|
239a |
Cf. 2:423, below. |
240 |
Cf. al-Bukhari, Sahih,
ed. Krehl
(Leiden, 1862-1908), I, 4. |
241 |
Cf.
ibid., 1, 6; IV, 490.
Cf. also
Concordance, III, 78b. Cf. p. 201, below. |
242 |
Cf. al-Bukhari,
Sahih, I,
4. |
243 |
Qur'an 73.5 (5). |
244 |
Qur'an 13.33 (33); 39.23 (24), 36 (37); 40.33 (35). |
245 |
This does not refer to Muhammad's
decision in the quarrel over the honor of replacing the Black Stone.
Legend tells that he had it placed upon a garment and lifted into
position by several rival groups. It refers to Mubammad's carrying ordinary stones to help with the restoration. Cf.
al-Bukhari, Sahih, I, 400. For variations in the story, see, for
instance, Ibn Kathir, Bidayah, II, 287 f., or Ibn
Sayyid-an-nas,' Uyun al-athar (Cairo, 1356/193758), I, 44
f., where we also find the story of the wedding. Cf. also T. Andrae,
Die Person Muhammeds . . . , pp. 124
ff.; 1. Goldziher in EI, s.v.
'-Isma.' |
246 |
Cf. al-Bukhari,
Sahih, I, 219; IV, 444 f. Cf. also
Handbook, p. 155b. |
247 |
al-Bukhari,
Sahih, I, 7 f., and, for further references, Handbook,
p. 97.
Cf. also below, 3:42. |
248 |
Cf. also
pp. 322 and 414, below. |
249 |
Cf Concordance, I, 291a.
Since the
reference to "wealth" was inappropriate in the case of Muhammad,
"wealth" has been explained to mean "great number," or "protection,
power, influence." |
250 |
Abu 'Abdallah
Muhammad b. 'Abdallah, al-Hikim an-Nisiburi, 321405
[933-1014]. Cf.
GAL, I, 166;
Suppl.,
I, 276
f. Cf. his Mustadrak 'ala 1-Sahihayn [of al-Bukhari and Muslim]
(Hyderabad, 1334-42/1915-29), II, 561. |
251 |
The term ahsdb is used in this story in al-Bukhari, Sahih,
III, 215; Concordance, I, 464b, II, 32 f. |
252 |
The text
from here to p. 192, 1. 22, is found in C on an inserted
slip. |
253 |
Khawariq
are
things that "break through" the ordinary course of affairs. Mu'jazah is "miracle" in the sense of something done by a prophet in
confirmation of his mission. The terms may be used as synonyms, but, in
general, "wonders" are considered inferior to "miracles," where both
terms occur together. |
254 |
Cf. 2:372, below, and Rasa'il Ikhwan as-safa',
III, 319 f. |
255 |
Tahaddi,
literally, means that the prophet seeks the people out, that he "goes to
them and challenges them (tahaddahum)," by announcing his
impending miracle and daring them to perform something similar. Ibn
Khaldun explains the term as "the claim made in advance that the miracle
will happen in agreement with the prophetic announcement"; cf. 3:100
and 170, below. Instead of "advance challenge," another suitable
translation would be "advance information." Already in his Lubab al-Muhassal (Tetuan, 1952), p.
111, Ibn
Khaldun used the same definition of "miracle" he repeats here at greater
length.
For the
problem of tahaddi in Muslim theology, see, for instance,
alBagillani, Tamhid, pp. 114, 121 f., 126-29; idem, I'jdz al-Qur'an
(Cairo, 1315/1898), pp. 116 f.; Imam al-Haramayn, Irshad
(Cairo, 1369/1950), p. 313; Ibn lIazm, Faf (Cairo,
1317-21), V, 2 and 7 f.
|
255a |
Following de Slane's doubtful suggestions, we might translate the very difficult
passage as follows: "Therefore, the latter constitutes part of the
miracle, or, to use the expression of speculative theologians, is its
specific quality. It is one, for (speculative theologians) hold that
(oneness) is the meaning of essential." There are, however, more
objections to this translation than to the one given in the text. |
256 |
Ibrahim
b. Muhammad al-Isfarayini, d. 418 (10271. Cf. GAL, Suppl., 1,
667; Abu I-Muzaffar al-Isfarayini, at-Tabcir fi d-din (Cairo,
1359/1,940), p. 119. Cf. also pp. 223, 393, and 3:100,
below. |
257 |
Cf., for instance, al-Isfarayin , p. 104. |
258 |
Cf. 3:167, below. |
259 |
Cf.
