|
302 |
Cf.
Issawi, p. 165. |
303 |
C
(apparently through later correction) and D add "of it." |
304 |
Qur'an 6.91 (91). |
305 |
Cf.
p. 261, below. |
306 |
Qadiyat al-iqtiran is intended by Ibn
Khaldun as a term of logic, probably identical with qiyas
iqtirani, which A: M. Goichon interprets as categorical
syllogism. Cf. her Lexique de la langue philosophique d'Ibn
Sina (Paris, 1938), pp. 363 f.; also her Vocabulaires
compares d'Aristote et d'Ibn Sina (Paris, 1939), p. 26; and
her translation of Ibn Sina, Livre des Directives et
Remarques (Beirut & Paris, 1951), p. 194 (n. 6). |
307 |
Cf.
Bombaci, p. 455. |
308 |
Qur'an 17.85 (87). |
309 |
Cf.
also p. 78, below. |
310 |
Qur'an, surah
112. Cf. n. 567 to Ch. III. |
311 |
Cf.
Issawi, pp. 165 f. |
312 |
Cf.
p. 255, below. |
313 |
Qur'an 85.20 (20). |
314 |
This statement, which also lends itself to being
treated as a verse, appears, for instance, in Hujwiri, Kash
al-mahjub, tr. R. A. Nicholson (E. J. W. Gibb Memorial
Series, No. 17) (Leiden & London, 1911), p. 18, and in al-Ghazzali,
Ihya' (Cairo, 1352/1934), IV, 262. For Ibn 'Arabi and his
school, it became one of the slogans of their mystical
philosophy, and as such was constantly quoted. Cf. Ibn 'Arabi,
Futuhat (Bulaq, 1293/1876), 1, 352; Diwan (Bulaq,
1271/1854-55), p. 10; Kitab al-Ya', in Rasa'il Ibn 'Arabi
(Hyderabad, 1367/ 1948), p. 2; Tarjuman al-ashwaq,
ed. and tr. R. A. Nicholson (London, 1911), pp. 120 f.; H. S.
Nyberg, Kleinere Schriften des Ibn al-'Arabi (Leiden,
1919), p. 96 (Ar. text). Cf. also Jalal-ad-din Rumi, Mathnawi,
ed. and tr. R. A. Nicholson (E. J. W. Gibb Memorial Series,
N.s., No. 4) (Cambridge & London, 1925-40), VII,
169, comm. on Bk. I VV 2697 f.
While Ibn Khaldun ascribes the statement to "a
certain truthful person," al-Ghazzali mentions as its author
"the master of those who are truthful," meaning not 'Ali but Abu
Bakr. |
315 |
On a
human level, this seems to be the same as the "essential speech"
of the Deity. Cf. 1:199, above, and pp. 49 f., below. |
316 |
Hal, used here in the sense the word
originally acquired in mysticism. Cf, p. 78, below. |
317 |
D:
"from among his fellow men." |
318 |
Maqam, another term borrowed from
mysticism. Cf. p. 78, below. Ethical qualities are "stations"
during man's ascent to the Divine. |
319 |
This
is the third part of the tradition in which Muhammad mentions
women, perfume, and prayer as the things he likes best. Cf. Ibn
Hanbal, Musnad
(Cairo, 1918/1895), III, 128, 199, 285. |
320 |
Qur'an 107.4-5 (4-5). |
321 |
Qur'an 1.6-8 (6-8). |
322 |
Cf.
Issawi, pp. 174 f. |
323 |
According to
Concordance, II, 343a, only the work of Ibn Majah (in
the Book on fitan), among the canonical collections,
includes this tradition. |
324 |
The
phrase, "after he had become a Muslim," which appears in
alBukhari, is added in C in the margin and is found in the text
of D. |
325 |
Cf.
1:187, above. |
326 |
Cf. al-Bukhari,
Sahih,
ed. Krehl (Leiden, 1862-1908), I, to (Ch. i of
the Book on iman); I, 10,19 (Chs.1 & xxxm);1,18,17
(Chs. xxx & xxvm); I, 17 (Ch. xxvii); I, 14 (Ch. xvi). |
327 |
Cf.
Muslim, Sahih
(Cairo, 1334/1915-16), I, 29 (Book on iman,
Ch. 1); and, for similar traditions, Concordance, I,
29b, 260b; al-Isfarayini, at-Tabsir
f i d-din (Cairo, 1359/1940), p. 57. |
328 |
Bulaq: "whom he considered the source of all actions and the
sole subject of faith." |
329 |
Sic
C and D. Bulaq and B have "as creator." |
330 |
That
is, if there were more than one God, the mutual antagonism of
the gods would have prevented the creation of the world, or the
world would be destroyed. Cf. 1:894, above; pp. 63 and 144,
below. |
331 |
B
vocalizes: shahidan gadiyatan. The translation seems not
quite certain. De Slane suggested another divine attribute here:
"God, having full power to create and produce, is witness (of
the execution) of His judgments." Even if one admits the
corrections of the text necessary to produce this translation,
its meaning is not clear in the context. |
332 |
The
word translated here and a few lines later as "resurrection" (ma'ad)
is not only used by Ibn Khaldun as a mere synonym for
qiyamah "resurrection." Cf. below, p. 71. When it occurs
together with qiyamah, it has been translated as
"revivification." |
333 |
"First" is added in C and D. Cf. p. 71, below. |
334 |
Li-l fana' as-sirf, as in C and D.
