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THE KITAB AL-LUMA
FI L-TASAWWUF
OF

ABU NASR ABDALLAH

1

B.

ALI AL-

SARRAJ AL-TUSI
EDITED FOR THE FIRST TIME, WITH CRITICAL NOTES,
INDICES
ABSTRACT OF CONTENTS, GLOSSARY, AND
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I fTt fl*V fvV flv . XLIV L 1121 122130 131-154 Glossary ARABIC PORTION. . . of Persons Index of Places... Abstract of Contents of the Kitab al-Luma Index of subjects and technical terms c .. etc. ENGLISH PORTION.TABLE OF CONTENTS.. . . Tribes. i Introduction Addenda XLV et Corrigenda.. Text of the Kitab al-Luma Index fH c . Books. ...

.

Husayn Muhammad b. but books themselves have mostly perished. c b.INTRODUCTION. list books written during these three hundred years would occupy several pages. legends. as soon as work on may be. has shown what I valuable results might be expected from a critical examina tion of the early literature. from the following sources: 1. H. the second and ending with the fourth its century of Islam (approximately 700 of the titles known to us of mystical 1000 A. and doctrines of the preparing and hope. to a large extent. to publish a I am is certain that a series of form the best possible foundation we have mainly but in the meanwhile less dealing with the It systematic and comprehensive treat lives. this subject derived. . of a history of Sufism. Harith al-Muhasibi. and others whom need not mention now. to rely ises on more or ancient Sufis. The Kitdb al-Tcfarruf li-madhhab ahl al-Tasaw^v^tf by Abu Bakr al-Kalabadhi (f 380 or 390 A. H. M. although. Louis Massignon. The Kitdb al-Luma c by Abu Nasr al-Sarraj (f 378 A. by his recent edition of the Kitdb al-Tawdsin of Hallaj.).. 2. al-Hallaj. and more espe on which dispensable task.). for example. Mansur Ali al-Tirmidhi.). I development in the oldest period.the surviving remnant includes some important works on various branches of Sufistic theory and practice by leaders of the the movement. This volume marks a further step in the tedious but in providing materials for cially for the study of with beginning have long been engaged. such monographs would for a general survey. A D.

4. 470 A.). chiefly to the article in him that him over is known in silence. II.cAkari (Shadhardt al-Dhahab. The 6. p. The article on Dhahabi and concludes with a short quotation from Sakhawi : . The Tadhkirat al-Awliyd by Fariduddin 620 A. Dhahabi. I.). 911. N. Add. ) and Dara Shikuh. European or Oriental NOS. my in possession. c c 7. Or. II The Q&t al-Qulib by Abu Talib al-Makki (f 386 A. 430 A. and for 1906. Jami s Nafahdt al-Uns (N. 18520). The Tabaqdt al-Sufiyya by Abu c Abd al-Rahman al-Sulami 3. translation. The Hilyat 5. H. i) Abii 2) See JKAS ^ Sarraj copies for 1899.). by Popper. who does not notice Sarraj in his Tabaqdt al-Sufiyya (British Museum. MS. c Abd al-Rahman al-Sulami. May I that some of our younger scholars should turn tion to the (f circa manuscript copies of these texts suggest their atten in London. H. 3. al-Hujwirf (f circa NOS. Ali Uthman b. Abu 1-Falah cAbd al-Hayy al. H. still c Attar now accessible in an English 7 also in unedited and therefore comparatively useless for purposes of reference. 182).). ed. I. p. and are 5 are list N. appears to have supplied the omission in his Ta rikh al-Sufiyya See the extract from Dhahabi cited below. 2 iS$a). 42). 412 A. to me ) occurs Tadhkirat al-Awliyd (II. 4 and 2. p. i. Constantinople and elsewhere? Little material authors The in first the for separate notice of Supplement from which the is exists the biography of Sarraj.INTRODUCTION. editions.). Vienna. 6. 1560). 353) Shorter notices are given by Abu 1- Mahasin (Nujum. (t H. (f H. (t c by Abu Nu aym al-Isbahani al-Aivliyd H.). The Kashf al-Mahjub by 8. 48. Leyden. above 8 of the 7. 797. part 2. The of the oldest Sufi Lives pass compiled. by Abu 1-Qasim al-Qushayri Risdlat al-Qushayriyya 465 A. Ta rikh al-Isldm (British Museum.

LIFE OF SARRAJ. Abu ! Nasr was a zealous Sunni.lt. 271). Abu Bakr Muhammad b. and Ahmad b. Abu Nasr Abdallah c b. Yahya al- al-Lumcf was a native of Tus. \ J . the author of the Kitdb His teachers were Ja Muhammad c far al-Khuldi. Sarraj.V\ law as a support or is guard. 2) ii jj\ Lc . b. 301. literally &quot. col. Muhammad al-Sa ih. Muhammad b. Dawud al-Duqqi. countrymen It seems to which case the reference Salim. The few facts &amp. Catalogue in the Library of the India office. Ill of Persian manuscripts Safinat al-Awliyd (Ethe. Ali b. Amongst mentioned i O\. but although he based himself 2 he was learned in mys on knowledge of the religious law.&quot.Uaw. this name is a mistake for Ahmad b. contained in this notice may be summarised as follows. ) The family to which he belonged was noted for asceticism. in in the his Luma c . me will be to See under Ibn Salim in the List of Authorities. Since the passage in the Tarikh al. N.Islam has not been published before. ) tical theology and was regarded by the Sufis as an author itative 1) No exponent of certain that Abu of person ^VJ\ 1-Hasan is their doctrines.to use the knowledge of the religious . I will transcribe it.

D. nobility = A. Cf. works on Sufism false. which of trace (ob. Das Suflttim nach al-Kuschairi^ p. the assertion The 253) and Sahl (ob. IV was celebrated he month the of Rajab. During the (tardwih) he recited the whole Every night a servant brought a times. to his tomb and Consequently the people of it for a time and halt beside . he in addition to the (ob. From his for occurs in the Kashf al-Mahjub of Hujwiri. Massignon. the final words of Dhahabi s notice). 2) According to the Nujiim. will be forgiven.INTRODUCTION. his death took place at Naysabur while he was engaged in prayer (cf. the servant found all the thirty loaves when loaf of Sarraj untouched.&quot. &quot. bread to his room. Before his death he said. Abu Muhammad pupil of died in ) the surnamed c He October statement that he had seen Sari al-Saqati b. 328). pp. but the Nafahdt states that he was buried at Tus. On the day of the Feast.Abu Nasr al-Sarraj came Baghdad in the month of Ramadan and was given a to private to chamber Shuniziyya mosque and was appointed over the dervishes until preside nightly prayers Koran in the five Ramadan of. 323 of my translation. 16. The following anecdote. The meaning of the word des islamischen is discussed by Thorning in his Beitrdge zur Kenntniss Tiirkische Bibliothek.&quot.the we biographies Abdallah al-Tustari the Kitdb al-Lumc may be It Poor&quot. 44 foil. manifestly bear out the as that. al-Hallaj^ in Reviie de Fhistoire des religions* 1911. &quot. Hartmann. the quality which was displayed by Iblis when he chose to incur damnation rather than deny the Unity of God by worshipping Adam. nor does that he was a c al-Murta ish of Naysabur Nafahdt says. first 283) is November. H. and threw himself in 1) Futuwwat (altruism). 378 Persian Peacock of the &quot. of soul. vol.Every one whose bier is carried Tus used to past bring my tomb their dead then move on. in the course of a theosophical discussion. every them has vanished. ) 2 988 A. but if so. the Feast. he was seized with ecstasy. Another story describes how. 3 ) is related by both the Persian biographers. departed. composed many Lumtf. 3) P. learn that Sarraj was (to* us al-fuqara}. 184 221 Vereinsiuesens and by R.

Probably parts empire. meetings and conversations with of the Muhammadan Sufis in many Basra. 2) Nafahat^ 320. A Abu 1-Fadl b. al-Awliyd. avowedly apologetic and controversial in character. 18. the attitude of prayer upon to burn his face. 1) Tadh. Baghdad. The work. and Tabriz. foil. Damascus. Nafahdt^ 320.) 2 ) that he wrote the Kitdb al-Lumcf at the request of a friend. to observe that the only one of interesting. e. Sarraj attained to eminence. Tyre. id b. and are confirmed by. his pupils who of Sarakhs. 183. . but a brief analysis will not be out of place here.. It is however. Ramla. ! ) The Kitdb al-Lumc travelled extensively. 2. whose name he does not mention. Its religious is practice of pious Moslems. Tawq. His purpose in writing it was to set forth the true principles of Sufism and to show by argument that they agree with. Cairo. II. Rahbat Malik b. al-Hasan Sheykh of the famous Abi 1-Khayr.LIFE OF SARRAJ. the doctrines of the Koran and the Apostolic Traditions. Antioch.g. 3. power He must have records his a V blazing which had no fire. the duties of a spiritual director were not congenial to him. contents are fully detailed in the Abstract. Persian mystic. Tustar. Atrabulus. c f. Dimyat. that they involve imitation of the Prophet and his Companions as well as conformity with the therefore. Bistam. 1. afterwards became the Abu Sa explains (p.

Their doctrine derived from teristics of the Koran and the Traditions of the Prophet. meaning. Sufism name Sufi . and derivation. the Sufis. fasting. \i\-\U CHAPTERS LVI LXII. r \\-\i\ CHAPTERS Ali. I s preface. The author r. jurists. CHAPTERS i The IX. VI Pages t persons by whom the Kitdb altransmitted to the anonymous editor. and Traditionists. His character and virtues. Unification (taw/nd)a. al-Suffat manners in their ablutions. the LXXXVIII.INTRODUCTION. mystical discussions. rr-r. Imitation of the Prophet. Peculiar charac Sufis. and the other Companions. LXIII (dddb) of the Sufis c : Ahl The life. Vr-i \ CHAPTERS XIX XXXVII. Its nature. TA r^ X XL CHAPTERS CHAPTERS XII Origin of the XIV.o CHAPTERS LI terpretation LV. The Companions of the Prophet regarded as patterns of the mystic c Abu c Bakr. The of the Sufistic method of in Koran and the Traditions.n& Gnosis (mcfrifat). Names of Lumcf was I the Doxology. meals and entertainments. U-TA XV CHAPTERS XVIII. the esoteric science of Islam. with examples. Uthman. in prayer. Mt-\. Umar. tr-Yr CHAPTERS XXXVIII by the \-i 1^ XLVI. social intercourse. pilgrimage. almsgiving. XL VII CHAPTERS L. relation of Sufism to Islam. The mystical stations (maqdmdt) and states (ahwdl). . The hidden mean Koran and how they ings of the are interpreted Sufis.

Letters. r&quot. Toy fil CHAPTER XCII. begging. Ecstasy (wajd). manners in friend hour of death. Account erroneous doctrines held by certain Sufis. Explanation of Sufistic technical terms. Specimens of the introductions (sudur) of Sufistic epistles. earning a live lihood. Prayers and invocations to God. CHAPTERS CXIX CXX. by fit Sufis to or in company. The by . Miracles (kardmdt). CHAPTERS CXIII CXVIII. CHAPTER LXXXIX.\Y Sufis to CHAPTERS of Sufistic poetry. and hermits ship and \ in the Sufis on many CHAPTER XC. marriage. CXII. sitting hunger.CONTENTS OF THE KITAB AL-LUMA C VII . CHAPTERS CXXI CXXXII. written one another. disciples. of the . The by alone the manners of Sheykhs. CHAPTER XCI. their . Specimens CHAPTER XCIII. precepts (wasdyd) given one another. different answers given points of mystical doctrine. of the Sufis. Explanation ecstatic expressions (shathiyydt) used by CHAPTERS CXXXIII CLII. XCV CHAPTERS CVII c CVI. or parts of letters. and sickness. travelling. ecstasy. dress. Audition (samd ).. CHAPTER XCIV.

the compendious and the writer s permit such a systematic and exhaustive analysis of mystical doctrines as we Talib al-Makki. welcome. his reserve historical is relief the invaluable collection of documents which he has brought together and arranged. the throws into sharp It point of view. be claimed for him God work triads. VIII The Kitdb al-Lumc can hardly be in that sense the with the author deals it called an original s work theories and on the subject of Sufism. it may that his readers will obtain a clear notion. There are many passages which only a Sufi could explain adequately. however. Considering the variety of topics which the author has managed to in ticism clude in a comparatively short treatise. Without attempting a complete . find. and he rebukes contem speculations discussions in which they porary writers for the ostentatious From indulged. him for we can having often suppressed the isndds the text of traditions and anecdotes. Here as well Sarraj adopts an artificial which is characteristic of the whole. but if easily forgive and abbreviated he had allowed himself a freer hand in exposition. and and enabling us to methods during the critical time of adolescence. Its wide range of its subject-matter. for example. documents that are found. illustrating many in the early instances nowhere else to be development of Islamic mys study its language. ideas. On (tawakkul}. of what is most import ant for them to understand. In the main he con fines himself to recording and interpreting the spoken or written words of his predecessors.INTRODUCTION. uncomplicated by elaborate details. his book would be even more instructive than it is. in the The nineteen chapters on Qut al-qulub of Abu states (ahwdl) and (maqdmdt) occupy a little over thirty pages in the pre sent edition about half the space which Abu Talib devotes to stations the single as in of trust in other sections of his scheme of this maqdm classification by kind of Sufi literature. close adherence to his authorities do not style.

) remarkable that Sarraj according to some. Whether this view indicates that the fand theory. he constantly appeals to the Koran and the Apo stolic higher mystical is Traditions as the supreme arbiters which every Sufi must recognise. p. I have already published the text and translation of certain passages relating to the con ception of fand in an entitled article hammadan Mysticism&quot. As regards the word Sufi it . means nothing more than realisation Unity (taw kid) and is in logical as defined by of the Divine harmony with Islamic mo notheism. in all probability give a true Notwithstanding that Sarraj takes of the for experiences and granted the reality eager to justify the apparent blasphemies uttered by many Sufis at such moments. though he naturally rejects it. 55 now accepted favours (not on linguistic grounds. however) the derivation He from suf. This statement. of Sufism. was simply evolved 199. . which em c body excerpts from the lost Kitdb al-wajd of Abu Sa id b. tells us foil. Fand itself. that. specimens of shathiyydt with explanations partly derived from Junayd s commentary on the ecstatic sayings that were attributed to Abu Yazid al-Bistami. does account of the origin of the name. (J. and the final chapters on errors of mystical doctrine. If we admit his principles of interpretation. him.R. we cannot deny his orthodoxy. and the Hadith. t) The Early Development of Mohammedanism^ *) p.DESCRIPTION OF THE KITAB AL-LUMA IX would mention as especially novel or noteworthy the chapters on Sufistic interpretation (istinbdt) of the Koran I review. the interesting selection of aspects and utilised and poems of technical terms. those on audition and ecstasy. c al-A rabi and have the been manners seventy pages on social by Ghazzali in the Ihyd\ treating of the ritual .A.S. was a modern designation invented by the people of Sufi Baghdad. for is Goal of Mu- &quot. the the large vocabulary epistles. as Professor Margoliouth has contended.The 1913.

73 foil. 1720 (citation from the c lbar of Dhahabi). ZDMG. was closely associated with Ibn Salim (Abu 1-Hasan Sarraj Ahmad Muhammad) b. p. Sali- . While dis 1 approving of excessive asceticism. known theologians ) respects. who. so far latter and represents the result of impreg it is a cannot yet decide with certainty. 5) Goldziher. 1 6 foil. &quot. ) Sarraj denounces hulul other heretical forms of the fand doctrine. of the nation difficult question. from tawhidj or whether monotheistic idea by foreign influences.. 4 From ) the account of their tenets c given by Abd-al-Qadir al-Jilani in his assert with confidence that Sarraj ber of the school. 3 This Ibn Salim was the son some in 2 Salim as position on the left and their followers. The Sufi (he says) differs from Moslem only the ordinary inward religious in laying greater stress of which life the upon the formal acts of worship are an outward expression. and Massignon. occurs in Sarraj declares 1) Cf. the wing of the mystical movement. orthodox mental articles ) c b. Kit&b al-Tawdsin^ Index under p. as ap pears from the fact that they sympathised with Hallaj and defended his orthodoxy. We the evidence. Muhammadan writers fre these quently fail to distinguish 4) Concerning sche Partei der for 1912. a state- Mystics of Islam ^ p.. but as it goes. vol. a group of Salimfs. and on the that Ghunya page of last his book the spirit dies like the body. 61. cit.X INTRODUCTION. Abu Abdallah of of Basra. 77. 3) ibly Shadharat al-Dhahab. and their doctrines see Goldziher. Amedroz in JRAS. loc. I. my the None 5 ) we might cannot have been a mem of the heresies there enumerated Lumcf. 573 the between the father and the son.. Poss words refer to Ibn Salim the Elder. p. Die dogma ti- Salimis Salimijja. he enjoins the strictest obedience to the sacred law. foil. miyah. seems to me to render the hypothesis more probable. occupied an advanced .though extremely was opposed to certain funda of the Sunna&quot. 2) See under Ibn Salim in the List of Authorities.

Sarraj on several occasions quotes most in sayings and verses by whom Hallaj. Salim and (394. 12 and 117. It is a striking cir cumstance that two of the three oldest surviving Arabic treatises on Sufism were directly influenced by Ibn Salim. : Massignon. Abdallah (the Sheykh of Abu Abdallah Abu Yazid al-Bistami. is view of the respect shown to him by unlikely Sarraj and the friendly intercourse that was maintained be tween them. Moreover. The Kitdb al-nmshdhadat by (69. 8). n. 2. 20 (cf. c possibly the Amr c b. and the Qut al-qulub of his pupil. Azraqi (22. whom the Salimis justly claim as one of themselves. their peculiar doctrines can be discovered in any trace of c he seems to have re opinion&quot. A Salim would scarcely have c excusing in Sahl b. The 1. i) Cf.-\). in Abd at variance with the Salimi belief in its is On the other hand. Sarraj obtained his materials partly from books and partly from oral tradition. but the information which he gives us concerning his sources is by no means complete.). 2.SARRAJ AND IBN SALIM. Kitdb al-Tawdsin^ p. I of Ibn follower leader with twitted his 303. garded as a profound Unitarian he agreed with the Salimis on the Luma . al-Qadir s im would be absurd to sup it each individual Salimi embraced that pose G ) XI all the heresies That Ibn Salim himself did so list. ment which l mortality. this point. In the Luma^ the author s his personality stands out conspicuously amongst is the work contemporaries.). Salim) what he nor would &quot. 12 condemned in he have described Sahl most excellent of the foil.the mankind But though doubt whether foil. A following books are cited History of Mecca (4Xj\j&amp. as Imam of Ibn his in b. Abu Talib al-Makki.gt. work of Uthman al-Makkf . 12). 136.

Ja far al-Khuldi Abu Abu Abdallah al-Rudhabari.7). c forty in alphabetical order. The Kitdb al-wajd by Abu Sa id b. by Abu (205. ecstatic Abu Yazid cited as authorities at first ebrated philologist Ibn c to etc. I . and those most frequently cited are marked with an asterisk. c A rules of prayer al-Kharraz (153. 314. all expressions al-Bistami (381. A work on the Sa 5. The names of the e. al-A 8. Amr b. Most of includes several mystics in the cel them are un of eminence. c 1-Hasan al-Husri. The Kitdb al-mundjdt by Junayd (259. together with some biographical and references. 2). A 6. 19). c rabi (308. 17). 5 . details . and Abu 1-Husayn al-Sirawani. commentary by Junayd on the (shathiyydt] 382. c 310. The Kitdb mcfrifat al-mcrifat by Ibrahim al-Khawwas 9. 14). Abu 1-Hasan Nujayd.5. 13). hand are forty being Sufis with a single exception known. The Kitdb al-Sunan by Abu Dawud 4. g. but the list Khalawayh. 7. Abu . attributed b.2. (adab al-saldt) by Abu id Turab al-Nakhshabi is not mentioned. XII 3. Duqqi. are printed below.INTRODUCTION. The persons number. Salim. book of which the title al-Sijistani (139. (362.).

Ill and V by me (1905 1907). vols. Add. Muqatil al-Baghdadi. figures cited graphies. This quotation does not occur in the Lumrf but may have found it in another work by Sarraj. 397^ penult. XVII). ed.2OOa. 18520. c Abu Abd al-Rahman al-Sulami. There the ordinary face the lies of the references given below are always one page ahead of 199^ and 2Qol&amp. not to the pages. Abbreviations: ! ) A = Ansdb of Sam ani (Gibb Memorial Series. H. XX). y i) In referring to the two pages fore the figures MSS. 311^ and 311^ Warn. According to the method commonly adopted a and b denote the front and back of the same leaf. vol. H = Hilyat al-Awliyd of Abu NiTaym al-Isbahani. by Wiistenfeld (1866 1873)c Akki. s Sh = Sha rani Tabaqdt al-Kiibrd (Cairo. c = Yaqut. For example. Museum.gt. 200^ = . Abu 1-Tayyib Ahmad A b. Mtfjam al-Bulddn. Q= Qushayri Risdla (Cairo. ed. Memorial Series. Leyden c MS. ed. Attar. N = Nafahdt al-Uns 1859). which I have used the each other italicised letters a when MS.). K = Kashf al-Mahjub of Hujwiri. refer to the numbered bio of Jami.). vol. and Sam c ani b to denote open before the reader.LIST OF AUTHORITIES. TA = Tadhkirat al-Awliyd of Fariduddin c s in TS = Persian Historical Texts. Tabaqdt al-Sufiyya of British Y 1299 A. The my translation (Gibb by Nassau Lees (Calcutta. H. reckoning. 1318 A. a being on his right hand and b on his left.

c Akki reports a description of Shibli s behaviour on his deathbed. reports a saying of al-Jalajili al-Basri (143. 6). Ziri. Muham Salim of Basra (see under Ibn Salim}. 7). 8). of Shibli which he witnessed (282. Muhammad He b. al-Rida. He related al-Tustari Basra an anecdote of Sahl c b. c of pupil Alawi. derived from his famulus. Hamza b. He related at Baghdad. Yahya c b. his own hand. he vouches for his master s telepathic powers (317. Ma c bad.XIV INTRODUCTION. Bundar al-Dinawari. name Abu 1-Hasan Muhammad Muhammad) in reference to ! ) He 14). Ahmad Possibly mad b. G whom c Ja far c Ja far Akki met on the same day al-Khuldi al-Khuldi (104. and cannot be ascertained. c an account derived from Ja far al-Khuldi of the way in which Abu 1-Husayn b. Ahmad (which Ibn Salim (292. a mistake for written uses the Ahmad b. Talhat al-Basri. Basri. his The author relates c that an ecstasy 13). 1-Hasan Ahmad b. Muhammad. is . part 6). Speaking from personal experience. Akkf showed him a list that he had compiled of persons who recovered their lost c property by means of a prayer which Ja far al-Khuldi c used for that purpose (317. idi. N. A Abu 349 A. an anecdote Asd al-Tinati and copied of the Sufi author with for the Abu Hulman (289. 64. b. Bdniydsi. n). a pupil of Junayd. Abdallah which he derived from one of Sahl s disciples at (330. b. relates a story of al-Kurdi al-Sufi (203. Abdallah. 17). The name of the disciple is defectively in the MSS. H. 13). c Alawi. expressed approval or disapproval of samtf (272.). of a by Abu house of the in written to letter al-Tinati 1-Khayr (236. identical with Abu i) The author 5). 8). 1-Khayr (ob.

p. 1888. who heard them He reports He describes the poverty in which Abu Yazid died (188. c Basri. i). Tayfiir b. c He reports a saying of Abu lmran al-Tabaristani Dinawari. Basri. 294 A. Bayruti. ) Ahmad. Ahmad b. 8). as eye-witness. at Abbadan (316. vol. Abu Sa id. A saying by him on hunger He witnessed the removal of Hallaj from prison (202.Asa idi. Zakariyya i) of Naysabiir (pb. Persische b. Muhammad Dinaivari. W. a miracle that c was granted to a negro faqir. Dhu c l-Qa da. part I. c His wasiyyat to the author (265.gt. 4). Dinawari. perhaps. (known as Umayy). He reports. 14).lt. al-Mu addib./^:&amp. Ibrahim verses by Ibrahim some He recited to the author at Cairo al-Khawwas Bistdmi. 309 words which he uttered 20). . See Duqqi. Dawud. Abu Bakr. where the text has &amp. to the A. (24^ of last 7). (250. gives the text of a For the name Dillawayh (Dilluya) or Dallawayh see Noldeke.) famulus of Shibli (148. place and of execution the reports before his death (303. 77. H. D^na^var^. He reports a He was the saying of Ruwaym (189. Ibn Dillawayh. 116. Dillawayh Studien^ S. Abu Abdallah al-Khayyat. See ^Asa idi. B. H. Abu 1-Hasan al-Husri of Basra (see under Husri).. be He may. n). (171. Talhat al. 12). c The author was present in his majlis at Atrabulus and prayer which he heard him pro nounce on that occasion (260. c lsa.13). Abu 1-Husayn. b. c tsa al-Qassar. 403.XV LIST OF AUTHORITIES. two sayings of the celebrated Abu Yazid c al-Bistami on the authority of Musa b.) is noticed in N.8). lsa al-Bistami c from his father. A.

Originally Dawiid al-Dinawari. 3). 132. 399. He relates sayings and Abu Bakr Abu Bakr Jariri. several times. Abu Bakr al-Zaqqaq. al-Kattani. and 6) voice tells story of the slave whose sweet the was the death of camels (270. 158. c (288. I. Abu Bakr Muhammad 103^. 24. 33. His kunya b. N. AbU Bakr al-Wasiti (Q. TA. 2 ) mentions. N. and verses of Abu Ali al-Rudhabari. where the same story is told on the authority of Ibrahim . 212). Umar. N. known as Abu 1-Qasim b. 154. H. He also describes the hunger which he endured at Mecca concerning the latter (178. K. resided for some time at Damascus. Ibn al-Jalla. 229. II. where he died finally settled at 359 or 360 A. I. Sh. 29. N. c saying of Abd al-Rahman al-Farisi (40. b. an anecdote of relates Nahawandi Sh. 1) 2) Generally I. Abu 1Husayn al-Darraj. Sh.INTRODUCTION. N. of Naysabur and died in 370 A. He was a pupil of Abu Bakr alZaqqaq the Elder (see the List of Sufis given below) c and Abu Abdallah b. 24. Q. 116. al-Jalla (Q. XVI *Duqqi. 166 (where Abu is Hamdun. 112). in That Duqqi. as Ahmad He was an eminent He reports a incorrect. TS. anecdotes of J ) . 228^. See K. H. gives his Hamdun. is \jb\ a mistake for Bakr. that he received The author his master s information from Duqqi at Damascus. c (170. He Qays b. Sufi Him si. was a trustworthy reporter may be the in judged from the fact that he made a special journey from Syria to the Hijaz in order to hear from the lips of Abu Bakr al-Kattani the true version of an anecdote 18). al-Khawwds. I. al-Farghani. Sh. Marwan al- 16). which is name 117^. he of Dinawar. -\yJV). b. ces whom to there are eighteen referen Lumcf. Ahmad b. 265. Farrd. Baghdad and A. TS. 5). Muhammad 231.

He reports Abu Bakr b. Ibn Jab an. 14). mary by and a sum i). . 8). Nusayr. Abu Abdallah Ahmad. He He reports from Ibn al-Anbari (Brock c elmann. whose house he visited relates 1 (395. N. 290. 278. 2. after sixty years. A native of Basra but resided at Bagh dad. 156. 2) of the principles of Sufism (218. Sh. 13. 35. 8). H. 6). He an anecdote of Shibli. He reports Junayd and through him Sari al-Saqati (seven native of Baghdad. Husri. XVII Q. Zuhayr s c ode beginning with the words Bdnat Su dd (275. s 434. t who I. TA. b. He died in 348 A. Junayd and Ibrahim alKhawwas. letter written The author 306. 33. 13). 1-Hasan. 125). l) The word ^VijVi ( 2 7$-&amp. H. Muhammad Ja far b. A c 283. A of his story own pilgrimage to manuscript in his handwriting as the authority for an anecdote of for an extract from a (237. He was a pupil of Shibli.LIST OF AUTHORITIES. I. (251. 288. 160. 10) is Junayd by a Mecca mentioned (204. pupil of A references). The well-known grammarian (Brockelmann. al-Mu c allim. Abu Hafs Umar. Died 371 A. I. Q. 119) fourteen verses of Ka b b. at Antioch how. to pronounce the Moslem *Khuldi TA. (168. Ibn Khdlawayk. (28. 9) is an obvious misprint for . 114^. Abu TS. two of whose sayings he reports (396. including a definition of Sufi&quot.21). I. K. Abu c Abdallah al-Husayn. A. Sarraj quotes six sayings Husri. died in 370 A. K. H. 164. II. N. 8 398. II.gt. 5. 205^. 5) certain and Sheykh * of the words 4ic Cj\^5 \^ shows that in these cases he use c obtained from Ja far al-Khuldi a personal assurance that the tradition was accurate. ) c Khayydt. Sh. 156. related to him he was called upon profession of faith (207.

TS. p. Q. H. Umar. Ahmad. deathbed (ob. He relates of al-Murta ish Muhammad that Abu Naysabur on his 1. 369 A. a saying who He lived at Sur nephew (son 322 A. 281. is Abu Bakr Abdallah of Rudhabdri. Abdallah.) enjoined him to pay the debts c wich he (Murta ish) had contracted (266. 17). Uthman al-Hirf (al-Razi). N. Abu 262. 2). c c other authorities it is Sa id b. He associated with Abu Bakr b.INTRODUCTION. 349 A. Abu Abdallah Husayn b.H. in Isma maternal grandfather the c Abu Abd al-Rahman al-Sulami and the pupil of Abu Uthman al-Hiri of Naysabur. II. He was a c of Abu Ali al-Rudhabari and died there of the (ob. 115$. Ata. XVIII c Malati. (N. Abu Muhammad b. Marzuq al-Misri. He (215. c 328 A. all He c c b. 10).20) reports Tahir al-Abhari b. 159. il. H. Abu Abdallah Ahmad 35. H. He reports three sayings of Abu Uthman al-Hiri. (ob. Tahir al-Abhari. Husayn b. He reports (316. Q. Ahmad b. 207. H. Died Amr c TS. 4 foil. Sh. He reports the author at Antioch the reply which to whom he received from a certain Sheykh to pray for him he had asked (261. where the same story c Rdzi. I. 12) a story told by Abu Sulayman alof c G ] ) c Khawwas.). a Maghribi.). 105*. 14) and l) In the recites Lnmc? a native of Rayy. 328. 286. related. c He relates name is given as Sa id b.). Damascus and was at 1-Khayr al-Tmati sister) tells in an anecdote of his uncle (185. some verses by him c (249. Muhallab. but according to I. He was 366 A. c N. who died circa 330 A. He was originally his . Rdzi. Isma il. 34- TA. who died contemporary with Abu See N. Sh. c tbn Nujayd. H. 164. died circa 330 A. H.

21) a state- ment by Ibn Salim Junior that he associated with Sahl b. 573. presence at 6). 124. Salim. p. Abdallah al-Rudhabari wrote l ) states that an impromptu Ramla. Thus the author of the Luma* records (177. Ahmad b. Abu 1-Hasan Ta rikh al-Isldm Ahmad (British Muhammad. 710) cited in Notes on some Sufi Lives by H. 1912. 95^. it must had the conversation passage (292. Again. Sulami. 1. Abu Abd al-Rahman Ali al-Rudhabari. who was famed for her singing. 4 b. 48. according c ani. Or. 172^. Dhahabi.) makes the latter say Ibn Salim the Elder.XIX LIST OF AUTHORITIES. Abii Nu aym al-Isbaham and Sam 2) c to al- c 3) See p. b. have been Ibn Salim Senior who with Sahl which is reported by Ibn Salim Junior as a personal experience (293. 1) The text has Abii 2). as his father in a later it n). X above. H. H. Shadhardt al-DJialiab. He ) often is 154). the died circa 360 A. c of Abu Nu aym by Dhahabi from the Hilyat al-Awliyd that he was born before the death of (ob. Museum. I. 430 A. was a pupil of Sahl 321^. 3 ) with confused subject of the present notice. H. Abdallah refers to corrected Evidently this happens. p. N. the mistake is for a period of sixty years. G Muhammad A. that one night his prayer for forgiveness was answered by a heavenly voice c Abu The author (316. who after his son. to permit the author and his companions to hear. II. B is correct. *Ibn Salim. but the reading of Muhammad b. Amedroz in JRAS for 1912. and. Sh. note 2. 2 ) who him as Ibn Salim Senior died in known of a school of mystical theologians 297 I. 574. her performance in his letter (234. b. begging the owner of a slave-girl. 17). The correct reading of the text after 4) the The passage words cited V$T ^W_. 7 o f the Arabic text) in is: . F. Salim Abdallah al-Tustari and founder the Salimis (al-Sdlimiyya). (JR AS. H. which is absurd. He is Abdallah the son of Abii of Basra (TS.

He was present in his majlis at Basra (195. name: Abu 1-Husayn c Ali Dimyat b. and in expressly mentioned information was .gt.18. c Ali b. Sh.XX INTRODUCTION. 7)- Ali b. identical with Abu 1-Hasan Apparently b. with associated Egypt and afterwards died. 4 1 1 7&amp. Sufis of this c to the at his pupil al-Sirawani al-Khawwas Mecca. 13). (Q 34. Abu Hafs Umar. is nothing of al-Jalajili Sarraj was intimately acquainted with Ibn Salim.gt. he reports conversations with 390. who . 17. 2 326. resided at 1-Husayn al-Saghir.gt. in of his Sheykhs (342. 3 c Sayrafi. Lumcf. Shimshdti. 390.12. 336. 8). (i 16. cited as authority for several is of Sahl sayings his he and Abdallah. 12) him (319. c author at Ramla (250. $&amp. . 394. 118. concerning whom is al-Basri (143. for he is described as the . 283). 8). Abu 1-Husayn. Muhammad. and a considerable number of his sayings 152. it Muhammad same person. Shirdzi. 165). Abu 1-Hasan and anecdotes Salim b.13. N. He recited some verses by Ibrahim al-Khawwas I. 223. who Abu who Ali Jami a says. al-Sirawani. 219. Abu 1-Tayyib.2. native of Sirawan in the (N. He is the person cited in the sahib of al-Khawwas. He reports a saying of Ruwaym (288. 202.9. He reports a saying of one Sirawdni.obtained from his father. Bundar associated with Ruwaym and died in 359 A. Ahmad b.3. There are two b.H. that al-Sirawani al-Saghir lived to the age of a hundred and twenty-four. N. where he on the authority of the Ta rikh al- Sufiyya of al-Sulami. 9. If about half of these instances that c b. he also Basra. 14) are the saying of a reports known. Abu 1-Hasan I2 l ~ 3 l6 2 &amp. al-Husayn al-Sayrafi of Naysabur. Muhammad Maghrib. 17). c Ja far Ibrahim settled and Dawud b.

233). to known Ahmad as Wa- . Abu Ali He him a saying 18). Fourteen references. (203. whom he had met (116. al-Hammami (48. He met Dimyat and Sarraj at of Junayd (285. Ahmad ! Talli. is called (293. He is probably Abu Bakr Ali b. *Ibn Ulwdn. b. 15) the author at Damascus an anecdote of c Abu Ya qub al-Nahrajuri. c lsa). He reports sayings and anecdotes of Junayd. b. Ahmad. 337 A. Tusi. 14). recited to the author at Sur him to b. Muhammad. C AH Tawq. Shayban alc Qarmisini (pb* He (N. H.Wahid. and a story of Abu 1-Husayn al-Nuri (193. Tarasusi. Shayban a story 14). He Ali. a saying of Ishaq b. Ibn Sun ay d. b. 20). generally i) Variant Talhi. *Wajihi. He 12). Ruwaym Abi Khalid. H. Muhammad. Abu Bakr Ahmad b. The author mentions c c c twice him at that Ibn c Ulwan communicated information Rahbat Malik b. Qadi of Dinawar. c b.) and died in 364 A. Abu Amr Abd al. . Ja far. c He reports and relates a to saying of Nasr b. Abu Bakr Ahmad Twenty-four references. at Mecca reports from Ibrahim told by Ibrahim al-Khawwas (170. 13). who died in 330 A. 20).XXI LIST OF AUTHORITIES. H. Ibrahim al(or from Bishr Mawsili concerning the expert singer (271. reported to the author at Antioch from his father. Ahmad (I6 3 related to b. c Suri. Ahmad al-Tarasusi al-Harami. who associated with Ibrahim b. reports an anecdote of to him ) He Abu c some Ali al-Rudhabari and verses written by the by latter in reply (234. 17) al-Karaji (or al-Karkhi). 3).

or are not mentioned. ces). Mamliila c al- Attar c Ja far al-Tayalisi Yusuf al-Banna.12).INTRODUCTION. knowledge. Hasan al-Qazzaz. Many of Sufis are mentioned in the of these are familiar and will be almost any Arabic or Persian Lives of the Saints a great proportion of them either do . Abu Amr. b. . Abu Ja far al-Saydalani. On the not occur in other hand. He reports Abu c Ali al-Rudhabari (eleven referen Abu Bakr al-Zaqqaq. Jariri. Ibn al-Dinawari. or are re one or two of such works. He recited to the by author at Tabriz some Nuri. which is also arranged alphabetically. Names I may be forthcoming. XXII jihi. the published works of reference. accompanied by a few have made while endeavouring to identify less included in the List of Authorities are omitted from the following list. He relates Bunan al-Hammal. About two hundred names Kitdb al-Luma found in . In the hope that corded only to c my in further information of those more or notes which them. and recites verses Zanjdni. except in the Lmncf. verses by Shibli (251. c Muhammad and al-Razi. I append the names obscure mystics. and anecdotes of Mimshadh al-Dinawari.

c Barathi. (ob. H. 20). 19).) Ali b. H. Tahir. Turab al-Nakhshabi Sheykh of N. 9. Abu Sa id al- (180. b. 223. Sh. the H. H. Died 330 A. Contemporary with Kattani (ob. 322 A. 103. A 3). Ahmad b. (329. 15). I. H. Q.). Mamlula. Abd al-Rahman b. 32. His name is Fayd al-Rudhabari Abu He was a 10. N. Sa d b. Abu 1-Hasan (205. (325. 328^. c 5.3).). Abu Shu ayb (200. Junayd said that c Abu Shu ayb was quarter of the Baghdad) first in a who dwelt knkh. Contemporary with Abu c 245 A. Abu (ob. b. N. Abhari. al-Khadir. H. N. 90^. Contemporary with C 8. Abu Bakr Abdallah TS. 7). Abdallah of Tustar. 35. Abdallah 2. 245 Abu Bakr al- Author of many travelled with Abu and was A. al-Husayn (248. 4th century. Abu Umar Attar. or at Baratha hut made (a of . 1-Harith. H. 307 A. Anmati. Attar al-Dinawari c 6. He works on Sufism. pupil of Ibrahim Muhammad Yusuf b. c 4. 149.).).). c 3.OF LIST c 1. = Ibn Abu Hatim (ob. circa 260 A. He is described as one of the ancient Sheykhs of Baghdad. al- Alawi (ob. c Abu Banna. c c 16. 11). 17). II. sahib of Sahl b. excellent 11. (325. II. Sahl al-Isbahani (ob. AH Awlasi. 315*. 1-Azhar (325. c Atufi. SUFIS. 322 A. Turab al-Nakhshabi 7. Kharraz and Junayd were his pupils. H. H.

is a mistake for the reading of \\. I. 1-Husayn. 5. 10. H. al-Misri. He was a native 2 where he died of Shiraz but resided at Arrajan.gt. which appears to be the correct reading here. note 8. Abu Abu 323^. Bunan al-Hammal Ahmad b. in 17. j\c&amp. 9. c p. shabi Ubayd. H. 382 A. Abu Turab al-Nakh- 118. 797)1. Q. is a 3) Qushayri has al-Husayn. 8. and for 1906. H. 208). al-Husayn (248. al-Kharraz 209. and devoted himself Jawhara. 271. Darraj. 304^. See 41.I. N. l88d!. Hayawayh al-Karkhi. Damaghani. 34. and 1. A c Abu Sh. name Abu 1-Husayn b. Hayawayh al-Khazzaz of (ob. him under the 1 Died 316 A. of Baghdad. Sh. Bundar b. 621. 373 A.6. mistake for ^WjV\. N. H. II. Darraj.18. 4 ) 19). and N. Q. 32. 12. by Juynboll. (jVu. I. Abu 1-Hasan Muhammad b. Famulus of Ibrahim al-Khawwas. Ja far (194. 3 ) b. Zakariyya b. A pupil of Abu 277 or 286 A. 207. Bukayr al- who was Darraj. Sh. Hayawayh al-Naysaburi al-Misri al-Qadi (pb. 14. 367 A. 130. 17. 7. H. Abdallah b. I. I. I. 184. 15). p. Busri. in Sufi (N. Baghdad. 264. Abu 1-Hu 320 A. 13. Contemporary with Junayd. 19. c Ali b. H. N. (jUJ in N.H. al-Hasan 1) pupil of 245 A. XXIV rushes. B a also sayn al-Darraj died 2) 161. H. 280.4). H. Abu Bakr Muhammad b. Ibn Bunan Sa c id 6.). of the Shadhardt al-Dhahab (see JRAS. His wife. Y. Notices of (ob. H. Bunan occur in TS. 1770. 28.). 4) Examples of the name Hayawayh. Abu Amr b. Barizi. 183^. is Abu Bakr (207. are found in my MS. 15. II.) Q. of J ) ) 353 A. (Nujum. Q.INTRODUCTION. al-Misri (193.20). ed. 20. to asceticism. the traditionist (ob. He had a brother. 90*2. died in 170 A. 317^. 18. al-Husayn.). at 278. 26. 114. H. gives the same anecdote which related here. (ob. the grammarian c H). Basri. A. 8i. II. A pupil of Shibli. N. for 1899. 911. 24. . Hayawayh. 460).

6). (228. Abd al-Rahman (40. Hind al-Qurashi (230. H. Died in I. 154. 23. Abu There are two 5). the Kitdb sifat muridin and other works on Sufism. c 28. Dinawari. 708. Musa (228.H. Ibn al-Fuwati (286. 22. with Qiiti 2 and Abu Turab. Ahmad b. Sh. Dinawari. = Qazzaz. Abu Bakr al-Wasiti TA K. ration. whom we should naturally or Ghuti) seems to be the correct form of the nisba. N. 303 A. Contemporary with Famulus of Shibli. N. 105. and (2) 298 A. 24.H. Uthman c Farisi. since he is described as having had a conver sation i) Cf. He associated with Junayd and Amr b.7). 1. 132. Hamdun al-Farra (ob. 243 A. c al-Makki. al- = 29. 272. 14). A Faraji. At first is referred to sight it would seem that the former here. Path al-Mawsili. 320 A. N. Fath in Shakhraf al-Marwazi b. far (i) (332. Dinawari. JRAS. Abu 1-Husayn Ali b. Hasan al-Qazzaz al-Faraji = Abu Ibn 25. II.) and Ruwaym (ob. (ob. 293^. for 1901. Sh. i) (142. H. Abu 33. Died 30. Fuwati (not N. 10) Farghani. I. 2).). Sh. c a pupil of Abu Ja far al-Haddad the elder. . = i Kisa i. Abu Bakr Muhammad b.). ). Kulthum 32. 265. 29. N. sahib of Harith al-Muhasibi (ob. 27. Dinawari. 212. 26. Shibli. 6). 273 A. name: this c Ja Contemporary with Abu 1-Hu320 A. I. Farisi.) . H. H. 26. sayn al-Darraj Haddad. 370 A. 13).XXV LIST OF SUFIS. Author of the Kitdb al-waraf. Bukayr al-Haddad al-Saghir al-Misri. c Ja far Sufis of al-Haddad al-Kabir of Baghdad. 25. al- H.). c Muhammad c Ja far Ya qub b. Bundar (104. 31. 220 A.). Ghassani. c Abu Ja far b. who was contemporary with Junayd (ob.H. p. Q. H. Contemporary with Mu hammad b. but himself belonged to a younger gene TS 92^. 216. Abu Bakr al-Kisa 21. II. p. Bakran (210. 150. circa (ob.