3:279, below. |
259a |
Cf. al-Bukhari, Sahih, III, 391;
IV, 419. |
260 |
The text from here to p. 194,1. 3, below,
appears (to my knowledge) only in MS. Ragib Pala 978, fol. 47a (and in
the Paris edition). In the MS. Ragib Pala, the text is contained in a
marginal note accompanied by the remark: "I found it this way in the
manuscript written in the handwriting of the excellent Qatari, following
the autograph ('ala khatt) of the author." Cf. p. xcix, above,
and p. 230, below. |
261 |
Matluw
"recited"; cf. pp. 260, 437, and 3:113,
284, below. |
262 |
It should not be forgotten that
i'jax
"inimitability" is formed from the same
root as mu jixah "miracle." Both convey the idea of something
that ordinary mortals are too weak to achieve, and by which they are
confounded. |
263 |
The hadith qudsi "holy
traditions." Cf. S. M. Zwemer in Der Islam, X11I (1923), 53-65,
and L. Massignon, Essai sur les origines du lexique technique de la
mystique musulmane (2d ed.; Paris, 1954), pp. 135 f. Cf. also 3:88,
below. |
264 |
Qur'an 75.16 f. (16 f.). |
265 |
Qur'an 15.9
(9). |
266 |
Qur'an 8.63 (64). |
267 |
Cf.
Issawi, pp. 164 f. For the discussion that follows here, see below, 2:419 ff.
and 3:70 ff. |
268 |
For the
use of such formulas to introduce the communication of esoteric knowledge, cf. n. 925 to Ch. vi.
|
269 |
Lit.,
"horizon."
|
270 |
Cf. Issawi, pp. 170-74. 195 |
271 |
Cf. P. 215, below. |
272 |
A1-Hiss al-mushtarik:
koinh aisqesiz.
Cf. A.-M. Goichon, Vocabulaires compares d'Aristote et d'Ibn Sina
(Paris, 1939), p. 7; S. van den Bergh (tr.), Averroes' Tahafut
al-Tahafut (E. J. W. Gibb Memorial Series, N.S.
No.19) (London, 1954), I, 333 ff. |
273 |
Cf. A.-M. Goichon, p. 40, and F.
Rahman, Avicenna's Psychology (Oxford & London, 1952), pp. 79 ff. |
274 |
That is, the lower human powers. |
275 |
Tasawwur
and
tasdiq. Cf. A.-M.
Goichon,
Lexique de la langue
philosophique d'Ibn Sina,
pp.
191
ff.,
179
f. |
276 |
Cf. Bombaci, p. 444. |
277 |
The term
wijdan,
with the
adjective wijdani, is
used
repeatedly by Ibn Khaldun; see below, pp. 207, 230, 2:48, 3:71 f., 83,
85, 89, 101, 155, 252, 295, and 360. Basically, Ibn Khaldun's
understanding of
it
corresponds to the one commonly found in philosophical literature. For
instance, al-Iji in his commentary on the
Mukhtasar
of
Ibn
al-Hajib, one of
the legal
works that ibn Khaldun studied in his boyhood, distinguishes five types of
perceptions: (1) Internal observations, called
wijdaniyat,
i.e.,
those not
requiring the services of the intellect, such as hunger, thirst, and
pain; animals also possess this type
of
perception. (2) Primary (intellectual) observations. (3)
Observations by means
of
the
senses. (4) Observations by experience. And (5) continuous
(traditional) knowledge. Cf. al-Iji,
Sharh `ala Mukhtasaral-Muntaha li-Ibn
al-Hajib
(Constantinople, 1307/1889-90), p. 19.
Ibn
Khaldun thus uses the term for "intuition, observation by means of
inner, emotional feeling." It should be noted, however, that he also
uses wijdan
parallel
with wujud
"existence" in 'Ibar, V,
437;
VI, 7. The meaning of
"existing" for
wijduni
may,
for instance, apply below, n. 1027 to Ch. vi. Cf. also
2:340, below. |
278 |
Cf. M.
