons endowed with extraordinary powers
whom Husri had seen. Why Ja c far al-Mubarqa c did not make
any vow to God during a period of thirty -years. Story of
Isma c il al-Sulami who fell from the top of a mountain and
broke his leg.
333 BOOK OF THE EXPLANATION OF OBSCURITIES.
CHAPTER CXIX: "Concerning the interpretation of the
difficult words which are used in the speech of the Sufis."
List of Sufistic technical terms.
334 Continuation of the above list.
CHAPTER CXX: "On the explanation of these words".
(i) al-haqq bi l-Jiaqq li l-haqq. Al-haqq signifies Allah.
Sayings of Abu Sa c id al-Kharraz and Abu c Ali al-Sindi.
335 (2) al-hdL Definitions by the author and Junayd.
(3) al-maqdm. Definition by the author.
(4) al-makdn. The author defines the term and illustrates
his definition by quoting an anonymous verse.
(5) al-mushdhadat. This term is nearly equivalent to al-
mukdshafat. Definition by c Amr b. c Uthman,"al-Makki.
(6) al-lawaih. Definition by the author. Saying of Junayd.
336 (7) al-lawdmf. Almost synonymous with the preceding.
Derivation of the term. Saying of c Amr b. c Uthman al-
Makki.
(8) al-haqq. Allah, according to Kor. 24, 25.
(9) al-huquq. These are states , stations , mystic sciences,
etc. As al-Tayalisi al-Razi said, huquq are opposed to
huzuz, which are associated with the lower self (nafs).
(10) al-tahqiq. The author s definition. Saying of Dhu
1-Niin.
(u) al-tahaqquq. This term is related to al-tahqiq as al-
tcfallum (learning) is related to al-ta c lim (teaching).
(12) al-haqiqat and its plural al-haq&iq. Definition. The
337 answer given by Haritha to the Prophet s question,
"What is the haqiqat of thy faith?" Saying of Junayd.
(13) al-khusus. Definition of ahl al-khusus.
(14) khusus al-khusus. Definition. Both classes, khusus and
khusus al-khusus, are referred to in Kor. 35, 29. A
Saying of Junayd to Shibli.
(15) al-ishdrat. Definition. Abu c Ali al-Rudhabarf said that
the science of Sufism is an is karat.
(16) al-ima. Definition. Anecdote of Junayd and Ibn al-
Kurrini (al-Karanbi). According to Shibli, Imd? in refe
rence to God is idolatry.
33^ Two verses by an anonymous poet.
(17) al-ramz. Definition. Verse by al-Qannad. It has been
said by a Sufi, whose name is not mentioned, that
those who wish to understand the symbolic utterances
of eminent mystics should study the letters and epistles
which they have written to one another, not their
books.
(18) al-safd. Definition. Sayings of Jariri and Ibn c Ata.
88
Definitions of safd and safd al-safd by al-Kattani.
(19) safd al-safd. Definition. Three verses explaining the
term.
(20) al-zawd id* Definition. Saying of c Amr b. c Uthman al-
Makki.
339 (21) al-fawaid. Definition. Saying of Abu Sulayman al-
Darani.
(22) al-shdhid. Definition. Verse (by Labid). Another mean
ing of al-shdhid. Definition of the term by Junayd.
(23) al-mashhud. Definition. Abu Bakr al-Wasiti said that
al-shdhid is God, and al-mashhud the created world.
(24) al-mawjud and al-mafqud. Definitions. Saying of Dhu
1-Nun.
(25) al-ma^dum. Definition. Distinction between al-mcfdum
and al-mafqud. A certain gnostic said that the universe
is an existence bounded on either side by non-exis
tence i^adam).
(26) al-jam c . A term denoting God without the created
world.
(27) al-tafriqat. This term denotes the created world.
340 The two preceding terms are complementary to each
other. Unification (tawkid) consists in combining them.
Verse on this subject.
(28) al-ghaybat. Definition.
(29) al-ghashyat. Definition.
(30) al-hudur. Definition. Verses by al-Nuri and another
mystic.
(31) al-sahw and al-sukr. These terms are nearly synonymous
with al-hudur and al-ghaybat. Verses by a Sufi whose
name is not mentioned. Explanation of the difference
between al-sukr and al-ghashyat.
34 J The difference between al-hudur and al-sahw.
(32) safw al-wajd. Definition. A verse illustrating it.
(33) al-hujum and al-ghalabdt. The former is the action
8 9
of one who is under the influence of the latter. De
finition.
(34) al-fand and al-baqd. These terms have been mentioned
in a previous chapter. Definitions.
(35) al-mubtadi 1 . Definition.
(36) al-murid. Definition.
342 (37) al-murdd. Definition. This term denotes the gnostic in
whom no will of his own is left.
(38) al-wajd. Definition.
(39) al-tawdjud and al-tasdkur. Definitions.
(40) al-waqt. Definition. Saying of Junayd.
(41) al-bddi. Definition. Saying of Ibrahim al-Khawwas.
(42) al-wdnd. Definition. The difference between al-wdrtd
and al-bddi. Saying of Dhu 1-Nun.
(43) al-khdtir. Definition.
(44) al-wdqf. Definition. Saying of a certain Sheykh which
the author heard from Abu 1-Tayyib al-Shfrazi. Ex
planation of the words mcfa awwali khdtirika which
were used by Junayd in speaking to Khayr al-Nassaj.
The thought that occurs first (awwalu l-khdtir) is
said to be the true one. Other meanings of al-khdtir.
(45) al-qddih. This term is nearly synonymous with al-
khdtir but there is a difference in respect of its ap
plication. Derivation and primary meaning of al-qddih.
Saying of a mystic whose name is not recorded.
(46) al^drid. Definition and scope of the term. It is always
used in a bad sense. An illustrative verse. )
(47) al-qabd and al-bast. These terms denote two lofty
states peculiar to gnostics. The author explains what
is involved in each state. Junayd identifies al-qabd v\^
fear and al-bast with hope.
44 Verses describing the gnostic in the state of al-qabd
I) By AM c Abdallah al-Qurashi. See p. teo 1. if .
90
and in the state of al-basL The author explains that
three classes of gnostics are distinguished in these
verses. He adds that al-ghaybat and al-hudiir and al-
sahw and al-sukr and al-wajd and al-hujum and al-
ghalabdt and al-fand and al-baqd are mystical states
belonging to hearts which are filled with a profound
recollection (dhikr) and veneration of God.
(48) al-makhudh and al-mustalab . These terms are synony
mous although the former denotes a more complete state.
The persons to whom they refer are described in two
Traditions of the Prophet and in a saying of Hasan
(al-Basri) concerning Mujahid.
345 A verse in which both terms are used.
(49) al-dakshat. Definition. Story of a mystic who swooned
after having asked God to grant him spiritual rest, and
who excused himself by pleading that he was distraught
by Divine Love. Verse on the dahshat caused by love. A
saying of Shibli.
(50) al-hayrat. Definition. Saying of al-Wasiti.
(51) al-tahayyur. Definition. A certain Sufi said that al-
tahayyur is the first stage of gnosis (mcfrifat), and al-
hayrat the last. Verse on al-tahayyur.
(52) al-tawdlf. Definition.
346 Verses by Husayn b. Mansur al-Hallaj.
(53) al-tawdriq. Definition. An unnamed mystic said that he
would not let tawdriq enter his heart until he had sub
mitted them to (the test of conformity with) the Koran
and the Sunna. The primary meaning of al-tawdrtq.
A Tradition of the Prophet in which the word occurs.
(54) al-kashf. Definition. Saying of Abu Muhammad al-
Jariri. Saying of Shibli.
(55) al-shath. Definition. A saying of Abu Hamza which
a man of Khurasan described as shath. Meaning of the
expression shath al-lisdn. Junayd wrote a commentary
on the shatahdt of Abu Yazfd al-Bistamf, and he would
not have done so if, in his opinion, Abu Yazfd was
to be condemned for indulging in shath.
Two verses by al-Qannad.
347 (56) al-sawl. Definition. The practice denoted by this term
is a blameworthy one. Saying of Abu c Ali al-Rudhabarf.
Reasons why sawl should be avoided. The term is also
used in reference to advanced mystics who yasMna
billdh, and the Prophet said in his prayer, O God,
by Thee I spring to the assault" (bika asulu). A similar
expression quoted from the writings of Ibrahim al-
Khawwas. An anonymous verse.
(57) al-dhahdb. Identical in meaning with al-ghaybat but more
complete. Definition. Junayd, in his commentary on the
ecstatic sayings of Abu Yazfd al-Bistamf, explains the
words laysa bi-laysa as being equivalent to al-dhahdb
^an al-dhahdb. Other mystical terms used in the same
sense are fand and faqd.
(58) al-nafas. Definitions by the author and by an unnamed
Sufi. A synonym is al-tanaffus.
Verses by Dhu 1-Nun. Here al-nafas is Divine, but
it is also employed in reference to mankind. Saying
of Junayd. An anonymous verse.
(59) *t-/itss. Definition. Saying of c Amr b. c Uthman al-Makkf
concerning those who assert that they feel no sensation
(kiss) in ecstasy.
(60) tawhid al^dmmat. Definition.
(61) tawhid al-khdssat. This term has been mentioned in
the chapter on Unification. Definition. Explanation of
the term by Shiblf.
(62) al-tafrid. Definition. A certain Siiff said that there are
many muwahhidun but few mufarridun. Husayn b.
Mansur al-Hallaj, when he was about to be killed, said,
hasb al-wdjid ifrdd al-wdkid.
9 2
(63) al-tajrid. Definition by the author.
349 Definition by an unnamed Sheykh. The terms al-
tajrid, al-tafrid, and al-tawhid coincide in their mean
ings but are distinguished from each other in various
ways by mystics. Anonymous verse on al-tajrid.
(64) al-hamm al-mufarrad and al-sirr al-mujarrad. These
terms mean the same thing. Definition. A saying of
Ibrahim al-Ajurri addressed to Junayd. A saying of Shibli.
(65) al-muhddathat. A term describing the state of adepts.
Saying of Abu Bakr al-Wasitf. The Prophet said that
among the Moslems there are muhaddathun and that
c Umar was one of them. Sahl b. G Abdallah declared
that God created His creatures in order that He might
converse with them in secret (yusdrrahum) and they
with Him.
(66) al-mundjdt. Definition. An example of Junayd s mundjdt.
35 (67) al-musdmarat. Definition by the author. Verse by al-
Rudhabari. Definition by an unnamed Sheykh.
(68) ru yat al-qulub. Definition. A saying of c Ali affirming
spiritual vision of God in this world. A Tradition of
the Prophet.
(69) al-ism. Definition. Two sayings of Shibli. Verse cited
by Abu 1-Husayn al-Nuri. Two more sayings of Shibli.
(70) al-rasm. Definition.
351 Saying of Junayd concerning one who has no rasm.
The rusum of a man are the knowledge and actions
which are attributed to him. An anonymous verse.
(71) al-wasm. Definition. Saying of Ahmad b. c Ata.
(72) al-riih (al-rawh) and al-tarawwuh. Definition. Two
sayings of Yahya b. Mu c adh al-Razi. A saying of Sufyan.
(73) al-naft. Definition. The terms al-na^t and al-wasf may
be synonymous, but the former is a detailed description,
while the latter is a summary description.
(74) al-sifat. Definition.
93
(75) al-dhdt. Definition. Relation of the ism and na c t and
sifat to the dhdt.
352 Saying of Abu Bakr al-Wasiti. Two verses (by Abu
c Abdallah al-Qurashi) ! ).
(76) /-/jVtf. Definition. Saying of Sari al-Saqati. The author s
explanation of a saying of Muhammad b. c Ali al-Kattani.
(77) al-dcfwd. Definition. Saying ofSahl b. c Abdallah. Verse
on the pretence (dcfwd) of love 2 ). The author explains
a saying of Abu c Amr al-Zajjajf.
(78) al-ikhtiydr. Definition.
353 Saying of Yahya b. Mu c adh.
(79) al-ikhtibdr. Definition. Explanation of the Prophet s
saying ukhbur taqlah.
(80) al-bald. Definition. Saying of Abu Muhammad al-Jarfri.
A Tradition of the Prophet. Verses on the subject of
al-bald.
(Si) al-hsdn. Definition. The use of the term exemplified in
a letter written by Nurf to Junayd.
354 Shibli s explanation of the difference between lisdn
al- c ilm, lisdn al-haqiqat, and lisdn al-kaqq.
(82) al-sirr. Definitions by the author and another Sufi.
The meaning of sirr al-khalq and sirr al-kaqq.
The meaning of sirr al-sirr. A saying of Sahl b.
c Abdallah. Two verses. 3 )
(83) al-^aqd. Definition. Saying of a sage (hakim) on gnosis.
The reason why Muhammad b. Ya c qub al-Farajf
refrained from making an <aqd with God. Distinction
between verbal promises and spiritual vows.
55 (84) al-hamm. Definition. Saying of Abu Sa c fd al-Kharraz.
Saying of an unnamed mystic.
1) See p. tel, 1. I!
2) Cf. p. rot, 1. f
3) cf. P . rrr, 1. 1
94
(85) al-lahz. Definition. Verses by al-Rudhabari.
(86) al-mahw. Definition. Al-mahw distinguished from al-
tams. A saying of Nuri, with explanation by the author.
(87) al-mahq. Almost synonymous with al-mahw. Saying of
Shibli in reply to a man who asked, "Is not He with
thee and art not thou with Him r"
356 Verse of an anonymous poet.
(88) al-athar. Definition. Saying of an unnamed mystic.
Anonymous verse. A verse inscribed on the palace
of a certain king. A saying of Ibrahim al-Khawwas on
the taw hid of the Sufis. Verse.
(89) al-kawn. Definition.
(90) al-bawn. Meaning of the term. Explanation of a saying
of Junayd in which the terms al-kawn and al-bawn are
used. Verses on the same topic.
(91) al-wasl. Meaning of the term. Saying of Yahya b.
Mu c adh.
357 Saying of Shibli. Anonymous saying and verse.
(92) al-fasl. Definition. Anonymous sayings and verse.
(93) al-asl- Definition. Meaning of al-usul.
(94) al-far\ Definition. The relation of the furu c to the
asl. Saying of c Amr b. c Uthman al-Makki. Saying of a
certain theologian.
(95) al-tams. Definition. Quotation from a letter written by
Junayd to Abu Bakr al-Kisa i.
358 Quotation from the Koran. Saying of c Amr b. c Uthman
al-Makki.
(96) al-rams and al-dams. Meaning of these terms. Extract
from a letter written by Junayd to Yahya b. Mu c adh, with
explanation by Sarraj. Saying of Sahl b. c Abdallah.
(97) al-qasm. Meaning of the term. Saying of Abu Bakr
al-Zaqqaq. Saying of al-Wasiti.
(98) al-sabab. Definition. Saying of Ahmad b. c Ata.
359 Verses by Abu c Ali al-Rudhabari.
95
(99) al-nisbat. Definition. Saying of Ja c far al-Tayalisi al-Razi.
Definition of al-gharib by al-Qannad. Saying of Nuri.
Al-nisbat is equivalent to al-tirdf. Saying of c Amrb.
c Uthman al-Makki.
(roo) fuldn sahib qalb. Meaning of the expression. Junayd
used to apply it to the people of Khurasan.
(101) rabb hdl. Definition.
(102) sdhib maqdm. Definition. Junayd said that true gnosis
cannot be attained until one has traversed the *ahwdl
and maqdmdt. Saying of an anonymous Sheykh con
cerning Shibli.
(103) fuldn bild nafs.
36o Meaning of the expression. Description of such a
person by Abu Sa c id al-Kharraz.
(104) fuldn sdhib ishdrat. Meaning of the expression. Verse
by al-Rudhabari.
(105) ana bild ana and nahnu bild nahnu. Meaning of these
expressions. Explanation of Kor. 16, 55 by Abu Sa c id
al-Kharraz.
(i 06) ana anta wa-anta ana. The meaning of these words
is explained in a saying of Shibli which describes the
love of Majnun and how he used to say, "lamLayla."
A story of two lovers, related by Shibli.
361 A story of Shibli and a youth. Three citations
of verse 1 ).
(107) huwa bild huwa. Meaning of this expression. A saying
of Junayd on taw hid.
362 (108) qaf al^ald iq. Definition of * a Wiq. A saying of Abu
Sa c id al-Kharraz.
(109) bddi bild bddi. Meaning of the expressions bddi and
bild bddi. Quotation from the Kitdb ma^rifat al-mtfrifat
by Ibrahim al-Khawwas.
I) The verses beginning ^| ^ lil (1 . ||) are commonly attributed to
al-Hallaj. Cf. Massignon, Kitdb al-Tawdsin, p. 134.
(no) al-tahalli. Definition. A Tradition of the Prophet on
the subject of faith.
363 Anonymous verse.
(in) al-tajalli. Definition. A saying of Nun. Mystical inter
pretation of Kor. 64, 9 by al-Wasiti. Another saying
of Nuri ).
Anonymous verse.
(112) al-takhalli. Definition. Saying of Junayd. Explanation
by the author. Saying of Yusuf b. al-Husayn.
Anonymous verse.
(113) al-^illat. Definition. A saying of Shibli. The author s
explanation of a saying of Dhu 1-Nun.
364 Anonymous verse.
(114) al-azal. This term is equivalent to al-qidam. The
terms azal and azaliyyat are applied to God only.
Saying of an ancient Sufi, which some condemned on
the ground that it involves the eternity of things
(qidam al-ashya).
(115) al-abad and al-abadiyyat. These are attributes of God.
Distinction between azaliyyat and abadiyyat. Defi
nition of al-abad by al-Wasiti. Definition of al-wasm
and al-rasm by al-Wasiti. Saying by an unnamed
mystic. Sayings of Shibli and c Amr b. Uthman al-Makki.
(116) waqti musarmad. Meaning of this expression.
/ 365 A verse by Shibli.
(117) bahri bild shdti . This expression has almost the same
meaning as waqti musarmad. It was us ed by Shibli
in concluding one of his discourses. Explanation by
the author. Anonymous saying and verse.
(118) nahnu musayyarun. Meaning of this expression. Saying
ofYahya b. Mu c adh concerning the ascetic (zdhid] and
the gnostic ^drif], with explanation by Sarraj.
I) Cf. p. 1% 1. A foil.
97
Two verses by Shibli.
(119) al-talwin. Definition. According to some mystics, al-
talwin is a mark of al-haqiqat, while others hold the
contrary doctrine. The latter refer to tahvin al-sifdt,
whereas the former refer to talwin al-qulub. Verse on
talwin al-sifdt. Saying of al-Wasiti.
Anonymous verses describing the musayyariin.
(120) badhl al-muhaj. Meaning of this expression. Saying
of Ibrahim al-Khawwas.
Anonymous verse. Meaning of al-muhaj.
(121) al-talaf. Equivalent in meaning to al-katf. Story of
the Sufi Abu Hamza (al-Khurasani) and verses by him x ).
Saying of al-Jarfri.
(122) al-laja\ Definition. Saying of al-Wasiti. Mystical inter
pretation of Kor. 17, 82.
(123) al-inzfdj. Definition. Saying of Junayd. Answer given
by a certain Sheykh (Ibrahim al-Khawwas, in the
author s opinion) to one who found fault with his
disciples for asserting that they received their food
from God.
(124) jadhb al-arwdh. The meaning of this and similar
expressions, such as sumuww al-qulub and mushdhadat
al-asrdr, etc. Sayings of Abu Sa c id al-Kharraz and
al-Wasiti.
(125) al-watar. Definition. Anonymous saying and verse. Two
verses by Dhu 1-Nun. How a certain sage answered
the question, "What place does one love best as a home?"
(126) al-watan. Definition. Saying of Junayd. Verses by
Nuri. Explanation of a saying of Abu Sulayman al-
Darani on the superiority of al-imdn to al-yaqin.
(126) al-shurud. Definition. Sayings of Abu Sa c id b. al-
A c rabi and Abu Bakr al-Wasiti.
foil.
9 8
(127) al-qusud. Definition. Sayings of Ibn c Ata and al-Wasitf.
370 Explanation of the latter.
(128) al-istindf. Definition. According to some, al-istind c is
a degree that belongs to none of the prophets except
Moses, while others maintain that it is shared by all
the prophets. Saying of Abu Sa c id al-Kharraz. An
onymous explanation of al-istina .
(129) al-istifd. Definition. Saying of al-Wasitf.
(130) al-maskh. Meaning of the term.
(131) al-latifat. The author says that the meaning of this
term is too subtle to be expressed. Saying of Abu Sa c id
b. al-A c rabi.
371 Verse by Abu Hamza al-Sufi (al-Khurasanf).
(132) al-imtihdn. Definition. Saying of a certain youth ad
dressed to Khayr al-Nassaj, who relates it. Three
kinds of imtihdn.
(133) al-hadath. Definition. An anonymous saying.
(134) al-kulliyyat. Definition. Two anonymous sayings and
a verse.
(135) al-talbis. Definition. Explanation of a saying of al-
Wasitf. Saying of Junayd.
372 Verse by al-Qannad.
(136) al-shirb. Definition. Saying of Dhu 1-Nun. Two an
onymous verses.
(137) al-dhawq. Definition. Saying of Dhu 1-Nun. Anony
mous verse.
(138) al-^ayn. Definition. Saying of al-Wasitf.
Junayd said that the anecdotes related of Abu
Yazfd al-Bistami show that he attained to the *ayn
al-jam^, which is one of the names of al- taw kid. Verse
by Nuri.
(139) al istildm. Definition. Anonymous saying.
273 Two verses by an unnamed author.
(140) al-hurriyyat. Definition. A saying of Bishr (b. al-
99
Harith al-Hafi) to Sari (al-Saqati). Junayd said that
al-hurriyyat is the last station of the gnostic. An
anonymous saying.
(141) al-rayn. Definition. A certain theologian includes al-
rayn among four kinds of spiritual veils. The reason
why the father of Ibn al-Jalla was called al-Jalla.
(142) al-ghayn. The term occurs in a Tradition of weak
authority, according to which the Prophet saidyugMnu
c ata qalbi. This ghayn is compared by some to the
momentary dimness of a mirror when it is breathed
upon. Others deny that the Prophet s heart could be
subject to any such creaturely invasion.
374 No one is entitled, the author says, to describe the
state of the Prophet s heart either directly or sym
bolically. Verses on ighdnat by Abu c Ali al-Rudhabari.
The author professes to have explained the fore
going technical terms according to what God revealed
to him of their meaning at the time. Desire for brevity
has compelled him to leave much unsaid.
(143) al-wasait. Definition. Three kinds of wastfit disting
uished by a certain Sheykh. Saying of Abu c Ali al-
Rudhabari.
375 BOOK OF THE INTERPRETATION OF ECSTATIC
EXPRESSIONS (shathiyydt) AND SAYINGS
WHICH APPEAR TO BE DETESTABLE ALTHOUGH
THEIR INNER MEANING IS TRUE
AND RIGHT.
CHAPTER CXXI: "Concerning the signification of al-shath,
with a refutation of those who condemn it."
Definition and derivation of the term. Four anonymous
verses, in the first of which mishtdh denotes "a barn where
flour is stored". Explanation of the word mishtdk. The
meaning of al-shath as applied to ecstasy. It is wrong to
100
censure expressions of this sort instead of trying to remove
the ground of offence by consulting those who understand them.
376 Just as a river in flood overflows its banks (shataha l-ma
fi l-nahr), so the Sufi, when his ecstasy grows strong, can
not contain himself and finds relief in strange and obscure
utterances, technically known as shath, which express his
real mystical experience and truly describe what God has
revealed to his inmost self. Mystical experiences differ in
degree, though not in kind, and the language in which they
are shadowed forth must not be judged by ordinary stand
ards. In such matters no one but an eminent theosophist
377 has the right to criticise. The uninitiated will adopt the
safe course if they abstain from faultfinding and ask them
selves whether they may not be mistaken in regard to those
whom they blame.
CHAPTER CXXII: "Concerning the sciences in general,
and the difficulty which the mystical sciences present to
theologians, and the proof that these sciences are true."
Knowledge (^ilm) is not bounded by the intellect. Let any
one who doubts this consider the story of Moses and al-
Khadir (Kor. 18,64 foil.), and the Tradition of the Prophet,
"If ye knew what I know, etc.", which shows that the Prophet
378 was endowed with a knowledge peculiar to himself. Three
kinds of knowledge possessed by the Prophet. Hence no one
ought to suppose that he comprehends all the sciences, and
consequently he ought not to charge the elect with being infidels
or freethinkers when he has never experienced their states.
The sciences of the religious law (al-sharfat) fall into four divis
ions: Tradition, Jurisprudence, Scholasticism, and Mysticism.
The last-named is the highest and most noble. Description of it.
379 Questions connected with any one of these four sciences
are decided by the experts in that science, but whereas the
possessors of the other three sciences can have only a limited
knowledge of mysticism, the mystics may possess all those
101
other sciences of which mysticism is the crown and goal:
hence the former often deny the sciences of mysticism, but
the latter do not deny any brauch of the science of religion.
Whoever has acquired a profound knowledge of one branch
of religious science is recognised as the supreme authority
in his department.
380 Similarly, a person who unites in himself all the four
divisions of religious science, is the perfect Imam, the Qutb,
the Proof of God in this world, to whom c Ali b. Abi Talib
refers in a saying addressed to Kumayl b. Ziyad.
To return to al-shath. It is characteristic of those who
have reached the end of self-will (which is the beginning of
the state of perfection) and are advancing towards the goal
but have not yet attained it. In the adept who has finished
his mystical journey al-shath is very seldom found.
CHAPTER CXXIII: "Concerning some ecstatic expressions
related of Abu Yazid al-Bistami and explained in part by
Junayd."
The author says that since Junayd has explained a small
portion of the shatahdt of Abu Yazid, it is impossible for
himself to neglect that explanation and put forward one of
his own. He quotes some remarks of Junayd upon the reason
why so many different stories are told of Abu Yazid, upon
381 the difficulty of understanding his sayings, and upon the
character of his mystical experience and attainments. The
author observes that although the sayings of Abii Yazid
which he is about to mention are not recorded in books
(musannafdt), their meaning is much debated and commonly
misinterpreted.
CHAPTER CXXIV: "Concerning an anecdote related of
Abu Yazid al-Bistami."
The author says that he does not know whether Abu
Yazid really spoke the following words which many people
attribute to him:
102
382 "Once He raised me up and caused me to stand before
Him and said to me, O Abu Yazid, My creatures desire
to behold thee . I answered, Adorn me with Thy Unity
and clothe me in Thy I-ness and raise me to Thy Oneness,
so that when Thy creatures behold me they may say that
they behold Thee, and that only Thou mayst be there, not I ."
Junayd s explanation of this saying. The author points out
that Junayd has not explained it in such a way as to meet
the objections of hostile critics. Accordingly, he proceeds to
interpret it himself. The words, "He caused me to stand
before Him", signify spiritual presence, and the words, "He
said to me and I said to Him", allude to inward communion
and recollection (dhikr) when God is contemplated by the heart.
383 When a mystic feels and realises the nearness of God,
every thought that enters his heart seems, as it were, to be
the voice of God speaking to him. Anonymous verses on this
subject. The remainder of Abu Yazid s saying refers to the
ultimate degree of unification and passing-away (fand) in
the Oneness that is anterior to creation. All this is derived
from the Apostolic Tradition that God said, "My servant
ceases not to draw nigh unto Me by works of devotion
until I love him; and when I love him, I am the eye by
which he sees and the ear by which he hears, etc."
384 The poet uses similar language where he says, in describing
his love for a mortal,
"I am he whom I love and he whom I love is I." l )
If human love can produce words like these, what feelings
must not Divine Love inspire! A certain sage said, "Lovers
do not reach the height of true love until one says to the
other, <O thou who art I! "
CHAPTER CXXV: "Concerning the explanation of another
story told of Abu Yazid."
i) The two verses quoted here are usually ascribed to Hallaj.
io 3
It is related that he said, "As soon as I attained to His
Unity, I became a bird with a body of Oneness and wings
of Everlastingness; and I continued flying in the air of
Quality for ten years, until I reached an atmosphere a million
times as large; and I flew on, until I found myself in the
field of Eternity, and I saw there the tree of Oneness."
Then, after describing its soil ands roots and branches and
foliage and fruit, he said, I looked, and I knew that all
this was a cheat."
385 Junayd s explanation of this saying. The author defends
the phrases "I became a bird" and "I continued flying" by
quoting instances in which tdra is used metaphorically.
386 He shows that in applying the attributes of Oneness and
Everlastingness to himself Abu Yazid follows the familiar
practice of ecstatic lovers, like Majnun, who could think of
nothing but Layla, so that on being asked his name he
answered, "Layla". Verses by Majnun and an anonymous poet.
387 The words I knew that all this was a cheat" signify that
those who regard phenomena are deceived. If Abu Yazid
had been far advanced in theosophy, he would not have
thought of such things as birds, bodies, atmospheres, etc.
A hemistich by Labid, which the Prophet described as
the truest word ever spoken by an Arab.
CHAPTER CXXVI: "On the interpretation of a saying
attributed to Abu Yazid."
Text of the saying.
388 Explanation by Junayd. The subject of this saying is fand
and fand "an al-fand.
389 Remarks by the author on the difficulty of understanding
topics of this kind without a profound knowledge of mystical
theology, and on the uninterrupted progression of mystical
experience from lower to higher states. The latter point is
illustrated by the interpretation which c Abdallah b. c Abbas
gave of a passage in the Koran (41, io).
IO4
39 Explanation by a certain gnostic of the tradition, which
occurs in some unnamed book, that God threatened to burn
Hell with His greatest fires if it disobeyed His command.
The author s explanation of what Abu Yazid meant by
the words laysa bi-laysa fi laysa.
CHAPTER CXXVII: "Concerning the interpretation of cer
tain expressions attributed to Abu Yazid, on account of
which Ibn Salim declared him to be an infidel, together
with the author s report of a discussion of this question
which took place between Ibn Salim and himself at Basra."
How Ibn Salim denounced Abu Yazid for having said,
"Glory to me!" (subkdni).
391 The author s controversy with Ibn Salim. He contends
that if the whole saying of Abu Yazid had been recorded,
it would be clear that he used the phrase subhdni in refer
ence to God. The author adds that when he visited Bistam
and asked some descendants of Abu Yazid about this story,
they asserted that they had no knowledge of it. Other say
ings of Abu Yazid which, according to Ibn Salim, could
only have been uttered by an infidel. The author s further
apology on behalf of Abu Yazid.
392 His explanation of Abu Yazid s saying, "I pitched my
tent opposite the Throne of God". His explanation of Abu
Yazid s saying, when he passed a cemetery of the Jews,
"They are forgiven" (mcfdhiiruri}.
393 His explanation of Abu Yazid s saying, when he passed
a cemetery of the Moslems, "They are duped" (maghrururi).
The Prophet said that salvation does not depend on works,
but on the divine mercy. Theologians have no right to crit
icise the obscure sayings of mystics who keep the religious
law. Such words of profound wisdom are commonly mis
understood and misreported.
394 Junayd said that in his youth he used to associate with
Sufis and that although he did not understand what they
105
said, he bore no prejudice against them in his mind. The
author relates that some time after the controversy mentioned
above, he heard Ibn Salim quote in public two sayings of
Sahl b. c Abdallah; whereupon he remarked to one of Ibn
Salim s pupils that Ibn Salim would have condemned Sahl
b. c Abdallah and Abu Yazid with the same severity, if he
had not been so favourably disposed towards the former.
The sayings of Sahl are equally open to criticism, and if a
satisfactory explanation can be found in the one case, why
not in the other?
395 Unless Moses had been divinely guided, he must have
exacted the due penalty from al-Khadir when he slew the
youth (Kor. 18,73). Anecdotes showing the piety of Abu
Yazid.
CHAPTER CXXVIII: "Concerning some sayings of Shibli
and their explanation".
396 Shibli said to a number of his friends who were taking
leave of him, "Go: I am with you wherever you may be;
you are under my care and in my keeping." The author
explains that Shibli meant to say, "God is with you", but
al that time he was regarding himself as non-existent, and
he spoke as one who contemplates the nearness (qurb) of God.
Nevertheless, on another occasion Shibli referred to the
vileness of the Jews and Christians and said that he was
viler then they. These two sayings do not contradict each
other but are the expression of different states. Yahya b.
Mu c adh al-Razi said that the gnostic is proud when he thinks
of God, and humble when he thinks of himself. Similarly,
the Prophet once said, "I am the chief of mankind", and
he also described himself as the son of a woman who used
to eat qadid *).
397 Another anecdote of Shibli. He said that his flesh (nafs)
l) Meat cut into strips and dried in the sun.
io6
felt a craving for bread, though his spirit (sirr) would have
been consumed with fire if it had turned aside, even for a
moment, from contemplation of God. A saying of Shibli
concerning Abu Yazid al-Bistami, with explanation by Sarraj.
Shibli, according to a certain Sheykh, discoursed exclusively
on states and stations , not on unification (taw hid).
398 CHAPTER CXXIX: "On the meaning of an anecdote which
is related of Shibli".
He is reported to have said, "God ordered the earth to
swallow me if, for one or two months past, there were any
room in me for thought of Gabriel and Michael"; and he
said to Husri, "If the thought of Gabriel and Michael
occurs to your mind, you are a polytheist." Inasmuch as
the Prophet acknowledged the superiority of Gabriel, these
sayings have given offence, but they would not give offence
if instead of being presented in an abridged form they were
related with their whole context and circumstances.
399 The complete version of the anecdote to which the former
saying belongs, as related by Abu Muhammad al-Nassaj.
400 CHAPTER CXXX: "Concerning various actions of Shibli
which were regarded with disapproval."
He used to burn costly clothes, ambergris, sugar, etc.,
although wastefulness is forbidden by the Prophet. Once he
sold an estate for a large sum of money, which he immed
iately distributed amongst the people, without reserving
anything for his own family. Here he is justified by the
authority of Abu Bakr. Money is not wasted unless it is
spent for a sinful purpose.
401 As regards his burning of valuable goods, he did this
because they distracted his thoughts from God. Solomon
acted on the same principle when he slaughtered three
hundred Arab mares which had engaged his attention so
deeply that he neglected to perform the evening prayer
(Kor. 38, 29 32). The Prophet cursed the Jews for a like
reason. The author explains why the sun was turned back
for Solomon, but not for the Prophet.
402 Mystics believe that whatever takes their thoughts away
from God is their enemy, and they endeavour to escape
from it by every means in their power. Traditions of the
Prophet on this subject.
CHAPTER CXXXI: "Concerning the explanation of a saying
uttered by Shibli which is hard for theologians to understand,
and of various conversations between him and Junayd."
Shibli said, "I go towards the infinite, but I see only
the finite, and I go on the right hand and the left hand
towards the infinite, but I see only the finite; then I return
and I see all this in a single hair of my little finger."
403 The author s explanation of this saying. Another saying
of Shibli, with the author s interpretation. Verses composed
or recited by Shibli.
404 He also said, "I studied the Traditions and jurisprudence
(al-fiqh] for thirty years until the dawn shone forth. Then I
went to all my teachers and told them that I desired
knowledge (fiqh) of God, but none of them answered me."
Explanation of this by the author. A question addressed by
Shibli to Junayd, and the latter s reply, with explanation
by the author. A remark by Junayd concerning Shibli.
Another saying of Junayd to Shibli. Report of a conversa
tion between Shibli and Junayd. Sayings of Shibli on the
subject of waqt.
405 Further ecstatic expressions of Shibli in prose and verse,
with explanations by the author. Such expressions are the
product of a temporary state. If that state were permanent,
all religious, moral, and social laws would be annulled.
406 A Tradition of the Prophet bearing on this question.
Shibli said that if he thought that Hell would burn a single
hair of him, he would be guilty of polytheism. The author
explains Shibli s meaning and declares that he agrees with
io8
it. Another saying of Shibli, to the effect that Hell consists
in separation from God. Two more sayings by him, the
latter of which is supported by a Tradition of the Prophet.
407 CHAPTER CXXXII: "Concerning the explanation of the
sayings of al-Wasiti" ).
A passage referring to c A isha. When her innocence was
revealed (Kor. 24, 1 1 foil.), she praised God, not the Prophet.
Explanation of the saying of al-Wasiti, "Bless them (the
prophets) in thy prayers but do not attach any value to it
in thy heart." He means, "Do not think much of the bles-
ings which thou bestowest upon them" or "do not let rever
ence for them have any place in thy heart in comparison
with the veneration of God".
408 This refers to the mystical doctrine of unity (tawhid). The
reverence due to the prophets, and the superiority of Muham
mad to all other prophets, has been discussed above 2 ). Sayings
of Abu Yazid al-Bistami on the pre-eminence of Muhammad.
The Sufis believe that God granted to him whatever he
asked. His prayer for light.
409 Every peculiar excellence with which a Moslem is endowed
belongs to the Prophet. Criticism of the saints is the result
of habitual turning away from God.
CHAPTER CXXXIII: "Concerning the errors of those who
call themselves Sufis and the source and nature of their errors."
Saying of Abu c Ali al-Rudhabari. The author enumerates
three principles which are the basis of all true Sufism :
(i) avoidance of things forbidden, (2) performance of religious
duties, (3) renunciation of this world, so far as it is possible
to the believer.
410 The Prophet mentioned four things which are in this
1) Between Chapters 131 and 132 there were originally five chapters which
do not occur in either of the MSS. See note on p. fv. The beginning of
this chapter is also lost.
2) See Chapters 53 and 54.
io 9
world, but not of it: a piece of bread, a garment, a house,
and a wife. Worldliness in other respects is an absolute
barrier between God and man.
CHAPTER CXXXIV: "Concerning the different classes of
those who err and the variety of errors into which they fall."
Three classes of the erring: (i) those who err in the
fundamentals (uM)\ (2) those who err in the derivatives
(furtf), i. e. in manners, morals, spiritual feelings, etc. Their
error is caused by ignorance of the fundamentals, by selfishness,
and by want of a director who should set them on the
right way. Description of them.
411 (3) those whose error is a slip or a lapse rather than a
serious fault, so that it can easily be repaired. Verse on
affectation (tahalli). The Prophet s definition of faith.
CHAPTER CXXXV: "Concerning those who err in the
derivatives, which does not lead them into heresy; and in
the first place, concerning those who err as regards poverty
and wealth."
Some Sufis declare that wealth is superior to poverty,
using the word wealth in a spiritual sense. Others, however,
have argued that worldly wealth is a praiseworthy state,
and this is an error.
412 It is wrong to suppose that the faqir who lacks patience
and does not acquiesce in the divine will is not superior to
the man who is rich in worldly goods for the soul hates
poverty and loves riches ; but the faqir who bears poverty
with patience shall receive a recompense without end. Poverty
is essentially praiseworthy, though it may be accompanied
by some defect that incurs blame. Wealth, on the contrary,
is essentially blameworthy and can only be praised in virtue
of some good quality, e. g. pious works, that accompanies
it, but not for itself. Some mystics hold that poverty and
wealth are two states which must be transcended.
413 This is an advanced doctrine. It does not, as some have
no
maintained, imply that there is no spiritual difference between
poverty and wealth. Those who pretend that there is no
difference are proved to be in error by the fact that they
dislike poverty but do not dislike wealth. True poverty
consists, not merely in indigence, but also in patience and
resignation and in having no regard to one s poverty and
in taking no credit to one s self on account of it.
CHAPTER CXXX VI: "Concerning those who err in respect
of luxury or frugality and asceticism, and those who err in
respect of gaining the means of livelihood or of neglecting
to do so."
Only a prophet or a saint has the right to live in abund
ance, because they know when God permits them to spend
and when He permits them to refrain from spending. Until
a man regards much and little as equal, he relies upon the
4H worldly goods which he possesses. If his heart is not empty
of desire to obtain a worldly good that he lacks and of
desire to keep the worldly goods that he has, then he is
a worldling; and any one who imagines himself to be an
exception to this rule is in error. Others, again, devote them
selves to austerities and find fault with those who are less
strict; but as luxury is unsound, so too is extreme asceticism
when it is habitual and ostentatious and is not specially
adopted for the purpose of self-discipline. Others of the reli
gious insist on earning their daily bread and hold that no
food is legally pure unless it is earned, but this is an error,
since the Prophet and all mankind are commanded to trust
in God and to feel assured that He will give them their
appointed portion. To seek the means of livelihood is an
indulgence granted to those who are too weak to trust in
God absolutely. Conditions to be observed by those who
seek the means of livelihood.
415 Others sit still and wait eagerly for some one who will
attend to their wants, and they believe that this is the right
Ill
spiritual state. But they are mistaken. Any one who abstains
from seeking a livelihood ought to be inspired by strong
faith and patience; otherwise, he is commanded to seek a
livelihood. The latter course is permissible, but the former
is more excellent.
CHAPTER CXXXVIII: "Concerning the different classes
of those who become remiss in their quest and err in respect
of mortification and betake themselves to self-indulgence."
There are some who submit to austerities in the hope of
gaining a reputation for sanctity and of being endowed with
miraculous powers; and when they fail in their object, they
discard asceticism and hold it in contempt, and this they
call languor (futur).
Languor , however, is only a temporary intermission which
refreshes the hearts of mystics, whereas the conduct of the
persons referred to here is properly described as laziness
and negligence. Saying of Abu c Ali al-Rudhabari. Others
travel and boast of the number of Sheykhs whom they have
met and deem themselves in a privileged position. They are
wrong, for the purpose of travel is moral improvement.
Others spend money and bestow gifts and cultivate liberal
ity, but this is not Sufism. The Sufis regard worldly goods
as an obstacle which prevents them from attaining to God,
and their object in giving is the removal of that obstacle,
not the desire to appear generous. Others indulge them
selves unrestrainedly and claim that their spiritual state (waqt)
justifies them in their license.
Such a belief is erroneous and leads to perdition.
CHAPTER CXXXVIII: "Concerning those who err in respect
of abstaining from food, retirement from the world, soli
tude, etc."
Some aspirants and novices, supposing that hunger is the
most effectual method of self-mortification, have abstained
from food and drink during long periods of time, without
112
having consulted a spiritual director. They are wrong, since
the novice cannot dispense with the guidance of a teacher,
and it is a mistake to think that the wickedness of human
nature can be eradicated by means of hunger. Sayings of
Ibn Salim and Sahl b. Abdallah. The author says that he
has seen a number of persons who, on account of ill-regul
ated abstinence from food, were unable to perform their
religious duties!
418 Others retire from the world and dwell in caves, fancying
that solitude will deliver them from their passions and cause
them to share in the mystical experiences of the saints, but
the fact is that hunger and solitude, if self-imposed and not
the result of an overpowering spiritual influence, are posit
ively harmful. The author recalls instances known to him of
young men who reduced themselves to such a state of
weakness that they had to be nursed for several days before
they could perform the obligatory prayers. Others castrate
themselves in the hope of escaping from .the lust of the
flesh. This is useless and even injurious, inasmuch as lust
arises from within and is incurable by any external remedy.