6). p. 116. 220 A. (211. He consorted for seventy years G with Abu Abdallah al-Maghribi (ob. 39. allah al-Qurashi. 201.8). Sahl c son of Ali b. 1. Abu Abdallah. G Isbahani. c Abu of al-Nakhshabi c stated on the authority of Abdallah Ansarf pressly Abu Turab the that al-Nakhshabi Abu 34.).). Turab al-Nakhshabi (ob. Contemporary with Abu 245 A. (211. b. 245. Abu Muhammad Harawi. Istakhri. and it is ex p. 36. ). the Hululis. Ali c 43. Contemporary with Abu Abd- 13). 37. Abu lmran 3 A resided at sect of the al- N.). it is . of i) On the Yahya Baghdad other hand U Contemporary with Ibn Ata 309 A.).). among of Basra. l-firaq. Cf. foil. Contemporary with Abu Abdallah al-Qurashi. H. Abu Hulman al-Sufi (289. v. Mawsili 42. who are reckoned al-Farq bayna 41. 38. 17). 245 A. not in question is Abu Turab N. name Hulmanis. Sahl al-Isbahani b. Ja far the foil. 7). Sheykh (178. Hasan. Damascus and gave A 8). his Persian. Ja (48. 299 A. Ibn Hamawayh. c II.INTRODUCTION.). Salil. c Abu Abdallah. (ob. H. pupil of Path (48. Nasr Subayhf Bakr A (197. XXVI Abu Turab identify with but in N. al-Haddad the younger. Husri. 310*$ that Abii Ja far al-Haddad . 260. Apparently the 307 A. H. H. 12). and K. said in H. i 1. 40. under Tusi. sahib of (q. Shibli.. 1-Hadfd (256. 12). Contemporary with Abu See List of Authorities far al-Tusi. (ob. G c Haykali. c 44. H. same story is told 190.) c Ahmad b. Ibn al-Hammami. Istakhri. Contemporary with (209.H. Abu Bakr Ahmad 35. who the to (ob. 4). (ob.

2) in a story of him which false.20 84. N. 48. 49. 1289 A. in the present edition as IV. N. N. Ja Abu Junayd and pupil of al-Barathi (H. G in the List thorities. and N. 108. 93. Cited TA in II 46. c Abu Ali (206. v). to al-Hidaya Ha . Abu Muhammad Maghazili. Contemporary with 348 A. n). (ob. c far 275^.). Yahuda. Maghazili. H. Contemporary with Ahmad b. c Probably identical al-Mubarqa (N. See Ibn al-Karanbi. i. Ibn Salim (see List of Au Muhammad al-Basri 46. the Introduction by Dr. A. Abu Sulayman. Maghazili. Ibn al-Kurrini. Bulaq. thor 1) 2) (ob. Maghribi. Cf. 1.9). contemporary with c Abu Abdallah Ahmad c XXVII b. Abu 54. II. Teacher of ). 16 foil. 72.). also occurs in the fara id al-quh ib^ Lumcf^ 337. Baghdad 304^). b. 22). the name of this Sufi is Abu Ja far al-Karanbi but he is called Ibn al-Karanbi (N. Abu 1-Hasan of Basra (165. Abu Bakr A 51. 286. Abu of Au See under Razi. II. 332.LIST OF SUFIS. H. Ali (281. c c with Ja far ibn = thorities). Ishaq (195. 6. who was con c temporary with Abu Abdallah al-Husri (q. Ja far al-Mubarqa (287. p. (209. Abdallah Abi Ja b. of far. 50.). One of the au contemporaries. Jalajili. Contemporary with Shibli. S. Ibn Salim refused to salute s This passage is cited by Qushayri. al-Jalla (ob. and 19). ed. II. Sheykh Jabala. 15) *). 152. Karanbi (cabbage-seller) is probably the correct form of the nisba^ which appears in the MSS. al-Harith al-Hafi 55. 11 foil. 135. 53. al-Basrf (143. Makki. Abdallah Husayn b. ii. c Ja far al-Khuldi 56. 45. 47. whom sahib of Junayd. p.A/p! The reading the Lumcf as j an(i (Ihya.26) is certainly c According to H. 2 32 - Sh - I 1 4&. 249. of ^^ . Ahmad Ibn al-Katib. c Abu Ibn al-Karanbi. 345. H. Contemporary with Bishr 227 A. he predeceased.N. (287. Kisa 52. A 5). 117). 14).7). al-Dinawari. Yahya 306 AH. QKhawwas.

Muhammad il (ob. 83. Ibn Mamlula to H. Q. mosque. Husayn Marastani. 59.Attar al-Dinawari (201. . l- at TA I. Muhammad al- 298 or 299 A. v. II. Muhammad b. N. where the text is given of a letter him by Junayd. 322 A. 62. c Ibn al-Mu allim. (q. al-Dinawari. c Traditions from heard c b. 67. Contemporary with Ju 16). XXVIII on the ground that he had made himself him. 88. c al. c Mammula. 20). 65. named the al- Attar. 66. Marandi. Muhammad al-Baghdadi (297.). written to 60. 63. H. in 115. c 61. TA 135. Abu 1-Hasan (292. n) = Ahmad 1-Hasan = Ibn Salim.INTRODUCTION. 146. c Abu Ibn Masruq. n) = Ibn al-Faraji. H. c Marwazi. Abdallah Ali al-Ribati Died Tusi. Muhammad b. 61. Ibn Masruq. Contemporary with Abu c (287. II. 57. Muhammad Abu List of Authorities. b. c Muhammad cel of Mammula after him. Abbas Ahmad Baghdad K. 3270. I.). Jibril (238. c b. nayd. The Mosque H. Isma Bakr al-Kattani 68. His i). Mimshadh II. 415). H.9). b. 5). known erally Yahya 58. i). 308^. H. See the b. gen Imam of the 198 A. Contem porary with Junayd (K.) and Yazid (ob. 157. Ya qub (189. See the List of Authorities under Khayyat. Probably the same as N. 27. Died in 299 A. According 14). Ibn al-Misri. was as congregational Ma ruf b. 64. Contemporary with Abu (178. Husayn (198. Ibrahim. name full is Abu Ishaq Ibra him b. b. Sa b. Ma is ruf al-Qattan 206 A. ebrated by his fasting.). Ahmad. H. N. Abu Bakr (208. He id Harun (ob. Ahmad al-Marastani. He was a friend of Junayd. Sh.

1. 250. H. 4 Muzayyin. 125. c Abu cAbdallah Muqri. Ali (158. 332.). 301^. known as Muzayyin al-Saghir. The younger. 3 Raqqi. H.XXIX LIST OF SUFIS. Abu 76. c 77. He performed Mecca. The A Abdallah elder. c Ali. 16). H. c al-Katib b. Abu Abdallah (190. Contemporary with Abu n). Abu Muhammad (399. 78. pilgrimages to fifty (290. i. Marwan (288. 69. i). 277 or 286 A. Ibn c b.). N. Muzayyin.21). He died in 366 A.4 from foot and 126. Sh. says 1-Hasan al-Muzayyin al-Kabir was buried Mecca. See foil. 1 Hasan al-Muzayyin. He met 18). Died in 328 A. Abu 1-Qasim b. H. -Hasan al-Bushanji of Naysabur (ob. H. 188. A sahib c c 79. Nahawandi. Abu 70.).) there named Abu 1-Hasan al-Muzayyin. Q. Sufis known Muzayyin al-Kabir. died in 340 A.). H. Mecca. Muzayyin al-Kabir 528^. Munadi. Abu Musa Ali b. Abu Mushtuli. 347 or 348 A. p. Abu is al-Susi. of Abu Sa id al-Kharraz (ob. Nassaj. 108. Abu Uthman (307. i). was also a native of Baghdad. Contemporary with 1-Qasim. 20). 166. Hasan of Abu He 73. Muhammad c His 22). th century. c full c Abu AbdMuhammad al-Muqri. Abu Abdallah al-Razi (149. 32. H. 1-Hasan. Dhu 1-Nun al-Mfsri more than of Baghdad (ob. 180. He was and Abu Ya qu b c Ali a pupil al-Mushtuli. 18 to c According were two foil. N. 1 6) b. Abu 1-Musayyib (207. = 74. II. His full name 1-Husayn al-Darraj 72. Ibn al-Muwallad 75. l = al-Muqri (191. N. . 71. 320 A. of Naysabur. TS uSa. al-Muwaffaq. H. = Abu from foot and Ansari (N. N.3. Q. 245 A. buried at Abu ani. but was as that at Sam c on the other hand. 80. was a native of Baghdad and was buried there. Ali (ob. name is Ahmad b. allah b. Nasibi.

Abu Qalanisf. The answer given by him (176. 553^. INTRODUCTION. but this state ment. He was contem one (ob. 6. b.). Abdallah Abdallah Sa id b. is prob ably untrue. full name Abu is 1-Nun Ahmad b. al-Qalanisi. He Qassab. c c Abu Nawribati. Mecca. . how he saved his life by keeping in. H. Abu Ahmad Mus Qalanisf. associated with him. died in 290 A. s Merv but A rabi c II. Muhammad One 8). c 82. 85. H. 299^. H. Perhaps the same as 1 II.7). 86. c His (222. to flesh. 245 A. which has been added by a corrector. A. 1 8). Ali (24. He 1-Hawari N. Qarmisim. H.). c Abd- before 113. Q. al-Muzaffar (191. N. and in the Kitdb al-Lumc 1 to 6) Abu Ahmad H. 270. c (q. 8 1. Abu 1-Hasan sayings of He ab. 910. A.). c Muhammad b. H. c c id p. a sahib of who resided at was contemporary with Abu Sa 277 or 286 A. v. 462^. merely a vow which he had made that he would never eat relate elephant 84. I. 150. 89.) and was c porary with Dhu of the teachers Damascus Abu Ali (183. itself (217. Abdallah Ahmad. c Abd Mansur b. who of dotes of him. Qassab. 1. H. Abu Sa id Baghdad. 88. died 320 A. 86. 109. Abi 230 or 246 A. al- 13. Qarawi. Sh. has Farwi. b. Ramla and al-Kharraz (ob. 32. Teacher of Junayd. at al-Rahim. He al-Hallaj (ob. c Ja far (205. related MSS. 309 A. Abu Husayn C AH He b. 15). 5). 3) is ascribed in H. II. Yazid al-Nibaji. c 87. 83. Al-Muzaffar died at Ramla (N. 20).XXX 81. N.H. H. Ali al-Ribati Abu Nibaji. Abu Ja far (216.). is of related anec have to said been the teacher of Junayd (175. 20). (ob. TS. allah originally belonged c resided in Qannad. 12). of the He was al-Kharraz. 2560 and N.

associated with H. 10). TS. c Ja far. H. c al. 271 A. Yusuf in (ob. 261 A. 1-Hasan (297. b. Probably these two same person. 299 A. Samarqandi. Abu c 95. 22). Sa igh. Perhaps identical with Ibrahim al-Ribati of Herat (N. 153. c Abu Qurashf. He associated with Abu Ahmad Ibn Rufay c 98. 13). Muhammad b. Ahmad b. Contemporary with Abu Ali al-Rudhabari (ob. (ob. b. Abu c Ibn Raz an(?).) met Egypt.). Muhammad Qassar. His full name (ob. H. 16). 94^. H. 20). H. 17). H.Dina wari. N. b. 16). a c is al-Qurashi. Ribati. 96. Sa b. (197. c refer to the al-Dinawari 92. II. al-A rabi. Sa igh. quoted from a book by him entitled TS. al-Bistami c al-Dimashqi (197. al-Fadl al-Balkhi 87. al-Muwallad. Qazzaz. K. Abdallah. 140. Hasan al-. N. Muhammad Q. 119. Abdallah (328. of Baghdad. 117. H. 18). him 100. Abu (ob. II. Abu died Sh. Abu Bakr (q. He died in Egypt. Abu II.). tfb. and N. al-Qalanisi 99. who was a pupil of Ibrahim Sitanbah 97.v. 2). TA. him call Ishaq Ibrahim b. Ribati. He was contem porary with Junayd and was one of the teachers c c of Abu Sa id b. is passage Shark 94. H. 317^. id Abu Abdallah 310^. A sahib Hafs c of Abdallah al- Marwazi. 265. 322 A. H. 24. TS. 271 He A. He in 342 A. I. Abu c Ali (178.). 290 A. 102. al-Fadl == 319 A. where II. 90. H.XXXI LIST OF SUFIS. Ibrahim (205. al-Zaqqaq I. Saydalani.). names 91 . . 197. N.). Sh.taw kid. Contemporary with al-Haddad of Naysabur (ob. 20). c Sijzi. (ob. Ali (199. Contemporary with Mimshadh Muhammad 93. Ibrahim Raqqi. Abu Abdallah Hafs al-Haddad (191.). Abu Yazid the contemporary of (N. al-Muwallad. 101. H.).

104. Sulami. c Abu Abu Yazid Ali.). Contemporary with Abu Abdallah al-Husri (q. See notes at 288. says that his father was in a cellar. 190. . Sh. Sindi. Bahr (260. c Abu Ukbari. Sus. 139. 430 A. said is to He was have lived a great for thirty years G H. before the latter settled Basra and 3150. at left 136 (where ( c 1 06.INTRODUCTION. H. 336. 10. and ascetic Abdallah. c Abu lmran 1-Faraj (252. c ajuri (ob. N. Abu Nu aym alal-Husayn Isbahani (ob. 10).9).lt. He Abu Sa c id 53.). Isma (332. tural.23). 13). Muhammad (185. b. N. Perhaps identical with Abu 1-Husayn al-Urmawi (N. 115. H. I.5\ a mistake l5jf J\). Tabaristani. v.6. Contemporary with Abu Bakr I. The nisba Abu VAbbas Ahmad Masruq in. 1 08. Sh. c Abu Subayhi. Muhammad = Ibn al-Tusi. c il al-Zaqqaq (q. 295). Ahmad b. 43.). c 113. and 359. Urmawi. Umar b. Contemporary with Shibli. H. c 107.4). 132 (where is &amp. who was contemporary with c Abu Abdallah al-Rudhabari (ob. (183.). He was the teacher of Abu Ya qub al-Nahr- Susi. Contemporary with Shibli. a j& ^\ is a mistake for ^^\). for 103. Ja Tayalisi. XXXII N. Muhammad was the teacher 112. 1 6). Tayalisi is conjec b. II. 261 A. He resided chiefly at Basra and Ubulla. v. (171. N. a sahib of Subayhi. and Junayd.) learned from him the theory of fand. al-Bistami (ob. 1 14. 330 A. Tusi. 13. 190. 369 A. 105. al-Tusi. of Basra.). 1 H. al-Kurdi al-Sufi. H. Sulami. gives his name as Abu Abdallah c c b. far al-Razi. c 109. Mansur of Baghdad of Ibn Masruq al-Kharraz. Abdallah b. ?$&. Abu Ya qub. Tusi. Bakr. TS. 15. N. 10.

Nasr al-Zaqqaq al-Kabir al-Misri.6). I. 14). 1 1 8. He c Abu Bakr followed a b. It is greatly to be into conflict with Shibli whose doctrines he regretted that the chapter which Sarraj devotes to 116.v. Ibn Yazdaniyar. TS. Abu Bakr. is wanting in both MSS. A sahib of Junayd. 219. N. 213. 117. Kitdb al-Lumc Zaqqaq. 120.). JjViijM 119. . H. 117 (where a mistake for JjVsjH). Sh. Ibn is 25. Q. him in the See f. His full name is Abu Bakr Ahmad b. Abu Abdallah A Maghribi. al-Husayn of his path XXXIII own in of Urmiya. I. Q. 32. b. Ziri (194. Amongst his pupils were Abu Bakr al-Zaqqaq al-Saghir of Baghdad and Abu Bakr al-Duqqi. 115. Yusuf (177.LIST OF SUFIS. 940. Zahirabadhi. al-Jalla (ob. He was a con temporary of Junayd. p. Sh. Zurayq. Ziri (272. Ahmad b. Zajjaji. 151. All. N.2) = Abu 1-Husayn b. 3). contemporary 306 A. 10). with Sheykh c (287. Sufism and came c and other Sheykhs of lraq opposed. Abu Bakr (41.

one of which belongs to Mr. Barnett. but diacritical points left out frequently.gt. Ellis. Ellis A s manuscript B. Since then two copies have come to light. 331. a full table of contents. are so excellent that whatever inaccuracies B. A. and vowel-marks almost invariably. Khalifa. each page containing twenty-one lines. and the British Museum manuscript illegible) by as well and ending in number of as a different hands. Fleming be found may in the critical notes are probably due to me. 7710). A. 683 A. Owing the kindness of Mr. are A = June is dated the 10* of Rabf II. contains \a 193^) 197 is scription uJJ^ai}\ the title-page ic ^ The folios. I shall call in the critical notes. R. has remained began to prepare this edition until the last proof-sheets were corrected. the former to my hands from the date whom MS. I The photographs made by Mr.jLj\ i^A&amp. l-Tasawwuf 11178) was known fi only by its title. Ellis. The con ditions under which the British Museum codex is accessible in not are attractive any one to I at living a from distance have to thank Dr. text of the Kitdb al-Luma preceded by a title-page.lt. In the following description of these Mr. They are similarly designated A (fif. for the readiness with which he granted my request that he would allow me to have the MS. &amp. V Fluegel. Ahmad b. D. Until (Hajjf five years ago the Kitdb al-Lumc ed. 1284 26th. and tographed. -^v^ The text is written with great distinctness. G.jv. Head of the Oriental Department. The name of the copyist. ^j h L.XXXIV INTRODUCTION. c Following beginning . Muhammad . pho London. while the other has recently been acquired by the British Museum (Or. H. N. bearing the J w_j\i5 ^Vj-iJ T^\ memoranda (mostly is two MSS.

In has scribe copied samd 163^. end of three of the four samd cs the at ig6a) which 193^ MS. c s 1830). have been hands. dated A. 5 P \ Jj &amp. 63^. There in all respects can be few manuscripts of the 13^1 century that are so well preserved. The ink seems to have lost scarcely anything of its as clear firm as and glossy blackness.. D. 177^. have been wholly (1) (3) (4) the gap.THE MANUSCRIPTS. is but that of age. (A ff.dj\JL il . made by Most of the annotations.lt. c Abu Bakr Concerning b. last line) which probably covers between ten later A the and and fifteen folios. 1) does not Concerning the accusation of Abu (2) B lost: Ali b. occurs al-Zahiri. Five chapters fill infidelity brought against 1-Husayn al-Nuri in the presence of the Caliph. &\M il * &amp.th of Sha ban. Yazdaniyar. to which I have referred above. IV . however.gt. and nearly every word is if it had been written yesterday. 2\b. 128^. so that a small portion of the numerous marginal notes has disappeared.H. Ibrahim al-Baghdadi (ob. 147^.d 2) Probably Abii Hamza Muhammad b. of ford some cases the 43#. This is attested by such phrases as * sLViu *1&amp. in the ! ). This superior to is B 15^. they are plentiful in the first half of has a text but then become sparse. Concerning a number of Sheykhs who were charged with infidelity and persecuted. al-Husayn (read al-Husayn c Ali) b. on f.lt. but also with other MSS. These notes af evidence of careful collation not only with the asl. 85^. H. XXXV n^i a copy. Concerning Abu Hamza al-Sufi 2 ). 109^. 289 A.). A the original of which (J-^V^) is A transcribed from a = April he c the . MS. 139^ he has supplied several words that were omitted asl. work the (ff. The margins have been curtailed by the binder s knife and honeycombed here and there by worms. Unfortunately lacuna (1790. 566 A.

950. 870. written clearly and remains. I fol. 4 1^. fol. om. The beginning of a sixth sayings of Wasiti B ). Its in the . I. 69*2. 950. 7. 320. fol. 1050. fol. fol. 6#. B. fol. Or. 6 fol. in explanation of the has also disappeared. 900. 11. 548 II. fol. la. 10. last line. fol. A A. 238^. Muhammad Concerning (5) Musa al-Farghani and some b. i 1. B. i A. 69^. A. 1. places. 12. 30. 3. 17 50. i A. 11. the same person as Muhammad b. A. B. fol. last line. 50. io0. I fol. 12 9. B. 1 60. fol. shows what portions of the text are missing. This passage. D. fol. 7 fol. 1. om. 2320. 2 A. fol. . fol. line. fol. 1050. 1. fol. 1. fol. 7 fol. B. 10 A. The correct order is given second column of the following table which also text. 1. 10 1. A. 870. B. 69^. line. fol. 15 fol. though text. 1. B. fol. 15. 630. 1. i B. i) Abii Bakr al-Wasiti. B. last fol. 12. which is now for the most part illegible and which 1. om.XXXVI INTRODUCTION. B. 1. fol. last line. om. 1. last line. fol. last fol. After the Bismillak there folios. last line. 40. See List of Stiffs under Farghani. a. fol. however. The b}. fol.) with a passage on love (makabbat). 10. Musa al-Far ghani mentioned in the preceding chapter. 690. i 1. 4 fol. 8 fol. 520. 1. 1. 680. B. 1. 630. is contents (2a B in a tolerable state of preservation. 1. 430. B. fol. 170. ii. 150. Museum. I fol. i B. 11. fol. text begins in contains an incomplete table of the middle of a sentence is (30. i. A. does not occur A. 3#. The August worm-eaten in many on the whole. covers in a page. fol. fol. 1. 1090. 410. last line. om. 17^. fol. fol. 1. 1080. A. itf. 900. The omissions with A. 243 chapter. 1. 150. 1. 1. 7. last line A. 12 8 1. 1. H. 680. fol. A. fol. 7710) (British = A. fol. 680. i60. A. A. 620. it B in are very serious. . 8. fol. 1. 1. 1. io0. 2. 1. om. 32^. 620. 40. dated Jumada is September 1153 A. fol. 16. B B. 430. 1. penult. fol. i fol. I fol. i 7. i) and concludes (242^. 1. i. fol. of his sayings. B. 4 foil. as less than compared defective to the extent of over a third of the is arrangement is chaotic. A. A. 6#. B. fol. 1. 9 fol.. 1. 1.

1090. last line. A. 1. fol. 1720. from Ahmad b. 1310. I 1. 17. 68. 4 fol. fol. fol. Abi Nasr alturn received it from Abu Muhammad al-Hasan obtained his text Kufani. 5 fol. 54/5. B. 56^.THE MANUSCRIPTS. B. fol. 8 fol. 193/5. 1. A. A. 7. 115/5. 2. 10 242*5. fol. last line. 1. 10. 1. 62#. fol. fol. om. 1. 4 fol. fol. 1 8. fol. 230/5. fol. 52/5. presumably a pupil of the author. B. 1. 113^. 1530. H. last line fol. fol. *{ i$ 157) ( b- 467 A. B. 1. 1. penult. fol. XXXVII B. fol. fol. 2300. penult. last line. last line. 2 last line. A. According to the Abu 1-Waqt died in 553 A. 1. A. I. at Shadhardt al-Dhahab. B. fol. 1. 1. B. A.) : . of all 1-Waqt Abd whom al-Awwal b. 1. A. fol. 1090. fol. 4. 18 B. 8 A. !* t was put together by an anonymous editor from written materials which were com municated to him by several persons residing in Baghdad and in this edition) Damascus. 1. 56/5. 109/5. last line As 1. 1. 1140. i 1. 1. 3 1. H. 1. fol. 1190. 172^. 2 fol. i 1220. 1. fol. 13 fol. who in Muhammad This isndd Abu Abu 1-Waqt derived their information from b. A. A. fol. the ) age of ninety-five. 8. 16.gt. 11. 10. last line. 62/5.\ (Brockelmann i. 1. 113^. 147^. 109^. 4. fol. 1. fol. provenance of the present text of the the regards i 1. fol. H.5. fol. 172*5. fol. 1220. B. 4.4. fol. 1. 239^. 1 1 2. 1730. 1780. 115/5. 1. 2390. 1. B. i 1. 9 fol. fol. 1720. 10 A. I fol. 12. 147/5. fol. ! ) so that he was only seven years Under 553 A. 1310. io8/5. c lsa al-Sijzi. fol. 1780. B. last line. 109. H9/z. fol. stated that the text is it in al-Khabushani. 471 A. 232/2. 241*5. 11. c in . B. 191/7. 1 1 1730. fol. the Shadhardt gives the following account of Abu 1-Waqt u\ &3jj&amp. 2420. fol. 1. B. A. 20. Kitdb af-Luma I 1. fol. i 1. H. fol. om. A. 1. fol. H. the opening of lines A (p. will not bear examination. A. fol. B. 8. and that 465 A. t . 1. fol. 1. 241 0. ora.) (pb. A. fol. 1. 191^. 16 1. 1. fol. 1140. B. 2 fol. 5 fol. 540. fol. 1530. fol.2. fol.1. 238^. last line. 6. last line. 19.

in his original. Abu l-Ma ali Ahmad b. A could anachronism further involved is in the appearance of a great-grandson of the Caliph Mutawakkil as one of the five even the of reporters Mutawakkil died text. and each generation we only for reach 400 A. ed. Bakr. as regards the persons (four men and one woman) whom the anonymous editor mentions by name as his immediate authorities. 1-Waqt and ible. 16) read Abu is al-Sijzi. The Lttwtf gives Abu Nasr confirmed by the samcfs 1-Waqt al-Bahri (1. Kufani died at Herat ! in 464 Then. received instruction from Abu A. 16 (ff. we learn from the Tabaqdt alA.H. 14 Abu He Mr. He was therefore born in 550 A.) c al. G. XXXVIII when Kufani old at the time the text him. See below. has transcribed four samd c s. the copyist. as 2) Yaqut. Nasir al-Silafi (ob.H. H. owe these to details Tabaqdt al-Hanabila. H.INTRODUCTION. H. makes the almost equally incredible statement that in the same year (465 A. which he found The A 4 ) in \JC 1) The Shadkardt.. and not possibly have received information from him. it IV 321.H. of the of Ibn al-Jawzi (ob.) Abu 1-Waqt attended lectures on the Sahih of Bukhari and other books of Traditions. H. 8) al-Zahiri. the son of Abu 1-Faraj c Abd al-Rahman Ibn al-Jawzi.Aziz died in 554 A. three years before the death of Abu 1-Waqt. it will be noticed. which For Abu on the margin of A. Yahya b. This is quite poss c c since Abd al. from which .). his kunya. died in 630 A. c c 4) have been the owner of the original MS. Hibatallah al-Bayyi He seems to stated that his eldest c son. A was copied. Muhammad b. to alleged to have transmitted is Moreover. by Wiistenfeld. It gives the names of seven per- of these first Ibn Yahya 193^. we allow 50 years if in 247 A. at the age of eighty 3 ). . during his father s lifetime. H.. 597 A. At end the Ahmad of & - 196^. who possesses a MS. ) 2 ) c Handbila of Ibn Rajab that Abu 1-Qasim Ali. but Yaqiit reads written 1-Waqt 3) I is foil. life Abd Muhammad b. H. adds that in the Ellis.Aziz. H. was copied in an abridged form by 566 A. 550 A.

the died al-Qadir died when he heard Among them son of Abd A. from b. The name of the person al-Sijzi. the last of which took place on the gth of Sha c ban. The samd c enumerates thirty-one fourth persons. in fifth c 561 623 A. who heard Abu 1-Waqt s text of the whole volume. XXXV and Abu Hafs 2) c Umar al-Farawi as the reader. including Abu 1-Waqt the Kitdb al-Lumc in XXXIX who heard a portion of 465 A. of Abd c Abd Razzaq (born 528 A. These marginal samcfs name Abu Bakr al-Kufani as the authority for the text 1) A (see p. The Muhammad b. ^a-Y\. including two women. H. c al-Razzaq. at ! c 553 A. from Khabushani. al-Lumc the 1 2th a in ) b. H. . H.) was twenty-five Kitdb al-Lumcf on this the occasion. was read by Abu entire text. years of age . as derived from 1-Fadl b. The penultimate letter is clearly sad. H. whom from they heard it is not mentioned. Abu c 1-Najib Abd c al-Qahir b. samd^ contains the names of a hundred and third whom the Abu forty persons to 1-Waqt. Muqallad Abu 1-Waqt al-Sijzi. Shafi c during a number of sessions. 553 A. Mahmud gives the l-Ma c ali Ahmad whole of the the b. The second was copied by cAbd al. At the head of the list stands the well-known author of the Addb al-muridin. names of b. II. MS. The text which these twenty-seven persons heard was read to them are by Sheykh Abu Yusuf 1-Fath al-Dimashqi on the authority of Kufani. H. sons. The same sawd c Abd- is given more fully in various places on the margin of supra}^ each record covering a certain portion of the text.c Aziz 2 al-Akhdar ) b. Kitdb of sessions which were completed on series of Rabi It Abu (headed by Hibatallah) who heard persons twenty-five Yahya an unspecified date.PROVENANCE OF THE TEXT. Many of these names are occurs the name c al-Qadir al-Jili. The names of two persons added who attended every session except one. Abd al- illegible. H. not mini.

may have but he of Kufani s pupils. authenticity of the text been doubtful. The reader was Yusuf b. which occurs in the present edition. Qushayrf in his Risdla from the Lunicf which agree (437 A.^ me seems to It likely ^ f* that the c isndd is a fiction based A. and in his text not see the second samd* the any one it as a at transmitted editor is do later 465 A. H. as it stands. None of those five names appears in c the s. 1. received from it authority. from outside made is free use of the work.~ b. and the evidence equally convincing.) cites many passages our text. since they might have helped us to settle the question one way or the other.gt. with Hujwiri. writing twenty or thirty years later. H. al-Latif. The sama mad &amp. For reasons indicated above. 11. XL al-Suhrawardi dallah c Rahim and Abd 563 A. I should myself obliged to print the samd s in full.). H. persons who are said to the anonymous text to discredited on chronological grounds and also lacks external samd early given in the isndd of five list Had I accept the statement that Abu 1-Waqt text from Kiifanf himself or that he heard it have the asserted that Kiifanf derived how we can received The is from Khabushani. and he quotes verbatim a passage on adab. A . .lt. But there is nothing in the book. The date 465 c record that Kufani s samd those written in the margin of c text of the Luma was read to Abu 1-Waqt in that year. with his sons (ob. Iff. occurs in the first upon the samd s.INTRODUCTION. and the last meeting was held on the nth o f ends with the following words: Rajab. p. Cr* -A ^-^ &amp. 553 A. H. date from one as Abu 1-Waqt s . c Abd alMuham Muqallad al-Dimashqi (already mentioned in the c second samd ). H. have to felt support or justify such a suspicion.

where Sarraj (Cairo. foil. H. . D. p. Louis Massignon has ) XLI my called s attention to a Tabaqdt al-Shdffiyyat al-Kubrd of Subki A. in age. feriority are make however so that the reader practically has both texts trivial. II.. N. The which has been translated by Prof. Macdonald in p. 265. 13 19). p. c id b. by name in the Ihya (Biilaq.H. Tadhkirat al-Avoliya. 5 foil. notwithstanding A the relative in its Although. 11.gt.gt.]^ Ghazzali s debt to Sarraj may be estimated by comparing the chap the Lumcf that treat of music and ecstasy with the corresponding portion of the Ihya.). of Lumaf.&quot. but the words used in the Lttmcf are ^Ji^&amp. as a rule. \&amp. 320.) r.. H... _s\- . p. ^.. 714is 2) Sarraj passage JRAS cited following for 1901. 720. The description above will of the two MSS. foil. c as 3) According to Rafi i the Tradition in question was described by Sarraj JxL d-o-k&amp.Lo. Lucknow ed. Kashf al-Mahjub. &\).). the textual differences unimportant. 1) 341. I have recorded almost every variation. part V. = JRAS ibid. B. quotations from Abu Sa H. . to Lumcf. 21. p. 25*. 153. relatifs ibn Mansour al-Hallaj. This refers day. 1. before him. 412 A. 1289 A. II. Tvl*. is one of the sources of Ghazzali M. b. . 23.gt. (under 1 1. and in Persian by and Jami. t .. 278. c al-A rabi (Lumaf. t foil. See c Attar. al-Rafi c i is impugning the genuineness drawn over my heart and I as a hundred times every 1. 745. of the Lu/na a veil &quot. 3 ) was cited Another passage 7V- in the lost rikh al-Siifiyya of Sulami (ob. 8 The same passage is cited by Qushayri. and p. p. which has been given my explain sufficiently decision to basis of the present edition. whence it was extracted by Khatib and published by him in the History of Baghdad*}. p. Nafahdt al-Uns. if extent of in an abridgment is Two ters 15 183. = my translation. 269. 123. God ask pardon of c (p. The Kitdb al-Lumcf ) 2 Ihyd. 1324 is the in passage by Abu 1-Qasim cited of the Hadith. M**. a la biographic a al-Hosayn 4) See Massignon. The i*) occur in the Ihya. n* foil. in a The readings of A have been followed throughout number of instances which comparatively small except will be found in the foot-notes. Quatre textes inedits. 11. II. 11. foil. p. 6.PROVENANCE OF THE TEXT.

INTRODUCTION.

XLII

The omission

of words or passages in one of the MSS. is
I have not thought it necessary to record
but
always noted,
have been
every occasion when words which occur in

B

A

supplied in

As
the

by

f r
\j--X>

s?

MSS., e.g. such forms as

of the

^

y^)

printed text does not retain

the

regards spelling,

peculiarities

jV*-,

a later hand.

o

f r

all

for
J,V*x>

"*

t5^

Hamza

very

rarely

ap-

have generally restored it. Where
pears
has been added over a medial yd, the dots under that
it
MSS., but

in the

allowed

are

letter

sSC^L).

stand: thus,

to

must admit that

I

entirely consistent, for
left

I

unaltered, as J.~-

my

a53^L (the

MSS.

practice in this respect

write
is

sometimes the MS. spelling has been

= J*~.

Yd

often substituted for alif

is

-is

hamzatum
Ja)\

=

forms
4j^s

in the final radical of the verb.

e.

= &f

UyU\

g.

= \&j \*U\

g.

One can only

how

conjecture

If P 1.

11

foil.),

but theosophical;
blunders,

it

is

grammar was
he

did

1

= Ul\,

retained.

the author shares with

far

numerous grammatical mis

takes and irregularities which are found in the
(p.

^\

,

his copyists responsibility for the

says

L

MS. readings have been

In such cases the

.

e.

and consequently we meet with many inGorrect

\3a$^

,

not

the adab of the Sufis

is

MSS. As he

not philological

and though we may acquit him of gross

more than
imperfect,

not observe

all

likely that his

and that
the

in

knowledge of Arabic
writing the language

niceties appropriate to a high

standard of literary composition. The most common errors
and solecisms may be classified as follows: Use of the ac
cusative

instead

of

the

nominative

(^

instead of

jj

),

and of the nominative instead of the accusative (especially
after
tion,

^\)

;

after

omission

U

and

of the

^j^

c

d

id,

(19,8;

with or without a preposi

95,19;

154,6,16;

198,2;

AND GRAMMAR.

PECULIARITIES OF SPELLING
282,4;

313,4; 406,5,

etc.)\

use of the plural verb

precedes a plural subject (17,1;
ther

the

in

examples

18, 2;

use

foot-notes);

XLIII

when

158,22; 165,9;

it

fur ~

of the Imperfect in

apodosis of conditional sentences (116,19; ^5, 18 et
of the Subjunctive;
passim)-, use of the Indicative instead
the

omission of ^J after C\. With regard to these irregularities

and others of the same kind, I have acted on the principle that
while an editor is bound to correct flagrant faults of syntax,
it is no part of his business to improve the author s style.
But the chief

difficulties

of the

Kitdb al-Lumc? are not

they arise from the subtlety and abstruseness of the ideas which mystical writers have to ex
essentially

In

press.

linguistic;

their

though

initiated

it

:

it

may

to

meaning
undoubtedly suggests
be comprehended as a whole, but

A

text of this character

and

corruption

emendation. The
sented to

grammarian can make
a

bear logical analysis.
liable

no

that

employ language
gible,

to express such ideas the Sufis often

effort

critic

is

line

the

will

not

peculiarly

reach of
beyond
disarmed when the notions pre
the

almost

him are so obscure and

draw any sharp

is

intelli

to

elusive that he cannot

between sense and nonsense, or con

vince himself that one reading

is

superior to another.

For a large portion of the book we have to depend on a
single MS., and there are many passages which the author
cannot have
tical
I

verses

have done

written exactly as they
are

my

now

sometimes unmetrical

as

stand.

well

The mys

as

corrupt.

best to alleviate the difficulties of the text,

without altering it except in a few places where the remedy
seemed to be fairly obvious. That it requires further cor
rection
for

the

is

evident, but in editing a

first

time,

conjectural

work of

emendation

this description
is

only justified

when it can claim a high degree of probability.
The Abstract of Contents will, I believe, be found useful
both by those who wish to refer to the original and by

XLIV

INTRODUCTION.

who do

those

study of
the

that

not read

Muhammadan
English

Arabic but are interested

mysticism.

Index

(pp.

122

to the principal subjects discussed

in the

should be pointed out

It

130) supplies references

by

Sarraj and also to the

Arabic technical terms which he explains
his work.

the course of

in

In the Glossary I have collected a number of words and
forms which illustrate the author s somewhat unclassical style.

them occur

Dozy, but his examples of their
usage are generally drawn from writers belonging to a much
later period. The fact that Sufism was largely a popular

Many

of

movement

in

close

Moslems could not
vulgarise

deplored.
Sufi

in

touch with the poorer and uneducated
fail to lower its literary standards and

vocabulary; but this is not entirely to be
Unlike the philologists and lexicographers, the

its

authors

availed

themselves

freely

of the

and

living

growing language of their time, and helped to overcome
the academic influences which, if unchecked, would have
raised

against the extension and diffusion of

a barrier

Mu

hammadan culture amongst those who needed it most.
The book has been printed with the accurate and finished
workmanship that Orientalists have learned to expect from
Messrs Brill, and though the list of Corrigenda and Addenda
is

For these

a long one, there are few serious errors.

responsible, but

which

befall

preoccupation

more

my

I

the
or

will

hope they
most careful proof-reader
fatigue.

It

I

am

be excused as misfortunes
in

moments

of

only remains to express once

gratitude to Mr. A. G. Ellis for

having placed at
without
restriction
whatever, the manuscript
my disposal,
any
that forms the basis of the present edition and is the unique
authority for a large portion of the original text.

REYNOLD

A.

NICHOLSON.

ADDENDA ET CORRIGENDA.
Page

f

Line
I.

For

\&k>

read
-_,

.~~

tf

f,

For

&*>

.For

tiU

If

IF

Dele the

IA

I**

For

FF

IF

-

o>tj

(note

read

&.

Ansari in

Qushayri

(I,

Fariduddm

his

<Attar

(Tadhkirat

,^.-j-z>

fault

in

commentary on the Risdla of

172, 1) says:

with

rhymes

is

in

For ,la read .Lo.

I.)

i.

at

read

hamza

v

read

*X>

historical

^.-XAOJ,

matters,

al-Awliijd,

II,

and though he
it

seems

to

me

132, 3)
is

often

that he

a more trustworthy authority than Ansari as regards

the correct pronunciation of the nisba.

For

L\j>m

For

*i

S^

For

H

jFor

Jo

^*i
5

11

read
xi .Jo.

reat^

read will.
O

read
This saying in a somewhat diff
I^Ub
^Lb.
erent form is attributed by Qushayri (12, 8) to Sari

J^or

al-Saqati.

ADDENDA ET CORRIGENDA.

XLVI
Page

Line

f*

If

fA

11

For JJu read

The

(jMyj.

correct reading

is

probably u^Lsu.

See

Glossary.
G
fl

<%

6*

jPor

y

Dele

I*

j

j&Xo

v

read

after

\

>

o

*J5L\*3.

&JIJ.

The accusative

instead of the nominative,

yv-jiA^,

contrary to rule, (Wright

have written
ir

1

For

^

v

11

Id

v

1

For

but the author

may

read
^>J.

o

tv

85),

so.

it

t>J

IA

II,

is

-- -.

read

^*jJl

Jffyr

For jxli
II,

r^S.

reac?

a

A-

>

^

I*

J^or

w. feod w..

11

1

For

z&

J^or

llf

f

^or

111

Iv

For

Freytag, Arabutn Proverbia,

421.

vf

II**

Cf.

read UL&.

Lxll read
read

\

read

Joc>

-

(}*>

\^>

has

(as

o -

>

reac^

in

A).

>

A.^>.

dropped out before

>

fn

Iv

jf^or

in*

read

1

It^j**

lo

|l

^or

-*Jy (so

A-,

but the points over the

been added by a later hand) read

initial

o

have

ADDENDA ET CORRIGENDA.
Page
Ifl

i

&J$

For

o^ read
must be made on p.
1.

p.

PL,

p.

XXVII

Ifl

(note P).

tor

For

and

v,

^
UV,

H*V,

p.

The same

Q^
1,

I*,

1.

p.

Iv.

IAA,

1.

If,

correction
p.

!1/\,

1.

A,

See the Introduction,

2.

n.

^

For sjL^ read

.

read
CO

J

flo

For

HA

Perhaps

IA*

XLVII

Line

J

read

_O

c

<$\

For ^bCo read

Uf

.For

IAV

I

LiC) read

have

.^LAMJ

little

doubt that

we should

read

^5 and omit the words i^J3 ^1. Cf.

p.

HI,

where read
IAA

II

read

Hv

read
read
*

A

f.

For
Read

For
For

instead

of

instead of

o

instead

of

102a should be printed opposite

lJUx^
Ji

read

/"or

read

this line.

1.

I,

ADDENDA ET CORRIGENDA.

XLVI1I
Page

Line

For ^^.j\J read

f

F^o

I*

I*

For

Iff

If

The

If

o

suggests LpUS

sajt

or

description"

IfP

]

in

the sense of

"symbolism".

For the construction c\_x_otJl

!v

"metaphorical

^JUaj

see

Wright,

II,

218 CD.
Iff

v

Jfcad

lijU

/or

.
pt>

rfo

f

Perhaps

ffA

o

The following

<$U5

Of.

^yj.

verses

p.

1

1.

yf*l,

occur thrice

(pp.

22*, 33*, and

Quatre
Massignon
inedits, relatifs a la
biographic d al-Hosayn ibn Mansour al-Halldj where
in

53*)

textea

s

,

they are attributed to Hallaj himself. QT. gives eight
verses, and the order is different from that in the

Lumat.

The

are these
If A

variants

that

seem

me worth

to

noting

:

,

/br
fJ*A,

f.

j*_kXJf

jJ^G

^a^ lo

1

rf A

r

If

In the

L\Co ^x, but

in

the third version

(sic)

tc;t^

B.

Kashkul

(Biilaq,

1288 A. H-),

p.

118,

1.

26,

these verses are attributed to Hallaj.
o

The metre

of this

verse

requires

O
-^-x-^x_*J

S

13

^j,

whereas in the remaining verses the rhyme-letter must
be pronounced with the vrdb. Moreover, the rhymes
are

highly irregular,

although

the

MSS. present an

appearance of uniformity, which has been obtained at
the expense of

grammar

ADDENDA ET CORRIGENDA.
Page

XLIX

Line
_ O

v

4

_fl

S-.O-.

-

O _

_ G ^

For l**Xu read
These verses are cited by Qushayri
with the opening verse

(95, 4

al-

III, 62, 2

An sari

Shark al-Risdlat

s

together

:

See the supercommentary by Mustafa

kariyya

foil.),

al- Ariisi

on Za-

al-Qushayriyya,

foil.

n

o^

!v

J?ear^

V!

For AJJJ rea^ Joy.

I!

It

^LXPli;

^yo^

o^kLi. Qushayri has

alter

unnecessary to

is

j,

reading of the MSS.

the

9

= ,f^i
1*

For ^JLfJ5 read

1

For
(note

21

oUioLi

t

I.

For
(note

I!

foil,

rearf

Aghdni, IV 39,

read (probably)

~joA

read

1^
A).

^.
Abu

there,

name

Jarfar

is

Cf. N., f

De^e the reference to the Ansdb.

cannot

For

XLII.

rea^

al-Razi,

For

the Introduction, p.

For Aghdni, IV 21

If).

noticed

1

cf.

foil.

For

nr

but

be
(cf.

Muhammad

Abdallah

with

identified

PV1,

this

The person
al-Tayalisi
Stiff,

whose

o).

.LwJdi read
Js-^>l

1-Hasan

^j

Ahmad

L\b.

i**.v

1

For xo read L^s.

Ws

!d

For ^^y^J read

rrr

r

For

HT

v

For

X^Lil

L

s-

read X
read

^ad

^

A

Muhammad

b.

Salim.

A^>l

= Abu

ADDENDA ET CORRIGENDA

L
Page

Line
ft

A

1

For
It

yJilJfj

read jjJUllv

seems probable that

^o?

and the following verbs
_ O

should be read as Imperatives. In this case

^A

be substituted for
.

tv

For

vt

f

For

HI

Iv

.For

I

1

*U^I

read

SL^i.

and
Of.

jLS?

H%

for
A

Perhaps

Grammar

requires

LXT LJU
(Of.

n%

ft.

A

i^Ui

fll

v

^ea^

fir

A

Read

flf

ir

Perhaps

io-

.JJI

X5l.

Of.

^^l^cji may

stand.

Of.

for

ABSTRACT OF CONTENTS.
78

9

For laqd read

liqd.

