454

This section was treated in monograph form in a doctoral dissertation by H. Frank, Beitrag zur Erkenntniss des Sufismus nach Ibn Haldun (Leipzig, 1884). However, at the time Frank wrote his dissertation, no beginner could be expected to make any substantial contribution to the subject.

455

The "bench" refers to "the people of the bench," ascetics of Muham­mad's time whose gathering place was the benches in the Mosque of Medina.

The "row" refers to the rows formed by the Muslims in prayer. The Sufis were supposed to be always in the first row, because of their constant practice of divine worship. But there are also slightly different explanations. Cf., for instance, Hujwiri, Kashf al-mahjub, tr. R. A. Nicholson, p. 37: "Sufis are those who have 'cleansed' (safat) their spirits and thus entered the first 'row' (saff) before the Truth."

456

Ibn Khaldun's rather free quotation is derived from the beginning of the chapter on tasawwuf in `Abd-al-Karim b. Hawizin al-Qushayri, Risalah (Cairo, 1367/1948), p. 126. His dates are 376-465 [986-10721; cf. GAL, I, 432 ff; Suppl., I, 770 ff. For these and other etymologies of Sufi, cf. L. Massignon in El, s.v. "Tapwwuf." Modern scholarship is inclined to share Ibn Khaldun's opinion that Sufi is derived from suf "wool."

457

Mawajid is by no means as common a term in Sufi literature as Ibn Khaldun's casual use of it suggests. The form mawajid is occasionally found in the older sources. At least, this is the form used in the printed editions at our disposal. Silvestre de Sacy paid no attention to the difference in form between mawajid and mawajid, both of which he knew, and considered mawdjid a plural of wajd. Cf. Notices et extraits des manuscrits de la Bibliotheque diu Roi, XII (1831), 299 (n.1), 315 (n. 1). He was followed in this respect by de Slane, in his translation of the Muqaddimah, I, 84 (n. 1); III, 86 (n. 4); and by Dozy, in his Supplement aux dictionnaires arabes, II, 782. The meaning "ecstatic experience" thus obtained, certainly renders Ibn Khaldun's under­standing of the word accurately. However, Silvestre de Sacy's suggestion oversimplifies matters too much, and it still remains to be seen how, precisely, Ibn Khaldun derived mawajid from the many-colored root w -j-d. Al­Qushayri's use of mawdjid seems to suggest that mawdjid are the result of wajd. Cf. his Risalah, p. 34. As-Suhrawardi, whose 'Awarif al-ma`aruf Ibn Khaldun mentions as another standard work on Sufism, occasionally refers to mawajid. In one passage, mawajid is paired with mawahib "(divine) gifts," and both mawajid and mawahib, as "found" and "given" states of mystical illumination, are contrasted with "acquired" states. Cf. his 'Awarif (Cairo, 1352/1933, in the margin of al-Ghazzali, Ihya'), IV, 249 f. This presupposes that mawajid is considered a plural of mawjud, in the meaning of "things found." The form mawajid may have resulted from association of the term with mawahib.

458

Sic B. A, C, and D: "idea." Bulaq: "spirit."

459

Cf., for instance, 2:411, above.

460

Bulaq corrects the text to: "grief or joy . , ."

461

Cf. 2:36, above.

462

As a technical term in Sufism, natijah "result" is identical with "state" or "station."

463

Lit., "taste," the common mystical term for mystical experience. For "taste" as a term of literary criticism, see pp. 358 ff., below.

464

The opposite of "acts of disobedience," i.e., sins. Acts of obedience are as positively required as sins are forbidden.

465

The suggested reading al-ijra' "to perform" (Bombaci, p. 456) is not supported by MSS. B, C, or D, which clearly indicate the reading al-ijza'.

466

"In instruction" is added by C in the margin, and appears in D in the text.

467

Cf. p. 63, above. The Ri'ayah was edited by Margaret Smith in 1940 as No. 15 of the E. J. W. Gibb Memorial Series, N.s. A translation has been prepared by K. Schoonover; cf. Muslim World, XXXIX (1949), 26-35.