Schreck in EI, s.v. "Barzakh," and 3:69 ff., below. |
279 |
Cf. 3:39, below. |
280 |
Etymology
is known to be one of the weakest spots in ancient and medieval
scholarship. Actually, why
appears
to be related to Aramaic hwy "to show, inform" and to Palmyrenian
words such as mwh' and twhyt. |
281 |
Cf. Ibn Hajar, Tahdhib, II,
161 f. Cf.
also p. 185, above. |
282 |
Comprehension, in this case, was an action of the past that happened but
once, hence the perfect. Whereas in the other case it was a continuous
and repeated action in the past, hence the present. This distinction is,
of course, based upon the supposed meaning of Arabic tenses, which do
not correspond exactly with English tenses. The Arabic "perfect" is a
completed action; the Arabic present/future, for which Arabists use the
more correct term "imperfect," may refer to repeated action. |
283 |
For this quotation from the Qur'an and the following two traditions, seep. 185,
above. Cf. also 3:73, below. |
284 |
Cf. 3:39, below. |
285 |
Cf. also p. 261, below. |
286 |
Cf. 3:73, below. |
287 |
The term al-mufassal used by
Ibn Khaldun refers to the surahs near the end of the Qur'an, beginning with
surah 49 (or, according to certain other scholars, with some surah
close to it). Cf. as-Suyuti,
Itqan
(Cairo, 1317/1899), 1, 65 (Ch. 18). |
288 |
Qur'an 5.3 (4-5). |
289 |
Surahs
55, 51, 74, 93, and 96, respectively. |
290 |
The
MSS add "not." Bulaq applies the necessary correction. |
291 |
Cf. (Pseudo-) Majriti, Ghayah, ed. H. Ritter (Leipzig & Berlin,
1933), p. 84. |
292 |
For
muwazanah,
a term of literary criticism, seen. 1576 to Ch. vi. |
293 |
Ibn
Khaldun seems to be thinking of Muhammad' s statement about someone
belonging to the brotherhood (ikhwan) of the soothsayers. Cf.
Concordance,
I, 35b. Since Muhammad himself used saj' "rhymed prose"
in the Qur'an, there was a tendency among Muslim scholars not to regard
it as the exclusive property of soothsayers. See, for example,
Majd-ad-din Ibn al-Athir, Nihayah, IV, 43. |
294 |
The story
of Ibn Sayyid is found in al-Bukhari, Sahih, II, 261 f.; IV, 153.
Cf. also Concordance, II, 61a, 11. 12 f. Nothing definite is
known about Ibn Sayyid who is said to have become a Muslim and to have
died in 63 [682]. Cf. Lisan al-'Arab, IV, 251, and G. Lev,i
Della Vida, Annales de I'Institut d'Etudes Orientates, XII
(Algiers, 1954) p. 27 (n. 60). |
295 |
Cf.
Qur'an 15.17 ff. (17 ff.); 37.7 ff.
(7 ff.). |
296 |
Cf. also p.
224,
below. |
297 |
Cf. Bombaci, p.
445. |
298 |
Cf. n.
277
to this
chapter, above. |
299 |
For Umayyah b. Abi s-Salt, a famous poet of
Muhammad's time, cf. GAL, I, 27
f.;
Suppl.,
1,
55
f. For
Ibn Sayyad, cf. n. 294,
above. For the pseudo-prophet Musaylimah, cf. F. Buhl in
EI, s.v.
"Musailima." |
300 |
For the pseudo-prophet Tulayhah, cf. V. Vacca in
El, s.v
"Tulaihah." For Qarib, cf.
Ibn
Hajar, Isabah
(Calcutta, 1856-73), III, 434
H:, No.
1164. |
301 |
Ta'bir
specifically is the interpretation
of
dreams,
to which a special discussion is devoted, 3:103 ff., below. |
302 |
Cf. al-Bukhari, Sabih, IV, 348
ff.; Concordance, II, 409b,
11. 21 f.; I, 296b, last line. Cf. also, for instance, Ibn Abi Zayd, Risalah, pp.
322, 326.
Fractions mentioned by Ibn Hazm,
Fasl, V,
20, are
one twenty-sixth, one forty-sixth, and one-seventieth. Cf. also 3:103
and 107, below. |
303 |
Cf. al-Bukhari, Sahih, IV,
346.
Cf. also 3:103, below. |
304 |
For the
following discussion, cf. 3:104 ff.,
below. |
305 |
Cf. also p. 74, above. |
306 |
Cf. p. 196,
above. |
307 |
Leg. alladhi.
|
308 |
Adghath al-ahlam.