~0

v_a=>i

must

KITAB AL-LUMA
ABSTRACT OF CONTENTS.
1

The anonymous editor mentions the names of several per
sons (four residing in Baghdad and one in Damascus) through

whom

the

of the

text

him. All of them derive

Kitdb al-Luma

was transmitted

to

from the same authority, namely,

it

c

Abu 1-Waqt Abd al-Awwal
Sijzi al-Sufi

c

b.

al-Harawi al-Malini,

c

lsa b.

who

Shu c ayb

received

it

b.

in

Ishaq

al-

465 A. H.

Abu Nasr
al-Kiifani, to whom it was
communicated by Abu Muhammad al-Khabushani. Doxology.

from

Praise

J

teacher

his

to

)

God, who has endowed the

elect

among His

ser

vants with various degrees of knowledge and understanding

2

of Himself.

The whole

sources,

the

that

(c)

(a)

which

Prophet and

Koran,
is

his

of knowledge
(b)

revealed
family.

to

and

sciences

tions
their

of Sufism,

the

comprised

in three

It is

Saints. Blessings

The author

Preface.

nature of the present work.

is

Traditions of the Prophet,

the

on the

describes the

a treatise on the principles

including

an account of the tradi

and poems of the Suffs, their questions and answers,
and states
their peculiar symbolism and
stations

technical terms.

,

The author has

indicated the salient features

topic to the best of his power. He writes as an
orthodox Moslem and begs his readers to study the work
in a spirit of pious devotion and friendliness towards the

of each

t)

This should be

Abu

Bakr.

who, though few in number, are highly esteemed and
honoured by God. Some knowledge of the principles, aims,

Sufis,

and method of genuine Sufis is necessary in this age, in
order that they may be distinguished from the impostors
3

who

name and dress. Description of the
whose hearts God has vivified by gnosis and
their

appropriate

genuine

Sufis,

whose bodies He has adorned with worship, so that they
have renounced all things for His sake. Many of the author s
contemporaries were only theoretically acquainted with Sufism,
yet they composed pretentious books on the subject. This
unfavourably with the behaviour of the eminent
who did not discourse upon mystical questions

contrasts
Suffs

of old

they had undergone austerities and had mortified their
passions and had endeavoured to cut every tie that hindered
them from attaining to God, and who combined theory with
until

4 perfection of
pressed

the

practice.

isndds

and anecdotes

The author

states that he has often sup

and abridged the text of the traditions

in this

He

volume.

has recorded the answers

and sayings of the ancient Sufis inasmuch as these enable
him to do without the ostentatious discussions in which con
temporary writers indulge. God

is

the

enemy

of any one

who

embellishes or clothes in different language a mystical
thought belonging to the ancients and attributes it to him

purpose of winning fame or popularity.
I:
"Explanation of the science of Sufism and

self for the

CHAPTER
the

doctrine

the

of the

Sufis

and

their

position

in

regard to

^ulamd."

The author was asked, by some one who pointed out
that
5

to

diverse

many

explain the

argument how
Traditions.

excellent
religion

opinions

principles

were held concerning Sufism
its doctrine and to show
by
,

of

connected with the Koran and the Apostolic
replies by quoting Kor. 3, 16, where the most

it is

He

of the believers and those of the highest rank in
are

described

as

"the

possessors

of

knowledge"

c
(

Muhammad

c

9

l ilm).

(ulu

Similarly,

said

that

the

savants

ulamd) are the heirs of the prophets. The author divides
Culamd into three classes the Traditionists (ashdb al-

these

:

the Jurists

hadith},

and the

(fuqahd),

Sufis.

Corresponding

to these three classes there are three kinds of religious

know

knowledge of the Koran, knowledge of the Sunna,

ledge:

6 and knowledge of the realities of Faith. The last is identical
with ihsdn (well-doing), which, according to the definition
imparted to the Prophet by Gabriel, consists in "worshipping
God as though thou sawest Him, for if thou seest Him not,
yet

He

action

man

sees

with

should seek

ledge and
in

differ

his

their

possessing
7

Knowledge is joined with
sincerity (ikhlds], and sincerity is
thee."

God

and

this, that a

(wajh Allah] with his know

alone

The

actions.

action,

three

classes

mentioned above

theory and practice and spiritual rank, each
peculiar to itself, as the author

characteristics

now proceeds to explain.
CHAPTER II: "Description

of the classes of Traditionists,

their critical sifting of the
system
Hadith, and their special knowledge of
The Traditionists attached themselves to the external form

of transmission,

their

it."

of the Hadfth, and regarding this as the foundation of religion

they travelled to

all

relaters of Traditions,

and sought out the
they handed down stories

parts of the world

from

whom

about the Prophet and his Companions. They took pains to
all the information that they received, to discover
whether the relaters were trustworthy or not, to arrange
the materials which they had collected, and to distinguish

verify

the genuine

Traditions

from those which were of doubtful

8 authority. In this critical investigation

some achieved greater

success than others and gained such a reputation for learning

testimony as to what the Prophet said and did
and commanded and forbade was universally accepted. The

that

their

Prophet prayed that God would make radiant the face of

any man who heard an Apostolic Tradition and transmitted
it: hence
all Traditionists, it is said, have shining faces.

CHAPTER
various

"Account

of the classes of Jurists and the

which they are specially

with

endowed."

the function of the Jurists to study, interpret, and codify

It is

9

III:

sciences

by the Ko
ran, the Sunna, the consensus of public opinion, and analogy.
CHAPTER IV: "Account of the Sufis, their theory and
10
the Hadith

--a

task in which they are guided

and the excellent

practice,

qualities

by which they

are cha

racterised."

The

Sufis agree with the Traditionists

and

Jurists in their

and accept their sciences and consult them in diffi
matters of religious law. Should there be a difference
of opinion, the Sufis always adopt the principle of following
beliefs

cult

most perfect course; they venerate the
commandments of God and do not seek to evade them.
the

Such

is

by the
they
1 1

and

strictest

their practice in regard to the formal sciences

handled

Traditionists and Jurists, but having left these behind
to

rise

of mystical devotion and ethical

heights

self-

culture which are exclusively their own.

CHAPTER V:

"Account

feelings of the Sufis,

^ulamd have no

The

first

of the moral culture and spiritual

and of the sciences

in

which the other

share."

point

of distinction

is

that the Sufis renounce

what does not concern them, i. e. everything that hinders
them from attaining the object of their quest, which is God
only.

In

the next place, they possess

and mystical

qualities.

CHAPTER VI:

13
c

ulamd

The

in other

Sufis

application

"How

moral, ascetic,
(pp.

11

13).

the Sufis are distinguished from the

respects."

are

specially

of certain

which inculcate noble
cellent

many

Enumeration of these

by their practical
the Koran and Traditions

distinguished

verses

of

qualities

and lofty feelings and ex

actions such as formed part of the Prophet

s

nature

c

and character. The ulamd and the

jurists

acknowledge the

of these verses and Traditions without studying

truth

them

closely and drawing forth their inmost meaning, but the
Sufis realise the qualities and feelings referred to, e. g.,

abstinence,

14 repentance,

each of these

who

persons

states

attain

to

are distinguished

Sufis

patience,
is

represented

diverse

hope,

fear,

by

degrees

etc.,

so that

a special class of

therein. Again, the

by self-knowledge,

for

they examine

order to detect any trace of hypocrisy and
and latent polytheism, that they may escape
from those evils and take refuge with God. Finally, they

themselves
secret

in

lust

have derived from the Koran and the Traditions mystical
c
sciences which it is hard for the jurists and ulamd to under15 stand.

are given.

Examples

The

Sufis are distinguished

from

c

ulamd by grappling with these recondite
questions and solving them and speaking about them with the
certainty that comes of immediate experience. The whole of
the

rest

Sufism

is

of the

be found in the Koran and the Traditions of

to

the Prophet, a fact which

they investigate

who

it.

is

Those

not denied by the ^ulamd when
who deny it are the formalists

Koran and the Traditions only the
external ordinances and whatever will serve them in con
recognise

in

the

troversy with opponents. The author laments that in his
time this formal theology, inasmuch as it offered a ready

means of obtaining power and worldly

success,

was

far

more

popular than Sufism, which involves bitterness and anguish

and
16

self-mortification.

CHAPTER VII:
the

Sufis

are

tions supply

"Refutation

of those

ignorant, and that the

no evidence

in favour of

who maintain

that

Koran and the Tradi
Sufism."

The Koran mentions numerous classes of men and women
endowed with particular qualities, e. g.
sincere",
of God", etc.
friends
"those who trust in God",
patient",
In the Traditions, too, we find examples not only of
"the

"the

"the

special

classes

but also of individuals

peculiarly holy, such as

c

Umar

b.

who

are described as

al-Khattab, al-Bara, Wabisa,

Uways al-Qarani, and Talq b. Habib. The circumstance that
these men, though included among the Faithful, are set apart
17 by special designations, indicates their distinction from the
mass of believers. Moreover, the prophets, who occupy a
more exalted position before God than the persons abovementioned, are allowed by the greatest religious authorities
have been like common men in respect of eating and

to

and the ordinary events of life. The distinction
enjoyed by the prophets and by these holy persons was
the result of their intimate communion with God and their

sleeping

exceeding faith in His Word; but the prophets are distin
guished from the rest by inspiration (wahy), the apostolic
office, and evidences of prophecy.

CHAPTER
Sufis

u

VIII:
those

against

Account of the objection

who

claim the

title

raised

of jurist or divine

(faqih), together with an argument showing what

by understanding
Tradition:
one,

He

in religion

"when

gives

the

(al-fiqh fi

is

meant

*l-din)"

wishes to confer a blessing on any

him understanding

faqih by Hasan of
all

God

by the

in

Basra. Religion

is

religion."

Definition of

a term comprehending

commandments, both outward and inward, and the

endeavour to understand the mystical states and stations
mentioned above is no less profitable than the endeavour to

become

expert in legal knowledge. The latter is seldom
required and can be obtained from a lawyer whenever the
occasion for it arises, but knowledge of the states and
1 8

which the Sufis strive to become proficient is
obligatory upon all believers at all times. The lore deduced
(from the Koran and the Traditions) by the Sufis must be
stations

in

more abundant than the

is

legal

deductions

drawn by the

from the same source, because the mystical science
infinite, whereas all other sciences are finite.

divines

CHAPTER IX:
1

the

9 in

permissibility of a special

by

its

representatives.

refuse

arbitrarily

endowment

and the exclusive possession of

sciences,

religious

every science

who

"The

Confutation of those

recognise a particular science in

to

stead of referring the question to the experts in that
c

Some ulamd deny

that there

is

any

special

science."

endowment

in

The Prophet, however, said,
ye
much."
and
little
would
know, ye
weep
laugh
Now, if this knowledge had been part of the knowledge which
he was commanded to proclaim to mankind, he would have

the

of religion.

science

knew what

I

proclaimed

it;

and

if

it

"If

had been allowable

for his

Com

ask him about

it,
they would have asked him.
panions
Hudhayfa, one of the Companions, had a special knowledge
c
of the names of the Hypocrites, and Ali b. Abi Talib

to

declared that he learned from the Prophet seventy catego
ries

of knowledge which the Prophet did not impart to any

one

else.

The

truth

is

that the science of religion

20 amongst the Traditionists,
each of these three classes

the Jurists,
is

problems
desires

of Tradition,

to a traditionist.

be instructed

to

Sufis,

upon any

difficulty

and

No

connected

nor will a jurist bring legal

any one who
the mysteries of Sufism must

By
in

divided

independent of the others.

traditionist will consult a jurist

with the science

and the

is

the

same

rule,

who have thoroughly mastered
Let none vituperate a class of men of whose science

seek information from those
the subject.

and

feelings

and aims he knows nothing.

CHAPTER X: "Why the Sufis are so called and why the
name is derived from their fashion of dress."
The author explains that the name Stiff is not connected
with any science or spiritual condition, because the Suff is not
characterised by one particular science or quality but, on the
all praiseworthy qualities. He is
one
state to another, and his prefrom
continually advancing
21 dominant characteristics
vary from time to time, so that he

contrary,

by

all

sciences and

8

cannot be designated by a name derived from them. The
appellation Sufi is derived from the garments of wool (suf)
which used to be worn by the prophets and saints it is a
:

general term connoting

that

all

praiseworthy. Similarly the

is

were named al-Hawdriyyun

disciples of Jesus

on account

of their white robes.

CHAPTER XI:

of those

"Confutation

never heard mention of the Sufis

name

the
If

that

name

the

apply

title

there were

of Companion,

Sufi

to

which

no

is,

invented

cent origin

name was

amongst the
was impossible

Sufis

that

it

men who were known by
is

of

all

most honourable. The statement that
the

times and that

in ancient

Companions, the reason

s

that they

modern."

be argued

it

22 Prophet
to

is

who say

titles

Sufi

the

the highest and
is

a

name

of re

by the people of Baghdad is absurd
in the time of Hasan of Basra and

:

current

Sufyan al-Thawri, and according to a tale related in the
History of Mecca on the authority of Muhammad b. Ishaq
and others it existed before the promulgation of Islam.

CHAPTER XII:

23

"Demonstration of the reality of

the esoteric

science."

Some

formedists recognise only the science of the external

religious

declare

law comprised
that

the

in

esoteric

the

Koran and the Sunna, and

science,

i.

e.

Sufism,

is

without

meaning. In fact, however, the science of the religious law
has an internal as well as an external aspect and inculcates

inward as well as outward actions. The outward actions are

while

hunger, fasting, almsgiving and the like,
inward actions, or the actions of the heart, are

such

bodily,

the

as

faith, sincerity,

24 signifies

the

knowledge of God,

science

etc.

of the actions

The

of the

esoteric science
interior

which

depend on the interior organ, namely, the heart (al-qalb}\
and is identical with Sufism. The inward aspect of religion
is

the

necessary

complement of the outward

aspect,

and

9
vice versa.

Both aspects are inherent

Traditions of the Prophet, and

CHAPTER XIII:

in

in the

Islam

Koran,

in the

itself.

nature and quality of Sufism."
c
Definitions of Sufism by Muhammad b. Ali al-Qassab, Ju-

25

"The

Amr
Abu Muhammad al-Jariri
Ali b. Abd al-Rahim al-Qannad.
c

l

nayd, Ruwaym, Sumnun,
c
b. Uthman al-Makki, and

),

c

CHAPTER XIV: "Description of the Sufis and who they
Sayings of Abd al-Wahid b. Zayd, Dhu 1-Nun al-Misrf,
26 Junayd, Abu 1-Husayn al-Nuri. The people of Syria call
the Sufis poor men (fuqara). Meaning of Sufi explained
by Abu Abdallah al-Jalla. It is said that the original form
of the word was Safawi. According to Abu 1-Hasan alare."

c

c

from safd (purity). Anonymous
The author s explanation of what is
really implied by the name Sufi
Qannad says that it refers to the dress in which the Sufis
27

Qannad

Sufi

definitions of

derived

is

Sufi

.

.

resemble each other outwardly, though they are very diffe
Shibli s answer to the question why the
spiritually.

rent

Sufis

named.

were so

remnant

Ahl

of the

al-suffa.

gave more then a hundred
c

Ali b.

Three

Abd

al-Rahim

been said that they are a
Ibrahim b. Muwallad al-Raqqi

has

It

definitions of Sufism. Verses

by

al-Qannad on the decay of Sufism.

by an anonymous Shaykh referring to three
28 points of view from which Sufism may be regarded. Definitions
definitions

given by Husri to the author. Saying of the Caliph

CHAPTER XV:

"On

Abu

Bakr.

unification (taw hid}"

Definitions of unification, according to the sense which the

Moslems generally attach

to

it,

by Dhu 1-Nun and Junayd.

Definitions of the term, according to the sense which the

29 Sufis attach to

it,

by Junayd. The author

s

comment on

the

saying of Junayd that "man should return from his last state
to his first state and be as he was before he existed". Saying

:)

Or

Jurayri. See note

on

p.

1.
fc>,

1

in List of

Addenda

et Corrigenda.

10

30 of Shiblf to the effect that the unity of God is utterly in
expressible and indefinable, with a brief explanation by the
author. Explanation of three answers of

Yusuf

b.

al-Husayn
concerning unification. The author then calls atten
tion to another class of definitions, namely, those uttered in
the language of ecstasy, and says that he will explain them

31 al-Razf

as far as

is

possible, lest

One must be
bolism.

Ruwaym

human

of

a mystic
s

any of

in

his readers

should be misled.

order to understand mystical

saying, that unification

is

nature, signifies the transformation of the nature

32 of the lower soul (nafs). Explanation of several

sayings
33 Shiblf.
of the

sym

the effacement

anonymous

on tawhid and wakddniyyat, and of a saying by
Another anonymous definition of tawhid. Description
first

stage of tawhid and the

first

sign of

taw kid by

Abu Sacid

al-Kharraz, together with the author s commentary.
Saying of Shibli "egoism impairs unification". Another

34

:

same

effect,

with the author

made by

Shibli

between the

saying of Shibli to the
nation.

Distinction

s

expla

unification

(tawhid al-bashariyyat] and the unification of
Divinity (tawhid al-ildhiyyat}. The author s explanation of
this saying. Two contradictory sayings of Shibli: on one
of humanity

acquainted with an atom
of the science of unification cannot bear the weight of a
gnat; but on another occasion he said that such a person

he said that whoever

occasion

the

sustains

whole heaven and earth on a single eyelash.

of the latter saying.

Meaning

35 the East and the

It is

related that Gabriel covers

West with two

of his six hundred wings.

Other traditions respecting the
sions of the heavenly
c

b.

Ata al-Baghdadi:

getting unification,

CHAPTER XVI:
subject

of gnosis
c

gnostic

(

is

drif)"

size of Gabriel

kingdom

"the

etc."

and the dimen

(malakut}. Saying of

Ahmad

reality of unification consists in for

The author

"Concerning

(mcfrifat)

explains what this means.

what has been

said

on the

and the characteristics of the

1 1

Two

sources of gnosis according to

Abu Sa

c

id al-Kharraz.

Description of the gnostic by Abu Turab al-Nakhshabi. Two
kinds of gnosis, marifat al-haqq and mafrifat al-kaqiqat,

Ahmad

36 distinguished by

b.

c

God

The author

Ata.

s

explanation

really unknowable; hence it
has been said that none knows Him save Himself, and the

of part of this saying:

Abu Bakr

Caliph

creatures no

is

God who hath

to

"Praise

said,

of attaining to the

way

know

to

their

given His

knowledge of Him except
Three sayings of

Him."

inability
through
Shibli on gnosis. Abu Yazid al-Bistami said, describing the
gnostic, that the colour of water is the colour of the vessel

37 which

contains

The author

it.

metaphor. Saying of Junayd.

explains the meaning of this

Anonymous

definition of gnosis.

Muhammad

Saying of Junayd: what gnostics desire of God.
b.

al-Fadl of

Samarcand

asserted that gnostics desire nothing

and that they have no personal volition, but when some
one asked him what gnostics desire of God he answered,
u

!

Steadfastness"(z.y/z^zwtf/)

b.

38

Mu

c

adh

al-Razi.

).

Description of the gnostic

Reply of Abu

who asked him why

the

intellect

God. Explanation of

this

saying by the author. Saying of

is

unable to apprehend

c

Ahmad b. Ata (which is sometimes wrongly
Abu Bakr al-Wasiti): "What is deemed evil
through

His occultation, and what

only through His manifestation,

Abu Sulayman

similar saying of

39

byYahya

1-Husayn al-Nuri to one

is

etc."

attributed to
is

evil

only

deemed good
good
The author quotes a
is

al-Darani and says that Ibn

words bear the same meaning as the Tradition in
which it is related that the Prophet went forth with a scroll

Ata

s

his

in

right

that he said,

hand and another
"Here

scroll in his left

are written the

hand, and

names of the people of

Paradise, and here are written the names of the people of

i)

Cf.

Fliigel,

Ta -rifdt^

preferring anything to

p.

God."

19,

1.

18,

The term

is

where istiqdmat

is

defined as

"not

explained by Qushayri, 111,27

fol.

12

A

saying of Abu Bakr al-Wasiti concerning gnostics,
with the author s explanation thereof.
Hell."

CHAPTER XVII:
has been said about

of the

"Description

and what

gnostic

him."

Three sayings of Yahya b. Mu c adh al-Razi. Three signs of
the gnostic enumerated by Dhu 1-Nun al-Misri. Anonymous

40 sayings: no one who describes gnosis is a true gnostic; if the
gnostic turns from God towards mankind without His permis
sion,

God

heart

is

will

filled

abandon him; none can know God unless

his

Abd

al-

with awe. Perfect gnosis defined by

Rahman al-Farisi. The author s explanation of this definition.
CHAPTER XVIII: "Concerning the means by which God
is

known. The difference between the believer and the

Abu

God

Himself, and that the

asked what

is

the

first

gnostic."

known only through
intellect cannot know Him. On being
duty imposed by God on His servants,

1-Husayn al-Nurf said that

is

he replied, "To know Him." Anonymous definition of gnosis.
Gnosis is originally a divine gift. Distinction between the
41
believer

and the

The former sees by the light of
God Himself. Three kinds of gnosis:

gnostic.

God, the latter through
gnosis

of acknowledgment, gnosis of reality, gnosis of con

templation. Definition of gnosis by

Abu Bakr

al-Zahirabadhi.

BOOK OF THE STATES AND STATIONS.
CHAPTER XIX:
their

"Concerning

Definition of the term

42

Explanation by
spirits

the stations (al-maqdmdf] and

realities."

are

maqdm.

Abu Bakr

al-Wasiti of the Tradition,

hosts arrayed (junud mujannada)"

the qualities to which the term

CHAPTER XX:

"Concerning

station

the

is

Examples of

applied.

meaning of

ahwdl}r
Definition of the term

"The

ahwdl by the author.

states

(al-

13

by Junayd. Anonymous description of the

Definition

secret

as

(hdl)

gained, like the

recollection
stations

(al-dhikr

by means

,

works of devotion. Examples of

the

relief

Muhammad

CHAPTER XXI:

"On

Abdallah al-Tustari

and Junayd
that

The author

God

s

expla

body

"the

pass over to

b.

Wasi

the

definitions

,

Malik

b.

Dinar, and Junayd.

the station of repentance
c
by Abu Ya qub

(tawbat}"

al-Susi, Sahl b.

you should not forget your

("that

("forgetting

c

your

sins").

The author

of al-Susi and Sahl b.

sins"),

points out

Abdallah

refer

the repentance of disciples and seekers, whereas that of

to

the repentance of spiritual adepts.

Junayd

refers

to

the

latter

sense

in

of

"repenting

So Dhu

44

.

dealings with

s

Definitions of repentance
c

states

heart."

Sayings of

43

when man

not

is

of ascetic practices and

by Abu Sulayman al-Darani:

nation of a saying
obtains

It

al-khafi}.

state

the

elect

Ruwaym

that

defined

repentance

trated

repent

common men

repent of sin but

God. The

expressions used

of forgetting

the definition

by

as

repentance."

1-Nun said that

gnostics and ecstatics in regard to repentance are

by

was

It

of

Abu

1-Husayn al-Nuri:

illus
"that

you should repent of everything except God." Dhu 1-Nun
alludes to the above distinction in his saying, "The sins of
the

(al-abrdr)"

is

good deeds of the pious

(al-muqarrabiri) are the

saints

Another

the sincerity

of

similar saying:
disciples."

"The

hypocrisy of gnostics

Explanation of the different

spiritual degrees.

CHAPTER XXII:
Three

The

"On

classes of those

first

class abstain

the station of abstinence

who

(warcf}"

practise abstinence.

from what

is

dubious

,

i.e.

neither

plainly lawful nor plainly unlawful. Saying of Ibn Sirin.

45

The second
bid

class abstain

from whatever their consciences

them avoid. Definition of abstinence by Abu Sa c id

Kharraz.

Harith al-Muhasibi never ate anything

al-

dubious

:

There is a selfish interest in renoun cing the world. inasmuch as the ascetic gains joy and praise and reputation. share the view of whatever diverts the attention from God that al-Darani. Abdallah and Shibli. Sayings of : Shibli and Yahya b. Sayings of Junayd and renunciation in 47 Sari al-Saqati. the station of poverty (faqr] and &quot.&quot. sin originates in love of this world. Three class are the novices whose hands are empty of possessions and whose hearts are empty of that which is not in their hands. Koran describing the poor. The name of ascetic (zdhid) is equivalent to a hundred names of praise. is c 46 abominable. justifying the appeal to conscience. since the is is obligatory. Three classes of poor men (fuqard). The first class are those who possess nothing .On poor. but the real ascetic banishes all these inter ests from his heart. Renunciation has reference only to what avoidance of unlawful and dubious things of ascetics classes (zuhhdd).14 a vein in his finger throbbed when he attempted to take such Story of Bishr al-Haff. namely. Similar sayings by Sahl b. Renunciation the is basis of spiritual progress. Saying in praise 48 of poverty by Ibrahim al-Khawwas. The third class are those who recognise the utter of this vanity world and hold it so cheap that they scorn to look at it hence they regard even renuncia tion of it as an act of turning away from God. b.On the station of renunciation (zuhd}&quot. CHAFER XXIV: Mu c the characteristics of the Verse of the adh al-Razi. The first lawful. waym s The second class are the adepts (al-mutakaqqiqun fi l-zuhd). Abu Sulayman the gnostics and ecstatics. because and every act of every goodness and obedience springs from renunciation. CHAPTER XXIII: &quot. Definition of lawful by Sahl Abdallah al-Tustari and the author s comment. Traditions food. The third class. Poverty is a great ornament to the believer (Tradition). to whom Ruof zuhd as the renunciation of all selfish definition interests is applicable.

i) Read xJJL\-o of the faithful (al-mu minun). Answer c by Nasr given al-Hammami b. . Three kinds of trust the trust &quot. why faqirs refuse to accept food when they need it answered by Abu Alf al-Rudhaban and Abu Bakr al-Zaqqaq. c the of Saying of faqir. involves the entire absence of self-interest and self-regard. but when they are in want they beg of a brother Sufi and expiate the act of begging by their sincerity. the to question why the poverty to everything else. Other passages referring to the trust of elect of the elect the 52 m God. ).khusus). 5 i CHAPTER XX VI: &quot. Passages in the Koran showing that trust in God is con nected with faith. when the saw was laid on his neck. instead of JLJ&amp. foil.L\~o (cf... al-Jalla. Dialogue &quot. Saying of Sahl G b.On the station of trust in God (tawakkul}&quot. Sahl al-Isbahani. teristics of the true faqir The it. &quot. Real poverty defined by 49 them they accept true do not possess anything. These definitions are illustrated by a saying of al-Qannad and stories of Dhu 1-Nun and ?&quot. c Abu Abdallah b. Verses which Shibli used to quote.15 and do not seek outwardly or inwardly anything from anyone. Shibli. and the hardest kind of patience sabbdr defined by Ibn Salim. Sufis but prefer if anything Junayd faqir : the by Sahl offered to is sign b. c by Abu Abdallah poverty explained The reality of The question b. Sayings of Jariri and Ruwaym. and if anything is offered to them they will not accept it. al-Jalla. Ali b. third class ! CHAPTER XXV: &quot. . Sincerity (jidq) .What is the The mutasabbir. al-Khawwas.On Ibrahim and of Junayd Sayings the station of patience (sabr)&quot. Definition of the true Abdallah al-Tustari. 111* 1.gt. The first is (khusus al. the sdbir.). Tradition as to the effect of one moan uttered by Zakariyya. The second class possess nothing and do not beg either directly or indirectly. P. 50 between Shibli and a man who asked him. p. Charac according to Ibrahim al-Khawwas.

first is Hasan c Ali al-Damaghani. Abu Ya qub and Sahl al-Wasitf. Junayd. and Sahl b. and another anonymous mystic. the is c b. Abu Bakr al-Zaqqaq. 53 Abu Sulayman al-Darani. Ruwaym. satisfaction with the author. Dhu 1-Nun. who knows that God is acquainted with his most secret thoughts: consequently he keeps watch over the evil thoughts that hinder him from thinking of God. an anonymous Sufi. Three types of murdqabat. Ridd is the last of the stations which the first and followed by the mystical is states . Sayings of Abu Sulayman al-Darani. and Hasan The of b. by Shibli. The third the trust of the elect of the elect (khusus al-khusus}. by Abu Bakr Saying of 54 Koran to the station of satisfaction (ridd) fied : who those (i) God in their own circumstances all s satisfaction whether they are man with God. and Ibn Ata. Definitions of ridd c Dhu 1-Nun. .On and the characteristics of the According man precedes s satisfied. Ibrahim al-Ajurri.i6 by Abu Turab al-Nakhshabi.&quot. al-Qannad. Definitions CHAPTER XXVII: the &quot. 73). Junayd. al-khusus}. Definitions Abu Bakr kind is of trust the elect (ahl c c by Ibn Ata. of observation (murdqabat). (9. al-Nahrajurf.&quot. Ibn al-Jalla. GAbdallah alDefinitions of this The second kind Tustari. God and ask Him The third is to keep their is described in the saying is described in The second peculiar to those who observe minds always fixed upon Him.On the observation of mystical states is CHAPTER XXVIII: and the characteristics of such 55 The observer he is observers. strive God God is who realise that the question with God and God with them those (3) satisfied depends absolutely on the eternal providence of God. that of beginners and b. c a saying of Ibn Ata. Saying of Abu Sulayman al-Darani in this sense. c Alf al-Damaghani. Three classes of the satis to preserve equanimity towards those (2) who pay no regard to satisfaction but consider only the fact that with them satisfied al-Wasitf. Abdallah al-Tustari. &quot.

onymous authority on Sufism. which The results first Descriptions c s of the vulgar kindness towards them. The second class are those who realise God s nearness to such an extent that they resemble Amir b.Saying of Ibn 56 c Ata. Abd al-Qays who said. C Husayn b.On the of love state (mahabbat}&quot. .On c the state of nearness to God that texts is near. never looked at any without as nearer to it than I was. i. and seeks to draw near to God by means of obedience to His commands. nearness Sayings to of God causes them to be unconscious of nearness. the 59 ions of it Husayn (Hasan) b. c and Abu Sa id al-Kharraz. which Sahl is b. and an an of this Abdallah al-Tustari. c &quot.I 57 Verses describing the inward feeling of nearness produced by Saying of Junayd: God is near to man in proportion as man feels himself near to God. The second form of love. Descript- by Abu 1-Husayn al-Nuri.&quot. The third and highest class are those whose ecstasy. The state of declaring nearness belongs to one who contemplates God s nearness to him. CHAPTER XXX: &quot. Abu 1-Husayn al-Nuri and Abu Ya cqub al-Susi. Ibrahim al-Khawwas. Such persons form three classes. and concentrates his thoughts by constant recollection of God. CHAPTER XXIX: God (qurb)&quot. appears from several passages in the Koran that God 58 loves man and that God s love of man precedes man s love of God. The third form of love. God thing regarding Koranic &quot. e. It Three forms of love. The author describes the man who loves God. the love of the sincere (al-sddiqun\ is produced by regarding the majesty. the love is from God naturally love their form of love by Sumnun. AH 1. men according to the Tradition that benefactors. and omniscience of God. (al^dmmat]. The first class are those who seek to draw near to God by various acts of devotion. An anonymous saying to the same effect. C AH al-Damaghani is probably meant. omnipotence.

the middle class (al-awsdt) fear separation from God and the occurrence of anything that might impair their gnosis. in God desires nothing of Shibli and a SECTION: on the meaning of hope and woman fear. Abu Bakr hope in recompense (thawdb). CHAPTER XXXII: 62 &quot. kinds al-Warraq. The language used by spiritual adepts concerning hope and fear is illustrated by a saying of Ibn Ata. c CHAPTER XXXI: Nearness to God 60 Three kinds of (qurb) fear c the state of fear &quot. and hope in God s (devotional) work. Description of one who possesses the second and third kinds of hope. Another saying in the same style by Abu Bakr al-Wasiti. nor hope without fear. Sayings on the latter kind of fear by Shibli. the abundance of God s mercy. they would balance each other. Descriptions of this exalted love by Dhu 1-Nun. and al-Qannad. Abu Ya qub al-Siisi.On may produce mentioned the in (khawf).&quot. Ibn al-Jalla. were weighed. While the vengeance of God. either love or fear. . an anonymous gnostic in reply vulgar to (al- dmmat) Abu Sa c fear the id al-Kharraz. Some one whose name is not given said that fear and hope are the two wings of Tradition: if the believer s hope and fear without which it will not fly. The 6 1 third class are the elect (ahl al-khusus). 63 Anonymous saying. Abdallah al-Tustari. Saying of Three of hope: hope in God. Ibn Khubayq. Sayings who met Dhu 1-Nun in a desert.i8 love of saints and gnostics (al-siddiqun wa c l- drifun) results from their knowledge of the eternal and causeless Divine love: hence they love God without any cause for loving Him. Tradition: God becomes the eye. Koran. Their fear is described c by Sahl b. He whose hope is of God except God Himself. and al-Wasiti. ear. nor fear without hope. and hand of any one whom He loves. and Junayd.On hope (rajd)&quot. Sayings by Dhu 1-Nun and an anonymous Sufi. that love is not perfect without fear.

G 66 Ibrahim the awe al-Marastani Beloved. good works. and pain of longing.On help from Him. class long for the blessings which God has promised to His friends. with hence they lose consciousness of the longing which charact erises them in the eyes of their brethren. CHAPTER XXXIV: The author s definition &quot. the second class long for Him whom they love. Three classes of intimates The first class are intimate with the recol lection (dhikr) of God and with obedience to Him. contem plating longing God as felt is present only in them. Saying of Sahl b. al-Aziz. The second class are inti mate with God and shrink from all thoughts that distract them from Him. and he long for Paradise hasten to do who those that (shawq)&quot. &quot. Description of one who is in the state of uns. he adds the state of joy or intimacy of uns: reliance on that no further explanation 65 sible. Abdallah to (uns)&quot. Two anonymous of Jariri on Saying definitions of shawq. and the third class.On Tradition on the longing for Paradise. Anonymous saying to the effect that those God feel no fear of aught except Him. Description of the mystic for.19 CHAPTER XXXIII: the state of longing &quot. seeking is pos- Umar b. had said of the in The third presence of defined are class God uns as the heart cause s joy in they whose feelings of them to become un intimate being Saying of an anonymous answer written by Dhu 1-Nun to a man who . 64 that he also said might be filled with longing to meet God. a letter to him. first feel longing. say that the absence of the desired object. Another Tradition giving the names of three persons who whom feels longing. Sayings of Dhu 1-Nun and Junayd. The Prophet prayed. in the conscious gnostic. De the pleasure c by Abu Sa id al-Kharraz of those who scription Three Paradise longed The classes of such.May God grant thee the joy . Letter written by Mutarraf G Abd God and b. not absent. who enjoy uns with . Abdallah al-Tustari.

Abu Sayings on contemplation by c b.&quot. belongs to the vulgar thinking of God.worship c Amr God as though thou sawest Him. Uthman 3 by Abu Bakr al-Wasitf. and c Amr al-Makkf in his Kitdb al- mushdhadat. Explanation of the 67 and a Him!&quot. 306). the second to the elect peace resign themselves to the Divine decree and are patient find in but at the same time are conscious of their tribulation. of recollection al-Damaghani.&quot. first by Hasan at rest c b. The author says (mukdshafat). ninat)&quot.&quot. Saying of the Prophet: &quot. which is &quot.if that of three kinds: . c Three forms of yaqin are mentioned in the Koran: ilm c ayn al-yaqin.20 of being near to Saying of Sahl &quot. Explanation of shahid (Kor. definition of uns the state of tranquillity (itma Abdallah al-Tustari. and kaqq al-yaqin.On the in Shibli who who in God s (Kor. 28). by Those whose hearts are text. Three kinds of 69 contemplation indicated respectively by Abu Bakr al-Wasitf. Sulayman Three kinds of The tranquillity.ask also that said have walked the Saying yaqin of is Jesus had possessed in the air. Ali a saying of Abu the tranquil man. were veil if my lifted revelation Saying of Amir b. God for certainty in this world and the next. The Prophet &quot. Mystical interpretation of Kor. 5. the state of contemplation (mush- dhadat}.On fall into the unimaginable Sea. 85. c Sa id al-Kharraz and al-Makkf.. who reve their hearts cannot rest with God devotional acts. 70 CHAPTER XXXVII: &quot. b. Abu Sa c fd al-Kharraz.On the state of certainty (yaqiri)&quot. of interpretation of Characteristics al-Darani. CHAPTER XXXV: CHAPTER XXXVI: and unique: therefore they advance and &quot.&quot. c Three more sayings by Amr al-Makkf. : c Abu Ya qub more yaqin he would c al-Nahrajuri. the third to the elect of the elect rently acknowledge that He 68 inasmuch as is infinite their ardent search in Shibli. Tradition: al-yaqin. 13. Abd Qays certainty would not be increased.

CHAPTER XXXIX: the particular God reveals its meanings to those application of the &quot. Junayd. 74 Such thought and study demand a sound heart (qalb salim). Three classes of those who possess yaqin. except in so far as whom He loves. because is the Word of God. Koran from which the Sufis infer that a hidden meaning lies beneath every word of the Holy Book.On term c call (da wat). i.21 ocular (a) 71 on the vision to the heart of Resurrection () revelation revelation of the Divine Power Day real faith by (c) by means of miracles. special. Abu Ya c qub (al-Nahrajuri). a heart in which there is nothing but God. 72 CHAPTER XXXIII: &quot. 10. The Koran believe in the of the is a guide to those Unseen (Kor. c Abdwho fear 2. The yaqin of the second class is described Ibn Ata. Kor. 26. Saying of allah b. and Ruwaym. Many that are . God and Verses 73 Mas c ud. Sahl b. states in the is its : the beginning and end of is all a profound and real belief Unseen.. call is c and the nature of Abdallah said general election in reference to and guidance (hidayat) called but few chosen.On conformity to the Book of Tradition of the Prophet on this subject. e. (istifa). THE BOOK OF THE PURE IN UNDERSTANDING AND OBEDIENCE TO THE BOOK OF GOD.&quot.&quot. Abdallah al-Tustari to the effect that the hidden meanings of the Koran are inexhaustible. who is infinite: it cannot be under it stood by human minds. c Saying of Sahl b. by Abu Ya c qub al-Nahrajuri. The yaqin of the first class is described by an anony mous Sufi. and that this meaning can he found only by means of deep thought and attentive study. Uthman al-Makki and Abu c the Yaqin extreme point al-Nahrajuri. i). God. Saying of al-Wasiti. and Abu 1-Husayn al-Nuri. that of the third Ya qub class c by Amr c b.

To Abu Bakr grounded &quot. A third class are the savants ^ulama] who fear God (Kor.19) the hearts of mystics who hear the Koran with understanding.well elucidated follow al-Wasiti of the characteristics what by is in knowledge&quot. com spiritual realities. 25).. Others hear the Divine repent and become command and comply active in with it and good works and devote them and spiritual excel selves sincerely to the pursuit of moral lence. their pure devotion.&quot. again. al- (Kor. and the apostolic office.22 75 It appears from two passages of the Koran that the elect are 35. are a special c class. there are three to is eli ways the recitation of the Koran: though the Prophet were reading it (i) to . Verses of the Koran referring to persons of this sort. command hear the Divine it fulfilling 78 (22. 23.On the diversity of those who hear the Divine admonition and their various degrees receiving Some Koran in respect of it. wonderful things which are revealed to 39. The meaning of laghw (Kor.&quot. to hasten to Verses of the Koran specifying different kinds of good works. 29) the Prophets (a) sinlessness. 79 Explanation by of those who are of al-Wasiti are Kharraz. referring to such persons.well in knowledge. the other believers and cleaving to manded 76 77 by certain of the (b) The Prophets are distinguished by revelation of God s Word to them. id al-Kharraz. 3) explained by Amr b. 35. All the Faithful are good works.&quot. Among these. self-mortification. 5) grounded &quot. the Faithful. refers to the 80 CHAPTER XLI: cited &quot. whom the (Koran describes as 3. a The words c saying best in of Abii Sa id God s Word&quot. &quot.How the hidden meaning of the by listening with studious attention when According of listening when you to Abu Sa attentively listen as c it is Koran read aloud. CHAPTER XL: &quot.74 and by worldliness and but are hindered from Verses of the sensuality. c Uthman al-Makkf.

mystics interpret and acts of devotion s a is thing insidious and it. 61. whether described by Himself or conveyed by Tradition. gnostics. Sayings to on Abdallah al-Tustari. 62) the This mentions those whose hearts are terror- thought that they shall at notwithstanding their piety and zeal last return in to doing good . understanding it. in consists in having regard to seeking recompense for them. and the only means of discovering and removing say. 5. According 83 limit the to to the mystic sense of Kor. words khashyat and ishfdq distinguished and defined.that (2. from Kor. 7. and increase all is no mystical experience. of the way in which the mystics. This explanation is drawn from a verse of the Koran tion (dhikr] 8 1 c al-A rabi. 2) c Unseen. that is alone. The 59. c Definition of the Unseen by Abu Sa id al-Kharraz to referring hearts to behold of convic s His attributes. interpretation of Kor.39.Description understand by is Unitarians. one it Him in are free from polytheism (shirk}. CHAPTER XLII: 82 Koran is Mystical the the manifold experiences of and &quot. 158. 23. by b. ecstatics. there of faith. a ikhlds 84 purely disinterested belief in by Sahl The Koran stricken God. mystical theologians are agreed that includes (al-ghayb] all theosophists. no less than of the divine essence. the impossible to Unseen man.&quot. is the fruit of real and infinite faith. Again. (23. c it is God ikhlds. the belief in : which God causes men &quot.23 you when you (2) to the it God Prophet you from absent being self (3) when you produced and from your In the last case. it appears that those who fear God and believe as shirk. 57 23.&quot. hard to detect. Since the ultimate apprehension of tion to as divine attributes. reading though you heard Gabriel reading listen as though you heard listen as concerns wordly is of contemplation and purity of recollec - by power and concentration of thought. from beginning to end. Saying of Abu Sa id b.

CHAPTER XLIV: &quot. O Lord! We have not worshipped Thee &quot. doomed them either to happiness or to misery hereafter.. and using the method called instinbdt (that is. The angels themselves say.. he shows that the muqarrabun are superior to the sdbiqmi and the abrdr.&quot. The true meaning of &quot. that constitutes a depar. prayer of a thousand ralfas and were you performed one to ratfa able more. but postponed it to another perform time.&quot. if men the works of the angels and prophets and all which they had done would be less than that which they had left undone.Fear God nature is with s self Koran. to Thee. CHAPTER XLIII: &quot. Koran (4. even might&quot. implies s self. in His eternal foreknowledge. The author a cites number of passages in the Koran in 85-86which these classes of persons are mentioned.Fear God with all your&quot.How to the utmost (tashdid) The Koran is set forth in the says (64. as 87 that Thou oughtest to be worshipped. They cannot know what their fate shall be. Similarly A the in passage any inward accept the decision of the Prophet.&quot.Glory saints. The has words of the Koran quoted above do not refer to evil-doers. you would have failed to pray with all your might a If . all your such that. even were of the reluctance to it case of recollection (dhikr) or almsgiving. as is proved by the Prophet s answer to a question which c A isha asked him. might&quot.Account of the qarrabun and the abrdr according sdbiqun and the mu- to the method of mystical interpretation. 16) This obligation should perform duty of exerting one the in its real &quot. works. hence they turn to God with supplication and utter poverty of spirit.24 Mystics interpret this terror (wajal) as being due to the inscrutable fact that God. drawing out the hidden sense). 68) a sentence of death against one ture from the Faith. .

to is and when you remove the first lam. are beyond human comprehension. because His name Allah expresses His awfulness and majesty. there remains Ilk (= lillah. and His name al-Rakim expresses His help and assistance. B in Book. In selves. and when you remove the second lam. inasmuch as h means huwa (He). to Him).. the signifies that through things appear and pass away and through His mani are fair. the (in name of God) lillah (the praise to God). because the faculties of knowledge and understanding are not self-subsistent but are through God and to God. and through His occultation are foul. i. in which all mysteries are contained.&quot.Concerning of the mystical sense of the Words said on the subject is (in the Koran) and the Names. &quot.25 CHAPTER XLV: 88 Divine what &quot. When Shibli was asked to B explain the mystical sense of the in Bismillah.In the first put their letter of God Bismillah al-Rahmdn al-Rakim: for God all festation &quot. Thus the name Allah is Allah). which become meaning- .. not in them the c answer to the question. are called good only evil things are called Abu Bakr (attribute) al-Wasiti can be used as a means of forming one s character except the names Allah and al-Rahmdn which. and that evil only 89 said that God because divine every rejects Name them. s it is that in which Abu VAbbas b. that the Greatest the initial alif Name is of God Lordship (szmahas been said It Allah (JJV) because when removed. like the attribute of diyyat]. there remains h. and al-hamd Bismillatt viz. said that whatever lies within the range of knowledge and understanding is derived from two phrases at the be It is ginning of the Koran. hearts Ata of gnostics said. The author explains that good things because God accepts them. he replied that spirits. there remains lh (= lahu.e.What trust?&quot. and His name al-Rahmdn expresses His love and affection. unlike ail the other names of God.&quot. bodies. and actions subsist in God.

