732 It was recognised by the Ṣúfís themselves that in some points their doctrine was apparently based on Mu‘tazilite principles. See Sha‘rání, Lawáqiḥu ’l-Anwár(Cairo, 1299 a.h.), p. 14, l. 21 sqq.

733 This definition is by Abu ’l-Ḥusayn al-Núrí (õ 907-908 a.d.).

734 See Professor Browne's Lit. Hist. of Persia, vol. ii, p. 261 sqq.

735 The Díwán of ‘Umar Ibnu ’l-Fáriḍ, ed. by Rushayyid al-Daḥdáḥ (Marseilles, 1853).

736 I.e., New and Old Cairo.

737 The Díwán, excluding the Tá’iyyatu ’l-Kubrá, has been edited by Rushayyid al-Daḥdáḥ (Marseilles, 1853).

738 Díwán, p. 219, l. 14 and p. 213, l. 18.

739 Ibnu ’l-Fáriḍ, like Mutanabbí, shows a marked fondness for diminutives. As he observes ( Díwán, p. 552):—

má qultu ḥubayyibí mina ’l-taḥqíri bal ya‘dhubu ’smu ’l-shakhṣi bi-’l-taṣghíri." Not in contempt I say 'my darling.' No! By 'diminution' names do sweeter grow."

740 Dìwàn, p. 472 sqq. A French rendering will be found at p. 41 of Grangeret de Lagrange's Anthologie Arabe(Paris, 1828).

741 The words of God to Moses (Kor. vii, 139).

742 Díwán, p. 257 sqq.

743 This refers to Kor. vii, 171. God drew forth from the loins of Adam all future generations of men and addressed them, saying, " Am not I your Lord?" They answered, " Yes," and thus, according to the Ṣúfí interpretation, pledged themselves to love God for evermore.

744 Díwán, p. 142 sqq.

745 See A Literary History of Persia, vol. i, p. 428 sqq. But during the last twenty years a great deal of new light has been thrown upon the character and doctrines of Ḥalláj. See Appendix.

746 The best-known biography of Ibnu ’l-‘Arabí occurs in Maqqarí's Nafḥu ’l-Ṭíb, ed. by Dozy and others, vol. i, pp. 567-583. Much additional information is contained in a lengthy article, which I have extracted from a valuable MS. in my collection, the Shadharátu ’l-Dhahab, and published in the J.R.A.S.for 1906, pp. 806-824. Cf.also Von Kremer's Herrschende Ideen.pp. 102-109.

747 Muḥyi ’l-Dín means 'Reviver of Religion.' In the West he was called Ibnu ’l-‘Arabí, but the Moslems of the East left out the definite article ( al) in order to distinguish him from the Cadi Abú Bakr Ibnu ’l-‘Arabí of Seville (õ 1151 a.d.).

748 Al-Kibrít al-aḥmar(literally, 'the red sulphur').

749 See Von Kremer, op. cit., p. 108 seq.

750 The above particulars are derived from an abstract of the Futúḥátmade by ‘Abdu ’l-Wahháb al-Sha‘rání (õ 1565 a.d.), of which Fleischer has given a full description in the Catalogue of Manuscripts in the Leipzig Univ. Library(1838), pp. 490-495.

751 Maqqarí, i, 569, II.

752 Aḥmad b. Ḥanbal.

753 Abú Ḥanífa.

754 Fuṣúṣu ’l-Ḥikam (Cairo, a.h. 1321), p. 78. The words within brackets belong to the commentary of ‘Abdu ’l-Razzáq al-Káshání which accompanies the text.

755 Ibnu ’l-‘Arabí uses the term "Idea of ideas" ( Ḥaqíqatu ’l-ḥaqá’iq) as equivalent to ƒÉόƒÁƒÍς ἐíäéάèåôïò, while "the Idea of Muḥammad" ( al-Ḥaqíqatu ’l-Muḥammadiyya) corresponds to ƒÉόƒÁƒÍς ἐíäéάèåôïò.

756 The Arabic text of these verses will be found in the collection of Ibnu ’l-‘Arabí's mystical odes, entitled Tarjumánu ’l-Ashwáq, which I have edited (Oriental Translation Fund, New Series, vol. xx, p. 19, vv. 13-15).

757 Ibnu ’l-‘Arabí has been studied by Asin Palacios, Professor of Arabic at Madrid, whose books are written in Spanish, and H. S. Nyberg ( Kleinere Schriften des Ibn al-‘Arabí, Leiden, 1919). A general view may be obtained from my Studies in Islamic Mysticism, pp. 77-142 and pp. 149-161.