Qur'an 12.44
(44); 21.5 (5). Cf. also 2:420
and 3:105,
below. |
309 |
The references in the Sahih
of al-Bukhari seem to mention only a twofold division of dreams,
those from God and those from Satan. But Cf.
Concordance, I,
296b, last line.
Polydore Virgil, who was born in the
century in which Ibn Khaldun died, distinguished in his De prodigiis
three varieties of dreams: divine, human, and daemonic. Cf. D. Hay,
Polydore Virgil (Oxford, 1952), p.
41.
|
310 |
The Ghayat al-hakim
ascribed to the famous tenth-century Spanish scientist Maslamah b. Ahmad
al-Majriti. Cf.
GAL, I,
243;
Suppl., I, 431
f. Modern scholarship has shown
that the Ghayah (on sorcery) and the Rutbat al-hakim (on
alchemy) are pseudepigraphical. Ibn Khaldun makes much use of these
works later on in his discussion of the two sciences mentioned. The
reference here is to Ghayah, ed. H. Ritter (Studien der
Bibliothek Warburg) (Berlin, 1933),
pp. 187 ff. The term halumah
"dream word" as such is not mentioned there. It is derived from
Aramaic halomd "dream" (rather than from the Hebrew form
haloma). Cf. also M. Plessner in Der
Islam, XVI (1927),
95. |
311 |
These magical words seem to be Aramaic
and may have sounded something like this: Tmaggesh b'eddan swadh (?) waghdhash nawmtha ghadhesh, "You say your incantations at the time
of conversation (?), and the accident of sleep happens." The "perfect nature"
is also discussed at length by Fakhr-ad-din ar-Razi,
as-Sirr
al-maktzum; cf.
3:164,
below. Cf. also H. Ritter,
in Vortrage der Bibliothek Warburg
1921-1922, pp. 121 f. |
312 |
Cf. n. 471
to Ch. vi, below. |
312a |
Unless one reads kanat, instead of
kana, the only possible antecedent would be "preparedness," but
it ought to be "soul," as indicated above. |
313 |
Qur'an 6.18
(18), 73 (73); 34.1 (1). |
314 |
Cf. also 2:201,
below. |
315 |
Arabic kashf, a common term of
mysticism (and metaphysics), for Ibn Khaldun a crucial concept in the
discussion of these subjects. |
316 |
Lit., "veiled." Cf. preceding note. |
317 |
Cf, p.
196, above. |
318 |
The reference appears to be to pp.
203 f.,
above. |
318a |
For
takhabbata "to become possessed," cf. Qur'an 2.275 (276), and A.
Spitaler, Orientalistische Literaturzeitung, XLVIII (1953), 535. |
319 |
III,
347 ff. |
320 |
For Shiqq
and Satib, cf. G. Levi Della Vida in EI,
sm.
"Satih."
The strange tribal connections of these mythological figures, which make Mazin a
"son" of Ghassin, were found by Ibn Khaldun in al-Mas`udi,
op. cit., III, 364. For
the dubious tribal genealogy of Shiqq, cf. also Ibn Hazm, Jamharat
ansab al-'Arab, pp. 365 f. |
321 |
Cf.
Ibn Hisham, Sirah, pp. 9 ff: Cf. also 2:202, below. |
322 |
Cf. al-Mas`udi, op. cit.,
1:217; 11, 228. For the Mobedhan, see n. 25 to p. 80, above. |
323 |
The verse is by 'Urwah b. Hizam al-'Udhri (GAL, Suppl.,
I, 81
f.), who is also the author of the following two verses. Cf. al-Mas'udi,
op. cit.,
III, 353,
where the name of the poet is not given; Ibn Qutaybah,
Kitab ashshi'r wa-sh-shu'ara',
ed.
M. J. de Goeje (Leiden, 1904), pp. 396 f.; Abul-Faraj al-Isfahani,
Kitab al-Aghani
(Bulaq,
1285/1868), XX,
154 f.;
Lisan al-'Arab, XI,
142; *
Ibn al-Jawzi, Dhamm al-hawa
(Cairo,
1962), pp. 408 fr. |
324 |
Cf. the
preceding note and T. Noldeke, Delectus veterum carminum arabicorum
(Berlin,
1890), p. 8. Cf. further al-Mas'udi,
op. cit., VII, 353 f.;
Rasa'il lkhwan as-Safa', III,
261;
as-Sarraj, Masari' al-'ushshaq
(Constantinople, 1301), p. 209 f.; al-Kutubi,
Fawat al-Wafayat
(Cairo,
1961-53), II,
72 f. |
325 |
This is the vocalization of MSS. B, C, and D. Ibn Khaldun derived the names
from al-Mas'udi, op. cit., III,
353. |
326 |
Cf. (Pseudo-) Majriti, Ghayah,
pp.