27. 89). Wuhayb necessary for understanding the Koran.6. Sahl b. is Saying of b. Another kind of interpretation is indirect and allusive 92 c (ishdrat). (2) Abu Bakr al-Wasiti on Kor. Further examples of sound interpretation: (i) Shah al-Kirmani on Kor. al-Ward on the emotional effects pro duced by reading and study of the Koran. 24. 13. A sound interpretation must be based on the following principles: that the interpreter shall not change the order (a) of the words in the limits suitable to God of 83. The sound method of interpretation is text. and others from Abu Yazid al-Bistami. (4) Shibli on Kor. 7880. . The author QJ Koran one who al-Kattani s elucidates the explanation. that he (c) of the sacred 93.36. passes &quot.Description of the right and wrong 90 methods of mystical interpretation (istinbdf)&quot. no). when kings enter a by quoting Kor. replied &quot. (3) Shibli on Kor. he reads the Koran with real understanding.26 when less a single letter is taken away from them. 26. CHAPTER XL VI: &quot. Abu c Ali al-Rudhabari. illustrated salim 1 18. 26. Specimens of this are given two from Abu l.28. meaning of a phrase occurring viz..he away from God c through God&quot. Ata. and Abu Bakr al-Zaqqaq.Lo. 50. in (b) is that he shall not overpass the a faithful and obedient servant not pervert the form or meaning shall Examples of such perversion (Kor. because it signifies Allah who united (allafa all bayn] Abu Sa c and Himself separated from all things.Abbas c b. which greater in proportion to his love of God and his feeling of nearness to Him. not reflection. Junayd. c Abdallah al-Tustari said that alif is the first and chief of the letters. (faniya ani llah billah). Abu Yazid : when some one questioned him concerning gnosis.30. al-Kharraz said that when a man is concentrated things id is on God. 21. by Abu Bakr al-Kattani in explanation of bi-qalb s 1 (Kor. Saying of Abu Sulayman al-Darani rap is : ture.34: al-Bistami.

2). that has He is held up as a pattern to true 21). and exponents of the religious law. THE BOOK OF IMITATION OF THE 93 APOSTLE OF GOD. is the Koran.. and has promised 94 that those who obey him will be rightly guided. XL VII: CHAPTER &quot. e.Description of Pure the (Sufis) in understanding (the Koran) and their con and obedience to the Prophet. them teach might Book and the &quot. (Kor- God has commanded obey him (Kor. Koran but do not follow the Sunna are really at variance with the Koran. as c A isha said. and doing what he commands and in not doing forbids. 7. though he adds that that God knows best. The author declares such interpretations are sound.&quot. Tradition 33. mankind Wisdom&quot.. save in Imitation of the Prophet in his character actions. character. believers 3. formity The Prophet was sent to all mankind (Kor. the duty Prophet s the Sufis) have laid upon themselves of imitating his moral and spiritual character. i. 24. is incumbent on his followers. who must accept as binding every come down to them from him on trust Those who act in conformity with the worthy authority. 53). Whereas theo logians and lawyers have codified the religious and legal ordinances of the Prophet and are the recognised defenders. that of their respect he 62.the the Koran and the Sunna. in what he 95 certain cases mention as which the Koran or the Traditions expressly to exceptions the general rule. meaning to say that when gnosis enters the heart it con sumes and casts out everything besides.27 it city they spoil and abase the mighty men of its people&quot. propagandists. 157).. 29). the elect among them (namely. The con- . i. while the all to disobedient will suffer a grievous punishment. e. The love of God towards the Faithful depends on their following the Prophet (Kor. (Kor.

XL VIII: CHAPTER 96 the &quot. (bi-makdrim al-aklddq]. CHAPTER XLIX: 101 to the to the Apostolic Traditions relating indulgences and alleviations which God has granted Moslem Under this &quot. His kindness to widows and orphans. asceticism. He 99 said that he loved equally those on whom he bestowed whom he withheld his bounty. head the author enumerates various articles . His praise of the faqirs of Medina. The all. In order that he might render due prayer until his feet became swollen.&quot. prophets most of his unworldliness. who had no s of his Description of his lowliness. Traditions regarding the excellence of the Prophet his duct. knowledge and his trust in God. nobility of his character. he stood in His clemency described by Anas b. Malik.&quot. 100 List of the virtues which he possessed.On the community. and exemplified by his treatment of the Quraysh when he conquered Mecca. How allow fear of God. manners and appearance by Abu Sa Saying of s It was him said of fear of being poor.with a noble disposition&quot.What related concerning the cha is and actions and feelings with which God endowed racter Apostle. Stories illustrating his frugality and dislike of ostentation. He always behaved with the utmost humility and meekness. He would not He never 97 meal. his liberality. Sayings and anecdotes showing years the before the rich. thanks to God. He was habitually sorrowful and thoughtful. c Signs id al-Khudri. food to be kept for the next day for with his food. He said that the poor Moslems and those from shall enter Religious Paradise men suffer five hundred tribulation.28 formity with the Koran: he describes himself as having been sent &quot. humility. 98 c found fault he prayed A isha about that he gave like one con his his humility. He did not revenge himself upon his enemies but returned good for evil.

intimately connected with the c Saying of Abu Uthman al-Hiri. Bashir.. Abbas. making and industry and commerce (which are only per mitted concession a as worship Him and themselves to Him. for He calls them not to moneywhich he addressed to his fill&quot. b.On what recorded of the leading Sufis is in regard to their following the Apostle of Saying of Junayd : &quot. His creatures would have been undone. Moslems comply with to sity pleasure. Another story of Abu Yazid: from respect for the Prophet . but to obey Him and In this respect the prophets are not as other men.. the saying of Moslem shall do harm to another with Prophet.. Wabisa. but who set their minds on spiritual states and good works and noble and dispositions.&quot. a celebrated ascetic who spat on the floor of a mosque. &quot. Story of Yazid al-Bistami: how be turned his back without cere Apostolic Abu mony on 104 Traditions&quot. (2) those (i) who ledge of the religious law. c c Abdallah b.29 owned by the Prophet and quotes of luxury the words Had Companions. viz.Eat your such indulgences not been granted by God. real as faith strive after perfection Haritha attained.Sufism is God&quot. (3) in different those who ways. the Koran and obey the Prophet the classes be distinguished: may of indulgences.No or without provocation. Three avail themselves base their conduct on know those whose knowledge of the law does not extend beyond what is indispensable. and Nu man 103 theory of mysticism those of Gabriel. and human to trust in weakness). the &quot. 102 devote entirely Whereas majority of mankind betake themselves to indulgences on account of the weakness of their faith and their propen the and consequently are sometimes led into sin. is The author adds a fifth. prophets have within them a God-given strength that raises them above self-interest. namely.. It is and truth and such that said the whole founded upon four Traditions. CHAPTER L: &quot.

grammar. and passed it through his beard in order that the ablution might be performed in manner prescribed by the Prophet. Koran among Only those who are thoroughly rudiments of religious knowledge can reach knowledge that belongs to mystics. men of theory and spiritual intelligence who. conform to the Koran and obey the Prophet. 84). and the Apostolic Traditions. Abdallah al-Tustari declared that no ecstasy is real unless it is attested by the Koran and the Sunna. Dhu 1-Nun said: know all besides God through &quot. a knowledge peculiar to themselves. Sahl b. Abu Ali al-Rudhamentioned the names of his teachers in four subjects: the bari Sufism.On meanings the of the method by which the Sufis Koran and the Traditions. know God through God Himself and I theology.I the Apostle of God&quot. and removes from their hearts the rust produced by sin and passion and worldliness. God endows them with the knowledge of that which they did not know profound before.. 106 The key to this (Kor. Its the *ulamd (Kor. When practice. who was washing him. 4. of mustanbatdt. Definition They are derived by alike in elicit etc.30 and lust. 85). sensible God him of the pains of hunger and God rewarded him by making him utterly in to the charms of women. such men act upon that which they know. CHAPTER LI: the true &quot.&quot. Anecdote of Shibli: when he would not ask to relieve he was dying and unable to speak he seized the hand of his servant. grounded the higher in the knowledge is attentive study of the possessors constitute an elect class 4. Saying of Abu same to the Sulayman al-Darani effect. THE BOOK OF MYSTICAL INTERPRETATIONS 105 (al-mustanbatdt). as is shown . Then they utter on their tongues the myste rious lore which flows into their hearts from the Unseen.

On Sufistic interpretations class. Yusuf b. This statement by the varying definitions of the true faqir 108 (al-faqir al-sddiq) given by Dhu 1-Nun. So. 53. Sumnun. All these definitions are is illustrated different in accordance with the different states and feelings of their authors. Nuri. al-Husayn. Sufis differ in their interpretations just as the formal but whereas do. are in the good CHAPTER 107 LII: interpretations sciences and The ists nature of the difference in the states.On of mystics concerning the meanings of their in the differences mystical of the science do not latter lead to produce this has been said that difference of opinion amongst the authorities on exoteric science is an act of divine mercy. Interpretations of Kor.&quot. and every single defini and instructive to mystics of a certain LIII: the &quot. 41. tion 109 is suitable CHAPTER yet are all good . Junayd.can derive profit from their words.whether novices or adepts. Mansur (al-Hallaj).. because each one speaks according to his predominant state and feeling: hence mystics of every sort . the &quot. confirmed by a line of La- . too.by the Prophet s reply to a man who sought instruction in the latter. differences error. the difference of opinion amongst mystics is an act of divine mercy. It who because he holds the right view refutes and exposes the error of his adversary. The Moslem lawyers and divines have their own mustanbatdt.. which they use for controversial purposes.Abdallah alMaghribi. Husayn b. Interpretation of Kor.28. Abu 1-Harith al-Awlasi. and Murta ish. but the interpretations of the Sufis are still more excellent. and so have the scholastic theologians. Abu &quot. whether engaged in works of devotion or in spiritual medi tation . of the Koran concerning the peculiar excellence of the Prophet and his superiority to other no prophets.&quot. result. 12. Abu Hafs alc Naysaburi. 108 and 7. All these interpretations opinion of the people who make them.

. superiority to Abraham by a comparison of Kor.g. 4. 17). the Pro phet had ascended to heaven in the spirit only. night&quot. in mentioned before the they were Muhammad as i..Thou didst patience) self. same miracles others mentioned before the prophets are not only the former prophets did.32 bid which Prophet described as the the Arabs have is spoken&quot. 26 27. love is more intimate than friendship. 87 mad to regard Himself (Kor. it &quot. which ne and the body together. is superior to Abra ham. 47). conferred on the consisted in his being chosen i). opponents alleged. on Abraham friendship. his kingdom and glory and the wonders creatures consider His of His creation. Furthermore. word that truest superiority to s 20. except Him not throw when thou threwto Muhammad 8. est. for love from the heart all that is not itself: therefore Mu 1 1 1 effaces hammad.. many God bestowed on him no special attribute such as He bestowed on each of the former prophets (e. 17. &quot. 113) for the prophetic and not conferred as a reward for merit: . not have applied to him the name of servant cessarily (Kor. 66.the The Prophet shown by a comparison of Kor. Moreover. as his includes the great favour that God spirit apostolic offices are God would . Moses and Kor. 8. As re gards the meaning of the words describing Muhammad s Ascension. (Kor. while God calls Muham 26. that fact case the forgiveness is were forgiven before Muhammad wrought committed. 25. the Beloved (Habib) of God. on Job He attached nothing and He said. I 94. &quot.The (Kor. 112 but : God threw&quot.. the s his sins e. and Kor. &quot. Prophet&quot. Mystical interpretation of Koran 18. it ap pears from several passages in the Koran that whereas the sins God of other forgave them. sin. 17 by Shibli. He bids all His other foil. by God. Again. who was His Friend (Khalil). but also which God vouchsafed to him alone.He transported His servant by has been said that if.

O chief of the it.I been greater. 52. and from Thy chas tisement in Thy forgiveness. CHAPTER LIV: 113 &quot. ye &quot.If etc. who gives 1 knew. take refuge &quot. The Prophet said.&quot. Abu Bakr Explanation of the were uttered by the Prophet on his deathbed. pardon of God and turn towards Him a hundred times daily.On the Sufistic interpretations of Traditions relating to the peculiar distinction tolic Prophet and his superiority to other Apos of the prophets&quot. and from Thee in Thyself: I cannot praise Thee: Thou art even as Thou dost praise Thyself&quot. to do one of is unique distinction.I Thy good pleasure. The my grief!&quot. explained by ask Explanation by Junayd of the Traditions. am my with Lord. God demands patience from His creatures on the ground of the recompense which they to the rest of the prophets. and would laugh little and weep much. Adam. Mystical interpretation of the Tradition. Saying drink. lived longer He bade Muhammad be patient God s eye (Kor..&quot.I me am not food and The Prophet implored God to tend him as a child and never leave him to himself for a single moment.Sometimes I am with his faith air. and &quot... children of Explanation of this point of the Prophet s words concerning Zaynab.&quot. a state which I do not share with anything other c .May God have mercy upon my brother Jesus! Had Junayd. the wife of Zayd. words which &quot. God in than God.&quot.48). too much to him require His position anything that entailed recompense. but shall inasmuch as he was in God honoured him say. That is to receive hereafter.&quot. &quot. he would have walked in the Comment by Husrf on the Tradition. as one of you I . &quot.&quot. but I make no am &quot.33 Muhammad would otherwise not have been judged superior who and performed a larger amount of good works. from Thine anger H4 in ye knew what Meaning of the Traditions. of H5 al-Wasiti. &quot.I saying the boast of by Abu Muhammad al-Jariri.

ruled anything makes thee blind for Explanation by deaf. Shibli of the Tradition.My daily bread Explanation by Junayd of the Tradition. good actions and grieved is come. yet He sees thee&quot. .Accursed except the God.Worship sition to generosity and good-nature.&quot. is 117 Explanation by Shibli of the Tradition.34 CHAPTER LV: 116 &quot.&quot. is glad by his and therein &quot.&quot. c c the birds.&quot. Uthman al-Makki c c of the words addressed by the Prophet to Abdallah b.&quot.On from certain Apostolic &quot.A heart from feeling the Explanation by Muhammad b. declares that the principle of Sufistic divina founded on the Tradition that the Prophet number of his Companions. debarred &quot.&quot. &quot. amongst whom was (istinbdt) is a with Abdallah al-Tustari of the Tradi world and accursed recollection (dhikr) of tion c b. best food b. true associate the believer The author 119 asked the great (mystics). is make you from tribu free of the Tradition. for if thou seest Him not. and &quot. ye had trust God as ye ought. &quot. is by he who his evil all that is made actions&quot.If in Explanation by Amr b. &quot..&quot. Ahmad Explanation by Tradition.The tions. Umar. Explanation by Abu Bakr al-Wasiti of the Tradition. Salim of the hand hath that which his is earned&quot.Thy love ye see the afflicted.Question the savants and be on terms of sincere friendship sweetness of the world to with the sages and Explanations by Sahl &quot.&quot.A meanings derived by the Sufis Traditions. Musa al-Farghani of the Prophet s advice to Abu Juhayfa. God ask to Shibli Explanation by by the present world lation. Tradition.. etc. Explanation by Shibli of 118 the Tradition. set under the shadow of my sword. He would feed you even as He feeds &quot. the man s Muhammad b.The friend (wall) of God is created with a dispo &quot.&quot. Explanation by Junayd of quiet.&quot.When the lower soul (nafs) is assured of her the becomes she sustenance. God as though thou sawest Him.. &quot.When &quot.

&quot. This is a sublime allegory for Unitarians.35 c c Abdallah b. The Prophet recognised the pre eminence of particular Companions in certain details of ex will ye ternal conduct. &quot. but since he was the youngest man present. &quot.My whomsoever of them ye take like the stars: Companions are as your pattern.Allah and His Apostle&quot. BOOK OF THE COMPANIONS. His being firmly grounded in unification (tawhid] also indicated is people after the Prophet s death. This proves that mystical divination does not divined depend on age or experience but on knowledge of the Unseen which is communicated by God. Abu Bakr al-Wasiti said that Abu Moslem who spoke mystically. tics merates the different 121 prevailed in the first religious b. alluding 122 to the fact that. His words to the Mos lems immediately after the death of the Prophet. &quot. Definition of the term rabbdni.. His description of their spiritual characteris Muhammad under four heads. Abdallah that the Prophet was referring to the date-palm. Their authority as regards matters of practice is well-known. when he abandoned all his possessions and the Prophet asked him what he had left behind for his Bakr was the family. Umar. Explanation of the Prophet s saying. When by his speech to the the Prophet implored . saying of Abu Bakr showing the intensity of his fear as well as the greatness of his hope.Concerning the Companions of the Prophet qualities. he felt ashamed to answer. be rightly guided.What tree resembles c Man?&quot. CHAPTER LVII: &quot.Account of Abu Bakr the Veracious and how he was distinguished from the other Companions of the Prophet themselves A by which the states Sufis imitate and model upon.&quot. CHAPTER LVI: and 1 20 their good &quot. and c Ali moral al-Kattani enu qualities which four generations of Islam.&quot. he first replied.

and It is was the love of God.36 God help the Moslems on the to calmed him.God field Abu Bakr of Badr. 127 He was specially distinguished by the quality of firm quietists ness (tamkin). unto thee His promise.Atahiya on unification 125 Com surpassed the of his &quot.Account of Uthman. Three occasions on which he displayed these qualities. Therefore he liked spending money better . not for pleasure.Account of Umar Umar was described by the Prophet (mukaddath).&quot.&quot. c Evidence story of his crying out. al-Khattab.&quot. c CHAPTER LIX: &quot. &quot. Such was the reality will fulfil &quot. of c Umar his is taken as a attitude towards (mutawakkilun). Lines by Abu l. although the Prophet was more perfect than Abu of his faith in Bakr. Four things which. respect of which Discussion Sufis. Bakr b. Anec Umar.&quot. which is one of the highest spiritual de with the things grees. as the true gnostic his own does: he used his wealth to benefit others. loftiest be to c 126 his fasts Other sayings of Abu Bakr. Moreover. Three verses of the Koran c by which his mind was occupied. constitute devotion ^ibddat). saying.&quot. as inspiration Sariya! the hill. to him. but in something that said that this thing 124 Abu Bakr amount of was within attributed his heart. God. man an inspired afforded the by the hill. Although he was brought into contact of this world. The author explains the reason why the Prophet showed agitation and Abu Bakr equanimity. Abu Bakr was endowed in a peculiar 123 degree inspiration (ilhdm) and insight (firdsaf).O b.Glory means of knowing Him save CHAPTER LVIII: &quot. he really dwelt apart from them. according to him. dotes and sayings of Characteristics pattern by the in c saying Him who Bakr. with G Abdallah al-Muzani said that panions of the Prophet. not in the prayers. Junayd is that of declared that the Abu hath given His creatures no their inability to know Him.

nor poverty in the lack of such it is true wealth to have God. Instances of his generosity. Four things in c Uthman found spiritual good comprised. &quot. hence the erroneous doctrine that saintship is superior to prophecy. CHAPTER LX: &quot. g. His answer to the question. His analysis of states (ahwdl) and stations be genuine. Anec c dotes illustrating the asceticism of Uthman. Abdallah al-Tustari of the person who is justified in more c Abd are the rule Abdallah of poverty. This esoteric know was possessed by Khadir (Kor. His steadfastness : appeared in his behaviour on the day when he was murdered. his son Hasan announced that the whole of the worldly wealth which he had left behind was a sum of 400 dirhems. Definition by c Sahl b. C 131 AH by was distinguished from the his rest of the Companions of elucidating mystical ideas such as unifica power and gnosis. At the tion hour of prayer he used to tremble and turn pale for fear .37 than amassing it. he was the first who discoursed (maqdmdt] if it on the subject.&quot. His asceticism: when Ali was murdered. find any one worthy to receive it if I could but !&quot. which C c Junayd said that if Ali had been less occupied with war he would have imparted to the Moslems much of the esoteric knowledge that was bestowed upon him. exalt wealth above poverty wealth does not consist in abundance of wordly goods. His ledge of the definition Sayings on faith.Here is a secret knowledge. 130 Characteristics of Ali which are imitated by the Sufis. 129 Saying of Junayd concerning firmness (tamkin).Who is safest c from faults?&quot. Exposition (baydri] is a great gift. nature of God. and true poverty to need God. Umar is b. 18. sometimes a man who possesses great wealth that said 128 from departing ascetic than al-Aziz. Abi Talib. Sahl b. 64). The mystery of Creation. &quot. any Hence those who for c e. mistaken. On one occasion Ali pointed to his breast : and exclaimed.. Saying c on friendship.Account of AH b. of his contemporaries.

Muhammad 139 Mas b.&quot. Rawaha. Abu Juhayfa. Statement of the characteristics in respect of which Comparison of the passions as each one of the four Orthodox Caliphs the Sufis. c Abu 1-Darda. Hizam. fully. Their ascetic dress and food. Umar. 72). . c Abdallah b. b. al-Lajlaj 140 c al-Farisi. Sa d b. trust 33. c Umar. al-Yaman. Malik. God rebuked the Prophet for treating one of their number scorn Marks of respect shown towards them by the Prophet. Abdallah Ka Talha Husayn. Abu 135 and quietism of the and sayings anecdotes by relating illustrates the asceticism of the Prophet b.33 he that the in fail might committed to him (Kor. c ud. b. Jabal. Awfa. 137 b. of Saying CHAPTER LXI: 133 an example to Ali concerning four things wherein is consists. Hatim. Abu Ubayda b. good entirely spiritual (AM G &quot. al- Abbas. Suhayb. Abdallah b. Usama. Haritha. (Abu Kuthayyir). Dharr. Hanzala al-Katib. al-Rabi c . 132 (nafs) to a flock of sheep which soon as they are collected on one side break away on the other. CHAPTER LXII: &quot. Anas c c b. Zurara b. Mus ab Rabfa. Bara b. c Adi b. Salman b. Malik. Abd al-Rahman c b. Hakfm b.Account of the other Companions from this point of view. c Mu Ubaydallah. c Abu Ran the Prophet s client. c adh b. Passages of the Koran in which they are mentioned. 134 The Prophet approved of their quietism and did not com mand them to work or trade. b al-Ahbar. The author Companions of the c lmran following: c 136 c Hudhayfa c 138 Abu b. Ka b. c c Bilal. Tamim Abu al-Darf. Jahsh. Hurayra. al-Jarrah. b. b. Abdallah Abu Farwa. c Bakra. c Awf.Description Bench of the People of the al-Suffa)&quot. Abdallah c b. Safwan Abdallah Muhriz al-Mazini.

the religious. &quot. al-Basri to the useful in this world and bring c Sayings of Sa id b. faithful observance of spiritual that which they have promised to perform. &quot. al-Jalajili al-Basri. refrain from themselves to piety and good works. by Abu VAbbas c b.. The manners of the among elect the religious of heart. e. The manners of the worldly consist. part. cellent than Good Manners&quot. &quot.Concerning Manners. as regards their manners.&quot.What manners are most one nearest to God next in the Abi 1-Hasan b. and the elect knowledge.God disci plined me and made my manners good. c Abdallah and others on this topic. purification. into three classes: the worldly. and he also said.We have more need of a little manners than of much Another saying of Ibn al-Mubarak. question.No Answer given by Hasan sight. concentration on their mystical states Definition of adab 144 etc. The author divides men. sire ever begot a son more ex The Prophet said. Ata. of soul : keep the commandments. the Sufis) consist mainly in meditation. The manners of the religious. purity (i. al-Musayyib and Kulthum al-Ghassani. religious are mostly a discipline and body they and devote lusts.. Answer given by Muhammad b. &quot. lives.Concerning their manners in ablution . Ibn al-Mubarak said. Sayings of Sahl b. Sirin to one who asked him what manners bring a man nearest to God and most advance him in God s &quot. such polite accomplishments as elegant poetry and rhetoric. Sufis are every detail of their practical CHAPTER LXIV: and Saying of distinguished from other people and recog themselves by their manners.39 I4i 142 BOOK OF THE MANNERS (dddb) PRACTISED BY THOSE WHO SEEK TO BECOME CHAPTER LXIII: &quot. among the for the most 143 speech. which enter into amongst The nised .&quot. world?&quot.&quot.&quot. in learning.

Why Sahl b. The most puncti liked entering public baths. Sufis who fall below the highest the indulgences and remissions 145 but there standard is no excuse of outward for purity and mentions the exemplary practice had seen. Saying concerning the endeavour of Satan to get something for himself out of every human action. Certain eminent Sufis dis and when obliged to do so. took 148 strict precautions that decency should be observed. Saying of Husri explained by the author. Abdallah urged his disciples to drink plenty of water and pour as little as possible on the ground. should be excused if they take advantage of which are granted to them. Practices connected with ablution and cleanliness. Stories of Sufis who persevered in ablution in though 150 it was hurtful to them. Various practices 147 adopted or rejected by Sufis for the sake of purification. How by Abu during his thirty years residence at Ibrahim al-Khawwas preferred to suffer from Zajjaji G thirst rather than neglect his ablutions in the desert. 146 Story of Ibn al-Kurrini (al-Karanbi) the teacher of Junayd. e. CHAPTER LXV: Adham and Ibrahim al-Khawwas. De scription of the rule of purity observed Amr alMecca. most excellent in itself. Stories of Ibrahim b. lious attention to these 149 which the author defines that causes rules does not constitute waswasat as a misplaced zeal for superfluities neglect of what is obligatory. . so as to avoid the risk of dying unclean. It cleanliness. Account of the manner to journey in which Ibrahim al-Khawwas used from Mecca to Kufa.Concerning their manners in prayer&quot. Anecdote of Abu Abdallah al-Rudhabari. &quot. and what is Ordinary men know what is is obligatory.40 The what first thing to is requisite recommended. the quantity of water available. The author some whom of manners of the belongs to the Sufis he Sufis that they should always be in a state of purity both at home and abroad. g.. The right course such matters depends on circumstances.

Quotation from a book on the manners of 153 should be felt 154 prayer by Abu Sa c with explanations bySarraj. Sufis should make themselves ready for prayer before the hour arrives. before the prayer itself so that the worshipper as were when he begins from one prayer to an pray only proceeds. At this time there must be no thought of anything except God. though he was alone in the desert. G Sahl b. Abdallah used to say that 152 sincere him it was a sign of the have an attendant Jinni who impelled the proper time. and through force of habit never failed to perform them at the appointed time. c Abdallah was too when the hour of prayer arrived his strength was restored and he stood erect throughout the service. nevertheless continues the mental attitude of prayer. performed his devotions with the same punc- . Story prayer was such that he concentration in not count the number of genuflexions which he per accordingly he used to make one of his friends sit : him and count to rise from his for him. Description of the initial rites of prayer. Sayings of Junayd and Ibn Salim on the importance of intention al-Kharraz prayer?&quot. other. Anonymous Answer given by Abu Sa c fd one enter upon should sayings describing the reverence that by one who begins to perform the service of prayer. Consequently they need some know ledge of astronomy and geography.151 The knowledge necessary for the due performance of prayer. but b. Sahl place.How question. it . The holy meditation and prayer demands should commence and remain to after it. Anecdote of a man who. to the (niyyat). concentration of mind which id al-Kharraz. Some Sufis engaged in devotional exercises by day and night. in J Saying of the Prophet on 55 some of a to blush or man whose could formed beside weak this subject. and when he has ceased to pray. and awakened him if he to mystic to pray at were asleep. Awe of God causes grow pale when they begin to pray. &quot.

he would one 157 dislike to Sufis the greater b.&quot. Story in acting thus. or entered or quitted the mosque. he had attained to said) life.Concerning their manners in almsgiving. he is too poor to be liable for the payment of tithes. Saying of God has bestowed favour on the Suffs by taking wealth away from them than He would have bestowed by endowing them with much wealth. or felt joy or sorrow or anger. &quot. reason why the Sufis dislike to pray in the first to great God notwithstanding row his by means of which in the beginning of his which belong to prayer. Verse of a poet who boasts that. religious Four CHAPTER LXVI It is recite the Jdtiha as the Prophet responsible (for the correctness of the prayer). of a Sufi Anecdote who expended 1000 dinars every year upon his poor brethren. is said. in con- 158 sequence of his generosity. because the Imam. to pray in Story of 156 act as the prefer as Imam someone who could only and another chapter.42 tilious ceremony as at to perform a prayer of home. The and row in (he make long prayers. age. Junayd . Even if of them knew the whole Koran by heart. and to make their prayers too long. The Imam (leader in prayer). c Abdallah b. Jaban. because the worldly wealth that would to give such alms. Munificence Abu cAli al-Mushtuli towards the Sufis. c Abu Abdallah b. Reply given by Shibli to Ibrahim b. Shayban. Story of an eminent of 159 Sufi and a rich man. al-Shikhkhir. refused to forgo his prayers. qualities : not obligatory on the Sufis either to pay the legal tithes (zakdt) or to give the voluntary God has removed from them make it incumbent on them Mutarraf a first mosque. Some Sufis neither ask for alms nor accept them when of offered. who asked him what amount of tithes was payable on five camels. Extract from a letter written by a . Their Muhammad b. motive Mansur. alms (sadaqa) . Account of a hermit who used two ra&as whenever he ate or drank or put on a garment.

The Prophet allowable to give alms to the rich.&quot. the accept them without wealth and it is hold that the not to ought al-Isbahani. Anonymous saying on the principle that should and receiving alms. b. though poor from a worldly c are spiritually Saying of Ali rich. fasting. Derivation of the word faqr (poverty). in latter.Concerning their Tradition recompense that for manners God it. Four things necessary for those who pay tithes. &quot. arguing that alms they only receive what is due to poor from the the feels or withheld from him. Sahl Another interpretation of the Tradition quoted above. al-Harith t out of every two hundred Traditions. Bishr poor may has no worldly sort. let him give urged the Traditionists to pay a tithe on the Traditions which they wrote down and committed to memory. e. Sufis this point Tradition. Anecdote of Abu Bakr alFarghani. Story of Abu Muhammad al-Murta c ish. The true crfterion who gives or takes or refuses alms for God s be followed of the in giving Sufi sake alone given to him is receive no difference whether alms are Another class of Sufis alms rather than presents. It not proper that Sufis is should refuse to accept alms that have been freely offered by strangers. of view. 161 Although it is said that alms are filth. said that Those who loss of dignity. Such alms are a food gift from God and may whom handed to any one or either be used to purchase knows the recipient to be more deserving than himself. i.43 Imam celebrated to a poor Sufi.Fasting is Other Traditions on . said.&quot. not accept alms base their objection upon for the Sufis. Tradition of the Prophet on this subject. If a man unable to give alms of that is alms of kind words and deeds. The rich who pay tithes to the poor are only restoring what really belongs to the CHAPTER LXVII: Explanation Mine and I of the give &quot. 160 choose to receive when they he that is and that the rich. refusal to take alms a sort of pride and shows a dislike of poverty. to practise five b.

lawful own manners in fasting.&quot. The dervishes former class have their the The food. lower self (nafs) is gratified by every habitual act. even though it be an act of devotion. Saying of Sahl 164 Ahmad b. Description of the c b.. partake of prepared for them. they fast every second day. Story of a spiritual you see a suspicion. Jaban. How Abu Ubayd c 163 Some eminent fasts. who need 165 to complete director. for he must said. i. Sufi his fast.When world. Anecdote of who more than fasted continually for fifty on the ground that the years. Adham. they break their fast. Other Sufis adopt the fast of David. tary al-Busri fasted during used Sufis Ramadan. Volun to fast continually. whom . For obtained example. c b. none of them will fast without having for him wait not permission from his companions. whether they were staying at home or travelling: their and lust object was to protect themselves from the Devil and passion. c Abu Abdallah Abdallah. 1 is him have got with him something of an invalid or a is Rules of fasting amongst whom Sheykh who The author there fasted for relates that Abu he saw at Basra. food when is state of the world and this more excellent than. The author ex the why plains Prophet declared method of this fasting to be the best. e. of dervishes the sake of one of his disciples. Abdallah al-Tustari. hold It applicable is to a company 66 in this a novice or a Sheykh.44 fasting. Story of Ruwaym and a girl of whom he begged a drink of water. fasting voluntarily. Story of Ibrahim b. and that Ibn Salim banished him from 1-Hasan al-Makki. unless he Anecdote of Junayd. became celebrated his for his fasting. The author the defines qualities which constitute fasting of Sahl good manners in fasting. &quot. Some dislike continual fasting showing the importance of who are on God for depend dervishes entirely as usual of the detached from their daily bread the state of those who.

and for the rest of their lives are c content with mystical experiences. Want and means of conveyance does not this duty. since it is a rule of the Sufis the utmost obligations laid upon gious law. and never tire of going as pilgrims to His holy 168 temple. one Pilgrimage. The 167 &quot. trusting in none but God. those out they journey alone through pathless deserts. Their manners are illustrated by anecdotes become choice hood. Ja far to this class. and Ibrahim al-Khawwas. . al-Khuldi. anyone who can endure hunger at Mecca day and a night can endure it for three days in the There used to be a saying that residence rest of the world. CHAPTER LXVIII: the in making is of provisions them from relieve fulfil that they should make every possible perform the Pilgrimage once at least during their lives. al-Jalla. penniless and unprovisioned. The second class are only who cut themselves free from all worldly ties and set to make the Pilgrimage. and al-Duqqi. Another story of Ibrahim al-Khawwas. Abu Amr c 170 It for is a said that al-Zajjaji. that Anecdote of a Sufi of Wasit. Abdallah and other eminent Sufis followed this rule. Stories c c of Abu Turab al-Nakhshabi. Abu Abdallah al-Maghribi. Sahl b. Anecdotes illustrating the manners of Sufis who Hasan al-Qazzaz al-Dmawari made belong twelve pilgrimages with bare feet and uncovered head. Saying of Shibli.45 on presence account. The own to touch food until third class are those he should who by their residents at Mecca or in the neighbour on account of the sanctity of the place or from ascetic motives.Concerning their Sufis them by the reli who make the Pilgrimage may be divided The first class are those who perform classes. either of c Abu Abdallah b. who quitted Mecca 169 with the resolution not arrive at Qadisiyya.&quot. Abu Bakr al-Kattani. three into rule first effort to to manners Pilgrimage.

the standing at indicates c Arafat. but set out causes them to set out and halt halt.46 at Mecca alters the disposition and reveals the inmost nature.Concerning lost the manners the sight of of dervishes mutual intercourse. that Also. right way by Ibrahim al-Khawwas. principle in detail. while crossing the desert. no less punctiliously do not travel by regular stages or com They of devotion. Story of Ahmad b. the talbiyat. the kissing of the Black Stone. the author describes meaning of the various ceremonies. Story some money which Ibrahim refused to live there to why Sufis willingly Mecca. and that only true mystics can of a Khawwas i/ 1 who dervish undergo offered dervishes who found the cumambulating Tho him. in their Two sayings of Junayd. Every rite companied by the allegorical when God them to causes connected with the Pilgrimage should be ac the spiritual action or feeling appropriate to Exemplifying 172-3 when God this it. they perform the obligatory acts far as they can. cir they fancied that he did so in the hope of receiving alms. rule of the Sufis is this. so plete the journey within a fixed time. the casting of the pebbles at Mina. and the principles which they observe at home and abroad&quot. Story of some with one of their number for ba in the al- because daytime.. Dillawayh. CHAPTER LXIX: &quot. related the God but proved a Sheykh who taught the doctrine it in practice. he would not accept food from some soldiers whom he met in the Desert of the : Israelites. in hardships reasons travelling fault Ka c uncorrupted. Another when they have vowed to make the Pilgrimage they keep their word even though it should cost them their lives. 174 Another story of al-Zaqqaq: how he one eye. Anecdote false to of al-Zaqqaq though starving. of of trust in and of performing them. such as the ikrdm. Sayings of the above-mentioned . Story. than at home.

With whom . Ibn Salim. Sahl b. qualities of the dervish G Anecdotes of Ibrahim and Ibrahim al-Qalanisi. 1-Nun and Ahmad b. manners their &quot. Yusuf al-Zajjaji. (al-Hiri). Khawwas must not regard secondary causes the : dervish (asbdb). al-Jalla. Abu Sa id al-Kharraz said that the effect that 177 he consorted with the Sufis for fifty years and never quar them. that Sahl had never pointed out to 178 Abu Hafs. Three things necessary for the c dervish. Ahmad Three fundamental principles of Sufism according to alQalanisi and another whose name is not mentioned.Concerning in compan ionship. Shayban: &quot. Shayban of his companionship c c with Abu Abdallah al-Maghribi. My shoe or My bucket c Abdallah and Dhu 1-Nun al-Misri to b. because he always sided with them against Junayd said that he preferred a good-natured liber relled with himself.We were not used to anyone who said. Abdallah would not take beasts. Anonymous sayings on poverty. b. 176 b.47 Abu Bakr c al-Zaqqaq and Abu Abdallah b. afraid of wild &quot. Shayban. c Abu Uthman Abdallah to his pupil. An onymous saying on the false dervish. Story Answer given by who complained him any of the Abddl. Saying of Ibrahim b. Saying of Junayd CHAPTER LXX: : how Saying of Ibrahim al- to treat dervishes. as Dhu his companion anyone who was 1-Nun s answer to the question.&quot. It is a breach of manners for a dervish to say anything that suggests egoism. according to Sahl b. Abdallah 175 and by an anonymous Sufi. Twelve enumerated by Ibrahim alKhawwas. associate with . Dhu Sayings by Disagreement condemned. Story of Yazid and of Abu Sahl Abu c Hafs and G b. Story told by Ibrahim b. Saying of Junayd. Abu Abdallah al-Muwallad al-Raqqi. of Sahl Sayings God is the best companion for the Sufi. Three G rules of conduct for dervishes stated by Sahl b. Abdallah. How Abu Ali al-Sindi instructed one another. tine to an ill-natured pietist.

Saying of Ibrahim al-Khawwas on the qualifications neces sary for those Sa c id who the discuss al-Kharraz rebuked a man theory of mysticism. Sulayman al-Darani and Abu Bakr al- public Abu Junayd to explain c Sahl b. How Sari asked the meaning of thanksgiving (shukr). al-Faraji. c c Anecdote of Abu Sa id al-Kharraz and Abu Hatim al. Sayings of on the subject of 80 Abu Abdallah. CHAPTER LXXI: 1 exem Ali al-Ribati. you have become Saqati heard of Sufis in who were like in long as Dhu 1-Nun was alive.Alas. for speak Sayings of Sari al- that idle folk&quot. Abu for using symbols (ishdrat] God. refused to speak (tawakkul] until he had giv en away four small coins which he possessed. Three conditions imposed by Ibrahim ?&quot. Abdallah would so Zaqqaq on the value of oral instruction in Sufism. &quot. should be avoided. al-Jariri. Why al- . he said. 181 Shiblf told those the angels would a resort to be listening to his discourse that in their place. al-Jalla who G Story in discussing Abu Yazid and Abu Hafs. of Abu Abdallah b.48 shall associate I Adham b. 179 c dislike The duty friends. his trust in God al-Bistami.Attar. their topics&quot. Abu Ali al-Rudhabari declared that the in reference to knowledge of the mystic cannot be expressed in plain words. c Junayd.. Junayd said that he did not know any theory and practice more excellent than the theory and c practice of Sufism. &quot. not When Junayd gathered round him an audience the mosque. on those who desired Bakr al-Kattani overcame the one of his c by plified c company. How Abu which he felt towards of a true companion Abdallah al-Marwazi while travelling with Three men whose classes of mystical society. according to Sahl b.. Saying of Junayd. Anecdote of Abu Abdallah al-Husri and Ibn Yazdaniyar.Concerning Abu Muhammad manners Abu Ja far b.

Saying of al-Saqati like Abu How Abu Turab al-Nakhshabi offer of food. Saying of Junayd. was so named. when the divine mercy descends upon Sufis. one should behave when gluttony.Concerning their manners at meal rupt a Sheykh time and his in discourse. b. Abu Bakr al-Kattani would not eat any food that was not offered spon taneously. spiritual better to commit al-Zajjaji said that it is a gross breach of etiquette than to inter Saying of Ibn al-Kurrini (al-Karanbi) to Junayd. sayings of Shibli. Sayings of Shibli and Sari al-Saqati. Shayban. gatherings and in their entertainments&quot.&quot. Three occasions. The author by his s men account of the proper for the Sufi faqirs to observe in Sheykh who had eaten no food reproached instead Abu Two manners which eating. was punished for refusing an on the importance of purity dwelling-place.Stay 183 three nights with us. clothing. Anecdote of d .. CHAPTER LXXII: &quot.49 182 c Abu Abdallah the father of Jalla. enter a house. How Junayd used to answer who questioned him on matters which lay beyond those their Abu Amr c capacity. Saying of Ibrahim b. food. &quot. sick men and Sari sleep drowned. and it is dervishes. lawful host days was for ten because he ate with two fingers of three. theologians. and said that the Sufis eat men who c like are in danger of being Abdallah al-Husri. Muhammad b. A together. Saying of to treat dervishes. c Story of c Ali and Abu Hamza Ali al-Rudhabari in praise Eating after a meal con c far on Another saying of Ja al-Khuldi. way who meet of dervishes How Saying of Sari al-Saqati on al-Saqati. Sayings of Abu and Sari of the us. eating with friends. Mansur al-Tusi said to his guest. and if you stay longer it will be a gift of alms from you to the difficulty of obtaining al-Nawribati on the when they ascetics demned by c Ja far world. al-Jalla. Saying of Harith al-Muhasibi. Saying of Junayd as regards food. enumerated by Junayd.

is not improper for dervishes who are entirely this detached from worldly seek to produce ecstasy interests. Saying of Harith al-Muhasibf. When s ecstasy on hearing some Ibrahim al-Marastani was asked dancing and rending the garments in audition. 1 Muhammad CHAPTER LXXIII: 86 s sake. Saying of Abu Sulayman al-Darani: eating deadens the heart. Junayd mentioned three things necessary in audition.Concerning their of audition (sama] and if God Anecdote of Ahmad al-Sulami. on being charged with extravagance. saying that he world and had no home except to enter. Dhu 1-Nun Story of erotic verses recited. The author says about that this subject will be fully set forth in a subsequent chapter. Ruwaym of food said until during twenty years he never thought c was set before him. he quoted the word of God that was revealed to Moses. Description by Abu bidden the house that he was Bakr al-Kattani of a gathering of three hundred Sufis at was only a guest the in Mecca: instead of talking about religion they acted towards each other with good-nature and kindness and unselfishness. he successfully challenged his accuser to extinguish any lamp that had not been lighted for b. entertained Ma 185 c manner describing the by Bishr which he was in al-Hafi. Anecdote related by Abu Abdallah al-Rudhabari of a man who entertained a party of guests and lighted a c thousand lamps. should himself by joining a number of . &quot.&quot. provided that it is in voluntary.&quot.50 Fath al-Mawsili. Ecstasy. however. in No one.Rend thy heart and do not rend thy garments. he disapproved of it. manners at the time ecstasy. and these were absent. ruf al-Karkhi accepted every invitation. Story of Abu Ali al- that it Rudhabari. defi Explanation of saying by the author. 187 Junayd said that excess of ecstasy combined with ciency of religious knowledge is harmful. &quot.

and al- if duties just as carefully as a when they are at party of dervishes are travelling together. who to his disciples 190 Three years thirty reasons their rules for al- kill a Shibli said suffered hardships in travelling. if This. he says that they perform religious home. Saying of Yazid s criticism of Yahya b. Isma c il describes a journey on which he was accompanied by Kattani. c Counsel given by Abu Ali al-Rudhabari to a man who was setting out on a journey. c Abu Abdallah al-Nasibi during The author enumerates the various which Sufis travel. Reply given by a young Sufi to Bishr b. polluted with is is CHAPTER LXXIV: &quot. The fine worn by Abu Hafs al-Naysaburi.&quot. audition by participating in their is most destructive to a habit. who had expressed the opinion frocks (muraqqci 1 88 that Sufis should not wear patched di}.Concerning their manners in travelling.enraptured and already persons audition. Saying Khawwas would Abu Bakr al-Zaqqaq and Abu Bakr of Abu 1-Hasan al-Muzayyin.&quot. al-Harith (al-Hafi).Concerning their manners in dress. The author men clothes tions the general rules observed by dervishes in regard to dress. Description of the patched frock belonging to Ibn al-Kurrini (al-Karanbi). spiritual illumination. worldliness. by al-Jariri of a dervish who wore the same garment both in summer and winter because of a vision Story related which he had seen. Muhammad b. Ibrahim not allow al-Muzayyin the Elder to What scorpion that was crawling on his thigh. 189 CHAPTER LXXV: &quot. behind left Abu Mu c Hafs al-Haddad. they show the utmost consideration to their weaker brethren. . observed by of travel. Ruwaym s advice to the traveller. adh him except the Abu Yazid al-Razi. Three sayings of Abu Sulayman al-Darani. become it So long as the heart idle and vain. shirt Abu which he was nothing wearing at the time of his death.

