419 Koran, lxxiv, 41.

420 Ibid., xli, 46.

421 Kitábu ’l-Ma‘árif, p. 301. Those who held the doctrine of free-will were called the Qadarites ( al-Qadariyya), from qadar(power), which may denote (1) the power of God to determine human actions, and (2) the power of man to determine his own actions. Their opponents asserted that men act under compulsion ( jabr); hence they were called the Jabarites ( al-Jabariyya).

422 As regards Ghaylán see Al-Mu‘tazilah, ed. by T. W. Arnold, p. 15, l. 16 sqq.

423 Ibn Khallikán, De Slane's translation, vol. iii, p. 642; Shahrastání, trans. by Haarbrücker, Part I, p. 44.

424 Sha‘rání, Lawáqihu ’l-Anwár(Cairo, 1299 a.h.), p. 31.

425 Ibid.

426 See Von Kremer, Herrschende Ideen, p. 52 sqq.; Goldziher, Materialien zur Entwickelungsgesch. des Súfismus( Vienna Oriental Journal, vol. 13, p. 35 sqq.).

427 Sha‘rání, Lawáqiḥ, p. 38.

428 Qushayrí's Risála(1287 a.h.), p. 77, l. 10.

429 Tadhkiratu ’l-Awliyáof Farídu’ddín ‘Aṭṭár, Part I, p. 37, l. 8 of my edition.

430 Kámil(ed. by Wright), p. 57, l. 16.

431 The point of this metaphor lies in the fact that Arab horses were put on short commons during the period of training, which usually began forty days before the race.

432 Kámil, p. 57, last line.

433 Kámil, p. 58, l. 14.

434 Ibid., p. 67, l. 9.

435 Ibid., p. 91, l. 14.

436 Ibid., p. 120, l. 4.

437 Qushayrí's Risála, p. 63, last line.

438 It is noteworthy that Qushayrí (õ 1073 a.d.), one of the oldest authorities on Ṣúfiism, does not include Ḥasan among the Ṣúfí Shaykhs whose biographies are given in the Risála(pp. 8-35), and hardly mentions him above half a dozen times in the course of his work. The sayings of Ḥasan which he cites are of the same character as those preserved in the Kámil.

439 See Nöldeke's article, 'Ṣūfī,' in Z.D.M.G., vol. 48, p. 45.

440 An allusion to ṣafáoccurs in thirteen out of the seventy definitions of Ṣúfí and Ṣúfiism ( Taṣawwuf) which are contained in the Tadhkiratu ’l-Awliyá, or 'Memoirs of the Saints,' of the well-known Persian mystic, Farídu’ddín ‘Aṭṭár (õ  circa1230 a.d.), whereas ṣúf is mentioned only twice.

441 Said by Bishr al-Ḥáfí (the bare-footed), who died in 841-842 a.d.

442 Said by Junayd of Baghdád (õ 909-910 a.d.), one of the most celebrated Ṣúfí Shaykhs.

443 Ibn Khaldún's Muqaddima(Beyrout, 1900), p. 467 = vol. iii, p. 85 seq. of the French translation by De Slane. The same things are said at greater length by Suhrawardí in his ‘Awárifu ’l-Ma‘árif (printed on the margin of Ghazálí's Iḥyá, Cairo, 1289 a.h.), vol. i, p. 172 et seqq. Cf.also the passage from Qushayrí translated by Professor E. G. Browne on pp. 297-298 of vol. i. of his Literary History of Persia.

444 Suhrawardí, loc. cit., p. 136 seq.

445 Loc. cit., p. 145.

446 I.e., he yields himself unreservedly to the spiritual 'state' ( aḥwál) which pass over him, according as God wills.

447 Possibly Ibráhím was one of the Shikaftiyyaor 'Cave-dwellers' of Khurásán ( shikaftmeans 'cave' in Persian), whom the people of Syria called al-Jú‘íyya, i.e., 'the Fasters.' See Suhrawardí, loc. cit., p. 171.

