|
23 |
Cf.
Issawi, pp. 133 f.; G. Surdon and L. Bercher, Recueil
de testes de sociologie, pp. 59-61. |
24 |
Cf.
p. 187, above, and p. 414, below. The earlier
texts have "sound tradition." The word "sound" is deleted in C
and does not appear in D at all. |
25 |
Ahmad b. Qasi died in 546 [1151]. He
started his revolt about ten years earlier. Cf. L. Massignon,
Recueil de testes inedits concernant
l'histoire de la mystique en pays d'Islam
(Paris, 1929), pp. 102 f.; M. Asin
Palacios, in his edition of Ibn al-'Arif, Mahasin al-majalis
(Paris, 1933), p. 5; 'Ibar, VI, 233 f.; de
Slane (tr.), II, 184 f. He probably was a member of the
Ibn Qasi family mentioned by Ibn Ijazm, Jamharat ansab
al-'Arab, pp. 467 f. Cf. also GAL, Suppl., I,
776, where his name is said to be Ibn Qasyt.
The title of his work refers to the Moses story
in the Qur'an 20.12 (12), which is given a mystical
interpretation; cf. Ibn 'Arabi, Futuhat (Bulaq,
1293/1876), I, 250 f. The work is
contained in the Istanbul MS, Sehid Ali Pala 1174
(written in 741 [1340]), fols. 1a-88b, where it is
followed by Ibn 'Arabi's commentary, fols. 89a-175b. Only
the commentary is contained in Aya Sofya 1879. The name
Qasi is vocalized alternately with each of the three vowels in
these MSS. * 'Afifi in Bull. Fac. Arts,
Alexandria University, XI (1957), 53-87.
The full title is Kitab Khal' an-na'layn
wa-qtibas al-anwar min mawtli' al-qadamayn. The work should
not be confused, as sometimes happens, with the
Kitab khal' an-na'layn fi wusul ild hadrat al
jam'ayn by 'Abdallah alBosnawl'Abdi,
d. 1054 [1644]. Cf. GAL, Suppl., I, 793.
MSS of the latter work are preserved in Istanbul Universite,
Arabic MS. 3164, and Nafiz (Suleymaniye) 503.
Hajji Khalifah, Kashf a;-zunun, 111, 172, mentions
'Abdi's work as a commentary on Ibn Qasi's work (?). |
26 |
Ibn
Khaldun has this word which is the same as the name of the
Almoravids. However, Ibn Qasi's followers are said to have been
called Muridun (mystic disciples). |
26a |
Cf.
Muslim, Sahih, Kitab al-iman; Ibn al-Ukhuwwa, Ma`alim
alqurbah, ed. R. Levy (E. J. W. Gibb Memorial Series,
N.S. No. 12)
(London, 1938), p. 18. |
27 |
The
words "in His wisdom" are substituted in C and D for the
concluding phrase, "God is wise and knowing," which the earlier
texts have. |
28 |
Other translators have suggested a different translation: "(his)
isolation from group feeling would cut him short." |
29 |
For
the following events, cf. at-Tabari, Annales, III,
1008 ff. The role of Ibrahim b. al-Mahdi (cf. p. 40, above, and
pp. 430 f., below) is somewhat exaggerated by Ibn Khaldun in
retelling the story. |
30 |
The
reading of the text min sawad ahl Baghdad seems doubtful.
Ibn Khaldun probably meant to say min ahl Sawad Baghdad
"from the people of the Sawad (lower Mesopotamia) of Baghdad."
However, at-Tabari states that the man came from Khurisin. In
favor of the reading of the text, it may be noted that Ibn
Khaldun uses sawdd in the meaning of "people" below,
2:103,1. 4, and 2:300, 1. 4. |
31 |
At-Tabari
graphically describes the procedure: "Khafarah means that
someone goes to the owner of a garden and says to him: Your
garden is under my protection (khafar). I shall
keep away everyone who might want to do mischief there, and you
are to pay me so much money each month." |
32 |
Lit., "slapstick
artists." |
33 |
Cf.
pp. 948, 414, and 2:166 ff., below. |
34 |
Cf.
p. 128, above. |
35 |
The
attraction of moths to the flame is interpreted by the Arabs as
indicating stupidity rather than eagerness or self-sacrifice.
Cf. ath-Tha'alibi, Thimar al-qulub
(Cairo, 1326/1908), pp. 399 f. The
latter interpretation, however, is that of Muslim mysticism. |
36 |
Cf.
de Slane (tr.), Histoire des Berberes,
II, 270 f. The Arabic text is
missing in the edition of the 'Ibar.
The
story is repeated below, 2:197. |
37 |
This
event, which took place at the end of the thirteenth century, is
mentioned again, 2:197 f., below. |
38 |
Cf.
also 'Ibar, VI,
302; de Slane (tr.), II, 388. |
39 |
Qur'an 6.29 (32); 59.17 (17). |
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