139 f. (See n. 310 to this chapter, above.) A similar
magical practice is ascribed to the Sabians of Harran. Cf. Ibn an-Nadim,
Fihrist, p.
321 (of
the Flugel ed.); pp. 446 f. (of the Cairo ed.); A. Mez,
Abulkasim, ein bagdader Sittenbild
(Heidelberg, 1902), p. tvn; C. G. Jung, in
Papers from the Eranos Yearbooks
(Bollingen Series XXX), Vol. 2:
The Mysteries
(New
York, 1955), pp. 306 f. |
327 |
Cf. n. 1509 to Ch. vi, below. |
328 |
Mujahadah
"exertion." |
329 |
Bulaq
adds: "and nourish the soul with
dhikr
exercises, so that it may grow stronger." Ibn Khaldun probably
omitted this statement, because it belonged rather to Sufism, mentioned
below. |
330 |
Lit., "taste." Cf. n. 463 to Ch. vi, below. |
331 |
Cf. n. 471
to Ch. vi, below. |
332 |
Cf. 8:102 and 179 f., below. |
333 |
Abdallah ('Ubaydallah) b. Abi Zayd, 316-386 1928-9961. Cf.
GAL, I, 177 f.; Snppl., I, 301 f., one of Ibn Khaldun's
famous and oft-quoted school authorities. Cf. p. 189, above. |
334 |
Cf. the references in Handbook, p. 234b, where muhaddath
"spoken to" is translated "inspired." Cf. also 2:203, below.
This
tradition, as well as the stories of Sariyah and 'A'ishah, were also
mentioned by al-Ghazzali, Ihya', p. 21. |
335 |
Cf.
at-Tabari, Annales, I, 2701. Ibn Khaldun refers to the story again
in the Autobiography, p. 165. |
336 |
Cf. Malik, Muwatta',
in the
Kittb al-aqdiyah
(Tunis,
1280/1863-64), p. 299. It is interesting to note how frankly Ibn Khaldun
expresses himself in paraphrasing the case. In the text of the
Muwatta',
Abu Bakr
makes the suggestion in a very guarded form, and 'A'ishah, of course,
refuses to take advantage of it. |
337 |
Qur'an
5.54 (59); 57.21 (21); 62.4 (4). |
338 |
Cf. 3:259, below. |
339 |
Cf. 3:258 fl., below. |
340 |
Arabic
khatt ar-raml.
Cf. E.
Doutte, Magie et religion dans
l',Afrique du Nord
(Algiers,
1908), pp. 377 ff.; O. Rescher in
Der Islam, IX
(1919),
37; P. Tannery, "Le Rabolion," in his
Memoires scientifiques
(Toulouse
& Paris, 1920), IV, 297-411. The section dealing with Arabic geomancy in
Tannery's posthumous paper was compiled by B. Carra de Vaux. |
341 |
It
follows that these are the figures used in geomancy:
. |
.. |
.. |
. |
. |
. |
.. |
.. |
.. |
. |
. |
. |
.. |
.. |
.. |
. |
. |
.. |
. |
.. |
. |
. |
.. |
. |
. |
.. |
. |
.. |
.. |
.. |
. |
.. |
. |
.. |
. |
. |
.. |
. |
. |
.. |
. |
.. |
.. |
. |
.. |
. |
.. |
.. |
. |
.. |
. |
. |
. |
.. |
. |
. |
.. |
. |
.. |
.. |
. |
.. |
.. |
.. |
1 |
2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
10 |
11 |
12 |
13 |
14 |
15 |
16 |
Instead
of the two dots, a line may be used. For the names of the figures in
Arabic and the various European languages, see the comparative table in
Tannery, op. cit., IV,
410
f.