Others imagine that they show sincere trust in God (tawakkul)
when they roam through deserts and wildernesses without
provision for the journey, but real tawakkul demands pre
vious self-discipline and mortification.
419 Another erroneous belief is that Sufism consists in wearing
garments of wool and patched frocks and in carrying leathern
water-buckets, etc. Such imitation avails nothing. Others
vainly suppose that they can become Sufis by learning
mystical allegories and anecdotes and technical expressions,
or by fasting, praying, and weeping, although they have
already provided themselves with food and money. All Sufis
renounce worldly things in the initial stages of their spirit
ual progress and enjoin their disciples to do the same. If
any of them acted otherwise, it was for the sake of his
family or brethren. According to others, Sufism is music
and dancing and ecstasy and the art of composing mystical
ghazels. This is a mistake, because music and ecstasy are
impure when the heart is polluted with worldliness and when
the soul is accustomed to vanity.
CHAPTER CXXXIX: "Concerning those who err in the
fundamentals and are thereby led into heresy; and in the
first place, concerning those who err in respect of freedom
and service."
Some ancient Sufis held that in spiritual intercourse with
God one should not be like a free man, who expects recom
pense for his work, but like a slave, who performs his
master s bidding without expectation of wages or reward,
and receives whatever his master may bestow upon him as
a bounty, not as a right. A certain eminent Sufi has written
a book on this topic. There are heretics, however, who
assert that as the free man is higher than the slave in
ordinary life, so the relation of service ^ubudiyyat) to God
only continues until union with God is attained; one who
is united with God has become free and is no longer bound
to service. They fail to recognise that no one can be a true
servant (of God) unless his heart is free from everything
except God. The name of servant ^abd] is the best of all
the names which God has given to the Faithful.
Passages from the Koran and the Traditions in support
of this statement. Had it been possible for any creature to
gain a higher dignity than that of service to God, Muhammad
would have gained it.
CHAPTER CXL: "Concerning those c lraqis who err in
respect of sincerity (ikhlds)"
The heretics of c lraq declare that no one is perfectly sin
cere who regards created beings or seeks to please them by
any action, whether good or bad. Now, certain mystics have
held the doctrine that true sincerity involves the complete
H4
absence of regard for created beings and phenomenal objects
and, in short, for everything but God. The heretics in ques
tion have taken over this doctrine in the hope that by
following it mechanically and deliberately, instead of letting
it develop in themselves as the gradual result of spiritual
experience, they would attain to perfect sincerity. Therefore
it has produced in them recklessness and want of manners
and antinomianism.
422 Sincerity must be sought by shunning evil, by devotion
to pious works, and by cultivating morality and spiritual
feelings. These pretenders are like a man who cannot distin
guish a precious jewel from a glass bead.
CHAPTER CXLI: "Concerning those who err in respect of
prophecy and saintship."
Some assert that saintship is superior to prophecy, an
error which is caused by their arbitrary speculations on the
story of Moses and al-Khadir (Kor. 18, 64 foil.).
423 God confers peculiar gifts and endowments in accordance
with His inscrutable will. Examples of prophets and other
persons who were thus distinguished. The miracles of the
saints are granted to them in virtue of their obedience to
the prophet of their time. How, then, can the follower be
pronounced superior to the leader? As regards the argument
that the saints receive inspiration directly from God, whereas
the prophets receive it through an intermediary, the truth
is that the inspiration of the prophets is continuous, while
the inspiration of the saints is only occasional.
424 Al-Khadir could not have borne a single atom of the
illumination which Moses enjoyed. Saintship is illumined by
the splendour of prophecy, but it never equals prophecy,
much less surpasses it.
CHAPTER CXLII: "Refutation of those who err in respect
of permission and prohibition."
Those who err in this matter hold that all things were
originally permitted, and that prohibition refers only to ex
cessive license. They justify their conduct by the example
of the communism which prevailed amongst certain ancient
Sufis, who helped themselves to their brethren s food and
money and gave extraordinary pleasure to the owner by
doing so. Anecdote of Path al-Mawsili.
4 2 5 A story of Hasan of Basra and a saying of Ibrahim b.
Shayban. These heretics ignorantly suppose that the above-
mentioned Sufis allowed themselves to transgress the religious
law: consequently they go astray and follow their lusts and
do not abstain from what is forbidden. Why should they
not believe that all things were originally prohibited and
that their use was only permitted as an indulgence? al
though, in fact, lawfulness and unlawfulness depend on the
ordinance of Allah. That which He has forbidden is like a
preserved piece of ground : whoever roams around it is in
danger of trespassing, and the proprietor does not permit
any one to take possession of it without establishing his
claim. The case of purity and impurity is different, since,
according to lawyers and some theologians, a thing is pre
sumed to be pure until the contrary has been proved. The
cause of the distinction is that purity and impurity fall within
the category of worship ^ibdddt), while permission and pro
hibition refer to property (amldk).
426 CHAPTER CXLIII: "Concerning the doctrines of the In-
carnationists (al-Hululiyya}."
The author is careful to state that he is not acquainted
with any of this sect and has derived his information from
other sources.
Some of the Hululis assert that God implants in certain
chosen bodies the attributes of divinity and that He removes
from them the attributes of humanity. This doctrine, if
it is really professed by any one as a revelation of the
divine Unity, is false. That which is contained in a thing
n6
must be homogeneous with that thing, but God is separate
from all things, and all things are separate from Him in
their qualities. God manifests in phenomena only the signs
of His working and the evidences of His omnipotence. The
Hululfs have erred because they make no distinction between
the power which is an attribute of the Almighty and the
evidences which demonstrate His power. Various Hululi
doctrines. The author says that whoever holds any of these
opinions is an infidel. The bodies chosen by God are the
bodies of saints and prophets. God s attributes are beyond
description, and there is nothing like unto Him.
427 The Hululis confuse divine attributes with human. God does
not dwell in men s hearts, but creaturely attributes dwell there,
such as faith, and belief in the unity of God, and gnosis.
CHAPTER CXLIV: "Concerning those who err in respect
of the passing-away of human nature (fand al-bashariyyat)"
This is a perversion of the mystical doctrine of fand. It
is based on the notion that when the body is starved and
weakened its human nature will disappear and that in this
way a man may be invested with divine attributes. But
human nature is inseparable from man, although its qualities
are transmuted in the radiance of Reality. Human nature
must be distinguished from the qualities of human nature.
Definition of fand as the term is understood by true mystics.
Fand does not involve the destruction of the self (nafs)
or the absence of change (talwiri), inasmuch as change and
corruption are inherent in human nature.
428 CHAPTER CXLV: "Concerning those who err in respect
of spiritual vision (al-ruyat bi l-qulub)"
The author says he has heard that some Syrian mystics
claim to have spiritual vision of God in this world, resembling
the ocular vision of Him which they shall enjoy hereafter.
He adds that he has never seen any of them himself, nor
received information that any man among them, whose
u;
mystical attainments could be regarded seriously, had been
seen by others ; but he formerly perused a letter written to
the people of Damascus by Abu Said al-Kharraz, which
refers to these persons and mentions a doctrine closely akin
to theirs. The vision of true mystics is contemplation (mu-
shdhadat), which is the result of real faith (yaqin), as in the
case of Haritha. Some Basrites, followers of al-Subayhf, went
astray in this matter. Exalted by their austerities, they fell
a prey to Iblfs who appeared to them, seated on a throne
and robed in light. Some of them were undeceived and
brought back to the truth by their teachers. Story of a pupil
of Sahl b. c Abdallah.
429 Anecdote of some disciples of c Abd al-Wahid b. Zayd.
They imagined that every night they were transported to
Paradise. On one occasion c Abd al-Wahid accompanied them,
and at daybreak they found themselves on a dunghill. The
mystic must know that all lights (anwdr) seen by the eye
in this world are created and bear no likeness to God. Yet
the vision of faith is real, as the Apostolic Traditions and the
sayings of holy men attest. The Prophet s vision (Kor. 53, n)
was peculiar to himself and is not granted to any one else.
CHAPTER CXLVI: "Concerning those who err in respect
of purity."
Some pretend that their purity is complete and perpetual,
430 and hold that a man may become purged of all defilements
and defects, in the sense that he is separated from them.
This is an error. No man is at all times free from all im
purity, e.g. thought of phenomenal objects, sin, vice and
human frailties. One must turn to God and continuously
pray to be forgiven in accordance with the practice of
Muhammad, who used to ask pardon of God a hundred
times daily.
CHAPTER CXLVII: "Concerning those who err in respect
of illumination (al-anwdr).
There are some who assert that their hearts are illuminated
by divine light the light of gnosis and unification and
majesty -- and this light they declare to be uncreated. They
commit a grave error, since all the lights that can be perceived
and known are created, whereas the light of God does not
admit of description or definition and cannot be comprehended
by human knowledge.
43 1 The correct meaning of the light in the heart is know
ledge, derived from God, of the criterion (furqdn), which
the commentators on Kor. 8, 23 interpret as "a light put in
the heart in order that thereby truth may be distinguished
from falsehood."
CHAPTER CXLVIII: "Concerning those who err in respect
of essential union ^ayn al-jam c )"
They refuse to attribute their actions to themselves, and
they justify their refusal by the plea that the unity of God
must be maintained. This doctrine leaves them outside the
pale of Islam and leads them to neglect the laws of religion,
inasmuch as they say that they act under divine compulsion
and are thefore clear of blame. Their error is caused by
inability to distinguish what is fundamental from what is
derivative, so that they connect with union (janf) that which
belongs to separation (tafriqat}. Sahl b. c Abdallah was asked
what he thought of a man who said, "I am like a gate: I
do not move until I am moved." Sahl replied, "This is either
the speech of a saint (siddiq) or the speech of a freethinker
(zindiq)" He meant that the saint regards all things as sub-
43 2 sisting through God and proceeding from God, but at the
same time recognises the obligations of religion and morality,
while the freethinker only holds this doctrine in order that
he may commit as many sins as be pleases without incurr
ing blame.
CHAPTER CXLIX: "Concerning those who err in respect of
intimacy (uns) and unrestraint (bast) and abandonment of fear."
H9
Some imagine that they are very near to God and stand
in a close relation to Him, and when they believe this, they
are ashamed to observe the same rules of discipline and
keep the same laws as before. Hence they lose all restraint
and become familiar with actions from which they would
formerly have shrunk in horror; and they fancy that this
is nearness (qurb) to God. But they are much mistaken. Rules
of discipline and states and stations are the robes of
honour which God bestows on His servants; if they are
sincere in their quest, they merit an increase of bounty, but
if they disobey His commands, they are stripped of these
robes of good works and driven from the door. They may
still deem themselves to be favourites, but in truth they
have been rejected: the nearer to God they seem in ima
gination, the farther from Him are they in fact. Saying of
Dhu 1-Nun.
433 Saying of an anonymous sage.
CHAPTER CL: "Concerning those who err in respect of
the doctrine of passing-away from their qualities (al-fand
^an al-awsdf}"
Some mystics of Baghdad have held the erroneous doctrine
that in passing-away from their own qualities they enter into
the qualities of God. This involves the doctrine of incarna
tion (hulul) or the Christian doctrine concerning Christ. The
belief in question is said to be derived from one of the
ancient Sufis. Its true meaning is that when a man passes
away from his own will, which is given to him by God, he
enters into the will of God, so that he no longer regards
himself but becomes entirely devoted to God. The doctrine
in this form is strictly Unitarian. Those who give it a false
interpretation suppose that God is identical with His qualities,
and are guilty of infidelity, inasmuch as God does not be
come immanent in men s hearts. What becomes immanent
in the heart is faith in God, and belief in His unity, and
120
reverence for His name; and this applies to the vulgar as well as
to the elect, although the former, being in bondage to their
passions, are hindered from attaining to the divine realities.
434 CHAPTER CLI: "Concerning those who err in respect of
the doctrine of loss of sensation."
This doctrine is held by some mystics of c lraq. They
assert that in ecstasy they lose their senses, so that they
perceive nothing and transcend the qualities which belong
to objects of sensible perception. But this is wrong, since
loss of sensation cannot be known except by means of sensa
tion ; and sensation is inseparable from human nature : it may
be obliterated in ecstasy, just as the light of the stars is
rendered invisible by the sun, but it cannot be altogether
lost. Under the influence of ecstasy a man may cease to be
conscious of sensation ; as Sari al-Saqati said, a person in
this state will not feel the blow of a sword on his face.
CHAPTER CLII: "Concerning those who err in respect of
the spirit (al~ruk)"
There are many theories as to the nature of the spirit,
but all who speculate on this subject go astray from the
truth, because God has declared that it is beyond human
comprehension.
435 According to some, the spirit is part of the essential light
of God : others say that it belongs to the life of God. Some
hold that all spirits are created, while others regard the
spirits of the vulgar as created, but the spirits of the elect
as uncreated. Some think that the spirit is eternal and im
mortal, and does not suffer punishment hereafter; some
believe in the transmigration of spirits; some give one spirit
to an infidel, three to a Moslem, and five to prophets and
saints; some hold that the spirit is created of light; some
define it as a spiritual essence created of the heavenly king
dom (al-malakut), whither it returns when purified; some
suppose there are two spirits, one divine, the other human.
121
All these manifestly erroneous doctrines are the result of
forbidden speculation (Kor. 17,87). In the author s opinion,
orthodox Sufis believe that all spirits are created ; that there
is no connexion or relationship between God and them except
in so far as they belong to His kingdom and are subject
to His absolute sway; that they do not pass from one body
to another; that they die, like the body, and experience
the pleasures and pains of the body, and are raised at the
Resurrection in the same body from which they went forth.
INDEX OF SUBJECTS, TECHNICAL
TERMS, ETC., WHICH OCCUR IN THE
ABSTRACT OF CONTENTS.
A.
abad, 96.
abadiyyat, 96.
c abd, 113.
Abddl, 47.
Ablution, manners of the Sufis
in, 39, 40.
abnd al-haqaiq, 71.
abrdr, 13, 24.
Abstinence, 13.
adab, 39. See Manners.
c adam, 88.
ahl al-khusiiS) 15, 18. See
Elect, the.
ahwdl, 12, 37, 95. See States,
mystical.
altfiq, 95.
alif, 26.
Allah, the greatest name of
God, 25.
Almsgiving, 42, 43.
amldk, 115.
c dmmat, 17, 18.
amn, 86.
anta iva-anta ana, 95.
bild ana, 95.
Antinomianism, in, 114, 115,
118.
anwdr, 117.
c aqd, 93.
C ^V> 89.
C r2/, 10, 1 8, 71, 96.
asbdb, 47.
Ascension of Muhammad, the,
32.
Asceticism, no, 1 1 1 . S** Stat
ions, mystical, and zuhd.
ashdb al-kadith, 3.
as!, 94.
asrdr, 63.
athar, 94.
Audition, 50, 51, 69 77, 78.
aw sat, 1 8.
tfy^/, 82.
c ayn al-jam", 98, 118.
al-yaqin, 20.
, 96.
azaliyyat, 96.
123
B.
B in Bismillah, the, 25.
badhl al-muhaj, 97.
bddi, 89, 95.
bahri bild shdtf, 96.
bald, 64, 66, 93.
baqd, 59, 89, 90.
bashariyyat, 6 1 , 1 1 6.
#.$/, 89, 90, 1 1 8.
bawn, 94.
&y/0, 37.
Begging, 52, 53, 74.
bild bddi, 95.
nafs t 95.
, 64.
C.
Communism, 115.
Companions of the Prophet,
the, 35 foil.
Companionship, of Sufis with
one another, 47, 48.
Contemplation, 20, 106, 117.
See mushdhadat.
Creation, the mystery of, 37.
D.
dahshat, 90.
dams, 94.
dcfwd, 93.
da wat, 21.
Death, manners of the Sufis
at the time of, 58, 59.
Dervishes, manners of, 46, 47.
dhahdby 91.
dhdt, 93.
dhawq, 98.
dhikr, 19, 23, 24, 34, 60, 73,
75, 76, 90, 102.
al-dhikr al-khafi, 13.
Directors, spiritual, 109, 112.
See Sheykhs.
Doctrine, Sufistic, differences
of, 59 foil.
Dress, of the Sufis, 7, 8, 51.
E.
Earning a livelihood, manners
of the Sufis in, 54, 1 10, 1 1 1.
Eating, manners of the Sufis
in, 49, 50.
Ecstasy, 50, 51, 76, 7881,
91, 99 1 08, 113, 1 20. See
Audition.
Elect, the, 5, 6, 7, 15, 16, 18,
20, 21, 22, 27, 30, 39, 84,
85, 120.
Errors, of the Sufis, 108 foil.
Evil, 11, 25.
F.
Faith, 23, 36, 37, 82, 83, 87,
96, 109, 117.
fand, 59, 63, 89, 90, 91, 102,
103, 116.
fand c an al-awsdf, 1 1 9.
fand al-bashariyyat, 1 16.
I2 4
fand a I- f and, 103.
faqih, 6.
faqir, 109.
al-faqir al-sddiq, 31, 61.
faqd y 91.
, 14, 43, 6 1. S^ Poverty.
far\ 94.
/*j/, 94.
Fasting, 43~ 45> 8 5> 86.
fawd^id, 88.
Fear, 18, 23, 24, 35, 37, 89.
yz^r, 64.
/^ fi l-din, 6.
fir as at, 36, 63.
Food, lawful, 13, 14, 44, 49,
86, 1 10.
Freedom, 113. See hurriyyat.
Friendship, manners of the
Sufis in, 58.
fuqahd, 3.
fuqard, 9, 14, 71.
furqdn, 1 1 8.
fur if, 94, 109.
futur, IT i.
G.
Generosity, 64.
ghalabdt, 88, 90.
gharib, 95.
ghashyat, 88.
^//^, 23.
ghaybat, 88, 90, 91.
ghayn, 99.
ghayrat, 63.
ghind, 61.
Gifts, bestowed on Sufis, 53, 54.
Gnosis, 26, 27, 77,93,95- See
ma c rifat.
God, the nature of, II, 37, 60.
Grief, 63.
H.
hadath, 98.
/^/, 13, 53, 71, 86.
hamm, 93.
al-hamm al-mufarrad, 92.
haqd^iq, 59, 87,
haqiqat, 59, 60, 87, 97.
, 60, 71, 73, 86.
al-yaqin, 20.
hay rat, 57, 90.
Hell, spiritual conception of,
108.
hiddyat, 21.
yh)tf, 93.
hikmat, 57, 76.
,to.y, 91.
Hope, 1 8, 35, 89.
hubb, 64.
hudur, 88, 90.
hujum, 88, 90.
/mlul, 119. vSV*? Incarnation.
Hunger, 56, in, 112.
huquq, 87.
hurriyyat, 98, 99. 6><?
Freedom.
//ww <z7tf huwa, 95.
huziiz, 87.
125
c ibddat, 36, 115.
ifrdd, 91.
ighdnat, 99.
i/isdn, 3.
ikhlds, 3, 23, 60, 113.
ikhtibdr, 93.
ikhtiydr, 93.
ilhdm, 36.
c z /to, 96.
Illumination, 61, 117, 118.
^ilm, 60, 100. 5^ Know
ledge.
c ilm al-yaqin, 20.
imd\ 87.
^^w, 97,
Imitation, 112.
imtikdn, 98.
Incarnation, 115, 116, 119.
Indifference to praise and
blame, 63, 76.
Indulgences, 28, 29, 115.
insdniyyat, 60.
Interpretation, mystical, 22
27, 30 foil., 74, 76, 77.
inzfdj, 97.
ishdrat, 26, 48, 62, 87, 95.
Symbolism.
ishfdq, 23.
m//, 92, 93.
istifd, 21, 98.
istildm, 98.
istind c , 98.
istinbdt, 24, 26, 34. 5^ Inter
pretation, mystical.
istiqdmat, 1 1 .
ftibdr, 64.
z -c /z>4/; 95.
itmcfninat, 20.
j.
jadhb al~arwdh, 97.
>^ c , 59, 88, 98, 1 1 8.
Jurists, the, 3, 4, 7.
K.
kardmat (generosity), 64.
kardmdt (miracles), 82 foil.
karim, 64.
kashf, 90.
kawn, 94.
khashyat, 23.
khdtir, 89.
khawf, 1 8.
khusus, 87. 5^ Elect, the.
khusus al-khusus, 15, 16, 87.
Knowledge, esoteric, 4 9, 22,
23, 30.
Knowledge, religious, three
kinds of, 3.
Knowledge, three sources of, I.
Koran, conformity with the,
21 foil., 90.
Koran, hidden meaning of the,
21, 22.
Koran, mystical interpretation
of the, 22 foil, 30 foil.
126
Koran, recitation of the, 22,
26, 69 foil.
kulliyyat, 98.
laghw, 22, 71.
lahz, 94.
lajd , 97.
latifat, 98.
lawtfih, 87.
law ami , 87.
/tfj/.*-<2 bi-laysa, 91, 104.
Letters, written by Sufis to
one another, 65 foil.
Liberality, in.
Light, the inner, 117, 118.
lisdn, 93.
lisdn al-haqiqat, 93.
# al-haqq, 93.
*/- c *70*, 93.
Longing, 19.
Love, 17, 1 8, 32, 36, 64, 80,
90, 93> 95. 102.
M.
ma^dum, 88.
mafqud, 88.
mahabbat, 17.
mahq, 94.
mahw, 94.
makdn, 86.
ma^khudh, 90.
malakiit, 10, 120.
Manners of the Sufis, the,
3959-
maqdm, 12, 86, 95.
maqdmdt, 12, 37, 95.
Stations, mystical.
ma^rifat, 10, 11, 12, 90.
Gnosis.
mcfrifat al-haqiqat, 1 1 .
md rifat al-haqq, \ I .
Marriage, 55.
mashhud, 88.
maskh, 98.
mawjud, 88.
Miracles, 82 foil.
mishtdk, 99.
Mosques, sitting in, condem
ned, 55.
mubtad?, 89.
mufarridun, 91.
mukddathat, 92.
muhaddath, 36, 92.
muhaj, 97.
mifjisdt, 82.
mukdshafatt 20, 87.
mundjdt, 92.
muqarrabim, 13, 24.
muqtasid, 63.
murdd, 89.
murdqabat, 16.
muraqqcfdt, 5 1 .
murid, 89.
muruwwat, 55, 62.
musdmarat, 92.
musarmad, 96.
musayyarun, 96, 97.
mushdhadat, 20, 87, 117. See
Contemplation.
mushdhadat al-asrdr, 97.
Music, 113. See samd c .
mustalab, 90.
mustanbatdt, 30, 31.
mutasabbir, 15.
mutawdjidun, 78.
mittawakkilun, 36.
muwahkidun, 91.
N.
nafas, 91.
*/j, 10, 34, 38, 44, 83, 87,
95, 105, 116.
nahnu bild nahnu, 95.
nahnu musayyarun, 96.
Names, the Divine, 25.
^ c /, 92, 93.
nisbat, 95.
niyyat, 41, 64.
Novices, Sufi, manners of, 57,
74-
P.
Patience, 15.
Pilgrimage, the, 45, 46.
Poetry, mystical, specimens of,
66, 67.
Poetry, recitation of, 70, 72
77. 79-
Poverty, 14, 15, 37, 43, 52,
61, 109, 1 10.
Prayer, 24, 37, 4042, 75-
Prayers, specimens of, 67, 68.
82.
Precepts given by Sufis, 68.
Predestination, n, 16, 24.
Prophet, imitation of the, 27
foil.
Prophets, the, 6, 22, 29, 69,
83, 98, 108, 114, 116, 120.
Purification, manners of the
Sufis in, 39, 40.
Purity, 115, 117. See safd.
Q.
qabd, 89.
qddih, 89.
qalb, 8, 95.
qalb salim, 21, 26.
qasm, 94.
qaf al-^altfiq, 95.
qidam, 96.
qurb, 17, 18, 105, 119.
qusud, 98.
R.
rabb hdl, 95.
rabbdni, 35.
rajd, 1 8. See Hope.
rams, 94.
rasm, 92, 96.
rawh, 92.
rayn, 99.
Recollection, 60. See
128
Repentance, 13.
ridd, 1 6.
rizq, 62, 63.
ruh, 61,92, 120. See Spirit, the.
al-ruh al-bashariyya, 62.
al-ruh al-qadima, 62.
rusum, 92.
ruyat al-qulub, 92, 116. S>*
Vision of God.
S.
sabab, 94.
sab bar, 15.
j0&y, 15.
^^, 63.
sdbiqun, 24.
j#r, 1 5 .
sadaqa, 42.
sddiqun, 17-
.ytf/tf, 9, 62, 87, 88. 5^ Purity.
safd al-safd, 88.
safar, 52.
jfl/w al-wajd, 88.
j^/t^ is karat, 95.
sahib maqdm, 95.
^/ ^/^, 95.
^w/, 88, 90.
Saints, the, 83, 114, 116, 118,
120.
Saints, criticism of the, 104,
108.
Saintship, asserted to be supe
rior to prophecy, 1 14.
saldmat al-sadr, 63.
Salvation, 104.
sawd c , 50,69 foil. See Audition.
samadiyyat, 25.
sawdb, 64.
saw I, 91.
Self-sacrifice, 52.
Sensation, loss of, in ecstasy,
79, 91, 120.
shafaqat c ala l-khalq, 64.
shdhid, 64, 88.
shahid, 20.
sharfat, 100.
shatahdt, 91, 101.
shath, 90, 91, 99 foil.
jAtf/// al-lisdn, 91.
shathiyydt, 99 foil.
shawq, 19.
Sheykhs, manners of the, 57,
74, 79-
.?/>, 98.
shirk, 23, 62.
shukr, 48.
shiiriid, 97.
Sickness, manners of the Sufis
in, 56.
siddiq, 18, 71, 118.
j-^, 60.
j(/itf, 92, 93.
Sin, 13, 63.
Sincerity in devotion, 64.
Singing. See samd c .
sirr, 64, 65, 93, 106.
al-haqq, 93.
al-khalq, 93.
129
al-sirr al-mujarrad, 92.
sirr al-nafs, 63.
sirr al-sirr, 93.
Sitting, manners of the Sufis
in, 55, 56.
Solitude, 57, 58, 112.
Spirit, the, 61, 62, 120, 121.
See ruh.
States, mystical, 12, 13, 16
21, 37, 64, 103, 1 06, 119.
See hdl.
Stations, mystical, 12 16,37,
106, 119. See maqdm and
maqdnidt.
subhdni, 104.
Sufi, derivation of, 7, 8, 9, 62.
Sufism, definitions of, 9.
Sufism, founded on the Koran
and Traditions, 2 foil., 8, 22,
27 foil.
Sufism, principles of, 47, 60,
108.
sukr, 88, 90.
sumuww al-qulub, 97.
Symbolism, 10, 63, 87, 100.
See ishdrat.
T.
tafakkur, 64.
tafrid, 91, 92.
tafriqat, 59, 88, 118.
tahalli, 96, 109.
tahaqquq, 87.
tahayyur, 90.
tahqiq, 87.
tajalli, 96.
tajrid, 92.
takhalli, 96.
97.
tahvin, 97, 116.
tamannif 63.
tamkin, 36, 37.
tawj, 94.
tana ff us, 91.
taqiyyat, 64.
tarawwuh, 92.
tasdkur, 89.
tashdid, 24.
tawdjud, 78, 79, 89.
tawakkul, 15, 48, 112.
Trust in God.
tawdlf, 90.
tawdriq, 90.
taw bat, 13.
tawhid, 9, 10, 35, 88, 92, 94,
95, 98, 106, 108. 5^ Uni
fication.
tawhid al- c dmmat, 91.
taw kid al-bashariyyat, 10.
tawhid al-ildhiyyat, 10.
tawhid al-khdssat, 91.
Terms, technical, used by the
Sufis, 86 99.
Thought-reading, 82, 86.
Traditionists, the, 3, 4, 7.
Travel, manners of the Sufis
in, 51, 52.
1 3 o
Travel, the purpose of, in.
Trust in God, 15, 16, 34, 54,
IIO, 112.
U.
"ubiidiyyat, 59, 113.
c ulamd, 2, 3, 4, 5, 7, 22, 30.
Unification, 36, 59, 102, 103,
107. See taw hid.
Union, 118. See jam c and
wusul.
uns, 19, 20, 1 1 8.
Unseen, the, definition of, 23.
nsu/, 60, 109.
V.
Veils, spiritual, 84, 99.
Vision, of God, 116, 117.
W.
wahddniyyat, 10.
wahm, 63.
wahy, 6.
wajal, 24.
wajd, 78, 89, 90.
wajdu liqd, 78.
wajdu mulk, 78.
wajh Allah, 3.
wdjidun, 78,
34.
waqty 89, 107, in.
waqti musarmad, 96.
^, 13, 61.
wdrid, 89.
wasd^it, 99.
wasdyd, 68.
, 92.
w^/, 94.
wasm, 92, 96.
Wastefulness, 106.
waswasat, 40.
watan, 97-
^vatar, 97.
Wealth, worldly and spiritual,
61, 109, 1 10.
Weeping, eighteen causes of,
64.
wuddy 64.
wujiid, 79.
wusul, 60.
Y.
yaqin, 20, 21, 97, 117.
Z.
zdhid, 14, 96.
tf/#7, 42.
zdlim, 63.
^r/, 62.
zawtfid, 88.
zindiq, 118.
14. 5^ Asceticism.
GLOSSARY.
Jo!. Juljf, "wilds, wildernesses" (240,2).
f , G -
* = Jof in an affirmative sentence (195,14).
_j of person and C< J], "to take any owe to a place"
(178, 16). WW ace. and *, "to take a person with owe"
(192,9; 429,6).
>L II ^St ^Lf (37,18).
^4^7 (37,19; 364,11).
>L III ^[5 (140,10; 165,16; 198,20).
1. II "to sing," Verbal noun iuotj (276,16).
L>|. Apparently used as an interrogative particle (225, 18).
(168,12) is the water-spout of the Ka c ba.
III =
G o j i
i, feminine (217, 17), but perhaps j*d) should be read.
yiL iLUf, "an evil impulse". L^bj^p^ LfjLUj)
(14,10); ol^iJIj ^1 o^U (77,12),
|. (157,13). Cf. Wright, II, 376.
^1. Synonymous with *Lil (255, 11; 386, 15, 16). fe Massi-
gnon, Jf*7a& al-Tawdsin, p. 162.
ijf, "essence" (32,10).
(98,22). Dozy.
132
G o >
ajl. X V_AJ UAA^, "a beginner, a novice in Sufism" (142, 18).
jji. II j^f 3j? (37,18).
*I? (37,19; 364,4,10).
Jj. jLjt (18,6; 50, 14; 60,19, etc.). U JL>i (188, 20; 190, 15),
Ujj, interrogative (308,5; 329,17).
bj, after prepositions. <s)bb (34,5); b| ^Xl (405,17).
V
jkj, "good fortune" (188,12).
bo. IV with ^1, "to manifest" = ^j3 (254,17).
^XJ), a class of the saints (177,23).
The Persian words \^>c<u_Xj LJ , "0 unfortunate one !"
occur in the reply made to Abu Hamza by a native of
Khurasan (331,4).
j^Xyo, "common, profane" (10, 18).
fy. V J^ for V. Of. 14,12; 87,1; 386,5.
LJ. IV jif in verse (251,18).
, "to neglect, to abandon the observance of
religious laws 1 (406,2).
X-oLLJ! (168, 14) is mentioned as the name of a place
where pilgrims were surrounded by an Arab brigand-
chief (Ibn al-Athir, IX 129, 16). It belonged to the terri
tory of the Banii Asad and lay on the road from Baghdad
and Kiifa to Mecca. Cf. Bibl Geogr. Arab., VII, pp. 175
and 311.
(146, 3 = 188, 15), "pieces of cloth inserted in a garment
for the purpose of widening it". Persian jj^o and jj-j.
133
See the Lexica under (joy>o and Jawaliqi s al-Mu c arrab
(ed. by Sachau), p. If, 1. i". I have not found any other
example of the word written with \ in Arabic. The usual
O Cl O -
forms are (jo>o, &o>j> and J^U>L>, pi. (jL>o, and
\j, pi.
, "a drop of spittle" (79,6; 240,5).
K,gj, "a foul smell". Shibli said, "What think you of
a science in comparison with which theology stinks?"
G -
(182, 13). The words JU^j jus in this passage differ in
meaning from the same phrase as cited in the Lexica.
~ ~
^ opposed to <3. (340, 4).
VIII ecy^-t (409,14).
Y uto be satisfied", j^uilj ^UiiJL, (237, 3).
UJL> JJi (211,10).
^wrrt/ of (jl^b> (204, 15).
UJL^u j, i5 (150,4; 211,4), where
jLJLS BL\>i_j isjeJ . >See Dozy.
X > g it t*j$TJC^xi, "concentrating my thoughts" (168, 19).
w ^^ same sense (297, 1).
G - o _ - o -
^u, "a box or chest". -*-^uJl is enumerated
among the possessions of the Prophet (101, 9).
IV l^o = L>| (224,15= 180,7), but the reading
is doubtful.
134
c
3b-, of ecstasy, " violent" (306,7; 434,9,11).
^ O > 3 3
IV iCJj(A^uJi Qk-otJl (27, 16). Does this mean "the
that are fixed intently"? Cf. Dozy under OL\> II and IV.
With LJ, "to throw" (193,22).
G O 3 3 O 3
QL\>=.f^i Bj^o, "the end of the izdr or the part
"* &
of the izdr where it is tied or folded round the waist"
(136, 18). Freytag renders IM<-^> by "conclave domus", an
03 03
error caused by his having mistaken j^\:> for -JTJ>.
See Lisdn XVI, 264,17 foil.
G _ o }
VIII ^yjL^^Aj of language, "guarded", "safe from criti
cism" (398,16).
With Q^, "to refuse obstinately to do anything". Used
of the nafs of a Sufi who shrank from making an ablution
in water that was intensely cold (146, 4).
IV "to be able". Followed by ^ and the Imperfect
(131,4; 156,5; 166,10; 291,14). Followed by the Imper
fect without *.j (50,19; 288,12).
(181,18), "I should have had a desire
for his sake to walk " See Dozy under _*a>.
yto 1 ^ = "objects of sense" (388, 6).
Ji^-ki<Jf, "the desires and interests of the lower soul
(nafs)". Whatever appertains to the nafs is Ja=>. The
term J^Ji^> is opposed to vJj^Ji->. See especially 47, 1
foil, and 336,12 foil.; also 15,17 Ouy^Jf J>^k>); 18,7;
39,6; 77,11; 102,9; 164,8,10; 413,17; 414,3.
135
or B^li, "sweetmeat" (101,12).
, "confectioner" (185, 16).
, w ecstasy, "the state of quiet succeeding rapture"
Go-
(306, 15). J^> in used in the same sense (306, 18).
, of aw ecstatic person, "one who has passed
into the state of quiet" (306,17; 307,1).
G- o _
, verbal noun (284, 16).
noun from &xc ^r>, "he turned
away from him" (229, 4).
(37,17).
c
L>. X "to hide" (139,17).
x>. V "to be agitated in ecstasy" (278,6; 292,4).
_ OG
Persian L\Jjy>, "a man in charge of an ass".
VIII "to be disordered in mind, to dote" (410, 21), if
the reading is sound.
O o
X-i^>. Muzaffar al-Qarmisini (191,12) and Abu Hafs
al-Haddad* (194, 11) wore two khirqas at once. See Dozy
o
under xiy>.
M^j "a rag" (188,23).
O o -
^a.v*:> (329, 21) "a hole (in the roof of a mosque)".
G o ^
*~>. x&L<Uk> (325, 5), something given to a crying child to
o -
amuse it, a rattle (?). Cf. x^uxi.^ui (Dozy).
, "the elect, the Sufis who have enjoyed
mystical experiences" (46,4; 52,16; 67,12 et passim).
36
r>, "the Sufi s of the highest grade"
(46,5; 52,17; 67,16 etc.). See under
~>, "intimacy". L> JJ ^bu *ili Sl^l (400, 1).
VIII wcwn o/" p/ace. gJ&xJi ysLxJi o/" </<e ocean o/ 1 Deity
(240, 5).
VIII to draw in the breath 1 (248,18; 271,6).
V "to save, to rescue" (240, 15). See Glossary to Tabari.
c, _
l> m ^ J, "mingled with" (256,11).
>, "controversial" (106,14).
?. w " G - -
oi-v_L>, diminutive of oUL>, "a worn-out garment"
(249, 2).
o r
(J**A>, "withdrawn or concealed from the mind" (233, 15;
344, 8).
Go,
, "discussion" (394,9).
habitually, ordinarily" (391,5).
, o/" /ot?e, "corrupt, spurious" (208, 19).
V with v> u to wrap one s self in a garment" (38,14).
X "to induce ecstasy voluntarily or by means of music,
etc. (187,5; 277,19; 303,9; 336,16; 342,6).
. IV (358, 6) = u*^ IV, q. v. VII ^Loji, used mystically
(358,7). ^Ali, "obscure", "occult" (240,2).
" G io_
JJ*UA>, explained as = a -Jlo (358,5).
. The Siifis do not travel Q^JJJ, "for the purpose of
making a tour" (190, 4).
137
The Persian words c>^_j<-> [> , "O friend !" were used by
Sahl b. Abdallah of Tustar in speaking to the father
of Ibn Salim (326,18).
(33,11; 243,3; 384,14).
/J> pi. (14,17; 42,7; 54,15; 296,10; 335,3).
o _
W*7A J*c or Q, "to escape the notice of any one"
(128,10; 423,3; 426,8).
IV with uj, to transport the mind" (344, 17).
VI "to affect the state known as ^Uo (see the defi
nition, 347, 13) or to induce it by artificial means"
(187,6; 291,1, where the correct reading is
II "to let any one taste" (372,10).
s. ft^
(266, 5). When dying, Murta c ish desired Abii
.
Muhammad al-Muhallab al-Misri to pay his debts, which
amounted to eighteen dirhems. After his funeral, the
clothes which he wore were valued at eighteen dirhems
t ft ___
and were sold for that sum, y*Lj UK __j^i, i.e. the
amount of money obtained by selling his clothes tallied
exactly with the amount of his debts.
The phrase bears another meaning in the sentence
= o,, ,0.-
Jj ^A UAoJl~> U-LJ (272, 11), "Would that we
were rid of it (the samd c ) on even terms", i. e. with
neither loss nor gain. See Dozy.
IV <jp (252,19 m verse; 317,6; 404,9). &?e Dozy
under IV.
138
AJli! opposed to ilitjAS. (368, 9).
O w 5
oUeb,, "quatrains" (299,3).
o
^ with j, "giving more hope to any one" (62, 9,
where the MSS. have L>J and the text, wrongly, L>.l).
Y t0#A uj, to be characterised by anything (6,17;
7, 1, etc.).
III sUJj-*, "adjustment of rival claims", opposed to
alJyo (425,6).
0~ J 3
The meaning of (j^a/J! ol3>^ is explained by the author
(61,13) as L^ilcLb if L^kij ^c^ L0^Xj.
o
VIII with ^, "to seek profit for one s self from
one" (200,14).
IV used mystically in reference to Jus^jJi
(358, 7; 385, 5). VIII in the same sense (358, 7; 388, 11).
Jj>^x (358,7). Cf. ^o.
) .<&
with JbC, "most refreshing to Me heart" (217,2).
o bjJ! ^v&J), "the dancing Sheykh" (290,19).
UftW with j, elative of oJ: IV (142,6).
iC-oUj opposed to XJL\/O_AW (29, 12).
_ JO-
The words ,*&jJ) o^xXiJ (397, 8), "I should have bound
the girdles", appear to mean, "I should have caused my
hearers to depart from the true doctrine of unification
tawhid)". The .0: is the badge of dualism.
139
U"
u (329, 11) .UJf ^ *-X^-. according to the com
mentator on Qushayri, 194,11.
o
Ill .fj**, "secret converse", feminine (344,8).
iXojj*. Axyli (364,19). >XxyL (29,12).
3 w , S _o>
JCx*w . ^5y r^*^> "wild marjoram" (289,9). In the street-cry
(^j JjJot-Av LJ the redundant a^ /" is probably correct,
though Kalabadhi in his Kitab al-Ta c arruf has ^5^ yJu* L
(Massignon, Notes sur le dialecte Arabe de Bagdad [Bul
letin de Vlnstitut frangais d arche ologie orientale, vol. XI],
p. 11, n. 1).
VI ylJcJi defined (342, 5). See also under <-*&&gt; VI.
Ill w^/t j^J], to rely upon amjthing" (347, 8; 413, 4, 10).
VI with ^j, "to affect reliance upon anything 1 1 (187, 6),
but see List of Addenda et Corrigenda. Instead of
OJl (291,1) read yi*jjf.
is used as a Persian adjective in the words
L*. "Poor Yahya!" (188,12).
III passive, with j of person and uj, "to be pardoned
o _
for a mistake 11 (7, 16).
Ow
Xj^Ujw (317,2), "a kind of boat". See Dozy.
IV ver& of surprise (404, 20).
II with ace. of person, "to permit" (177,13).
o
iCx^, "just measure, due proportion" (417,22).
II "to let go, to leave unharmed" (327,3).
140
LT
G oi . -- Goo
^i. V c^-^j , "inattentiveness" opposed to cU^JUJ (297, 1),
Ui (44,11; 412,19).
J . II (_X-jJs.xiJcJi , "the command that religious obligations
should be rigorously and perfectly fulfilled" (86,13;
87,6, etc.).
. V with ^Ij, "to expect impatiently" (415,6); with J*c,
_ o
"to be acquainted with anything" = J^ oy*I (404, 0).
Goo
X LJl-XCOCwl, -eager expectation" (159,7).
0~,~ _, < ) G _
LJj = iLsyfc (47,18). See Lane under ou-&.
^yi, "price" (131,11).
_ o >
i. (317, 3), "a handkerchief used as a purse . Persian
- ^ O }
The Arabicised form X^JLAV^ occurs in the Burhdn-i
Qdtf (Vullers, Lex. Pers. II, 426).
ii, "something unjust or tyrannical" (254,5); "trans
gression" (410,20).
j-xJa in a non-mystical sense (375, 6 ; 376, 3) ; in a
mystical sense, with ^ (385, 12). See Dozy.
- G
w, mystical term (346,11; 375,5, etc.)] pi.
(346,17; 380,12); ol^ (374,11; 380,5).
,
fc, adjective: o b^kii oUl^ (380,10).
, "a barn where meal is sifted and stored"
(375,6 14). This word is unknown to the lexico
graphers.
&. II (284,20; 345,18; 346,1). The last instance occurs
s
in a verse by Hallaj and alludes to his ^LxA;
Cf. Massignon, Kitdb al-Tawdsln, p. 138, n. 3.