758 See Asin Palacios, Islam and the Divine Comedy, London, 1926.

759 Abridged from Ibnu ’l-‘Idhárí, al-Bayán al-Mughrib, ed. by Dozy, vol. ii, p. 61 seq.

760 Ibn Khallikán, ed. by Wüstenfeld, No. 802; De Slane's translation, vol. iv, p. 29 sqq.

761 Muqaddasí (ed. by De Goeje), p. 236, cited by Goldziher, Die Zâhiriten, p. 114.

762 Dozy, Histoire des Musulmans d'Espagne(Leyden, 1861), vol. iii, p. 90 sqq.

763 ‘Abdu ’l-Raḥmán III was the first of his line to assume this title.

764 Maqqarí, vol. i, p. 259. As Maqqarí's work is our principal authority for the literary history of Moslem Spain, I may conveniently give some account of it in this place. The author, Aḥmad b. Muḥammad al-Tilimsání al-Maqqarí (õ 1632 a.d.) wrote a biography of Ibnu ’l-Khaṭíb, the famous Vizier of Granada, to which he prefixed a long and discursive introduction in eight chapters: (1) Description of Spain; (2) Conquest of Spain by the Arabs; (3) History of the Spanish dynasties; (4) Cordova; (5) Spanish-Arabian scholars who travelled in the East; (6) Orientals who visited Spain; (7) Miscellaneous extracts, anecdotes, poetical citations, &c., bearing on the literary history of Spain; (8) Reconquest of Spain by the Christians and expulsion of the Arabs. The whole work is entitled Nafḥu ’l-Ṭíb min ghuṣní ’l-Andalusi ’l-raṭíb wa-dhikri wazírihá Lisáni ’l-Dín Ibni ’l-Khaṭíb. The introduction, which contains a fund of curious and valuable information—"a library in little"—has been edited by Dozy and other European Arabists under the title of Analectes sur l'Histoire et la Littérature des Arabes d'Espagne(Leyden, 1855-1861).

765 The name of Slaves ( Ṣaqáliba) was originally applied to prisoners of war, belonging to various northern races, who were sold to the Arabs of Spain, but the term was soon widened so as to include all foreign slaves serving in the harem or the army, without regard to their nationality. Like the Mamelukes and Janissaries, they formed a privileged corps under the patronage of the palace, and since the reign of ‘Abdu ’l-Raḥmán III their number and influence had steadily increased. Cf. Dozy, Hist. des Mus. d'Espagne, vol. iii, p. 58 sqq.

766 Dozy, op. cit., vol. ii, p. 103 seq.

767 Qazwíní, Átháru ’l-Bilád, ed. by Wüstenfeld, p. 364, l. 5 sqq.

768 See Schack, op. cit., vol. ii, p. 46 sqq.

769 The Arabic original occurs in the 11th chapter of the Ḥalbatu ’l-Kumayt, a collection of poems on wine and drinking by Muḥammad b. Ḥasan al-Nawájí (õ 1455 a.d.), and is also printed in the Anthologie Arabeof Grangeret de Lagrange, p. 202.

770 Al-Ḥullat al-Siyaráof Ibnu ’l-Abbár, ed. by Dozy, p. 34. In the last line instead of "foes" the original has "the sons of ‘Abbás." Other verses addressed by ‘Abdu ’l-Raḥmán to this palm-tree are cited by Maqqarí, vol. ii, p. 37.

771 Full details concerning Ziryáb will be found in Maqqarí, vol. ii, p. 83 sqq. Cf.Dozy, Hist. des Mus. d'Espagne, vol. ii, p. 89 sqq.

772 Maqqarí, loc. cit., p. 87, l. 10 sqq.

773 Dozy, Histoire des Musulmans d'Espagne, vol. iii, p. 107 sqq.

774 See the verses cited by Ibnu ’l-Athír, vol. viii, p. 457.

775 Ibn Khallikán, No. 697, De Slane's translation, vol. iii, p. 186.

776 Ibn Khallikán, loc. cit.

777 Loc. cit., p. 189. For the sake of clearness I have slightly abridged and otherwise remodelled De Slane's translation of this passage.

778 A somewhat different version of these events is given by Dozy, Histoire des Musulmans d'Espagne, vol. iv, p. 189 sqq.

779 The term Mulaththamún, which means literally 'wearers of the lithám' (a veil covering the lower part of the face), is applied to the Berber tribes of the Sahara, the so-called Almoravides ( al-Murábiṭún), who at this tune ruled over Northern Africa.

780 Ibnu ’l-Abbár (Dozy, Loci de Abbadidis, vol. ii, p. 63).