IQ 1 CHAPTER LXXVI: &quot. no one would so despised that Ibrahim b. but he made has a further consequence is sacrifice. Story of a novice whose devotion and austerities had gained for him a he was told by a certain Sheykh that he great reputation : must go from door to door and beg his bread and eat nothing else. and when he was reduced to beggary in his old age. the Story of al-Muzaffar al-Qarmisini and another sacrifice of self. good-nature. How Bunan al-Hammal learned that he was a parasite. influence. c of Ibrahim sayings stani. The author said that he had really explains the true principles . but he found himself unable to obey. Story of a novice who begged food for his com and partook of it with them on this account he : panions was blamed by some Sheykhs who begged for himself. Abu Bakr said that the Sufis refuse to associate with number who journeys to Yemen more al-Kattani any one of their than once. Story of an eminent Sufi who never broke his fast except with 192 pieces of bread that he had begged. not entirely namely. Shayban s praise of al- Muzaffar al-Qarmisinf.52 Other Sufis a stricter c Abu Ya qub to According which illustrated is by al-Khawwas and Abu lmran al-Tabarirule. Anecdote of a Sufi who abased him self by begging.Concerning manners their prestige (honour. which he disliked intensely. author quotes a saying related Abdallah al-Subayhi to the effect that by the pupils of Abu it until poor he give in worldly goods. Anecdote of Mimthis as a shadh al-Dinawari. follow al-Susi there are four qualities that are indispensable to the traveller: religious knowledge. Derivation of safar (travel). and in acting for The the sake of their friends. he regarded punishment for having disobeyed the Sheykh. Sufi all behoves the dervish him to sacrifice the prestige that accrues to of his having resigned in sacrificing begging. and enthusiasm. and in who made themselves them anything. popularity).&quot. piety.

four dirhems order in travelled that was given Shibli 195 received c al-Mu tadid when said. the nearer are ye &quot. Anecdote of Ibn Ziri. How Abu Hafs al-Haddad spent a thousand dinars on the dervishes of Ramla. CHAPTER LXXVII: 193 receive a gift of worldly of a Story goods&quot. a thousand dinars. God. for the which mystics hold dear. who dervish feeling (hdl) in manners when they &quot. was deprived of the of a dervish who. sum distribute one to that on the Day of Judgment and say. into the Tigris. Shibli more ye have taken.53 of begging. to hast given every to a had buy food Story of a Sufi Sheykh who saved he might return them to God &quot. al-Hammal refused Story of Ibn Bunan four hundred dirhems were brought to him while he was asleep. who into possession of some money and left his companions. but he was warned in a dream not to take more than he needed.&quot. who bestowed on der of their vishes nearly the all money for his starving children.Concerning their his lost faith and his spiritual consequence of receiving a gift. the farther are ye from . much he wanted. Another story same reason. Anecdote of a Sheykh who refrained from begging he might endanger the spiritual welfare of a fellow-Moslem.. one by one.These are all the worldly me. Abu Turab al-Nakhshabi said that any one upon whom much bounty was bestowed tribulation How Bunan ought to weep for himself. Story of Shibli. Story of Abu 1-Husayn : he dropped three hundred dinars.The God. in accordance with the tradition that he who fear for that repulses a sincere beggar will not prosper. and the more ye have rejected. goods Thou him of money from amongst taken as the the Sufis of vizier of Baghdad. a pupil of Junayd. came 194 Abu Ahmad al-Qalanisi would not let his pupils visit one al-Nurf : number who had and returned with money.&quot.

Anecdote of 1-Qasim al-Munadi. and earning reply of Ibn Salim the duty of Moslems God.&quot. c Sahl b. Story of al-Zaqqaq b. a dinar every of Shibli Saying day and be to a cobbler. Whenever Abu T-Qasim Sayings of c Abu Bakr .&quot. How Junayd induced Ibn al-Kurrini (al-Karanbi) to accept some money from him. Ibrahim b. and Yusuf al-Sa igh. Sunna the Abdallah said that while condemn work. not from any other motive. General rules to be observed by who work. livelihood one who asked him whether to is God. by spinning thread. spending manners courtesy to the to by in taking poor. mending velling. to Faith to condemn trust al-Harith it The is to earn their livelihood or to trust in Two 196 sayings of earning. Adham. in Ishaq al-Maghazili rebuked Bishr his manners of those it is it the b. Saying take Saying of money unless he Abu Bakr Ahmad Hamawayh: money should be accepted or rejected for God s sake. Saying of Junayd. Sari al-Saqati. Abu Hafs al-Haddad earned Sufis 197 stowed Dhu it the upon Sufis. Sayings of Ibrahim al-Khawwas. al-Zaqqaq and Abu Muhammad alMurta ish.Concerning who earn their livelihood.Concerning showing their to Paradise described none has the right to receiving. Story of a negro Damascus who was a follower of the Abu for How Sufis.54 CHAPTER LXXVIII: &quot. CHAPTER LXXIX: and giving and A short of Junayd: prefers way in &quot. at G of Abu Sa c Abdallah id an offence against an offence against the b. 1-Nun said that the true gnostic does not attempt to gain a livelihood. al-Mubarak in justification al-Kharraz once passed a whole night whom he was tra the shoes of the dervishes with Saying of Abu Hafs (al-Haddad). Anecdote showing the tact and deli c of Damascus bestowed a gift of cacy with which Ibn Rufay money upon Abu 198 c Ali al-Rudhabari.

art not to not take advan marry them. marriage who children. Story is born to him. Abu Yazid and Ibrahim b. His defi of generosity (muruwwat). perty upon a brother in God. The author points out that although the Pro used to kiss his children and clasp them to his bosom. The author says that a married Sufi must not commit his wife and children to the care of God but must provide for refused to enter his hut until he their needs unless they are he Sufis is. Saying of a Sufi Sheykh: nition &quot.Concerning who have are married and those of the Story Muhammad trust in him b. Answer given by Yusuf al-Misri.&quot.Concerning others. One day his son he heard a heavenly thou ashamed to love another Me?&quot.&quot. Story of Bunan al-Hammal and his son. Abu Ahmad al-Qalanisi. al-Harith. and that God besides is jealous of the Sufis when they turn their thoughts towards any one except Himself. Story of Junayd and Husayn b. Ibra Adham said that a man who marries embarks on a ship. How c Ali al-Qassar trained his little daughter to b.the &quot. he used to send and ask for food. God.O the same spiritual state as in women and desire kissed Path. of a woman who c Abu Shu ayb marriage to al-Barathi and removed a piece of matting.55 al-Munadi saw smoke issuing from a neighbour s house. tage ought to wed poor women who of rich when Path al-Mawsili voice saying.&quot. CHAPTER LXXX: &quot. and that he Saying suffers Bishr of herself in offered of the manners of those shipwreck when a child b. phet his spiritual rank and endowments were unique. prayer-mat of the dervish ought to be on his buttocks. CHAPTER LXXXI: alone or with Sitting in their manners in sitting mosques condemned by Sari al-Saqati. question whether one al-Husayn to the bestowing all one s pro justified in is b. &quot. Adham which indicate Stories of that it is a breach of manners to stretch out one s feet or .

c adh on hunger. sitting with the unspiritual.&quot. Why a Sufi He sures which Sheykh said. and when a worm fell to the ground he would put it back in its place. related of al- his body was infested by worms.Concerning their manners in Anecdote of Mimshadh al-Dinawari.Thou art a Another Sheykh after s to a : man who said. Anonymous saying: a man s friends show his character. refused to let himself be cured of a disease in stomach by means of cautery. am &quot. said that Sufism is founded on three things: hunger. 204 When ician. Saying of Sahl (al-Darani) said that Sulayman manners &quot. one of God s Abu trea hunger bestows upon those whom He loves dearly. when they were c Abdallah used to How Abu Ya qub c ill. and sleeplessness. b. Junayd preferred sitting CHAPTER LXXXII: 202 Two c of sayings Abdallah used to with Sufis to prayer. for five days. him visit &quot. Story of Dhu 1-Nun and a sick disciple to whom Kurdi that part of he paid a visit. Saying of Dhu 1-Nun quoted by Junayd when he was suffering from a severe illness. Sahl Abdallah know a remedy for piles but would not use it. Abdallah on hunger repeated to the c author by Ibn Salim. A saying of Sahl b. Anecdote of Ibn Mamlula al-Attar al-Dinawari. dervish who had an Yahya Mu adh excellent c b. Sahl b. disciple G b.Concerning their is G b. Saying of al-Thawri to a his who made excuses for delay in visiting him.56 one cross to s Story of Ibrahim al-Khawwas and a legs.. silence. Abdallah. God): Bishr al-Hafi described his he his symptoms to the phys was asked whether he was not complaining (of reply. Mu in hunger&quot. be strong when he abstained from eating Yahya and weak when he ate. It is sickness.. .. hungry&quot. Saying of lsa al-Qassar. Hasan al-Qazzaz. on (al-Razi) way Saying of of sitting. &quot. Advice which Sahl give to his disciples al-Nahrajuri b.I rebuke to a Sufi who came to having eaten no food CHAPTER LXXXIII 203 liar&quot. who often sat awake during the night.

Concerning _the manners of those Description the disciple who is prefer to live alone&quot. Abu Turab al-Nakhshabi. Saying of Bishr al-Hafi. Story of Abu Ahmad al-Qalanisi and a disciple. Saying of Ju Abu nayd on the men of great solitary life. Saying of Shibli on two kinds of amazement ((kayrat) felt by disciples. manners of the the &quot. CHAPTER and LXXXV: &quot. Manners and signs of the Kharraz. and that . Courtesy shown to a party of dervishes. and brought him to Shibli. How Abu G 1-Hasan al- Atufi procured food for his companions in the desert. pre vented himself from being overcome by sleep. How al-Darraj met the hermit.57 LXXXIV CHAPTER Sheykhs and Saying the poor : their kindness to their How of Junayd. should occupy the disciple s c to Abu Sa c id al- Abdallah on the things which mind.Concerning the manners of disciples novices&quot.. when he was a novice. by Yusuf b.. al-Katib concerning those who aspire to become Sufis. sincere Saying according disciple of Sahl b. 1-Musayyib. al-Husayn of the signs by which known. Saying of Junayd men) strengthen the hearts of Saying of Yahya (b. Saying of Abu Bakr al-Barizi. and Abu c Ali b. Story of by al-Zaqqaq Junayd and al-Jariri. c on adh) wisdom. Sayings of Mimshadh al-Dinawari. Bishr al-Hafi sympathised with when he was unable to help them. CHAPTER LXXXVI: &quot. How Shibli. How Abu Ja far al-Qassab fol lowed Abu Sa c id al-Kharraz from Ramla to Jerusalem in c order to obtain his forgiveness. spiritual Abu Ya c qiib al-Susi said that only power can endure solitude. Anec dote of Junayd and a man who wished to abandon all his wealth.. Mu : disciples. Saying on wisdom (hikmat) cited from a book by Abu anecdotes (of holy Turab al-Nakhshabi.Concerning disciples&quot.

Concerning their manners in friend affection&quot. Answer given by Ibn al-Sammak to a friend who quarrelled with him. and &quot. he remained ten years in solitude before he could perform them as well as he used his perform do amongst communicated to met in his acquaintances. Description of the death of Ibn Bunan al- Misri. Sayings of Yahya 209 b. saying of Abu death of Shibli of the death A Bakr al-Zaqqaq which was immediately followed by his death.58 it was better people like himself to perform their devo the sight of one another. Nuri. untouched by . al-Mu allim who retired to Mount Lukkam near Antioch and found that be was unable to customary devotions. Junayd. Saying of Abu Yazid (al-Bistami) on his deathbed. c Sayings of Dhu 1-Nun and Abu Uthman (al-Hiri). CHAPTER LXXXVIII: hour of c adh. A Ibrahim al-Khawwas by a to was similar experience man whom he the desert.. who was his pupil. 210 Abu Story related by G Ali al-Rudhabari of a youth who expired on hearing a verse of poetry. Ibn al-Jalla and Abu . Mu hammad al-Maghazili. How Ibn cAta was killed. Account of Abu 1-Husayn al-Nuri.Concerning their Abu Mu manners in the death&quot. Junayd by Abu Muhammad Descrip al-Jariri.. Ibrahim al-Khawwas died while 211 performing an ablution. The described by Bakran al-Dfnawari. tions in 208 for c Story of Abu Bakr b. Only two of the hundred and twenty disciples of Abu Turab alNakhshabi died in poverty namely. c Ubayd al-Busri. Saying of Ibn al-Kurrini (al- Karanbi) reported tion of the death of by Junayd. Sayings on the nature of affection. The corpse of Abu Turab al-Nakhshabi was seen standing erect in the desert. Verses recited by Shibli on the night before he died. CHAPTER LXXXVII: ship and &quot.

215 Question concerning the realities (al-kaqd Description by Sari al-Saqati of those ities. Sayings of Junayd doctrines Anonymous 213 meaning ex Abu Bakr al-Wasitf.. He explains application of the terms. The author definition of these terms. by and on the subject. Sayings of Junayd. Junayd Kharraz of the death of Description remark when s Yahya al-Istakhri. original sayings of Junayd. The author enume id al-Kharraz. 212 Question c concentration concerning (Jam and dispersion ) (tafriqat). Saying attributed to Niirf.Concerning on mystical sub their answers to questions in jects&quot. which to rates five stages of fand. Junayd.When infid does a meaning of servantship ^ubudiyyat)^ Another . who seek the real (al-Nakhshabi) and Ruwaym.. Abu Turab iq). fell CHAPTER LXXXIX: shown trine was he the differences of doc &quot. Their s c by Abu Bakr Abdallah plained Tahir al-Abhari. The author says that fand and baqd are the attributes of those who declare God to be One.every reality that contradicts the religious law elity&quot.59 wild beasts. Three Abu c Ja far kinds of reality (haqiqat] distinguished by al-Saydalani. Ibn Ata. Anecdote of Abu Bakr al-Zaqqaq : &quot. and Ruwaym. Ruwaym s man realise the answer to the question. is an &quot. Verses b. attributed Saying degree. Abu Sa that told c id al- into an ecstasy before he died. Two of sayings of /and and c Abu Ya qub baqd requires that al-Nahrajuri: the true theory Man s the relation of a slave to his master normal relation to God should be maintained. 214 Sayings of Shibli. and who ascend in their to a particular unification ordinary Moslems. concerning passing-away (fand) and continuance Question (baqd). Abu Sa c Two the is not reached by meaning and Sumnun.

Junayd. according to Husri. A by Yusuf detailed definition b. Five qualities enumerated by Junayd. Question concerning recollection (dhikr). explained ( which he iden by Abu c Ja far reality of al-Qarawi. Two sayings of Sahl b. and haqq. according to an anonymous dervish. (insdniyyat] made Distinction ilm). Definitions by Junayd and an anonymous Sheykh. Definition of sincerity uted to 219 Abu attrib 1-Husayn al-Nuri. Harith al-Muhasibi. Definition of veracity given by Abii c Sa id al-Kharraz to two angels whom he saw in a dream. The haqiqat. in c positive religion c ilm. Ibn Salim distinguished three kinds of recollection : (a) with . Saying of Abu Bakr al-Wasiti. and another of seven principles. Saying of Junayd. Harith (al- qub. Three signs of the sincere man. according Abu to Seven principles of Sufism enumerated Abdallah. c 216 Saying of Abdallah tifies between Shibli by with reality humanity in the Tahir al-Abhari. by Junayd mystic s as that Question concerning veracity (sidq). tioned c by Abu Uthman importance ciples. Reality Anonymous described b. care of taking Two of six principles. Ibn Ata. Abu Ya c Dhu 1-Nun. Dhu c Abu Ya qub al-Susi.6o A saying of Ruwaym. Muzayyin al-Kabir of the saying of Junayd. Sayings of an anonymous sage. c and c by Junayd. 217 Muhasibi). is Question concerning the fundamental principles (usul)of Sufism. Sahl b. List list principles al-Qalanisi. Definition by alnature of God as conceived by the Sufis. al-Husayn. and another whose name not mentioned. Definitions 1-Nun. Question concerning sincerity (ikhlds). which removes every obstacle way. Ahmad c not to of the principles men Saying of Junayd on the fail in fundamental prin Sufis. by 218 Three (al-Hiri). Abdallah. definition of the reality of union (wusul).

defined as with (b) &quot. Junayd said that poverty all tribulation its true faqir who is is a sea of tribulation but that by Junayd of the hundred years before glorious. Question concerning poverty (faqr).. 222 Two two heart sayings of Shibli. and &quot. Abu Bakr al-Wasiti distinguished the vital spirit and the spirit whereby the illumined. Uthman al-Makki on the spiritual wealth which consists in being independent of spiritual wealth. Junayd said that spiritual poverty and wealth are comple mentary. Ibn al-Jalla said that poverty must be accompanied c by piety (wara Question ). Abu c Abdallah . is viz. e. Three verses of the Koran in which the human Moslems ent are kinds commanded God. or recitation used language these in verses.6i the tongue. There are to recollect of recollection. Question concerning spiritual wealth (ghind). Sayings of Junayd and al-Muzayyin.being nearness to the c Ibn God&quot. forgetfulness of everything except God. Two sayings of c Sahl b. corresponding to the differ different Saying of an anonymous Verbal recollection Sheykh. al-Husayn.. heart. Shibli said station the is forgetting of recollection. of the Koran) and spiritual recollection (concentration of the heart upon God and His attributes). 221 Saying of Junayd. i. Abdallah.Glory be to Allah!&quot. c c Saying of Amr b. The signs of spiritual wealth described by Yusuf b. spirits. and that neither is perfect without the other. concerning the spirit (ruk) and the doctrines of the Sufis on the subject. (repetition of the formulas &quot.. Recollection assumes various forms in accordance with the 220 predominant that or state recollection real of each mystic. Other sayings of al-Wasiti. Description enters Paradise five the rich. recollection (c) Ata which he shame because of with love and filled said that recollection causes the nature (bashariyyat) to disappear.There in no god but Allah&quot.

and an anonymous mystic. Sayings of Shibli and means of symbols. Zaqqaq said that ishdrat is proper for but the adept finds God by abandoning ishdrat. the Sufis are so called. novices.62 attained human spirits in the gnostic spirit (al-ruh al-bashariyyd] and the eternal man.How polytheism long will give indications to (shirk). Sayings of Yahya b. Those that the spirit who believe go spirit far metempsychosis and astray from the truth. Qttestion concerning The meaning al-Bistami the to eye to heaven. c Ata. c Ya qub symbolism used by The Abu different Ali al- use of ishdrat disapproved by al-Susi. Traditions in The author who union with God. you Junayd said give indications to you. Distinction between the to ruh al-qadima] 223 two said that there are al-Nibaji has declares be to it spirit (al~ illustrating this doctrine. Ibn Salim asserted false. Abu Yazfd God cannot be indicated by man rebuked Junayd for raising Uthman al-Makki said that the that effect symbolism of the to symbolic allusion eternity of ishdrat. and that both are liable to reward or punishment. Question concerning elegance (zarf). Sufi with safd). Question concerning the daily bread (rizq). a certain Abu How Amr Sufis man. Nuri. Definition by Ahmad b.&quot. mystical Mu c adh on the classes of religious Rudhaban Abii different kinds of men. Question concerning the reason c why 225 Sayings by Ibn Ata (who connects Shibli. Sufism described by as an ishdrat. God? Let God 224 c of the (ishdrat). Saying of Yahya b. is &quot. Saying of Shibli on nearness to God. Mu c adh and another whose name is . his the in a c b. and the body together produce good or evil. Question concerning generosity (muruwwat). Yazid (al-Bistami) condemned both theological and symbolism. Definition of the term by Junayd. Diverse questions.

. muqtasid.When man indifferent His answer. by Abu Yazid al-Bistami and other mystics of the words sdbiq. Comment by Yusuf b. answer to a question concerning the Junayd disappearance of the name of servant and the subsistence s Question. ware of the sagacity of the true believer. for he sees by the light of &quot. Answer given by Ibn Ata when he was asked. but that he of this distinction. Question. al-Husayn on the Tradition. How Abu who Various opinions as to the cause ot Yazid (al-Bistami) rebuked a theologian questioned him about the source of rizq.Be God. Question concerning wishing (tamanni). Shakhraf asked Israfil. Junayd was asked. 1-Nun.&quot.What blame?&quot. Definition of 227 wahm by Question.I Question. 35. Explanations Ibrahim al-Khawwas. by in any created being except am your supreme Lord. means of obtaining security of mind (saldmat Question. that the disciple The reason may hope. in fand). its Answer by Abu cause?&quot. rizq. Dhu Fath b. Human and divine jealousy in Pharaoh when (ghayrat] distinguished Shibli. the is explanation of the grief which a man feels without knowing Uthman (al-Hiri). Abdallah said that the secret of the soul was never revealed he said. 228 &quot. 226 to praise and a is &quot. Question. Question concerning the imagination (wahm). 29.&quot. of the power of God. happens (as the is al-sadr}r &quot. The answer given by Israfil. the teacher of whether secret thoughts (asrdr) are punished before actual sins.What Question. and zdlim in Kor. Ruwaym said should not wish. &quot. Question concerning the secret of the soul (sirr al-nafs).63 not mentioned. G Sahl b. c Question concerning sagacity (firdsat).

death. the nature Question as to Definitions of the of the generous man (karim). Abu on this c 1-Husayn viz. and Junayd by s Question. another. others. by the Sheykhs subject cerity in Ali b. Definitions Question concerning fear of God (taqiyyat). Question concerning the difference between the lower and higher degrees of love (hubb and wudd). and retribution after death. the nature of right (sawdb). when questioned of Mecca. God. . 231 of fikr Question concerning induction (ftibdr). Two anonymous definitions. Five definitions of the word. Question concerning reflection (fikr). replied that sin devotion depends on the knowledge of four things. Eighteen causes of weeping. Question concerning weeping (bukd). Abu Bakr different states of the heart described by al-Wasiti. nature of intention (niyyat). self. and tafakkur by Harith al-Muhasibi Distinction between fikr and tafakkur.64 Three Question. Question concerning the term shdhid.. Question concerning generosity (kardmat). (bald) described by Jariri. Question concerning the sincere practice of devotion. Definitions Question as Definitions Question as by Harith al-Muhasibi and to the by Junayd and to others. Question concerning the ground of the soul (sirr). generous man by Harith (al-Muhasibi) and Junayd. Three kinds of tribulation Question. Junayd explanation of what is meant by com c passion towards the creatures (shafaqat ala l-khalq). Definitions and others. 229 Saying of c Abu Sa id al-Kharraz. Hind al-Qurashi. Definitions 23 by Junayd and the author.

Uthman al-Makki Part to of a letter addressed the Sufis of Baghdad. 236 Letter written to (Abu c Abdallah) al-Rudhabari by one of his friends.65 Definitions. Answer sent by Dhu 1-Nun to a sick man who had asked him to invoke God on his behalf. 232 sayings of Yusuf b.One to mention. Letter written Sheykh. Ata. CHAPTER XC: &quot. Two The author remarks Sufis c are Uthman too al-Makki: the other half that the questions discussed numerous is &quot. question. begging him to permit them to hear a who was famous for the singing-girl of her beauty voice. Part of a letter from Abu c Abdallah al-Rudhabari to a friend. Abu 1-Khayr . Letter from Abu Sa c id letter al-Kharraz by c Amr c b. Words 233 written by Mimshadh al-Dinawari on the back of a which Junayd wrote to him. reply. half of of Saying knowledge is c by the Amr b. 234 Junayd Ahmad to s Sufis asked c b.&quot. al-Husayn. Verses concerning the sirr by Nuri and others. together with and Shibli. made upon it by Junayd. Part of a letter sent by Shibli to Junayd. Verses written by Abu Ali al-Rudhabari in reply to the above. Saying of Husayn b. Another letter c by Dhu 1-Nun. Letter written by Sari al-Saqati to Junayd containing some verses which he heard a camelwritten driver chanting in the desert.Concerning the letters sent by Sufis to one another&quot. i) This by an eminent Sufi to a certain Extract from a letter addressed by is the correct reading.. Abi Khalid Copy al-Suri in a letter 235 which he wrote to Abu c Ali al-Rudhabari. Verses inserted by Abu Ali b. c Abu Abdallah ) al-Rudhabari to write a letter to a certain Hashimite at Ramla. and answer. Mansur al-Hallaj. The author relates how he and other the observations Jariri. of the letter which al-Rudhabari wrote impromptu c on this occasion.

Another by the same hand. written al-Husayn. CHAPTER XCII: &quot. but that he will give the text of one Kisa 240 241 i short epistle Abu Bakr al- al-Dmawari. and the latter from a Part 238 s reply. a by certain who had complained being worldly feelings and dispositions. Two anonymous specimens. CHAPTER XCI 241-3 written : &quot. and one by Abu id al-Kharraz. Sahl al-Isbahani. Letter written by Sari al-Saqati to a friend. by Another by Abu Bakr al-Duqqi. to Husayn b. Letter sent by Shah al-Kirmani to Abu Hafs (al-Haddad) and the latter s reply. Jibril al-Marandi by one of his pupils. relating how he became friendly with a gazelle and shared his food with it.. c 244 Two more Sa 245 c specimens by Ibn al-A rabf. books and 243 to by Junayd Continuation of the epistle of Junayd to Conclusion of the same. The author says that it is impossible for him to quote 239 the long epistles which celebrated Sufis have written to one another. Another by al-Kharraz and a third which the author tributes to him. . Letter of a lover to his beloved.. Ata to Abu Sa id al-Kharraz. sage in answer to Yusuf b.Concerning their mystical poems&quot. Quotation letter written of a by a written letter certain Sheykh. G Specimens by Abu Ali al-Rudhabari and Abu Sa c id b. etc. the introductions (sudur) of epistles&quot. prey Letter written by one sage to another who had asked of a 237 to him by what means he might gain salvation.. Part of a letter G c written by Ahmad b. Five introductions by Junayd. 246 c An introduction al-Kurdi at of Urmiya.Concerning Abu Bakr al-Kisa i. al- A rabi.66 al-Tinati to c Letter Ja far al-Khuldi. Part of a letter c from Junayd to Ali b. such as the epistle of Nuri to Junayd on the sub ject of tribulation (bald).

Verses which Sari recited while he was engaged in sweep ing his room. al-Husayn (al-Razi). verses by Shibli. Verses written 256 in reply by Abu Abdallah al-Qurashi or. Verses spoken by Shibli on his deathbed. Verses composed or quoted by Shibli on various occasions. Verses written to the c last-named by Abu Abdallah al-Haykali. Verses describing ecstasy by Sumnun al-Muhibb. Verses written by Abu 1-Hadid to Abu Abdallah al-Qurashi. extracted from the Kitdb al-Mundjdt. Another verse frequently quoted by Sari. 255 lion Abu Hamza (al- from a well into Verses by Bishr b. Husayn alRazi. and Abu Abdallah al-Qurashi. Ibn c Ata. by Ata. Verses on patience which are said 252 Two 253 c have been composed by Sahl b. Abdallah. Verses by the same. Prayer of a which was overheard by Yusuf b. Verses on thanksgiving (shukr] to by Abu More 254 V Abbas verses c b. A prayer of Junayd. Verses by Abu Ali al-Rudhabari. Mu adh al-Razi. CHAPTER XCIII: &quot. according to others. 260 A prayer of Abu Sa c id al-Dinawari which the author heard .Concerning the prayers and invocations c to al-Haykali c c 257 which the most eminent of the ancient Two A prayers by Dhu Sufis addressed to God. Dhu 1-Nun and Junayd. prayer by Yusuf b. al-Husayn. Verse recited by a Sufi Sheykh in the hearing of Yusuf 258 certain sage 259 b. Reply of al-Qurashi. Some 251 verses which Sari al-Saqati often used to recite. Abu 1-Husayn al-Nuri and Junayd. Verses by c Yahya b.&quot. Yusuf b.6. by Abu Sa id al-Kharraz. Harith (al-Hafi). 1-Nun. Verses by Verses by 247 248 c 249 250 Verses by Ibrahim al-Khawwas. Two more verses by Sumnun. c Verses by Abu Sa id al-Kharraz. Verses by Khurasani) on being rescued by a which he had fallen. al-Husayn.

Abu c l- Abbas id al-Kharraz. Answer given by a 261 had begged him to certain Shaykh to Umar al-Malati who c invoke God on his behalf. c b. A prayer which Ibrahim al-Marastanf request of Abu in a dream. whom he saw I which Abu c c learned from Ubayd al-Husn A isha who ap while he was asleep. real A prayer of Junaycl.&amp. Prayer him/a.lt. and Abu Bakr al-Warraq. effect of sincerity the of Sari in answer to the Prayer of Sari al-Saqati. A precept . Precepts by 264 their precepts Atii. Ibrahim of amount of his debts. of the clothes on his corpse produced eighteen b. Junayd. to (was&amp. at prayer of Shibli. had asked him for one. Junayd. Shayban. exactly the an anonymous Sheykh.lt.Concerning Ruwaym and Yusuf Precepts by Sari al-Saqati. Abu Abdallah al-Khayyat Dim 1-Nun s reason for al-Dinawari. A prayer learned from al-Khadir. by an unnamed ufi. Mow to pray for his fellow-passengers by a storm b.i) another.gt.68 him utter A Atrabulus. (al-Razi).ij&amp. Ad hum refused when they were overtaken at sea. and by a man whom Dim 1-Niin met Dhu 267 1-Nun himself. he the sale that his debts should be paid and gave instructions dirhams. A number of prayers by the same. Bakr al-Husayn al-Barizi.&quot. Mu adh (al-Ra/i). by Precepts by Abu on Mount Muqattam. to give a precept to a man who Precepts by refusing 266 Story of Abu Muhammad c al-Murta ish : when dying. and Abu Abu Sa c b. Precept by Bakr al-Wasiti. c 265 Dim 1-Ni m. Anonymous 262 Ibrahim saying on in prayer. CHAPTER XCIV: 263 one &quot. Prayer of a Sheykh peared to him to the author whose name is not mentioned. Answer given the Sheykh whom he questioned concerning certain by a purpose of prayer. Precept by Junayd. . Prayers of c Yahya b.

Concerning the beauty of the voice. ) Definition of the expert by Ishaq singer b.&quot. The subtle influence of sweet sounds illustrated by the fact that they lull sick children to sleep Bundar is b. CHAPTER XCVI: &quot. al-Khaw- . Further Traditions showing that the Prophet held a sweet in high esteem and that he liked to hear the Koran voice read with a musical intonation. Ibrahim al- Mawsili. and and the difference of those who practise audition. its 1-Nun. See my story is told by Hujwiri. the camel-driver chant has a marvellous effect s upon camels worn out by fatigue.&quot. 399. audition and the various nature. XCV: &quot. The author s explanation of &quot. an anonymous Sheykh. Harith al-Muhasibi. related to the author by al-Duqqf. except one. and the Tradition. died on arriving at the end of their journey. Yahya b. al-Husayn. OiAi TEK it. anonymous mystic.THE HOOK OF AUDITION (savufj.&quot. c on this Sayings subject by Dhu 1-Nun. Mu adh al-Razi.Concerning opinions of the Sufi s as to Definition by Dhu Darani on the recitation Definitions paniment. The Prophet fine that said the prophets before him had all voices. Abu Sulayman Saying of of poetry c with a musical accom by Abu Ya qub Description of al- al-Nahrajuri and an c samd by Abu 1-Husayn al-Darraj.Beautify the Koran by your voices. Moreover. of a negro slave whose master had thrown him into chains because the sweet ness of his voice excited the heavily laden camels to rush along with such speed that all of them. and restore the health of persons suffering from melancholia. Story. l) The same was. on the authority of Ibrahim translation of the Kashf al-Mahjub p.

g. go. &quot... Malik man whom he rebuked for b. singing-girls to play the tambourine in his house.Concerning the audition of the vulgar c (al. Junayd that audition is one of the three occasions on which 272 said mercy of God descends upon dervishes. and should be more desired the more it was enjoyed. CHAPTER XCVII: 273 &quot. Junayd. Audition con demned by Abu Ali al-Rudhabari. of Malik and a e.70 Sayings of Shibli. Bilal. 274 Sweet sounds form part of the pleasures of Paradise which are enumerated in the Koran. there is no objection it with musical notes and melodies and with an to reciting agreeable intonation. Zuhayr recited in the presence of the Prophet. Anas. Fourteen verses are quoted from the famous poem. the 276 The Prophet poetry&quot. 275 Verses recited by Abu Bakr. Various divines and lawyers have pro nounced in favour of audition. is b. recited s said. Many of Prophet Companions poetry. which Ka c b b. Ziri Al-Husri wished for a samd c that should never cease. but the former The Prophet allowed two permitted. lawful.dmmat) and its permissibility when they listen to sweet sounds which inspire them with hope or fear and impel them to seek the afterworld&quot. Abu 1-Husayn the c used to stay and listen to music (samd c ) if he ap proved of it. al-Husayn on the pleasure and law it is not connected with any evil when of audition Quotations from the Koran showing that audition The five senses enable us to distinguish things from their opposites. .Wisdom is sometimes to be found in Since poetry may be recited. Abu 1-Husayn al-Nuri defined the Sufi as one who practises audition. Saying of Bundar fulness purpose. and an unnamed Sufi.. and the ear can distinguish sweet sounds from harsh. Audition is not like winedrinking: the latter is is forbidden in this world. and c A isha. Story singing badly. Bdnat Su^ddu. otherwise he would take up his shoes and b.

The author s explanation continued. 1289 A. (3) iq) the classes of (i) aud the followers who depend on their poor (fuqard) who are entirely . Shafi 277 c i was of the same opinion. 247. if it has no corrupt end in view and if it does not involve the use of certain musical instruments forbidden is by the Prophet. some with their spiritual feelings (hdl).&quot. but resembles an idle word (laghw) will The author sums up that audition is neither a not be punished hereafter (Kor. and some through God (haqq}. Three classes of auditors described The author s explanation of this saying. 225). 280 CHAPTER XCIX: &quot. 278 c by Abu Ya qub alNahrajuri. CHAPTER XCVIII: and &quot. note 2. c Abu Uthman Sa Description by c fd b.. (2) those detached from worldly things. c Uthman al-Razi of and beginners. Goldziher. Ibn Jurayj departed from settled at Mecca in consequence of hearing two Yemen and of poetry. IL.7 It Malik well-known that is 1 l ) and the people of Medina did not dislike audition. 79. 17). Studien. but cf. by stating that audition the discussion lawful. of gnostics ^drifin). Bulaq. Three kinds of audition defined by Bundar b. 2. II. verses good nor an evil for which a man He declared act. Those who prefer to listen the Koran. Malik and the Medina school by i) The contrary opinion is attributed to Ghazali (Ihya.Concerning their various degrees therein. al-Husayn: some hear with their natures (tafr]. II. (i) that of more advanced mystics (siddiqin) and (3) that kinds of audition: three (2) the audition of the elect that of novices . Muhamm. .Concerning the different classes of aud itors&quot. Three 279 itors distinguished by an anonymous Sufi: of realities (abnd al-kaqd spiritual feelings.

Sufi death&quot. The Koran condemns who only with their ears and praises those who listen with attentive minds. CHAPTER C: Traditions those &quot. The Koran is the Word of God. In some cases the listeners those listen Answer given by die.How killed G b.. of the in praise of poetry. because it to their hearts as It is. it it is un really however. their God were hearts to reveal would crack. He heard a long wilt thou repeat this &quot. which men cannot bear when created. verse which 1-Tayyib has already Ahmad several repeated taste shall (Kor. four al- Muqatil times 182).Concerning odes and verses of who prefer listening to poetry&quot. e. voice from heaven saying.Every certain soul whereupon the man recovered . it appears. Further Traditions on this subject. an eternal attribute of God. the effect complained Koran was not permanent. If 284 is. the of the Jinn ?&quot. that 282 Abu Sulayman G Abu Shibli to by produced who Ali al-Maghazili the to listening said that he sometimes spent over a single verse of the Koran nights pondering and that unless he had ceased to think about it he would five al-Darani in never have continued his reading. his verse. He recommended that the same verse should be read to him again A senses. Akki describes the Abu terror and anguish of Shibli on hearing a verse of the Koran. 3. /. Junayd saw a man who had swooned on hearing a verse of the Koran. Examples of the emotion pro duced by listening to the Koran.72 Verses of the Koran and Traditions of the Prophet which 281 prove that listening to the Koran is allowable. &quot. a matter of . Prophet siderations which lead some Sufis to listen to The con poetry rather than to the Koran are stated by the author as follows. Those who lack the spiritual emotion which accords with 283 the hearing of the Koran and is excited thereby are like beasts: they hear but do not understand.

. whereas accompanied by a sweet voice and plain he emotion and delight feels feelings. CHAPTER CI: &quot. the reason is that shrink from hearing and reciting the Koran because it trill men is a reality (haqq). Junayd threatened to him he did so again. ! slave-girl the i) 408 sing same kind This seq.73 common knowledge that many times over without if the is reading intonation tive These man may a read the whole Koran being touched with emotion. . we should prefer to listening &quot. who used to shriek whenever he heard any dhikr. a pupil of Junayd. are not caused in by sweet sounds and melodies which accord with it. fitting&quot. hearing the Koran. and they intone it musically in order that the people may be drawn to listen when it is read. nature between them and the Word. A saying of Junayd related by Abu dismiss if to put such restraint 1-Husayn al-Sirawani. but spirit powerful and dangerous by reverence for the Koran. but by human tem peraments. story related occurs in my translation of Hujwiri s Kashf al-Mahjub.that so long as theologians have regarded with if this is we retain take delight in poetry instead making the Koran a means of indulging ing the Koran. and after that time he used on himself that a drop of water trickled from every hair of his body. p. Story related by al-Darraj of a youth a who died on hearing two verses of poetry ).. until one day he uttered a loud cry and expired. The harmonies of poetry are similar in their nature and their effects and easily blend with music. their influence God than that of &quot. Those who s poetry are animated our exists homogeneity ourselves&quot. Story of a young man. then. Since a certain of man.. Another story of c by Abu Ali al-Rudhaban.It of is more human is much less they say.Concerning the audition of novices and beginners&quot. dislike the Some practice of done.

the same words mystic and as false may be regarded as true by by another. Ruwaym described the said to him. one 29 Thus.&quot. While he was him Jabala gave a shriek which caused dead on the spot. c proper for novices to practise samd If the ignorant of these conditions.&quot. Anecdote of Ja c far The author states the conditions under which (the reader) to fall c al-Mubarqa it 288 is reciting. Sheykhs during audition as resembling that of a flock of sheep attacked Abu wolves. in that case. they should not permit them to claim a higher state . he must is beginner them from a Sheykh. and finally gave own his interpre Abu Hulman. Abu 1-Qasim them questioned concerning the mystical meaning which they into ecstasy. Israfil negative answer. learn . Story Ghulam. the to the of Story street-cry verse. lest he should be seduced and corrupted. &quot. one of whose disciples had Jabala. asked al-Tayalisi Sufi On al- receiving a hast no heart. Sheykh named a (2) mentions two marvellous things b. came to the reader on the next day and asked him to a recite part of the Koran. teacher of Razi whether he could recite any poetry. by Marwan al-Nahawandi. of c Utba al- who was over come by ecstasy on hearing some verses recited. who swooned on of a herb-seller. attended a 289 meeting where some poetry was recited. attached tation.Concerning the audition of the Suff Dhu M-Nun. CHAPTER CII the Israfil. Anecdote of Dhu 1-Nun al-Misrf. The author hearing points out that the influence of same? depends on the spiritual state of the hearer. . al-Jalla in died on hearing a passage of the Koran. : &quot.Thou of the state Sheykhs.74 c Abu Abdallah 287 which he saw the Maghrib: (i) a Sufi begging for alms. no taken 1-Qasim in part b. but rebuked a man who followed his example. The audience fell When they became quiet again. who had the samcf for many years. Some Sheykhs possess insight into the spiritual state of those below them.

Abdallah said that his state during prayer he began to pray. Description of a 2Q 1 to Yusuf b. Story of Mimshadh al-Dinawari. Saying of the Caliph Abdallah. him c 293 to show emotion.&quot. Verse of the Koran quoted are in that purified to one who noticed how quiet and unmoved he was during the samcf.. though he had previously read aloud to himself a large portion of the Koran without any such A 292 sign of emotion. Various reasons which by Junayd in reply to induce spiritual adepts to attend musical concerts. CHAPTER fect CIII: &quot. i. 294 The author observes their senses no pleasure when Sufis attain to perfection such an extent that they take music and singing. verse that used to throw Shiblf into ecstasy.Concerning the characteristics of the per adepts in audition. his ecstasy was the same as his state before continued without interruption. Another verse that had the like effect on al-Duqqi. The at latter burst into tears on hearing two verses which al-Darraj recited. Sahl b. During sixty years Sahl b. 295 CHAPTER CIV: moral sayings. al-Muwaffaq.&quot. Expla nation of this saying by the author. who said that all the musical instruments in the world could not divert his thoughts from God. c Abdallah never changed coun tenance when he heard the dhikr or the Koran or anything else it was only the weakness of old age that at last caused . Another similar anecdote of Sahl b. Sahl was the same after audition as he had been before it. u On listening to dhikr and sermons and . Account of Nuri s ecstasy a few days before his death. e. which visit al-Husayn Abu 1-Husayn al-Darraj paid Rayy. asked what Abu c Bakr. The ecstasy of Ali b. The answer given by Sahl to Ibn Salim who it is that makes a man spiritually strong and enables him to retain his composure.75 than that which really belongs to them.

otherwise.e. 297 If speaker and hearer are one in feeling and intention. Many further examples might be given of the ecstasy and enthusiasm caused by listening to dhikr or moral exhortations. Muhammad b. although sometimes their spiritual life is renewed and replenished by hearing words of wisdom.The profound impression made upon Abu Bakr al-Zaqqaq by a saying of Junayd. It is Wisdom (hikmat] by Yahya when words come from the heart heart. CV: &quot. Hence the Sufis. &quot. is strengthened by feeling it. whether they be audible or upon the heart the heart 296 is when they produce a powerful effect harmony with it. i. Influences from the unseen world. equal said that they penetrate to the the tongue they do not pass beyond the ears.Further observations concerning audition. when they poetry. Masruq evil Baghdad was singing a verse in praise of wine when he heard some one say in the same metre and rhyme: of &quot. are not affected in this way. nor when the Koran is read aloud are they distressed by the listen to negligence of the reader whilst they themselves are alert. The adepts. the ecstasy will be stronger. are in pure. do not think of the poet s meaning. Mu Saying on c adh. Saying c of Abu Uthman (al-Hiri). influence of samcf depends on. in the belly This was the cause . and corresponds with.When does a man regard praise and blame with b. the spiritual state of the hearer. but when they proceed from indifference?&quot. when visible. Answer given by Junayd to the question.&quot. but rather the inward feeling of something geneous with the ecstasy already existent since their ecstasy CHAPTER The homo in their hearts. The object of the Sufis in audition is not solely the delight of listening to sweet voices and melodies. their effect is weak.In Hell there of is a water that leaves no entrails him whose throat shall swallow it. however..&quot. Stories illustrating this. but the Sufis are safe from any consequences so long as the divine providence encom passes them.

says the author.God CHAPTER CVI: and dislike the best of &quot. that they are not yet some fit for Sufis reject samd c on the ground They think it. 3. Some abstain from samd on account of the Tradition a good Moslem leaves alone what does not concern music. (5) c 300 (6) that him. of which the intention is bad we have may a proof that verses be interpreted in a sense that accords with the inward feelings of the hearer. but a friend whom with Raz c an(?) heard b. and dissolute or the adepts in mysticism who have mortified their passions and are entirely devoted quatrains (rubcfiyydt] either the frivolous to God.77 of his conversion to Sufism. is is condemned very danger to break them (3) listening to is the mark of two classes of men. dislike the samtf be present in places where the Koran is recited with a musical intonation. Shibli s answer to a man who asked him to explain the meaning of is &quot. Saying of Abu Ali al-Rudhabarf on the dangers of samd^. it (2) samd c may lead in sensual pleasures. Saying of Sari al-Saqati on the recitation of odes. or where odes are chanted to and the hearers fall into an artificial ecstasy and begin to dance. those who (Kor.&quot. (7) some advanced gnostics are so fully occupied with inward communion that they have no room ward experience of audition. for the out . Different reasons for such dislike: (i) samcf by some great religious authorities ous for novices and penitents: 299 their vows and indulge . Accordingly. it better to occupy themselves with performing their religious duties and with c avoiding forbidden things. Abu 1-Hasan a mandoline-player singing some erotic verses. he was walking improvised a mystical variation of them.Concerning deceivers&quot. (4) samd^ is apt to lead astray the vulgar who misunderstand the purpose of the Sufis in listening to samd c may bring a man into bad company.47). Here.

