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).