VIII with ^j-c, "to be concealed from" (225,3), but
probably the correct reading is
V with J^e, of a saying, "to be unseemly or abominable
in the opinion of any one 11 (398, 17).
w^, "an ingot of gold or silver" (326, 11 foil.). Persian
w (177,2).
V with Js j of a saying, "to be altered to the detriment
of any one, to be perverted in such a way as to excite
suspicion against its author" (393, 14).
V "to beg for alms" (197, 3 ; 210, 15).
XjJuJLo (72, 2 ; 424, 6). Cf. Dozy under xJbuX,^, which
is incorrectly vocalised.
3 > 3 >
IV ^oxi (43, 6) = u
The phrase ^Ji^s^o AJ ^_aA-ji (generally used in a bad
sense = B^kXaJL *suM) means, I think, with j of person
and uj, "to reveal anything to aw^/ owe", in a passage
(426, 7), which may be rendered: "If any one really
professed this doctrine and supposed that his teaching was
revealed to him by Unification (tawhid), he is in error".
jbo. ...LsdxD, "parasite" (192,7). See Dozy.
, "crown-lands" (169,18).
VIII "to bewilder, to distract" (296, 19); mystical term,
"to transport, to deprive of consciousness" (228, 12 ;
372, 19 foil.). Cf. my translation of the Kashf al-Mahjub,
p. 390.
&ft\M (162, 6).
of sounds, "composed into a melody" (285,8).
142
wto . L:Lui3 el/to used mystically = *LLs (j^ or L_jL&3
(387,14 foil.; 389,11,12).
G o -
.*.*/nV, mystical term (ibid.).
VI o/" *Ae eyelids, "to become closed" (251, 1). VII
J^c, "to cover" (240,3).
G _ >
^Juko, a garment worn by Siifis" (27,13; 38,15,
G =:>
where it is joined with iotiyo). Not in the Lexica.
cj
vJJpLL, mystical term (294,3). See under \3j (346,3).
>=r^ J > (303,3).
"a tumour caused by plague" (135, 17).
-
, "occasion of censure" (385,13; 394,20).
IV (185,21; 406,16).
V with if, to look forward to, to desire" (108,5).
jJLb. In the phrase exX^wJl ^JLLJI (349,13) the
meaning of the former word is uncertain. Read,
perhaps,
o o
^J, "with a cheerful countenance" (161,9).
otjj! (52,1; 66,10 foil.; 412, 5, 8) = LuJLi (14, 2).
JLlL, mystical term, 228,14; 357,20 foil.
G o
(j*ULjf, ^ f r^ a mystical sense (388,11).
, "object of desire" (98,2; 147,18; 158,17).
, "a female player on the ttmbur" (298, 6).
143
(344, 6), "reserved or morose in disposition".
G J
Ill JL*->LL-* (303,12) appears to signify "cheerfulness,
gaiety".
xb, purity of heart (279, 20).
G w - 1 ^
u^yJax), of saZ/, "mixed with^f, seasoned" (328,9).
IV "to make dark" (411,6).
G o ^ G o^G-o
xJLLo . KjUa* (*-^ 5 "a dirhem wrongfully obtained"
(210, 15).
VI ir7A V) /^ ^^ (225,6).
^, "in absence" (265,13). See Lane
e
X passive, with L->, "to have anything imposed upon
one by God as an act of service" (116,11; 195,19;
318,11,13).
X with Q, "to become effaced" = (J Jo (214, 5).
VIII ^eJJiit, "keep the c iddat" (139,19), used as d
formula of divorce.
X "to seek alms" (171,7).
Ill "to present one s self to, occur to" (30, 15, 17; 71, 17;
83,11); of a dervish, "to put one s self in the way ot
any one, to approach any one in the hope of receiving alms
(48,21; 175,1; 184,13).
144
oLtoJjw, "objections to an argument" (9,11); "doubts",
"evil suggestions" (71,2). Cf. AnsarPs commentary
O
on Qushayri, II 150,25 and the definition of ^.Lc
(348,8 foil.).
-c. "to know God, to bo or become a gnostic" (353,3);
V "to seek to know God" (353,2).
pt**, "the acquaintances of God" = ^.^LjtJI,
"the gnostics" (344,3).
->i, . -
jt. VI sjfc uUJ, in a verse recited by Shiblf (405,5).
j.jc. .+-;! jc , "an obligatory religious ordinance", opposed to
L^ (144,15).
. VIII of the mind, "to wander, to be distracted" (344,6).
&lic . V with Jj, "to have a thirst for mystical experiences"
(289, 3, 4). "
Jdac . V M>fYA Q, "to cease from practising rules of discipline 1
(406, 2).
Joe. VI "to find the vision of God or the like too awful to
be borne" (373,2).
Sc. VIII "to form a thought in the mind" (331,8 foil.).
ic . JJifi, "fortress" (265, 3). According to Lane, this meaning
is of doubtful authority.
, with ace. and [y>, "to know (distinguish) one person
from another" (159,20).
*iJL*Jo , "a means of livelihood on which one can
o -
reckon" (326, 6 ; 419, 13, 15). Such ol^JL*-x> are in
consistent with real trust in God (tawakkul). Cf.
Richard Hartmann, Das Sufitum nach al-Kuschairt,
pp. 29 and 110.
145
T., ; opposed to ^joj-^L^J.j nthe Stiffs of the lowest
grade, the novices who have not yet entered upon the
mystical stations and states " (46,4; 70,16, etc.).
Ou kglc cJui, "his hand festered" (304. 10). The same
phraae ig used by Abulfeda, Annales Muslemici, vol. Ill,
p. 420, 1. 16 (cf. Freytag under Jw-c) in reference to
an Ami r who was wounded in the hand by an arrow
and died of blood-poisoning. X with ace. of y^r^n and
^, of God) "to cause any one to be occupied with
actions of a certain kind, to predestine any one to do
good or evil" (26, 19, where w must be understood after
^ jc; 38,18; 392,17).
g
, "blind" (255,6).
t
^ . V "to become strange or extraordinary" (247, 10).
~.i JJb, a foreign country" (192,21).
O-- . o >
r. . VIII ^sJow, <c a source of inspiration" (381,2).
. J- . II "to plunge any one in ecstasy" (381, 8).
__
^c, a term denoting absorption in ecstasy (381,9).
lx3tf, "erotic poems" (419,21).
., "bleached" (187,13). See Dozy.
^ic.. II with ace. and ,ji, "to conceal any thing from awy
one" (290,21).
^. i^c, "senselessness caused by ecstasy" (311,5).
<5
^Uc, o/* a mystical saying, "abysses, profundities"
(181,20).
k
i 4 6
X with ^JJ, "to implore the help of God" (173,12;
184, 16).
o -
yi, of mystical language^ "depth, profundity" (381,1).
L^lli, "absence" (387,16,17; 388,16 foil.).
IV and V used in a mystical sense (374, 4, 6). Cf. the
definition of (373, 16 (foil.).
:^03. o~CJ, "gruel" (183, 10).
55 5 o
X3 . _yi-ftj> Jlc, "the science of mystical revelation" = Siifism
(18, 16).
>3. I do not know the meaning of <3_s> in the phrase o_3
sjj.Lsrj xi/ (146,3; 188,15).
Kl&&gt;5$i "the Absolute Oneness of God" (348,19).
^AVO . V "to become disordered in intellect, to lose one s wits"
(285, 20).
aJ. V M?^A ace. and vj, "to provide awi/ owe with food"
(415,4). VIII iw the same sense (415,6).
mystically = ^ (388,10).
,
}J5. YV with ace. of person and U^L>w, "to deliver a greeting
to any one from (^) any one" (375, 1 1). See Dozy and
the Glossary to Tabari.
y ~<&
j;i. v-jJsJ w/^/t j^JJ, "bringing awy one nearer to God" (142, 6).
147
_y>. IV "to fill any one with anguish" (266,15), where the
verb is parallel to, and apparently synonymous with,
3 . Of a crude mystical saying, "to adapt for use, to soften
it in order that it might be communicated to others"
234,4). The reading, however, is doubtful.
*3. V of clouds, "to be cleared away" (343,5).
. V "to practise austerities", used of material as opposed
to spiritual asceticism (5, 2 ; 56, 1 ; 413, 13 ; 414, 4).
. V of ecstasy, "to come to an end, to pass away" (310, 15, 16).
(j-^t , elative of yl5 (120, 12).
, with ^ of person, "to block any one s path, to prevent
any one from going on his way" (62, 14). V "to be
unable to continue one s journey" (189, 21 ; cf. Dozy
under the seventh conjugation of <r \-t 5). VII "to be
reduced to silence" (225, 18). X "to make one s self an
obstacle to any one" (109,11). The tenth conjugation
does not seem to occur elsewhere except in the sense
given by Dozy, which is inappropriate here.
XxLS, "a piece of money, the fare paid to a boatman"
(317,3).
ja*5 . II of gates that are opened quickly, "to rattle" (267, 5).
JJLi. V "to eat little, to live frugally" (166,9; 191,17, etc.).
X "to become capable of doing anything, to find one s
strength restored" (329,19).
) s. <;& o Z-Z
8 V O^ CT* J^ ^i "^ ne ^ ea8 ^ I can ^ * s * see
(291,6).
? "a professional chanter of poetry, which was gener
ally erotic in character and was recited for the purpose of
throwing the hearers into ecstasy" (186, 11; 290, 1; 292, 5).
148
-li signifies "to rise to one s feet under the influence
G
of ecstasy" (186,15,16); |.U3 is used in the same sense
(187, 5).
, "the Sufis" (186,16, etc.).
s, "diarrhoea" (150,1).
5 G
j>, pi. of /*-jl5, "the attendants in a hammdm"
(147, 18).
G*. o-
xyo^xi , "subsistence" (243, 3).
, "acts of self-mortification" = oL\L^ (415, 14).
VI yl&dl vlo, "love of amassing riches" (410,3).
VI with (^Ic , "to throng round any one" (233,16).
II "to beg" (191,18; 199,15).
G o _ J
, "a small fragment or crumb of bread" (205, 16).
, pi. i*hf t of limbsj "clothed with flesh" (251,4;
352, 18).
-O 5
. "the hidden vices of the soul, the secret feelings
of the heart" (171,4; 172,22; 296,16).
G
(M^-JL^ (242,14) appears to signify "arcana, mysteries".
The saj c j however, suggests that the true reading may
be ^U^j, "metaphorical description".
G o
^Ju5 , "a bag or satchel used by Sufi s for storing
small articles" (194, 20 ; 266, 6). According to the Lisdn
(XI, 221, 10 foil.) the U& is sbl
149
>\xJi cbCo &*3 ^^J Jsj^b ^Lcj Lii ^5
Cy. Jawaliqi under &uU3j and Vullers Persian
Dictionary under &LuJ: .
- o- O
tf . V ^yo seems to bear the same relation to Ux-Lo as j
to ote (355,8).
, wse^ as a wown, "nature (?)", 241,19; 363,18.
*ixJI Lbl^, "subject to change" (365,1).
^ U $ in verse (255, 13).
ftt. II vl^l vjlf (37,17).
o
^. ^3 is equivalent to 3 f (399, 17). Cf. 398, 5, where B reads
o
*$} instead of ^.
L\J. JuJ, felt" w;orw as a garment by Sufis (188, 19).
in the text is a mistake.
O ^ 5 >
L\J. Ill oUo^U (222,8). Perhaps olk>^x> should be read.
iiJj. xJuftH oLcJJ (222,2).
v3jJ. II to delight" (368,7).
. Ql^vJ feminine (121,18; 411,9). In these passages ^UJ
is equivalent to ^Lo or .U_c. Cf, also 44,2; 62,18;
and the definition, 353,19 foil.
o
. axy, a subtle or spiritual influence", such as resides
in music (269,13; 284,13).
. IV "to cause any one to lick (taste) anything 11 (253, 6 ;
372, 10).
150
i&S . V with ^ , "to receive inspiration from God" (423, 22 ;
424, 1).
& . II "to give awy owe a mouthful of food" (184, 6). Cf.
Dozy tmcfcr IV.
L<? sJ. IV M>*7A ^J], "to communicate anything to aw/ owe"
(428, 16).
U. IV with vj, o/ ecstasy, "to transport" (245,14).
^J. i^o^U, "gleams, flashes" (239,19).
c/ c/ _
j with jJ] , "taking refuge with, having the utmost
need of any one" (235, 15).
J. II with j of person and v_j, "to indicate or signify
- _. 1
anything to am/ owe" (244, 7).
^1. BJLJ veroa^ noww (100,5; 173,7).
^
jJ wsed 1 as a negative particle (26,8; 210,11); as a
equivalent to ^JJ> (387,13 foil.).
xLl3 (387,13; 390,5).
lo relative, followed by feminine pronoun (2,7; 11,8; 123,
19; 257,2); by feminine verb (320, 8,9).
G 03
*. xXx>, "enjoyment" (64,7).
VIII = ^ (39,5; 297,11).
Ji^ = l5 (396,5).
"apricots" (199,16 foil.). See Dozy.
used figuratively in the sense of "to read the Koran
laboriously and without pleasure" (43, 3).
, "adepts in Siifism" opposed to
fj (404,16).
j,, "in public", opposed to ^JWl , "in private"
(262, 18).
Si = "Si, "full" (194,15). See Dozy.
O -
"inaccessibility, secluding one s self from society
(312, 1).
c5 >o-
( ^A . LotXlf X * g A , "the ordinary materials of life" such as
food, clothing, etc. (11,12).
oy . II with Q, "to cause any one to die (in a mystical sense)
to anything" (242,4). IV in the same sense (244,8).
-yo. V "to discern, to distinguish" (311,19).
.h>. * . X "to elicit by mystical interpretation the hidden meaning
of the Koran and the Traditions of the Prophet" (4,10;
6,3; 9,1; 14,14; 81,2, etc.).
;Jo . VIII with j , "to comply with a command" (230, 9).
. IV 2lJu|, of a sweet voice, "melodiousness" (269, 17).
j. II "to draw a deduction" (306,17); III "to come to
close quarters with, to have actual experience of any
thing" (15,2,14; 20,6; 75,13; 77,3; 179,17; 358,4;
369,12; 379,3; 404,3; 422,4).
G - J
o^;^, "mystical experiences of a permanent kind"
(3,19; 78,3; 378,20). xJJLL^ (345,12), "a mystical
< state that has become lasting". Of. R. Hartmann, Das
SfifUum nach al-Kuschair^ p. -86, note 2, and p. 88.
. VIII in a mystical sense, "to enravish the heart" (228,
12 ; 239, 18).
152
&cio . X of spiritual delight (217, 3).
. (joJJ! *Li\Jf, "that which is absolutely and unquestion
ably unlawful" (221,14).
. v ^) "to be intent, to concentrate one s faculties to
the utmost in prayer" (153, 15). Of. the Glossary to
Tabari.
^laj. ^fej, "mystical speculation, disputation" (239,12,13).
G G w J
jbli, pi. jUai, "one who speculates and disputes on
mystical subjects (239, 12).
&xj. IV "to refresh, revive, exhilarate" (106,3); VIII "to
be refreshed with joy" (303, 4).
o
^sj. Ill t0#fc jj-,, "to be averse to anything" (164,10); VI
o -
with ^, in the same sense (169,11; 285,7).
*^3. xliU&ft, <ithe sensual nature" (368,13),
iaSi. VIII o/" purity, "to be destroyed" (341,2). C/. Dozy.
oS
t, elative, with J, "making ^n e/ 1 more poignant"
(261, 16).
. JsLo, of those who are dumbfounded by fear of God,
(84,6).
>J. V j, "elegance" (5,2).
. Ill 8t 3 lu ojpp. ^o B^ (2,14).
^. X passive, with ^, "to be possessed by ^e thought of
God" (398,13). ^y^wlt, ^.A^yi (386,7).
&&. V M>t7A J,, "to plunge into sin" (265,7).
153
, "error, mistake, slip" (7,16; 156,11; 393,13;
410,20; 411,3, where it is opposed to ^>).
V < i^S ==LL^J , with t^, "to rejoice in contemplation
of God" (372, 3).
13 10 or ^cO j>, used for the purpose of calling attention
or for emphasis (65,18,19; 117,3; 153,19; 159,11;
171,7; 177,23; 183,11; 325,6; 404,15,21). The phrase
must be translated in different ways according to the
context. Cf. the Glossary to Tabari under y.
Xj-0, "essence or absolute nature of God" (81,13;
255, 16).
A>10, "my eye became inflamed" (174,3).
G
,010, contrasted with ^10 (349,11).
10 , explained as meaning (j>jCxM (350, 1).
^
V L\^ii AXJ (356, 18).
. IV See J\ r
. Ja^, "a waist-belt or girdle", in which money was
carried (194, 12).
- \J&&\ X*L, "largeness of nature, generosity of dispos
ition" (294,18).
- II w* ^, "to re g ard with suspicion".
L^Ivj in ritual religion is defined by the author
(149,4 foil.). It denotes an excessive zeal for what
154
is superfluous, (faffiil), leading to the neglect of
what is obligatory (fartfid.). Cf. 145,14; 148,16.
G o _
(jJj-**5 in the same sense, 149,3; 154,8; 156,11.
Cf. Dozy under
G .- _
- .- _ G _
. Yl J^ofjj opposed to OiAe a<# xjyj* (340, 4, 5).
. II ^ (210, 16).
. V m^A j, "to become settled and established in a
mystical state or station 1 (369, 2).
, feminine (282,2).
. X "to bring to completion" (224, 6 : read s r ^iwj
wl> = tlie adept in Siifism" as opposed to the novice;
- O - O )
385,9: *xcyU*Ji UJt, "the ultimate goal"); "to take
entire possession of" (343, 3).
. VI with Ji, of benefits, to ^e bestowed abundantly
upon any one" (193, 14).
, "to make an impression on the mind" (342, 18) = _
. O/ 1 . Dozy.
, "detraction, censure" (2,15; 20,8;
376,17; 393,12).
. JU%, "protection given by God" (240,18).
. IV J$ (30, 6 ; 34, 2 ; 81, 16).
ivr
ni
rvv <u.
IV \
f
i r .
m < HA
\A.
ryy
ryo
\^
\yr t
\yr
TAI
\yr
Ui
tvi
m
ivr
M.t M.V-i.o ^o-\^ t\.-A"\ iAY <A--vr <Y. oy
Mor Mil Mn MVi MW MTi Mil MU MIT
rro ^r\i <nv <r.v <r.i
TAY
ii
n Y
irv t
ryo
\vr
. O i ^ J.al\
i rv <
vn
vvi
trx
Mil
r AI <
no
\i
rvi
U
\v.
irr
MA- i\Y
I H < o.
nv
\
l^ Jl>;\
<rrv <rro <rrt <rrv<n. <r.\
nv ^
r.n
\VA
ilo
Jlj JWJ\
r.i
r o"\ i r
< 1.1
-. rrr r
<TAA
ill
r\
r AI
30
rrr
1A
v\
TAA
i.y
^ \ A
rr
\\\
<ru
\\o
O <
TAI
r . 1
r. ;
- < ru < i n < i
rvi
rvv
vv. 1 1
4 *O\ vJL-t c
\ ^
\YA
rr\
r\o
r.Y
\r\
in
<rrr
. <r\y <r.i
TA. t TVV
.i <i.r-i. .
nr
\ir
C1\ Jc ^
s
\tr
J
ryc t \\. i JU.J
rvi
<
r AA
Too
r \ "
.
rt
r \v t r .
\ ^i
I VI
TAA
^\ >\
Jp
rvy * r.A i
<v.y it.,
. v < r . r < i AI M IA
i .
n.
vrr
\
TA1 t \ oe \
TAA
pjjH Jc
MYY
r . y (
TA <
n\
ru
\ i \ \ ^r 1 1 n-i ry M r
ryo
r . \ i tij*
r .
\ V
cy. <>
loo
111
\V-\ IV
IYA
\VA
rrr
1.1
11.
.y <rAo
\r.
vrr ^
Ufc Jl>J\
il
\ .i.
rvi
4fl\
1TA i 1 1V M \ \
r n r \ r
JUP
trv <
r .
i*t.
\ 1 . d
r \
TAA
\Sal\
MIA Mil Mit MFA MTV MIA M-i <A1 <AV <Yi
<n M1V MAI MYl-lYi M1Y Mli Mir Moo Mor
<rry <ru-r\y <r.i <r.t <r.r MU MIY
rio ^.y <^. \
iA
ryy
MAI MAt-Ul Mil
-rr. (T\i <ru r\.
ti. .-
MiA UA-M1 MIT
^r.y <r.i MIY MU
To.
10
ryi < ryo
itr
To.
. A ^
vrr
^
lo
. i\ \o
rvr ^ i
\ \0 i A,
MTV
MYA MV1
.l M1V MAi-lAI
Y
ri.
rvi
\
\YA
MA-
n. ^r.
ill
TAA
\yy
TAI
MAI MAI < lyi MY?
29
l\\0 L?.
<r.y <r.
YA < in
\YA-
rv MT. ;j
l.V M.
4*
o < 4 JUP-
ryy
11V
I V-aSJj J
irt-irr
riA
r.y
c*
t -\v ^oo-
\A\ \.
r . v
1AA
\A
in
TAA
in
MYY
<nt
IV
m < \
\YA
<rr < IY
. I < HA
rvr
A
\ 1 A
\ . A
rr. <ru
TA1
\ < oSj a ,
C
I A-
1TA
vrr
\ V i
it?
vr
t U* (It-ciVcTo
nv
i IU t \AA
<rn-nt
\A\ i 111
<rn
I VI t
T . o
too
Ul
MAA-IA1
-r.t r.Y
M\A M\Y \\o
lYY-IYi
m t\\* < ur
TYA
r . l t
\.i
r . "i r . o < m \ At < m < i IA < o \
. i
\Y
in
r AY i
ill
r . v- < t A
rrx
\VA \V. < IT
<tr
irr
rr ^ < iA
no ar
n .
11.
r . .
in < i- <
a 1 -
\\\
rii ^r.
r . .
<\AV
riA
PI < 4tt\ JU
\VV
rv\
TAA < TTA
rvv r . A M .
r n
r n < n r
IYA
r . v t u
ar
<ru
a 1 -
\AY
IY\
\Y.
Jils\
ni
oo it5?>-V\
IYA ni
Mil tot <i.1 <1V <u^
M1"\ Ml. MAt MA. MV1 MVo MVi MY^ MY
lAi < IYA
nv cni <nr
. t \"U i \o\ <
\\
r .
nr MAI
lYo
4^9 i Ju\ Mj iV^i ^
j t-V;V\ J.;
in
(\) J, J i\. (0 oo,. If il^L^l is the plural of dilj\ (see Dozy),
either o^vw (cf. Kor. 79, 3) or c^tu, would be possible. () ^^
AJ
*
a - LJ
lAf.1936
0) Snppl. in marg. (0 Kor. 17,87.
f \j u^ 0\
JUS flc ^ _
J\ ^ ii,
j
\o
^lj. J\ (J iJ\ A.\s>\c>\
word is almost obliterated.
JuJ\
Jp Up < ^iU j ^ ti L-L A*5 vilila)
i u-)^.^alVj ic\
J ^ V) -
:>* JjVsJ < uj\Af.l92?>
i\J\
0) \y>Ua. ( r ) Text om. () A*$> . (*) Suppl. in marg. The
marginal passage reads ^ i^Wc- (J> Joni\ oli^. () (jV*x_j . ("^) ^V^^.
( A ) UM_^C-. (^) ^Ui^ ^r..
28
5>
GUV.
\j\ 5
r- ^j J A-*JL; ^ iclA\\ J\j\
j
j
iyv V
J.J ^kbrAf.
Jp ti^J
" \* &*
U
o r-
Suppl. in marg. ( r ) 5jL^\.
Text om.
J^l \S jJ>
Ltf-
ii j^\ C^ (j
U
< ui\ ^,0 *^ JS (jr^ .oil
\o
4
Kor. 8, 23. (0 .ix^j..
.,4
A, <ji\
Jp cu5j jj^ Qj
j- y
> <a\
j\ JL^ ^ci\
iiiV^_j U\ <*~j \ JU
dili [ \]( f > ^ \ J \y\ V Ci5
Vklc dili J .
r
(0 Kor. 24, 31. (?) Suppl. above. (M Text om.
ls JVs
5 V- *
fr -. .0i
^ ^b *^ i^r O
U ^ ^^J ^u 3 C \ ^
Cr*
o
J
Kor. o3, 11.
iTA
ju
Vc
ci\
0)
iry
4
j. Vc
UV,
V\
Vc
O" 4 V^ C (3"*
"* i
Jp
^ Jc
is A*aJ\
J\ JiailV. JV$
.^ \> A-oJ 4.. v i.^
(0 Text om.
i 40.V>V\ C^Wlc i\ UlHfS v_A>
\
^Jc JJ jl\
> __ i
^*
V 4il
\
LT-U
J,\
.. ii,\U\
J,j>(n \
U
U.Af.1886
u \ u 4\ 4\L> u
0) Text om. < r )\>. (^) Je>
Ul\ ^ *
b
" s*
xtt ^ ^$>- W ^*j i 4.-JL
J*\ UTir^ti t^V "^ 4*0^"
-* VJ * Uj Cii Ji ^ Jo^ ^ij
in
(M Snppl. in marg. (0 r L . (^) Kor. 80, 2732.
trr
Jp Lj\
*. i\
& ff*J\J U\J\J
di3\
4C\J\
AX^lJVt LJ\
;
JW.187&
U
U
JV, ll^
(0 Uaii. (^) Kor. 19,25. (M
text and J^L is suppl. above, () Suppl. in marg.
o \ is om. in the
V.
Lj V.jl^ ^ i^J ^C: \ VoU- cr 6 ,
l u
trr
(\) Kor. 24, 40. (0 Suppl. above. (^) Suppl. in marg. C 1 ) QJ.
() Kor. 18, 64, 0) Kor. 7, 142, ( v ) Kor. 18, GQ. ( A ) Kor. 18, 72.
tr i
\
(3
. i 4^ diSi
\
CVi^ JW
1-1 \
GG, igw J\a
^ > -
J j ^ ac; ^ J >
U , ^ , i\ L-* ^^ , 1V$ 4j\Af.l86&
L> , ^\
(^) Kor. 25, 64. (0 Kor. 15, 49. (?) Kor. 21, 26. (*-) Kor. 38, 45.
() Kor. 38, 40. 0) Kor. 38, 44. (Y) Kor. 15, 99. ( A ) Suppl. in
marg. (^) ^^ written above as a variant. ) J j--_^ -
-j
U
J
JuJ\
. i > j ^. A V.
if
cs**^ cr 9 *^J ^-^J ** - r ^ ii ^ O
< dil j J ialc Ai* dlta
Af.lSGa
(\) Suppl. above. (0 Here the text adds: J^\ ^ UjJ\ J^>.\ J.
Jf these words are genuine, there must be a lacuna in the text.
< OP f v*y\
\
(3
(5/-
0-3^1?
ci\ jVi
Jj\ . J <>
i V.
U
(0
Text om.
to
J. ak
o*
U
i i Vo
Ul\
jv,
^ .Y\ o
) O J^ \5j
j\ U _^5 Jp jjy JU\ 5^5_j J\ J-\J 4_J^ lj dili Jt
So text, but probably we should read ^v^a* ^
it v
u
Jlo ti\ J^j ^^ V J*
vi\U\ U
~s
cH \
, \
Vpl
27
o \
4 _ ,J\ ^fttA*
VI s __ j\
vfiij J C
A Mfll
l (3
0+-*
V.
V:Vj V, ^ f >- VJ ^ ^ cAs
(D
A
r \y \ jrl
*-
\\
is
Jc c^-o\Jj
(0
() So in marg. Text \
A, c
^-^ iJsj i ialc (j ^ di! 3
u-^ -a- o
\
jw:\
u-^AM
^J >
o-
The last two letters of
by conjecture. (M
( Suppl. in raarg.
have been cut away in binding and are restored
ic
JViJ
\ oA* oy^- ^ 0) V;\T U US
dili
*
ac \* J^ *
V\ oUJ\ d Jy^A\\ -. ^1 4a\ <^ \ J\5
U J\ ^ A)
i \ r
^ x __ ^ 4 ^ s-*^
\i\
.)A.) oJJ.JtA 4.A^- ^/V^iJl v*)>^ L^-_5 J*&\ OJ\^A \^ oj^al (J"to ^y
^> > Afl82ct
^y-^ v ^*^ ^ 4>:
j L t
^U Jl\ -\ L
Cry.
* Ji
0) JaM. ( r ) Suppl. in marg. The words <u^ and ^ have been cut
away in binding and are restored by conjecture. (^) Kor. 6, 161.
(*) Kor. 39, 13.
in < u, j\ j U
diii O-.V ^^ S^-j ic ^1 5yA^ ilj <J
U^
v,
JAdl JU ^
\ M I * " "
U WJ
JU <j\ J^ ^J\ a ^ (5/j V-
1^ cJd\ J ^ U
V\ j A/US ^ ^ x\^U\\ ^ r U>
\ .UjAf.1816
J ^ J
p U\
/u\ v^Jiai t^vu ^Ui3]() gji\ ^ <j
U\
o r-
Oey^V (0 J-Juy. (*) ^j,- t 1 )*-.^. Suppl.
in marg.
u .
Vjji\
U U\i
J\5 Q
> U J i
i J rb f- ^u- > J -
\o
<J,\ 3, ,5JJ
ft 1 ^l U^>- Uj>- V\ 4jt* Jcsi U
0) J-Ju. (0 ]i>^L. (?) Cri.A^. (*) C^>x^. ()^.^.
^ iaVc ,j. jTl> J u-Aj
JoA
; 1
U
ajij i^ 4il\ J^-*"j uJ^ viU.A3 jtX^
\JLil
4,1 5
J
f .
.y^ H*"* O" ^" -k > ** Yi ^J Jr^
( r ) ^. (^) Suppl. above.
j \i -
VJ y\3 ^yL\ Ju^
Jp vilJj ^ ^9 V^ ^
(^) Oj jyi. (0 Suppl. in marg. (
() Text om. from Aj*\ to Uj <d^9_j. The words suppl. in marg. have been
partially cut away in binding. In marg. ,jVi\ ^j$\ V_j. 0) Jcj^.
i.v
Af.1796
^ \ ^a>.^L J** ^ 4tt
, v\
P- A., ^o Ls\ j^i
(^) At this point there is a considerable lacuna in the text (A), five whole
chapters and a portion of a sixth chapter having fallen out. Their titles are
given in the table of contents at the beginning of the MS. as follows:
(1) viiii
(2)
(3)
(4)
(5) ot *- <UC. o c &.*
j Ttu,^a
\s \,
(0
\3\
JU3
i J^ w j\ ^X ^-^ i/*^
i\ jw:\
U ^JO, j
i ^r V^ 31^ J -
^%> \r
\o
AX-
U, r-
0) Kor. 23, 110.
(0
i.o
-^_|_jy\ <u-*r ^ ~
J\3 Ai
<^\ V\ J\ ^1 dl^L ^
X? ^J t3 ^J ^ v_^^>- Jp 4^ J->P ^
. f
-y0 f?
4W l\ .-,
It \ * I I
..- . U-X\ \o
V;\ Al ^l i\ V,\ \ U J *. V;\
v\
CAd A=. (^) <y^.*\. (^) ^c- written above as variant. (*) Kor. 35, 11,
\\. 0) Suppl. above.
A.,
|l 4J53. O^ ^y ^^-a i^/XJ^ jW ^J"! 4.LAP- A-l
e" s~ "
iC& ^J&j ^y. JS J JVJ 4JU\ a^rlj ^\ Oir!
y; U r i\\ U]^ 4\ u-
i JVii
o & ^/^* O ^^ ^-^J -V^ O
Sly ^^^ 4j)\ o^O- A O^ Jyi ^ tfj^-^M ^ 4.A& ^^4 U \
VI
\i <-VC J AU A.
U. , Aft ^.3 AJU- \o
\ \;\ oJ^
lj^i ^ U JaP Ja>- di A diU, ot}. 4tt\ dl^ V^ 4ll\
\i AU\ c5>- *cS^ ^ oVulV\ ^ AHI\ dlly J AAJ\ r-
U\ A^J j|Iii\Af.l786
(^) Here B proceeds (fol. 131a, last line): A ^>( -^a j_j. This passage
occurs in the chapter entitled ^^ u oj \^ ^j^ J.^ f\\*>j J ^>V ( f l- 119ct >
penult, in A). (0 Text ora. (^) Snppl. in marg. (*) Suppl. in
marg. The words \j\ and <\i\ ^o have been cut away in binding and are
restored by conjecture. () c ^ . 0) AJ . ( Y ) Suppl. above,
o U ji\ (
V\
5 \ di\A. a.., (ji xp- sti 4.0 Uto
O* 4
* * 4
\o
<j^V u )
Af.lTSa
0) A in marg. adds j Juu ^ . (OB om. j\j \ ^ . CO B om.
() B J V,As. 0) B \jT". ( Y ) B om. 4\JU ^J^T^ii olj- ^ A ^^
s* > *
(^) B adds jTj> ^J. (VO Kor. 58, 8. Kor. has *y> N\. () B fiilj V
(^) B V,iu\ \i> O^T.? Y ) B (5^^\j. (\A) B adds ^-aU ^J.a ^j.
Oi) A U>. (r-) AV,y. W AB \k^. (rr) A ^Urt.
. r
Vl: f \/\
# U; Ji\ \ 1,^^
^ Vj^i\ ^ J
A^J U ^Ju ^( Y) Vj al\ JV5 A5
^,\ ^) jV *.;\ jJU*^
U ^ ij^i Vj^ \^9O J.~,Af.l776
I iiiyo iX* <ui\ J^- ^,j
>,M
rb A 4/ju O 4p- ( A )
JV^^*r-/ .
f. -f &
jb *>. ,\ r ,\., V\ L$*\ ^ ( ^ * )i* 2 U ti\ ^WL* \o
B om. (0 B adds vilU. (^) A }U>. ( l ) A ojy-. () B om.
\,j. 0)Bj\y. (V)B ^L. ( A )A^-. 0) B VtJc *a\ ^j.
(^) B om. <li\ ^j ^J\ J\5. (^) B ^. (\0 B om. from >^ to
*^j W (5j\ ^- ^ The words M^^ 5l t5j^ ^ are suppl. in marg. A.
(^) The passage beginning fcr 1 ! jVa and ending A) iV^ ^ is omitted in B
and suppl. in marg. A. Several words have been mutilated by the binder.
. J
AiU J\
o^ VijSi JVs ^ U Ai
> 4\ SL
J\a L L o^V^ j\ ^ > or) - .
0) Kor. 38, 2032. (0 B orn. (f) B 5_,. (*) A
(") B j^U. 0) B adds k\ \,. (V) A 51L,. ( A ) B
0) A J,^3\. (^)B^.. () B \. OOB
0^) B ^AH ij i^. ( ll ) B adds j_,\i o,.
26
i
*: ,/
JU
U
Jt^j V^^> r AX^ Uw
^
f.1706
JVU 4tU>\
0) B om.
) B 4 lip
(0 B om.
() A Jii.
0) A jib,
B om. ^^ ^ g^ ] \ J\5
( y ) B adds ^l
jl;VC ^ Ji^-
4
J ^J ^ A 5 J^ "^ i i J o^.- ^ M ^.-w^ A.\
0) B o\i\. (0 B om. (^) B OsW- (l) B VUi \f_,ii
^iH ^-JV, \U^ jyi\ U^V,. () B ^WJ. 0) B ^^ (V) B csi.
( A ) B J^. 0) B V,xU;_,. (> ) Unpointed in the MSS. (") A j-^A
( ( A Jj,. B Jj. Of) B ^\. (>i) B JJJ\. (*") B U.
<!"*) B ^\. (W) B ^c. (W) AB oa . (t) A o^ uU.
(f-) B o>s- <n >
Uc
Ju
jl,
V.
0) B app. yV^l. (0 Kor. 57,21; 62, 4. W
-j ^\ J\i. (") B om. 0) B }!_,.
B ,i.J/\. 0) B dl_^. 0-)B 1. (H) B
) B U\. (^) A &,. B U-. ( (0 ) B ^.i
Y > B oV.Ji\.\. (A) K Oi-. (*1) B
(Y)
(i) B
cm.
B JiU.
4S\ 4, (1)
\ V,
U \
If _,
^\ JV5
- > ^-
to-lj J*
A.
U
\o
, \il
J.J, ^
jr-
0) r>
) B om.
B B-r- oU
0) A om.
(A) B AS. 0) B < jj. 00 B tfJu.
() B ju*.^.
( Y ) B ^J\>.
(\\)
m
\
Jc
V;\
>j JJ^
J\5
Vc
B oui.
() B
(A) B
AB o
AB ^Jy.
J to jV
B B U5.
(^) A 5-X-i and so app. B. iuo is a correction in A.
B ^\. () B jp. 0) A Jj^\. ( y ) B
(^) B ^. A \. (^) B
^) A^Jj^. B 0^\j. O 1 ) AB
A ^St. (\ Y ) ABcu^. ( u ) A 0111 from
c. . (^) B \x-. ( r ) A U. (^ ) B
ilLJJ, f
\
<U>\
\ V\
U
AiJW
Ju
i^^ J>. o v .W a
0) B om. (0 B
() B adds
18, 75. 0)
(^) B lc .
B
^ di^b. (^) B &\jf>
I 1 ) Kor. 18, 73. ( Y ) Kor. 18, 74. ( A ) Kor.
(^ ) A 0111. (^) B ^\. (\ r ) AB ^T.
B adds AM\. 0) A^. ( n ) B J ^..
i. (^ B om. 4\ ^- \ \5.
oVut-
5 \
y,
iiv. c.u ,
4*
tf Jl\ IJ* ^ ( li-( A > U
^y^\ ^ -A*! s^^ailV, 1L
0) A om. (V) A L
from J r ^ to y.
(\0 B VL (\^) B
(A) B
- f.
\i) B
0) B ^ .
B om. ua\
0) AB
(") B om.
) B om.
<U1^ Jut ,V .
f
4\r^ ^ (7) \ (r) ^ OsJJU ^
,Af.l736
-) VI
J^> U
) ^ j^.;, ^. ; \ vij yu< ir > * "!\ \l, yj jy,
i, ^ a \ j *^ V\ V;\
WV. A,i.
l a jj ^jjS\ j
:j V.-J JiU\
-
Jt t^f
, __ ^t -J_/^i ,i_J *JM iAt Jfxlijj <-<_/> .>. _jU; i
(\) Kor. 21, 23. (0 AB Oijj)>- ^ B ^ dUj>. I 1 ) Here B
(fol. 232a, 1. 6) proceeds: -^ j^\ iLi^ J\ ^i^j o \ <J\^ ^V^T j. These words
form part of the chapter entitled ^^ J\ ^a*j oV::^C <j u-V. and occur
in A on fol. 105?;, 1. 12. The continuation of the present passage <u\c. uu
/\ CA^\ occurs in B on fol. 122a, 1. 10. () B ^^U . C 1 ) B J* r .
(V) B om. (A) A om. (^) B ^ ^. (\") B V^A,. (\\) A V
(\ r ) B JJ. (\^) B J\5. 0*0 A S^L^^. B 5j U^U. 0) A
( n ) B ^?. OY) B x^. OA) B U\.
4Jil
i. JW U
^ *
V\
u
U ,i\ 4^
-r o
^ _ *-^
J,Vj
\o
r ci\J (n
>\ > V\
r-
0) B
U
(0 B oin. (^) AB \^. (M B j3^. () B
(Y) Kor. 49, 12. (A) B adds iV\. 0) The
(>. are obliterated in B. ) B ^>.? 00 A \J\.
B L3fe . J . (^) A om. from
0) B ^V<T^.
Kor. 9, 30. ( n ) Kor. 5, 21.
to
(H) B adds e /j.
jl . O 1 ) AB
OY) B U\.
-~ Jy; tiUl 4tt
.Ua^J
Ju-Jj
l\
/>u> ^
\ j y j\ j\yl\ ^L \j y> <;\ Uj
4.^, Jlij.) V.\ U\J U** ^.1 dil JS. 4.^i. ^. v_jl^>j Vt (J,ViJ
Vc <i^aij ti\J 4ii\ Tcu^i iiA; diuj 1
i oUi U c
i\Af.!73
r-
(\) A <ui,u. (5") Kor. 21, 25. (V B U. ( l ) B oiu. () B o\j
0) B OJJ ^. (Y) B kj*j 4-Jf J. ( A ) B ji . (^) B
-) AB iJ**- (U) AB i-- (ir) B ut- (^) The words
from u*j to Jq\ ^ are obliterated in B. (^) Tlie words from 4a\ to
U^Vj.; are obliterated in B. (\) B - (U) B
0V) A^iV,.
__
*
iL ^ di^ j
Lc 4.Ac j \ dil
U c^jV-
\ \ \i r -> ^* \ - *\" s* >" ** ->
j, u;-xn j.^. 3 jU- ^^6 V^ ^^ Jfc j^j A.--XS 4.^ ^ Sj
V;\ V5 i ^ ^ 4 J., A V5 U
*> . , > . , > .
4tt \Af.l726
(M B ^. (OB om. (^) B om. from ^-^J\ ^^ to Vc <LaJj
A. ^i^ (p. ?1l, 1. 1). Tlie following words \jffu ^V\ o^^i? ^^ are the
beginning of B fol. 230?>. ( l ) A 4$^ Vs. () A 4^VL> , 0) A iVf^V. ,
( Y ) Kor. 2, 246,
-
4li\
Jlo Jj dilJu j\^a y> c5 Ji\
C
^Uj ^.Ui ^\ ^ ^
\i a^
U
P C1-. O ^J^ Ic-V).^ TtU^iu
(\) B Jx^. ( r ) B di oxi^. B om. () B ^iJ J.S.
() B o/i Jo.. 0) B o^Vi Jc>. ( Y ) B a ., (A) A JU.
(^) The words <iA Ji:^ are obliterated in B. (^) B Jy ( u ) Kor.
41, 10. (\0 B ^J. (^) A l r . (^) A V^lc. (\) A
( n ) A oin. ( w ) Obliterated in B.
V-
-^cJ /-\
.y\ & } -u\ -.
,\iaj\
Cr j \j "-! Cr j o^-^^ Wi*^ 1 ^ 4;Vj (A) j tV^i .\
Jii\\ (j 1 * Ji11 Jis_j ciiii -Xu u-iiil Jii_j ^ Jp Jis iLss- diiij
^ J J > i U \jb Ji\
^JM J AD vfiJj ^ -^\j **Vj ov^ ^^ <up i-^ c^*^
A ju j<>i,
Jp oJ^\ 01\
0) AB ti\a. ( r ) B jAj. (f) A om. from ^ to &&gt;. t 1 ) B^U\i\.
() A J$. 0) B _Ao. ( Y ) A om. Mlii\ ^ ^. ( A ) P. o\x.
0) B om. jiii\ J. H-) Illegible in B. ( u ) B om. 00 A ^i,
0?) A *Ac. (^) B (V . ^, (^) B om. .AiA. U.