|
342 |
The following discussion, down to p. 132, 1. 19, appears
in B in the margin and on an inserted slip. It is inserted in the texts
of C and D. The older texts, Bulaq, A, and E, and the original text of B, have the
following sentence in place of the above sentence: "They are based upon
arbitrary conventions and wishful thinking. Nothing about them is
proven." Then the text found below, p. 229, II, 10-22, is given, followed
by an explanation of the tradition which reads: " `And whoever concurs
with the writing of that prophet-this is it.' He is right in view of the
fact that the writing was supported by the revelation that came to that
prophet whose custom it was to have
the revelation come to him while he was writing. Were he to take it from
the writing without the concurrence of revelation, he would not be
right. This is the meaning of the tradition. And God knows better." |
342a |
Dama'ir
"the
unconscious." |
343 |
The same
argument is referred to below, 2:320 and 3:267. |
344 |
Abu
'Abdallah Muhammad (b.'Uthman?) az-Zanati, whose dates appear to be
uncertain. Cf. Tannery, op. cit., IV, 300; GAL, Suppl.,
II, 1037 (No. 5), and 1041 (No. 40). He is the great authority on
geomancy now as he was in the past, and his works are often reprinted
under titles such as al-Aqwal
al-mardiyah fi l-ahkam ar-ramliyah
(Cairo,
1326/1908-9) and Kitab al-Fasl fi usul'iim ar-raml
(Cairo,
1280/1863-64), etc. Their genuineness remains to be investigated. |
345 |
Like the
Biblical Daniel, the Quranic Idris is among the most favored names for
attributing authorship of magical works. He is probably correctly
identified with the Biblical Enoch, and, incorrectly, with Hermes; cf.
2:367 f., below. Cf., for instance, 3:213 (n. 921), below. The following
tradition is referred to Idris in Ibn Kathir,
Bidayah,
I,
99. The
sequence "Daniel or Idris" is that found in C and D. |
346 |
It may be
possible to translate, "and whose writing agrees with (the writing of
that prophet) But the above translation seems preferable, and the
difference in meaning is not great. A variant of the tradition is quoted
in Majd-ad-din Ibn al-Athir, Nihayah, I,
338. It
reads: "and whoever agrees with his writing knows as much as he does." |
347 |
Qur'an
2.253 (254). |
348 |
Cf.
also the tradition quoted below, 2:401. For the "Israelite Stories," see
n. 47 to Ibn Khaldun's Introduction, above. |
349 |
The rest of
the paragraph is found only in the MS. Ragib Pasa 978, fol. 56b (as
well as in the Paris edition). The scribe of the MS again states that he
derived the note from the MS of al-Qatari. Cf. p. 192, above, and n. 260
to this chapter. Though it did not enter the mainstream of the
Muqaddimah
tradition, it is undoubtedly by Ibn Khaldun. |
350 |
Qur'an 37.164 (164). |
351 |
Cf. nn.
342 and 346 to this chapter, above. |
352 |
That is, heaps of grains. |
353 |
That is, one or two dots. |
354 |
The rules governing this procedure vary. If there is one
dot next to either one or two dots, it may result in one dot for the new
combination, and so on, as explained by de Slane, Les
Prolegomenes d'Ibn Khaldoun, (n. 1). |
355 |
The procedure described leads to a figure such as we find
reproduced (from Western texts) in Tannery, Memoires
scientifiques, IV, 345 f. For instance:
|
. |
.. |
.. |
. |
.. |
.. |
.. |
. |
|
. |
.. |
. |
.. |
.. |
. |
. |
.. |
|
.. |
. |
.. |
.. |
. |
.. |
.. |
.. |
|
.. |
. |
.. |
.. |
.. |
.. |
. |
. |
|
. |
. |
.. |
. |
|
. |
. |
.. |
. |
|
. |
.. |
.. |
.. |
|
. |
.. |
.. |
.. |
|
. |
. |
|
. |
. |
|
.. |
.. |
|
.. |
. |
|
|
|
|
. |
|
|
|
|
|
|
|
. |
|
|
|
|
|
|
|
. |
.. |
|
|
|
|
|
|
. |
. |
|
|
|
|
|
|
|
|
. |
|
|
|
|
|
|
|
|
.. |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
Ibn Khaldun, however, does not say
anything about triangular houses for the last two combinations. |
356 |
Cf. p.
216, above.
|
357 |
Cf.