It has been some cases it a revelation from God. c Uthman b. Three quotations from Abu Sa c c id Ibn al-A rabi on the nature of ecstasy.&quot. terrupted only by disturbed at times (2) by the those whose ecstasy is in in the delight which they take in audition . Ecstasy may be either genuine divides those (wajd) or artificial whose ecstasy is (tawdjud). wajd by Amr c Definition of (wajd). 302 it is is laqd. al-Makki.On the characteristics of ecstatic Traditions show that fear persons.ecstatics c who have passed away from Abdallah that said an ecstasy if Koran and the Traditions.Concerning Sufi s as to the nature of The meaning 301 said of that wajd produces symptoms is the different opinions of the ecstasy. have utterly passed away from themselves. perpetual and who. those others.&quot.&quot. being Sahl b.BOOK OF ECSTASY CHAPTER CVII: &quot. three are who take pains to induce ecstasy and imitate who are frivolous and despicable. wajd explained by Junayd. not attested by the worthless. Husri enumerated four classes of men. artificial (i) there ascetics classes of those whose ecstasy is (al-mutawdjidun). CHAPTER CVIII: The Koran and the &quot. (2) and mystics who endeavour to excite lofty states and those . genuine The author into (al-wdjidun) three classes: 303 (i) those trusion whose ecstasy is of sensual influences. in consequence (3) those whose ecstasy of their ecstasy. Abu Explana 1-Hasan al- last class themselves. In of violent emotion. the &quot. of the ancient Sufis distinguished two kinds of ectasy: wajdu mulk and wajdu tion of these terms by another mystic. is Also. while in others the One subject remains calm. and trembling and shrieking and moaning and weeping and swooning are among the characteristics of such persons.

&quot. it is asceticism.If to a c Abu Uthman man whom he saw al-Hfri. and you are not author because of seeing some is induced by artificial person whose ecstasy sincere. movements artificial They ye weep not. Those defect the in dislike ecstasy.79 might become them better not to approved in them since they have renounced worldly things. The words of Husayn b. Mansur (al-Hallaj). According to Junayd. The 304 criterion of sound and unsound c Abu Ya qub al-Nahrajuri.&quot. or to hide their ecstasy as means of a throwing off a burden which they find intolerable. The Uthman may have meant by these words. suggests what in you are guilty of Abu c polytheism.Weep. Explanation by an unnamed Sheykh of the difference between wuj4d and who tawdjud. to 305 artificial last ecstasy according ecstasy (tawdjud) Two anecdotes of Shibli. such a person is more perfect than one who devotes . you have divulged His secret. to unable being inward (3) weep!&quot.Concerning the of the Sheykhs who are sincere. follow the authority of He 306 kind.&quot. Story of Nuri. CHAPTER CIX: &quot. Abu Sa id al-Kharraz was recitation c frequently overcome by ecstasy when he meditated on death. an ecstasy of this you are sincere. The reason of this explained by Junayd. and mystics of the control into fall &quot. He threw a whole company into ecstasy by his of some erotic verses. he would not feel the blow. CHAPTER CX: &quot. do Although such ecstasy this. Sari al-Saqati expressed his conviction that had fallen into a if a man who deep fit of ecstasy were struck on the face with a sword. if said &quot. means. and their ecstasy is the result of the joy which feel in austerities and they (of ecstasy).Concerning porting influence of the mighty power and trans ecstasy. their if weaker type who. are justified then try by the Tradition. to feelings.

is more abun perfect than saying of Junayd to the effect that the is superior to the transport which state of quiet in ecstasy precedes it.. c id Ibn al-A rabi in in some cases the quiet. which Amr by Description G b. Explanation by the author. unconscious and makes it omnipotence c 308 Verse recited by Abu Uthman al-Muzayyin. so radiant that none of those present could bear to behold it. Quiet would be more perfect. The 309 ior quiet ecstatics are preferred on account of the super of their minds. CHAPTER CXII: 310 &quot.A compendious summary of the subject Abu Sa cid Ibn al- from the Book of Ecstasy composed by A c rabi. one who This question his book on quiet in ecstasy or one is is discussed He ecstasy. related by Junayd. if we presupposed two equal minds.Concerning the question which is the more fills perfect. of who said that his love of God had shrivelled on his arm then he swooned. while in others it is agitation. Uthman al-Makkf of the ecstasy the soul and increases its knowledge of the divine of all sensible objects. CHAPTER CXI: &quot. s Junayd Sari al-Saqati the skin . but no two minds or men or ecstasies are just on the same level.&quot. by Abu Sa declares proper and perfect condition is that c who is agitated&quot.8o himself to the religious law. state of quiet The ecstatic transport ecstasies of Sahl b. to The assert that quiet is superior or superiority or inferiority of either depends on the particular nature and circumstances of the ecstatic state. c Abdallah described by Ibn Salim. and therefore it is useless inferior to agitation. but on another occasion he said that abundance of positive religion A dance of ecstasy. A story. Various feelings and spiritual states by which ecstasy may . and that the 307 is superior to the which precedes it. the agitated on account of the firmness superior strength of their ecstasies. and his face became criticism of Shiblf.

. Remarks on the difficulty of distinguishing true ecstasy from the similar phenomena which sometimes result from sensuous impressions. c way. Any ecstasy) God and cannot be though some of them are the fruit acquired of good one who begs God to grant him an increase has thereby strengthened the capital that ren ders increase necessary. experience of the Unseen. and is of other better described mystical by states silence than is by speech. It comes in a moment and is gone in a moment. Were 311 it description A further to give a otherwise. and any one who neglects this duty runs the risk of being deprived of the capital which he has.8i be produced. Ibn al-A rabi says that the foregoing observations refer to the outward sciences of ecstasy which can be explained ordinary or symbolic language. the rest in since it consists of immediate self-evident to those is indescribable. Some ecstatics able are account of their experience. God shows His wisdom and His lovingkindness His towards friends by causing ecstasy to be so transient. inasmuch as they feel no doubt. they would lose their wits. and of those mystics who diverge from The latter imperil their salvation by leaving this high Description of the ecstasy of quietists 312 of it. 313 The essence of ecstasy and incommunicable. and this serves them as partial an argument against sceptics. Definition and description of ecstasy. Ecstatic states are a gift from by human works. (of effort. 314 Those who are fit to receive such knowledge do not ask questions. else they would not divulge it. who have enjoyed but incapable of it. of ecstasy. who keep the path Moslem theology. demonstration.

The author Tustar and went into Wild Beasts Room where Sahl used the Abbadan who turned which spoke to &quot. e. Saying of Sahl on one incomplete. 1-Tayyib al-Akki showed the compiled by him of persons who. author a long list 1-Khayr al-Tinati read the thoughts of Hamza c Abdallah al. 316 is wild beasts. miracles but cannot the world for forty days. One of these me any if more. power (qudrat) of God. his renunciation must have been Saying of Junayd on those who dispute about perform them. Story of a to at donkey Abu Sulayman al-Khawwas when he was Ahmad b. at not consort with beasts. and that their . according to Ibn Salim. piety. with some mention of persons (ay at) who were thus gifted. you room c the called and receive feed house beating its head. mifjizdt.Do are afraid of wild relates that he visited Sahl s a faith in the belief in miracles. G Abdallah on ay at. if Saying of Sahl b. men were famous evidence is for veracity and above suspicion. The author declares that all these How Abu c b. i.Alawf. earth into Story of a negro gold.. Four principles of who renounces Faith. Sahl said to one of his companions. prayer for forgiveness was answered by c How Ja far al-Khuldi recovered a gem which had fallen 317 into the Tigris by means of Text of the prayer. CHAPTER CXIII: &quot.Concerning the meanings of divine signs miracles and (kardmdt). no miracles were wrought. Sahl said that the gift of miracles would be granted to any one who sincerely renounced the world for forty days.&quot. Ata al-Rudhabari tells how his c a heavenly voice. Abu a prayer for lost property. had used this prayer with success. in the course of a short time.&quot.82 BOOK ESTABLISHING THE REALITY OF DIVINE 3 15 SIGNS AND MIRACLES. and kardmdt.

c an Abdallah anxiety lest he should be deprived of his daily bread. g. The lower soul (nafs) is satisfied with nothing less than ocular evidence. but the saints employ them as an argu ment against themselves for the purpose of strengthening theirs.&quot. The to confirm the prophetic miracles.33 318 CHAPTER CXIV: ians who deny the in &quot. Story of the advice given to Ishaq b. and the unsoundness of the doctrine that miracles are wrought by none except the prophets. It appears from the Koran and the Traditions that who were many persons prophets had the gift of miracles. bestowed is its attribution equality with the prophets. and the arguments by the saints. whereas the saints ought to conceal prophets employ miracles as an argument against unbelievers.. and the prophets theologians hold that the gift and the distinction in this of miracles on the prophets exclusively. mistaken. e.Concerning the evidences for the of miracles rank. their the (2) own faith. the saints in the same circumstances become more dismayed and fearful. Saying of Ibn Salim 319 illustrating the use of miracles as aid to faith.&quot. Mary. the mother of Jesus. 320 While the prophets are perfected and encouraged in proportion as a greater quantity of miracles is bestowed (3) upon them. reality wrought by the saints. the Christian anchorite not . Ahmad who came to him by Sahl in great b. because there are several points in which the two classes of miracles differ from each other: (i) the but is it prophets reveal their miracles and use them as a means of convincing the people. and assert that involves others to their object of this doctrine is matter. because they dread that God may be secretly deceiving them and that the miracles which He bestows upon them may lead to loss of spiritual CHAPTER CXV: &quot.Concerning reality favour of miracles wrought between the Some saints the arguments of theolog of miracles.

Nuri found the banks of the Tigris joined together in order that he might cross tions. 324 CHAPTER CXVI: the various positions occupied &quot.&quot. he received the gnosis. on matters of law and religion. Fatima.84 Jurayj. c b. All is miracles that Prophet and have been manifested since the time of the that all rection are granted Some Moslems. al-Khattab. Bashir. Usayd Alf. al-Hadrami. and do not reckon them and are satisfied with them. 1-Darda. loss be manifested until the Resur shall mark as a of spiritual who elect those of honour to consider miracles rank. Umar. c Abdallah said that the greatest miracle is the substitution of a good quality for a bad one. al-Qarani These miracles are related and attested by the greatest religious authorities. Umar G b. Abu c c Ala b. Malik. Abu Yazid Sahl b. al-Bara Uways al-Basri. Abdallah to a man who boasted of a miracle which took place How Abu Hamza when he performed his ablu opened a door. regarding and by relying on miracles. b. al-Bistami miracles declared that when he paid no attention to the which God offered to bestow on him. 325 Warning given by Sahl G b. Junayd said that are veiled from elect His favours. and dread the amongst the by God however. whose evidence on this sub ject is no less worthy of credit than their evidence. Attab b. Hudayr. temptation. together with an account of who those and dislike the miraculous grace manifested to fear lest it lead them into them temptation. . and the three men who took shelter (as is related in the c culous powers: Hadith al-ghdr}. desire a Muhammad. Salman al-Farisi. by taking Abu delight in His God by gifts. universally accepted. Abdallah c alc Amir Abd b. b. the hearts Other sayings of of the Yazid. which and 323 the cave Further Traditions concerning persons endowed with mira 321 322 in others.On by the elect in regard to miracles. Hasan al-Qays.

reveal to companions the miraculous grace vouchsafed to them. Saying of an anonymous mystic to the effect that equanimity in mis fortune is more admirable than thaumaturgy. but when a gazelle came and knelt beside him he wept and repented of his wish. who wished to kill a sheep for his disciples. Ahmad. Junayd s remark on this. and between the author and Ibn Salim. &quot. Story of a sparrow which used to perch on the hand of their Sari to Story of a mysterious person who appeared Ibrahim al-Khawwas when he had lost his way in the al-Saqati. so that he journeyed twelve 330 more days without breaking his fast. 327 Story of Abu Hafs or another. Story of Nuri. encounter with a wild beast. desert. who swore he would drown himself unless he caught of a certain weight. Story of c Ali al-Sindi. was miraculously strengthened. Shayban Anecdote of Dhu 1-Nun related by Ahmad b. his 329 Abu Hafs (al-Haddad) of Naysabur. Abdallah. when faint from want of food.&quot.Concerning those who. Ah miraculous power which had the been conferred upon him. Discussion be G tween Ibn Salim and Sahl b. who died in debt although he could transmute copper into gold and silver. Mu adh CHAPTER CXVII: c their al-Razi. on account of veracity and purity and spiritual soundness. who was 326 in his company. A man stole two dirhems from Khayr related al-Nassaj : he could . who put hand into a furnace and drew out a piece of red-hot iron. Saying a fish of 328 that Yahya b. Abu Story of Abu Turab al-Nakhshabi and a youth a boat. A miracle c by Abu Umar al-Anmati. Story of Ishaq b. s this miraculous gift. Story of The reason why Abu Hafs revealed Story of Ibrahim b. Muhammad c al-Sulami. mad exercise refused to as to the reason why Ishaq b. How Abu Sa id al-Kharraz.85 the but he swore that he would not cross except in river. Abu Yazid al-Bistami and his teacher.

al-maqdm... Saying of How Abu Ubayd c Abu 1-Harith al-Awlasi. c id Al-haqq signifies Allah. who could not swallow any food that was not legally pure. List of Sufistic technical terms. Sahl G b.86 not his open hand he came to Khayr and confessed until what he had done.&quot.Concerning the states of the elect which are not regarded as miraculous. CHAPTER CXVIII: &quot.On li l-Jiaqq Abu Sa al-hdL Definitions list. by the author and Junayd. month al-Busri fasted during the of Ra madan. by quoting an anonymous illustrates verse. . and when weak. l-haqq. Story of c Isma il al-Sulami who fell from the top of a mountain and broke 333 his leg. whereas he became strong when Abdallah used to he ate he became fast for he abstained from food. Three whom Husri had seen.Concerning words which are used of the Sufis. How Junayd tested one of his dis ciples who was able to read men s thoughts. BOOK OF THE EXPLANATION OF OBSCURITIES. Saying of Abu Bakr al-Kattani. 334 Continuation of the above CHAPTER CXX: (i) al-haqq Sayings 335 (2) (3) (4) bi of the explanation of these &quot. CHAPTER CXIX: difficult the interpretation in the speech of the &quot. 332 Story of Abu c Ja far al-Haddad and persons endowed shabi. al-makdn. with Ja al-Nakh- extraordinary powers c c Why Abu Turab far al-Mubarqa did not make any vow to God during a period of thirty -years. 331 The meaning of security (amn) explained to Abu Hamza by a man of Khurasan. although they are essentially more perfect and subtle than miracles&quot. Story of Harith al-Muhasibi. The author defines the term and his definition words&quot. Definition by the author. c al-Kharraz and Abu Ali al-Sindi. seventy days.

Definition. (13) al-khusus. said Definition.al-Makki. (18) al-safd. in khusus and Kor. According to Shibli. is plural al-haq&iq. Saying of Junayd to (15) al-ishdrat. al-lawdmf. Saying Dhu of 1-Niin. Saying of Junayd.What (14) khusus al-khusus. (10) al-tahqiq. is &quot. Almost synonymous with the preceding. Definition. Both Definition. answer given by Haritha The Definition. 35. Derivation of the term. Definition. These are states stations . huquq are opposed to which are huzuz. 24. Uthman al- al-haqq. Sayings of Jariri and Ibn c Ata. Anecdote of Junayd and Ibn al- Kurrini (al-Karanbi). by a those by an anonymous Sufi. The author s definition. by the author. al-Tayalisi al-Razi said. Definition of ahl al-khusus. al-huquq. Verse by al-Qannad. khusus al-khusus. according to Kor. (8) (9) Uthman. the to Prophet s question. . 25. 33^ Two verses (17) al-ramz. 29. Imd? in refe rence to God is idolatry.(5) al-mushdhadat. who wish poet. Allah. not their books. (u) al-tahaqquq. al-lawaih. mystic sciences. This term tcfallum (learning) (12) al-haqiqat 337 and is its related to al-tahqiq as alc related to al-ta lim (teaching). referred to classes. whose name is It has been not mentioned. Saying of Makki. Definition c Amr c b. Definition by (6) 336 (7) nearly equivalent to al- Amr c b. Saying of Junayd. are Abu is an c Ali al-Rudhabarf said that is karat. the science of Sufism (16) al-ima. This term is c mukdshafat. the haqiqat of thy faith?&quot. that to understand the symbolic utterances of eminent mystics should the letters and epistles study which they have written to one another.&quot. associated with the lower self (nafs). A Shibli. etc. As .

Definition. this subject. A certain gnostic said that the universe is an existence bounded on either side by non-exis tence i^adam). Unification (tawkid) consists in Verse on to each combining them. term. (25) al-ma^dum. The two preceding terms 340 are complementary other. Saying of id* c Amr c b. Definition. c (26) al-jam . Definition. Definition. Definitions. This term denotes the created world. Explanation of the difference between al-sukr and al-ghashyat. Verses by a Sufi whose name is not mentioned. Definition of the term (23) al-mashhud. Verses by al-Nuri and another mystic. A term denoting God without the created world. Saying of Abu Definition. The difference between al-hudur and al-sahw. Verse (by Labid). al-mawjud and al-mafqud. (28) al-ghaybat. (31) al-sahw and al-sukr. Three verses explaining the of safd Definitions safd al-safd. Saying of Dhu 1-Nun. (29) al-ghashyat. These terms are nearly synonymous with al-hudur and al-ghaybat. (20) al-zawd Definition. Uthman al- Makki. 34 J (32) (33) safw al-wajd. al-hujum and al-ghalabdt. The former is the action . Distinction between al-mcfdum and al-mafqud. Definition. and al-mashhud the created world. al-Wasiti said that God.88 (19) and safd al-safd by al-Kattani. A verse illustrating it. Definition. 339 (21) (22) al-shdhid. al-fawaid. Definition. Definition. (30) al-hudur. al-shdhid (24) is Abu Bakr al- by Junayd. Darani. (27) al-tafriqat. Sulayman Another mean ing of al-shdhid.

. Saying of a mystic whose name is not recorded. Definition and of the term. term is nearly synonymous with ala difference in respect of its ap plication. al-murdd. The difference between al-wdrtd and al-bddi. (41) al-bddi. Ex planation of the words mcfa awwali khdtirika which were used by Junayd in speaking to Khayr al-Nassaj. Saying of Junayd. This Other meanings of al-khdtir. (47) al-qabd states and al-bast. Junayd identifies al-qabd v\^ fear and al-bast with hope. De finition. (42) al-wdnd. Definition. Definition. Definition. Saying of Ibrahim al-Khawwas. Definition. Definition. (43) al-khdtir. Saying of a certain Sheykh which author heard from Abu 1-Tayyib al-Shfrazi. al-tawdjud and al-tasdkur. (45) al-qddih. khdtir but there is scope used in a bad sense. denote The author always ) two lofty explains what involved in each state. (46) al^drid. 1 342 . Definition. is 44 Verses describing the gnostic I) By AM c Abdallah al-Qurashi. These terms have been mentioned in a previous chapter.89 who of one is under the influence of the latter. The thought that occurs first (awwalu is (44) the l-khdtir) said to be the true one. if . (34) al-fand and al-baqd. Derivation and primary meaning of al-qddih. teo the state of al-qabd in 1. See p. Saying of Dhu 1-Nun. al-wdqf. Definitions. (39) (40) al-waqt. Definition. Definition. This term denotes the gnostic (37) whom no (38) al-wajd. (35) al-mubtadi (36) al-murid. Definitions. These terms gnostics. will of his own is in left. peculiar to An It is illustrative verse. Definition.

90 and the in three verses. Definition. mitted them to (the test of conformity with) the Koran and the Sunna. Definition. would not let al-Hallaj. The primary meaning of al-tawdrtq. Junayd wrote a commentary . verse in which both terms are used. A saying of Abu Hamza which of Khurasan described as shath. (54) al-kashf. (51) al-tahayyur. first A certain Sufi said that al- stage of gnosis (mcfrifat). A Tradition of the Prophet in which the word occurs. A (49) al-dakshat. of gnostics He adds The author of al-basL state classes are explains that distinguished in that al-ghaybat and al-hudiir these and al- sahw and al-sukr and al-wajd and al-hujum and aland ghalabdt al-fand and al-baqd are mystical states belonging to hearts which are filled with a profound recollection (dhikr) (48) and veneration of God. Jariri. 346 Verses by Husayn Mansur b. An unnamed mystic said that he tawdriq enter his heart until he had sub (53) al-tawdriq. Definition. Saying of Abu Muhammad al- Shibli. and al- Verse on al-tahayyur. (50) al-hayrat. tahayyur is hayrat the the last. a man Definition. Saying of al-Wasiti. Definition. Story of a mystic who swooned asked to grant him spiritual rest. al-makhudh and al-mustalab These terms . Meaning of the expression shath al-lisdn. Definition. after saying of Shibli. The persons to whom they refer are described in two Traditions of the (al-Basri) A 345 Prophet and in a saying of Hasan concerning Mujahid. (52) al-tawdlf. Verse on the dahshat caused by love. are synony mous although the former denotes a more complete state. and God having who excused himself by pleading that he was distraught by Divine Love. Definition. Saying of (55) al-shath.

(bika A similar asulu).on the shatahdt of not have done to be 347 a if. (62) al-tafrid. Definition. Here al-nafas is Divine. also of Junayd. by Thee I spring to the assault&quot. Verses by it is 1-Nun. but employed in reference to mankind. is so condemned Two Abu Yazfd term this blameworthy one. The practice denoted by (56) al-sawl. Definitions Sufi. explains the words laysa bi-laysa as being equivalent to al-dhahdb ^an al-dhahdb. Junayd. verses by al-Qannad. prayer. Saying of who c Amr c b. hasb al-wdjid ifrdd al-wdkid. Reasons why sawl should be avoided. Husayn Mansur al-Hallaj. An anonymous the writings of Ibrahim al- verse. his opinion. A certain Siiff said that there are many muwahhidun but few mufarridun. Explanation of the term by Shiblf. The term is also used in reference to advanced mystics who yasMna billdh. in his commentary on the ecstatic sayings of Abu Yazfd al-Bistamf. tawhid al^dmmat. Identical in meaning with al-ghaybat but more complete. A synonym Dhu is in the same by the author and by an unnamed al-tanaffus. Other mystical terms used sense are fand and faqd. Definition. tawhid al-khdssat. (58) al-nafas. said. . and he would Abu Yazfd was indulging in shath. Definition. Definition. expression from quoted Khawwas. This term has been mentioned in the chapter on Unification. Uthman al-Makkf assert that they feel no sensation ecstasy. and the Prophet said in his O God. Definition. Saying of Abu c Ali al-Rudhabarf. (57) al-dhahdb. when he was about to be b. killed. for in al-Bistamf. Definition. An anonymous (59) *t-/itss. concerning those (kiss) (60) (61) in Saying verse.

Definition. G Abdallah declared created His creatures in order that He might converse with them in secret (yusdrrahum) and they with Him. al-tafrid. al-musdmarat. Definition. A term describing the state of adepts. The terms altajrid. Anonymous verse on al-tajrid. a summary is and al-wasf may a detailed description. Sahl b. Definition. description. Definition. A saying of Ibrahim al-Ajurri addressed to Junayd. . ru yat al-qulub. Definition. (69) al-ism. A saying of Shibli. Definition by an unnamed Sheykh. by Abu 1-Husayn al-Nuri. Verse by al- (68) Rudhabari. 35 An (67) example of Junayd s mundjdt. Definition. said that there are muhaddathun and that of them. A saying of Sufyan. by the author. al-wasm. Saying of Junayd concerning one who has no rasm. Definition by the author. Definition by an unnamed Sheykh. al-muhddathat. Saying of among c Abu Bakr the Moslems Umar was one that God The Prophet al-Wasitf. Verse cited vision Tradition of the Prophet. Saying of Ahmad b.92 (63) al-tajrid. (70) al-rasm. Definition. Ata. Two sayings of Yahya b. which are attributed to him. spiritual A of God in this world. c (71) (72) c (73) al-naft. Definition. A saying of c Ali affirming (66) al-mundjdt. Two more sayings of Shibli. These terms mean the same thing. Definition. and al-tawhid coincide in their mean ings but are distinguished from each other in various Definition 349 (64) (65) ways by mystics. The terms al-na^t be synonymous. al-hamm al-mufarrad and al-sirr al-mujarrad. but the former while the latter is (74) al-sifat. of a man are the knowledge and actions 351 The rusum An anonymous verse. al-riih (al-rawh) and al-tarawwuh. Two sayings of Shibli. Mu adh al-Razi.

Saying of an unnamed mystic. A c Two Abdallah. c b. Explanation of the Prophet s saying ukhbur taqlah. c Ya qub al-Farajf with God. Definition. Saying of Abu Muhammad al-Jarfri. the author and another Sufi. The author s explanation of a saying of Muhammad b. 1. b. Saying of a sage (hakim) on gnosis. 55 sirr al-kaqq. c Ali al-Kattani. 352 c Saying of Abu Bakr al-Wasiti. (Si) al-hsdn. 3) cf. Definition. (80) al-bald. lisdn al-haqiqat. p. A Definition. (82) al-sirr. Distinction spiritual vows. rot.93 (75) al-dhdt. Relation of the ism and na c t and sifat to the dhdt. The author explains c a saying of Abu Amr al-Zajjajf. c (77) al-dcfwd. Verses on the subject of al-bald. Saying ofSahl b. a letter written Shibli s 354 The by Nurf use of the term exemplified in to Junayd. Definition. 2) Cf. rrr. (76) Saying of Sari al-Saqati. Two verses (by Abu ! /-/jVtf.lt.aqd 1) b. tel. I! 1. Definitions and lisdn al-kaqq. Saying of Abu Sa fd al-Kharraz.ilm. Abdallah. (83) al-^aqd. See p. Definition. Verse on the pretence 2 (dcfwd) of love ). 1. ) from refrained (84) saying of Sahl 3 Definition. Definition. P . Tradition of the Prophet. c al-hamm. Mu adh. verses. Definition. f 1 . Saying of Yahya 353 (79) al-ikhtibdr. (78) al-ikhtiydr. Abdallah al-Qurashi) ). Definition. of the difference between lisdn explanation c al. The reason why Muhammad making an between verbal promises and &amp. by The meaning of sirr al-khalq and The meaning of sirr al-sirr.

Extract c from a letter written by Junayd to Yahya b. (85) al-lahz. Saying of 358 (96) by i. Definition. with explanation He not with r&quot. Explanation of a saying (90) al-bawn. Ata. used. Saying of al-Wasiti. Uthman al-Makki. with c of Sahl b. Meaning c The relation of the furu to the (94) al-far\ Definition. Meaning of Junayd in which the terms al-kawn and al-bawn are same topic. saying of Nuri. verse. Saying of Ahmad Verses by Abu c Ali al-Rudhabari. Definition. Definition. of the term. of al-usul. Definition. Junayd Definition. Shibli. A saying of Ibrahim al-Khawwas on the taw hid of the Sufis.94 Verses by al-Rudhabari. Mu adh. Verse of an anonymous poet. Saying Meaning of the term. (86) al-mahw. Uthman al-Makki. . Verse. Definition. A of a certain king. tams. (95) al-tams. c b. Saying verse inscribed on the palace Anonymous verse. Al-mahw distinguished from (87) by al-mahw. Meaning of these terms. thou with Him Shibli in reply to a thee and art not &quot. Saying of a asl. with Almost Saying of synonymous al-mahq. explanation by Sarraj. (93) al-asl. Saying of Abu Bakr (97) al-qasm. al-sabab. c Saying of 357 (92) al-fasl. of the term. Verses on the (91) al-wasl. c Amr c b. (89) al-kawn. al-rams and al-dams. Definition. (88) al-athar. c c of Amr b. Saying certain theologian. Anonymous saying and Anonymous sayings and verse. Mu adh. A man who asked. Abdallah. 356 of an unnamed mystic. Meaning Saying of Yahya b. (98) 359 al-Zaqqaq. Quotation from a letter written to Abu Bakr al-Kisa Quotation from the Koran.Definition.Is al- the author.

Description of such a person by Abu Sa id al-Kharraz. 06) is A 361 by story of verse (107) huwa of Shibli and a youth. (109) bddi bild citations 1 A saying saying of Abu bddi. Kitdb al-Tawdsin. 362 (108) A qaf al^ald iq. Meaning of the expression. c Sa id al-Kharraz. bild huwa. al-Makki. Three ). Saying of an anonymous Sheykh con cerning Shibli.&quot. bild bddi. Al-nisbat c (roo) is Uthman fuldn sahib qalb. &quot. equivalent to al-tirdf. ||) are 134. c fuldn sdhib ishdrat. of Junayd on taw hid. Meaning of this expression. ^| ^ lil (1 . Cf. Definition.95 (99) al-nisbat. Definition of * a Wiq. Explanation of Kor. Definition. Meaning of the expressions bddi and Quotation from the Kitdb ma^rifat al-mtfrifat by Ibrahim al-Khawwas. Meaning of the expression. Meaning of these expressions. ana bild ana and nahnu (105) bild nahnu. (i c by Abu Sa id ana anta wa-anta ana. Saying of c Amrb. related Shibli. fuldn (103) 36o bild nafs. Definition of al-gharib by al-Qannad. Verse (104) by al-Rudhabari. I) The verses beginning al-Hallaj.lamLayla. Junayd said that true gnosis cannot be attained until one has traversed the *ahwdl and maqdmdt. 55 al-Kharraz. c Saying of Ja far al-Tayalisi al-Razi. commonly attributed to . p. Saying of Nuri. Junayd used to apply it to the people of Khurasan. 16. (102) sdhib maqdm. A story of two lovers. The meaning of these words explained in a saying of Shibli which describes the love of Majnun and how he used to say. Meaning of the expression. Massignon. (101) rabb hdl. Definition.

Anonymous verse. 1% 1. Definition of al-wasm and al-rasm by al-Wasiti. Definition. verse. al-tahalli. (112) al-takhalli. explanation of a saying of Anonymous 364 (114) al-azal. Anonymous (113) al-^illat. Mystical inter by al-Wasiti. pretation of Kor. . Defi (115) al-abad nition of al-abad by al-Wasiti. Saying of an ancient Sufi. Another saying ). (118) . These are attributes of God. and al-abadiyyat. Saying of Yusuf b. Anonymous 363 (in) verse. al-Husayn. which some condemned on the that ground it involves the eternity of things (qidam al-ashya). Meaning of verse by this expression. Anonymous saying and verse. by Sarraj. A al-tajalli. with explanation I) Cf. The author s 1-Nun.(no) A Definition. Meaning of this expression. verse. Uthman (116) waqti / A 365 musarmad. Tradition of the Prophet on the subject of faith. Saying of Junayd. term This Dhu is equivalent to al-qidam. The terms azal and azaliyyat are applied to God only. Definition. A saying of Shibli. Shibli. p. mystic. Mu adh concerning the ascetic (zdhid] and the gnostic ^drif]. A foil. nahnu musayyarun. It was us ed by Shibli in concluding one of his discourses. 9 of Nuri saying of Nun. Explanation by the author. Definition. Sayings of Shibli and Amr b. Explanation by (117) bahri bild shdti the author. This expression has almost the same meaning as waqti musarmad. Saying c ofYahya b. Saying by an unnamed c al-Makki. 64. Distinction between azaliyyat and abadiyyat.

al- al-haqiqat. &quot. home?&quot. (122) al-laja\ Definition. Saying Anonymous of Ibrahim al-Khawwas. Equivalent in meaning to al-katf.What How saying and verse. A rabi c and Definition. 82. Explanation of a saying of Abu Sulayman Darani on the superiority of al-imdn to al- al-yaqin. by According to some mystics. al- . (120) badhl al-muhaj. whereas the former refer to talwin al-qulub. by a author certain s disciples Sheykh (Ibrahim al-Khawwas. Anonymous (121) verse. Story of the Sufi Abu Hamza x (al-Khurasani) and verses by him ). verses describing the musayyariin. Meaning of this expression. 17. (123) al-inzfdj. talwin mark of a is Shibli. Sayings Abu Bakr al-Wasiti. (124) jadhb al-arwdh. al-talaf. Anonymous 1-Nun. foil. Saying of al-Wasiti. Verse on talwin al-sifdt. Definition. Saying of al-Wasiti. Verses by Nuri. Definition. such as al-asrdr. Two a certain sage answered Saying of Junayd. Saying of al-Jarfri. place does one love best as a Definition. The contrary doctrine. etc. to opinion) for Saying of Junayd.97 Two verses (119) al-talwin. of Abu Sa c id b. (126) al-shurud. while others hold the latter refer to tahvin al-sifdt. verses by Dhu the question. The meaning of this and similar sumuww al-qulub and mushdhadat Sayings of Abu Sa id al-Kharraz and expressions. (125) al-watar. Meaning of al-muhaj. (126) al-watan. Definition. Answer given one who found asserting that fault the in with his they received their food from God. c al-Wasiti. Mystical inter pretation of Kor.

Saying of Junayd. Explanation of a saying of al- Wasitf. (134) al-kulliyyat. and a verse. term Abu Sa Saying of Abu Hamza Verse by al-Sufi (al-Khurasanf). Definition. (136) al-shirb. 273 Two verses (140) al-hurriyyat. 372 Verse by al-Qannad. latter. Definition. Anony verse. The author (131) al-latifat. . Two an verses. which is one of the names of al. Definition. 371 shared by is it c Saying of al-Wasitf. author. (135) al-talbis. A saying. Definition. Definition. Saying of is all An Meaning of the term. says that the meaning of this too subtle to be expressed. mous Definition. saying of Bishr (b. Definition.98 c (127) al-qusud. of al-istina onymous explanation id al-Kharraz. An anonymous saying. al- . Saying of Dhu 1-Nun. Two anonymous sayings Definition. Junayd said that the anecdotes related of Abu Yazfd al-Bistami show that he attained to the *ayn al-jam^. while others maintain that the prophets. (139) al istildm. Definition. b. who relates it. Saying of Dhu 1-Nun. Verse by Nuri. kinds of imtihdn. Sayings of Ibn 370 Explanation of the Ata and al-Wasitf. Abu Sa c id c al-A rabi. c According to some. Three Definition. (129) al-istifd. onymous (137) al-dhawq. (130) al-maskh. (128) al-istindf. Anonymous by an unnamed Definition. Saying of a certain youth ad dressed to Khayr al-Nassaj. al-istind is a degree that belongs to none of the prophets except Definition. Saying of al-Wasitf. Moses. (133) al-hadath. (138) al-^ayn.tawkid. (132) al-imtihdn.

stored&quot.&quot. saying.. Four anonymous which mishtdh denotes barn where verses. Saying of Abu Ali alDefinition. Others deny that the Prophet s heart could be subject to any such creaturely invasion. This is saidyugMnu c compared by some ghayn momentary dimness of a mirror when it is to the breathed upon. Three kinds of wastfit disting c uished by a certain Sheykh. Desire for brevity meaning has compelled him to leave (143) al-wasait. Junayd said that al-hurriyyat is the last station of the gnostic. Definition. The reason the father of Ibn why al-Jalla was called al-Jalla. the of the author says. much unsaid. A certain theologian includes al- rayn among four kinds of spiritual veils.99 Harith al-Hafi) to Sari (al-Saqati). ecstasy. according to which the Prophet ata qalbi. EXPRESSIONS CHAPTER CXXI: (shathiyydt) &quot. in the first of flour is meaning it. No one 374 state is entitled. going technical terms according to what God revealed to him of their at the time. to describe the heart either directly or s Prophet sym Verses on ighdnat by Abu cAli al-Rudhabari. 375 BOOK OF THE INTERPRETATION OF ECSTATIC AND SAYINGS WHICH APPEAR TO BE DETESTABLE ALTHOUGH THEIR INNER MEANING IS TRUE AND RIGHT. The term occurs in a Tradition of weak authority. who condemn and derivation of the term. &quot. It is The wrong to .Concerning with a refutation of those Definition the signification of al-shath. The author professes to have explained the fore bolically. (142) al-ghayn.a Explanation of al-shath as of the applied to word mishtdk. Rudhabari. An anonymous (141) al-rayn.

Mystical experiences differ in degree. CHAPTER CXXII: and the difficulty &quot. and the Tradition of the Prophet. and the language in which they are must not be judged by ordinary stand In such matters no one but an eminent theosophist shadowed ards.100 censure expressions of this sort instead of trying to remove the ground of offence by consulting those who understand them. which shows that the Prophet 378 was endowed with a knowledge peculiar to himself. which the mystical sciences present to is this true. the mystics may possess all those . The sciences of the religious law (al-sharfat) fall into four divis ions: Tradition. Scholasticism. its his ecstasy known technically as shath. Jurisprudence. which express his mystical experience and truly describe what God has real revealed to inmost his self. fi banks (shataha l-ma grows strong. 18.). Description of it. Questions connected with any one of these four sciences are decided by the experts in that science.&quot. ye knew what I know. and consequently he ought not to charge the elect with being infidels or freethinkers when he has never experienced their states. though not in kind. Three kinds of knowledge possessed by the Prophet. but whereas the possessors of the other three sciences can have only a limited knowledge of mysticism. Let any consider the story of Moses and al- Khadir (Kor.&quot. and Mysticism. The last-named 379 is the highest and most noble. etc.If ought to suppose that he comprehends all the sciences. Hence no one &quot.64 foil. Just as a river in flood overflows 376 when so the Sufi. l-nahr). not bounded by the intellect. and the proof that these sciences are Knowledge (^ilm) one who doubts general.Concerning the sciences in theologians.. can himself and finds relief in strange and obscure not contain utterances. The uninitiated adopt the will they abstain from faultfinding and ask them selves whether they may not be mistaken in regard to those safe course whom if they blame. forth 377 has the right to criticise.

&quot.&quot.&quot. The author says that since Junayd has explained a small portion of the shatahdt of Abu Yazid. but the latter do not deny any brauch of the science of religion.Concerning Abu Yazid al-Bistami.Concerning some ecstatic expressions Yazid al-Bistami and explained in part by Junayd. characteristic is all of those who the beginning of (which the state of perfection) and are advancing towards the goal but have not yet attained it. In the adept who has finished his mystical journey al-shath CHAPTER CXXIII: related of Abu is very seldom found. and upon the character of his mystical experience and attainments. to refers in a saying To is in whom Kumayl b. God the Proof of return to addressed to al-shath. c self-will is the four Imam. have reached the end of It himself the perfect in this world. The 381 the author observes that although the sayings of Abii Yazid which he is about to mention are not recorded in books (musannafdt). Whoever has acquired a profound knowledge of one branch of religious science is recognised as the supreme authority in his 380 department. Ziyad. Abi Talib Ali b. a Similarly. an anecdote related of The author says that he does not know whether Abu Yazid really spoke the following words which many people attribute to him: . the Qutb.101 other sciences of which mysticism is the crown and goal: hence the former often deny the sciences of mysticism. upon of his difficulty understanding sayings. person who unites divisions of religious science. He so many why quotes some remarks of Junayd upon the reason different stories are told of Abu Yazid. it is impossible for himself to neglect that explanation and put forward one of his own. their meaning is much debated and commonly misinterpreted. CHAPTER CXXIV: &quot.

in describing his love for a mortal.&quot. signify spiritual presence. My creatures desire raised said to I . and when love I love him. what feelings must not Divine Love other.Lovers one says to the &quot. me and said to it Accordingly. &quot.lt. &quot..Concerning story told of Abu Yazid. &quot. do not reach the height of true love &amp. I said to Him&quot. O Abu caused me to stand before Yazid.. realises nearness the of God. every thought that enters his heart seems. to be the voice of God speaking to him.&quot. . ) until &quot. I am which he sees and the ear by which he hears. The words.&quot.102 382 He &quot. Adorn me with Thy Unity answered.Once Him and behold thee to me up and me.&quot. say that be there. The author points out so that . The poet uses similar language where he says. 384 the eye by etc.My servant ceases not to draw nigh unto Me by works of devotion until I him. I the explanation of another verses quoted here are usually ascribed to Hallaj.He contemplated by the heart. not I they behold Thee. The remainder ultimate of Abu Yazid is saying refers to the and passing-away (fand) degree of unification the Oneness that s anterior to creation.I If am he human whom I love and he whom inspire! A thou who art I! The two l I. i) is certain sage said. that Junayd has not explained it interpret before Him&quot. and recollection (dhikr) when God 383 When in such a as to way meet critics. and the words.He caused me to stand the objections of hostile a mystic feels and communion allude to inward is &quot. and that only Thou mayst Junayd s explanation of this saying. Anonymous verses on this subject. as it were. All this in derived is from the Apostolic Tradition that God said. Thy I-ness and raise me to Thy when Thy creatures behold me they may and clothe me in Oneness.O love love can produce words like these. he proceeds to himself. CHAPTER CXXV: &quot.

io). hemistich by Labid.On by an Arab. and I knew that all foliage and fruit. is Unity. s explanation the phrases &quot. Eternity. that in applying the attributes of Oneness and Everlastingness to himself Abu Yazid follows the familiar practice of ecstatic lovers.an 389 Remarks by the author on the difficulty of understanding topics of this kind without a profound knowledge of mystical theology.I became a quoting instances 386 He shows of this saying. atmospheres. 388 Explanation by Junayd. Then. and on the uninterrupted progression of mystical experience from lower to higher states. he would not have thought of such things as birds.&quot. he said. so that on being asked his name he Verses by Majnun and an anonymous poet. far advanced theosophy. etc. in bird&quot. which the Prophet described as in A the truest word ever spoken CHAPTER CXXVI: Abu Yazid. who could think of nothing but Layla. like Majnun. this 385 was a Junayd cheat. the interpretation of a saying attributed to Text of the saying. this saying is fand &quot. If Abu Yazid answered. The subject of and fand al-fand. until I reached an atmosphere a million times as large. signify that those who regard phenomena are deceived.io 3 It related that he said.&quot. Abbas gave of a passage in the Koran (41.I The author defends continued flying&quot. .&quot.As bird with a of Everlastingness. The latter point is c c illustrated by the interpretation which Abdallah b. by used metaphorically. until I found myself in the field of and I saw there the tree of Oneness. and which tdra is &quot. &quot.Layla&quot. and I soon as I attained to His body of Oneness and wings continued flying in the air of Quality for ten years. I became a &quot. after describing its soil ands roots and branches and I looked. and I flew on.. The words I knew that all this was a cheat&quot. 387 had been &quot. bodies.

that God threatened to burn Hell with His The author s greatest disobeyed His command. but on the divine mercy. this story.. Theologians have no right to crit said that salvation does not who keep the religious profound wisdom are commonly mis icise the obscure sayings of mystics law. The author 391 that it if s (subkdni). which occurs in some unnamed book. ings 392 of Yazid &quot.They 393 Abu Yazid His explanation of tent opposite the s saying. according to Ibn Salim. The author s further only apology on behalf of Abu Yazid. could have been uttered by an infidel. clear that he used the phrase subhdni in refer ence to God. (maghrururi).Concerning to Abu Yazid. How Ibn Salim denounced Abu Yazid for having said. pitched my His explanation of Abu s God&quot. (mcfdhiiruri}. are when he passed duped&quot.They saying. together of this question which took place between Ibn Salim and himself at Basra. Other say Abu Yazid which.&quot. controversy the whole saying of would be He contends Abu Yazid had been recorded.I a cemetery of the Jews. s &quot. CHAPTER CXXVII: tain attributed expressions the interpretation of cer &quot. which Ibn Salim declared him to be an with author the s report of a discussion on account of infidel. His explanation of Abu Yazid a cemetery of the Moslems. &quot. to &quot. The Prophet saying.IO4 39 Explanation by a certain gnostic of the tradition. are Throne of when he passed forgiven&quot. The author adds that when he visited Bistam and asked some descendants of Abu Yazid about they asserted that they had no knowledge of it. depend on works. Such words of understood and misreported. of what Abu Yazid meant by fires if it explanation the words laysa bi-laysa fi laysa. 394 Junayd said that in his youth he used to associate with Sufis and that although he did not understand what they . with Ibn Salim.Glory me!&quot.

.I am the chief of he also described himself as the son of a to eat 397 qadid Meat woman who and used *). the Prophet once said. and he spoke as one who contemplates the nearness (qurb) of God. said of him. whereupon he remarked to one of Ibn above. Similarly.105 he bore no prejudice against them in his mind.Go: under explains that number a to my am who were with you wherever you and care meant Shibli of his friends in my to say. he heard Ibn Salim quote in public two sayings of c Abdallah. The author relates that some time after the controversy mentioned said. c adh al-Razi said that the gnostic is proud when he thinks of God. that time al on Nevertheless.Concerning Shibli their explanation&quot. The sayings of Sahl are equally open to criticism. he if had not been so favourably disposed towards the former. and humble when he thinks of himself. The author with is taking may you&quot. Sahl b. Anecdotes showing the piety of Abu 18. but he was regarding himself as non-existent.. vileness viler then other but Mu another of the Jews they. are occasion Shibli referred to the and Christians and said that he was These two sayings do not contradict each the expression of different states. cut into strips Shibli. s that Ibn Salim pupils Abu Yazid Abdallah and would have condemned Sahl with the same severity. and if a satisfactory explanation can be found in the one case. Yahya b.73).God be. why not in the other? 395 Moses had been divinely guided. are I &quot. &quot. CHAPTER CXXVIII: and Shibli 396 leave you some sayings of &quot. &quot.&quot.. Yazid.. keeping. he must have exacted the due penalty from al-Khadir when he slew the Unless youth (Kor. He said that his flesh (nafs) and dried in the sun. Another anecdote of l) mankind&quot. Salim c b.