Jtii
4W dJjj
k O>
JJi J>\
U
ij^\ J\5 ^
0)
J
^
A .Vo corr. by later hand. ( r ) B om. (^) B oU\.
() B
0) B om. from o^ to ^Ji>. (Y) B
1 ) B om. JW ,uj^ ^-. ) B om.
( A ) B adds
A om.
SjWJl ^ 4.1 u, U
o . ^l ^ o" > tf ^<"""
* ****
*
u
j s^UVV, JkV, ,/> j
(^) Suppl. in A. B om. (0 B adds ^iV.^. (^) B ^15. (M AB
() A A^W. B 4^>.\4-. 0) A -G^. B ^ V y. (Y) B app.
( A ) B om. from j^ to ^. (^) B J\j>. (\0 A ^\ with
written above. 0*) A Li . (\ r ) B om. 0?) B om. from
Vi to mi\ ^
&^e Jl>
n > it
j? (
JL iViS^
;
1&
41)
I i^
V* ^jl Juid
U
Ju,U\
J
*
U
(\) B A.W^I. ( r ) So AB. () A
() B dili\. 0) B *\. (Y) B
00 A V. B ^. 0\) B di\U.
to ^ ^ J . (\^) A U
B <i. (\A) B^.^.
Kor. 17, 14.
B app.
( A ) B
) B o^ Ji.
0) P, V.
) B -.
B o^U.
(^ B om.
om. from
25
VAt
ill jjj&f. ^ j jAdl JU j^ <^.j^\ j .
0^ (0) (3^ ^
\ M^ \J\3 * V;\ (5a>\ (5>\ ! V,\
I i
0*0
Af.lTOo
^ Jj^ 5 > i> villi Jl
U \ 4J \1\
\) A ^ ji\ with ^\\ written above. (0 B <u. (^) A om. (M B
ex=j. () B adds oUY\ ola. ("0 B A^\. (Y) B
A OvUM. B jV>M. (t) B li\. 00 B om. (U) B
B diii jTj. 0?) B adds ^VW4\. (\i) Bom. uj\ ^, ^\
B Ui^ .. (^) B AL-. Y ) B
lt J\
b \i\
4B
J\5 ^
i^ 4il
Af.i09i.
(l
(^) B o. ( f ) B 4lU (^) B ^,. (M B J^ JP. () B >J*> r
0) B om. (V) B adds ^U ^ j. (A) B A^. (^) B ^\.
00 B Aii*. (\\) A om. J\3. (^) A o^. (^) B o^o.
(^) B J)^V\. (\) AB ^>1?- 01) B V" (W) B adds L^
\. O A ) B v> ,. (^) B ^aiU. (rO AB tf jj\ but in A
is written above. ( r ^) B AJ.
Ito 4il\
K " \ v-
4j \->^ Oj -*U
(^) v -
-W U S
U,
tdSU VA \ ^
.
>j U 3JL3>- Jp JA. ^-^j^ c^-Jj (5**-
v lis *jlu.\ U j J* V\ sj^\ Jk <
v. Cu <
i ay. ^a
U\ (5 Ji, ^, \o
J jy^U^j AtoV^j diUl
i^ J JU
i J J /\ di\l\ U
r.
B 4ij\ J-^. (0 A il\j. (?) B om. (M A om. () B app.
0) B JVi. (Y) AB J J^. (A) B 0-r J. 0) A
with g^JL\ written above as a variant. O 1 ) B XaiU^. 0^) B A>
00 B app. _^L.
1 ,j.^ o\ii^
\^i\ Y\ isxtf? ^.^yS\ Ac.
io
(\) B om. (0 B adds
0) B 3W juj, 4^ JW
) B ij,. 0) AB
(^) AB yb. 0) A
B om. ^C.. (\A) A
B
(V) A om.
(10 A
H) B U for
A . .
(A)
. B
B ora. from
() B J
(\) A
(^) B
( W ) A
to Vi
O >
j^^i Vc\
Vp ^a>. V? ^
) *e- U
o^_ ^ JC.
\. (\A) B W^.
( r> ) AB ^Ju\,\. In A 4^Ud\ is written above. ( n ) A
0) B -YU. (0 B i (^) B ^\ D. I 1 ) B o
B jjj. 0) B ^. (V) B ^^. ( A ) Bom. (
)Bi,. (\\)B\. (^)AOj.. (^)Aom. OM B
\
VWlc
t
iV\ ic
i JL,
0) B
^i
00 A om.
for
B ,S4,
Ju,
f >J\
-U U
y \
\j\
B adds V/J ^ Jc. (^) B ^^ i^A\\ J U\
(M B J U\. () B lii^J. 0) B
. 0) B om.
B oi c>.
c_j to
Kor. 18, 109.
Bt<; t -,\ V\.
U\
J\jO)
J
j-tcj
^ O^ ^ f
<>
l > L lc\ U >J _P J\5 c5\ S\ y.jAf.1676
il\ Ac
B adds ^- < r
() B y,_,. (1) B om. (Y) B
(>) A^^. B a\ {J ^-. 0) B
(**) B Jc. (*) B
) B
. (A) B
OH B
( l ) B Uy.
. (">) B JoL
* ^ fte-
V.
v. oW
4\
Af.l67a
>
U
j LA5
) B om. (0 B oin. 4a\ ^^ ^ j\3. (^) B O j1> Jr>. I 1 ) B ^\.
B o/3 J:> J\3j. (^) Kor. 18, 65. A Jut. ( Y ) B i<- J .\\. ( A ) B adds
<Uc j,-^. (^) Kor. 18, 65. 00 B o Aic-as-^. 00 B <Jc
00 B Uc. (^) B \*j. 0*0 B J,^. (\) A om.
(^) B ^ 43^5. OY) Kor. 5, 71.
>~ ^ < v^x
J V r) V-
4-15 Jc ^ U J^- jk;. L Jo.j <5y \J\Af.l666
.9 Jp ix^x* J^!^^- 6 JtA*^ V^ f*^-^ ^ ^ J ^^
U
\i\il\ it^
c VY^*)
B jij. ( B J. B * ^. B
B JuJ. 0) BdiijTj. (V) B ^ iU\. (A) B U. (^) B ./
00 B -ulJ^^ oiU. 00 A ^. m A 4iU. (^) A
(^) B ^\. (\) Kor. 12, 76. 0~l) B /3 > J .
OY) Kor. 43, 31. OA) Kor. 17, 22. (\^) A . (r) B
t ~il~,
J\iJ
il I ,j\ diii O^j (AiJtj ijVAe.
y ii>t \i\ ^bl J\i
l\ J\5 t
;* U ;j .
S^^S ^^^ <-**^> (0*t Vj
(0
\o
J ^V^ ^j ^V, ^ V*- \i\ \^ ^JalJ, ^VxI^U^)
0) B oW^i. (0 A i
(^ A s-JL^. B om. () B S.
this and the following verse. ( A ) A
(\\) A Jail. 00 B
(\) B t
. B i^LJL-. () AB
0) A Jo. B bus. ( Y ) B om.
( 1 ) A o^k-., . 00 A ojf^.
B >U. (\i) AB <^U.
r, j
Jp
Go-) V
V-
- (5 Jl\
0) B >j5^. ( r ) Kor. 53, 11. P) AB Ji. . () B om.
() In B the third verse precedes the second. 0) B ^Ji>_^^>\ (j <it- AJO. .
( Y ) B app. 4\5J. (A) B^>-^1 U ^li <\. (^) B ^^. 00 A U-.
B Lp. (^) B JiU\. (\0 B y^. 0*) B Ac^i. O
(\) A i*UJL^. B A*ioi^. (^) B i<4i ^. (\Y)
\ L. V
s "
\i "^
Jp Si \i\
to
(\) B adds Ji\5i\. (0 B om. this verse. (^) B
() B >,,^. 0) A d\\. ( Y ) A o^.
0) B om. (\0 B j.\j;. 0\) B dli^. (\ r ) B
0*0 B o/i Jt>. (\) Kor. 83, 14. (H) A om.
(\A) B .j,. 0^) B ^\. (r-) B JU. (r\) B
(^) B \ e . (ri) B om. \5 <?\. (r o ) B o.
. I 1 ) B
B (5-r i\
. 0^)A
OY) A 5
(rr) A
( n ) B JW
v\ t
sliU J\ .lil J\ iilC- ^ * S^ll J.
V ^ ^ 4.^j (i) jyl\ jJ ( ^ JU
r \
JU io
0) Perhaps 5yb\Jai\. Cf. p. ^^, 1. \Y. ( r ) A <ui^ with ^li written
above. (^) A te. B adds ^^U. (M B om. () A JU. B o * ^
JyAlT ii\/3. 0)Aoy. (Y) B orn. ^ U* j. (A) B ^3 .
(^) B j^y\ > y \. (\) B Uy_,. (^) B J\5. 00 A trans
poses the two hemistichs of this verse. 0^) B V^.- . O 1 ) AB
(\) B \^. (\-\) A . OY) B
4.)\ 4JG\ 4^ 9-UMJjl
JU <;\
\
9-
us j*
) JVi
J\j\ i^\^
r \
U l JU^ J\i
U, ^.L^yi j >
\o
(M AB j,\o. Cf. p. ri, 1. 1Y. (OBj^j^. (^)Bom. (M
() B jf.\ for ^u f ^. 0) B \i^. (V) A ^\. (A) B
C 1 ) A has AX* with v written above. 00 B <ui\ J&. ( n ) B
(^ r ) B J..\J\\ J\3. (^) It is not clear how the following words should
be pointed. B has ^dJJt jT ^ VJfT J. jC. (^) B^. 0) Kor. 6, 7.
(H) B om. from Uy.\, to ^UVl. (\V) A ^ A^ . B ^bi. (\A) B om.
lift J. In marg. B *z.
Jy-^> Jj\
V.
Ju
^i *~j
Y ) Jj\ .11^
,^ (3>
J\5
\o
U
0) B A 4 V^. (0 B f "iJ\ ^lc. (^) B c*i.X^. ( l ) B
^J\ 4.Jfc. () B om. 0) Kor. 20,43. ( Y ) AB ^V. . ( A ) B ^.
0) B Jt>_5js>. (^ ) Kor. 20, 40. 0\) A ^.5. 00 Kor. 6,87.
0*) Kor. 22, 74. 0*0 B j^\^\ y \. (\) B i\J\. (H) A
B ^A^i. (^ Y ) B J*^. (\ A ) A ^b J\. (^) B
( r ) B iU^.. ( n ) B J\5. ( rr ) B om. B adds app. d))j> ^* J.
*
- OP-? *
-e > -*
*
U
y. -* ^J^j
J\i
>\
V.
Jc:.
0) B V/^Vo. (0 AB ^Jj*. (^) B l, ( J. I 1 ) B om. () B <C^.
A t^j. ( Y ) A om. this verse. ( A ) A <wL;. (^) B j: .
) B U><\. ( v -0 B ,-,. (^ r ) A U,. (^) A K^,. (^) B \\3,.
B ^jatf. y B ^4\ai. (\ Y ) B V^s-. (\ A ) A JaP.
a, JUi
: U\ J\S
7*i * ^U*
^J
>^
) B >^^ *a
A j*. B om.
B
B ^i,t.
B
AB U.
0) B
B
B S.
(Y) B
) B
.l B
A \i.
\) B ^,Jc>.
Kor. 10, 59.
-Xs
o\il\
V- ^* Sj^
\
(\) A Jji\. (H B J*-. (?) B om. (M A ^^. () B ^.
(1) B jj>. (Y) B \^. (A) B ^^1. 0) B J^ j^.
00 B a-\^ ^. 0\) B Al. (\0 Kor. 17,82. 0?) B oA-
AB app. .Uju,. (^) AB ^,
3\t ^(^ Jc
JV; ,
0)3^4. (0 B <JW. (^) A ^b. WB. jVi,. (o) Here A
lias in marg. some words which have been partly cut away: ^ki ^
-^6] f y JV^ i.\U[-V^ ^]. (^) B^\. (V) A *. (A) A
B om. from o ^ to ^V^ ^. (I ) B Je^jF-. (\1) A
Bu Jj. (^)Bom. O^Aob^^^-
A adds <**j> j jst. (\Y) A-fiii . (\A) A
Ba U. (H) B \ \. (rr) A
rtjj Ai j Jtu ) O\ ui :a rci.U 1 \J\^ o^rJiJU (^ yui
^ \ * \
Ca\ o
JW
x Af.!G2a
\o
(\) A om. ^l > I \j>\. (0 E V<Jc. (^ B om.
() B ^. 0) B om. y=U ^ &jf.. (V) B U.
W.jf^-O* 5 - )Bdm. (^)B^is.. 00 A f^ (^)ABuo>-
(^) So AB. (\) A om. (H) A jf\ . (\V) B ^J. ( u ) Kor.
18,109. (^) B cu^i. ( r> ) Bj^. ( r \) B adds o-J\ \AA.
(ro B U^. W B J.\j. (ri) B cri.U. (ro) B
(rv) B ^1 J\>. ( rA ) B adds &\}\. (ri) B
UJ1
~ ^ r \
j\ ^^ Vi> iU, ^1 Oj^rt 5^ ^.^.V^ iJjV\
^ Ju V\
,Ji>\ U
r ^ *^ (t) ^\ <l) a^ oi ^ J V5 J fvJ*
JAM Jy C\j
0) B ^\. (H B ^. (^) B ^H.- C 1 ) B om. () B ^
0) B J^ pi\\. (Y) B om. from ^ to U ^ . (A) B
(V A Ju^J^. 00 A \1. 0\) A <u^. (\ r ) It is uncertain
whether A has AlLi or <^U^. (^) B J.. (^) B app. ^.
- __ i\ <-i;
-Xft\ Ixse^Z.? * 4.J > V- yy
^U JV5 >
j
U
MAf.l61a
U
) B J5. (f) B tfj> i\ Oy- ^.. B om. C A
Kor. 4,9. 0) A Vl^\ altered to \^\. (V) A o-lf. ( A ) V
i. (^) B iU^. 00 B U. (^\) B Ui.
J\J \i\j
<u* O L
tS^rt y> *!\
^\( n ) j\s
V
dill, *kij< U
j,\ J\S
J J\i *i
\) A J\c. (0 A ^L^. B ^JVoj. (*) A cJV^. B
B ^-^-i. () A j^. B Juui. 0) B ^i, . (V) B om. V^
^. ( A ) B om. (^) B om. k\ AJJ^. (\-) B ^j^. (\\) B diwi^.
) B j-J^- 0^) B v. (M)B oW^\^.^U^. (^)A^>^.
) AB ^ V.. (\Y) A e^. (\A) Kor. 85, 13. 01) B ^,1
l>^^ ( r- ) A om. (f\) A ^J^ \vitli ^y in marg. as variant.
A 9 ^. (rv> jj Vc. (rt) B sJl (r) A
V,\
jT\ i-.J*y ^ ^ di;
ii( l ) V;\
* -^
I \\ \ \ >"\ \\ \ \
L, _ iJu.ii , -^f- <0j\ ir*f * ^XM>- ^^ ^ IAA .j ^
*" " s \ " .T << "" > \\ - \
(3^ * *J i^ 5 ^ * > ^-*%- l i ^* *
^ JAsJ\ Jy iL
0) B om. (0 B LjLJ. (^) B Jj>. (M B J\5. () B om. ^
U. 0) B .. (Y) B \^. (A) B Y~JJ. (^) B U
A i. () B J& ^j J. B 43. B c3 ^jj
\Io> *+. O 1 ) B oin. 4^ L$-l\ ^ 0) A ^ U^^\ ^.A* "^ _^ _yb_j.
The missing words have been supplied in marg. but only part of them is
legible. (H) B . (\Y) A .
L J,5
4fl
Jy j
J u\< ( -> v. j\ Sj u
J V.\
0) B om. (H A V<T.
B r \c J. 0) P, M\ Jc C.
\ J. 0) A .\i. 00 B OJ
B \ U,^.
A diii Jc.^. () B ^xUi\.
( Y ) Kor. 16,55. (A) B om.
(^) A om. 00
i ji\
M JW!\
Af.l50a
\o
^t J[>. i Ala ^>\.^> J JVl
J All I,
J\3 AJ
i^ JU <j\ U
\i j
0) B om. (0 B v
^^i\. 0) B
) A ^. 00 B
to
B
(*) B
B
B
() A J,
(A) B adds jxU.
(\0 ]j om. from
< JiVilV\
-
*-.!
\0
(^) B ^V^,. (0 A j\^)\. Cf. p. m , 1. A sitjpra. The following words occur
on p. ft , 1. r. (^) Kor. 77, 8. (^) B ol^ ^l 3j* (0) B om - (1) B J ^-
( Y ) B 4iLj. ( A ) B app. ^Ic. 0) B j^a\. ( ) A ^.Jfc with ^
written above as a variant. ( u ) Illegible in B. 00 B ^. 0^)B^\J^
(^) B J\5. (\) B jW\. (H) B ^ OY) A ^jj. The reading
of B is doubtful. ( 1A ) U ^L. (^) B dAU. ( r ") B uUj V..
( n ) A ^. (fr ) B om. from _uJ\ ^ to JLAl
ii\
V.
0) A V. J\. ( r ) B om. (^) B
SSas-j. 0) B Ju&. (V) B
) B om. from
- (0) A adds
A Jjo. (^) B J^,.
to 9-^. J>. u ) B om. from JoV\j to
( ^ r) A. J^^ji\. A adds J^oj}\ ^-l S\^. d^
0*-) A V>. (^) A ^VV ( n )
^ cArf
^&
JAl\\ Jjjdj ^ ^ *^ * ^J
"\\ " ^ ^ > "* \ \
--U23 o^j \
>
V.
41
U
0) B ^\ ^\.
() B om. 0) B
00 A o.
s -) A ,0. B om.
(0 B ^UJ. (^) B \.
\5. (Y) A om. ( A ) A
B f>! . OH B ^>
^) B <u^.
_ J\j <0
U \1
j \ , __
s ,
ju
fV-
i *tJl C \.
\
^
J\i
(U)
\j ft**.
^^ 05 iiV,^ J V. \ *.^ } ^iV\
(\) B om. (0 B
0) B J^. (V) B
( ) B om. this verse.
(\M B \i\i. 0)
A oiJu
(V A om. () A ^V.
(A) A 4^%. (^) B Vul
00 B j^. (^) B ^
. (\Y)Bora. V<- J
(\A) The words from \\3 to <u-v Jcj^ are snppl. in marg. A. (^*) Kor
13, 39. (r) B ^. (r\) B ^^J. (ro B ^3 for
(^) A U. B V. ( rl ) So both MSS.
un-a
\ \
U\
/\ V\ (V *Jb a "j U
. JU 4 > J
V >K
il ^\
o ^ U
^> 4\
, cj^S V;\ J\a
V.
Jlj_, < (C\J11
U
) B om. from J_, to o Vi-. (0 I! om. (f) B j^\ Jl. (*) B jli.
B j^l. 0) B ji^\. M B j*. W B^^. (t) A om.
A Ji. () B ,j!-. (^) A A ( t with Jfc snppl. above. 0?) B ^liK
B J^>- 0) B lj ^ <n) Kor - 5 > ! (W) B V <U) B J\-
A j.jl\. B lj yi\ ^j. ( r -) B om. from lil to ~0^.
4U j; ^ A! 4i)\ iVx*) Jlu sa Ju* 4Jll
V. ^ u-/ r) :
JU.
4.
L. .
<B\ <^j (r) (Sj.Jr
C ^J J\;
\o
( ) B adds tsj\}\. (0 B om. (V B ^U. W B j-y^ . ()B O ..
("*) B ^.-Xj^H. < v ) B ^ . ( A ) B^yi.1. This saying is explained in
LMn 5, 308, penult, Cf. Lane under _,_>. (1) B jy-K ) B \>fc .
() A J^ viJS j$*. oW.% dJb.lyi.\. ( ( B j.X\. ( lf ) B ^ In
A U has been written above the line by a later hand. 0*0 A ^ .
0) A __,yj. The reading of B is doubtful. OT> A t?iV;_,. ( w ) A J^W.
B Jo\i. ( u ) A ^.W. B Vx^,. (^) B ,&._). ( r ) A om. this verse.
^ \
J> j 4.i.iwj
ii\ s^W J U ^1- \l il
<OJ
*j i v^UA 3^
t(A)
JuJ\ i.*. , \
B ^ .
(T) A
^. 0) B
A ^\3. 00 B
(^) B om. (^) P,
( Y ) A JW. (A) A om
OM B U,. 00 A
cAsi ^V
i V;
u\
\ * 4Jj
V\
0) AB
I 4 -) A om.
(A) A c**-j
(\H B JW
(^) B oU
. A in marg.
() AB app.
(^ B adds
m B
( r ) B ^
0) B A-\
(\0 B 4
(^) A
A 5
( Y ) B om.
( u ) B <^.
) AB ^.
V,
JVs
>_jP"
v\
U
O>^ * T
jjj\on ^ 2^
\o
r .
(\) B
() B
(^) B
(H B om.
0) Kor. 53, 11.
(?) A om.
( Y ) B_U1.
(^) AB \Jub A\.
]J Vc. (\) B S\
(A) A
\) A
Ja\ilY\ J*
JuJI
y-Xiu Jp V^w&Uj Ui
> J (T ) J\s <ul \
4 < t o- C- ^ 5?
^x^
>j > 4\
4
\Af,155a
0) B J, (H B J,^^ X^^. (^) AB jU. (^ A ^ with
_j written above. B \jbj. () B ju^\. C 1 ) B ora. ( Y ) AB -AJ]
ji, but cf. p. , 1.1 supra and the Nafafat al-Uns of Jami, N 22.
(A) A W. (^ B i^. 00 Boj^\. (\^ AB om. from J\5
to J^V^. The words are suppl. in marg. A. 00 B
(^) B oVU^. (^) B U.
JAd\
V. YJ *
"**
>\ 1 jV j\i
^ V\
^ui O u\\ 5, > u/j ^isii j^^ O uii J \>y\
V. oUV, l V.
5
1ui\
4. .^ i-X i 4^ ui
\ J\y\
^
\ ^\y\ ->>y\ v!Lw>- <;a Jc.fr 4^ JS V- u^* 5 . ci ^^ ^**j
SJo V.^> \j\ <L&)Y\ JAJ, 4 s_j.ji5 J U
(\) B om. (0 A \j>. (^) B A, Jii^. (M A Vc . The reading
of B is doubtful. () A <AxJ. 0) B \L\ U \i,\^. ( Y ) A dS Jo^- .
(A) Bi5J>. (**) B dUo. 00 B ioW!\. (\\) B jtrt.
t tY
j\
,\ ,5 Ji\ \
V.
i\Jl (A)
J
^ r
V\
U
Jy *r* J \
.,\AJ^ 4^- 4,0 dilj
o-
A c^JJ but JJG in niarg. ( r ) B il\.\aL-V\^.
B om.
( A ) B i\i. (^) B Jes-jjs. <w \. (\ ) Limn xiii, 200,22 has
Jj\o\ dl . 0) B J\5. ( ir ) B JW. (^) A 5^U\. (\
0) B
u
J Ul\ Jlo U*?j u axli\ uJjU\\ Jlo- AA&
>
A^ ^1\
\) B ^. (H A dJuU\- ( 7 ) B \i^. () B ^. B app.
\ 4i _,^. 0) A^LJiA*. ( Y ) A ^^A. ( A ) T> om. this verse.
A ^Ui. (^) A om. 0\) A l^,,. (\0 B ^j! . (^) B ...
B ^. (\) A U,. ( n ) B ^LO Ji\ J\. Y ) B om.
B om.
Ui f
>Vt
V.
V.
v\
i
o) B ^ , ^ u >v^\ ^ j Coi\ j l ^ . (n B ^ ^\ u\ J\L O .
(^) A ^. (i) B ^15\. () B jt. 0) A ^\I\\ 40 J3 \i^. B om.
from ^j>\ii^ to AJV (V) A ^UJ^ . ( A ) A ^\ j>J**.
(^) B ^ di^G. (\0 B jjjj.. 0\) B \i\i. (\0 B J^.
(^) Kor. 2, 246, (^) B \\5. (\) B om.
( ^ ) A ^o . B uJyo . This verse is cited (unmetrically) in Massignon s edition
of the Kitdb al-Tawd*ln> p. 138. ( r ) A jja". (") B ^j Jii. ( L ) 15 J^L
\c^ li\. () B ^VU. ("^) B oyi\. W Here B proceeds (fol. 122,
1. 10) iy J 1 ! ^Ws J c^^>^ ^^ O>j These words occur in A on fol. 173a,
last line. The text of the present passage is resumed in B on fol. 191, 1. 4.
( A ) B oin. 0) A iliVC. 00 A **. 0) B ii^_5(?)_iu..
(H) B ^.
> "O > ^ * > t ^ J> -
( -r* | Xl* M< *^ 3y>- Vx> v^JL,. *^ ^J,\ * jjild ^-^
--
^ii J\3 ^i5 U\ jC V-
U
,. Jo.
U ji\ J ^
,^^ s-^> Jp. J_^ ij-.-X. S^n/^j i *J [ji
0) B
() AB
CO B
(^) B
(0 A U^y. B
1 ) A *,. () B
) AB
(^) B
(A)
( l ) B om.
!> (^) B ^
^) B om. o>U o
( W ) B rt
sjUa* -^>^\5 ^^i ^ V\ ^i>. ^
U
>\
u< v )
^ 4>l> Jj\
0) B _^u. (o A
) A ^u. () A ^Ui\j. I" 1 ) AB ^J. (Y) B om. (A) B ^
(^) The words from \i\ to Ja*i\ Jlo c^^ ^ are suppl. in marg.
A. A in marg. \^Vs. (^) A in marg. ^. ( u ) Bj,^^. (\H A j<5.
(^) AB tfA.. (\i) A ^V,. (\) B ^Ji\. (\") A \i. (W) B adds
( U ) A cul. (^) A W. <r-) A ^J.
t JW J a,Jl\ f
(3 j
\
,
0) A <uij5. B ^x^j\. ( r ) AB o^j. ( ? ) B U OAUJ. C 1 ) AB 4.^.
() B jp*}, j^\. 0) B CX:>,,. ( Y ) A 4^. B oy.j\k- (A) A
^^Vi^. (^) B ^\UJ. (^-) B ^V.. (U) B ^U^.. (^) B/3.
0^) B orn. (^) B om. ^U^ <\U1 J. (\) B f U\. (^) B om.
from dUi <j to A! <ui\ ^V^. ( w ) B J^ j.t- . (^ A ) A ^^U\.
(^) A U. ( r> ) B oui r from j3 to l.
J"- J^j -^j ^^
VI
*r
\ jf.
0) B om. CO B j^.
() A ^xij. 0) B Jii. (V) B om.
00 A dlys-. B dl_^s-. 0^) A jkL. (^) B
(^) B Oj ^. OY) A yi. B ^Ji:. (\A) A S
.
\
(A) B
\) AB
i. U
V.
<C X,
C-ic
u
&
(^) B ^i. (0 B om. (?) B W. W B in marg.
*>}> ^ > > ^-^ J ^ J^ ^ (0) B ^ b } A
( Y ) B of* Jc>. ( A ) Kor. 85, 3. 0) A C^ and so throughout this
definition. )A^. ( n ) B adds ^A\. (^ B ^yi.
(\?) B 3^1. (^) B b_jil-. 0) B o.x^. ( n ) B pA~ f j c .
(\V) A pj*. corr. in marg. B om. (^) A ^U\. ( n ) B .
(T-) B app. ^.. (H) A JJ. B>. ( r O A o /. (r?) A l
J\
(0
^
lc
ic 1 : JUhrt
j\i\ (U) i;y J
A om. this verse. It occurs in B after the words ^ ^j V/.~i
(i."\). (0 B j Jol. (^) A U^. B j V.. (M A
with AlVoi\ in marg. () A CA^\. B >A 0) B om. ( Y ) A \^.
(A) B J\5^. (^) B ,. 00 A J*V^. 0*) B \s?\. 00 A O U\.
(^) B o^\. (^) A \,*\*j\. (\) A om._j VcV^. (H) B app. j,
** cA*
4JL2>- ;>. jl. A^U- A*
CO- -t
L.
V.
() B om. 0) B jVi. . ( Y ) B om. from
(A) B . (^) Kor. 35, 29. 00 B
B W. Y ) B ,.. ( u ) A. J^i. B
Nafafat al-Uns, p. 93, 1. 2 foil.
JU
\o
to ousx .
. ^) A om.
. (^)AW.
A J*j. B j*j. Cf.
22
o
r \
li> JU
JAf.l49
U ^\5^l
(Y) Jl\ J
d \a** (3^\
J i J Su5l\ ^ o-
riOJ u-i*^ ^ JVai Jx^iU r-V4 -V (3
(\) B ^U. (H B om. 4 CJ LU JK (^) B o^U Jr>, (^) Kor. 3, 127.
( ) A j^\. 0) B ^Ui. ( y ) B om. (A) p, J.^ ^ .
0) B ^iutt. 00 B <u^, 0\) B ^_P\. 00 Kor. 24, 25.
Kor. has <u^ y. (^) B J^aii^ . ( U ) A Lr < ^y\. B ^J^W^.
0) A \j>. (^) B adds ^U. (\V) B U U\. (\A) B .
JV
,3 ^
,j\jr
U. ij*&\0\ "1\O ,_^JLfl)\ . -UM A ^^)JL\\ 4ji^J \o
" x ii ."^.C
^>
J\5 <dJJi ^ ;\ JW J\ JW
(\) B J>u. (0 B app. ^\. (?) A J\ ^ ^ 9 . (t) B om-
() A ^. The word is partly obliterated in B. ( n O AB JW. ( Y ) B j^)\.
(A) B ^. (^) B ^. (1 ) B \i/j>. 0) B ^. (\H B ^ ^
Jg3i. (^) B ^. (^) A o^Vb. B app. ^.Jfcj. (\) A 5 JoW.
(H) B ^ d^U. (W) Kor. 50, 36. (\A) B jl^V). (^) So both MSS.
f f. p. rn, 1. \"\ *egf. (!") Perhaps Jub, but the MSS read as above.
( n ) The last two letters are obliterated in B. (IT) B sV^U
SJ? \4 V,\ 1^ U V;\, itf iT^O) -J
,
X)^j> I o
(\1)
Af.1486
0) IX om. U ^ ^1 ojj,. (0 B on,. (V) A ^ corr . in marg<
B ^. (t) AB c^*. () AB ^ilj^. (1) AB
( y ) A ^\,. (A) B jTu. (t) B adds V^,. 00 om.
^ ^ ^ JU. (I B UU, (H B o/3 J>. (\^) B j^.
W B ^. (^ ) Kor. 23, 73. B om. ^. 0") B J^ ^. (W) K om .
from d)]^j to 4. (\A) B JVi JVi. (\t) A om. (r-) B - lU ,\.
iuj, f>9 ij,
iiaJl, JLL}, i/lij,
jei V.\ ^i V.\ S
0) B om. fU.^ JV^\ O . (0 B j&\-\. (?) B om. I 1 ) A om.
() AB VS^ ^_j \j> iu CA_J- 0) B jV-ii-V^*,. ( Y ) B
( A ) A -u*i\. The word is illegible in B. 0) A ,*&\\ v B
(^) B
^
.\i\i
w JV
J, J, \V. ^ ^-^
5 k di
J\ii ^JW V;
J\5 A*. j^
0) B o^A-ii \Vs. (0 B e.. (^) B *L-. (*) B om.
^
A om. from ^S , to <uU. 0) B c-i^i*. ( Y ) B ^\. ( A ) B om.
i. (>) B ^A^. (^) B J\jji\.
) B om. p U. ( n ) B OA .
Y ) Here the text of B breaks off (f. 191a 1. 4) and proceeds j^f. j\ jVs
(^ *SjLjT ^ ^ l^ a > 1. 18). The words ^-\ d\tu> ^j^>-^ occur in B on
C_
f. 1096, 1. 2. ( u ) B adds k\ us^ .
JV3 L o) v,;\
J\3
r>^\ fa
t! V*
T \
i \r jy,
^
i U
I vUa^ JVs r 4il\
axa
(5-X-,S- \5
) B
(^) B
. ( B ^A,. .
0) B jii\. (V) B
(\\) B om. J.
B 0111. ( l ) By.
(A) B JJUP^.
(\ r ) B .
B
B
U JU
" J^*i
Ji j "i, dJJVwi A, jUj ^ JV ?
J
V\
jU ^
( ) B cm. (f) B Jj\. m B o-lj. (*) B VjdW. () AB
0) A ^AL B jJi.1. Perhaps jtiil. ( V )B^J. (A) B j^-l. (^B
00 B om. from (? to jVJ. (") B jji.\. (^0 ]i J^. J
(^) B (i\. (i) B ^. (>) H ^jy. (H) B ^Vi. <^ v ) B
l A ) B 0111. l.
Ujx)\
<i\
ex- -
Jlii
*\1\
iku- ^ ^
> J\
I .
c<Juj J^Vj5Af.l46a
\ >; > ^\ JW ^T JV;
^"
t V;\ \j
0) B om. (0 B JW. (^) A \j>. () B ClJ^. () The
commentator on Qushayri, 194,18 gives ^ Js^ - as a variant. 0) A JVs.
(V) B U,. ( A ) B . (^) B L. (VO
> ^ Jp iJ-^J JVi 4H
j\i jjjjj i ^JJ Jc iai-j j^ J^
i JJV J.U J\>\
, Jc iai~i. \j
J\5 JUJ
U
V*
J ^ Af.l45(,
^) T, adds
B om.
B
) B
. ( r ) B om. 411 \
B ^-. 0) A om.
00 B ^ff.
. (^) A
-fr ] \ JVi.
( Y ) B
V,\
B
(A)
A J*\
*
\
JL o^ Ofj
\o
0) B om. *\j\. (0 B
) B ^. 0) B
B i^. 0-) B
) B om.
( Y ) B
B 4cJl.
(A) B .
\ j*\
. j
y \ Jj^ JU
\
Jli
U
J\a
U ^^ 4.1
\J\ c
i J\5 (i : ^
f
U
iA; a \ JVi
JU
,i I JU *Jj (Si
(\) A om. from jjU to JT*\: ^. ( r ) B
(*) B om. dJii l y. () B ^ . 0) B
(A) B J p-V\. (^) B ^\. Or)A-4i^-,
(^) A Cr^^JV,. (^) A ^\^\ J. (\) B
B OuU^\. ( W ) A .
y.
UC
0) B ^.
1 ) A jU\.
) B ^\.
^) B oA5,
4
V.V,
^t 53
j \
B om.
( Y ) In A
00 B
(\M B
\
() A ii). () B ^ .
is suppl. in marg. before 0-
. (^) B V^^i.
(\) A j*-\. (H) B
y,
^\ j JV5 JV5 j\
u
B
( A ) B
B
^4
vlilj / \ ^ ^ Jy
(1) B
O 1 -) B
\ J\3
:(*)
Jtif cd-iJ O^* 1 * i>* CyO. Vili- J-U j\
jjt ^ J\
(0 B
() B om
) B
0) B
,_^. W B om. J\5
0) B V.. (V) B oU/\Y,. (A) B (ja t i .
(") B J.J. 00 B \ J\i. (^) B li...
(^) B \i. (W) B i.
V\
a-
> o A j> ft*
V. y*o j
U\ (V
l) J\i. \ jj*
J jg&j JA5
C\jT\
a\
l JVu
\
0) BjL^l (OB^l. ( f ) B JiJ\. < l ) B dJJi o^. W A j
JjS\ cili for ;_, j dAli. 0) B cm. oU_l\ o . (^0 B om. In A
is written over s)c- <A) B olu (V) B J- (( A
) B J. (^OAJrfjl (^) B Je.j^. ( (i ) B J,.
V fir-
JU o5j
>\
i 1
a
\
\ -
0) AB ^,.
) B oU*
H B om. () B o
0) Kor. 40, 62. (Y) B
B ^.
B om. .
A om. ^^> ^3.
(A) B ^U .
A \. B .
o3
ibv\
a> ,\ Ui Ul V.
\
A^>
*a
**
B ^\ &. (0 B U. (^) B Uj. ( l ) B oin. () B
0) B 5jLi\. ( Y ) B 0/3. ( A ) B-ora.
0) B ^. (\") B om. ^W^ j. (^) B jC^\ J. (^ r ) B ^
(^) B Crv.^- ( vt ) A gives ^U as a variant. 0) B
W AB oU. ( w ) B om. ^J\ o^. o-
21
i *
JU J^
\ V.
i c/.
, ^i o/: \ r,*> yf\^
j> > ^ ^L
Jc
ii; L,
() A A. 0") AB tsy. W B om. C 1 ) A f\ . The passage
beginning ^^J and ending ,v-LJ\ ^Jc * lV^ u>.>_j is suppl. in marg. A.
() B jp. 0) B ^\ ij^Jo^., ( Y ) A om. "U^ ^. (A) B ,o\j.
(^) B W. 00 B jo-M. (^) B A,jU (\0 B 5\jo. (\^) B om.
\5. (^) B adds oi. 0) Kor. 19,25. (H)
iA Jp
J Ai, (5 Jl\
\ ^U,
VI
u
A J*4
4il
\
U. (0 B
0) B <u^:. (Y) A
8^.. 00 B om. (\
(^) Kor. 2, 262. A om. 1^.
a^Ail dili
. B om. ( A ) B adds
^. 00 B
i JA\ ^ dlli
J
JOi
V
(*) B oiii.
(i) B J^.
0) B U.
(^) B
(0 B om. U\ ^Jc
() A ^. (1) B
(*) B Jc-^jt. (") A
W A
B om.
(V) A
(A) AB jy
(0 B ,W:\ J
\
U\ J y
*
\A
-s>^ r
4fl\ J^-j Jc
o
f 5y\p
V,
^l <
\) B om.
B
B
A f ^ (Y) A
(1 ) B bVi.
B ^. 00 B
(*&
U3
U c
*
l
\ (ri)
U JU J JU
V J^d **
J\a
(n >
0) B ^. (HBvUJc.
0) B ^ J . ( Y ) B o-i
^j. (^) B ^.
(\) B jAj. (H) B ^^
(r-) A om. (H) B V5.
( B
. ( A ) B
r>b .
JB^. 0*0 B <Xf.
) B ^\. ( n ) B tfj.
B \. (^) B
L; jl\ J J,*j
>j > ^
&
Xto 1 - w
U Af.l406
t M\ >* C\ "> \ . v A
\^,-\ m <** * i * \XJ< fl 1 7X^" \
^
B .lJYV ( f ) 35 3 ^ for V . >_,. (^) B om.
(1) B om - (0) B adds 5 - (1) B adds ^
\
o.;o
i^Ji\ ^y \i\J oi; Mai-
UJ\
ir)
(^) B adds Jc>_5j.t.. ( r ) The words from ^\ to * VJu!)\ are suppl. in
marg. A. (?) A om. I 5 -) A cJW- B o^^- - (0 ) AB oy^^-
0) B ^.J. (Y) A ^by. B oV^L (A) B ^J^. (^) B om.
0-) Kor. 50, 34. (^) B io^il\. (\0 B \1. (^) B J3\.
(^) B AUu. (\) Kor. 34, 3. (\1) B Jc. (\Y) A \3\. (^ A ) AB \^. .
(^) A U. (r-) B om. 4xWi: "lk^ Jo\,. (r\) A<Ja^. 0"0 A om.
A ut. (ri) B 4\ ^.
JL
i_^ 4JU.^4>.^ U*i> -
4 Ac
\i V Y > Vrt >\
tf j.\ u
VlU\
lyi^ ^ ^- ^ to ^ ^-
b V^ 7 1]\
o
\o
0) B Uc. (0 B v- W B A^-. (M B *1 () B AjjT.
0) B <. (Y) B <u. ( A ) A AUi with >\iii in marg. as variant.
B o^jp js- <u and so A in marg. 00 B
Kor. 2, 2. m B \ i) B
. ( u ) B adds
(^) B
-) B
(r\) B
Jc
V*
\ ( ) \1
j 1. Jlj\\
ly oLte-j v "-^Vi; ^ **ie A.;Vs dili ^P ^,0 V. UVs (^
) <ui\ w==- 5^ *Sj
B om.
() B
(>) A
(**) A
< u ) A
(0 AB (5iV W A
B ojijii. (V) B C.\cjl. ( A ) B
(") AB o^i^aui. ( ir ) AB
^) AB \;\J. (^) B \^. ( A
) A U. (f ) B .\;i. ( n ) B om.
G\*i\
\
^VU 0\U\ V. diii
(\) A om. (0 B
0) B om. (V) B <Ju^.
(^) B ,. (\r) B J.
x\3 U
fc-
(A) B
B .
B \
^i
* ^i V. j>
> J,\ s^Vi\ _,\ iiiLL i
U
(\) B V^\. ( r ) B adds <w \ A^. (^) B om. c^Y\ O! . I 1 ) B Jjiil.
() A j-b. 0) B om. ( v ) //^a, II, 269,28, has jj\. ( A ) A
B app. 4J^ but the last letter is obliterated. 0) B om. A.. 00
0)B J\5. OH A U (^) B \. (^) A <u^. 0) B
(^) B
u
V.
, U
j^io. (0 B I*.
snppl. in A before J*\.
from A$>^ to ^ J ;. 00 A
0^) B ^y\. (\i) B \i\i.
(\V) B adds lc\ 4a^.
B *. ( l )Bom.
(Y) B o\^. ( A ) B
- (U) B cJ-
(\) B Ui\.
\cJ
v.
U^\ >\
() B
0) B om.
13 J di
) B Ui.
u
B om.
U
U
B
(\0 A Afti^. B
after ^. (\) A
OA) A U%. B <%
0) A
u
( r ) B . m B fvt \. (*) B ora.
B om. 0) A ^L JV W . (V) B J\5.
\. ) B ^. (\\) A AU
A V^. (^) In A V^lc is suppl.
B om. ol* . 0V) B
i U\
U
\J\
U
GTL
r
o 4\
js> Ub*- V v \
\ a J\5
4j ^C lj <
0) AB
(^) B a ,
(Y) B
00 B
*? but A gives *i as a variant. ( r ) A om. ^>j]^\
- (^ A jp. () B ,,. 0) AB
( A ) B om. (t) B V-U. ( B < . (^) B
Of).
B iu. . B .>.. (^) A
) B ,
. B
xi
t ^-1 **
\i\ Jy, ^ 4 ;\ 4B
^ J\5 <,\ CA.\
J\a
J\Af.l36&
-
Ij
^ U 4ii\ <** ( ^ ,v!ii\ ^ :
i V;\
(>) B om. (0 B dili. ( f ) B \Jcj. (*) B U () B
0) B app. Jj*. (V) B -jytj. (A) B j^ . (t) B
(*) A J^.jS\. B om. (") A #.. 00 B ta\ for \
m B o\yU\,. ( ll > B om. a\ fj a i ti\ JU.