468

Umar b. Mubammad, 539-632 [1145-1234/35]. Cf. GAL, l, 440 f.; Suppl., I, 788 ft. Cf. also A. J. Arberry in Bulletin of the School of Oriental Studies, XIII (1950), 359-56.

469

Cf. Issawi, pp. 175 f.

470

Omitted in C and D.

471

The famous Sufi ritual. Cf. D. B. Macdonald in EI, s.v. "Dhikr."

472

Cf. p. 102, below.

473

Bulaq adds "'Uthman"!

474

Cf. 1:460, above; pp. 85 and 102, below.

475

Min al-'arsh ila t-tashsh. Bombaci, p. 466, accepts the ingenious emendation found in some Egyptian editions of the Muqaddimah, of tashsh to farsh "field, earth." Cf. ibid., (Cairo, 1327/1909), p. 524. However, the MSS do not support this emendation. C even explains (ashsh in the margin as "light rain."

The book on riyadat an-nafs (mystical exercise) in al-Ghazzali's Ihya', III, 42 ff., does not contain the phrase, nor have I succeeded in locating the passage elsewhere in the Ihya'.

476

Cf. Issawi, p. 176.

477

Used in approximately the sense of "staunch faith."

478

Cf. 1:198 (n. 277), above. However, when Ibn Khaldun uses wijdani in connection with Sufism, he probably associates it in his mind with mawajid, translated here as "ecstatic (experience)." Cf. p. 77, above.

479

The following discussion, down to p. 87, 1. 5, is found on a special inserted slip in C, and appears incorporated in the text of D.

479a

The second meaning of separateness is discussed on p. 8.5, 11. 12 ff.

480

Hadhihi 1-maqalah'ald hadha t-taqdir: C and D.

481

Tajsim: declaring that God is corporeal. Tashbih: declaring that God is similar (to human beings).

482

Mahall is especially familiar to Ibn Khaldun as a legal term. Cf. p. 5 (n. 171), above, and D. Santillana, Istituzioni di diritto musulmano malichita, II, 729.

483

C and D read wa-la mudrik wa-la ma'uf (D: mas'uf or ma'suf). Possibly the last word must be corrected to mean "not perceiving and not un­perceiving." In the above translation mudrik has been corrected to mudirr. The Paris edition has a completely different text: "not able to write and not illiterate."

484

'Abdallah b. Muhammad, d. 658 [1260]. Cf. GAL, I, 889; suppl., 1, 672. His work was not available for checking, so that the exact character and extent of the quotation could not be ascertained. It probably extends to the end of the paragraph.

485

Cf. 1:198, and p. 85, above.

486

La annahu: C and D.

487

Only C has "concerning their imams."

488

The suffix clearly refers to the immediately preceding "Shi'ah." However, Ibn Khaldun does not speak only of the Shi'ah, but includes the Sufis who hold similar opinions.

489

Cf. pp. 90 f., below.

490

Mazhar is understood by al-Farghani as the "place where something manifests itself." Cf. also p. 88 (n. 496), below.

491

According to the edition of his Muntahd al-maddrik ([Istanbul,] 1293/1876), his names were Sa'id-ad-din Mubammad b. Ahmad. GAL, I, 262; Suppl., I, 463, gives, apparently incorrectly, Sa'id b. 'Abdallah. He lived ca. 700 [1300]. Ibn Khaldun bravely tries to compress al-Farghani's highly involved discussion into a few words. However, he is not quite successful in reproducing the terminology of his source with complete exactness.

492

The famous Ta'iyah of 'Umar b. al-Faris, 577-632 [1182-1235]. Cf. GAL, I, 262 f.; Suppl., I, 462 tf.

493

Al-Farghani, op. cit., I, 9 ff., says that ahadiyah and wahidiyah result from wahdah.