Bombaci, p. 446. |
358 |
Qur'an 2.142 (136), 213 (209), etc. |
359 |
The
meaning of the word nim (or whatever the consonants n y-m
may
signify) is not clear. There are many possibilities, none of them
convincing. The MSS of the Muqaddimah practically never vocalize
it (except D, in the passage below, p. 238). Ibn Khaldun was
probably not sure of the pronunciation himself.
The
pseudo-Aristotelian Politics, or Secretum secretorum,
contains something quite similar. Cf. the edition of the Arabic text by
'Abd-ar-Rahman Badawi, pp. 152 ff., and the English tr. in Roger
Bacon, Opera, ed. R. Steele, V, pp. LX f. and 250 f. However, no mention whatever is made in the Secretum
of hisab an-nim. A description not identical with Ibn Khaldun's,
but which comes rather close to it, appears after the Secretum in
the Istanbul MS, Suleymaniye, 782, fols. 44b and 45b.
There are two sets of letter arrangements in that MS. One, on fol. 45b, corresponds to that mentioned by Ibn Khaldun as going back
to Ibn al-Banni' (p. 238, below). The other is different from
that mentioned by Ibn Khaldun below, pp. 236 f. (De Slane states
that he found a reference to the hisab an-nim in the margin of
one of the Paris MSS of the Secretum.)
Greek
texts dealing with the procedure are ascribed, not to Aristotle but to
Pythagoras. Cf. P. Tannery, "Notices sur des fragments d'onomatomancie
arithmetique," Notices et Extraits des Manuscrits de la Bibliothique Nationale, XXXI 2 (1886), 231-60, esp. pp. 248 fl. In
Arabic tradition, Ptolemy is credited with a book on "Which of two
adversaries will be successful"; cf. Ibn an-Nadim, al-Fihrist, p.
268 (of the Flugel ed.); p. 375 (Cairo ed.).
For
fifteenth-century Arabic monographs on the "Calculation of Victor and
Vanquished," cf. GAL, Suppl., I, 536 (n. 2), and
the Durr al-matlub fi sirr
al-ghalib wa-l-maghlub
by Yusuf
b. Qorqmas Amir al-hajj al-Halabi, which deals with the Aq-Qoyunlu and
Qara-Qoyunlu, MS. Nuru Osmaniye, 4901. On fol. 10b of the
MS, the verses quoted by Ibn Khaldun are found. They are not found in
the MS of the Secretum mentioned above. Numerous other
manuscripts on the subject are listed, for instance, by G. Vajda,
Index general des manuscrits arabes musulmans de la Bibliotheque Nationale de Paris (Paris, 1953), p. 359.
|
360 |
The use of sh
for
1,000 is
characteristic of the Muslim West. In the East,
gh is
used. Cf.
n. 809 to Ch. vi, below.
B says at
the end of the sentence that "gh is
the last
letter of the numerical alphabet." |
361 |
The
fractional remainder of 20, 200, or 2,000 divided by 9 is always two; of
30, 300,
or 3,000
always three, and so on. Two is also the "(unit) number" of 20, 200,
etc.; three of 30, 300, etc. |
362 |
The editor
of Bulaq, Natr al-Huruni, calls attention to the fact that Ibn
Khaldun had just said that there are no letters expressing numerals
higher than 1,000. |
363 |
Ahmad b.
Muhammad [ca.
1285-1321]. Cf. GAL, 11,
255;
Suppl., II, 363 f. As
a mathematician he is quoted later on by Ibn Khaldun; cf. 3:121, 123, 137, below. His role as a
magician was a legend developed after his death; cf.
H. P.
J. Renaud in
Hesperis, XXV
(1938), 21. |
364 |
Cf.
3:182 ff.,
below. Ibn Khaldun was initiated into the
use of
the
za'irajah
during his stay in Biskra in 1370/71, at
least as far as the question that he discusses 3:197 ff.,
below, is
concerned. He discussed it with
Jamal-ad-din 'Abd-al-Malik b. `Abdallah al-Marjani. Al-Marjini himself
informs us
of this in his work on the
za'irajah
which was discovered and discussed by H. P.
J. Renaud, "Divination et histoire
nord-africaine au temps d'Ibn Khaldun,"
Hesperis, XXX (1943), 213-21.
The origin of the word
za'irajah
has not yet been satisfactorily
explained. It has been suggested correctly that it
is
related to Persian
zd'icha
"horoscope, astronomical tables," (cf. zij, 3:135 below), but the
r
seems to be an arbitrary addition,
possibly by combination with da'irah
"circle"?
|
365 |
His name was Muhammad (Ahmad) b. Masud. Cf.