-j 9j r
*.\\ >x T-- <r >
Vl uj9 -sb
^ *
i ^ ( }
^^ ^
5\ ^>^ r V5 V^ j>\ d\ j ji \i JU
l\
AJi
lli *
\
i J\
r-
(^) B om. ( r ) B ^Ao with cu*- Ai written above. (^) A ^.a.
(^) A om. oL V\ Afl> . () The words from JVij to US are suppl. in
niarg. A. The copyist states that they were omitted in the original MS.
A J\?. 0) A om. (V) B ,J,U\ o^- (A) B adds /^ j=-
(i) A ^\. oo B <u\. on A 4- ^ ir ) B A*M. o^) B
(^) A oAftU. (\) A Jc.
20
JV;
\ .*>y\o> ^ J\s \
V\ U*
J\5
V.
J\5 eX. A
J
\a
\o
A om.
( ) B om. <al
. (^) B
0) B c \\.
B
U
Jb AiV
0) A \
0) B U^.
A^\ <u>- J .
0*) B om.
J U\\.
(0 B
( Y ) B
B
>\
(^) A J
( A ) A
0\) B
A -l\.
B om.
r-
) B L
for
. r
J\j
JjbVi
* o " } ^ o ^ o .
j 5 ^ ^^
i.
. Af.l35a
B om. (0 B J^. (^) A ^>=fj with ^.^ written above. B
. I 1 ) 7/fyrf, II, 260, 22, has ^,y. () I/nja, ^\^. (1) B
3_^V ( A )ABpA* a f.Jc.. (^)Bom. dill ^-j ^\ JV5. )
Kor. 39, 24. 00 B oi . (^) Kor. 22, 3G. B
Kor. 4, 45. (\) B
JVi
o
f.
c5
j ^ Sfi \S\ a^
- ^ ,5
c O
. V.
4JJ\ J\i U. Jo-_,
0) B oin. (0 B ^\ Jc^\ \^ J S. (^) Kor. 18, 47. (^) Kor. 2, 104.
() A ^1^.^ * y*b. 0) Kor. 24, 39. ( Y ) B adds ex* <m\ J=>^.
(A) B Ai. 0) Kor. 22, 45. 00 B om. c*- < n ) B ^\.
(\0 A ^<L. (^) Kor. 22, 36. 0*0 B O f* Js>. (\) Kor. 2, 192.
(H) B ^. (\ y ) Kor. 18, 47. ( u ) B ^. (\^) B ^. (r-) B \il, .
(^)B^. ( rr )B t 5^\. (^)ABJ-Ju.. (^)Aom. (r
(H) B dii.
t
U
4-u
V.
J fifc*^ }* J
0)
B U,Ju
B om.
B om.
(OB oin.
0)A v^V,
00 Kor. 57, 21.
B o
B U
U
(^) B
() AB ^
as a variant,
V.;
*>
j 1 Ju^\ JU
\>\
0) A
(^) B
AB Us.
B
for
<W) B j.
^-V- (1) B
05. ( A ) A gives ;
B om. (^) A
B om. j, J\5. (^) A
(^) B ^
9cJ
> \2
^ ^
4-3
4J\ AJ\ d
4
(\) B om.
0) B *J
(\0 B om.
(^ B Ai>
OY) B
(0 Kor. 3, 47.
(Y) B
AB
(A) B
B om. from
OA) AB
to \c\
() A U.
0) B dJ\j>.
o for <\i\ JuP.
(^) A om.
nv
iijl Ji \i Uj w ) J\ ? iij
B jU-r,. (0 A r ^i)\. (?) A \il. ( l ) A it\ with
as variant, () B U. 0) B jV.U.Ja; -~*},. See Yaqi it under
i\,\;>iW. Other readings in J.R.A.K. for 1001, p. 724, note.". ( Y ) B ^-.t".
( A ) B J J^,. C*) B _^. )Bom. (") A ^iM with j-\ as
variant, (>0 A JUUV. (^)AiUc. (^) B j^\. ( ( ) B
(") B U~. <> Y ) B V.. ( u ) B *U JJ. ( n > B ^Vi.
m
Jj
JuaJJ, iAu-Yl J* V\ cO^> kloUoJ,
y
\ ;\ silli
f\
u
i u
) V
( __ i
\o
(\) B iai.^. (r)
0) A ,ji\. (Y) B
00 A V< B C X
^\ 4^,. 0^) B
(^) A
(^) B
B adds
0*0 A
() B <5jy*. () B om.
(A ) B A^U,. (^ B ^.
l . 00 B om. g^l JU
i. B oi\. 0) B oii.
J -A,
U
JVu Jt>J\ Jc Jj\ f
4il
-05
U
0) B om. ( r ) B om. from o
) A j>^. 0) B j^ JV5.
0) B^^.\.
B 45. (^) B om.
B
B
to J_y,. (^) A
(V) B adds &\}\.
B
C 4 -) B y\^
.(A) A oj^V
0\) B J
0) AB ^
(^) B d\
*W> J {j3yA>-\ ^jZ>yA>- v_A^j J ^_Jb <
^ r ) U ji
gU\W J\5
(V of-
V,\
* ^^ ^*^ A ~ *^ ^
^
0) B -. (0 B ii\. (^) B Vii\. I 1 ) B om.
() B om. 0) B ^ \. (Y) B J>V,. ( A ) B ik,. C 1 ) A 5^\ii.
B ^\^ jt^. (\0 Kor. 57, 21. (^) B om. i\ J\. 00 Kor.
27, 90. 0^) B tf. (\i) A U,. (\) B V (^) B
OY) B adds
, 1L
0) A om. d
) A ^u. B
) B
) B
i\ \2 viL
B adds
\
j \) JV5 ti
O) B om.
00 B
(^) B
) B om.
( Y ) A
\) B j.
B adds \iJu-
ti\ pL V
JJ *.
B U fc \x-
(A) B V;,>
\0 A Jo
B
So both MSS. 0" ) B om. /^C As <\ V-
<\
<^
**
t i_V> j^ >. **t *
s, J j- \i\ JiU
\j \i iL- ^-VM, < ai\
o^V ^ dili ^ _,\
i-xi, >u, J>^i ^ f^^ (A) *;
(\) B om. (0 B Jr>\^ U 1^. (?) A O^V,. B
( l ) B ^. () B om. jj^\ AiiVj,,. 0) B om. <\i\ -u-j ^\ J\3.
( Y ) B ^*c-. ( A ) Kor. 57, 14. 0) The passage beginning Ljj and
ending laL-j o^ >J (P- ^" ^ ^> 1- !) is suppl. in marg. A. ( ^ ) A om.
( u ) A J J\is. (\0 B ^L j, ^. 0?) B om. o\ ^. (\M A om.
r. 25, 28.
5^1 J\l
i
^. 4fl\
O \li Jy; \
iU JU
f
(\) B om. (0 B adds &\}\. (^) B A^L . W B oi*. ()Bj-\.
0) A om. *j Jj Joj. ( Y ) A om. ( A ) B ^. C 1 ) B om. ly
D\ ^c. (\-) B o-\9. (^) B J\SJ. (^) ^Mm, VI, 111, 1. Other
references in JM.A.S. for 1901, p. 740, note 3. ^) A . (^) B V* .
0) B i,. (H) B \
*1 jiU lli Jy., J\ j ayiU-U J\y
\i\ 4.,
CO
t
J-
U
^-^- j ^\A9 J\3
.Af.l30
r-
0) B ^. H B
Kor. 26, 218. (Y) B om.
) B V,jW. (M) B_^:.
) B ^. (^) B adds <\i\
M-J. ( n ) B om. U
><A\ JU
\5i () B om.
B V\. CO B k.
B
) B j\5ji\. (\A) B om.
-) B
y JL
* j J ^ u
JuJ\
U Jc dlU
- 4. .\ 4)1\
^) B om. (0 B J^. (^) B jj\. (i-) B l ( J\. () B ^ VA5^.
A djo\ <uWj as variant. ( Y ) jl*~* V, in I/^/a, II, 259 penult. A in inarg.
. ^3 tSA^- u* (A ) B J-i- .?- ^^ B J^ ^ *) B and A in marg. ^u*\ .
) B om. 4\ <^ J ^\ j\5. 00 A diiJ^. B diiJ^. 0*) B y\5.
o VJi\. 0) A ^.$\ ) with 4.J as a variant for j. B ,
B &&gt;\. (\Y) B ^. (\ A ) B U>.(^) B
19
* J\9 j^j \J^ ^ A.^S.; ^ f 1 -
<J^ ^ ^J\ J\s
Ju- A^ C^
J \j\ J\
r AA
>* t3 *\
_^ V - V
^ \ \ S V \ , \ \ . . t I I \ ( .
ini, rp. ^-UwV\ ^y dJlO
A u fl\*r <ui\
\
.129a
\) B 45^ ^\. (r) B v. (V) B om. (i) A \^\. B
B ^^\i ^U. 0) B ^>;0. (Y) B om. <us \ ^-^ >^\
A .^. B ^. Of. Aiisdl, 375, 17. (^) A li. (1 ) B
B U\\. 00 B \ and so A as a variant,
TAY
>-> >--
A
4tt
ci\ l3>^ r ) ^
\c
Jo ^
Aii^J.3 i
iAkiu-^U
0) B om. oUj s.j js-jj. (0 B AX-\ lfcJo\. (^) B y-V\ ^V, .
(M B Jijji. () A _,. B om. 0) The passage beginning ^-_j and
ending ^-ijjU i g suppl. in marg. A but several words have been cut off
m binding. ( Y ) A ^j. ( A ) B app. gj&\. (^ A /^. The following
word is almost entirely obliterated in A, and is written in B without dia
critical points. ) A oj-^.j^- ( U ) B om - ^\ *3~j ^\- (^ r ) Ao^i.)
and so app. B. (^) A OyU\. (^) B
Jp ^
(A)
4fl
g
j>i5 *;v*
j\s
Jji.Af.128a
ex, >A\
3c\ V\ di
\ij^ JVs
*
10
\i j^ i
(^) B om. Jy, ^A\\ ^^c-. ( r ) B J=^\ ^^5. (V-) in B these verses
are transposed. (M B !>,. () A jix, . A gives ,iL J as a variant
in marg. 0) A JJL:. (Y) B ^JLj.. (A) B -i^W \, ^V,.
(^) B >" fji jT^\\^. (I A JW!\. 0) B om. OH
(^) B U \^ii. (\i) B l. (\) B adds . (H) B
4tV^ / Ofj t JyO A.J^ U; 4
VV La*
u
4] JVo j^jj, ^3i\ ^ Li c- \j\
o^.i JS ^ JaS*
t Al\
9ci3
(^) B ^J. (0 Kor. 73, 4. (^) B J^. (i) A yUi. () B
0) B v^^- (Y) B orn. A.V\\ ^j ^\ J\3. (A) A om.
U. (^) B om. (^) B \^. (^) B om. from As to
O
\i\5
5
0) A ^,0,, ( r ) A . (^) 13 ^. (i) B 0111. () B
0) AB ^\ . (V) BdiijjVC. (A) The passage beginning
and ending dali AJW^* v (jVa is suppl. in marg. A. (^) A
. (VO B oj^- (U ) A k^. (\0 A -Sj. (\^) AB
B AoUi. (^) A ^Ji. (^) B iUld. ( w ) B
A c\. (^) B 5L\. (r-) B -i^.
U Y)
\ ii,
u
VuiV\ ^.j^ 4., J.,
L V,
(\) B om.
() B om.
0) B
. (0 A adds o\/V ( ^ B -^
B i_v (Y) B om - ^" ^-
^ U;,j \c3 V\. (\0 B jTi j
B A^i. 0*) B 4\ f ^Tj. O
) B o/i .>. ( w ) Kor. 54, 17.
Kor. 59, 21. (^) B <w \ i^
A \. (ft) B om. V^i A\\. (^) B
) A om -
Kor - 2, 166.
0) B om.
B om.
Vul= Jo ,3 ujV.
JU .;\ <
u
* p
a~L>> j> U
^ ^! * ** vlilaij diAc
V^ ^ 5U \J\ ^ J\5 *J\ \o
J^J r^\ v-ix^: <-JC\- V .\ \jj_j
U c-^tr- 5l.c> Jx .VJll \ -*J ^*9y. )
f u i
r .
p. 735, note 1. (rr) B ^^. (^) A JU. (ri) A U. (r) B 4
0) B oin. ( r ) B ^p^. (?) A gives ^9^\ us a variant for O L J \\ .
(*) A JVW^. () B diu~. 0) B J\ii. (V) A om. (A) B jl ^.
(^) Kor. 3, 182. 00 B j. (\>) B o . (\0 K or. 17, 88.
(^) B o-fc. (^) B
it
JU o- jj\ on u J. ^ dUi >_, >o )
y\s a^T^ < c l
J\y J^ >< A )
Jo ^.t -.^ ^_,V^\\ A, J\kS
- f \
(*) B adds vie o>\ ^. (0 Kor. 5, 118. (f) B Jj-J\ ^.U o ..
(M B dJli Ji.. () B^ 0) A^.J5. (V) B <!.. (A) B ^-.
0) Kor. 47, 18. ) Instead of Aj J\ B has \i V. U\ ^ a A<\ \jl\5
J5\ jit a jj\ dUjH iil J\i. () B om. (0 ]! ora. f . (> f ) B JW.
(**) Kor. 8, 21. 0) Kor. 5, 86. 01) B \j_f- [. ^\ ^ ^ ^s-\ \J
j/1 o . . (W) A 0111. ( u )Badcls\il W Illegible in B. (r-)Bom.
from Ji.._, to oV._,. ( rl ) The name is doubtful. See .ZZMS. for 1901,
S j a ,^! ^VT
JP
\ i* V;\
Js> S^
4 1^1
J"" ^" I* 4 - ^ j 44J.\_^5 ^ j>-^- C-r 1\J \2
^ L?
(^) B om. 4U \ ^-^ ^i\ J\3 . (H u j^J . (V") Kor. 73, 4. (*) B ^ A^^.
() Kor. 13, 28. ~ 0) Kor. 39, 24. 00 Kor. 22, 36. ( A ) A J^.
0) Kor. 59, 21. 00 B <uj\ ixio- o . \cA,^I, Wi\c> o\J . 00 Kor. 17,84.
00 B adds 0:-^ ^ JJ5 - W Kor. 39, 19. O 4 -) B ,5^.
(^) B om. OY) Kor. 95, 1. B &\. (\*) B om. J_,\ Jil .
C"0 B f ^J\ J c ^. (H) B J \S J . (T) Here A proceeds: Jc
/I ^i^9 \y .Xo ^i\ ^^ U\ Jc ^V, Uiaj .^o^Ui Ai
0"^) Ivor. 4, 45.
** s"
( ) B Jj;
0) A 4^\.
0*) B .
>\ v^.
(0 B ora. (^) B ^
) Kor. 57, 21. (A) B
r-
Af.1256
() B ^ .
) B Vp .
A o\.,
TYA
Cr*
4fc\ Jp jjAxi N,
(V
>^ r^** ^Ir* ^^A 2 ^
-
i\ \? o _>
JcP-
^) B adds Jc\ A\\\J. (0 B om.
B iuU. () B A^l-. 0) B Sj
(A) B om. <&\ ^ J >ii\
. 01) B adds
B J. (\i) A . B
A ^W. O y ) B V
s J? \.
A ^ki . B ^o. ^>^k..
Jo.^ 5ki^. ( Y ) B adds
B om. (\0 B om.
(^ r ) A
A ii\. B
ryy
t d <3
u- V<f L
*
"*"
; ttt \ JU
JJJJ, iaj, ^UJ, y
x
1 ^ ki*
^^ ^
^
B om. (0 B -. (^) B <u\ <
A . B . ( Y ) Kor. 2, 225.
W B ^j. () B
B om. <w \ ^
^4
(
0) B
K oin. this and the next four verses. (0 A oJuJc.
) B
A ,-,*.
1\.. ( u ) B om. kl <uj\ v 00 B om.
-/ i> k_/ -^ v> r ^
<u)Wtf-. ~M \\3. (^) B Vft\^"\.. 0*0 A om. from <u.t. 5i to Vc Jc>\
./ Q lj V i^ _/ <
or i\ ,j. dl\Vx> ^a but the passage has been suppl. in marg. Cf. Aghdni, IV
21 foil . ) A -, J\ \\ ( . . ( n ) B \^ J,o . A ^i\9 j Jo . ( w ) A i ^U\ .
(^) A om. ^) B adds _J\.b *4^ ,-). (^ ) B om.
xo * x " < x / o " i Ax 1 *
^. j:>\ o^4\j * &\ j ** *i5^\ J>
^J^jd -U : r) J V/\ *U
*
i
0) Both verses are cited in Lisdn 13, 127 penult., and the second verse
ibid., 429, 16. (0 Lisdn has "^ . (^) B j..^ ^^1 . (^ This
hemistich is partly obliterated in B. () B c^L . 0) B UJ <us\ a.^.
(Y) B f/i^. ( A )A.J>t- (^B a . OOBJj^l (\\)B A A ^ J .
(^) B : (3iO- (^) B>\, O 1 ) This verse is the seventh in A.
A ^< B o-#?. (^) A <vi^*- with u^ written above. O" 1 ) A JVo
A>\ corr. in marg. ( w ) A J^U. ( u ) A ki. ( n ) In B this and the
following verse are transposed. ( r ) A JL*\ <j j.Uj. . ( r \ ) A J^.U . B J ^ .
o^\
. ii CLs
V\
\
jc\ V.
"*\ ^ rvi
3 0) Af.l23a
-"W \T\-
U <r ^ UjH a^^ ^ Y > 4a\ l\ U ^ J
,00 ^
(\) B iJbi\. (0 B VioY^. (^) B om. from ^Yl, to fy\ i\\j^.
(M B om. ^\ <^j ^\ J\3 . () B j&\ ^. . 0) A ^. (Y) B om.
(A) B om. jV^J J^*V 0) Kor> 30 14 } B i>JL> (U)B AA
(\ r ) A om. (^) B adds jj^\ iiV, o . (^) B om. from ^ to A*.
(\) B -^ _^. (H) B Jc A\i\ \ \i. OY) B Vu^o-
(i A ) B I- ^V
s
Uu~ li\ 1 dD-
4. j^ d., jcd *.U
\i\ ^
\
Ai \
Af.1226
(*) A -iUi Jp. < r ) B om. () B i. - B e . () A ^.
0) B om. 4\1\ <j-j fp\ J\i. 00 Kor. 51,21. ( A ) Kor. 41, 53. 0) B > o .
) B ./i J=.. (") B \;jU\j. (n A Jjt. Bjv forjl; jj.
(?) B OvJV ( (l ) B ^. (*) A \jl\ o l ( n > B jSV.
(W) A om. (U)B i^\J\j Sjy^\ OsiJiCu-
\ Jj Jl\ J\5. (f-) Kor. 31,18. (H)
18
rvf
J\i
>- J\S
U
0) B om. (OA
() B ^. 0) A J
(A) B flistf. (^) B
(^) B
\. (*) B J\5 for Jy, O ^T. (
( Y ) A om. from sl,Vs J^c-^ to 3U
AB J,U. (^) B
. (^) A ^L,. B
A
rv\
JVa \T^\ ^ji\ ^Ia> Jp JA\\ o
L,\ JL J\5
B k~s c--. (0 B -u*. (*) B om.
as variant. () B ^. (^) B om. )i\
(A) B adds tf^U. (^) A AC^ . (^ ) B
. (\0 B U\. (^) B
B ora. A with
\5. ( Y ) A\i.
( u ) A om.
>Vs t"Y.
u.
\ iT\ f uj\
\
j U
\ i
(\) B om. (0 B o
^ ^J ^ J^ 0) B
WBJLJU. 0) B Jd>
00 B jiiVi. (^) A Jl.
OY) B k. OA) A ^j
^J\. ( r O B \.
Oi JV5
u ti j\i
Oi J\5 jjj
0)
AB
00 B om. te^b. (\\) B
B ^W. 0) B N\it. (HJB^j
) B \^. (r-)B ^. (r\) B
B ^. (ft) A .
B om.
JVU c
* U \ J>. (
\i\ li
U
\Sj>
\Jb
-
, _ >lt
yi
The words from <j_j to i-j.Wi\ ^j
(^) A \j>. (M B adds
( Y ) B J,. (A) AB AI L.. A gives
(^) Kor. 6, 96. 0\) B J .
0?) AB om.
are snppl. in marg. A. (0 A
i\. () B om. 0) B ^.
-L. as a variant. (^) A
B om. from J\i to J
riA
0) B om. (0 A A\J. B A\i\ ^ with ^J\ S suppl. in marg. after S.
(^) B Js^JJ. (-) B J
(A) B X V 9. 0) B
(^) B J vi ^. (\H B om.
(\) A ^^^ f j,l.. (H) A
( u ) B om. from ^ Jc. to ^
^5. 0) A &jj. (Y) A om.
( ) B y\5 for ^ <^- J ^\ J\5.
0^) A \^. B \^. (^) B \.
\V) B adds ^J. A) K or. 18, 1-2.
( r> ) Kor. 31, 18.
r~lV i CJ&
JU\
_Ll!< r >
U;
. ^ J\5
(\) AB db\3. (0 B om. (?) B Jc^js.. I 1 ) A om. () A A.
0) A AjiUJ. ( v ) B JL^J. (A) B J5i. 0) B ^ J=>. ( ^ ) B d
A om. from
B om. 48 \ <-
B A* for
_,
Kor. 35, 1,
A om.
(\) B om.
j>j\
j^ ju
05
(3
pe
V;\
3 \o
0) A
0) A LL-.
B ^u
( A ) B
AB oUu .
0) B ^ ji\
B adds
(0 B^. (^) B om.
B om. from to J\b
B adds <a\ dJu- J . (H) B J\SJ. (\ Y ) B om.
. (^)* A -r i2tf. Cf. Kor. 45, 26. (r-) B JVi.
fr) B
) V.
-\ V, J\ii <iJj
w^ X, vU^ ^ >\ ^U X, ~^\
UJ\ ^ iSVili ^i\ JU X, y^ ^ JS-\
-Xis i_s\.ivH iil,
J\ j
tT **" 00 iUa?- C \ let U
- O
<J 1
J\B
Vt 4.!
(^) B om. ^ ^li . (0 B J^JP. W A \3. (^) A*p\. () B om.
from ^_jj>o to ^\wj^\. The words *<J ^Jjj which are the last words in B
fol. 62a are followed on fol. 62& by the words A> viii \p -^^^ ^i-H\ which occur
in A on fol. 1096, 1. 13 = p. Ti^, I. ? supra. 0) The sentence W\ J\5_,
*A begins in B on the last line of fol. 131a. The passage beginning V* \ u_j3u
_-\> and ending ioVCU JW ^_j JuS is repeated in B on fol. 2426, 11. 13
(Y) B om. (A) B app. A^\ j\. (^) B UV^\\ JW. ) A JL.
0\) B \, (\0
\ ^V" fit
Jc ^
^ W
u j^\ ^ o/ \ b
^ oj^ ^^
^ ^5- 0) Ju\Af.ll9a
(\) B om. (0 B ^. (?) B J\5. (i) A ^^ . () B Vij.
0) A adds Ocj . (V) B O P. (A) B om. dJu^ f J ^. (^) B Aa\\=>(tc).
00 B ^\j. (^) A Js. B app. ^Ju:. (\0 B \jtP. (^) B om.
i^o^ iS^j .- ^ ) A V^LI Jus with V^.Joa written above as a variant.
0) B app. o-X^i but the latter half of the word is almost illegible,
\1 \>.\
_fJ\-\ Jl
_iJi*\S. k AA
,,
\ V\
dk\
\ 15 ?- \ dik-\
J -VH
JV;
J\ Ji,
(\) B \. (H A di^,. (?) A ^j;. W B om. () B
0) B app. oyj. ( Y ) B ^3. ( A ) A o^->-. ( n ) A
(^ ) B r^jV^ which is also given by A as a variant. 0\) A
00 Bdli\ \;J, d)L\. (^ AB ^. W B ^^. (\) A
(H) B v. (\Y) B j^\ 48J,. (^) B
(^) B (5\i\ instead of <&\ A.J-,
V.V,
i3 y 4jj\ co j
&* J^J (1
J\3 \y.Jt>- jL*C-j
U .
B om. (H B
00 B
V-
dllc JUV1 ^ lilJU J\ -
^
V\
\-
B \Jut_j.
0) B J
B ^\\y.
) B om. 4
(*) B om. from J^ to
\. (V) B om. }^
00 B om. <,i j.
diUl, p
JV, di;\ ^
dii\>
U
U
c
ol
dil .j\ V.\
\o
j(*Y)
\i\jr.
(0 A
(V) B dJuJi. (A) B
\. 00 B U di;\
B om. from \J to V. W B om.
00 B
B om.
B dJb
0>0 B J J\y. A ) B ^\ d
^t
ii\JL\
U i
ii)VJ\ J
. U. \i oi^ 0) o
.U I -V/\ ill : (V)
J>\ > ^U iiJe i
4\ I U\ W C *!
iJ\ U
0) B U(.. (I"
() B adds J\5 ^
om.
A om.
B om.
0) B
0) A
(^) B ^. (*) B JL^ J\.
f. (Y) B adds C.
00 B .
B app.
0) ^ ) C
V.
\i ,
di. J3 ^ i^
U
? di
<>
dili
^
Jp
V;U
0) B om. (0 A 4c>^*.~~* with ^_& written above. () B
iljTj. (*) A (j\cA.WU with o^a** as variant, B uv*i^U. () A Jic
tJ but corr. above. ("^) A gives ^s- w as a variant. 00 B AJ .
( A ) B om.
reads
(^) B
(\ A ) B
As.
B
t> ._ ? .
) It is doubtful whether B
B J.
B U JJ d,.
j \
t oV,; V;\ \ ^\ ^
t U
j)\ 4^ U Jc ^i ^Ji\ 4A1 AV/\ ^_lcJ J Jyj, 1^5o- C^>cC- 41) \
V\ J\ r-
0) B y. (0 B om. (*) B ^jU^- ^ A U^. B >\ \c3
\ \ J. () A . B . 0) B dJUu. (V) B -j.
,^c-.
(\0 A om. 0^) B om. O ^A" O ^3 dlj\ \Ai. (\ l ) A U
but VJc ^i- written above. ) B dJu,*J . ( n ) B jut. Y ) B
Toy <Ui\
f \u
A> V. \ iiLJU U \ &j&\ U
i> d U V^ iS. c U V ^Urrt ei*, <\ ^ \ J\s
) j^ a ?
U J\ V^.U
(v- ^ c
) j\y
* _^ j,\ J\5. (H AB JV^. (?) B v- ^) B ora.
() The original reading of A seems to liave been \\^Jl\ ^.^^^ujii. ("^) B JV^.
( Y ) B JA\. (A) B adds jJ^\ ua^. C 1 ) A \*. (\-) B om. from
^\ to 4\ <^- J o^ t5 Ji jfX ^- (U) ^A- 00 A ^
17
P, V, vli; vL,^^ \i\ * OxUj, ^J^Vas JV\ ^JLs^ 1 _ -
>
Jj U
J dillc ilU J5J dl , \^j
0) B om. (0 B app. yj . (^) A diVil. B U, . (M A_,yJ\.
Bapp. ^,j^\. () A ^V^. B viAst^.. Perhaps f\ s . 0) B jJji\.
( y ) A V^.. (A) A ^ U. (^) B om. from ^^ to yVs di^J . ) A
oL V^. (") A^iUi. (\T) B ^jM 4\ j^ ^\ J\ <. These words,
which occur in B on fol. 54a, last line, are followed by the verse UL^J
{_ V*I? v ^ ; QJ ^\.^ (P- ril, 1. lAftipra). The remainder of B s text to
the end of fol. 56a corresponds with the text of this edition from p. T ,
1.1 to p. for, 1.4. 0?) This is the beginning of fol. 5G& in B.
0*0 B>. 0") A \jj. (H) AB ^. (W) A \^. (U) B
adds <\. (H) B \.
TOO flrlA-ik ^ ^ fjV*i\ J
*v- l; ^uc *
.^ f " c " ^ i * o -E" - ^ . >
U ^J&*j , A_^\ -\ J5 ^j jj
JLP
s -
^- OlJ.lc \ jU
instead of Ofc 4\ ^. (0 B ^J. (^) B om. A\ is-j l 5j\ J J\
sJic. (^) B W-. A in marg. ^_^ai\ ^awai. J^Tj as a variant. () B om.
tST S tf* * rf "^
(^) A. \.^\. B \.^.\. Cf. Massignon, Tawdsin, 162. V^; \ , orV^\, stands for V/^J \ or
\f\. ( Y ) A V^U. B V^-U.. ( A ) B l^. (t) A VpJ^. B
(^ ) B ^JAii. 0\) B VkU. (^ r ) AB o^y. (^) B om. from
to ojU J>xii . (^) A jCU. 0) A V^Vuo.
rot
^ >/ O N \ .
1 ^ ias " ^ (j,^ i
^) B l"^ A.\_J. ( r ) B om. this and the following verse. (^) B om.
So both MSS. () B U. C 1 ) Partly obliterated in B. ( Y ) B V^li.
AB ^,1 (^) AB Vj jC. 00 B \. (\\) AB ^_^^.
) A JU. (^) B om. dib Jut. OM B ^^. (\) B j,\t.
) B ^-a.,. ( w ) A ^1 ^, vocalised by a later hand. A ) A ^jk^V.^.
) B 1^ Uft.. ^0 B .
Af.ll4
u
X,
Akc-
0) AB r->. (0 AB Uyt*. (^) B 4j\ <^ J jxii^.
() B om. 0) A j. (V) A l^. (A) B U.
is the beginning of B fol. 52b. (\-) B ^. 00 A \3.
(^) B ^c. (^) B ^,. () B f \. (H) A
OA) A dio^,. (^) A
(i) B \.
This verse
\0 B <,^.
W) A V,,,.
-
ii3 il^ o ,jj\ Jt t
V.
5
o
\
d
i
\o
0) A vk. B
(0 B r\t.
() B \ii\,. C 1 ) Here B proceeds (fol. 5G6, 1): bc._, ^<i> jy\ o \ di
(A fol. 115&, 5). The present passage is continued in B on fol. 241 ?;, 1.
(V) B jjLSJJj for <a\ <^ j^\ J\5_,. ( A ) B j/i (^) B Jii, . (\ ) B o ^.
(\\) B ^3\. (\0 A JLi. (\^) B ^\. (\i) B om. (\) B ^U\
^jJi ^ for Jip ^ f . (H) A ^.j. (\V) A B ^^ ^ ^\ \f
<\, but corr. in marg. A. A ) B om. -uAtf <j ,
JVs *Jic ij\_/ U
u>- j\ v^n ^;- ^ ^ .
J\ V.
j\5
\o
0) B ^ AU, U
( r ) A <u with V^ written above as a variant. (^) B o-A>^. C 1 ) The
reading of B is doubtful as the beginning of the word is obliterated: the
last three letters seem to be *Jr,. () B ^jb* *J>j uv^ Oi-^ 93 Alij _j.ft_j.
0) A ^. (V) B JLIL. ( A ) P> C >. (^) B y-. ( ) Bom.
(^) B adds Ov^\ Oi^ ft - (W) A j xl> B - l ~ A in marg.
-^c Uj\5 !Lwbi\, (^) B adds G^, <
A V\>. (H) AB VWj\. (\Y) A
To.
-^ t->j V\
j\ * j\ ^Ji^ ^\ i,
*
Af.ll3a
0) B
B , v
. A p^.
0) B ^jU. (V) Kor. 26, 62.
(A) B ,^ l . (^) A Ju>^\. 00 B V^J^. 0\) A ^ \3Jl,
ljut in niarg. UL and ^aj| as variants. (\ r ) B ^^. (^) B
>. (\i) B adds Ci\. (\) B V^ ^Vi. (H) A
jic o *
^ ^
Af 1126
W) * V
U
0) B om. (0 B JJJ^I (^) B om. j\. (^ B om. c^
Xjt O! ^ () B <u, . 0) B jl. ( Y ) B om. ^c ^ J-^^ J^-
( A ) A i5jVi^\ A c >. - ^^ Botl1 tlie text and tlie m eaning of this verse
are uncertain. (^)B^. ( u ) B &\. (\H B_^. (^)ABU..
(^) The original reading in A seems to have been J\^J\. (^) B adds T^\.
(^^BV^. (^)Bj3_,. (^)Adi^.Bd]Vl (^)B^. ( r )Here
the text of B breaks off and proceeds u^^j J-aj j^L (B fol. 686, 1 = A fol.
68&, 10). The present verse occurs in B on fol. 546, 1. ( ri O A ^>jj-
^5^~Ji xij ,j\ y3
^ . C
U , 1J U
U-"\ * > i 7 - 1 ^ 1
<JW3
> ocr
> X1S \\ <* * T tf- **
( j*\ *c>j j~> Jc ^
^ ^ d t* 4 *^
>\ ->M
* ^
0) AB ji!.. (0 B ^\. (^) A f.
^U\ OyJ!\. 0) B om. (Y) A om. (A) B V<J.
B _^\. 00 A ^ (J.LJ for J J,. (\\) A J^.
(^) A J\.
0*0 A
(1) B om. this
verse.
B
. om. 4 A*J .
( n ) B Li>\ and om. from V^^ to uy~N-
( rr ) B ^- ^ r ^ B om. from to
^ **
* \<^ \" " > " * \<^
, __ y JuP. L.seP Oj-^9 * ^-ij^ x __ P
jU\
(\) A dU\ Vyj. (0 A app. .iJ. (^) B J^\. ( l ) B ^
for O yi\ ^ji^. () B om. 0) B 1 ( Y ) A <^. ( A ) In A
the first hemistich runs: <u?>\ *->y 3\&&gt;\ djo. 0) B J-_^ JL\-jV\ cAa.
00 A dl^. (\\) B 15 JL\. 00 B ^, J . 0^ A >J\. (i) A.
(^) A ^\ for Caj\ ^. (^) B app. ^J^ . OY) A
( U ) B
4fl\ A^
o
^. ^,
JVs <;
U Aiil jyo i^\ Jcju-\ ^ Jo ^4
\ Jji^ c^>-\ jA^ < SJa>- J 1 O"* ^*^ b
B Ov . () A oin. ( B -. ( l ) B om. () The
__ , 5
passage beginning j>. \ ^\^ and ending ^J3 ^ A;\ occurs in A at the end
of the chapter after the words ^_^\ <uA._j. 0) B ( _ r j L i\ (Ju^U). ( Y ) B 0111.
4a\ 4.4-j ^\ J\5. ( A ) B V^J. 0) B ^V^. ( ^ )B om. from ^
to ^Y^. ( u ) B v iV^. (\H B adds c5j\Jl\. (^)A\3. *-) B om.
(\) B adds
\
dili
u
J r
^ ( u,\ A, u .jiipj (^ v u
) B om. ( r ) A
B +\. 0) B
B O s.. 00 B <^.
A . B ^- ^
. (^) B ,
(r\) B jjj\ ^J
B c. (r) B
. B
V.V, <
- V. Vp
i ^ s -
J\i Ji\J J
J i
n, < ^v\_,_, (A) .Jo a . di\ ,v.5_, ( dJVii_,
oAf.llla
o
^) Ai.U 1 !
A a U. B ^U. (
\^ for ^/IU. (r-) B
^. (rr) B app . **..
(H) B .
A om. ( l ) B
^. (A) B dh^.
. (^)SobothMSS.
^
J uJy\3 G4j jO ^ < Aoo ^ , lo^iU tab.
A
Ji\
diAc A, jo\ U
J iVj diy^ diV?
(\) B A^. (0 B 0j ^JU. (^) B 0!*\5. () B J5. () A .
B ^k. 0) A Oj ^. B ^\5i*. (Y) A om. ^ y-\. (A) A om.
(^) A gives i^ di^ as variant. COB dLJ^H, . (\U B ji*) .
00 B oy. 0V) B om. 0*0 B adds ^\ >\. o \. (\) B^l J Ao.
j^\. OY) B
, dl
c*
o
. (i) ^ CP^ A, dil
diU* f ^ J dll^^^ 1 ) dkUU.Af.110a
Vc Lie (di^U j^ cdiiL^ di. 9>*y ^ ^\ 0)
P- \
(0 B J^^. ( r ) B v^J. (^) B ^vj-p. Here the text of B
breaks off (fol. 239 a, last line). The following words (B fol. 239 6, 1) are
i~.aJo Jo\.^ ci ^\j Ajti." y> , which occur in A on fol. 108?>, 2. The present
passage is continued in B on fol. G2Z, 1. ( 1 ) B *,. () B om.
0) B 5j U\. ( y ) B ^ . (A) B ^3. (^) A f U\. A Jc.
(^) The words from ^i^ to ui\ are suppl. in marg. A. A o^J Ci)\^ .
(\T) A adds JW. (^) A ^.Xo. ( U ) A dl-^^. B dilb^with
the first // stroked through. 0) B ; \. ( n ) B U. Y ) B adds
4\ Uo\. O A ) B app.
rtr
pf Jp d
\Aji\
1*^
U
i5\ Vc
V.
V, ,
\o
(\) B JbJ^\. (0 This is the last word on B fol. 241a. Fol. 241^ be
gins with the verse ^U J^ ^^ J>J \^. Vj which occurs in A at fol. 113?>, 5.
(^) Here begins B fol. 2387;. A vfi, j^ . I 1 ) A dljTi \3\. () B adds 4 .
C 1 ) B adds uj\ . ( Y ) B iuii\ . (A) B om. from \\*~ j^ to di! ^^V, .
0)8^^. 00 A Uii-i. (^)A <;^. 00 B app. ^>,.
(^) B om.
Af.l09a
di\
\c
u
0)
0) B
(I ) A
(^) A
(W)
(0 B Vc
( y ) B
v \) B A
) A
\A) A
B om. (*) B
( A ) B om. .
00 B
om.
A
A
18
f t-j
l^\ ^
di.
.
U
oi U ^^ ^ <
i^ks^ JW (5-X^ dUW J, Uc ^jy*^ 1 ) JW
U
Jc v U (ji^ ,^-\
(0 Here B proceeds (fol. 238 b, 1): iLb- (dl, .j>.) di^
y jt. ^V^a^-VV These words occur in the following chapter
\ jj-Xo J (A fol. 109a, 16). The present passage is continued on
fol. 239 6, 1. (?) A -w- JLL, . I 1 ) A di\U . () B om. (^) B
00 B VJfc. ( A ) B Vft,. (^) B a.U\. 00 B ja*j.
with ^ as a variant, 00 B _,. (^) BdiJc. 0*0 AB
0) B f y. (H) B JoJ^ ^Vf for o3c>, ciV OY) B
(\A)- B i. (^) A \. (rO Bdii.
,
g> U
-
^\ O! -^Ji vJ\J iV - (V> ^
u <& } diii ^ AW
J\
S>\
\ B orn. 4a ^ J J5. (H A L,. () B om. M-V j
l^L<\\. C 1 ) B om. () A 6j^\. 0) B om. Ja^ J\. ( Y ) B adds
&\}\. (A) A V^-U,^V^. B Uw^r), (^) B ^j. (1 ) A J
(^) B om. JW 4ii\ ^ \. (^ r ) A Jk*I. Cf. Kor. 81, 4. 0?) A J
(^) B jUi\. (\) A ^Jc>V\. (H) A ^. OY) A ^V
( 1A ) B om. ^_Ao. ( n ) Partly obliterated in B. ( r> ) A
(r\) BdU,.
\ i
A.Uj
^i
Jc 0\> . a ^Jt ijy JV5 *i\ >Y\
^^" ^
. li\
(\) B tfjj^. (H B ora. (^) B Ac\. (^ B \\ j3. () A
0) A om. ^L! jT J^^. (Y) B Vv^j- ( A ) B j\. W A J.
) A ) t \ ^. (^) A ^*\\ as variant. (\ r ) B ^. 0^) A
(^) B
v, iSi
\ ^ u\ ^ v
Ji.j dJLo "^ dko j ik. di-L
i JP i-i-J, il\M\, i
(J,\
e i JLW I /) \ ^_-A-4\^ i A
*
JJ )
di A 5^jll\ \
\
(^ B
() B J\>.
J\ii t,\^T.
to
(0 B ^ (V) A AUJ^. W B Jp ^ J >.
0) B om. (V) B ^ii\. (A) B ora. JU. (^ B om.
(\) B \ ^. 0) AB dW. (\0 B om. from \j
(^) B . (\i) B
v.
J\ io-
,
J\ j/; ^j -$2\ ,>>
^ \U- J \
\
0) B
) B
) B
) B
(0 B om.
0) B ^ou-
B t53 C A
) B for A\i\ <
. B
o j\ t^ oV- V j
\
\
V. din- xjj o4 \ t i\
U o-*.
\
S . + x
,#j \~*\ a U OVf Jj >-,*), Vv-J J^U V Af.l XJa
Jj\ j u^ iJ\
y
^- . v tf i u ^
(t) A \f.i. ! >
WMi.mi. \ 4^, rfW J\J.
n W o; Jirl 4\ JL^.. 0-Mt 0>) it 4ii\i_,. OOis
J) U,. (It) A jr^. (> I) >j. (11) J, ^. (\V,
II ^. M> Al! V_,. (f-) A \i,j. (H) I! >%, (ff, A
I! o,n. <ft) A ^^. (f, |( ,,,,. t# J.. (fl) |! ^ly
A A\d\. (fA) ]( a for . 4i. (") A ,. B -
J\ V. o> Jp
J u^ U , j\^
*! o-
cW J\
J
) Ju^\ J\
ji % Jl> J J^; U ,vOll II v ^
V\ villi oj
v\ dlSi
IJ 4 ^^. (0 B om. ( B U5\. () A om. () B j .
0) Here B (fol. 1096, 1. 2) has A oVV^\\ ^ ^^ UW- o -o-\. These words
occur near the end of the oVa\j3\^ oV,^ o\J\ ^V^" (A fol. 147&, 1. 2). The
continuation of the present passage occurs in B 011 fol. 232a, 1. 6. ( Y ) B ^\ .
(A) B V^ for I 0)B^J\5. 00 Bv^. (V^B^U.^.
(^0 B iw^ifc . (^) A in marg. vju.LiKj as a variant. 0*-) A ^J,>o written
above dVy . 0) A om. from J^ to U.lu. (^)Bo^. (^ Y ) B ^1^.
(^) A j\3*. B ^U. (H)
J ^-jj
0) B 0111. (H B ^u J\5_,.- (^) A^W. B ^.,5. W A V
() B ^. 0) A *jj. B ^J- ( Y ) A o^-. ( A ) A ^U.. B
0)B^. (^) B o^^. ( u )ABj\i.. (^) This passage occurs
in B supra. See p. T^l, note V. (^) B o^> . (^) B ji^.