494

"As such" refers to revelation. The masculine pronoun of the Arabic text, unless one wants to correct it to the feminine, can hardly be taken to refer to "essence": "revelation of the essence as such."

495

This hadith qudsi ("tradition in which God appears as the speaker"; cf. 1:193, above) is quoted by al-Farghani, op. cit., I, 5. It appears in Ibn 'Arabi's Futuhat; cf. M. Asin Palacios, "Ibn Masarra y su escuela," in Obras Escogidas (Madrid, 1946), 1, 163 (n. 4). Jalal-ad-din Rumi quotes it over and over again in his Mathnawi Cf. R. A. Nicholson's edition (E. J. W. Gibb Memorial Series, N.s. No. 4)(London, 1925-40), Bk. 1, V. 2862; Bk. n, v. 364; Bk. iv, vv. 2590 ff., 3029. Cf. also H. S. Nyberg, Kleinere Schriften des Ibn al-'Arabi, p. 139.

496

Cf. al-Farghani, op. cit., I, 23. The expression 'ama'iyah "nubilous" is based upon the following tradition. "Muhammad was asked: 'Where was God before the creation?' He replied: 'He was in a cloud ('amd') above which there was no air and underneath which there was no air.' " The tradition is also quoted, for instance, in al-Mas'udi, Akhbdr az-zaman (Cairo, 1357/ 1938), p. 5; Ibn Kathir, Bidayah, I, 8. Cf. also A. J. Wensinck, Bar Hebraeus' Book of the Dove (Leiden, 1919), pp. CIII-CV.

The terms 'ama'iyah and haba'iyah are those of Ibn 'Arabi. Cf. Asin Palacios, op. cit., I, 97 and 146 f., and the references in the index to A. E. Affifi, The Mystical Philosophy of Muhyid din-Ibnul 'Arabi (Cambridge, 1939). Al-Farghani was a pupil of Sadr-ad-din al-Qonawi, d. 672 [1273]; cf. GAL, I, 449 f ; Suppl., I, 807 f. The latter, in turn, was a pupil of Ibn 'Arabi.

The word "presence" (hadrah) in al-Farghani is nearly synonymous with 'alam "world," mahall "place," and mazhar "manifestation." Cf. Asfn Palacios, op. cit., I, 204 ft. ("La teoria de Las 'hadras' de Ibn 'Arabi y las 'dignitates' de Lulio.")

Cf. also p. 177, below.

497

For haba'iyah, cf. the preceding note and al-Farghani, op. cit., I, 55 ff. Haba' means "dust particle" and also "atom." Cf. P. Kraus, Jabir Ibn Hayyan (Memoires de l'Institut d'Egypte, Nos. 44-45)(Cairo, 1942-43), II, 154.

498

Cf. p. 155, below. 89

499

Cf. 1:9 [?], above, and p. 138, below.

500

Or Dahhiq, i.e., Ibrahim b. Yusuf Ibn al-Mar'ah, d. 611 [1214-15].

501

The vocalization in C, here and in the following lines, is madrak, not mudrik, as one might expect.

502

Bulaq actually has the words in brackets.

503

Cf. p. 86, above.

504

Al-mulillah, though A and C read al-muzillah "gives shade to."

505

The Sufi terms translated here as "combination" and "differentiation" may be understood literally either as "combining" and "differentiating," or, more likely, as "where something (some one). is combined (united) or differentiated (separated)." For some of the many Sufi interpretations of jam' and farq (tafriqah), cf., for instance, Hujwiri, Kashf al-mahjub, pp. 252 ff.

506

Consequently, even according to Sufi theory itself, particularized exist­ence is not only possible, but the knowledge of it still more desirable than that of the oneness of existence.

For "ravine" as a Sufi term, cf., for instance, al-Qushayri, Risalah, p. 49, and al-Ghazzali, Ihya', I, 48, 112.

507

Abdallah b. Muhammad, ca. 401 [1010/11] to 481 [1089]. Cf. GAL, I, 433; suppl., I, 773 f. The Maqdmdt are identical with the work entitled Manazil as-sa'irin. Cf. p. 95, below.