Li-amr fanin "be transitory," in B. |
335 |
Cf.
p. 71, below. |
336 |
Cf.
pp. 55 ff., below. |
337 |
Cf.
Ibn Furak, Bayan mushkil al-ahadith,
ed. R. Kobert in
Analecta Orientalia
(Rome, 1941), XXII, 7, 12 (Arabic text), where al-Awzi'i is
mentioned among those who made the remark quoted. As-Suyuti,
Itqan, II,
6 (Ch. XLIII), quotes many authorities as saying,
with regard to anthropomorphic traditions: "We transmit them as
they have come." As a matter of fact, the statement is
appropriate in connection with "ambiguous" traditions. In
connection with ambiguous verses of the Qur'an, the wording is
improper and disrespectful. There may have been other authors
who used the statement in connection with the Qur'an, but I am
inclined to believe that its use here by Ibn Khaldun is a slight
inaccuracy. The editor of Bulaq apparently sensed the
difficulty, for the slight correction to "Recite them ..."
appears to be his. |
338 |
D
adds: "with them." |
339 |
The
rest of the sentence is not found in C or D. |
340 |
That
is, the negative statement may mean one type of body, and the
positive another. The pronoun in
baynahuma is reflexive, rather than
referring to "two (kinds of body)." |
341 |
This
means that those statements may be authorized. |
342 |
This
refers to the famous statement in the Qur'an that God "sat
upright on the throne," which exercised a great fascination on
the imagination of the speculative theologians and,
consequently, figures prominently in their discussions of the
divine attributes. Qur'an 7.54 (5s), etc. Cf, p. 65, below. |
343 |
Cf. L. Bercher's edition of the Risalah (sd
ed.; Algiers, 1949), pp. 18-27. |
344 |
Cf.
n. 163 to this chapter, above. |
345 |
Sifat al-ma'ani: "attributes (resulting) from
abstract (ideas)." |
346 |
Whereas the absolute oneness of God requires that only He be
primeval. |
347 |
This
paragraph is not found in Bulaq. |
348 |
Cf.
p. 65, below. |
349 |
Abshar "bare skins." |
350 |
Ali
b. Ismail, 460 [873/74] to ca.
324 [935]. Cf. GAL, I, 194 f.;
Suppl., I, 345 f.
Here, and at its later occurrences, the name is preceded by the
title shaykh. |
351 |
This
refers to the Mu'tazilah doctrines of 'adl "divine
justice" and al-wa'd wa-l-wa'id "human behavior and its
consequences." Cf. p. 61, below. |
352 |
But
cf. 1:402, above. |
353 |
Cf.
pp. 62 f., below. |
354 |
Abu
'Abdallah Mubammad b. Abmad at-Ta't, d. between 360 and 370
[970-80]. Cf al-KhatIb al-Baghdadi, Ta'rikh Baghdad, I,
343. In his biography of al-Baqillani, Judge Iyad
twice calls him Abu Bakr. The editors of al-Baqillani's
Tamhid (Cairo, 1366/1947), pp. 242 and 247, recognized this
as just a mistake. The date of Ibn Mujahid's death is indicated
in later authors as 370 [980/81]; cf. Tamhid, p. 249(n.
4); Ibn al-'Imad, Shadharat, III, 74f. This date,
however, is probably deduced merely from the fact that Ibn
Mujahid's biography appears in the Ta'rikh Baghdad
between biographies referring to the years 360 and 370. |
355 |
Cf.
1:43, above. |
356 |
Cf,
for instance, D. B. Macdonald, "Continuous Re-Creation and
Atomic Time" in Isis, IX (1927), 331. Cf. below, p. 144,
or Averroes, The Incoherence of the Incoherence, tr. S.
van den Bergh (E. J. W. Gibb Memorial Series, N.S. No. 19)
(Oxford & London, 1954), I, 82. |
357 |
Cf.
p. 145, below. |
358 |
Cf.
1:393, above. |
359 |
Fakhr-ad-din ar-Razi. Cf. 1:402, above. |
360 |
Cf.
p. 153, below. |
361 |
Sadran ba'da sadrin.
For
sadr
used by Ibn Khaldun
in the meaning of some time," cf. also 1:373, above, and p. 171,
below. |
362 |
"The
imam" added in C and D. |
363 |
I.e., the religious leaders, rather than the
heretics and innovators. C seems to indicate the reading
li-md, which would make the subordinate clause read: "for
the things they refuted and supported"? |
364 |
Le.,
of the logical arguments. |
365 |
Sic B and C (yunazzahu).
D vocalizes nunazzihu al-bari'a "we consider the
Creator to be free." |
366 |
Cf.
2:187, above. |
367 |
Cf.
1:51, above. |
368 |
Qur'an 3.68 (61). |
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