(\) B (>vLai. (^) B _jLai. ( w ) B ^^. A ) A om. from
^to LJ. ( n ) B
m a^ J \s\ .Jl^ J.LU
>
irt V ^ V. jU-Yl f y J\Sj < *^\\
^iil\ J J&W V. J U*V\
r \
J\5 c^\ (3
U >i\ u-cH 4, ^ ^ V.
\o
*
- f y
Uc u3\ U
(\) A ^\. (H B ^ jU. 1 ^ ^W JV5. (^) B JL. W B om.
() B ^j.)i. C 1 ) B app. JjjWj. ( Y ) Here B inserts the concluding
words of this chapter from ^\ o-J^\ J dj^>- \* \ty to
^\^. (A) B ^< NJ U ^J\ ^ J\5j A, Jc ujy-i,
L/ ..\A <,. C 1 ) A -u^.. The reading of B is doubtful. (^ ) A l &\.
A \. (\0 A .
V\
U\ i
0) B
(Y)
(A)
B
B Ji\.
B om.
0) B
B
(^) B
(\\) B
rn
\l
JjL
(0 B om. (0 A JL/Vj- ( ^ B ^ . W A T. () B
0) B<^.. ( Y ) A J^V,. B ^^Vj. ( A ) BjiJ. C 1 ) B 0111.
to ^\ Oy-. (^ ) B ...VsjJ. The word is partly obliterated. (
(\0 B .
f kj\s.\ uJiUj, JJL\
rrA
l5\ V;\
A.
^^
JVd J.lj5\ J.J
\o
(n
(\) B L) i^\ J\ JjJ\ Jyo^. (0 B om. W A
() B cJLj. 0) A \i. B _,:>. ( v ) B adds
A orig. 4^ but coir, by later hand. 0) A ^-
(^) A ^3y i\. 00 A om. (\f) AB
(\) Cf. Kor. 76, 1. (H) B il\jj. OY) B
(^) A oYV B oL-V\. (r-) B
(*) B J^JP.
( A ) B om.
) B
\^) B
A ) B
.
rrv
AU
^ f jxl\ v^Vi Jc ^
^i,J ( l\lal\ o^P
J 4t^- i* oV
Jp
J\ J
dii J
B om. (0
0) B
B o^t. ( l ) AB
(Y) Kor - 35 29>
B adds
B has
from
A
to
00 B
B
B di^ for
B om.
\j\
4il
>
Jc Ojijl\. JU ^
U,j oiJ\ c?^ e>*! jJVki r oiJ\ J
* *
411 \ ***j
\
5 JU<> Ji\ ^ JL
(\) B jVi. (0 B ^,. (^) A U with ^written above. B
( l ) B ^j. () B om. 0) B . (Y) B ^^. (A) B ^
C) B adds lfj ^\. 00 Ai5Ji\ ^J\. 0\) B^yjiV,. (\0 A
0*) B dL^-. (^) B i,l<r. (\) A jT (\1) B J^,. (^Y
from fjt>j>\ to
*"
jj
Ic
0) B jjj. (0 B ora. (0 A \jb\jiw *il. B appears to read Vk^j,^, but
the word is indistinct. (0 B *Ju . () B ^^c^ ^L^oA. 0) B AiJiio
^ A*J. (Y) B ^.AU. (A) B J.U.. (t) B ^.o. (\) Kor.
05, 2. (^) A Ulj. (\ r ) B <ul^\ . 00 Kor. 30, 39. (\0 B adds
15
^ Vs\ cj^U-k J,U\ Ji\ ^V rrt
V\
J\ ^j \
J\5 aW i-^^
JV.3 A]\^, J J^i J&j Ait JVaJ 4ll\
\
i J-* l di
0) A ^^i. (OB om. (^) B V^. (V B Jji\ altered to j\5ji\.
() B JJ. 0) AB ^^L-,. (V) B ^\ c*-\ j\. W B U ^ j.
(^) B adds ^j\J\. ) A. Vk r . B W. 0*) A dlU. B diVsi.
} ^ e ^*
Of. p. \ A , 1. Y supra, where read dA.W instead of dilv- . (\ r ) B om. -/\ A; b .
(^) A U\. Boi\. (^) A.B. (\) B D.c.4jj.
J,\Lu ^v
J\i
) Jo-J JU Z
JU tfjtf U
J JV; ^j
JL
Jo
( u > Jl\ JviP ^
0) B
(0 B om.
B om. J
00 B adds dllU eu (Kor. 67, 1). ( u ) B om. 00 B J\5
B V.
B adds
B jc. 01) B J\_i.
fO B om. \i,.
Jt* .
C>
B\ J...S.
\ cJbU-J, J,U\
f
rrr
.lOla
0) B Ckj\ instead of JW <w \ ^
B ~\. () B app. . 0) B om.
42, 52. 0\) B ^j J\5. (\0 A
(^) B U (^) A ^. B app. ^>.
. (^) B om. (^) A
(^) B ^ .
(Y) B ^
00 Kor.
) B Vi .
(TO B ^. (r\) B om.
J. ( ri )Bji9.
0) B
B oW"
IT
-^\ J\3
c
i \a
\S \JU i.
-j f c ^:W-v^7 *Vu
U\
U\
Vii.\\ ii
JA u \J\
. (0 B UilL^. (^) B om. ( l ) B^\. ( )B ^.
(V) B^uiiUw. ( A ) B ,^,l,V\^W-. C 1 ) Kor. 2 274.
Vl <j t,^ 0j *iWui S. ( u ) B ^j. (\H B
(^) B VoV\. (\) B om. from \3 to 4=>
( w ) B B U. OA) B
0) B JV^.
00 B adds
W B Ju
\ (Y)
rr
UJ .
JU U\ i.% V.
o*j Jp o*
^ ;(0 ^ e?kv ^ ^ 0)
i - ^ Q 135"
U) 4\ <*- <
0-
( J ) B \Jo\ . ( r ) B om. CO A Cn- ^ with ^^ in marg. as variant.
() B om. V> ^. /^\. () B 4\. 0) B jT/i. ( Y ) A \i.
(A) A V^V,. (^) B ^. 0.0 AB OJJ W. (^) A ^.
(^) B 4.V*. 0^) B ^. (^) B y-. 0) B ^\. (H) A om.
B proceeds : \i^\ ^ \iii\ \ii\i JA c53i\ ^ii\ ^* 45^ ^ii\ .
n \ i i^vi j b\*\ uJ^k J>u\ v
i o
)^ Jp
0) B om. JV^ ^^ ^j -fT ] \ JV5. ( r > B Ol . (^) B 3. (*) B om.
() B iL^U. 0) B 4,1. ^. (V) A Y^Vj. W A ^y.
0) A . (\0 B . (^) B om. from to JU. (\ r ) A c.
(") B ,*>j>\. ( u ) B U ^ joy. j Jp. 0) Kor. 2, 196.
( n ) Kor. 33, 41. A om. from V,Jo\ to ^j>-\ iT ^. (^ B
A ) Kor. 2, 147. ( n ) A V.^Y^.9. ( r ) AB
( rr ) B o^Y^. ( r ^) B^S\\,. ( rl ) B J^ ^ ( r ) AB
(^) B
ru
0) B om.
() AB . .
00 B b c Y\.
(^) B om.
U
V.
V.
JVs \j
(H A Jl. B jVt. (^) B
0) B ^ . (Y) A ^. (A) B c,
( u ) A om. but j\5 suppl. in marg.
U.
iS.Af.99tt
\o
A \i
nv ^.jff-y\ j k_>\*\ uJiU-ij JA-.U
i.% v.
JV5
\\
L,
* ) V. 4\ JU^ *\ uJu. JU fl J\ JW 4\
Otr^ ^ cP
\ \ \U \\ "^ IV ) \
u^ (OJ^i O" t^"" tJ (3 L).^ (3^^ ^*^ > 5 A-J-A*)^ j.v.n ^JAf.OSi
\ Jc U\ >\
0) A jVjLi^ with ( jViJi.\ in marg. as variant. (H B om. (^) A \j>.
( i ) B adds tf^aU. () A V/^. 0) B JV^. (Y) B om. from ^^ to
JJua^l 4\ <?-j v-jybc _^ t \. ( A ) B seems to have Aj>._^\ . The word is partially
obliterated. 0) B Jj.oV\ &~ ^ p/^\ ^a-X A J_^\. (^) A A^.
\ ) AB om. \ J^\^ . The words are snppl. in marg. A. r ) B o^-^ , but cf.
Attar, Tadhkiratu 1-Awliyd, II, GO, 5. 0^) B J. I 11 ) B ^j .
L-
m
VJ ci 4 i
j\ <3U)Af.98a
l.t ^L 4inU V\ \&jvi* X? 4i*.k9 V\ \
^^o ^j? J=>
0) B om. (r) B <ui\. (^) A app. ,5^. (*) B d)i o /i ^
,^. () A ^5\U*. 0) B ^\ ^^. (V) B app.
(A) B tU^. (^) B j/\. 00 B 5 W ^J\. ( U ) B om.
^j ^\ JVi. ( B J\5,. 0^) B adds ^\}\. (\ ) B JAJ\.
>%.\j JAJi\
\i\ JU i
jic,
f U > V.
bljVii Sjl
^ v __
4;^\ ^
&j Jlo
j ~>.\ J\s (r > <j,U\ j 1:~ <,iU-< > \ A; \
J\i,
( 1 ) AB j5^. () B adds ^U\\ ^. 0) B adds ^\ f. ( Y ) B O
,_ ? U\ . ( A ) B ^^ \ . 0) A JjjU but corr. in marg. ( ^ ) B J
(^Bl^. (^) B
B JV5^ J ^Vo. (H) B ^. (\Y) B iU\. (\ A ) B
B " (r>) A M. ( r \) B A*-.
<B\ tf-j^ \
\i\i i
B om. (0 B om. JU" iw^ <^ ! 1 \3. (^) B
iJ *5ji )
411
nt
JW Jj\ y.j r ^\ a . ^Ui\ j pliv JU /\ ^J 4.
:Vj^ J Jj>l\ y> ,U\ ^ Jj\ J\ii
V. \=~. L.l\ * a- * U TjSSW tij U
JU ^ . *, jk: ^ J>J\j J>A\< U ) ^ dili
V< t; ^-(^ JU
411\ _^3 Zjjy. S>V\j U
f *
II)
4Ji\ ^ ASa>- ^jVtoi >r
0) B \JLi\. ( r ) B om. (^) Kor. 16, 55. (^ B j. () A \i\
\ ^ for f \^M. ^B^j, (Y)ABU. WB^^J^.
) B JuUbj. (^ ) A om. A=3\-s- * U-j A-JuV* but the words are suppl.
in marg. 0) B J^i\. 00 B o^.J> for JU ^\. ^) Kor.
55, 26. 0*0 A om. from f to A.\a.- i.^> . B has ^\ <iaa. i^ ^_jVft>j> r but
i, has been stroked out, (\) A U. ( n ) B
-i, J ; u\ ^vs
U 4g
>
X?
-l ^^ Ji
J\5
,\ &
jS\ JU
0) B
() B
(A) B om.
to
<) B om. () A ,^-_,. B v a> j. > H J-
0) B JVs. ( Y ) B OBI. from ojj to ciVw" \ ti o^-
4^ g^l J\j. C) B JU. (> ) B om. from jVi
A_^ . (*0 AB jOu. (^) A jj,.^. (^) B *,.
B \. (*V) B.,. (*A) B
>4
nr
.
J*\
-Xla .
j\ 3>* Cj GJ\ 3>* S J te ^3> f cf ^j A v ^ W
\i ^V-
(^) AB l 5Ji\. (0 B om. jV*i di]\ ^, g^ J\5. (^) Kor.3, 16. (*) B adds
the remainder of the verse: ^Ajjj^\j* [V\] J\ 1 () B j^>_, JP <v!y.
0) Kor. 2, 130. ( Y ) A ^^s, . In B the word is partly obliterated.
(A) AB y. (^) B om. 00 B \ jVi\ ^3 U J\y. 0) B U.
00 B om. from ^liV. to J^V\ J. (^) B is^i^ ^\ ^ J ^ J.
(^) A ^ui^. (\) B dJLU<i. (H) AB JU. (\Y) B Cu- .
or Aalio . ( ^) Obliterated in B. 0" ) B o.UV, . (r \ ) A ^ .
r 1 1 <^v\ j fkj\*\ uJiUk J.U\
.3 jjXS j ^ ^Jj %
> 4
\ V,\
u
V\ *i\ - ,-^j -^
^ Jl\
\ _* ^, ^ 4\ 4^^ Ju/\ JVa
f > U ( ir )
f<"J> J
,sO)
() Here B resumes (fol. 906,1.1). ( r ) B ,^>j. (^) B om. I 1 ) A
o~ ^. () B ex, *$ J\S*. 0) B Jo. ( Y ) A j>\ Jo^. ( A ) B J\Si.
(^) B adds ^ V\ <i\ ^ ^ j^i\ J\u. (1 ) B ^ |r. (\\) B ^~^j.
00 B \jjb. (^) B ^.Ji*. (^) B ^J,;. 0) B ora. ^1 \\5
j\o-,. (^) B r^,,.
^
. (j,\Jt)
j}-
j^>- ,3
.J.i\\ V.I
D V\ ^i-J
i tl* ^
j is
?^ J\3
c
A. .\
r i .
Jl. A-J\
.9*3 *
f. 956
0)
Or
J> J>.
^u j*
1 V\
i. -j\ .is IcAf.OSa
i added in marg. ( r ) ^J. (
14
u c^S\\ ^V-5" r.A
U vju,
411
\ s
j, IJ .U\ ay. Jf \
L ^-J\!U\ ^^ CL-.^ 5jJ> diij ^ ^^ J.^ ) ^_5jVl\ ijjVs
UU1\ j3aJ\ \j\ lc-X
J
U
V\ dll^ ^ ^ SJc .5 ^1 J, ^
4. ,\ JW 411 \
411 \ ^^j ^ljVv-Jl ^.j\ J JliJ I^MIVKU ^JC dJlX^jj ^J.; J\AJ.l\ ^i
iLJb- jP Jx-j <0\S^l\ j Aly^Ju ^ .\i!l (i) Af.946
J\5
Suppl. above. (0 V< (*) \i. W U\\.
r . y
..
U JrW <ui \ A.^
Li ^ J^, V.
V*
\J>\
v\
-^ c (J^ 1
Jx, ^.
Ail ^Vj
Aftj A^>-j Ja5j (J,ViJ
O vc y ^ V
a: \
(\) A^-. ( r ) c^Jj^-
() Snppl, in marg. C 1 )
in marg. (N ,iy
!>.
V.
U J- \
. JL\
\o
(0 Kor. 11,121. (^) Suppl. in marg. (*) Text om,
.
Ju,
jj
AS
U
4tt\ ^Pj (5jVp^\ J& U
^j^^)
A^
Jo j ( j
J l
4
r
O
0) Text om. (0
X*.x
AAc VJl
r . i
j..j AJ u k-^Aii ujfc^n. ^ ji>\j
-t Vv-,\ ^ V iKi l ^5 \ it U
ju 4\ <^
.,i( l ) JU U
j
0) <dV~J. (0 jL\ . (^) Suppl. above. (*) \j>. () Pj
\ =
. *
U\ ^ f \S
JuJ dJJ\ v-j-te U JVai
4U \ A^J (
4il\ A^
1 \
\
411 \
~ 4,; o_
VA c^*^j i jj.. *^* j.* i-
Af.92a
(0 \i. (^) Suppl. above. ( l ) So the MS. Perhaps
p .
r <ui\ A^J jV- o , ^ JU
4il
\ JuP
J>\ U V\
0) Text om.
^
r - r
3o-\> V* Us Jc J v. jU 4. A dS/u A*y\ jU jOOj A.y\ di/uAf.916
-* -X**
-?
r . i
uri)
2 J\i *Ui i ^^
J
1 \ 4.^ j^\ J\3
J u-j^
s
-
j -^ ^-^ cA y-* 5 ?" u^*J
0)
0)
(0
Text om
-4
^
^ vfi
JVs 4J
^ o-JO U
TTj O
4JU49
j JL J, UU iJls \a
U
jj
\
V,
il
iXl U
J\
(0 Suppl. in marg.
A]
4}
*-
Jo &i\ ^-XiP-U 4.Ac jxlc- 9 <^j J>j r^^>i 4il\ jW V. JU
4)1\ AS- \ iJb U
^ pj vfili. Vi /, \
<JV* Q OAf.90a
*> , s* *,
\i j. ^ ^ ,5
^4
, ,. X,
U; jjr; a.* ^i
JU ^ 4_J ^
o\ -\ .
Lj, ^ JV5 4j\ (JU 4il\
>\ 1\ C i c^,to j \Vs 4,5
\
i? di) d
) Suppl. in marg. ( r ) ^il~* . (^) jVo. (M Suppl. above.
Text om. ("^) ,\J^ 2 - } -.
Y
AJ
4\ia-J A! J\*J j\>- 0) JVl? di"3
tt\ ^ 0> J\
t Ac\ JV*)"
4il\ A^-j
JO\ . JC>t ^ CLi ^30.\ JLJ
AJ\
P\J* V LTT ***J
J
Af.89a
\o
^-^5
Jo.
V* tLi diiaP- \
Snppl. above. () >U\.
ju\
ex
it* 4s.<. ( l .^ U .* 4JU-
^.\ J^ ^ v^b
li , _ ^iSo\ ^^." r
4.1 UP- 4il>j U*S ^ ^
ii s j v\
0) 4A\. ( f ) ^.^- ^) V^-L--./^- (M Suppl. above. () The
passage beginning Jy^ ^o <o\ and ending ^\ ^ ,,a>^ ,y- ^>._5 is suppl.
in marg. ("^) .WU
\\o
Af.88a
JS >
r-
>. ^ ju ^ j\
[\>J&\
i- ,]c JUl dl\ .-,
J> J u-jj
Jc a *U Al^ H Jc ^U ^^ J\ Jo ^b 033 v^L^V\ Jo
\o
Text om. ( r ) ^Axi-^ app. altered into uA v *L~ . (^) ^\.
4.p <jj
V. ^ U\ ^j
^1 JL?-\ V>\
J- -
V.
i J;
" ~
J \ U
\T JVs
7cX3
-Xa <U.C- i_j\ r 4
\ ^ ^ J^ ^
Jc J : ^ >1\ Jo
1
-5Co JU JVJ
J\
>
-
V\ j,> i
A CU\ Ld
^ 4.J vlj-it> 4.uJli3 Aio
< \JA\\
J
ti\jJ
* I
lik*J
\jj d-J
dil <J
Jp
<4Af.87
* f ^!^ O^ - C -^
ci^ Jli
0)
13
\
Ji\ *.U vfllj JjVjj <u* JS l ia CU.U 4j Ju
j 4j
O 4j\ ,50 JL\ j.^ ^ ^ t vdj AJ A ^j
VV** *^-:^j -^lj V* ^ (jWl^ JV; las v
^;\ - I J JU
, j^ U
4cV^ <^Ac \
\j\ diJ i ^
dii J ^ A! 1 ^1 U V\ M ^ s^^ll JL ^ A^L; dlii <j\
t JU\ j*j A^U Ai. ^>l9 ^L
U
( ) ^D \^i. (0 Some words seem to have been omitted here.
So pointed in MS,
Ui
J\jJJ,
ol> J .,i
,
\ _ ,\
o
4J 9
90iA) vlj
A,JL\ Jc dili
4fl
\ tuJ dili "JU A!
..
J A. \J\>
Af.SGa
Cri"
\ o
r
Ali
, See Dozy, SuppUment aux dictionnaires ardbes under
Jlo U\^
JU
f>
A
o\
o*
r (0
Af.85&
10
^1 j
r-
0) ojJ
in marg.
\A\ tji v .3 ^j
i \
^t. .^^
A,\\ UA j _ V. JT j ^c>
i 4AO 4jJ> j tgij
Jj*c*\ a!
V,\
0) j. (0 Snppl. above.
* V,
> Af.Soa
\ *i\ i<?
o\ ^ f- ^ \ ^ ^
- f a A a^ V\
Ail\ 4^, (j^^^ ^i\ * U^J C-d J\5
ti JVj dilj
\AA
Jp
(5 Ji\ 4^aJ V\ di>u
ojij\ij -O -V O^
0)
Cf -
\AV
* (3 -A
o
JU 4.;\ jj
U\
>- Jp jjau*
jw:\
JU 4j
t A VJ fc^ j^W \ ^ \i
J\HJU\ oJ^v^ jWa?- vi-ij ^j
A^J oj^.\ ^ ^ Jp dclr JcOj
^t\ >y V. _^SJ Jb
Us
iJ JU \fj
3 \j>\
J> $
J>.
^ Jp k
(0 <, ^yu-. (^) Suppl. in marg. (M Kor. 26, 218.
V\ A* V; U
V;\ Vj\
*
*. ^Tj ^Ai. Jaisr 1 ^*- Oi
- L5jVj^\\ 4fl\ JuP U (0)
4i\ (J^VOjJ^ 4JG\ JuP V,\ C
^ L^\ 05 Jr>, A! JV^
jAs \i V^kJ jU\\ J>J
( r ) A corrector has indicated that the text should read:
< f Uai\ ^ j f^T ^ jt V.
$\ Jp P L
f f
(r)
jVc Jc^ JU
j\ J,
4il\ 4
1 Ai
\ j^J\ J\ > JUi
written above. (0 Suppl. above, (^) In marg. .^>\ .
> ^ v\
J> ^ c$^\ j^ai* a: -^^ <
<\xlc i^L. i5 J^> _^3 i& Jo o^J
J&.J \j^ JS l
: ^.\ J\i <
r Jo-Vi CU-JU- (Y)
.
\J \J\ 4il\ 4^j t5jVo J _^\
( i.Y\ ilL lj Vxu.; j^i > 4A1\
\
0)
In marg. v^3 . ^-,i_j above. () In marg. uy.
(^) oJj added above. () Jb\x. *&- added in marg. (^) \\.
( Y ) In marg. ... ( A ) Kor. 42, 28. 0) Kor. 34, 25. Kor. has
v-sjj UJL^I -v=*=i ^ ^ (Jj/ corr - i n niarg. (^) ls.si\ corr. in marg.
Snppl. above, ^) Suppl. in marg. (^) 3j\ added in rnarg.
u\
(T
4fl\
\
Vj ji\ J* J AJLV\ >\
4^j J^f\ Jp v i5j \ j\ L )iU\ jVS
J ^ ^1 JL^\ Jy, dJJj> -JW ^ A A 4U
Ic L
0) <5-Xo. ( r ) 4.\Uj.j. (^) Kor. 3, 167. ^^^ written above
(*) Suppl. above. () ^o in marg. before^-. C 1 ) Corr. to
^^\. ( Y ) Suppl. in marg. ( A ) *L\Jai\ Jji added in marg.
\ i
J\3 Jyi
^
V.
s* .-**
)c j if*) Us L\\ Uto ^ j^ J&
ut ^ J.J J^i, Jji\
Y\
^
1*\\ ^ JiU- ^ JV^J. jVC^ A jVaJ < U]\ 4^J 4ii\ JuP ^ J^-
.ilSal ^>-^ VfJ K s -x- Juo ^o V4> V^J So
4
(^) The passage beginning (jo _ji and ending \\5 A^^ Af-i-^ ^ is suppl.
in marg. (0 CA^-- (^) Suppl. in marg. (M Suppl. above. () \j> .
0)dib x^, (Y) in marg.
Ul
A.
U
\ u
5 V.
All\
^2. *
V.
f.80&
0) In marg. ju j oo- (F) ^ added above ^^>^t- (i) Suppl.
in marg. () Suppl. below. C 1 ) Suppl. above. ( Y ) ^W. ( A ) jt>
added above. (^) \. v^ ) Jufc^, vocalised by a later hand.
<
JAd\ J
Ui
v,\ ;
0)
Jy\
< J\5 \^\ di
JL\ ^ iu- ^^.-^ O-jSS 4)1 \
4il\ A_ ^
>\ f lli V- l^^ J^
<-^-.^ (_> ^- ^ ^**J J^ Af.80tt
^l J.V& S^Ull (
\
(^) Snppl. in marg. (H ^, added above. (^) Erased by a later
hand. I 1 ) u^ViiJ, () ^ji\ added in marg.
_-> - rl ^
j *^*\y* ^v, cpJM ^v^ \VA
\j\
wr e>i
V;\ ^
411 \
4ii\ 4.^, ^J^^ ^^ A
s-^\ C\ ci JV5 A^? Oi ^j
.V\ ^j\ , ^ cJ^ U
>^ Uj* 4.. O JC>\3 Jj3 \3
cud U
0) Suppl. above. ( r ) Suppl. in marg. (^) U\. I 1 )
) JJJ. 0) Om.
ivv
\
^ iw..^ - A! .VL
Ali
l\ A.U
A&^*J U ^Ac V^l. >\ t5^\ v__AM ArfU jj A^J^ AJ d-jVS r^
U vi-M^ dV*) 4il\ A.^j Ak^ii\ JuJ, ^.
>. A
U
4J
\i. (0 Suppl. in marg. (^) o\^xi . ( l ) <uA> corr. in marg.
*i.
12
(3 s
Li- _
*
1 4_i V; U
J
U <i
o\
^IcU iJ\Af.78&
( Snppl. in marg. (^) ^-W. (^) a A,. () ^-W\ corr.
in marg. (^) ^V,^ . (Y) Suppl. above. (A) ^jM o
corr. in marg.
i &**
J\U\\ J\3 4J\ JU) 4il\ 4-**j 41} \
?^
V\
4il\
\ 5^
. o \
4il\ 4.^-j ^\ J\3 i 4^..ji d~ftO 4\iP ^O \ j\ ^iii\
\o
(\) In marg. A.!*). ( r ) Oi.V w *L-. a corr. in marg. ^>^ corr.
in raarg. (^-) Os^ * corr. in marg. () Snppl. in marg. 0) US
written above.
IVI
u
1
f \/\
J\J 4J\ (j,\Jt!
Snppl. in marg. (^) The marginal version adds: i^i k (^^> iJ) o-o J
0) Jc, but see mj 7 translation of the Kashf al-Mahjub, p. 27, where this
saying is attributed to Shibli. ( Y ) o_^o. ( A ) Probably we should
read 4*i ^y 43t oj ^ O^ ^^ A^*! ( ^
\-i\3
4)i\ ^ A*-, JQ V\
j ^tf> ^_x:0 Jc J> i\3 4.;U flfjtfej fa\j~\i 411 \
Gri-v, JU AJ\ 4ii\ **-j u^^\ v.^
^ ^> ti J^ j
V;\
(^) L. (0 In marg. ]^^ V . (^) The passage beginning ^=- and ending
\\3 \Tj\ A.i^ 4xiJ^Jj also occurs on the marg. of A fol. 75. See note
1 on p. \"\1. (*) The marginal version has Lr ,U\ JV^ . () Om. in text,
iaiVi- <J>\ Ovr*"V\^ C^
\ J
\ diii J
ivr
\i\ i\ Cii\ .i ( dlii ^ - V.
f.766
0) Suppl. in marg. ( r ) In marg. VjJ^L
written above. C 1 ) ^^V\ written above. () Kor. 39, 75. I 1 ) Orig.
^-5 but corr. ( Y ) ,J^.o in marg. (
Cl
> (() \i\i
Lf-Je.
>a^
r*
JU.J, dlli tj i^-J\ ^ JV^A" o^ U i
b \j i*> 43jVi\ ^ i.oyW j^\ j j^li^ <Ac iai- \i\ i
\i\
i.
r .
(^) J^U. (0 ^J. (V) ^U. (^) j\ erased and ^\ suppl.
in niarg. () In marg. 0-^.^5.9 as variant. ("^) Suppl. in niarg.
(^0 ^L.i^\ .aVi^i corr. in marg. (^
^i
U*}1 vj^>^ L^y* 1^ J f V *** V
O^ (3^ ^ u -
* V. cu5_jj\ (j ^U J i. j
^. L
cr
r>\ >r J^\ J&tf JU ^^P- uJ^.U Jc ^H-^j Sj-JH ^\; J
>\ ^ ^j \i ^\ ^ ^j (>j^ J^ ^j^
r>
V\
(\) In marg. J>. (0 U^. (^) jy. C 1 ) The orig. reading-
was iLiVa. () .
o~>- V.
U* oVdl Joo\ \ a\ Ili J>\ * \
V-
Ji i l^
^ l
fls A^J
in inarg. 0*0 The text has LjJai\ tfJjJ ^J (vocalised by a later hand).
The story is told in the Tadh. al-Aivliyd, II, 149, 9 foil., where the Persian
rendering is j^Jx; ^ J 3 ^ , if you had looked at ine.
(^) BJU_/\. C") Suppl. in inarg. (^) Suppl. above. (^) Here is
added in marg. a passage beginning ^U J^l ^ Hfc" 1 iu, \ j ^J^J^ J^ ancl
ending jT \ ^5 *U ^ i.^4. Jt> c^>y JU ^_j\ iL"^ * *s-^ J^i which occurs
in the text on p. \Y^, 1. \? (A fol. 77a, 1.8). () J erased before dlb .
O) Orig. ^LiiiV, but corr. (V) ^ 3 ^. (A) ^- . (t) j\^ 0>
Va corr. in marg.
HA
o-y J\3 4,i \
JA,
o-
aJ\ L ^^.i c-Mfl-j t5-\j 0\^VU o^ * \\ (3
r.
(\) Ivor. 2, 119. ( r ) In marg. Lp. as variant. (*") UM . ( l ) JW .
^Ai. 0) ^\U\. ( Y )jVf,,, (A) Suppl. in marg. 0)uvi>.
) V^i. (\\) ^W. (\H Suppl. above. 0*) ^J\ Ut added
nv t\ j v
U ^^V^ *& & ^ 0^ j.a J\3
i ,5 ji\ u
^l
\
w
V\ 4ii\ Ju^-
- V\ J*J )
\ 4\ ^J AC> t 4 4 \o
5jo. e- V\ < U> \ \ dil j J
Ljl 4 _ Ac
H ^ juv\ w x, ^
X, vJt J^ ]^ ^
J>- >?j > \ O^ ^ ^
(\) The orig. reading seems to have been ^J*. (0 ^cOj added in
marg. (^) ^ ^L.) erased, and \c \^OM suppl. in marg. (*) ^Jj.
-us 3\ >:> sA cJil ejV5 \Tl
uJL\l\ JU- Ju, ex* J*i
JSV, > o\ ^ 4- pU ^
i J\
J
C-^
\ (5 Jl\
is ju
\0
0) Suppl. in marg. C") Snppl. above. (^) In inarg. O^Uxll as
variant, ( l ) Kor. 3, 91. () Kor. 22, 28. 0) jVi ^ added in marg.
-> J- r\
p /:V^aJ\ jVW?\ cusj (j 4j 4^., V^
V\
Jc ^jcL- *^y> \y*\ j\ y\ r ^\ J\
f
\\
f
AT*
Jp
.^
3* >z*sp U 4.;\ 4.Lv\ Ud\ * & S f JL i U r-
jV^
^
The last two letters are suppl. above. ( r ) Snppl. in marg.
li\ <;\ JU ^ JU
Aaxi \j\ Jy, JU 4J\ 4A1\ 4.4^ 4il\ A,C-
jTSu ^ gill yu f it \^ gill
4il\ 4. U>
S>U\ Jc
V i3
&l\
iAJj Jb ^
cc\ diii
Cr
JU oUjV, 4j>^
^x*
^ r-*^>- C-bU
r-
0) Suppl. in marg. (0 ^ \ljJS, co^* i added in marg. (^) .vi\.
) (j 1 !^^- ^ fj^ added in marg. 0) Suppl, above.
p k$\ *~&
*
0)
\
ir
i\ Jc
co
(\) Suppl. in marg. (
corr, above. 0) Suppl. in marg. with *
for ojj)a> .
\a ^
U
V\ J\ \^ki, \
.Uj O^j ^ Cl^ 8 *
A^l\ ^Ji\ dJJ-X3 o
" ^ ^ ^^
\o
(^) pJA. (0 Suppl. in marg. (V o ^ . ( l ) Suppl. above.
() Kor. 39, 13. 0) In marg. ^J^ as a variant. ( v ) V^V^V* corr.
in marg. (A) iL) ^p added in marg.
i "\ \ i v -u V *w >* ^
ili Jj
. oi^J fWW^ ur y\ J \ Jj \ a . Li isxJ\
.a.> U
U
JU j 3>j
\o
A f. 71 ft
<vj. ( r ) Of. Kor. 9, 60. (^) Suppl. in marg. I 1 ) Snppl. above.
11
<*JS
V. c * ^1 U J ~ & U
Jb 0--U ^c, A* JA^aL
.\^ diV^a A^a.9 ^ 4. !
ai?- JVis dUi 4i3
\ J\5> t ^P\ pp^l *\^4? ^yi\ Jl>\
Jy ^
4\ Jy
f.71a
j \-s ~
f.
\ii\u i^U
Snppl. in marg. ) i.. () V^u*> . In marg. ^JJM .
C 4 -) Kor. 9, GO. () J>y-U is stippl. in marg. after ^iii\ and J jC is
written above it.
1 \
-
jo-l
45 Jl\
\ J
$
0\
- Jp tf
V. VJ
(^) Snppl. in marg. ( r ) Snppl. above. (^) cJ^al A written above. (^) *\^/V
() A.Voi written above. 0) ^> written above. ( Y ) \ J=>\ but corr. above.
JT
\j\ \$ VAc 4il ^
il\ U A.
Af.G9&
_ ,
^ ^j
V\ ^^^ J sVi V^ J,V\
*
aio- U i^ ^cl\ J JV3 4.O A.1U ^
\ j \ UU t UP di^J -x*j AJ\ A.U
( v -) Snppl. in niarg.
) In niarg. U\\.
* V- J^b Vto -^^ ^
ci\ -tf
<-V^ ^ 4ic>V\ (jAaJ d-Jt^j ill9 06 j 4.A& ^^.flC ] 4,1
. 70a
J
U
(\) B Lf ^\ J ^. (0 AB J>^ J^.. W AB J>L U,. (^ B om.
from U\:\ ^j to ^\> J.^. () A J^, . (^) AB JW J^.. .
( Y ) AB J^a.*. Here the text of B breaks off (fol. QQa, last line). The fol
lowing words (fol. 69?>, 1. l) JVls 4\|T^ o^ occur in A fol. 32a, 1. 7,
near the beginning of the chapter entitled p V.W^V\ 4:>_j_j *^^ L / 2 -t-^- s - : iJ ^r\
The portion of B corresponding to A fol. 69a, 1. 12 fol. 95&, 1. 8 is wanting.
(A) In marg. Oy>JJuU ^j**). ?*$> CA A^ ^*j ^ Snppl. above.
( ^ ) Snppl. in marg.
t ^ ,_JUJJ\< 1 > J\j\3
\ ^U i
JU J^ ^J\
JUaJl 3 * \> iJ*\ \-
^ r ) ^A\(^) 0j ^lf.69a
>
JVu cdli j J Jjj 4i^_, 4
ip ^Ju j (j.VJ <Dl\ ti\ -u iArf>_5 Jlo
\ =
with the verse ^\ W^ ^W ^J P U, jj_j.x,\ which occurs in A on fol. 114a,
1. 8. The text of B ending on fol. 52a, last line, is continued without any
lacuna on fol. 68ft, 1. 1. 0~^) A U*^j corr. above.
(M B *,\*?\. (0 B om. (^) B j^Jo. I 1 ) A adds in marg.
(0) B ^iJ\. 0) A adds in marg. s U\ J. ( Y ) B V-\.
(^) B o^i- 00 B \3Vi. (^) A in marg.
^V-^. (^) B o;. (\t) B, (\) B
B 5
\oo
V. S
J
\
,U \j>\ o<0
V^ 4.;\ ^ A.C- ^ J^^ C^" -^J ^ V&^L? 4i5j f &*A ^Af.686
^9 c*^ \J\
0) B U*. (r) B 5 ^U\. (^) B om. (M B om. JV.J A\\ ^U O \.
() B oj&\. (V B J=>_5^. ( Y ) A oU\ but o\J in raarg. as variant
(A) B ^. (t) A AJ\. ) A om.
00 B J^u-J ^V< (^) B ^.. (\i) B
\ j,#A\ J^^ \3Vj ^ ^ f y t , -VV^ ^y. \i\j. 0) Here the text of
B breaks off on the last line of fol. 52a==A fol. 6S&, 1. 10. Fol. 52b begins
U
j\ dl)-&Af.G8a
J j
(^) B app. ^>jj.> or k-j
( r ) o^- added in marg. A.
in marg. _AA* ^ ^* ^
W B S^\. 00 B 5
B adds
but the middle letters are almost obliterated.
) B ^9^ -o>. OH- (^ B ^. () A adds
0) B S^V,. (V) B U*. ( A ) B om.
(^)Suppl. above.
(\M B om. ^
>
V. (>-
411
(\) B 5^$J. 0") B il^U. (^) B^bl. (*) B J\5. () B om.
0) B dij,. (Y) A . (A) B Jrjj JP. (^) B om. ^i\ J\5
<d\\ <^j. (^ ) Suppl. in A by a later hand. B $for V* J. (^) B om.
A\i\ ^^ j\^\. 00 B om. from o/^ to j\ &\. (^) B \j\j.
( u ) A orig. ^^u,, altered to ^^aJL, . B __a u . (^) In marg. A J^ o .
B AX. . ( w ) B om. from ^ to p.. OA) A <wi; J (^) B .
Joo \J\ ^
JVs
, __ J*5j t Jiuli dill\ 4, Vs ij^
J
\i -X5
J c
V.
(^) B om. (0 A
passage runs thus: x
B om. ^jJl\ ^. 0-) B
dJi added in marg. A.
0) B a ,. ( Y ) A
. (\\) A om. 4
In B this
J\
a s JjV\ cu5jJ\( A ) i^*c VI dili v X?
Jy \i
** ^
V\
(^) A VftAjj.^ Avitli WjuJ^j written above. (0 B adds V/ t *^K>\^ and
so A in marg. (^) B ^. ( l ) B \^.\. () B g\ diii ^ ^bV, J\5.
C 1 ) In A j is given as a variant. ( Y ) B <j^ o^9ji\ for j:>. 5"iLaJ\ ^i_j.
( A ) B om. from viJji\ to Jc jc i-yj^ *- (^) B app. ^Lus. ( l ) B
0\)B^J.. 00 Bom. O^
(H) AB <u~. OY) B U\i. A ) B o^AJ\. (^) AB
but A in marg. gives l^Jow^ as a variant.
\0.
f \a J r U
j j j *
AU k < r > \
j-ay U A(S < c\X\ i2._j ^j ja>. 4__ij *^>-j- 4~i. . ( J~-*J >-V\.\ ^j
A corrector has stroked out the words *3\ ^, in A and has written
\ above. (0 B 0111. (^) A ^Jc>. ( l ) B U ^ . () B om.
^J ^ J^- 0) B A 1 "- (Y) B ^V J
B ,U >. (^) A -i;,. 00 B .W.
i.\
Ci.\< v > A
_y-^ V.;Jj (AJsul\ C "&\ \^;\ (A) Jy j
\i\
.\1\
JU
, \ jt ^^v-o *j
\\ il^ Jc
0) B Us-V^. (0 B f \LiV\. (^) B r iU\ Jc. ( l ) Iii marg.A
WA () B S\. (1) A adds in marg. ^
( y ) B om. ( A ) Kor. 04, 10. 0) B -gjf.. (MB
(^) B om. diii j. (^ r ) Altered in A to J^. (^) B om. ^ ! \
4U\ <^. (^)By_5. (^) AB Ul (H) V^Vo added in marg. A.
OY) B J^. OA) B 4 \ JuP^\^ Jj. (^) B c5j^ t5>U.
(^") A adds in marg. j>A ^\ 4./>^\c> ^ .Vil ^> 0\ ci ^=>\ VI
-4
< AU
\i\ 4*j
\
Jl \i
4
must read
0) B \->V
() B ^ ^
CO A
, ^ instead of \t ^. ( n ) B
( r ) A ^, B dilj. . (^) A
- ^^ A adds in mar g- j->^. a a - ^ Y ^ A in
B ^. W B om. 00 B . rjj . (\\) B U*j .
^i\, \f 0^) B J3l O 4 -) B ^U, ) B om.
~M \Vi. (^) Altered in A to ojVo-^ by a later hand.
, B Uii\. (A) B om. *^\ jA^,^ . (^) In marg. A
( r -) B *. (r\) B 5 VU\. (rr) B
B s
tlY
f
\o
\i\i
^ ^o.^^ y\. ( n ) B f^. OY) B \3^. A ) B om. j^.
0) B om. (0 A adiis in marg. ^U-^- (7) B ^^- (1) AB
om. Suppl. in marg. A. () Written in A with tashdid. 0) B c^.V,.
(V) A in marg. adds Oyu- . ( A ) B ^j. C 1 ) A Jr>\, . ) B ^
^ . 0) A \. (^) B (K) B (U) B
B ^o. r A in marg.
jij, but there is no indication of the place where these words should
be inserted. Probably they are intended to follow \rj^.^ in which case w r e
lu
\
fi ULf \9
\ J.^ ^ ^. ciW( U) 4U\ o^"\ 11 >.V\
VL\ ^^i 3/S"jt
\ 4: sU J AU
W 4fl\
V\ \p
C* ^>\\ JO
(^) B ij^Tj. ( r ) B icviac.. (^) This passage (which I must leave as it
stands) occurs again in A fol. 84&, 1. G, where the text runs: jAs^ A.<? >j> ^fc?
^j \f^j _^ Ail 4 4.J t5 J^ \ J*^ JL-* ( l ) A Ojij\j, B ojij^ . () A in
marg. A\=ji\ ki. 0) B adds i\j>^\ ia-i J.^.. ( Y ) A in marg. ^x^, B
^-y. ( A ) B pL. 0) B ^. ) A in marg. o~~>., B o-^>>-.
(^)B ^. 0)Bj\5
9jV\ j> j J^,JcAf.G4a
o >
_?- fVLj, <jT~ L? L> *
4jiaj dJio J& ,ji-i 4.1 ^^j ^i AaViaj^ 3^v^y\ ^y^^ ^3 VA^
"* > * o >0 T" " " \" ^i,"
^ . **-a j - 9 j ^* k *" ^
Jyl
U
C->j H c-ii^ c: -^yv^ <*}
(A fol. 956, 1. 8). (\Y) The following text begins in B on fol. 43b, 1. 1.
(> A ) B
0) B diii^. (r) B >j js.. (^) Kor. G4, 16. (i) A Uj\ ^
() B ^ ^U. 0) Kor. 7,32. (V) B ^. ( A ) B om.
0) B JAtt. 00 B om. jV*i 4\ <^j ^\ J\5. (^) Bdlli J
(\0 B^. 0?) B^b. (^) B ^ii.