508

Cf. 2:187 f., above.

509

Shams-ad-din Muhammad b. 'Afif-ad-din Sulayman b. 'Ali at-Tilimsani, ca. 658 [1260] to 688 [12891. Cf. GAL, I, 258; suppl., I, 458. Or, perhaps, rather his father 'Afif-ad-din himself, 613-690 [1216/17-1291].

510

Not the famous Ibn Sahl (p. 393, below), but Najm-ad-din Ibn Isra'il, 603-677 [1206-1278]. Cf. GAL, I, 257; Ibn Kathir, Bidayah, XIII, 283 ff.

511

Lit., "to be a watering place for anybody who comes down to it, . , ."

512

Cf. Isharat, ed. Forget, p. 207; tr. Goichon, p. 501.

513

The rest of the paragraph is not found in Bulaq.

514

Abdal "saints," lit., "representatives." Nugaba', pl of nagib, referring to the 'Alid nobility. Cf. 2:165 and 187, above.

515

Cf. L. Massignon, Essai sur les origines du lexique technique de la mystique musulmane (Paris, 1922), pp. 108 f.

516

"Asceticism" is added in C and D.

517

This paragraph appears first in C and D, in the margin of the former and in the text of the latter.

518

MSS. C and D do not have the additional "in the inner (world)," which appears in the Paris ed., but is of doubtful correctness.

519

Cf. 2:186 ff., above.

520

Qur'an 10.35 (36); 46.30 (29).

521

The following quotation extends to p. 98. It is not found in Bulaq. C and D add: "Additional note."

522

I have no further information on him.

523

The verses are from the end of al-Harawl's Mandzil as-sa'irin (Cairo, 1327/1909), p. 52. Cf. W. Ahlwardt, Die Handschriften-Verzeichnisse der Koniglichen Bibliothek zu Berlin: Verzeichniss der arabischen Handschriften (Berlin, 1891), III, 12, No. 2826. Cf. also Ibn Qayyim al-Jawziyah's lengthy commentary on the verses in his Madarij as-salikin (Cairo, 1331-33/1913­15), III, 332 f.; the brief commentary by Mahmud al-Firkawi, ed. S. De Laugier de Beaurecueil (Textes et traductions d'auteurs orientaux, No. 17) (Cairo, 1953), pp. 150 f.; E. Berthels in Islamica, III (1927), 12 f.

For the biography of 'Abdallah al-Anlarl al-Harawi, 396-481 [1006­10891, cf. GAL, I, 433; Suppl., 1, 773 ff., and S. De Laugier de Beaurecueil in Melanges de l'Institut Dominicain d'Etudes Orientales du Caire, II ( 1955), 5 f.

524

The original text of al-Harawi does not have tathniyah "dualism" but 'ariyah "loan." It is a "loan," and not his property but God's property. God's true oneness, not recognized by the person who speaks about God's attributes, nullifies and cancels this loan. This is the explanation of Ibn Qayyim al­Jawziyah. Tathniyah, which was Ibn az-Zayyat's reading, is a simplification.

525

Cf. Ibn 'Arab!, Futuhat, IV, 473: "Whoever declares the oneness of God is a deviator (heretic), because of the 'whoever' that requires numerical plurality."

526

Ahmad b.'1sa, d. ca. 286 [899]. Cf. GAL, Suppl., I, 354. The quotation is not contained in al-Kharriz' Kitab as-sidq, published by A. J. Arberry (Islamic Research Association, No. 6)(Oxford, 1937). As is quite usual in the case of Muslim mystics, their published work would hardly make it seem likely that they made the rather unorthodox statements attributed to them.

A reads: "The Truth is not (ghayr) that which is manifest, and not (ghayr) that which ..."

527

Sic MSS.

528

Sic MSS.