&quot. 401 As burning of valuable goods. the &quot.. is swallow A even al-Bistami. but they would not give offence if instead of being presented in an abridged form they were related with their whole context 399 The complete saying belongs. there were any thought of Gabriel and Michael&quot. concerning Shibli. people. he did this because they distracted his thoughts from God.Concerning which were regarded with disapproval. ambergris. The Prophet cursed the Jews for deeply that . various actions of Shibli &quot. you are a Gabriel polytheist.God ordered the earth to one or two months past.. Solomon acted on the same principle when he slaughtered three regards his hundred Arab mares which had engaged his attention so he neglected to perform the evening prayer a like (Kor. not on unification (taw hid). sugar.&quot. to saying of Shibli by Sarraj. 29 32). and he of thought mind. Here he Money is without is reserving justified by the not wasted unless it is spent for a sinful purpose. though his spirit (sirr) would have been consumed with fire if it had turned moment. for Husri. on Abu Yazid states 398 is and stations related of He for if. and Michael Inasmuch as the Prophet acknowledged the superiority of Gabriel. the meaning of an anecdote which &quot. from contemplation of God. as related by 400 and circumstances.On Shibli&quot. with explanation according to a certain CHAPTER CXXIX: aside. forbidden by the Prophet. 38. Once he sold an estate for a large sum of money. these sayings have given offence. which he immed although wastefulness iately distributed anything for his authority of Abu is amongst own the family.. version of the anecdote to which the former CHAPTER CXXX: Abu Muhammad al-Nassaj. for a Sheykh.If occurs to your &quot. Bakr. me room in me said . etc.io6 felt a craving for bread. He used to burn costly clothes. discoursed exclusively reported to have said.

Report of a conversa tion between Shibli and Junayd. go towards the infinite. The author Shibli said that explains Shibli if s meaning and declares that he agrees with .I studied the Traditions and jurisprudence dawn shone forth. Such expressions are the product of a temporary state. of the Prophet bearing on this question. all explanation of Shibli. Sayings of Shibli on the subject of waqt. finite.The author reason. but I see only go on the right hand and the left hand &quot. moral. their is CHAPTER CXXXI: uttered the explanation of a saying hard for theologians to understand. &quot. and they endeavour to escape from it by every means in their power. but not for Mystics 402 explains from God the sun was turned back why for the Prophet. he thought that Hell would burn a single hair of him. Then I went to all my teachers and told them that I desired knowledge (fiqh) of God. Verses composed Shibli. with the author or recited He 404 by see only the finite. Explanation of this Shibli to the by Junayd. s question addressed by reply. Another saying of Junayd to Shibli. also said. 405 Further ecstatic expressions of Shibli in prose and verse.I and is s my little then I return finger. of this saying. that whatever takes their thoughts believe away enemy. If that state were permanent. with explanations by the author. and the latter author. A A the author. all 406 religious. Traditions of the Prophet on this subject.&quot. but none of them answered (al-fiqh] for thirty years until the me.&quot. towards the and I see The author 403 I but infinite. &quot. Another saying interpretation. Solomon.Concerning which Shibli by and of various conversations between him and Shibli the said. with explanation remark by Junayd by concerning Shibli. I this in a single hair of s Junayd. A Tradition and social laws would be annulled. he would be guilty of polytheism.&quot.

A c A isha. Explanation of the saying of al-Wasiti. the sayings a Tradition of the Prophet. This refers to the mystical doctrine of unity (tawhid). . When her innocence was passage referring to revealed (Kor. in much or &quot. The Sufis believe that God granted to him whatever he ). (3) renunciation of this world. The author enumerates basis (2) who of all true Sufism : performance of religious duties.&quot. has been discussed above 2 Sayings of Abu Yazid al-Bistami on the pre-eminence of Muhammad.do thy heart it of the bles- not in let rever comparison God&quot. which are the avoidance of things forbidden. 410 The Prophet mentioned four things which are in this 1) Between Chapters 131 and 132 there were originally five chapters which do not occur in either of the MSS.io8 Another saying of it. not the Prophet.). 1 1 foil. 2) See Chapters 53 and 54. supported by is explanation of the the &quot. His prayer for light. Every peculiar excellence with which a Moslem 409 belongs to the Prophet. by him. in from God. The reverence due to the prophets. them &quot. (i) endowed away from God. which thou bestowest ings upon ence for them have any place thy heart.&quot.. Criticism of the saints of habitual turning the result &quot. asked. separation latter of Shibli.Concerning the errors of those themselves Sufis and the source and nature of their Saying of three Abu principles c Ali al-Rudhabari.Bless (the prophets) in thy prayers but do not attach any value to in He not think means. See note on p. The beginning of this chapter is also lost. 24. &quot. so far as it is possible to the believer. CHAPTER CXXXIII: call is is errors.Concerning ). to the effect that Hell consists which CHAPTER CXXXII: 407 sayings of Two more al-Wasiti&quot. she praised God.Do with the veneration of 408 them&quot. and the superiority of Muham mad to all other prophets. fv.

lacks patience not superior to for the soul hates goods but the faqir who bears poverty with patience shall receive a recompense without end. Worldliness in other respects wife. It does not.Concerning the different classes of those who err and the variety of errors into which they Three classes of the erring: (i) those who err in the fundamentals (uM)\ (2) those who err in the derivatives fall. Some 412 those &quot. error and e.Concerning which does not lead them into heresy. on the contrary. and the divine will in rich in worldly poverty and loves riches . The Prophet CHAPTER CXXXV: derivatives. Verse on right affectation (tahalli). by want of a director who should set them on the is way. Their caused by ignorance of the fundamentals. Wealth. place. spiritual feelings. the who wealth.io 9 world. who is state. is an absolute between God and man.&quot. morals. etc. i. Some mystics hold that poverty and wealth are two states which must be transcended. a praiseworthy to suppose that the faqir and does not acquiesce man who is wealth in a spiritual sense. CHAPTER CXXXIV: &quot. g. that accompanies itself. so that it can easily be repaired.&quot. as some have . Others. e. is essentially blameworthy and can only be praised in virtue of some good quality. Description of them. the first and s definition of faith. pious works. (furtf). a house. in manners. by selfishness. however. 413 but not for This is an advanced doctrine. 411 (3) those whose error is a slip or a lapse rather than a serious fault. though it may be accompanied by some defect that incurs blame. Poverty is essentially praiseworthy. have argued that worldly wealth and this is an error. it. but not of and a barrier it: a piece of bread. a garment. concerning those who declare Sufis using the word that wealth err in err as regards the in poverty It is wrong superior is is to poverty.

since the Prophet in God and to and all mankind feel assured appointed portion.no maintained. Conditions to be are too to trust them livelihood weak their is an to trust in observed by those who seek the means of livelihood.Concerning those who err in respect and resignation in in of luxury or frugality and asceticism. If his heart is not empty of desire desire worldly good that he lacks and of worldly goods that he has. CHAPTER CXXX VI: &quot.&quot. then he is obtain a to to the keep any one who imagines himself a worldling. but this is an error. True poverty difference not merely in indigence. Those who pretend that there is no are proved to be in error by the fact that they dislike poverty but do not dislike wealth. imply that there is no spiritual difference between poverty and wealth. Others. Only a prophet or a ance. because they 4H means abund saint has the right to live in know when God permits them to spend and when He permits them to refrain from spending. and be an to them exception to this rule is in error. but also in patience and consists. when but as luxury it adopted is is unsound. he relies upon the worldly goods which he possesses. devote selves to austerities and find fault with those who are less strict. 415 Others sit and wait eagerly for some one who will wants. and those of gaining the respect to do who err in of livelihood or of neglecting so. again. To that seek the who are commanded He will give means of indulgence granted to those God absolutely. having no regard to one s poverty and taking no credit to one s self on account of it. is not specially Others of the reli bread and hold that no gious insist on earning their daily food is legally pure unless it is earned. Until a man regards much and little as equal. so too is extreme asceticism habitual and ostentatious and for the purpose of self-discipline. and they believe that this is the right still attend to their .

have abstained aspirants effectual from food and drink during long periods of time. and this they (futur). in their license. austerities in the gaining a reputation for sanctity and of being discard classes hope of endowed with their object. and call asceticism and languor Languor when they hold it in fail in respect self-indulgence. &quot.&quot.&quot. Saying of Abu c Ali al-Rudhabari. they contempt. and cultivate liberal wrong.Ill But they are mistaken. selves unrestrainedly them giving and novices. and claim that Others indulge them their spiritual state (waqt) belief is erroneous and leads to perdition. but the former excellent. supposing that hunger is the method of self-mortification. is only a temporary intermission which the hearts of mystics.Concerning those who err in respect from food. . however. Any one who abstains from seeking a livelihood ought to be inspired by strong faith and patience. Some most the removal of that obstacle. CHAPTER CXXXVIII: &quot. retirement from the world. he is commanded to seek a spiritual state. Others travel and boast of the number of Sheykhs whom they have met and deem themselves for the in a privileged position. purpose Others spend money and bestow gifts ity. soli etc. and their object not the desire to in justifies Such a tude. whereas the conduct of the refreshes here to persons referred properly described is as laziness and negligence. The livelihood. otherwise.Concerning the different who become remiss in their quest and err in of those and betake themselves to of mortification There are some who submit to miraculous powers. CHAPTER CXXXVIII: of abstaining is appear generous. but this is not Sufism. is more course latter is permissible. of travel is They are moral improvement. without . The Sufis regard worldly goods as an obstacle which prevents them from attaining to God.

their passions fancying and cause to share in the mystical experiences of the saints. Abdallah. Another erroneous 419 belief is that Sufism consists in wearing garments of wool and patched frocks and water-buckets. but the fact that hunger and solitude. and weeping. Others castrate themselves in the hope of escaping from . Sufis Others by learning and anecdotes and technical expressions. since the novice cannot dispense with the guidance of a teacher. The author says that he nature Ibn Salim and Sahl has seen a number of persons who. but real tawakkul demands pre vious self-discipline and mortification.the lust of the and even flesh.112 having consulted a spiritual director. All Sufis renounce worldly things in the initial stages of their spirit ual progress and enjoin their any of them acted otherwise. They are wrong. vainly suppose mystical or by etc. were abstinence ated unable to perform their religious duties! Others retire from the world and dwell 418 that solitude will deliver them them from in caves. weakness that they had to be nursed of of days before they could perform the obligatory prayers. and it is a mistake to think that the wickedness of human can be eradicated by means of hunger. on account of ill-regul from food. incurable by inasmuch as lust any external remedy. already provided themselves with food and money. Others imagine that they show sincere trust in God (tawakkul) when they roam through deserts and wildernesses without provision for the journey. Sayings of b. disciples to it was for do the same. Such imitation that they can in carrying leathern avails become nothing. praying. the sake If of his . are posit The author recalls instances known to him men who reduced themselves to such a state young ively harmful. is if self-imposed and not the result of an overpowering spiritual influence. This arises from within and useless is is for several injurious. although they have allegories fasting.

Muhammad would have gained CHAPTER CXL: respect of sincerity it for it. Now. the certain eminent Sufi has written God has become free fail God) with his heart God attained. a like without expectation of wages or reward. united with to service. and in the first place. who performs his not be like a free man.Concerning those c lraqis any held the err in (ikhlds)&quot. The heretics of c lraq declare that no one cere who regards created beings or seeks to action.Concerning err in the fundamentals and are thereby led into heresy. his master may bestow upon him as bidding and receives whatever A a bounty. the soul CHAPTER CXXXIX: who those &quot. who heretics. one who and is no longer bound to recognise that unless in is is no one can be a true free from everything except God. but work. Some ancient God one should pense master for s his Sufis held that in spiritual intercourse with who expects recom slave. a book on assert that ordinary this as life. because music and ecstasy are family impure when the heart is polluted with worldliness and when is accustomed to vanity. According to others. servant union until God They (of man free is however. Had been possible in support any creature to gain a higher dignity than that of service to God. certain mystics have doctrine that true sincerity involves the complete . who is perfectly sin please them by whether good or bad. not as a right. Sufism is music and dancing and ecstasy and the art of composing mystical ghazels. higher than the slave so the relation of service ^ubudiyyat) to only continues is There are topic. &quot.&quot. all the Passages from the Koran and the Traditions of this statement.or brethren. The name of servant ^abd] is the best of names which God has given to the Faithful. concerning those who err in respect of freedom and service. This is a mistake.

by devotion to pious works. Examples of prophets and other Some assert error which persons saints is who were are thus distinguished. then. an caused by their arbitrary speculations on the story of Moses and al-Khadir (Kor. These pretenders are like a man who cannot distin Sincerity guish a precious jewel from a glass bead. can the follower be pronounced superior to the leader? As regards the argument that the saints receive inspiration directly from God. Saintship much less surpasses CHAPTER CXLII: Those who err continuous. 18. &quot.H4 absence of regard for created beings and phenomenal objects and. Therefore it has produced in them recklessness and want of manners it develop in and antinomianism. 64 foil. for everything but God. God confers peculiar gifts and endowments in accordance 423 with His inscrutable will.Concerning those who err in respect of prophecy and saintship. whereas the prophets receive is that the it through an intermediary. CHAPTER CXLI: &quot. in this matter hold that all things were .). it. and by cultivating morality and spiritual feelings.&quot. How. instead of letting mechanically taken over this themselves as the gradual result of spiritual experience. the truth inspiration of the prophets the inspiration of the saints Al-Khadir could not have 424 is illumination which the splendour Moses enjoyed. they would attain to perfect sincerity. but of permission and is only occasional.&quot. them to granted The miracles of the obedience to in virtue of their the prophet of their time.Refutation of those who err in respect prohibition. The heretics in ques tion have it following doctrine in the hope that by and deliberately. in short. while borne a single atom of the of prophecy. 422 must be sought by shunning evil. that saintship is superior to prophecy. it is illumined by never equals prophecy.

Shayban.Concerning the doctrines of the In- (al-Hululiyya}. These heretics ignorantly suppose that the abovestory of mentioned Sufis allowed themselves to transgress the religious law: consequently they go astray and follow their lusts and do not abstain from what forbidden. and the proprietor does not permit any one to take possession of it without establishing his claim. The case of purity and impurity is different. is false. doing pleasure to the owner by al-Mawsili. in fact. communism which prevailed amongst certain ancient who helped themselves to their brethren s food and money and gave extraordinary 42 5 A Anecdote of Path so. lawfulness and unlawfulness depend on the ordinance of Allah. Why should they were things originally prohibited and that their use was only permitted as an indulgence? al not believe that is all though. a thing is pre sumed to be pure until the contrary has been proved. while permission and pro hibition refer to property (amldk). 426 CHAPTER CXLIII: carnationists &quot. This doctrine. according to lawyers and some theologians. That which is contained in a thing . The author is careful to state that he is not acquainted with any of this sect and has derived his information from other sources.and that prohibition refers only to ex They justify their conduct by the example originally permitted. Some of the Hululis assert that God implants in certain chosen bodies the attributes of divinity and that He removes from them the attributes of humanity. The cause of the distinction is that purity and impurity fall within the category of worship ^ibdddt). Hasan of Basra and a saying of Ibrahim b. since. license. That which He has forbidden is like a preserved piece of ground : whoever roams around it is in danger of trespassing. if it is really professed by any one as a revelation of the divine Unity. cessive of the Sufis.&quot.

Various Hululi evidences doctrines. s is and belief CHAPTER CXLIV: in the unity of those &quot. and there not dwell in men 427 such as faith. although its qualities are transmuted in the radiance of Reality. bodies of saints nothing like unto Him. make no Hululfs have erred because they the distinction The between power which is an attribute of the Almighty and the which demonstrate His power. Definition of fand as the term is understood by true mystics. but creaturely attributes dwell there. human The author change and those who err in respect l-qulub)&quot.Concerning God. weakened its human nature will disappear and that in this way a man may be invested with divine attributes. The Hululis confuse divine attributes with human. and gnosis. who err in respect human nature (fand al-bashariyyat)&quot. but God is separate all things. and all things are separate from Him in from their God qualities. says he has heard that some Syrian mystics claim to have spiritual vision of God Him which in this world. nor the ocular vision He as nature. God s attributes are beyond infidel. It based on the notion that when the body is starved and of the passing-away of is God does hearts.Concerning of spiritual vision (al-ruyat bi inasmuch self (nafs) received of information that they shall any man among them. resembling enjoy hereafter. whose . destruction of the Fand does not involve the the absence of change or corruption are inherent in 428 CHAPTER CXLV: (talwiri). manifests in the signs phenomena only of His working and the evidences of His omnipotence. This is a perversion of the mystical doctrine of fand. The author opinions is an says that whoever holds any of these The bodies chosen by God are the and prophets. &quot.n6 must be homogeneous with that thing. But human nature is inseparable from man. adds that he has never seen any of them himself. Human nature must be distinguished from the qualities of human nature. description.

pray the is forgiven of in Muhammad. is in an error. astray a prey to Iblfs who in light. who used to accordance ask with the practice of pardon of God a hundred times daily. vice and One must turn to God and continuously thought purity. followers of al-Subayhf. sin. and robed contemplation (mu- the result of real faith (yaqin). human frailties. which and mentions a doctrine closely akin refers to these persons to The theirs. seated on a throne Some were undeceived and of them brought back to the truth by their teachers. times free from all im is at all phenomenal objects. The mystic must know that all lights (anwdr) seen by the eye in this world are created and bear no likeness to God. err in respect purity. to be complete and perpetual.Concerning who n) else. had been mystical seen by others the people but he formerly perused a letter written to . On one occasion Abd al-Wahid accompanied them.g. which in this matter.Concerning of illumination (al-anwdr). went fell they appeared to them. e. attainments could be regarded seriously. vision of true mystics shdhadat).u. Yet and at the vision of faith sayings of holy was peculiar is men attest. Zayd. may become purged that he sense No man is of all defilements separated from them. disciples that daybreak they found themselves on a dunghill. of Damascus by Abu Said al-Kharraz. s and the vision (Kor. of Sahl b. Story of a pupil c Abdallah.&quot. Exalted by their austerities. CHAPTER CXLVII: &quot. were transported to every night they They imagined c Paradise. 53. Some pretend that their purity 430 and hold that a man and This defects. not granted to any one is those &quot. those who err in respect . 429 Anecdote of some c of Abd al-Wahid b. The Prophet and to himself CHAPTER CXLVI: of as the Apostolic Traditions real. is Basrites. as in the is Some case of Haritha.

The correct meaning of ledge. Their error is caused by inability to distinguish what is fundamental from what is derivative. but at the same time recognises the obligations of religion and morality. CHAPTER CXLIX: intimacy (uns) &quot. This doctrine leaves them outside the pale of Islam and leads them to neglect the laws of religion.This is I either the speech of a saint (siddiq) or the speech of a freethinker (zindiq)&quot. so that they connect with union (janf) that which belongs to separation (tafriqat}.&quot.&quot. the light in the heart of the 8.and majesty commit assert that their hearts are illuminated the light of gnosis and unification and they declare to be uncreated. . derived from God.I am like a gate: Sahl replied. c Abdallah was asked &quot. &quot. 23 interpret as heart in order that thereby truth the is which light put in be distinguished &quot. CHAPTER CXLVIII: &quot. criterion from may know (furqdn). the commentators on Kor. what he thought of a man who said.Concerning of essential union ^ayn al-jam They refuse those who err in respect c )&quot. while the freethinker only holds this doctrine in order that he may commit as many sins as be pleases without incurr ing blame. Sahl b. They all the lights that can be perceived this light a grave error.Concerning and unrestraint (bast) those who err in respect of and abandonment of fear. do not move until am I moved.a falsehood. He meant that the saint regards all things as sub- 43 2 sisting through God and proceeding from God. and they justify their refusal by the plea that the unity of God must be maintained. whereas the light of God does not admit of description or definition and cannot be comprehended 43 1 by human knowledge. since and known are created. to attribute their actions to themselves. inasmuch as they say that they act under divine compulsion and are thefore clear of blame.There are some who divine by light -.&quot.

Hence they lose all restraint and become familiar with actions from which they would formerly have shrunk in horror. Dhu the nearer to rejected: Him from the farther God they seem in ima are they in fact. and belief in His unity. as God does not be What becomes immanent inasmuch s hearts. God. they are stripped of these robes of good works and driven from the door. But they are of and discipline and states stations God bestows on His honour which much mistaken. but if they disobey His commands.H9 Some imagine that they are very near to God and stand Him. he his into be derived from one of the true Its Sufis. Rules the are servants. they merit an increase of bounty. and they fancy that this is nearness (qurb) to God. Saying of an anonymous sage. This involves the doctrine of incarna tion (hulul) or the Christian doctrine concerning Christ. but in truth they still have been gination. so that he no longer regards will himself but becomes entirely devoted to God. if robes of they are sincere in their quest.Concerning who err in respect of from their qualities (al-fand of passing-away al-awsdf}&quot. in this form is strictly Unitarian. they are ashamed to observe the same rules of discipline and in a close relation to keep the same laws as before. The belief ancient in enters meaning is that when a man passes own will. which is given to him by God. away from to said is question the of God. in men faith in is The Those who give doctrine it a false identical with His qualities. Saying of 1-Nun. They may deem themselves to be favourites. and . 433 CHAPTER CL: the ^an doctrine those &quot. interpretation suppose that and are guilty of come immanent in the heart is God infidelity. mystics of Baghdad have held the erroneous doctrine that in passing-away from their own qualities they enter into Some the qualities of God. and when they believe this.

Concerning those who a person in his face. and this applies to the vulgar as well as to the elect. According to some. some some give one spirit believe in the transmigration of spirits. by some mystics of held is who those &quot. while others regard the spirits of the vulgar as created. But this is wrong. define dom three to a Moslem. as a spiritual essence created of the (al-malakut). 434 bondage lose c They lraq. human inseparable from is of sensation conscious Sari as . the as just light nature : it may of the stars is cannot be altogether Under the influence of ecstasy a man may cease to be rendered invisible by the sun.Concerning the doctrine of loss of This to their are hindered from attaining to the divine realities. blow of a sword on &quot. this state will not feel the CHAPTER CLII: the spirit it al-Saqati said. There are many theories as to the nature of the spirit. the other human. returns when some heavenly king purified. some one divine. although the former. Some think that the spirit is eternal and im of God others say that : and mortal. . passions. to an infidel. the 435 spirit is part of the essential light belongs to the life of God. Some hold that all spirits are created. and five to prophets and some hold that the it spirit is created of light. saints. their senses. but the spirits of the elect as uncreated. but lost. so that they they transcend the qualities which belong to objects of sensible perception. being in CHAPTER CLI: doctrine that assert in err in respect of sensation. but all who speculate on this subject go astray from the because truth. God has declared that it is beyond human comprehension.&quot. whither suppose there are two it spirits. be obliterated in ecstasy.120 reverence for His name. does not it suffer punishment hereafter. err in respect of (al~ruk)&quot. since loss of sensation cannot be known except by means of sensa ecstasy perceive nothing and tion and sensation .

.121 All these manifestly erroneous doctrines are the result of forbidden speculation (Kor. that they die. no connexion or relationship between God and them except in so far as they belong to His kingdom and are subject is to His absolute sway. In the author s opinion. orthodox Sufis believe that all spirits are created that there .87). 17. and experience pleasures and pains of the body. like the body body. that they do not pass from one to the another. and are raised at the Resurrection in the same body from which they went forth.

15. 86. al-jam&quot. mystical. 63. Ascension of 13. 96. Muhammad. 17. ahl al-khusiiS) ahwdl. 20. c ayn dmmat. in. Abstinence. altfiq. 94. c Abddl. TECHNICAL WHICH OCCUR IN THE ABSTRACT OF CONTENTS. God. abrdr. 24. manners of the Sufis C ^V&amp. 95. See Elect. no. 96. bild ana. 95. 94. 98. al-yaqin. asbdb. c 71. See States. Allah. 1 8. 96. TERMS. 71. 115. 114. adab. Asceticism. asrdr. A. r2/. . 3. 96. 50. 51. 40. 32. 26. 10. 47. c . 89. 25. the the. 12. aw sat. See Manners. adam. abad.INDEX OF SUBJECTS. 96. abadiyyat. 93. alif. 39. in. 82. 117.. 43. 118. as!. azaliyyat. 77. the. greatest name of tfy^/. 118. 47. c abd. abnd al-haqaiq. 1 1 1 ions. Antinomianism. 95. C 39. athar. anta iva-anta ana.gt. anwdr. 88. Ablution. 37. and zuhd. 69 Almsgiving.. ashdb al-kadith. mystical. 113. amldk. . 18. ETC. 1 8. 42. S** Stat Audition. amn. 78. 13. aqd. 95. 115. 18.

58. 91. See Errors. 21. 37. 16. 46. Elect. 59. 7. 85. 89. 1 10. dams. 103. of the Sufis. 98. See Sheykhs. the mystery Evil. fand. 93. 99 91. 6 1 89. foil. 94. 6. 37. bald. 8. 37. 51. Begging. Dress. 96. 117. 97. 5. F. See mushdhadat. Companions the. 36. dhawq. 54. 47. 120. foil. c fand an al-awsdf. 76. badhl al-muhaj. baqd. dcfwd. at the time of. manners of the Sufis C. al-dhikr al-khafi. &y/0. of the Sufis 64. 39. B in Bismillah. 51. of Sufis with one another. 1 1 1 9. 35 49. dhahdby 91. of the Sufis. 112. 90. bawn. 90. . 87. 20. 64. 7881. in. 1 113. Sufis 116. manners of the 108 25. da wat. #. dhikr. 94. Faith. 82. dahshat. 23. 7. 15. bahri bild shdtf. bddi. of. 102. 24. 59. 95. 89. the. manners B. E. 47. 106. 75. 1 1 1. Directors. 13.$/. differences Sufistic. 20. 115. D. 22. 95. 60. 23. 109. 1 1 . Audition. 93. t Earning a livelihood. 11. 102. of. 48. 59. 89. 59 of. spiritual. 96. 6. Contemplation. 109. 21. 93. 30. bild bddi. nafs . foil. Creation. the. Companionship. dhdt. Communism. 66. fand al-bashariyyat. 50. 90. 18. 63. 16. 34. 90. Eating. 27. bashariyyat. 53. 25. 20. 8. 117. of the Prophet. 19. 52. Ecstasy. 74. manners 95. Death. 50. 1 1 Doctrine. 76. 73. 84. 83. 1 08.123 Dervishes. 90. in.

c rifat. 60. 43~ Fasting. haqd^iq. 1 1 94.? . 57. fir as at. 87.z7tf huwa. 99.I2 4 fand a I-fand. 108. 14. &amp. 89. spiritual conception of. 99. 6. II. 61. 9. 21.&amp. haqiqat. 37. 95. 44. furqdn. . 31. 112. 61. 71. 63. 45&amp. y Sufis. 24. 95. 64. 59.to. 88. fur if. fawd^id. 35. manners Friendship. 36. ghashyat. 60. ghind. Fear. 6&amp. ^//^. //ww ghayrat. 88. Sufis in. 13. 5&amp. Hunger.lt. /mlul. 1 8. God. ghalabdt. 109. 86. 58. 92. Grief. 91. 14. ghayn. 63. 87. hiddyat. yz^r. ghaybat. 98. 23. G. 86. 35. 1 113.See faqir. 90. 71. faqd bestowed on Gifts. 76. 88. 94. hadath. 8. fuqahd. Generosity. 49. 26. 90. 90. 88. al-yaqin. hudur. huziiz. 93. yh)tf. . hikmat. 8 86. hubb. 37. 27. 6 1. 90. 53. 71. l-din. . 64. 10. 14. 86. 63.gt. Gnosis. 94. 20. i. ma al-faqir al-sddiq. hujum. 23. the nature 91.93. huquq. 73. vSV*? 119. in. 93. H. S^ Poverty. /*j/.gt. fuqard. 91. Hell. 97. 90. 53. faqih.y.95. of the hay rat. Hope.gt. 57. 13. Freedom. /^ fi hamm. 3. Incarnation. 87. 98. al-hamm al-mufarrad. 54. 6.lt. gharib. 77. of. Freedom. Food. 59. /^/. lawful. futur. 18. 89. 88. hurriyyat. 103. IT See hurriyyat. far\ 43. 56. 64. 109. 88. 87. 60.

of. khusus. 5^ Knowledge. 92. kawn. j. jadhb al~arwdh. 34. 3. istind c . c 88. conformity with the. 98. 77. kashf. Illumination. 8. 93. 60. Elect. 29. 90. 96. 63. 74. 115. 98. kardmdt (miracles). . Indifference to praise and blame. 26. 99. 4 9. 30 foil.gt. 113. 22. 98. 87. /z&amp. Koran. three sources of. Koran. /to. Indulgences. 97. khdtir. 115. 82 112. 60. 90. 61. 98. Imitation. karim. 28. mystical interpretation of the. istildm. ighdnat.^ c z ledge. 115. 97.. 27. -c i/isdn. 23. 116. 3. itmcfninat. religious. 64. Koran. Interpretation. 22 ishdrat. three esoteric. Knowledge. istifd. . inzfdj. ftibdr. hidden meaning of the. I. 1 1 istiqdmat. 117. Inter pretation. K. 64. mystical. 76. ikhlds.. 93. mystical. 24. 1 1 118. kinds Symbolism. khawf. the. 20. 30 foil. c ibddat. 94. 21. ifrdd. 21. &amp. 60. z . 95. Jurists. 95. Incarnation. m//. 93. 23. 97. 30. 22 foil. the. Knowledge. 98. 87. 91. insdniyyat. 59. foil. 23.gt. 3. 4. 26. 87. 8. khashyat. 62. ^ilm. 89.4/. imd\ kardmat (generosity). 87. ^^w. 1 khusus al-khusus. imtikdn. 48. ilm al-yaqin. 7. 76. 22. 119. c ilhdm. 36. 3. 64. 21 foil.125 5^ istinbdt. ishfdq. ikhtiydr. 20. 23. 5^ Know 100. ikhtibdr. 16. 15. 36.

Longing. 89. 89. 95. mufarridun. malakiit. ned. 80. 94. muhaddath. 63. mahabbat. 12. 95. laghw. 87. foil. Love. ma^khudh. mahw. lajd 11. 55. sitting in. 90. 90. 17. mubtad?. mafqud. 98.*70*. mashhud. 94. 62. condem . mukddathat. 91. . 13. 95. written 104. foil. 24. ma^rifat. 91. makdn. by one another. 98. 12. 88. musdmarat. 55. mifjisdt. 90. mishtdk. 93. md rifat latifat. 65 Sufis to Light. 37. Manners maqdm. 102. 88. 22. 93&amp. mahq. 10.126 Koran. . 36. maskh. 5 1 . musarmad. Stations. 96. maqdmdt. 19. law ami 12. kulliyyat. /tfj/. 22. 86. Gnosis. 87. Liberality. the. al-haqq.*-&amp. in. 92. . 93. lawtfih. muhaj. 86. 10. 92. recitation of the. 69 26. the inner. 93. 89. 87. \ I 88. 94. 71. 92. murid. 16. mundjdt. 64. Miracles. 117. Letters. 118. bi-laysa. the of Sufis. ma^dum. 120. 82. 1 8. 93.lt. 82 lisdn. Mosques. murdqabat. 17. . 36.2 1 1 mcfrifat al-haqiqat. 99. muruwwat. 97. M.gt. mukdshafatt 20. mawjud. muqtasid. lisdn al-haqiqat. 32. # al-haqq. lahz. 97. 98. mystical. murdd. 3959- foil. 88. muraqqcfdt. 55. c */. muqarrabim. Marriage. 92.

44. manners of. musayyarun. Pilgrimage. Music. 18. 96. 1 15. qalb salim. nahnu musayyarun. 46. 21. 14. rasm. 92. 72 61. 27 mustanbatdt. 117. 68. 34. 93. P. foil. 74- R. qddih. Poetry. 52. 83. qasm. See Hope. 45. 24. 40. Purity. niyyat. imitation of the. 95. the. qalb. 96. qurb. 75- 82. ^ c /. 95. Poetry. 26. 98. 43. */j. 15. 87. 70. 37. 22. qaf 92. 8. mutasabbir. Prophets. of. qusud. rajd. N. n. 95. 78. 67. nafas. Prayers. rawh. nahnu. 120. recitation of. 117. 30. 95. 94. 17. Prayer. Predestination. 25. 10. 115. 96. al-^altfiq. Sufi. 4042.mushdhadat. 69. 109. 108. 24. 31. 83. 68. 6. c mustalab. 35. 37. . 91. 105. nisbat. mittawakkilun. manners of the Purification. Names. 92. 95. See samd muwahkidun. 67. 99. mushdhadat al-asrdr. 90. bild qabd. nahnu 38. 114. 94. rabbdni. 95. See 87. mystical. Precepts given by Sufis. 96. 89. 16. 57. 97. the. 113. 89. Patience. 91. Sufis in. specimens of. 36. See . rams. 15. 97. mutawdjidun. Q. Novices. Prophet. 64. specimens Contemplation. 119. the Divine. qidam. 116. 66. rabb hdl. 10. Recollection. 98. 116. 39. 29. rayn. 79- Poverty. 20. 105. 60. 41. 77. See safd. 1 8.

118. saldmat al-sadr. 52. 62. 60. 61. 99 ^^. . 93. samd sirr. 120. 5^ Purity. saw I. 87. 92. ruh. al-khalq. of the.gt. 91. 90. 20. . 91. 42. Self-sacrifice. Saints. ^w/. shath. 24. 23. Sickness. 64. safd al-safd. rusum.* See Audition. samadiyyat. 93. 64. Sensation. sharfat. asserted to be supe rior to 71. 99 j#r. .128 Repentance. 13. 120. jAtf/// al-lisdn. 62. 64. the. shiiriid. 101. loss ruyat al-qulub. sawdb. 114. 93. 25. 88. . 15. 104. 106. 57. 91. prophecy. shatahdt. foil. Sin. 93. foil. Singing. 120. c shafaqat ala Vision of God. 91.?/&amp. 95. siddiq. 63. sab bar. criticism 18. 95. 62. in. al-haqq. 88. 13. 92. j0&y. al-ruh al-bashariyya. See 108. 63. j^/t^ is karat. 64. ridd. safar. 90. 19. 97. sdbiqun. 64. 116. 79- 17- 9. j(/itf.69 6. S&amp. 88. manners of the. 1 14. Saints. shahid. 92. 104. sddiqun. 94..ytf/tf. Sincerity in devotion. 56. of. 116. ^/ ^/^. 52. foil. shukr. 91. 83. 62. j-^. 48. the. 63. jfl/w al-wajd. 118. 100. 88. 79. 74. 88. Saintship. 95. shirk. 1 5 . Sheykhs. 1 Salvation. shawq. 98. c . sabab. rizq. al-ruh al-qadima. l-khalq. S. 65. sawd c 50.92. shdhid. manners of the Sufis sahib maqdm.gt. shathiyydt. in ecstasy. sadaqa. 63. 15. 62. See Spirit.

Spirit. 87. 112. taw bat. 51. mystical. 96. 98. sirr al-sirr. States. 4. 109. founded on the Koran 2 foil. derivation Sufism. 90. 121. 37. principles of. 92. 1 103. 16. 97. 58. 7. tawhid. 10. takhalli. tasdkur. tafakkur. 87. Sufis 97. manners of the Sufis in. 88. 12 subhdni. 104. taw kid al-bashariyyat. 90. tafriqat. 89. 108. 59. tashdid. tajrid. 108. tawdriq. 61. tahvin. See of. Stations. 112. of. 47. tahayyur. 63. 93. maqdm and 106. 92. foil. manners of the Sitting. 106. in. 118. Sufism. sukr. al-qulub. 92. 62. 57. 9. tahqiq. 62. 89. tawdlf. 60. 55. tawdjud. 91. tahalli. tamannif 63. See hdl. See ishdrat. 94. 16 Sufi. 12. 06. 87. 95. used by the Sufis. technical. tawakkul. See ruh. 64. 88. tamkin. 96. 21. tawhid al-khdssat. 9. 63. 88. Symbolism. 56. 7. 52. 8. 48. 100. 92. 10. 82. Sufism. 94. 37. tawhid c dmmat. 91. 8. tanaffus. 36. 13. mystical. 10. 92. Trust in God. 3. 5^ Uni fication. 97. 119. 91. 86. 9. sirr al-nafs. 24. 90. 64. 13. tajalli. 15. al- Terms. . 120. tarawwuh. 90. T. 78. 91. 64. 79.. 86 99. tawhid al-ildhiyyat. tahaqquq. 119. tafrid. Thought-reading. the. Solitude. and Traditions. 22. Traditionists. Travel. the. 10.37.129 al-sirr al-mujarrad. sumuww taqiyyat. 116. 96. 35. definitions 27 tawj. maqdnidt.

the purpose Trust in God.1 Travel. waqti musarmad. Veils. 1 1 watan. wujiid. of. wajh Allah. w^/. 60. 96. wuddy 64. Weeping. Wastefulness. zdhid. 117. 5. 22. wusul. 92. U. 97. wajd. 107. 68. 92. 24. 118. wdjidun. wajdu mulk. of. 103. 89. c and See 118. wasdyd. 89. zindiq. 63. eighteen causes V. the. wusul. Union. 19. Unification. 34. Vision. wajdu liqd. Wealth.ubiidiyyat. . zdlim. 112. 96. c ulamd. 78. of. 10. wasd^it. of God. 36. wahm. 60. 3. 113. 4. 34. 102. 59. 96. 5^ Asceticism. 23. yaqin. jam 20. 16. 63. &quot. 109. 3. 2. wahddniyyat. wasm. 6. 1 spiritual. tf/#7. 13. 42. worldly and 109. 78. 117. 90. 94. wahy. spiritual. 20. 97. in. 3o waqty 89. 59. 99. 62. 54. 15. Unseen. Y. Z. W. ^vatar. 14. zawtfid. wajal. 116. 107. 99. 61. 79. 21. 88. 30. wdrid. ^r/. 64. 61. . waswasat. in. 7. ^. 78. 97- 8. uns. 14. See taw hid. definition nsu/. 106. IIO. 84. 78. 10. 40.

|. ijf. 376. (157. (98.to take any owe to a place&quot.6). the water-spout of the = III G is 18).22). II. 165. (14. take a person with &quot. f wildernesses&quot. fe Massi- .L II ^St ^Lf (37.2).GLOSSARY.an evil impulse&quot. Dozy.16. 429.&quot. &quot. Juljf. with *Lil (255. yiL iLUf.20).19.. (32. Synonymous gnon. G .gt. Wright.to (37. ^4^7 &amp. 364.lt. 11. Jo!. III II ^[5 &quot. ^1. C&amp. (168. 17). Ka ba. &quot.16). c ^1 L^bj^p^ LfjLUj) o^U (77. but perhaps j*d) should be read.essence&quot.11). - ace. &quot. p. Apparently used as an interrogative particle (225.13). of person and WW (178.gt.12). L&amp. 16). sing. * = Jof _j in an affirmative sentence (195.10). &quot. 15. ol^iJIj |.L 1.gt.wilds. Verbal noun iuotj (276. 16). J]. &amp. 386. 162.10.12) o j i.to owe&quot.10). (192. Cf. (140. and *.18).9. (240. Jf*7a& al-Tawdsin.14). i feminine (217. 198.

common. ^XJ).19. jLjt (18.17). &quot. 15). (34. . = ^j3 manifest&quot.2).gt.18). etc. X jji. V jkj.5). 364.12. V IV &quot. 14.12). 14) is mentioned as the name of a place where pilgrims were surrounded by an Arab brigandchief (Ibn al-Athir.gt.s)bb (142. 87. 18). X-oLLJ! (168.0 . Bibl Geogr. unfortunate one Abu Hamza by to !&quot.17).u_Xj made occur in the reply &quot.4. V_AJ UAA^. 175 and 311. in verse (251.to religious laws neglect. II G o &amp.).18).4). U Sufism&quot.6. after prepositions. 190. a novice in &quot.lt. . Jj.17). 50.to (254. a native of Khurasan (331. LJ. Persian jj^o and jj-j.. Ujj. bj. 18). fortune&quot. (146. &quot. 60.. Of. (188. 386. to abandon the observance of 1 (406.19. &quot. The Persian words LJ \^&amp. J^ for jif V. Cf.a j^f 3j? (37.c&amp. JL&amp. IX 129. a class of the saints (177.10).lt. interrogative (308.23). 20. pp.pieces of cloth inserted in a garment for the purpose of widening it&quot. 14. 15). b| ^Xl (405.gt.1.good bo. VII. 16). It belonged to the terri tory of the Banii Asad and lay on the road from and Kiifa to Baghdad Mecca. j^Xyo.132 ajl.5. IV with ^1. (188. beginner.i 329.5. (10. fy. profane&quot. Arab. &amp. 3 = 188. *I? (37. &quot.

O pi. ^wrrt/ is think you of ecy^-t (409. 4). t*j$TJC^xi..gt. comparison with which theology in The words (182.a box or chest&quot. G Y in Arabic. 211.| (224. 1. (150. meaning from the same phrase &amp.4.. \ Cl 1).a .14). 9).gt.gt. ~ opposed VIII to uto be stinks?&quot.o.gt. spittle&quot.gt. j^uilj (211.gt. (jo&amp. Dozy.o. 3). K.gt.lt. 180.gt. &quot.gt. where i5 j. If.gt. O forms are and &o&amp. UJL&amp. IV and ~ ^ G pi.7). (jL&amp... (340. isjeJ .j&amp. - J^U&amp.gj. (168. but the reading . sense (297.gt. L&amp.6.i_j w ^^ same - among l^o &quot. foul &quot.133 See the Lexica under and Jawaliqi s al-Mu carrab I have not found any other (joy&amp.10).a a science Shibli smell&quot. 15). = doubtful. (237. X The usual (79.gt. satisfied&quot..15= 19). 240.concentrating g . drop of &quot. 13).See BL\&amp. my thoughts&quot. &amp. &quot.L&amp. _ ^u. p. (204.gt.3. o - -*-^uJl is enumerated the possessions of the Prophet (101. JJi of UJL^u jLJLS it (jl^b&amp. &amp.4). example of the word written with (ed.5). i&quot. \j. - JU^j jus in this passage differ in as cited in the Lexica.o ^UiiJL.What said.o by Sachau).

lt. cism&quot.gt.. II (193.guarded&quot.. anything&quot. 414.16). Followed by the Imper fect without *. (181.. 15.I See sense&quot.the Bj^o.the &quot. by &quot. 18).to of the nafs of a Sufi in water that IV for j^\:&amp.5. ^ and the Imperfect (131.gt. O ^ IV that are fixed G O LJ.gt. for his sake to ^= walk 1 yto Ji^-ki&amp. 413.gt. from &quot.12 should have had a desire opposed to foil. &quot. an 03 &quot. foil. &quot. &quot.22).gt.Jf.lt.17 G VIII _ o -JTJ&amp.? throw&quot. 3 end of the izdr or the part &quot. 03 error caused having mistaken his by See Lisdn XVI. 4). and interests of the lower soul Whatever appertains and 336.the &quot. With Q^. The See especially 47.* of the izdr where (136.. (306.gt.gt. 39. 77.. QL\&amp. 3 Does this mean Qk-otJl (27.to O 3 3 Dozy under OL\&amp.6. } ^yjL^^Aj of language.19. term foil.10.3.gt. intently&quot.4. 264.7.safe &quot.11.. .. (nafs)&quot. also to the vJj^Ji-&amp. &quot.j (50. J^Ji^&amp. 166.8.. 291.^k&amp. refuse obstinately to do &quot.10. iCJj(A^uJi With violent&quot.. 156. it is round the tied or folded Freytag renders IM&amp.7. 102. of desires &quot.gt.134 c 3b-.=.17. 164. (388. 16). domus&quot.9. 288. is Dozy under _*a&amp.18).-^&amp. 1 18.conclave waist&quot.objects &quot.gt.).. of ecstasy.gt.9. 434. nafs is Ja=&amp. and IV. 6).17 Ouy^Jf J&amp.14).12). 3 &amp. criti (398.gt.to be was intensely cold Followed by able&quot.11).f^i & Cf. who shrank from making an Used ablution (146.

gt. &quot. - x^uxi.to (139. &quot. &quot. &quot. 5). is o Muzaffar al-Qarmisini (191.sweetmeat&quot. Go(306. experiences&quot.one who has passed (306. x&amp. if sound.17). 307.... c L&amp.12) and X-i^&amp.the to a crying child to something given o amuse mosque)&quot. w ecstasy. M^j O ^a. noun from &xc away from him&quot. 11) wore two khirqas at once. to &quot.12).gt. See Dozy o under xiy&amp. (188. state of quiet succeeding rapture&quot. o - o (329.16. 16). into the state of G- the same sense (306.the (101. J^&amp. &quot. Cf.gt. (37.confectioner&quot. 18). 21). quiet&quot. G *~&amp. it. 52. 21) &quot..135 or B^li..gt. 292.a hole (in the roof of a x&L&amp. 15). _ o verbal noun (284.gt.a rag&quot. (185.gt.a ecstasy&quot.^ui (Dozy). &quot.to Persian &quot.gt. .12 et passim). 67. dote&quot.4.gt. . ^ (?).gt. (410.17).. Abu Hafs al-Haddad* (194.. an ass&quot. mystical &quot. . (229.6. 4). the Sufis who have enjoyed (46. in used in of aw .Uk&amp. VIII in charge of be disordered in mind.v*:&amp.to the reading O (278. X V hide&quot. ecstatic person..gt. be agitated in _ OG &quot..lt. a rattle . (325. elect.1). &quot.4). . 16).he turned ^r&amp.17.23). man L\Jjy&amp.