10
lit
t Awa 4.
(^) B om. ^^ ^1 J\5. (0 A>c, B app. ^ . (^) B
I 1 ) B V^j>. () B om. (^) B JuT, <^*-j. ( Y ) A adds AJ.
(A) B V,. (t) B <*. ) B o> fr . (\\) B (\ r ) B \;
(^) B ^. (^) After V 9 B has a word which looks like dl*. . (\) B
( n ) Here B breaks off on the last line of fol. 90a. The next words J
<\ 1^ VU (fol. 90&, 1. 1) occur near the end of the o^wi\ v_jb\
>\\ V
\>
W
A! AiO^i ^ A] A f. 636
V- 4\
(\) B om. (0 B \^ViJu.\. (^) In A orig. ^^VV The word is partially
obliterated in B. (*) B ^y^\. () B om. <a\ <^j g^\ jVd.
0) B ,\. ( Y ) B jy. (A) B U. H) B UJ\. 00 B ^
itr
J\i<<
ju:$
ci\
J\s,
< (T > <
J ^.UJ,
>-
4fl\
) ^ J^\ UV
U
V.
4s
Jc
0) B
B om. t 1 ) B
jp. 4\. ( f ) B , v ^o for <UJ \
B, V: i\j5. 0) B ^V\. (Y B om.
B ^. 00 B j^. (\\) B ^^i^. OT) B a. m B om.
<V5-^ ^li\ J^. 0*0 A iL. with _XLw in marg. as variant. 0) B
B
Ill
J>.
Vl 30\ V A i\^\ V^V^ ^ i. 4ii\
d\ V* t
O*. O -
(^) Kor. 59, 9. ( r ) Suppl. above. (^") Suppl. in marg. I 1 )
() ^- with _jV> written above. ("^) j>\. ( Y ) Here B resumes on
fol. 87&, 1. 8. ( A ) B L*jd\. (^ B om. from ^\> to w\ s
(\0 B . 0*) Kor. 66, 6. 00 B . (^) B om.
^4
it
\J\ V
sr^
\J\i\9
A&
ji^ 4)1\ J^-j ^ Wj
j ^*J JTU
ay.
Jp
>^
V\
O
J\3
^ w.\ vjt
. .-> .
O*- ^ ^ O
-^ vw U
^ J^- li
f.62
si ^ ix^ L?
Lp
In marg.
m < -
r > <!_ji\ ju* ^ [jo.
Jr jfl. ^ ^ villi [
&1 t u-^0
> __ | 3 1 *
^ Atf
H) -Jl - s * *
^A. J^^_
^ J\j -Lp
^j ^ c^-^ ^A ViVj *l^
^ U
- - \
-\ I U JU3 \f ji \^i\ r 4.u* \Jb c
-^ oU *i^
<i ,<y r-i> .v.^ r-
^) Suppl. in marg. (0 ^ (probably a misreading of ( ^.jJ=^
Suppl. above. (^ Kor. 74, 89.
4-ic
4
\
i u ^ (r)
f. 61ft
r>j J\5
(\) jC corr. in marg. (0 Suppl. in marg. (^) In marg. J.
(^) In marg. 6y. () Apparently altered to i>Vp. C 1 ) I have
supplied these words which the sense of the passage seems to require.
(V) Orig. A*j, but has been stroked through. (^) Kor. 45, 20.
yw
u A
jy ^j O$
^ *J
j i
A\ lcM , Ai jo V* ^lu: <dc UT 4il\ iaLj i ^ VI
iL o
0) Suppl. above. (0 In marg. ^r^- ( ^ c-f (i) In
marg.
ju ]
111, (
i* 5\ J\i _,
4\i\
\i
V.
\
a ,
fU>
^ * jv, - .T^ Vu 4* 4tt\ ^L ! \
\
j j\~>Y\ u-^jo ujj i O&J
marg. ^. (*) Suppl. in niarg.
() The last letter has been erased. 0) In marg. <u jL- ( Y ) VJ
(^) Suppl. above. 0) A. Jo . *) ^jj suppl. above.
i,
1\ ^L-j J\3
y ^y J^ 315 \
XP- 4)J\ ^j j J J\ c
\o
> . .n .
A.i\ 4.x L /, 4J\3 4iP <U)\ ,<>^, +\yp\ &\ CX^- _^j^ V-J^ l dI)3Af.59&
>_.W J \ Jc JJj k^ O ^VU\ r C\ j ut
^o ) U 4* \ "
o , Ic. ? Jj a_JLj 4.^ 4)1 \
* J^J *^J ( (^
(^) _j suppl. below. (0 4\ added in marg. (^) \^-i.^>- corr. in marg.
(*) vJ^j altered to ^J3j\j. (?) ^ . In marg. ^sJ. C 1 ) So above. The
orig. reading seems to have been i \p\. ( Y ) J^^. Ibn Sa d, IV (1), 173, 20
has y t J^^i o^v-^. ( A ) ^. C*) Altered to
corr. to ^. (^) Suppl. in marg. O r )
-U? ^cM
U
. ^
C\ 4\1\ t
rl>
O \JL
;
^ ^ <xP 4\i\ ^s>j Af.59a
3 <-^ A\i\
Suppl. in marg. (0 In marg. ^ *\
u- L$>W- (^) Kor. 15, 43. ( l ) Suppl. above.
J\3 ^j si? <UJ liW 411
-i^> uj\ Jj^j o\j \j\ J& M^all JA\ ^ ^u^ <^. 4ii
J^jJ > t5j V ^t ^ l. (1) J^i dlS
^3 JU t^v
10^ \j\j A-JiSj iL>
/ ^rci^ -U^a.J AU>
411
J\ r U= y.
Kor. 2, 274. (0 Kor. 6, 52. (f) After ^^ in marg.
5 J\ ^^ . (*) Kor. 18, 27. () Kor. 80, 1-2. (^) In
marg. <Jo.\ ^ <uo\ ^Ic ^ W_/> ^ Y ^ ^ ri S- \f~h>- ^ Orig. 4/J^,
but corr. by later hand. 0) Altered to ^J^\. ) _ / J\. ( u ) Suppl.
in marg. (^0 Written above. (") u written above,
411
/\ U
411
j
V.
14
JJT-J u^S A
(0 Suppl. above. (^) ^_j\^\ jfi j written above.
Suppl. in marg.
\ ^ \
)> OVi
i **
Jp L-3j
l 4. \
\o
VJ 4.J\ J\ij
>^ V\ b-i
4il
(^) In raarg. ^V, . ( r ) Kor. 3,184. (?) Kor. 3, 132. (M \
() In marg. ^ diU> jp ^ J^L ,j^ *\ * <^\ ^j Jr
0) Vki?. ( Y ) Kor. 33, 72.
t*& 4\1\
< - -X.O
A\l\ ^^"^ *
. O^ 4\S\
^ A^U
c IAC- J\3 J!AJ,
UV\Af.57a
Jp
Jo
In marg. Sj^-^\ P ^V\ vj . ( r ) Text om. (^) Inmarg. iA.
(iUJ\
f vC\
!^ U\\
*L?
Ar
5i \^:\ >\ <, j,
- j\
>
J -A,
\
(^) Marginal note: JcjlA Va^VL* ^A5 V/ <: 3c. *ji\ pyj_j iV\ O!A ^V^ V ^J& ,j\
^aVi^J. (0 Suppl. in marg. (^) Suppl. above. ( l ) Vj\.
() Kor. 18, 64. 0) Kor. 18, 66. ( Y ) Suppl. above. ( A ) Suppl.
in marg.
9
r A
ialc A9
JUP
Vc ."\
V.
\j IL> y>j *\
4
^5 ., 4, \ 4AP {J^^ V^ i*\ftU-Vlj
J- \
j^^ui^ <iY\ da ^jy Jc ^\ ^ ^Oll gjJCj ^^M Jc -
) Snppl. in marg. ( r ) In marg. uj\*. (^) Suppl. above.
Kor. 2, 131,
\ TV
4
J
U J\i\
dl; - C
4 4il
V\
\ 4^J 4AJ\ JuP ^ J^M, J\3
r
(^) Altered to VU . ( r ) Suppl. in marg. (^) Text om. but cf. Qushayrl,
1G9, 8. (*) ,yu written above. () A corrector has indicated that the reading
should be &* J\. 0) See Tabari I, 3006, 1 foil. (V) In marg. SJ^u ,
ci\ *i
t VSi\ V;\ jJ J
After ^JLl in marg. \c JUi ^^ _.
UA dlli _xxt. (r) Snppl. above. (^) In marg. j>^U. I 1 ) In
marg. ^ . (o) Altered to CX,. (1) Suppl. in marg. (Y) .
J ^)
5 JU A;,\ J^ ^
4tt
i. 1
V. ixu
> \*
Y\ i*u. ^-^-.^i
Lp AaP
411
9>
j Jp
(^) Suppl. in marg.
by a later hand.
(0
J I t^\ Jji; ) ^iJ V,
u 4.i\
j )Af.5
Af.546
but has been stroked through
iJ^ JcO \i\ {}$ *& 4U\Af.54a
4.,
., r lc CU ^ ^ CVi JT\ Ai\ [A^]^
4\ i-*C- l - V\
iP 4il
(\) Suppl. in niarg. ( r )\AJo\. (^) Kor. 10, 107. ( i ) Kor. 2, 147.
() Kor. 11, 8. 0) J^ but _5 has been erased. ( Y ) These verses
occur in the Diwdn of Abu l- Atahiya (Beyrout, 1886), p. 274, 911.
(A) \. (^) . (\0 Diwdn, t.
J&j Vf 4,J\
^1 V. 4fl\
U
P 4jil
Jp 5
4il\
^- 4ii c i t 4il
(^) Suppl. in marg. (0 Suppl. above.
() In marg. J .
*
irr
tf Ji\ U*j 4\
U Jj\ <5y J
J*\ J
^^ si^s 4ii\ J^j oU Vx -X*)
r*^ ^^ ^-V\ v_jVft>J Jc
VI
) ^ 4\ e^
Jy y-j < J\3 \fj\ il^ V, dil j>^ ^^ ^,U
(\) 111 marg. Vp . ( r ) (5^-1 added in marg. (^) ^AW^ diii Vp .
A corrector has stroked out the words 4^V\f* and has written <u/> above.
C 1 ) Altered to \^? by later hand. () Suppl. above. (1) Suppl. in
marg. ( Y ) ^ in marg. ( A ) Kor. 8, 12.
f Oi
l v
f *
A^
ll (J^*-J oV V) <JVl 4^- 48 1
li CP- 4\ c^> ^ ^ > (3 ^1^>>. I
Jj\ 4\ ^
\J\ \ \ i-J-^ ^>^ ^>j V\ \
O C
Jy
(^) t5i\x*. (0 Suppl. in marg. (^) In marg. o-sx^-i-. (*) Orig. jit-
but corrected. () Kor. 3, 73. 0) ^\\ added in marg. ( Y ) cJ>
corr. in marg. ( A ) Orig. ^.>-J^\^ but corrected.
\ ^Vx<T ir.
j <Acub A
S^^S^ o/j^.\ ^J^ j
cl
0j? J ^ -"bc5V\
Cu au,i s
\r jw
0) Suppl. in marg. (^) Altered to oyt\iai\ by a later hand.
) L-. (^) I cannot ascertain the correct form of this nisba: it
might be either > or ^
4A1
A*?
S> iL U ^** *Lp 4\
4.-^ 4\ (
" ^^ 5r :
*
) 4JU\ V^j
Vi\ 1^
4il\
>*J uS1 <8 Jj-^) -r ^ _/^ J
l \o
) Jy C\J t J&j
( \) Suppl. in marg. (0 Kor. 9, 101. (^) ^./l corr. by later hand. (*-) Owi^
() Kor. 56, 1011. (1) Kor. 9, 73. ( Y ) \j>. (A) Suppl. above.
0) The penultimate letter of j\ is pointed in the text both as ^-> and Jj
s " HjS ^ <> o- & ^^ *^j * -r <
^ a).\ Ji_, < JU 4J1\
"^ J\i
\ J^
[AJLH ?
Jy
CS ol ^ ^-j <
JU < JW ^\S vi V^ U
\o
JU U
l r Jlu U\ J 5D\
0) Kor. 4, 87. (r) ^\. (^) ^^. (i) Suppl. in marg.
^*tfW- ^^ In mar S- 4^J3. ( Y ) Suppl. above, ( A ) ^ corr, in marg.
\ \ v i *U <
CPU ^ ^ jAii \TfUiJ
<
C
V-
(^) The original reading seems to have been d^*>..j . ( r ) Kor. 18, 6.
W Suppl. in marg. (*) In marg. ^I\i- . () i..J^\ added in marg.
C 1 ) jj. ( Y ) In marg. ^jj.ai\. ( A ) Orig. Jjjj. u , but \* has been
stroked through. (^) ^1 corr. in marg.
A
I * Al - , I . .\\_..- I .1 ,
(**"* c<- J
y
4. AM
-^]^) J^ > A!!
U i
\ V-
\I\
4 4^ = x^ t
ob U=
J *VH
.y
JU 4\ [Jp
o \ ^K^VWi^ J villi Ji-j i ->^o ^ ^La y,3 J V1\ ^i
^Af.506
(\) ^, suppl. in marg. after ^"j^U.. ( r ) Suppl. in marg. (^) In
marg. ^c-. I 1 ) ^U ^\ added in marg. () In marg. V^C*.
0) cU5\ written above as variant.
\ \ o f4 c -s ji v j.^>-
U *L?
o\ jJ^ Ju* V;\ <J
y <s
4U
ULj A^ ^,
5 j\
\J\ V
A&
s^>
P 4JU
\ JV^ r.
411
\ - ^**^ ^ 4 -3 4jt^J, ^f U5^ vSJu Jl^
. i/ 9 *
U, \jU
0) Suppl. in marg. ( r ) In marg. ^^ ji . (^) Snppl. above.
) In marg.
\ \
^ Jy #
k\ u ^LJ
4.,
*
,;ic\ u ^
JU U j^. V-S y Vd Caj\ jW\ ov. ^
4il\ A.^l>- U^ cl\-
\ VI ^.Ul JU\
0) c-Jo corr. in raarg. (0 4\*P\ suppl. in marg. after di!j>.
) Kor. 47, 21. I 1 ) Kor. 20, 113.
i /""^ [5
a *1^> <uj\
J^\ oJ^f- J
di.
r i A.
^ Uii ,do>
Af.48&
J* ^
* ~~~ I I
\Va .*\\ \\i " U 5i^ ^ 1 L.\\ -.U, :<i ".N ,.\\ *x^0)
\o
Kor. 96, 19. (H ^c- corr. in marg. (^) Snppl. in marg.
written above instead of j. () In marg. i\). 0) In marg.
(^) In marg. ^_^ftA, .
S
^- j yi-aJ\ J.>\ oUafJUv. j v-iV, iSSI L-jViT" I \
., j^ jlj <3>t dij ;>i5\ ^ 3^ A? 3^ A
u\ \*\>, ^
. SO jl <L.
*J\L
- 44,.
0) Snppl. above. (0 Kor. 18, 17. (^) Orig. ^ but corr. by later
hand. (*) Kor. 17, 1. () Kor. 4, 113. 0) \j^. snppl. above
after \xL ( Y ) Kor. 52, 48. (A) Kor. 3, 200. 0) Kor. 39, 13.
) wJb, corr. in marg. (\\) Kor. 16, 128. OO.jA=. (^
\\\
i)j
3 r
dj (A ) o^i JiJ\ UD Jju OP JU. dius ,
JJ ^5 Jl
u
u
*U
o* oi 0i)
(\) ^, but corr. above. ( r ) Suppl. in marg. (^) Kor. 37, 102.
I 1 ) Kor. 93, 5. () Kor. 20, 119. I 1 ) Kor, 20, 120. ( Y ) Kor. 38, 24.
Text has>i9. ( A ) Kor. 38, 33. 0) Kor. 9, 43. 00 Kor. 48, 2.
(\\) JV^, but corr. by later hand. r ) Suppl. above. 0?) Kor. 4,08.
(^) Kor. 48, 10. 0) Kor. 8, 17. ( n ) J^ suppl. in marg. after id.
45*! o--
U
J\a
U \
r U (U) JU
r.
) Kor. 41, 53. (0 Snppl. in marg. (^) Kor. 20, 2627. (*) Kor. 94, 1.
() The marginal note ends with two words which appear to be U* J ^ J .
0) Kor. 26, 87. (Y) K or. 66, 8. (A) Ko r. 94, 6. 0) Kor. 6, 75.
00 Kor. 7, 184 (quoted incorrectly). (U) Kor. 30, 7. Kor. has jj;^.
00 Kor. 88, 17. (^) Kor. 25, 47. 0*0 Kor. 4, 124.
j
- 4JVI ulUJ
4il\
w
\
c Ja\ \ \1.\
V.
y o - -.-"c ^" > ^ > * . %
JCvP ^0 ^^^ ^P -^, f^^J a*^"J ^
0) _j, but corr. in marg. (0 Snppl. in marg. (^) Suppl. above.
-) In marg. U_j. () C^ written above as variant. ("^) Kor. 12, 108.
snppl. above. ( Y ) <u\\. (A) >>?. >*" ^ Kor. ^> ^8.
\ * A
(5 A\\ j
U
Jb
.466
Suppl. above. (0 In marg.
Suppl. in marg.
V (iij/\ J\ o\k
Orig. ^j., but corr. by later hand. C") In marg.
(*) Suppl. in marg. () Suppl. above. 0) The words AX,\ i*j have
been altered to dx>\ ,-^j and i?-. has been added in marg. after <uj).
( Y ) Text om. ( A ) o. suppl. above after
f
\ j\ :
>\ uu ; \, y\ 4 >\
Jj\
\o
v\ J ^ U* f U\ ^,\ Cl oji 4
JP- j-^- A f.
) kl^U. (0 Kor. 4, 84. (^) ^,>" . (*) Kor. 4, 85.
In marg. S>J\. (^)
\.o
V.
U
5
u ic ju- \ dUi ^ yc [u ]^ *
\ \f V\
Suppl. in niarg. (^) Orig. Ui but corr. by later hand. (^) In marg.
. (*) Kor. 47, 26. () ,s. ("
U
fe j4*M0 o-jt^j i L^tJUrfaSj^ AJ*Vl oV-aVlU
i V.\ iou~ Jy* j\ i***" J^
;y ^<C o \ JU 4ii\ JL\
J^ > ^\ JL\ \ J
i VJ
ic J
\ **~ f r J > O
^ tf
\-
0) Suppl. in inarg. ( r ) After <u}\ the words jjii\ ^A* have been
stroked out. (^) \i. (^-) viWi written above as variant. () In marg.
. 0) In marg. J>. 004, ( A ) In marg. J,
U L
s "
O-\ JU Ai\ 4.-, 4li\ t^ ^C* C* ^ ^ ^><>J <C-
J o
, J^
U
4il\ *- ^*-u-\5i dJlJL^^ ^Ato Vljc, J^L 4il\ 4,*j
V, \ i.*c- J^i A,f a , Jx*e-\ ^ \, \ i--j
j Sly 4~*i; Jc iiJ\ j.^ ^
\
U>
) In marg. \Jj A, f \c> ^.Jo^. ( r ) In marg.
Snppl. in marg. C*-) ^Ji^j. () Kor. 24, 53. C 1 ) Suppl. above.
4ii
\ *V3\ U
u s
J
. r
viA>l\ <u* J ^U\ JW ^ ^U U
\
J u
4il .
\o
iij jc- .jtU 3 <UJ
J (jai^ i^
V. - jJl
(\) Kor. 5, 26. (0 Kor. 21, 92. (?) Kor. 2, 38. (*) Kor. 59, 7.
/0 ) Suppl. in marg.
. \
A; 1
JW J dJiii 4c>jj 1 J\iJ 4JU\
CbJO i
\S\ Vj\ Ji*s JVs_, i^lll a^A ^ x,
^) uv- -j written above as variant. (0 Snppl. in marg. ()
In marg. V^ diii ^i\. () Kor. 33, 41.
V.
\ .
^ dL-i ^ V.
, ^> \JAf.43
0) In marg. \ ^. (0 Orig. ^^3 ^JlA diiis. The words ^
have been stroked through and ^Jii* has been altered to ^^jix9.
(^) Suppl. above. (*) Here is a marginal variant, which has been
partially destroyed by worms: it appears to be ^ . () US written above.
1 Va i lU
yhf,-,- 1 " 11
f *
o (Y)
\
1J\
A.1 ^L, k
JSV,
*i^3
\) In marg. ^.^. (r) After ,Vo in marg. A\i\ Jj>.... (^) \.
Kor. 15, 98-99. () ^;K (1) Suppl. above. (Y) Kor. 68,1-4.
>\ J *U
J.C C~,
J\ 6-
Jo
L Aj -s.^
> ^^ J^ J V\
g- ^
i^iV. V\ u
jr "Ic
j -ub
0) B *^A>. ( ) AB au~ . (") B ^. (t) B k\\. () B 41*1.
c r
0) B om. ( Y ) AB om. Suppl. in A. ( A ) B app. ^A, . 0) B^L.
00 Here ends in B the uj\ J^- ^. P ^V\^ S^- V 1 ! ^Vx^ (B fol. 87&, 1. 7).
The words ^^ ^ are followed immediately by the title of the next book
viz., Vj.voi\ wj\^\ ^\. The omitted portion extends from A fol. 417;, 1. 15
to A fol. G2a, last line. 0^) j.\ corr. in marg. 00 Suppl. in marg-
ji
_,\
\\;
*V
L?
U
oi
i ji^
^ 1 ^
(^) B U. (H B __^. (^) B om. (*0 B c V*i. A adds
in marg. ()Bj>^js^. 0)6^.. ( Y ) B Jc. ( A ) B
(^) A 4^. (\ ) So pointed in A. (^) Kor. 33, 28. 00 B
*
v.
JU 4\ 5\ JV* *\ ^ ^ ^ ^() ^ 4^ ,\\ JV^)
|>U*3j 4M\j r <"\ fcVj\J 4j,\ ^<UP ^J Jl^ ) t^^Jli ^oJ\
^ A W* OLT O^ Cnj klUS"- J^ ^ A*^ ^^ J>-j o^ ^ ^ (1)
\
JU
i^j Ci "
j <\& Loll
4*
^*" *!> f
411
\o
AZO. ) B J^l*. (W) B 3 ^ ^\ t (\A) A yVL. (^) B \& .
( r O A o \ with &j Y^ suppl. in marg. (r\) B 45^. (rr) B ^^1.
(^) B ^4. ( r )B Jq>_5jt- 4U o -> U>.\ (5Ji\. (t)U suppl, in A. ( l ) Bom.
^\\\ <u- J jli\ JVi. () B ^ JJ? . 0) B J. ( Y ) B om. (A) B \1* J, .
(^ B Vi\*. (\ ) The words from ^^ to ^ ex^\ are suppl. in marg. A.
0*) A om. (\H A ^c ^ji. (^) B ^.jj. (\i) B \^ for ^
^ SiJ-.^- The words la.9 ^, are suppl. in marg. A. 0) B di^j> ^ .
(^) B ,U^,. O y ) B Ali.
1 ( f^o
iLJ
\ Jy
-
l, Vc O j. \ *\i;5V ?
i j
s u iiiiu? u ^ Ja^ v*
jA^
V.
\o
V.
B om.
() B
( A ) B
> jt. (0 B o/i J>. (^) Kor. 33,49.
^\ ^,Jo J. 0) B ^\. (V) B om.
B <ui\. (^) In A ^ is suppl. after i .
B app. - . 0^) B om. (^) B
B C
\) B
x4
J^>
^ V 1
(\) B adds Jc 4\ j-o . (0 Kor. 59, 7. B ^ . (^) B om. (*) B adds
;U us. f\f Uj. () B fVf for ^ ^. 0) B J^sJ. (V) Kor 59, 7.
) Kor. 7, 158. 0) Kor. 24, 53. ) Kor. 24, 63. A ^V, \) B /3 J*; .
B ou-Jli. (^) B a \;. (\i) B ^ <Jc ^J\ ^U ^\J\ J^.
Kor. 3, 29. OT> B O ^. ( W ) B<&\ , . (\A) Kor. 33, 21.
B Ai^i. ( r> ) Kor. 24, 55. C"\) Kor. 43, 42. (IT) B ^.\ .
4_\i\
u ii^ p\ g\ 3^3
f ,j\ tfjJS i^y*)
*O^ ^
\ A A53 t^^ v*
^ f
.-U
A.
b J f 4U>-j 4JJ^>^^ * 4,)\jt9^ <i^<>L *A^\2 ^ ^
\ v j\ * u
t C
(^) B ^io_j (j. (OB om. W B A)i\ J^-J. ( l ) B om. J\5
*ii\ 4^j i\. () B o/i Jc>. 0) Kor. 7, 157. (Y) In A $
has been altered to j^\ and J\ suppl. in marg. before it. B om. J\ but
has jijA. (A) B JW J\l. (^ Kor. 42, 5253. (\ ) Kor. 53, 3.
(\\) Kor. 62, 2. (\0 B ^$2^ ^<)\. (^) B om. from ^ to
(^) BA.V\. 0) Kor. 5, 71. (H) B om. Jc^ jp ^\ . (\Y)
for N\ ,. (\A) B U. (^) Kor. 24, 53.
j vr-V 15$ -.V^ ir
o*
\ VI ti v
\S\
Jt
u
0) B JJj. (0 B jJ Aiy. (^) Kor. 2, 205. (*) B
() B Jc.^ JP. 0) Kor. 5, 21. ( Y ) B adds Vli J, >io . ( A ) B om.
W Kor. 27,34. 00 A V^Al, corr. by later hand. 00 B V ( J.
00 B <C/L. (^) Kor. 27, 90. 0*0 Kor. 42, 28. (\) B
OT> AB ^. (W) Kor. 47, 32. A) B \J*.
A
f
A U JL V A) *; V\ JV; U j; ,\
. v\
^u 4J 5 J\a >
f Jtij\ r Uj JW
; U 3 s
B om. ( r ) Kor. 26, 7880. (^) B ^.J^. (*) B om, from
to t5Ji\^_5 o^s- ^ 0\. () B o ^. 0) A om. ^ ^.
(V) B AsJSC . ( A ) A U _,. (^) Kor. 26, 83. 00 A &, . (\ \) B ^ jp.
(\ r ) Kor. 13,28. 0?) B adds ^i\\ Ji^ -ui\^l V^. ( ll ) A om.
0) Kor. 24, 30. (H) B u -^\. ( w ) B om. *x\ ^ ^\\.
(\ A ) B J*) ^i. (^) Kor. 50, 3G. ( r ") B om. from J\\ _,\ to X^ .
J JbJ> L- J
* *
J \k^\5 U; ^
5 U C
- , ii\-- (f) \ ^ V.< T > f JB
4il
Af.386
0) B om. A\i\ ^ >,Li\ jVi. (0 B YW. (^ B om. (^) AB
() B JjJ. 0) Kor. 21,83. ( Y ) B jVJ. ( A ) Kor. 93, 6. 0) B o^^.
(^) Kor. 18, 110. 0\) B ^lp^. 00 B J^ JP. (^) In A
is written above as a variant. 0*0 B om. di\3 ^ . (\) B^.
B jV3\ ^j. OY) Kor. 26, 89. A) The words from jl to
are written in marg. B.
A1
r
\ v\
\,jv\
\ \
^ .\
i \i\
4S AS-
ii. U,
\i\
Jp
" <1 i;
. jy .\ v u v j3\ 45- j\ -ji >( l > jg
I dJJj JLX) oJ. ,5 Jl\
0) B ^ Jc>. (0 B L <: . (^) Kor. 20, 109. (*) B om.
() B ,jVd. 0) In A_^b is written above as a variant. B ^A^. ( Y ) B ^-.
( A ) AB <t -\. A in marg. \^\. (^) B ^. 00 B V^Jut. ) B 4.
OH Kor. 2,1. 0^) A ^\J>. OM Bj. (\) B om. \ .
^\i\ /vj ,j.x> *
^
r \
xv-J
AA
JVvy r) j^v^ j^ ^ u 4\ Vc ujk J^ >
0)
Af.376
*j iuu>. (A) iuM/\ ctJU V- V^U, 1 ^ V^VJ
(0 B J^-Y^. (^) B U. (-) B om. JV^
B ^\. 0) B 4i/j. ( Y ) B U^. ^ A ) B om.
, (^) A o\. 00
AY
ta C Y\ y "
Jib
- : ^ g.
U
\ j^f it
U \ ^^ Jy ci\ pA, ^ > "
ipwWl^ U *2i\ ^.J\ Jy j JjJkiJ^ *;uiaL-\Af.37a
(\) Kor. 2, 30. ( r ) Kor. 3, 97. (?) B ^ J . (^ B ^\ . () Bom.
from \js\ to J|y. 0) B om. ( Y ) AB J\5. ( A ) B \^.
(^) B adds ^JP. (\0 B t5Ji\. (\0 B jU, ^U . (\ r ) Kor.
4,68. 0?) B ? Ao. ( U )Bj>^>- (^) B adds j \,Jd:^ |T
(H) B \ . (Y) B 1 J t..
(1A) B , v ^Vj_5 ^c . (^) A J\. The reading of B is doubtful. ( r> ) A om.
from J3. to
, ^ V- *r
:;t c\>o> ^
^ -Jo.0) J\5
o\U\ J5 c
]> T \V-
^b \.:UiAf.36&
*&\ C
\o
r i>
(^) AB om. from o* to uii . The words are suppl. in marg. A. ( r ) A om.
^\ v-i-u. ^. (^) Kor. 76, 21. ( l ) B ^>y. ( ) Bjy,. 0) B om.
\^U fj^i . ( Y ) B om. ^y, J . (A) B ^ ^ j.\\ . C 1 ) B ^J for
0/3 Jc>. (^) Kor. 23, 64. 0\) B Ovj,. (^ r ) B om. o^^ u^-
(^) A Coi\- ( ;i ) B ^ ^U. 0) Kor. 64, 16. (H) B ^.
O v ) B om. J\ ^j iJ\ JVi. OA) B ^yi. (H) B \y\. (r-) B om.
J\
4.
V,_, j^-rt \-.
=>_j 3 s " *
f
j V U S^
) B adds <w \. ( r ) Kor. 83, 24. (^) B ^ . (M B J\.
B 0111. C 1 ) B L/i ^ . ( Y ) Kor. 83, 25. ( A ) B adds <uU=- ^
(^) B oin. from UL-&. ^ to pxjkl J^^ Cr 8 - ^ ^ Kor,. 83,
27-28. 0\) B i5Ji\. (\r) B jfi. (^) B ^\ J*\ ^^i Jc.
(\M B JaJj,. 0) B CfcU. (H) B ojSaJj. (\ Y ) B
(\ A ) A V<- and so app. B. (^) B iaJLu.U. ( r O B app.
( n ) B ^Jo\. ( rr ) Kor. 76,5. B ^ J&. ( r ^) Kor. 76,1718.
( ri ) Kor. 76, 20.
At
U
ic 3 cJ,W
icW\ Ac
J (5^j ^ V- viUi Ji-UaJ^ tj \i3Vl ^Jj
^JL V^l\ V^ 4
4-j j gfl U
U
B
B 5
A J^^ oJSi B has
23,63. (\) B om.
(^ A ) Kor. 83, 1819,
Kor. 23,62.
0) B o^
) B
Af.SGa
B ul. C) B om.
(Y) B om. (A) B \<J.
B JU 00 Inste ad of
Jy .
^) Badds A!!^> Jc> A\\. O 1 ) Kor.
~0 B Jy. (\Y) K or. 56, 10-11.
Kor. 83, 2223. ( r ~) B C^Ac but corr. above.
Jb*
r t
V. ir- k A) U<- N V 5 V\
A f. 35&
\o
(\) B om. (0 AB <,. (^) Kor. 23, 60. (*0 B Us. () B o\ J^j.
0) B J*i . ( Y ) Kor. 7,158. B \yj^. ( A ) B ki-J, . (^) B ^iV,.
(\ OB 0/3 Jo. ) Kor. 23, 61. 00 B ^/ie. 0*) B iUs_k
(\M B . (^) B adds Jt>, j*. ( n ) B Jc>^ JP. (\ Y ) B \^ iU.
(^) B AX-.
^-
11 \ ^S A9j 4U\ 4^, fcrH JU (
O (3 J f
> \ - - \\
W jv-J cj JU
(\) B ^io^ J. (OB om. 4Ji\ <^ >^\ JV5. (^) B om. C 4 -) B app. J_j.
() B ^J,^j. 0) Kor. 17, 59. " (V) Kor. 5, 39. (A) B o ^_, .
(^) Kor. 23, 5758. ) B j>Vi^U. 0\) B ^\. (\ r ) B om.
from J\l9 to ^y. 0^) Kor. 23,59. (^) B ^.^Vj. (\) B J^ jc>.
(^) Kor. 20, G. OY) B JP. OA) B \\. (^) B
A\
o f *> f
r. o ( j t- a
^i\ >\ 1J \S
> fv J\< n
C (U
0) B j. (OB Jt>. j. W Kor. 2, 2. (*) B ^ . () B ^
0) B ^u^\. ( Y ) B ^L. ( A ) B ojTj> Jc ^. 0) Kor. 10, 36.
(\-) Kor. 10, 33. (H) B ora. 00 B Ji>jjs. u>\. 0^) B
(^) Kor. 2, 2. (^) B <Ji\ 1 5^\. ( n ) Obliterated in B. ( w ) A^i
The word is partly obliterated in B. A ) Kor. 31, 26. 0*0 AB
(r-) B ^o^.
^
JJL* <^ ^ Af.34
.\il\
U l\ ^
/\ .{^ y \^\ ^^
4tt\
(\) B 1=U:^V\ ^U. ( r ) B om. from ^i J to ^,1 Ac\^. The words
from ^i (j to Jo^\ ^ ^>j*- Vc are snppl. in marg. A. (^) B om \\3
4\ A*-J ^ii\. ( 1 ) Suppl. in marg. A. () B \sJ^. ("^) B ^A} 4=>_,U
(V) B om. (A) B Uc. (t) AB \5j? . 00 A js^ Jc>.
(^) Kor. 26, 192-194. (\r) B c>u^ j, O U, ^JJil ^ o ^3 .
(^) B ^. (^) B <uu~> A;V<^. (\) B J^ f Aiy. (\1) Kor.
17, 84, OY) Kor. 39, 1. (\A) B proceeds: ^\ ^ ^k<J\ J,J * ^
S <0i\ ^ <5jtx-J viLV^ jij*i\. So A in marg. 01) Kor. 40, 1.
0" ) A \ o- j. ( n ) A app. 5. ( rr ) B
Jjto ^p j
j 4 _ Aa __ _
\ ^ ,^SJ\ j^a." "\c.^ (S-^\ y>_j <Jai\
1^^ ^\ ^ ^U ^ Jc
JV5
g\j\ ^.j ^=- A o \^iV, i J
L U
0) B ,jJ\. (0 B J\>_,. m B om. (I) A
() Altered in A to ^il 0) B^jS\. (V) AB &". W B .
0) B ((V )c. (*) B gy. (") Altered in A to -_J*~" 00 B
4.;^aB-\. (^) A corrector of A has drawn his pen through dJJi.
1 ) B J\li. 0) B r ^J. (H) Kor. 50, 36. OY) B .
(^) Kor. 39, 19. (^) A
X*
Vs
oi)
-
\S\ y^ < rr > JVsj, <*"lXJ\ oU, o- \ J*C\ (n) Jte iiii\,
^ ( ^ 9 3^5 ^ ^/\ tf^L. >< rf ) jvs_, <^J\ C.e
O ^^ J 3>,\% <ro) JUfCi.\< r -> Cy( ri ) .^V^
(\) B om. (0 Kor. 3, 13. (?) B i,V\ oW ^ j^. (i) B ^W^ .
() Kor. 31, 34. C 1 ) A has o^j j ( in which case the citation is
from Kor. 5, 60) but ^^\j has been stroked out by a later hand and the
words jfl Sy-^\j added in marg. Text as in B. (Y) Kor. 18, 107.
( A ) Kor. 16, 99. 0) B iV\. (^) B om. .^ jc. <a\j. (\ \) Kor. 23, 13.
(^) B \ ^ Oi J.\\ J\ii ^lo^. (^?) B ^*S_5. (\^) Bom. ^ jT^c..
(^) Kor. 23, 1011. (H) B ^ ^. ( w ) B ^\ JL^. (\A) A ^ f
(^) A AJ\ii\. (r-) B om. (r\) Kor. 35.. 25. (IT) K or. 3, 16.
0"?) Kor. 39, 12. (tt) B UU\. (^) Kor. 3, 5. B
Af.33
0) B J^jt. (0 B J. B j,J\. (1) B ,/
) B ^Wp. 0) B om. U^ ^\ J\5. TO B j^,;. (A) B
. 0) B om. (OB\t. ("J
0*) B yS^l. (^)B^J,. (r-)B>jjt. (H) Kor. 45, 22.
(1"0 B JV5 V^j. (") Kor. 18, 27. (ri) B adds Uy ,^\ <g 3 .
(r) Kor. 7,198. (") B adds OsUV/1 o s- >-]>- (rV) Kor. 3,12.
(rA) B
VI
^ ol r)
<i(ro)
ol
\0
(rO A ^iy. (r^) Kor. 2, 1. (r*0 Kor. 2, 62.
(^) Kor. 2, 38. (0 Kor. 2, 38. (?) Kor. 3, 169. I 1 ) Kor. 2, 145.
() Kor. 2, 147. B J^iV,. 0) Kor. 5, 26. ( Y ) Kor. 5,93. ( A ) Kor.
29,69. (^) B adds iVV (^ ) Kor. 27, 40. ( u ) A adds in marg.
<a\ Jtu- J ^a;^ k^\, \jAftW_, ^Vfcj ^\ Oi^ O^ ( Kor - 8 > 73 )-
(\ r ) Kor. 3, 140. Kor. has *^\j. 0?) Kor. 98,4. (^) B om.
0) Kor. 33, 23. O 1 ) A adds in marg. <uj Jj~*^ \^^ ^y.^^ V^V. ^y^
\l f\^ \j>\ J^^ (Kor. 8, 24). (\Y) B l%l (\A) B adds
(\t) Kor. 4, 79. B om. J5. ( r< ) Kor. 3, 12. B om. dlii.
( r ^) B^\iU (rr) Kor. 6, 32. W Kor. 3, 182. (!"*) Kor. 42,19.
( r ) Kor. 35, 6. (^) Kor. 45, 22. ( rv ) B om. the rest of the verse.
( rA ) Kor. 79,37-38. (H) B ^^ ^ f \3u ^W & U^ ^^ J> ^ O U
(Kor. 79, 39-41).
**
I
J\ J&\ C\ rf ( A ) J\a
S^VxsJi <u~ii wliich occur in the chapter entitled oU\^a\U *^o_^\ <j A\i \ ^nt
(A fol. 63&, last line). The text of B resumes, without any lacuna, on fol. 69&, 1. 1.
0) Kor. 27,60. ( r ) B J&. (?) Kor. 22,74. (*) B J^ . () B om.
0) B o^. ( Y ) B ^\ oj^. J- (A) Kor - 35 > 29 - ( ^ B om - the rest
of the verse. OOBj^u. (^) A Vik^>Vl. B VikoV\
0^) B J^j*. (\i) B ^ J\5. (^ ) B J.
^ O^. ^U^V 0^) B l^j f. W B Ji-J\. A) Kor. 5, 52.
B JfGj, and ^ has been suppl. in A. ( u ) Kor. 5, 53. ( r O B om.
_5 Jiks. ( ri ) Here A inserts in marg. ^U\ V^. jU, ^\ sij\jV\ ^ *->Vj
Vi
J^J > ^ ^ V
\Si liSl \J\ uJ^ 3 JuJ\
4AJ,\ ^ J^ 4
3 j\
CU f \s\ dili c (r)
V.
J u-ij ,
^ j r jv;
A\!\
(\) Kor. 26, 8889. ( r ) B om. from to A- ^Ji ^ *X>. (^) Kor
37, 8182. (*) B om. () B /! yii\ ^ AjV^ 0) B app. AJ\.
( Y ) B J^jc. Ali. ( A ) Suppl. in marg. A. B j\^\ o ^ .49. (^) A proceeds
U Aii\^i> A9_5- In marg. A ^L ^\ jj ^ ^^ J^ ji^l f^ O
fjfj&A gf ^^- Tex t as in B. 00 B ^ ( U ) Kor. 2,1
B o^^. (^) B Juk. (U) Kor. 10,26. 0) B om. J
)*\s*. (H) B io\>. OY) AB (5 3i\. OA) B ^5^.
l is the last word in B, fol. 43a. Fol. 436 begins 9-y_j JV*iV\ ^ r/
< liu *\i\
^ 4 Jop- *;.\
Vc jjjL.ajH jt>j ~-r^>\>. f\r^ *>. Oi- 1 ^
S1 illW lljj; ro ^>t U j Jl5 << r )
ij>- jTcLji *J CaJ\ _oi\\> ff\t\ J*) U\ J\
jU. Jc ^ \j>l. f$\ ^ V^O) ju<) 4\
> Jy > \>\ oil dili J. yj*.J,
j > (M)
\ ^ < y,
j
JJj Jp dl>
(^) A U_,. (0 In marg. A ^^ &&]. (?) Kor. 16, 91. C 1 ) B
() B ojTi Jc>. 0) B j^. In A the final alif has been supplied.
(Y) Kor. 6,38. (A) Kor. 36,11. 0) Kor. 15,21. 00 B ^
(") B om. 00 B 01^ JD ^ ^.^ oJub J. ?) B J^ j
( l ) B JV" 9 ^. ) Kor. 17, 9. (1 ~V> B -cU J ^1\\^ . Y) B
^J. OA) Kor. 38, 28. 0^)B^\. 0"-) B
( n ) Kor. 50, 36.
vr
01
^ c^ y (U) x?
V) 4\ J\S aij L
0) AB ^WU (0 B om.
) A c^u^. () B
^b ^ ^U 4a\ J\J J^JP
Jj;\. 0) Kor. 3,5.
) Kor. 54,5. 00 B .
Kor. 4, 71. B has C^^ for Cr
( Y ) Kor. 17,84. ( A ) Kor. 36,1.
(^) AB jk. (^ r ) B ui
2,1. (\) B adds 5
V \
-C5
U
v
Js> A) OjW "
Jl\ J
JU <l\ ^U^
^) o^stil 0) :
4l\Uf.31a
0) B ^. (0 B i^jUi. (^) B om. () B j>A9. () B j^\.
0) B Jp ,j.c-. ( Y ) A ^Vo but ,j_^o written above as a variant.
(A) Altered in A to OJ *$> which seems to be the reading of B. 0) B^J.