529

Cf. H. S. Nyberg, Kleinere Schriften des Ibn al-'Arabi, p. 139 (p. 47 of the Arabic text); H. Ritter, Das Meer der Seele (Leiden, 1955), p. 602.

530

Cf. Labid, Diwan, ed. A. Hubert and C. Brockelmann (Leiden, 1891), No. 41, V. 9. Muhammad's approval of the verse is noted by al-Bukhari, Sahih, IV, 228.

531

A1-muwahhid huwa al-muwahhad, as vocalized in C. The last word is vocalized in the same manner in A, too.

532

Ahmad al-Ghazzali is credited with a very similar statement: "The Truth is known only through the Truth." Cf. L. Massignon, Recueil de testes inidits concernant 1'histoire de la mystique en pays d'Islam (Collection de textes inedits relatifs a la mystique musulmane, No. I) (Paris, 1929), p. 98. Cf. also El, s.v. "Shatb."

533

Shaf'iyah goes back to the incomprehensible oath, "by the even and the odd," in Qur'an 89.3 (2); cf. R. Bell's translation (Edinburgh, 1937-39), II, 654. Ibn 'Arabi, Kitdb al-isra', in the Rasa'il Ibn al-'Arabi, p. 58, speaks of the "veil of shaf'." Shaf' is opposed to fard (and wdbid) in Ibn Arabi, Futuhat, IV, 110 f., 355 f.

534

De Slane reads, with A, sallama "accepts (it)."

535

It might be possible to translate, "Those who have trouble with their reality . . ." i.e., those whose real being is not safe and sound and fully prepared for oneness, but who have trouble with it. This, however, seems much less likely than the translation above.

536

That is, of the human being whom God loves.

537

Cf. al-Bukhari, Sahih, IV, 231, quoted by Ibn 'Arabi, for instance; cf. L. Massignon, Recueil de testes inedits . . . , p. 118. According to Massignon, Essai sur les origines du lexique technique de la mystique musulmane (Paris, 1922), p. 107, this hadith qudsi was adopted by Ibrahim b. Adham.

538

Mubammad b. 'Abdallah, 713-776 [1313-1374]. Cf. GAL, II, 260 H.; Suppl., II, 372 f., and above, 1:xliv. The work quoted was not available for checking. Cf. GAL, Suppl., II, 973, No. 24.

In a letter to Ibn Khaldun, dated January 24, 1368, Ibn al-Khatib speaks about the work he had just written, hoping to surpass the Diwan as-sababah of Ibn Abi Hajalah at-Tilimsini (cf. GAL, II, 13 f; suppl., II, 5 f.). Cf. Autobiography, pp. 120 f., and also al-Ghazali, Malali' al-budur (Cairo, 1299-1300/1881-82), II, 72 f.

539

Cf. p. 79, above.

540

The reference is apparently to pp. 81 f.

541

Cf. L. Massignon in El, s.v. "Shalb."

542

Apparently there is no separate discussion of point two.

543

Cf. 1:188 ff. and 223, above; pp. 167 and 170, below.

544

Cf. the preceding section, pp. 55 ff.

545

Cf. p. 79, above.

546

Cf. pp. 58, 61 and 66, above.

547

The famous mystic, who died ca. 260 [874]. Cf. GAL, Suppl., l, 353; R. A. Nicholson in EI, Supplement, s.v. "al-Bislami." Cf. also pp. 179 f., below. "Al-Bistimi" is found in C and D.

548

Al-Husayn b. Manlur, 244-309 [858/59-922]. Cf. GAL, I, 199; Suppl., I, 355. L. Massignon, "Nouvelle bibliographie Hallagienne," in I. Goldziher Memorial Volume (Budapest, 1948), I, 252-79.

549

Cf. p. 82, above.

550

An illustration is given below, pp. 179 f. Cf. also 1:222, above, and, for instance, A. Mez, Die Renaissance des islams (Heidelberg, 1922), p. 284.

551

Cf. Bombaci, p. 456.

552

Cf. Bombaci, pp. 456 f.