GAL, Suppl.,
I, 909. He is
a rather shadowy figure, and GAL
puts him in the late thirteenth century,
whereas according to Ibn Khaldun he lived at the end of the twelfth. Ibn
Khaldun is
possibly closer to the truth; cf.
nn. 845, 846, to Ch. vi,
below. Bulaq adds "Sidi Ahmad" to his
name, thus confusing him with a famous saint, Ahmad b. Jafar, who lived
from 540 to 601 [1145/46 to 1204/5].
Cf.
M. Ben Cheneb in
EI,
s.v.
"al-Sabti." (Cf.
also GAL,
2d ed., I,
655.) |
366 |
He ruled from 1184 to 1199. Cf.
also nn. 845 and 846 to Ch.
vi,
below. |
367 |
The table was reproduced by Ibn Khaldun
below in connection with his extensive discussion of the
za'irajah.
See pls.
i
and
n
and chart in end pocket, Vol. 3.
|
368 |
Cf.
n. 882 to Ch. vi,
below. |
369 |
This
difficult expression seems to refer to the innermost circle, which
contains references to such subjects as horses and warfare. |
370 |
The tables published in the first volume of the
'Ibar
and in the Turkish
translation of the Muqaddimah,
as well
as those in A and E, have only 128. |
371 |
The verses do not appear on the table, but they are
quoted by Ibn Khaldun below, 3:183 ff. |
372 |
He lived in the early twelfth century (453-525)
[1061-1131]. Cf.
'Ibar, VI,
228; de Slane
(tr.), II, 169. He was a friend of Ibn Bajjah (Avempace); cf. Ibn Abi
Usaybi'ah,' Uyan al-anba', II,
63. Cf.
also at-Safadi, Wafi, ed. S. Dedering (Damascus, 1953), III, 325
f., and D. M. Dunlop, in The
Islamic Quarterly,
II(1955), 101-4.
B has a marginal
note in this place by a Maghribi scholar, Abul-Fadl b. al-Imam, who
calls attention to the fact that Malik lived before as-Sabti, the
reputed inventor of the za'irajah.
(There seems to be
some confusion of za'irajahs
in
general, that existed long before, and the particular
Za'irajah of the World
discussed here.)
The time interval between the two men makes it unlikely that as-Sabti
was the inventor, and its invention should rather be ascribed to Idris.
(Cf. n. 921 to Ch. vi, below.) The teacher of the writer of the note, a
certain Abu l-Qasim b. Dawud as-Salawi (?), maintained this.
The verse is
quoted again, 3:211, 214, and 224, below. It occurs also in
a za'irajah
ascribed to Ibn
'Arabi; cf. the Princeton MS, 5472 H, fol. 7b.
|
373 |
The word discussed here is uss "base." It has a specific meaning in algebra-cf. n.
627 to Ch. vi, below-but still it is difficult to assume that instead of
to "astrologers," Ibn Khaldun refers here to "arithmeticians," even
though the word he uses (hussab)
might mean the
latter rather than the former. For the use of uss in the
za'irajah,
cf. 3:203 ff.,
below. The only meaning the above definition of the term would seem to
suggest is that, in the za'irajah,
uss refers to the
number of degrees counting back to the beginning of the sign of the
ascendant (or to some earlier sign), whereas in
astronomy
uss
means the
number of degrees to the end of the sign. This, however, is so far mere
speculation. |
374 |
Cf.
p. 233, above. |
375 |
It seems
doubtful which passages Ibn Khaldun has in mind here. |
376 |
At-Tustari, a Sufi of the ninth century. Cf.
GAL, Suppl.,
I, 333. |
377 |
Cf. 3:213 f.,
below. |
378 |
In modern symbols, x being the number of fowls, y the
number of dirhams:
y•1/8 = 1
y + y•1/8 = x
x = 8 + 1.
|
379 |
Mutabaqah
"conformity, agreement," is an important concept in Ibn Khaldun's
epistemology. Cf. also, for instance, 3:251, below.
In
another application, the term also plays an important role in Ibn
Khaldun's definition of rhetoric. Cf., for instance, 3:335, below.
|
380 |
Qur'an 2.216 (213), 232 (232); 3.66
(59); 24.19 (19). |
|
|