00 B ^.^ Oi j}\ (j \^iB. 0\) B om. from <J^ to J^V\ ^ O ^W
(\0 in marg. A^c>\. (^) B jU_, dl^b . (^) Kor. 15,75.
(\) B om. from c**-^ to Ju\jT. ( n ) Kor. 51,20. ( w ) B V\.
(^ A ) A ^U^,V\ with V^ as variant.
*
U *Vki.U kJUS) 4\
^
U
\ A& Jp
VsY\
5 V.
4fl ,v
(^) B om. 4\ <^^ \ J\5. ( r ) B om. (^) B ^. I 1 ) B AJ\
AJ ^P. () A om. AjJ\ji\ ^Va\j but cJUU has been supplied by a later
hand. 0) B ^j^k UV^. ( Y ) B oV^lV, . ( A ) B 4^1.
C) B \. 00 B U. 0\) B
Jp
& y\ JU
/> Jl\
x5^ \i\i
U
j^ > j^ \r\>-( y \^ r
(\) B om. ( r ) B om. from ^ to A-^. (^) Kor. 7, 163. (V) B ^
yJ^ J*liU. () B ^JL. 0) A J^.. (V) A om. J^ snppl.
in marg. (A) B ^^_,. 0) A ^ii\. The reading of B is doubtful.
00 B U-,Y\^; (^) B <a\. (\0 B ^ ^. O^B^jp.
(^) B ^j^U,. (\) B app. c-^llaUjb. (H) A ^U^J\. Y) B om.
A in marg. ^L. A) ^ has been suppl. in A. (H) Kor. 57,3.
( r O A adds in marg. SJubllVi J\o. (H) B j,\.^.
t <
. J
s^ ^
1X5 c
ew,Ul\
< jA\-ii,\
tt\ J\ ^ Ji\ **-,
v. 4
4*
() B om. (0 B _,_,. W B om. JS\ **_, ^ii\ J\5. (1) Kor.
50,36. () A jSiW. 0) Kor. 85,3. B JutVi. ( v ) B J\i. (A) B adds
J^ after fo=._,\. 0) B a .. 00 B u _lc-. () B o^.,.
(*0 B Jr>j _>t. W B om. from ^ to Jt>_, _jt.. (I *) B li. ") B ^_,.
(I"*) B Jai. (IY) B om. Os- A > B 4*. t) B a^_j which
is written in A as a variant. ( r ) B J\. ( ri ) B ijyi\.
IV <4Ujl>Y\ JW
4il
JV5
< *\1\ V\ iV. X,
0) This passage occurs in AB above (see note V on p. 11) and is also
written on the margin of A in this place. I give the text according to A.
(0 B om. W Kor. 13, 28. (*0 B J&. () A ^. 0) A om.
from A^-J to A.9^iA ^ ^>fK^_j. The marginal version in A has iVo for i$-.
(Y) B app. j\^\. ( A ) A om. from J\is to ^;\Ja^. (^) B _yb^.
(\0 B om. 44^1 Jc. ( u ) A ^xL^ but \yt\j written above. (\0 B
J\ \jLj. (^) B om. from Jc^ ji. to o>-^- ^^ Kor - 1( 5, 128.
0) Kor. 2,148. B o \. (H) B J> j js- AJy. (^Y) Jn marg . A ^
U\. OA) B
Jt -*
iVl JU -A,
sH j\
\
< ( > 4\1\ JU
B om. (H B J13. () AB 3>. () A 3. () B \iU
C 1 ) B J*^. f ( Y ) Here both A and B add the passage be
ginning J\i^ji\ jc ^ l y~^\ Ju*j and ending AiWij .uj\ ^V>.\ ^.*>. ,JA which
evidently belongs to the next chapter. It has been supplied in marg. A in
its proper place by a corrector (see the following page, 1. \ to 1. ). Here
the corrector has written in marg. A ex*j ^->U\ <3 W>^> JA^>>
J=^ JP. 0) B om. tt\ <^- J j^\ J\5. 00 B
(\\) Kor. 89,27. (\ r ) Kor. 13, 28. ( ^ Kor. 2, 262.
10 i (j^y\ (j\> v-A,
jV O A ^^ ^ a:
\ CV\
Jj\
(\) B om. (0 B A*. (^) B o>^i for cr^ O/i- C 1 ) B U
l>Jo Jo\. The orig. reading of A was >j>\. () B \1 which also appears
in A as a variant. 0) A iwajiU but ,_-J-0\ written above. ( Y ) A jfi
but JS- written above. ( A ) B om. from Js*JV, to ^\y^\j. (^ AB U\.
In A J.^\ is written above as a variant. 00 B ^C- . (^) B c5><al\
for 4\ <^-j. ^ r ) A had orig. ^\ <^\j but J has been stroked out.
0*) B ^- ( U > B tfj>. (\) AB AJtf ..
+*
li
5
U< 0)
V, 3
cr
X,
ii\ lu\
}
JW ^rV
4ttl Vl JU 4\
(\) B jjU. (0 B j\Li\. (^) B iJfi. (i) B ora. () A
but written above. 0) B tf.\. ( Y ) B om. JU <\i\
( A ) B^ai\. (^) After ..^ B has a word which is partly obliterated:
(?) U, . ) B ^. ((1 1 )) In A j is suppl. before i\. (> B Jj
J,^l\\ and a corrector has restored this reading in A. ) B om. J\3
(^) B W
v.,
Is. \J>U
J\5 yai, _
V. 9
JW
r \
(\) B Wji^ OjA. (0 A CrJij^. B app. CnOj... (^) B
W B j^. () B ^^^1. 0) B J\5. (V) B om. (A)
0) B . 00 B Jku. (\\) B V^. (\0 B lij^. 0*) A ^JU.
0*) A adds tJiyi J\o jy^\ JWj but these words have been stroked out.
0) B om. from ^l to JW A\i\ 4^,. ( n ) ^\ jWj in marg. A.
OY) B oy^ J*V\. A ) Suppl. in marg. B. 1) A in marg.
. ( r> ) B jc A!>\ \ . (^ ) B sjii,
s "
4B
, vi j&
.(4J1\
^ " Ji5
U 4)1\ oV
, y
\;\
B ,
(f) B
M B \,.
. (0 B U
0) B a \ ifj.
but ViJos- written above. 00 B <c;VJi.
0^) A \i. Oi)A a l. 0) B
* T-.^- (IY) B om.
(*) B ^. () AB
(A) AB |i. (1) A VJ
B
{ y>.
Wil\ JV
marg. A
.
OJ \ j\5j <
,vJ
f.26&
^
0) B om. (0 AB ^^i. A in marg. J^lil (^) B ^j. (*0 Bom.
O. o\5S. () B VUJ\. 0) B UU. (Y) B 1> (A) B ^\.
0) B ^^j. 00 B om. w\ <*.j ^]\ J\5. (\\) B ^ VVj
(\0 B W;\ JW. (^) B o/3 Jc>. (\i) Kor. 33,21. 0) Kor. 17,59.
(^) Kor. 18, 110. ( W )B adds the remainder of the verse: \Jo\ C
si
( *
Ji*
a.;\ Jo
\o
0) B om. ^\
(^ B diii.
( A ) Kor. 3^169.
for ^ ^T.
j^\ J\J. (r) B U\ . W B om. UVs ^\
B om. 0) B eu~ ^ AJ^. ( Y ) B o
C 1 ) Kor. 55,46. ) Kor. 24,37. ( u ) B
Jlo
J\B aU\ ^ J,l * \ <a\ -/> jrl oyj:\ \ . \f
^\ ^ ^ (0 J
Ai ( oleA/ C-VuaM
4tti -> r
^^ jl U
JU V 5^00 ^ ^ yU\^> <JL\ U
i.\\ \
^ Jo U&* ii-i\ oVa.^ ^ Jju\\ Jc
(0 B om. (0 In B C=H\ follows ^^U (^) B om. <a\ ^
W B \)L. () A \i. 0) B C5 J.\\ jU\. ( Y ) Altered in A to
5^jf. ( A ) B ^ <\i. (^) B J^ JP X 0-) li\ suppl. in
marg. A after ^ J 3. (H ) B S^\ Jc(?) VuJ. ( ; r ) B ^si.
0^) Altered in A to U.
a-i ol
/J^
U
(^) Kor. 3,29. B om. Jj. (0 Kor. 2,160. (^) Bj"^. (*) B om.
() A om. .0) B ^. (Y) B %_, Jc>. (A) jVk.U\\ added in marg. A.
0) B J-yjj. (^) B *- fx vi^ji. A in marg. <^
1 ) B <^^c> J>. (^ r ) A Oji-XoJ\ but corr. in marg.
\J
AX
i \J>U
A\ JW
5 L- > >
J\ ^
1-fy \i\ JV5 Sj^ U< 41 > JU ^ i^t? J\i
Jii \
0) B ^. (r) B dUAi (^) B JU \s^^ jU V^.x T U. W B ^.
() B om. 0) A ^J. (Y) B di^, \i Vs. ( A ) B om. ^s- 4\
,3=>_5. 0) A has ^\ as a variant. (^) B \y^5. 0\) AB ora.
but snppl. in A. (\0 B J^\ 4^ ^. (^) B J\y. (^) B ^\.
0) B ^Ji. (^BjVSj. OV) B om. ^\ *^ *^\ J\5. (\ A )BU\ O .
( n ) B o/3 ^J. (") B ^^ *^- J jVi9 v,V\. ( n ) Kor.5,59.
(rr) B ^l.
4B\
\f -ii-^ jia
> \ i-.^) V\ -^ ^ o V.
0)BU. (0 B yy\. mB^\ki. W B MlX- ()Bom.
0) B*^. < Y ) B cm. \ -_, ^li\ J\5. W B ./i ^J. C>) Kor.
2,182. 00 B om. from J\i_, to A y ^\. () Kor. 50, 15. 00 Kor.
56,84. Of) Kor. 17,59. O l ) B om. from Jlw^\ to ^y\ ^1.
(*) The words ij_^3 f r suppl. in marg. A. 0"*) B
0V) B J^V. A ) B ^. (^) B o-i^j- ( r >
In marg. A J. ^\ is written over i *J\.
00
; ^J u f G
S\ jl J\i *
V. a
l ^U. o.U ji (*) 411 \
J\^. ^ dill, (^) . 45 j V. o Ua. JW;( A ) 41) \
JvL, J>! \ JV; \f
JU
-.
JU ^\ ^ */>
\3_, y \ O y V.
0) Kor. 33,52. (0 JJ om. (^) Kor. 50,17. (M Kor. 9, 79. Kor.
has f]^.j fa. () Kor. G4, 4. 0) om. ^ ^. (V) u ^
V^ J\5. W B ^ J>. (^) u ^. 0-) Be*- -!.
(U) H V- (^ r ) Iii A a later hand has supplied ^,1 before C
l. in A. 0) B adds: \^* Cc
i) A ^. (\Y) ], ^. (\A)
Ivor. 7,195,
(4\\ U^_, \j>\ -
Ot
\>\;i, A.UiJl, ,jL\
\i
l jfcA J\f\ ^J 4B\
J\ >\
(\) B oin. ( r ) H 4 ej Ui.\. (^) Here B has the saying of 3\ii\
given above: "V^aAS\ j^^c ^^\ (j^- J*** V^jJ\ ^ jU5i\ J^j (with j^ for
;>). B JV5 for J^. W B 4e>j\. () B ^^uj.. 0) A OJ ^JL^ ^^
but ur ~li\ erased and W ui\ written in marg. ( Y ) B o\-J>j . ( A ) Kor.
5,119. 0) B om. *&. ^.o,,,. 00 B S_j. 0^) B O VJ. (^ r ) A AxoJ? .
(^) A *W>. (^) BjfM. (^) B V<iAi^ J^V\ ^JL\. ( n ) B ^l,
V\ iio, V\ W. (\V) B om. 4\ \ V^. (\ A ) B o\\.
Ai.
V* J
J\a
0) B Jc>_j j.c.. (0 B e>o_j m\ V\ ojC ^ O^ 1 ^ B om> ^ B fe
j^xi. () B Y^. 0) B ji-. (Y) B om. ^ ^j ^i\ J\5.
( A ) B Ujjj. (^) B ^J. (\-) Kor. 5,119. (^) Kor. 9, 73. A has
tj^.^,. (\0 B om. from Jj^j to ^l^^. (^) A (Sj^ but j>Vui\
written above. ON A ._j .^ but corr. in marg. 0) * l*aJ\ ^c ,Wj
is suppl. in marg. A- (^) B .-j.
yM Ai. vA, <j3\ .-AxT of
j\a
>\ J- Ci, < ^. U
i, < 5> v\, I; jl\
y ;-ji j\a
\r ^ s \
A adds in marg. OSj\, 4\ Jl \UV\,. (0 B O J, . W AB
j. .(*) B 5jJi\l. () A li. 0) B om. (V) B app.
WBjoJl. 0) B JV.^-1. 00 B om.^U^l.
(H) B om. KjJ j. (*0 B J=,_, jf. 4 . 0^) B ^,. 04 A^V
(^) The passage beginning Vjjki\ u;jVf->\ ^ and ending 4^;V\ 3 in suppl. in
marg. A. (^) A UU\ jJw.. ( 1Y ) B S^J. (U) A ^^J but
corr. by a later hand. (11) B
ol
b
>J
r)
U
\o
J\a
0) A corrector of A has indicated that this verse should follow the next
one. (0 B uij_y. and so A in marg. (^) A in marg. *\pb\ &~*-j-
(*) In marg.
(V) B om.
This hemistich in B runs: \jj& ^jj. J^yJJj ul/^
A Lryo. () A^JJ but corr. in marg. 0) B ^ .
(A) B dJu Jl. (^) B ^V^. 00 B om. <ui\ <^
(\\) B Jc-^J^. 00 Kor. 5,26. 0*) Kor. 14,15.
from Vs to =*^ 0) Kor. 14, 14. ( n ) Kor. 65, 3.
-) B om.
OY)Kor.
25,60.
Kor. 26,217218.
B
and so corr. in A.
* UW _J V) t 7*. V-U <-_) W
J\a
ii JU ^ JVi> 4B\
(j^-l^j ojV^X\ Jp jv^l ^ ti\J ( ^ 4li\
<*
U J^
> Jp
(^) B om. (0 B J\fc JV5. (^) B om. J\5i
added in A by a later hand. () B ^j. 0) B >\}\. (V) B
^Jc. ( A ) A \j> but corr. by a later hand. 0) B ^j-.^U instead of
tt\ ^j. ( v< ) B ^. (^) A in marg. ^ Sc^. (\0 B ^\j
(^) B diiJ^. (^) B i^. 0) B om.
AB OvlJ\ A in mar S" ^^ (W) B
JL> >! JVii J
y, >- ,ui\
J\a j
^.l\ r \i.A,\i. U* \ JJ JS U*j <^J\
Ijo ^^ ^ >-^ ^ 1 * 5 -^ ia**a;\ -V>-\ \j Gi dilc
(\) B om. A\J\ Juf-^.\. (0 B om. (^) B \i^. (*) B
() B /J\. 0) B Vilt.^. (V) SuppL in A. B \. W B
(^ A Ov"oLai\ but corr. in marg. (^) B om.
(^) Kor. 39, 13. 00 B adds: <u\^ o ^^ j^ J
(^) B ^jt. 0*0 A U corr. in marg. B \^\ o .
U Ati
V.\
Jp
U -^
U
\o
-*u3 Ju>yH JjU
B
(0 B
* <iU^. (^) B om. *>\ ^
- 0) B ^V^- ^ y ) B app.
\. 0-) B om. (\\) B
n marg.
IV
>
.
*j (? lli
U JW^>
Jjl O,
J A > U i^o
V.
\jaJ\ ^ slij- aj\\ JVy ajj\
^&M i
0) B om. (0 B u -^\. (^) B ^\. (*) B
() A J^\4 altered to o^-W by a later hand. 0) B &\. ( Y ) B o ^
Instead of ^A*) ^VCj A in marg. has f Ju>j ^ Vj-^ji. ( A ) B \1^.
(^) ^ sup-pi, in A. 00 B j. (^) These words are suppl. in A.
00 B om. *&\ ^ L\\ J\i. (\^) B JC>JJP. 0*) B J^ JP J\5^.
0) Kor. 2,274.
u- <5 Jl\ Cj
\ yJ \ J^
Af - 20&
OiJ^ViH f A5 Jj\ y^ U
4\ ^
o C- A.!
U <
\o
i \r o)
\ j^ il
4,15 jte O \ JV^ Jjbjll
(^) B Jj^- ( r ) B om. j* ^i om. in A, but suppl. in marg.
(^} B om. 4\M ^ J\ J\S. () A iwi^^. 0) B jyj. (Y) V,
suppl. in marg. A. ( A ) B j*\j\. (^) B 5^.^. (\) B i*^A*.
0^) B A} <\i\ jUrf-k ojVjs-Vi. OH B Oi ^\\. (\V A tf,. (\i) A oJi2.
(^) B J^. (H) B \j,V\. (W) A JftJ iV, but corr. in marg.
v, jty jvs *\ A
JUjAf.20,,
J^ (A) ^ ^ ^
ii
t U
0) B g di^ ^U\ ^1 ^L. (0 A o^; B o^ 1 ^ W B orn.
W B ^l. () B fV7 y^!. 0) B & (Y) A ^W. (A) A Jo
but J^ written above. 0) B \ J^ J\ij Juc U o\^ dJi ) B U-l V- .
(^) A o-c- J\3. 00 B om. ti\ ^j j& j\ J\3. (^) B Jy* Jj.
(^) B J\ii.
,.1
it
U i
i \i,
U
** ^ J ^^
^) B om.
B ^.
B adds
(0 A t/ ,V^\. (^) B
0) B om. i^\ J\ii.
. 00 B ^i^.
(^) B Ji\.
B oin.
(V) A
AB \i.
B om.
JV3
4.J. a.Xj 1 AlA ^-jJ I)
(^) B ^\. (0 B om. (^) B o~^. (^ B V/ <: . () \f
0) B J^^. (Y) B jWj, 4,\J. ( A ) B j^,.. (^) B om. from
to i ;j x\\ ^c.. (^) B Ow^Uj. ( u ) B om. <ui\ & ^ . (^ r ) A
corr. by later hand. 0^) B V. (^) B om. <&\ \s-j J^\
(\) A b.
if
\
JU ^
\o
.19a
. \
4 Ai
B om. J\3_j _LS^, ^-s ^>j. ( r ) Kor. 37,164. (^) B om. I 1 ) A adds
in marg. >J\ f li, f U^ p ju ^ ^\, J^_ JV^ o \ JV^\, f U\
j\cViaJ\ jJ.Aa.a- tj 4.;b\j^ e^AUa|. () B om. this heading and proceeds
A 9A- but corr. in marg.
B om. J5 <^;. A a>Jo jV^ J*-ti but in mar g- O^
ol (^ ) B 5
11 <V^>^ oUA\ J v^A,
f \U o
() B om. ( B SJU. B SAa.
( Y ) B i V^ v- (A) Qushayri, 4, 25, has CA~
B ^^^ . (^ ) B adds <;\ 4\ <^ . ( u ) A A\j.\\ with ^A V\ suppl. in marg. B
t5^V,\ jjb\ji\ and in marg. ^Vo^. Qushayri (4, 25) (5 A \ y>^, but the edition
containing the commentary of Zakariyya Ansdri (Cairo, 1290 A. H.), I, 45, 11
marg. has <5A^yi>^\. (^) jj^J suppl. in A before ^*-_j .
4ii\ *U \ A^^. ( u ) B om. A\i\ <a^ ^\ jVi. B
(^) B JU, L". ( w ) B < ^o. " OA) Kor. 14, 17.
<ui\ ^J- f J.VJJ\ Jy j ^l
JJU ^ > ^\ 3 i ^j-^ > J^ >i\ V;
> ^SCj V,\ ^ ^ JU
V.
sy
0) A ^VxxJ. (0 B om. (?) B J_ji tf^UV. (^ B iai-j
() B om. <ui \ 4^-j ^ ^ JV3j. 0) B iy-Uj, ( Y ) B lc\ 411^ *i
( A ) A 5^l\ but corr. in marg. (^) B J\3. (^*) Kor. 51,56. ( n ) B
00 B_1"A\. (\^) B A\.\\^.
L ^*
j\ Ac\
<U}
stl, JuJ\ U
\
J ^ di;U jL
u, UW f U
J u
o \
\o
B om.
(0 B
ex,
B \1. 0) B viUi J B J\5. (Y) B
B Ow. 00 B b.
) B o
(A) B om. 3
s U
k sii\ 5^ 5^V,ll <^o 1 yJA ^ ^
S^iL. AJjS ^ow iii i 4
**-j \ JVs <^-ji5\i
4f J_\^ o^ - 1 -" o
Jo
Ui j*> . \i
- r.
0) A in inarg. o_j\i^\. (0 B ^ Jxx\\ . (^) A dJAjST. (*0 B om.
() B has Uu\ instead of <Ji\ <^-,. 0) B om. Vc\ \\3. ( Y ) B t \sz~,\.
J U -s
( A ) B \ft \s\ . (^) B om. from A,V\ to ^ i>u^ (^ ) B UL^j .
( u ) B om. A \^))aj. ( ir ) B ^.oiU f\^Vi- (^) B u^Lx
0*0 B L J. (^) B <wb\ .t-K (^) B om. from o-si-^, to
u
AJ
JU
tt\ 4
j^i yv, u yv; jL^v^
^-*^ O_T^ * *- f^ 1 (> -*^ *
b ^ ^ >^
v\ i^\ O^ ^ ^^ v\ u
B <Jr ai. (0 B V;\. (?) B <;Vto. C 1 ) B _,. () B om.
^ suppl. in marg. A before ^^-Y^ . ^) B tiVjJj ^j^-e
Here B has a lacuna extending to L U^j ci^^o exxt (j,-^^^ (p. ^A, 1. 1).
Suppl. above, 00 A ^ VilK (^) A J 1 , V\. (\0 Suppl. in marg.
V. *\i
0)
4.1^9
AU
( B om. Kor. 20,109. B om. w
I 5 -) B J^ JP. () B V U^ \k* o.. 0) A ^W). (Y) B
jJai. (A)Bdiij^. 0) B VJ. (^) AB tfA ( u ) B *l s >\.
(\0 B ojTi Jt>. (^) Kor. 2,256. 0*0 Instead of ^Jc ^- P ^J B
has Uc H . (\) B om. ^\ U J. (^) B . () B o ^.
(\A) B jjA* ^\ . (^) B 4j\:\ j- ( f ) A
in marg. ( r ^) B om. 411 \ ^-j gj-ii\ J\3.
(\) B &. (0 B om. (^) B Uu.\. (*) B ^ . () A ora.
but suppl. above. ("^) B A). (^) A I^^JjUJi corr. to \Ji*JL
(^) A dAiJu, after which \c. has been supplied by a later hand.
0) B VA,,,, 0-) B 4ii\ JUP. ( u ) B ora. O^j cr 9 - ( ^ r) B ^j,.
(\^) A om. from here to ^^.J^ (Jt^_? bllt tlie passage in supplied in marg.
in two slightly different versions. (^) B
i-Jai- ^ V^ AiiiA J LJ\
t i : U\ oJ
^ > 0)
a-
, ._,
5ji Jc ^j..
( J C \ 4\JJ, ,U. Vj< u > < 4V o*!- a-
U
Jo- ^ jP ( ^ ^ Ji\ ija^ .* 4^J^ j)y\-j 4JuL AtoU-i U
(\) B om. (0 B cx-^. (^) B Ju>.^\. () B i
() B UV\. 0) B proceeds: ^\ Uo ^ j\ o^. (Y) B j>Jh.
(A) B J^i\. C 1 ) B ui\ j>_^. (^) B i^. (\\) A om. but j\o
written above. (^ r ) B app. o-L. (?--o). (^) B Ail. (^) B
o-. 0) B W. (^) AB --
J.5\J\
3 Jc
" 5
(OB tf^\)- (0 A uj^jiA but corr. in marg. (^) B _yt,_j.
<3*^ t>* O^ o^** () -^ ^jj ^ B om< ^ B ^-^ ^
( A ) B om. A adds in marg. <uli^. 0) B ^ and so A in marg.
00 A om. these words but they are suppl. in marg. 00 B <J
00 A iTbut corr. in marg. 0?) B J.b. 0*0 B ^J
0) A om. ^ &\ ( y*.
3
r J J ^oo
U Vw
^ ~
L^- -7
Jj ij^^l <-uJ ^\ ( ^ } V U ^\
it Si $
U j^-Xi. Jc Je-j^ 5 iLi- oj,-i=>_,
U ^ ^/ v ) ^ii\ JV5 ^ <0 U\ j U
f.!4&
(\) A adds in marg. Vi\ U J^. ( r ) In A the words Jy a , ^1 \J^
liave been erased and <vW~) ^ U J^J^ written in raarg. (^) B om.
I 4 -) B cj-is^l. () The passage beginning ^.\ JVs^ and ending ^j> ^ju
4. v .x\a>J (j,V>j <ui\ is wanting in the text of A but is suppl. in marg.
0) B U^. ( Y ) B j^. (A) B ^\ f ^J, 4^ JaJ\/i ^ ^.
(^) A in marg. Jo.. (\0 B Jj^. ( u ) B Jc>jjf-. O r ) Kor. 3,16.
(\t) B >^ JP ^- (^) A \jji5. (\) B j^\ vi)!j\,. (^) So A, but
is written above. Y ) B ^_j^\. A ) Here B proceeds: p\Vj
( n ) B proceeds: /\ cu-.t. ^;\ 6 Vu>.
1 1
\j ij^jo.!
.;U el*. 0^>* j oj-J Ji
0) B i*^. (0 B vbJJ, ^ (^ A A & U. (M B
() B JW. (^) B OJ A;_, A^V^. ( Y ) A |.U- In B the first letter is
obliterated. Qushayrl (161, 22) has p\JL . ( A ) A <J corr. by a later hand.
0) A ju*,.. (\0 B om. (\\) Kor. 7, 171. 00 B adds ^ o .
^iji. (^) B om. 4\ ^>- J ^\ J\5. (\M B >^\. (\) B \i^.
(^) B om. ^. Y ) B ^do_,. (\ A ) A adds in marg. yu ^ o * V^J.
(^) B om. jb, . (r-) A jua,
f
Vc
^\ ju
^ O jki ^j ^ lie tf 4j\
B orn. ( r ) B JV5^. (?) B om. jCj ll.. (^) B proceeds:
^\ tfj\ ^. So Quslmyri, 161, 17. () A ^\. (^) Here B proceeds:
( A ) A J^W>
. (^ r )B om. oJc,
0*0 B U^^.
Y ) A V/^9 erased:
but corr. in marg.
in marg.
(Y) A 45^ but
(\ )Bom. \. (^)A U\.
(\?) _5 added by a later hand.
(^) A J>^V\ but corr. in marg.
B app. J.J ^. (^ A ) A
written below.
\
U
-\0
0) B om. (0 B JL^\ o o ^y-\ 5^. (^) B J^js-. (^ B proceeds :
^ u^^ cAik*V ( ) A \^. 0)B iU. (V) After ^^ in
marg. A ^ ^ >V\. (A) B V;^3 j5. (^) B j^\ . ) B J^
O. (\\) A x-^. (\0 B jUi 4u\. (^) A ^Aii. (\M B a*-.
(\) B r U, . (^) B ijl J\ and so A in marg. (W) B V^. (^) B J
. (^) Kor. 7,171. (r-) B om.
^ O . .
( r \) A ^V-^p. The words ^, y\5 j ^J\ ^\ j c ^A t -iV, are added in
marg. A. (IT) B U.. (FV) A SO.. (^) B
w TA
U\
&\ j>. \r^\ ^ 4
< > - *u\ ^->Vo
\o
tf
(\) B om. v ->o & f\L>j. (0 B c5^^. (^) B om. (^) B JV^.
() B \. 0) B ^V^ ^. ( Y ) B \,J\ J.U. (A) B om. ^ *\,J>\ ^
^jV^. (^) B ^ t 5 JIJJ .. (\0 A Jy\ ^\ bat corr. in marg. 0\) B j
Ju^\. (\0 B \ Ou^\ ui -i-ji O^ cP ^ A ^ 01) A ^^
but orig. ^o_,. (\) A adds ^ after dl*_,. ( n ) B Js^ j.t. Y ) B om.
dii^i J\5j. OA) B Jx^.
ry
V, ^ 05 *> V
J o^Vu, ^ ;uil\
**Y\ ^- <2^aJl ^irv*
^ r V v ^V\ 7 c^N VI
Jc i, r \ ^\^ r ) JV
^ s- W
tfV, ^ ^ V^ ^W\ Ja jj\
1
ii^i^ v*3^ J "r^ c fJ^ c - t "
\o
AU
(\) B 0j ^U\. (0 B om. (^) B ^^^. (^ A in marg. U J .
() A has A.l^ai\ \*\ ^ \jllj A.J_^ali\ but A.JU ^ is suppl. in marg. 0) BuU.
( Y ) B j. (A) A om. ^ Vi/i ^0,5. (^) B ^U\ JU. ) B ^c>^.
(^) B A^M. (^) A in marg. U. (^) A in marg. o!\a. (^) A in
marg. dJuJj . (^) A in marg. AiLi~a . (^) A in marg. J,\ Js*^ r- 10
( w ) B app. oW.
n
L^\ \j\ V 4.4\> ( ^ 411 \ SJ\ ViJ
<) 4fl\
(\) B ^^.. ( r ) B om. (^) A ^ but corr. in inarg. W AB ^V,^ .
() Ivor. 59,8. 0) B om. ^Vo ^ . ^ Y ) B omits this quotation.
( A ) Suppl. above. 0) Kor. 2,274. 00 Bom. J^ o*. -^^^ ^^ B om -
Jc^js.. (\0 B ^. 0?) B j^o. (^) Instead of ^J^ jT,
B lias <u\S and A in marg. <u\c>. (^) In A (jj-^-^ nas been written
above o.. (H) B cj\>. ( W ) B o^>- A) 1J ^ U (n) B J^J-
( r ) B ^SU. ( n ) B <C. (rr)uom.4s\ A^- *\ \5. ( r ^) B .
IT
P ^AJ XJ^aJl is
>,ai\ ^ 4Jl\ ^
1 Jil_, <^. V. Jo
aJ Jj A5i *
0) B J. (0 B J\5
4\ <^. 0) B om.
00 B proceeds: ^\ J.J
B
4fl
\ (n)
(^) B . (*) B app.
(V) B dJU. ( A ) B ^<
A , vvA but corr. in inarg.
) B J^ js. <UJ \. OY)
B om.
J\i
k
U (
\;>\ j\y\ Ui
vo\ L Si
B \t. (^) B U\ . (^) B proceeds:
(\) B V&. ( r ) B om. (^) B.Jju . ( l ) A corrector lias
written in marg. A L ^ . () B J\^W 0) B o^ Jc>.
(V) Kor. 31, 19. ( A ) B S^\. W B JY*^ ^b. 00 Kor. 4, 85.
0) B om. 4\ ^^ ijii\ J\5. (0 B JtW-. m B <, . (*) B om.
B J= >\ k ioj\ k \ li,. 0) B U. (V) B iUU.
B om.
B
) B \i.
B
B om.
0V) B
Ji,
^V, < *Jj\
rr
^i\ *\ ^ r \
3 0) *U <UJ\ jLa-j ** i,*^\ ^V.U Y\ y\S U ^^Af.106
er " l
^.l> ly.^a.1); ^\ ^JV^
jiWvjjjCt.ij^a
JO 4-3
lo
Here B resumes (fol. 4?>, 1. 1). ( r ) B OA^ ^-\ ^iy V^ Jc\ ou^
J=> ^ ( ^ } B Oln - ^^ ^j- (i) B o^- (0) Bom -
(1) B ^i" (Y) B &3J" (A) B om ^ ^J-
Suppl. in marg. A. 00 A ^Vij. ( u ) B ^. (\ r ) B ^=> .
) A j^ J^ A*- c. (^) B ,_9, (\) B ^s
) B om. U
*LP 4\
Vi
J\5 ^
Aen
(\) ol.V,^ jU-V\ (0 Kor. 5, 112. Kor. has 3\. (^) Suppl.
in marg. C 4 -) ij\i\ written above. () In marg. A-V . ("^) v.^J
(^) ^^9 suppl. in marg. before
t* J^
V\
Vl^ Jo
o^ \T-Vi"
dili J o ^ ^
Af.
i* L iW
Volc\ f
,v
^) In marg.
In marg.
0) JA*.
, which appears to be a variant of rj-U)\ . (0
. I 1 ) So in marg. Text: ^. () Suppl. in marg.
suppl. below, ( A ) x-\j corr. by later hand.
J
05 \ L. >> ^ JV;
A.L JO O \J
CV.
^-^>\ di^
\.
a . ic
(^) Sup pi. above. C") Snppl. in marg. (^) Kor. 5, 71. (*) Snppl.
above. () So in marg. Text: j-^UV. . 0) So in marg. Text: J\ii.
(V) oj-iU. ( A ) So in marg. Text: *L\,. (V yyU,
^\j&\ jTl j ^ i
^4
^o ^
d * ^ ^ d r ^ \
JuJ\ Jc u^fr J: ^- dJ_^ U ^J vdlj ^^ iiil\ V ^j J
\ 3
V\ \j U \
^o \ ^^ ^i jjto V^_\i>-j V^iAs j ^_/- A J r> t 3 "^ ti
f
J U\ U* j^l yAk\\ VC\
Ac. J,\ (5^. ^VJ\ j^Tj ^Jcs J,> V!b
r > r ^ [i-i^aji\ AC. ^ ^1 j,\ v\ (5^>i
fJU*j <^yb *p J A.VJ^\ u-)j\3 Jt ci\jJ AU\ ^ r^ 1 ^
~ "i U A,
0) So in rnarg. Text: ^.^.UA. (0 Suppl. above. (^) In marg.
^ j5\. ( l ) Kor. 18,27. () t5^\y.j- (1 ) Suppl. in marg.
( Y ) So in marg. Text: <uVO. (A ) Kor. 18,109. 0) Kor. 14,7.
00 U uiV added.
\ y
V. t^ \>
J ^-
U la
1 " n - x ""TVjjJl \o
A f. 8&
\i\i
JL ^i
0) Inserted below. (0 Suppl. above. (^) ^^-^V> added by later
hand. W Snppl. in marg. () Kor. 9, 123. (^) d)\3 corr. above.
Sl&- .y *-fyd\ O* fa <y ik ^ vV fM v> 1 1
j\ o\ *
a A 61
(^) Suppl. in marg. (0 So in marg. Text: O^\j. (^) Suppl. in
marg. Kor. 50, 36. (*-) Suppl. above. () Kor. 13, 28. 0) In marg.
o-o I,. ( Y ) In marg. ^IV^.
\ f i*i\ JA\
^
JiaJ\ ^i.^a.J.
u^^j ^JjV^j ^j\j 4j^i\j>j A.l\jtL-\ ^J.Si
^ ^^ ^ 8 ^^ *
^) ^:^ snppl. in marg. after j^. (0 Corr. to &}J&$ by later hand.
Suppl. above. (*) In marg. ^^ . () Text: V^^l W V/JjU
-. 0) So in marg. Text: A^. ( Y ) ^^^iVj added by later hand.
^
9 Jc- 4JX.LO *jlc j
J^ ( >^ 0\j
j ^ JW JJ3,
oVj\^ J> J
lS <j ^^ 5 ^3**** 1- - J ^ J \5 [viviV*^ " J ** > )-V5 oVa\JU
^ 3c>\ JX.^ Jx>^\ oUc^ 5>v.l\ (j^>\^\^
J>j > 4a\ ^ A) ^3 U ^^ Jc O L :J
Suppl. in marg. ( r ) So in marg. Text:
\i y>- > ji [Jte]0> AJ>
>\ JV; *,V
ic\
i \ ^s^ x
j
A f. 6&
i^ * Jf>j > 4\
^ *i*w j i LTrJ *^ai!lj^
Suppl. in inarg. (0 So in marg. Text: 4>\->\ ^^>\s erased. (
inserted before Ujj\. () ^^ in marg. 0) Kor. 68,4.
o in marg. Text: oVWuUo^, ( A ) So in marg. Text: \^Ai^.
\
5 3 c. A ^ but corr. in marg. B S^ ,
B \\. () B om. 0) A ^j>_5 but corr. in marg.
A *l*ll1 but corr. in marg. (^) B J,VjiJ <u^. (*) A in marg.
tf- Here B has a considerable lacuna extending to the words \^J\ U-U
V\ ^jr>\ J>\ ^\ J,\ (A fol. 10&, 1. 1). (^ ) i.iVo written above.
Kor. 39,3. r ) Suppl. in marg. 0?)
\ \
V.
JJi
1 ^ V. o
(^) \^.^ corr. in marg. ( r ) Here B resumes (fol. 36, 1. 1). (^) B ^.
(M B oin. f) B om. V/. \ft!"j -^ ^. ^^ Suppl. in marg. A.
( Y ) B om. ( A ) B 45Ji\. C 1 ) B om. ) B iJj-^
(^) B ^. OH B jUlj ^b. (^) B \ {. (^) B
(\) B ^ji/i^, ( n ) B om. OY) B^J^^. OA) A
but corr, in marg.
A-r
<> JAxJV 3-^1 J^l? J>-
<oi
i\ ^ \ JV5
~ ^ ^ ^- x. ^ v-, -^ X - ^ A- f 5&
- , ^
(^) In marg. .y^. ( r ) So in marg. Text: y v ^ . (^) Suppl. in
marg. (*) V v t corr. above. ( J ) Text has w^W ^d^, but the word
has been altered. The original reading appears to have been oV*J\,.
lU3 J> j u-jV;
_ki.l jO U^ 4^C>
- f u\
l wu-
4^j ^ /j V A f.
" ^J ^-^ <u ^ U
, , r
A.
0) Text: f \o. ( r ) Text: ^W. (^) ^,A\\. (*-) Qj . () In
marg. ^>jj.^ . 0) In marg. ^ . ( Y ) Suppl. in marg. ( A ) Kor. 9, 123.
0) Suppl. above.
^4
Vjj 5 bj^ u*5lafe\
.J\ ^U dl\j
A _ * ** A
c c-JS Af.
*Ls ^-
^o ^ 4, A JVL C^.-X/\ (f) 4l.\J i^Ja> Ju.
V\
"^ ^ V^ OVJi> ^p 3 *_j\j
Jp \JuaJ Vs (i) ^ii
(^ Kor. 2, 137. ( r ) O j^\ ^,\ written above the line, between
and J\i. (^) Suppl. in marg. (^ So in marg. Text: ^
i L*.
JW V :j
tii J ~>
V.
V- U oU ^A^\ V.
di) J
(\) Kor. 59,7. ( r ) dJii o\ J)J . (t) ^^ suppl. above after oj\.
( l ) ^ suppl. above. () VT suppl. above as variant of As\; .
,^ sr JL
i \
uj
Vl,0
"**
Jw ci\
(^) Kor. 58, 12. ( r ) Ivor. 40, 18. (^) Kor. 17, 22. ( l ) So in marg.
Text : O^-* .
" \\ \ * *\\ \ c. \
r
j\
U dili ^-A) i\ \
f C\
^ >
r
-X*i
>j
li \
0) In marg. 4?\j*j <dj- .* . ( r ) Jc. (^) Kor. 3,98. The remainder
of the verse is added in marg. (*) Kor. 5, 3. 4,^1 has been supplied
above after ^Lxi \ . () Kor. 3,16. C 1 ) So in marg. Text: Jc LL.lt.
\ l A f. 26
,3
\o
Ic ^ O
So in marg. Text: o^.A^ . ( r ) So in marg. Text: U. (^) ji
^. ( l ) Var. in marg. A^l. () Suppl. in marg. 0) Kor. 12, 52.
Kor. has -\ <& \
1 _
j^ial^ Ua.j.\ ^o -X5^ U
^j >
0) So in marg. Text: a^Vf_j- ( r ) Suppl. in marg. H So above.
I ext : ^\J . C 1 ) ^ in marg. () Kor. 57, 21. 0) Kor. 35, 29.
00 The words <i&\ ^iV> cj^^V j>Vw c*j Jwali-a A**^ are
after <J,2.. ( A ) Kor. 27, GO. 0) jU,
j J 6 ^ Jp <irf^\ SlSU JiVi\V\^ isejj^a.*^ A f. 16
oj^j
_ Jc ..
iaiJ Jc.&
MC ^^.i
jc
(Li iJ
. \o
(^) JJi Aii^ ^i> and so always in A. B has U^ <^,^ 4\ ^.^ <^lc <ui\ Jo.
( r ) B jVxi i\ . (^) The words ^ ^ ^.^ ^ ^ are obliterated in B.
(^ Here the text of B breaks off, the remainder of the pag3 (f. 3a) having
been torn away. Several folios are missing here. Fol. 3b begins with the
words ^$1^ *(_- j> (j-a Cf^\ J^jf Jj W *i*^ 7>^J which occur in A on
f. 56, 1. 7= p. M, 1. ^ in this edition. () Suppl. in marg.
0) So in marg. Text: ^
V,.\ JU iUi
U V
j. VI
0) This passage down to the words -C^Ji j\\ j\=> i$Ji\ 0- 1 ) is wanting
in B. ( r ) Space left blank in A. CO Cr^jV, . (*) Perhaps
should be read here, but \#M is distinctly written in the MS. ()
0) The text of B begins here (f. 3a). ( Y ) B V- . ( A ) A om. * U
(^) B ^\^.
1
in
<u Jl\ J laic
\LaJ\ ti Uc ^ Ji
v
A\\\
i . r
i . Y
i I V v->UxV\
11 Y
if.
ir \
irr
>\
., Ki p^o jyi
*\U\ u-J
01
\ ti\ dlS j o\l\j
^\ ii ^
V.
c ^ ^p j J
Ujx5\ J u ^_ r a^\ Jfc\
xvXX-^xj
11*- ^J dio ,$,
fAV
TAA
J^ \c* uJu?^ J
(3
^ T
vr.
JU
r. \
r.r
r.?
r.y
r \ \
n \
Til
rvi
ryy
sv\
4.S
j\ 1 dilj
iri
\ 0.
I VI
\AV
1 \ \
\ 1V
*
j^
J <V:^^ J^ J
V.
. o
\1\
j^
*i^>
in
(3 u-
(3 c->)
\ \
C- A\i\
ry
^. 4\1\
u
n
1A
V.
vr
Vi
vv
Ai
Al
AA
dili o
dil j
4\1\
JW ^l
JW ^
JW
JW
<>
u
J
v.
U
n
To
TA
11
IV
0V
oy
1.
4.^ v \>
M Aia ^_JU
J
ir
\ .
\ \
\ V
\Y
-**
B? al-Sarraj, Abu Nasr
189 The Kitab al-luma 1
S3 fi ! l-Ts.sawwuf
191-4
PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET
UNIVERSITY OF TORONTO LIBRARY