448 Ghazálí, Iḥyá(Cairo, 1289 a.h.), vol. iv, p. 298.

449 Brockelmann, Gesch. d. Arab. Litteratur, vol. i, p. 45.

450 E.g., Ma‘bad, Gharíḍ, Ibn Surayj, Ṭuways, and Ibn ‘Á’isha.

451 Kámilof Mubarrad, p. 570 sqq.

452 Aghání, i, 43, l. 15 sqq.; Nöldeke's Delectus, p. 17, last line and foll.

453 Nöldeke's Delectus, p. 9, l. 11 sqq., omitting l. 13.

454 An edition of the Naqá’iḍby Professor A. A. Bevan has been published at Leyden.

455 Aghání, vii, 55, l. 12 sqq.

456 Aghání, vii, 182, l. 23 sqq.

457 Ibid., vii, 183, l. 6 sqq.

458 Ibid., p. 178, l. 1 seq.

459 Ibid., xiii, 148, l. 23.

460 Encomium Omayadarum, ed. by Houtsma (Leyden, 1878).

461 Aghání, vii, 172, l. 27 sqq.

462 Ibid., p. 179, l. 25 sqq.

463 Ibid., p. 178, l. 26 seq.

464 Aghání, xix, 34, l. 18.

465 Kámilof Mubarrad. p. 70, l. 17 sqq.

466 Al-Kusa‘í broke an excellent bow which he had made for himself. See The Assemblies of Ḥarírí, trans. by Chenery, p. 351. Professor Bevan remarks that this half-verse is an almost verbal citation from a verse ascribed to ‘Adí b. Maríná of Ḥíra, an enemy of ‘Adí b. Zayd the poet ( Aghání, ii, 24, l. 5).

467 Ibn Khallikán (ed. by Wüstenfeld), No. 129; De Slane's translation vol. i, p. 298.

468 Aghání, iii, 23, l. 13.

469 Aghání, vii, 49, l. 8 sqq.

470 The following account is mainly derived from Goldziher's Muhamm. Studien, Part II, p. 203 sqq.

471 Cf. Browne's Lit. Hist. of Persia, vol. i, p. 230.

472 Nöldeke, Sketches from Eastern History, tr. by J. S. Black, p. 108 seq.

473 Wellhausen, Das Arabische Reich, p. 307.

474 Recherches sur la domination Arabe, p. 46 sqq.

475 Dínawarí, ed. by Guirgass, p. 356.

476 Ibid., p. 360, l. 15. The whole poem has been translated by Professor Browne in his Literary History of Persia, vol. i, p. 242.

477 Sketches from Eastern History, p. 111.

478 Professor Bevan, to whose kindness I owe the following observations, points out that this translation of al-Saffáḥ, although it has been generally adopted by European scholars, is very doubtful. According to Professor De Goeje, al-Saffáḥmeans 'the munificent' (literally, 'pouring out' gifts, &c.). In any case it is important to notice that the name was given to certain Pre-islamic chieftains. Thus Salama b. Khálid, who commanded the Banú Taghlib at the first battle of al-Kuláb (Ibnu ’l-Athír, ed. by Tornberg, vol. i, p. 406, last line), is said to have been called al-Saffáḥbecause he 'emptied out' the skin bottles ( mazád) of his army before a battle (Ibn Durayd, ed. by Wüstenfeld, p. 203, l. 16); and we find mention of a poet named al-Saffáḥ b. ‘Abd Manát ( ibid., p. 277, penult. line).

479 See p. 205.

480 G. Le Strange, Baghdad under the Abbasid Caliphate, p. 4 seq.

481 Professor De Goeje has kindly given me the following references :—Ṭabarí, ii, 78, l. 10, where Ziyád is called the Wazírof Mu‘áwiya; Ibn Sa‘d, iii, 121, l. 6 (Abú Bakr the Wazírof the Prophet). The word occurs in Pre-islamic poetry (Ibu Qutayba, K. al-Shi‘r wa-’l-Shu‘ará, p. 414, l. 1). Professor De Goeje adds that the ‘Abbásid Caliphs gave the name Wazíras title to the minister who was formerly called Kátib(Secretary). Thus it would seem that the Arabic Wazír(literally 'burden-bearer'), who was at first merely a 'helper' or 'henchman,' afterwards became the representative and successor of the Dapír(official scribe or secretary) of the Sásánian kings.

482 This division is convenient, and may be justified on general grounds. In a strictly political sense, the period of decline begins thirty years earlier with the Caliphate of Ma’mún (813-833 a.d.). The historian Abu ’l-Maḥásin (õ 1469 a.d.) dates the decline of the Caliphate from the accession of Muktafí in 902 a.d. ( al-Nujúm al-Záhira, ed. by Juynboll, vol. ii, p. 134).

483 See Nöldeke's essay, Caliph Manṣur, in his Sketches from Eastern History, trans. by J. S. Black, p. 107 sqq.

484 Professor Browne has given an interesting account of these ultra-Shí‘ite insurgents in his Lit. Hist. of Persia, vol. i, ch. ix.