(38.19. (106. ?. (233... o/&quot.. &quot.for the purpose of . &quot.gt.. 2). (358. IV (358.5. VII ^Loji. (187.5).5).to etc. &quot.9). G io_ a -Jlo (240. diminutive of oi-v_L&amp. to _ c. 52.14). or concealed from the &quot. Go..lt. worn-out &quot.gt. 8).5. VIII V to &quot.14). 15).gt. 271. &quot.a garment&quot.to save. 4).obscure&quot.discussion&quot.16. in the breath rescue&quot. (249. ocean o/ Deity (240. See under etc. (256.17.gt. (190. self in s a garment&quot. induce ecstasy voluntarily or by means of music.the r&amp. draw m^ l&amp. (248. G - &quot. . v.corrupt. *ili Sl^l (400. (208. &quot. with&quot. Q^JJJ. habitually.2). u to (394.gt.. ^Ali./&amp. 336.9.gt.intimacy&quot. See Glossary to Tabari. 1). (358. mind&quot. 5). (46. 1 VIII wcwn o/&quot.gt. ~&amp.. V with X v&amp. wrap one (391.). &quot. spurious&quot.e ysLxJi o/&quot. The Siifis making a q. JJ*UA&amp.gt. 342.18. /ot?e.lt. 303. 19). 6) = u*^ IV. 67. .16 ^bu JJ L&amp.7)..gt. &quot.occult&quot. 15. gJ&xJi &amp.6).6). used mystically &quot. the highest of grade&quot. &quot.mingled &amp. &quot. .36 Sufi s &quot. J. ordinarily&quot.gt.withdrawn (J**A&amp.. 277. w 1 - oUL&amp. o r 344. explained as = do not travel tour&quot. p/ace. (240.controversial&quot. .11).

See Dozy. ^Uo as (see the defi artificial it means&quot. IV &amp. the to which he wore were valued clothes t and were sold for that sum. 426. 54.8).. 11). &?e Dozy . taste&quot. the father (33. Abdallah of Tustar in speaking Salim of Ibn (326. &quot.19 IV.lt. m verse.3). 404. . 384. 5).to mind&quot.9). 243.gt. 42. c&amp. /J&amp. 423. where the correct reading (187. = Jj were rid ^A of UAoJl~&amp.6. y*Lj at eighteen ft UK dirhems ___ __j^i. o _ W*7A J*c or Q.3. 296.10).gt. is (372.to notice the escape of any one&quot. which eighteen dirhems.17. it (the in the i. Muhammad amounted When c dying. on even &quot.Would terms&quot. 335. 13) or any one let &quot.10.0. amount of money obtained by selling his clothes exactly with the amount of his debts..- U-LJ samd c ) (272. ft^ s. we that i.14).3. tallied the sentence .-&amp.lt. Sahl to b. Murta ish desired Abii al-Muhallab al-Misri to pay his debts. II known affect the state &quot. . 17).^_j&amp.gt. e.18). by 291.11. pi. The phrase bears another meaning o.to induce to (344. (266. 317.10. nition. 347. were used by !&quot.jp under (252. with neither loss nor gain. (128.15.6. After his funeral.O [&amp.e.1. (14.7.gt.gt.137 The Persian words friend &quot. IV with VI transport the to uj.

(29.2). III of rival &quot.I should have bound should have caused my hearers to depart from the true doctrine of unification tawhid)&quot. o bjJ! &quot. Cf. &quot. 7.17.gt.the ^v&J). The .&amp. claims&quot. (6..gt. Jj&amp. (217. more hope and the L&amp. 1. (299. appear to mean. the 11).gt.most o^xXiJ (397.6). of XJL\/O_AW _ The words dancing elative opposed refreshing to &quot.quatrains&quot. 5 oUeb.^ (61... 9. have Y t0#A 7.138 to AJli! opposed O w ilitjAS. VIII in 385.). 0~ The meaning J 3 of (j^a/J! is ol3&amp. UftW with j. (358. 5). oJ: IV Me heart&quot. 7. 388.l).giving where the MSS. 12).6).& with JbC.19).*&jJ) girdles&quot. used mystically in reference (358. . JO- . iC-oUj to the Sheykh&quot. &quot.0: is the badge of dualism. o with j. 8). (142.13) as L^ilcLb if L^kij explained by the author ^c^ L0^Xj.. opposed to alJyo (425. text. anything (62. IV seek profit for one &quot.adjustment sUJj-*. o VIII with one&quot.gt. 9). to Jus^jJi same sense (358.to self s from (200. . etc.14). (368.lt.. L&amp.I &quot.J characterised to any wrongly. be to uj.^x ) ^. (290.7). ^o. by one&quot. ^ &quot.3).

gt.fj**. (364.139 U&quot. n. ^5y r^*^&amp. et 1 1 upon anything &quot.19).. &quot. II with ace. 6). 1).to of yi*jjf. 8. p. . See Dozy.12). see is Addenda of OJl (291. (347. 413.just &quot. o Ill &quot. &quot. ^j. _ for a mistake &amp. iCx^. 3 w. to leave unharmed&quot.UJf (329.12). due let go. In the street-cry marjoram&quot.a kind of boat&quot. III passive.22). VI ylJcJi Ill w^/t VI to rely j^J].-*&&amp. (417. XI]. 4. with j of person and uj. used as a Persian adjective in the words L*. 11. 16). _o&amp. a^ is probably correct. (187.to List 5). c L Kitab al-Ta arruf has ^5^ yJu* dialecte le Arabe de Bagdad [Bul de Vlnstitut frangais d arche ologie orientale. of person. 194. 10). permit&quot.wild (289.11.3). /&quot. o upon See also under affect reliance &quot. (327. (^j JjJot-Av &quot.to be pardoned (7.gt. iXojj*. &quot. ver& of surprise (404. o II &quot. LJ the redundant though Kalabadhi in his (Massignon. Ow IV VI. Notes sur letin feminine (344. 11 Xj^Ujw (317.gt.to (177. mentator on Qushayri.secret . 20).Poor Yahya!&quot. JCx*w . u . with but defined (342.13). converse&quot. measure.1) read amjthing&quot. Axyli S &amp.2)..lt.8). vol. 11) ^ according to the com *-X^-.gt. proportion&quot.9). (188.XxyL (29. Instead Corrigenda.

(375.5). V G .)] pi. .12). = J^ oy*I _ o &quot. (44.). 3) . 0).140 LT ^i. Persian } The Arabicised form X^JLAV^ occurs Qdtf . 1). 138. II (284. ol^ (374. (_X-jJs. V (297. occurs . mystical term (346.6. Kitdb al-Tawdsln.13. o b^kii oUl^ barn where meal This word is is (380. 0~. c^-^j . . .11).a - ^ O ii. command and rigorously that religious obligations fulfilled&quot.a . G - w. Ui J Goo -- oi &quot. 375. in a See Dozy. 346.20. with J*c. 12).6 14). &quot.inattentiveness&quot.11. G ) iLsyfc (404. = _. Goo -eager LJl-XCOCwl.gt. p. &quot. ^LxA. (415. etc.5). 380. gression&quot.6).18). Pers. expect impatiently&quot. _ Lane under ou-&.5. a verse by Hallaj and alludes to his Massignon.11. expectation&quot. 6 (385. 376. (159.the .17. (346. &amp. (410.~ LJj ^yi. &. .something &quot. Lex. handkerchief used as a purse &quot. 412.20). II.1).price&quot. sifted unknown to and stored&quot. adjective: fc. The last instance s in Cf. 3.10).7).xiJcJi should cU^JUJ to opposed &quot.to ^Ij. with ^ (375.19). See (131. II be 87. etc.18. perfectly (86. &amp. (47. n. a non-mystical sense in j-xJa unjust or mystical sense. 3).trans (254. _ o i.11.lt. the Burhdn-i in (Vullers. 380. with &quot. 345. the lexico graphers.to X be acquainted with anything&quot. 426). &quot. tyrannical&quot. (317.

consciousness&quot. (326.to any one from&quot. . is &quot.3). to transport. 11 foil.to which may be rendered: any one really professed this doctrine and supposed that his teaching was revealed to him by Unification (tawhid). . 19 p.If (426. bewilder. which incorrectly vocalised. . in a passage = B^kXaJL and uj. with j of person reveal anything to aw^/ owe&quot. (192. in the opinion of w^. to Cf. distract&quot.. with Js of any (225. 7). See Dozy.18). of a saying. 6).^. Persian be altered to the detriment &quot. probably the correct reading V with J^e.to one.7).composed into a . Kashf al-Mahjub. 6). &quot. Cf. 15).. VIII &quot. Dozy under xJbuX. XjJuJLo (72. of a saying. (285. to be perverted in beg &quot. (43.to (169..). 424.8). &quot.2).to ^j-c. 12 390. 14).parasite&quot.gt. is 3 IV be unseemly or abominable 11 silver&quot. 2 . melody&quot. &quot.gt. (197.to &quot. 17). j suspicion against V but (177. he is in error&quot.crown-lands&quot.LsdxD. &quot. u The phrase ^Ji^s^o sense AJ ^_aA-ji (generally used in a bad *suM) means. 210. 3 alms&quot. 372.). 6) ^oxi 3 = &amp. translation of the (228. foil. . &quot. &ft\M (162.. mystical term. such a way as to excite (393. jbo. &amp.VIII with be concealed &quot. of sounds. &quot. I think. deprive my of (296.an ingot of gold or w V (398. 19).to for its author&quot.

garment worn by a ^Juko. (14. Not in the Lexica.. VI = *LLs used mystically el/to o/&quot.*. &quot.21. 158.gt. In the phrase exX^wJl the ^JLLJI (349. to desire&quot.14..10 JLlL. 8) term. 2).20). ^ r^ &quot. 412. . See under \3j vJJpLL.14 G or L_jL&3 (j^ 389. &quot.gt. *Ae eyelids. (185.). 147. of desire&quot.gt.16). (251. Read.=r^ &amp. perhaps. 38. cj term (294.*/nV. J &amp. (240.20 (161. plague&quot. &quot.9). L:Lui3 (387. with if.3). 17). to look forward to. jJLb. = LuJLi foil.5).11.a . ttmbur&quot. . 5.13.12). (108.a (346.15.object a mystical sense (388. o - mystical term . (298. 228. VII 1). o o &quot. o f (j*ULjf. G _ &quot. 66.3). (385. 394. countenance&quot.occasion .3).13. mystical (303.gt.with ^J.13) meaning of the former word is uncertain. 357.3). IV V of censure&quot. cover&quot. become closed&quot. G where joined with is it (27. (135. iotiyo). mystical G foil. 406. a cheerful otjj! (52.2.142 wto . Siifis&quot.17).to J^c.11).1.18. tumour caused by &quot.to (ibid. &amp. 6). =:&amp. foil. female player on the (98.

83. (116. seasoned&quot.19. used as d formula of divorce.19). with^f. gaiety&quot.9).cheerfulness.6). &quot. 15.13). to &quot. = Jo (214. (411. 318. . (139.in (265.to VIII ^eJJiit.21. 71.143 &quot.gt. X &quot. of saZ/. 184. 6). of a dervish. s self to. (J c the iddat&quot. IV make &quot. dark&quot.1.11.7). VI ir7A /^ ^^ V) ^. J (303.to Ill &quot. present one (171.to G xJLLo . s (30. o^G-o G o ^ &quot.6).13).13). &quot.12) appears to signify JL*-&amp. self in the way ot approach any one in the hope of receiving alms (48. 20).LL-* &quot. G Ill or morose in disposition&quot.. an act have anything imposed upon of service&quot.gt. 175. become &quot.to seek alms&quot. absence&quot.to occur put one to&quot. 17. 17. 195. 15)..11). (210.mixed KjUa* dirhem wrongfully &quot. X with Q. 5).. G w - ^ 1 u^yJax).reserved (344. xb. (225. See Lane e X with passive. (328.keep effaced&quot.to L-&amp. one by God as &quot. purity of heart (279.a (*-^ 5 obtained&quot. any one.11.

Cf. - ol^JL*-x&amp.objections to oLtoJjw. (348. (9.gt. form a thought in the &quot. gnostic&quot. this foil. Jdac ^.). &quot.gt. V by Shiblf (405. &quot. find borne&quot.to V II (344.to &quot. 150. have a . is . &lic . Richard Hartmann.to Sc.gt. 15). According (265. (71. meaning of doubtful authority.8 to Lane. ^. suggestions&quot.2). al-Kuschairt.144 &quot.+-. VI acquaintances of (344. (326.the &quot. are in (tawakkul). - .fortress&quot. VIII ic .doubts&quot. (144. experiences&quot.to cease from practising rules of discipline 1 (406.2). &quot.. 3).15).). (331.Lc foil. thirst for mystical &quot. to bo or become a seek to know God&quot.2).25 and the definition of &quot. (353.jc. gnostics&quot.. and with ace. AnsarPs commentary Cf.20). &quot.5). from another&quot. (distinguish) one person (159. obligatory religious &quot.a . JJifi. L^ in a verse recited uUJ.8 -c. O on Qushayri. M&amp.i.! . V Jj. &quot. argument&quot. with &quot.6). 4). j. sjfc the mind. to opposed ordinance&quot. 3.11). Joe.gt. -&amp. means of livelihood on which one can o reckon&quot.to pt**. real trust Such in God 29 and 110.. 6 consistent .to know [y&amp.evil an &quot. with 419.fYA Q. VI be &quot. .to &quot. be to distracted&quot.the . 2).3). the vision of God or the like too awful to (373. VIII of (289. (353. mind&quot.^LjtJI.to wander. jt.an jc . Das Sufitum nach pp. = God&quot. *iJL*Jo &quot. know God.3). 13.

blind&quot.145 T.to evil&quot.to conceal any thing from awy (290. i^c. r.ji. to predestine any one to do actions good or ^ &quot. (247. 19. (419.lt. . (304.18.his not yet entered upon the &quot.. Ill. Annales Muslemici. and . .2). (255. (381. 392.i JJb..bleached&quot.o a foreign extraordinary&quot.21). X with ace. (192. 10). Ou ig 1. &amp. cJui. t ^ V . (311. kglc phraae and stations mystical ^joj-^L^J.20).16. 70. II &amp. to opposed . 420. the novices &quot.6)..5). where w must be understood after jc.to inspiration&quot. ^. poems&quot.senselessness caused by ecstasy&quot. become strange or &quot.c a source of plunge any one in &quot. states hand (46. O-. &quot. profundities&quot.5 ^Uc.). . 38. II with one&quot. of God) y^r^n and cause any one to be occupied with of a certain kind. ^ic. lx3tf. (26.to ~. &quot.gt. festered&quot. o/* a mystical saying.4. (181.abysses. The same used by Abulfeda.lt. 10). &quot.21). ecstasy&quot. See Dozy. VIII ^sJow.j nthe Stiffs of the lowest who have grade. country&quot. p.erotic &quot. a term denoting absorption in ecstasy (381. k . __ ^c.21). 16 (cf. etc. of an ^. ace. .17). g &quot.9). J- &amp. . Freytag under Jw-c) in reference to Ami r who was wounded in the hand by an arrow and died of blood-poisoning. &quot. (187. . (381. vol.13). 8).

of mystical language^ &quot. aJ.lt. God&quot.lt.gt.gt. 20). See Dozy and the Glossary to Tabari. vj. sjj.gruel&quot.3.Lsrj ^AVO the meaning of &quot. I do not know Kl&&amp.to in the phrase &amp. 184.).to ^JJ.15). 16).to (375. mystically =^ (388.1).& v-jJsJ w/^/t j^JJ. (183. 46 implore the help of (173.6). o - yi. o_3 xi/ (146. 388.19).w. V IV and o~CJ. L^lli. &quot. 16). one s wits&quot. &quot.depth. same sense (415.absence&quot.16.i.12.5$i . = Siifism (18.gt. 55 profundity&quot.to provide owe with awi/ food&quot. 10). (381. o Jlc. one&quot.3.gt.10).the revelation&quot.16 (373. definition of :^03.17. (285. deliver a greeting 1 1).the Absolute Oneness of become disordered God&quot. Cf. _yi-ftj&amp. 16 foil. (foil. &quot.4). .bringing awy one nearer to God&quot. 188. }J5. &amp. . 5 (387. X3 .3_s&amp.i X with &quot.gt. and VIII iw (415. 6). to lose (348. used in a mystical sense (374. the 4. V &quot. &quot. of person and any one from (^) any U^L&amp. the &quot. y j. V M?^A ace. ~&amp. (142.). 6). YV with to ace. in intellect. science of mystical &quot.

^ ne ^ ea8 ^ I can ^ * s * see (291.to &quot.11). however. &quot.4). 15. V unable to continue one s journey&quot.to . 14).19). 1.lt. . 292. 234. one&quot. .gt. &amp. . to &quot. V X &quot. which ally erotic in character and was recited throwing the hearers into ecstasy&quot. the fare paid to a boatman&quot.to eat 8 s. to any (225. with &quot. rattle&quot. away&quot. (189. 21 cf. (62. was gener for the purpose of (186.17.).to _y&amp. (310.147 IV any one with anguish&quot. (166.3). doubtful. 5).to it The reading. Of it is order that . in . of person. which XxLS.5). 191.to come elative . V live frugally&quot. 5). become capable of doing anything.to ^ &quot. be any one from going on his way&quot. 2 (5. V to .to practise &quot. &quot. of clouds.a is inappropriate here. 1 an end.a ? professional chanter of poetry. 13 to pass 414. be cleared &quot. of yl5 (120. and apparently synonymous with.6). 4). V adapt for use. *3. 413..15). VII &quot. to is used of material as opposed austerities&quot. JJLi. V of ecstasy. 16)..to \-t &amp. piece of money. &quot. Dozy be under the seventh conjugation of 5). 12). away&quot. 290. ja*5 .& o O^ CT* (267. &quot. fill &quot. verb 3 . where the parallel to. (266. reduced to obstacle does silence&quot. be communicated might a crude mystical saying. 18). one s (329.to block any one to prevent s path. II of gates that are opened quickly. to soften to others&quot.lt. 56. restored&quot. (109. Z-Z J^ ^i &quot. (343. (317. 11.to &quot.r X make one s self an The tenth conjugation not seem to occur elsewhere except in the sense given by Dozy. spiritual asceticism (j-^t ..9. strength ) little.to to find etc.

14).U3 ecstasy&quot. &quot. suggests that the true reading &quot. however.4. 221. (410. (XI.148 -li one to rise &quot.love &quot. o- G*. 3). etc..15.16.a . |.16). J &quot. VI with II &quot. beg&quot. is According sbl to the Lisdn . 18).the . (415. o ^Ju5 small &quot. (233. bag articles&quot. 18). 266. of the hidden vices of the soul.22. &quot. j&amp.metaphorical may description&quot. G 5 of /*-jl5. .. 199. throng round any one&quot.. Sufis&quot.18. (186.16). with &quot. 16). pi.3). small fragment or crumb of limbsj bread&quot.the . (205. VI G &quot.1).acts of yl&dl vlo. &quot.to . &quot. . U& used by Sufi s for storing 6).to o _ (^Ic (243. 352. (147.clothed flesh&quot. 5). i*hf t of pi.14) The c saj j be ^U^j. used in the same sense (187. mysteries&quot. (150.).16). the secret feelings (171. G (M^-JL^ (242.) the . 172. 10 or satchel (194.gt. -O 5 &quot.a . 296. &quot. (251.4. self-mortification&quot.diarrhoea&quot.to signifies under the influence feet s G of is (186. heart&quot. (191. 20 foil.15). s.arcana. of amassing = oL\L^ riches&quot. xyo^xi .subsistence&quot.the attendants in a hammdm&quot. G appears to signify &quot.

nature &quot. felt&quot.gt. is a mistake. o ^. 6 . 5 oUo^U &amp. Jawaliqi ^Lcj Jsj^b Dictionary under &LuJ: Lii &uU3j ^5 and Vullers Persian . In these passages Ql^vJ feminine (121.1). w. vl^l vjlf &quot. iiJj. 17). JuJ. - tf ..19 ^UJ . . II to delight&quot. . Perhaps olk&amp. o . the text in Ill ^ ^.9). cause any one to lick (taste) anything 11 (253.13). 411. 398.2).149 cbCo &amp. IV a subtle or spiritual influence&quot. 62. 10). foil. is equivalent to and the ^Lo definition. wse^ as a wown.18. II o- O to Ux-Lo as j (355.13. in . (37.2. 19).18.gt. Cf.8). O L\J.gt. .18.to 372. 363. 13). V ^yo seems ote to to bear the *ixJI Lbl^. (365. 5. (368.7)..subject ^U$ ftt.19.8). should be read. or 353. axy. such as resides music (269.U_c. 284. Cf. also 44. xJuftH oLcJJ (222. &quot.17). where B reads o instead of *$} L\J. change&quot. in verse (255. same relation to (?)&quot. ^3 equivalent to 3 is f (399. v3jJ.\xJi &*3 ^^J under Cy. (222.gt.orw as a garment by Sufis (188.^x&amp. 241.

Dozy sJ. God&quot.7). foil. &quot. sense of pleasure&quot.gt. (64. having the utmost (235.lt. &quot. (396. .to owe&quot. tmcfcr L&amp. BJLJ veroa^ noww (100. 210.to read the Koran (43. in the laboriously and without See Dozy.5.gt.11). with j of person and v_j. i^o^U. (428.16 used figuratively foil.? food&quot. 297.5. 15). 257. (423. ^ with M&amp. 123.13 ^JJ&amp. relative.to . 1 _. 8.5).*7A (184. 19. c/ flashes&quot. & . (39. 11.to to aw/ owe&quot. c/ with vj.8.9).8.2). 173.gleams.to IV receive inspiration from &quot. _ j J. indicate &quot. &quot. communicate anything &quot. .). anything to am/ ^1. 390. G 03 xXx&amp. IV. 22 .5). U. (387.to or signify (244. IV ^J. ^J]. 16). II give awy owe a mouthful of &quot.11). as a equivalent to xLl3 lo (387.apricots&quot. =^ Ji^ = VIII l5 &quot.150 i&S ..14). 6).enjoyment&quot. one&quot. 3).gt. &quot. o/ ecstasy.taking refuge with.). 1). *. followed by feminine pronoun (2. ^ 1 jJ wsed as a negative particle (26. V 424. 7).7. (239. transport&quot. with jJ] need of any II - (245.13. by feminine verb (320.19). (199.7). &quot. Cf.

(194. . 9.Jo in the draw a &quot. 78. III (230.12. &quot. See Dozy.in &quot.17). 14.to p. 18). IV ..2.19).to cause any one to die (in a mystical sense) (242. &quot.16). 369. ^JWl to &quot.mystical experiences of a permanent kind&quot. note enravish the 2.gt.to . VIII with j IV &quot.12)..3.. SfifUum nach al-Kuschair^ . secluding one s self from society (312. Das &quot.4). opposed public&quot.6. sense..14.to discern.3.a &amp. 1). etc. opposed to (404.the . elicit of the .to come to quarters with.2. R. V X . xJJLL^ (345. &quot. = Si &quot. 6. Hartmann.Si. 378. (269. thing&quot. 422.8). &quot.^.19. G - J o^. deduction&quot. Of.in j. 17). anything&quot.3. &amp.adepts .full&quot.3. fj &quot. 179.12). * ( g A &quot.15). same sense (244.melodiousness&quot. O &quot.13. 358.3. oy . (4. (262. 18). 77. VIII in a mystical 12 . state that has become lasting&quot. 379. ordinary materials of life&quot. of a sweet voice. such as food.gt. II (311. 239. comply with a 2lJu|. -86.in private&quot.17.lt. to have actual experience of any close (15. 20. * . mystical (3.o- c5 ^A LotXlf X . 75.). to &quot. 81. j.10.1.4).20).to &quot.h&amp. 404. Q. etc. 9). &quot. II with to -yo. distinguish&quot. by mystical interpretation the hidden meaning Koran and the Traditions of the Prophet&quot. and heart&quot.14. .4. . 88. clothing. (228. (306. &quot. Siifism&quot.inaccessibility. p.to command&quot. (11.

(341.to be nature&quot. jbli..making ^n e/ more poignant&quot. X j. V Ill ^. &quot.lt.13).to jj-.one jUai.152 &cio .elegance&quot.11. prayer&quot.to is absolutely and unquestion (221.gt.14). VI o - with ^. &quot. ably .7). (84. with J. be averse to anything&quot. &quot.A^yi plunge into sin&quot. with God&quot.7). (106. those JsLo. be possessed by ^y^wlt. &quot. G G w pi. (261. who speculates and disputes on mystical subjects (239. *^3. (239.to ^o (5. V &quot. &quot. 285. VIII sensual &amp.t7A J. oS 1 t. (265.7).to &quot. .12. v ^) be intent.13). Dozy. (153. Ill t0#fc &quot. same sense (169. 4). .that (joJJ! *Li\Jf. 3 lu 8t ojpp. speculation. 16). one concentrate Glossary to Tabari. J &quot. elative. o ^sj. B^ ^.2). revive. &quot. passive. xliU&ft. (398. &quot. unlawful&quot. 12). X of spiritual delight (217.14).2). utmost in the which 3). destroyed&quot.3). M&amp. C/. in the &quot.J. VIII exhilarate&quot.13). thought of . . o/&quot. &xj. IV be refreshed with joy&quot. 15). (164. to faculties to s the Of.10). &amp. of who are dumbfounded by fear of God. (368. disputation&quot. ^laj.mystical ^fej. &&. iaSi.ithe purity. ^..to (2. refresh.to (303.6). ^e (386.gt.

255.153 mistake.jCxM (350. V L\^ii AXJ IV r See (356.to ^&amp. 10 or ^cO or used for the purpose of calling attention j&amp. - II &quot. to the different in translated according be must ways context.). of 13 (372. ^ .error.essence Xj-0.gt.6.10.3. 177. 156. &quot.gt.a or girdle&quot. in which money was carried (194.18. 410.gt. eye became inflamed&quot.to re g ard with ritual L^Ivj in (149.11. 1). 16).11). (7.23.18). or absolute nature of y. &quot. God&quot.16.lt.. the Glossary to Tabari under &quot. 18). contrasted with ^10 (349. . where V i^S ==LL^J it is with t^. (j&amp. .3. 404. It suspicion&quot. - \J&&\ X*L. . (81.19. 411. 183. opposed to &quot.15..my A&amp.20. 12).4 foil. God&quot. 159. ition&quot. generosity of dispos (294. &quot.).7. 325. Cf. (65.19. w* ^. rejoice in contemplation &amp. emphasis for The phrase 171.. slip&quot. 3). J\ Ja^.3).21).13.13.010.11.gt. 10 explained as meaning . 117.largeness of nature. 393. by the author denotes an excessive zeal for what religion is defined .11. 153. (174. G . waist-belt &quot.

sense. 14). make an impression on the mind&quot.lt.12).14.9: *xcyU*Ji . 148.# completion&quot. God&quot. the neglect of leading to (faffiil).8. ^ G j. Ji. 18) = _ 1 . benefits.154 is superfluous. 16). to ^e bestowed abundantly (193. UJt. feminine (282.O . ) 385. and established settled in a 1 (369. 393.17. (2.to take (343.to xjyj* (340. 145. (342.protection J$ (30. one&quot. entire possession VI _ become &quot.16. G _ a&amp. (224. Dozy under Cf. . (240. 2).the ultimate goal&quot. &quot. . (210. 376. of upon any &quot. wl&amp. . o _ (jJj-**5 . 156.18).to 154. OiAe to J^ofjj opposed mystical state or station . . 20. JU%. (fartfid. what G is obligatory in same the - . &quot. 6 .). 2 . O/ Dozy. 16). 5).- bring to = tlie adept in with 4. . IV &quot. &quot.to -O . 3). V m^A X 149. . 6 Siifism&quot. censure&quot. 81.detraction. II . &quot. given by 34.3.8. Yl Cf.2).). .15.gt.11. of&quot. : read r^iwj s as opposed to the novice.

.

.

lt. .u.ivr ni rvv &amp.

IV \ f i m r . ryo &amp. TAI ryy \yr Ui .lt. HA \^ \yr t \yr \A.

Y.i TAY ii nY .V-i.A--vr MW MTi Mil &amp.nv &amp.t M.lt.\ iAY &amp.lt.lt.r.m tvi ivr M.v oy &amp.r.o ^o-\^ Mor Mil Mn MVi rro ^r\i t\.lt.-A&quot.lt. MU MIT &amp.

irv ryo \vr t .

. . O i rv i vn vvi trx Mil ^ J.al\ &amp.lt.

lt. nv \ &amp.r AI no U \i rvi \v.i\Y I H &amp. irr MA.lt. . o.

rrt &amp.lt.rro &amp.gt..lt.lt.rrv&amp.rrv Jl&amp.l^ &amp.n.n \VA .lt.\ &amp.lt.\ &amp.lt.r. nv ^ r.

ilo Jlj JWJ\ r. rrr r 1.TAA ill r\ r AI 30 . &amp.1 &amp.lt.lt.\ i r -.i r o&quot.

y ^ \ A rr .rrr 1A TAA v\ i.

ru \\o O TAI r r. ru &amp. - &amp.lt.lt. 1 &amp. i . . n rvi &amp.\\\ &amp.lt.lt. i .lt.

1 *O\ vJL-t c 1 \ ^ \YA rr\ r\o r.Y \r\ .4 rvv vv.

nr \ir C1\ Jc ^ .i &amp.r-i.lt.in &amp.r\y TA.i t TVV &amp.lt.lt. &amp.i. . .r.rrr .lt.

i JU.s \tr J ryc rvi t \\.J .

&amp. \ I ^i VI TAA ^\ Jp &amp. r \ .\ .gt. rt r \v t r . r AA Too &quot.lt.

. i i it. r &amp.y . r .lt.A &amp. AI M IA i .lt. v &amp.rvy * r.lt. vrr \ TA1 t \ oe \ . n.v.

pjjH Jc MYY TAA r . y TA ( &amp. ru n\ .lt.

&amp.gt.\ i \ \ ^r 1 1 n-i ry M r ryo r . i \ tij* r \ cy.&amp.lt. . V .

vrr ^ .loo 111 \V-\ IV IYA \VA rrr 11.lt.y &amp.1 . 1.rAo \r.

J\ il \ .gt.i. rvi 4fl\ 1TA r n r \ i 1 1V M\ \ r JUP .Ufc Jl&amp.

lt. d . \ r \ TAA \Sal\ 1 .trv r &amp. . i*t.

r ^.lt.y MU MIY &amp.AV &amp.lt.t rio &amp.ru-r\y &amp.lt.Yi &amp.lt. ti.y (T\i &amp.lt.- To.n &amp. UA-M1 MIT &amp.lt.i &amp.lt.lt.lt.i MIY MU .rry &amp. \ iA ryy MAI MAt-Ul Mil MiA -rr.ru r\.r.r. ^r.lt.^. .A1 &amp.r.r.MIA Mil Mit MFA MTV MIA M-i M1V MAI MYl-lYi M1Y Mli Mir Moo Mor &amp.lt.lt.

ryo itr To. A ^ vrr ^ .lt.10 ryi &amp. .

MTV MYA MV1 Y ri. rvr ^ i\ \o i \ \0 i A.l M1V MAi-lAI .lo . .

lyi MY? 29 .rvi \ \YA MA- n. ill TAA \yy TAI MAI MAI &amp.lt. ^r.

V M.lt. &amp. &amp.lt.lt. 4* o ryy &amp.j \YA- l.r.r. 4 JUP- . in rv MT.y YA &amp.l\\0 L?.lt. .

y c* t -\v ^oo\A\ \. v .11V I V-aSJj J irt-irr riA r. r .

\A 1AA in TAA in MYY &amp.lt.nt .

IY IV . I &amp.lt.lt.lt.rr &amp.lt.m &amp. A . \ \YA &amp. HA rvr A \ 1 A \ .

C I A- 1TA vrr \ V i &amp.lt.ru .rr. TA1 \ &amp.lt. oSj a .

lt.rn too Ul MAA-IA1 -r.rn-nt &amp.Y M\A M\Y lYY-IYi \\o .lt.t r.it? vr t U* (It-ciVcTo nv I VI T i IU t \AA \A\ i . t o 111 &amp.

lt. ur TYA \. m \ . i IA &amp. &quot.lt. o &amp.lt. o \ .i r r .lt.m t\\* &amp. i \Y in r AY i . At t l &amp.lt. m &amp.i r .

lt. IT &amp.lt. iA no ar n . &amp. tA rrx \VA \V.ill r . v- &amp. .lt.lt.tr irr rr ^ &amp.

lt. 1 - &amp. . a . i- &amp. .lt.lt.\AV riA . \\\ rii ^r. r in . r &amp.11.

TTA r . 4tt\ JU \VV rv\ TAA rvv &amp. r n . A M .PI &amp.lt.lt.

IYA r .r n nr &amp.lt. ar &amp.ru Jils\ 1 - . v t u a \AY IY\ \Y.lt.

lt. .1V &amp.u^ Ml.i.-V\ ni Mil M1&quot.lt. MAt MA. \\ r nr MAI lYo .lt.\ ni IYA tot &amp. t \&quot. IYA .U i \o\ MY &amp.lt.1 &amp.lt.lt. MV1 MVo MVi MY^ nv cni lAi &amp.gt.nr &amp.oo it5?&amp.

() ^^ .. Ju\ Mj oo. ^ If il^L^l is the plural of or c^tu. 3) iV^i t-V.in j 4^9 (\) either (0 i\. dilj\ (see Dozy). J.V\ J.J o^vw i (cf. would be possible. 79.. Kor.

AJ * a LJ lAf. (0 Kor. . in marg.1936 - 0) Snppl.87. 17.

gt. J\ (J iJ\ A. u^ 0\ \o j ^lj.\ . word is almost obliterated.\c&amp.gt.JUS flc ^ J\ \j f _ ^ ii.\s&amp.

gt. . (jV*x_j .Jp Up &amp.* JjVsJ &amp.^alVj ^ V)- J JuJ\ :&amp. ^iU j ^ L-L ti A*5 vilila) i ic\ u-)^. Joni\ (J&amp.l92?&amp.lt. (^) ^Ui^ Suppl.Ua. in marg.gt.gt. () oli^. \y&amp.^) ^r. i\J\ 0) r ( ) Text om. uj\Af.. (&quot.gt.lt. 28 The ^V^^. () A*$&amp.gt. (*) . marginal passage reads A ( ) ^ i^Wc- UM_^C-.

in marg. \* &* U 5&amp. o Suppl.gt.r- ^j J ^ A-*JL. r- . Jp ti^J &quot. ( r) 5jL^\. Text om.J ^kbrAf. GUV. iclA\\ J\j\ j iyv \j\ V 5 j J.

J^l \S jJ&amp. ^.0 *^ 8. Ltf- ii j^\ C^ (j U &amp.lt.gt.ix^j. 23. \o JS (jr^ (0 . ..oil 4 . ui\ Kor.

gt. [ \]( ^ iiiV^_j \ J \y\ Vklc dili V J U\ &amp.. (?) Suppl. above. &amp.*~j y JU Ci5 . r (0 Kor.4 A. 24. (M Text om.lt.lt.lt. .ji\ Jp cu5j jj^ Qj j- &amp.gt.a\ JL^ ^ci\ \ &amp.. j\ dili f &amp. 31.

11.0i O Cr* U ^ ^^J ^u 3 C \ ^ o J Kor.ls JVs 5 -. fr ^ ^b *^ i^r V- * . . o3.

iTA ci\ ju Vc 0) .

iry 4 j. . Vc UV.

Jp .V\ Vc ^ 4 O&quot.* J\ JiailV.^ JV$ . v i.^ \&amp. V^ C &quot. 4. A-oJ (0 Text om.gt.* A*aJ\ is i Jc (3&quot..

(^) Je&amp. LT-U J. 4\ 4\L&amp..(n \ U U. u .Af.gt.1886 \ u V u \ 4il \ ^Jc JJ jl\ __i &amp.\U\ J.gt.\ ^* . 0) Text om..j&amp. ii.gt.gt.lt.V&amp.gt.i C^Wlc 40. &amp.gt.V\ i\ UlHfS v_A&amp.gt. r )\&amp.

4*0^&quot. (0 rL . in marg. xtt ^ ^$&amp.in Ul\ ^ Uj Cii Ji Jo^ VJ ^ij ^ * -* * b s* &quot.- J*\ UTir^ti W t^V ^*j i 4. 2732. (^) Kor. 80.^ (M Snppl. .gt.-JL &quot.

trr Jp Lj\ *.25. (M () Suppl. 19. above. text and J^L is suppl. JW. in marg. in the . & i\ AX^lJVt ff*J\J U\J\J LJ\ di3\ .187& U U 4C\J\ JV. ll^ (0 Uaii. o \ is om. (^) Kor.

Lj (\) Kor. 7. 18. 0) Kor. 72. Kor.trr u l V. 40. 6 cr . ( C 1) A ) Kor. . 18.jl^ 24. QJ. above. () Kor. GQ. (^) ( v) Suppl. ^ i^J ^C: \ VoU- (0 Suppl. 142. 64. V. 18. in marg.

99. 40. 0) Kor. 4j\Af. (*-) ( J j--_^ A) - 38. U ^ . ) Kor. 26.tr i 1-1 \ GG. \ (3 . written above as a variant. 15. ^ igw . 45. JW (?) (Y) Kor. Suppl. i\ L-* J\a ^^ 1V$ .l86& ^ J . 49. 64. L&amp. ^ Jj ac.gt. 15. () Kor.gt. 21. 25. 38.gt. (^) ^^ (0 Kor. in . i 4^ diSi \ CVi^ (^) Kor. 44. - &amp. Kor. marg. 38. ^\ &amp.

above. i &amp. A V..gt.lSGa JuJ\ . there must be a lacuna ^ UjJ\ in the text. -j U (\) Suppl. (0 Here the text adds: J^\ Jf these words are genuine.if cs**^ &amp.gt. J^&amp. 9 cr *^J ^-^J dil j J ialc ** -r ^ ^ ii O Ai* dlta J Af.\ J.lt. . j ^.

.lt. OP v*y\ f 0-3^1? (5/- \ ci\ (3 Jj\ .&amp. J jVi &amp.gt.&amp.lt. V. i U (0 Text om.

but probably we should read ^v^a* ^ lj dili Jt . So text. ak o* U ^ ) .Y\ O j\ o J^ U \5j _^5 Jp jjy JU\ J\ J-\J 5^5_j i i 4_J^ Vo Ul\ jv.to J.

\ Vpl vi\U\ U 27 J* .it v u Jlo cH ti\ J^j ^^ V \ ~s .

gt.- ^ ^ cAs \ .J\ ^fttA* VI s__j\ vfiij A J C Mfll V.o (3 l 4 _ . ^ VJ f&amp. 0+-* V:Vj (D V.

Text \ \\ .\y jrl \ r A *- is Jc (0 c^-o\Jj () So in marg.

A. in raarg. have been cut away in binding and are restored . o- ( The last two letters of by conjecture. ^-^ iJsj i c ialc (j ^ u-^ di! 3 -a- o \ jw:\ u-^AM ^J &amp.gt. (M Suppl.

JViJ \ oA* oy^- ^ 0) V.^ ^ J^ A) * J\5 . ^1 \* 4a\ \ &amp.\T U US dili * ic ac V\ oUJ\ d Jy^A\\ U J\ -.lt.

gt. * 0) v &amp. 13. 161.^ \^ oj^al (J&quot. 6. ^y-^ L j ^U Jl\ -\ L away (*) JaM.JtA 4. ( in binding Kor. r) Ji Suppl. The words &amp.A^. .gt.: t Cry.to ^y Afl82ct ^&amp.)A.^/V^iJl L^-_5 J*&\ OJ\^A v*)&amp. ^*^ ^ 4&amp.gt.i r \ ^ __^ x 4 ^ s-*^ \i\ . in marg.u^ and are restored by conjecture.lt. and ^ (^) have been cut Kor. 39.gt.) oJJ.

(0 J-Juy. I &amp.UjAf. Suppl.lt.in U u.lt. JAdl U \ JU MWJ * JU V\ j A/US ^ &quot.V S^-j ic ^1 5yA^ ilj &amp. &quot.j U\ o Oey^V in marg.lt.- t 1 )*-. r \ ^ J J p /u\ v^Jiai t^vu ^Ui3]() gji\ ^ . ^^ diii O-.1816 U\ &amp.lt.j\ ^^ J^ ^J\ 1^ x\^U\\ a^ cJd\ ^ (5/j J V- ^U U&amp. j\ j &amp. r- .^.J U^ v.gt. (*) ^j.

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^. j B ^15. B A) ( B om.gt. 4. ^ ^l u.&quot. A Li s^UVV.^ SjWJl o . A ^\ 0?) AB with B om./&amp. (^) ^. from written above. from .\4-. . JkV.&quot. B ^Vy. ^iV.. ^&amp. (\ r ) B om. 0) 4^&amp.gt. Vi to mi\ ^ B (0 om.1 U tf o&quot. &amp. **** * * u j (^) Suppl. (^) -G^.&quot. () A A^W. in A. (Y) (\0 B (M app..lt.gt. B J\j&amp.gt. j^ to 0*) B A adds .

^. om. B (Y) B di\U. (\^) .i. ( i^ A B^. from Ji.gt. to ^ ^J 17. 0\) (\A) &amp. V.W^I.&^e V* ^jl Juid Jl&amp. r) 0) dili\. (^ B om. -. So AB.gt. U A B B app. B o^U. Kor.lt. Ju.U\ j? J 1& ( U * JL iViS^ 41) . ( B ) 0) ) B A) o^ B P. B ^. n it U &amp. () *\. V. 14. 25 . I B (\) () B 00 A B A.

j^\ (0) . . li\.lTOo ^ 5 Jj^ i&amp. B adds oUY\ (t) jV&amp. \1\ (M (Y) (&quot. B &amp.VAt ill jjj&f.lt. ola. 00 B om.gt.gt. Y) (\i) B Bom.\ j &amp.M.gt.\ i 0*0 Af. A OvUM.gt. villi B (U) uj\ B B ^.\ I V.gt.lt.. ^\ Jl . (3^ ^ ! (5&amp. ^ j jAdl JU j^ 0^ M^ \ \J\3 * V. B AL-. 0?) (^) B B (^) A om. U \) A ^ ji\ () ex=j.^. &amp.\ (5a&amp. B B diii jTj.0 adds 4J \ B A^\. ^VW4\.u. B Ui^ (0 with ^\\ written above.

A o^. AB tf jj\ B r &amp.gt.gt. B o^o. (rO B () J^ JP.J*&amp. i^ lt (^) 0) J\ o. B B om.i09i. adds L^ but in A . \.1?- v&amp. B A^. ( B 4lU f) (V) B (\\) B J)^V\.. J\3. (^) . B (^) (^) (W) V&quot. 00 B (^) (l 4il Aii*. ^U ^ om. r ^) ( j. (M 01) B ^aiU. B AJ.gt. B (A) (^) ^&amp.b \i\ 4B J\5 ^ Af. B ^\. AB is written above. adds A (\) O A) B (^) B ^..gt.

j v (^) ^ \ .- &amp.gt. 0) A 0-r B XaiU^. A il\j. _^L.lt. .^ VA Jp JA. r. () B J. app. 0^) B A&amp.U. \o AtoV^j diUl J jy^U^j S Cu ay. tdSU Ito 4j K U &quot.gt. J^. \ v- -*U 3JL3&amp.gt.\ U j J* V\ c^-Jj sj^\ Jk &amp. U\ -W U (5**- i^ J JU i J B J /\ di\l\ J-^. 4ij\ 0) B with g^JL\ 00 B U (0 JVi. (Y) (?) AB J written above as a variant.lt. app. 4il\ Oj \-&amp. ^a (5 Ji. i &amp. ^.gt. O (M (A) 1 ) B A om. ^-^j^ lis *jlu. - v v. B om.

AB (0 A U .. 3W B 0) ) (^) B B om.j. () B A . B juj. JW (V) A H) B (\A) om. io B (\) om.^yS\ Ac. (10 0) A ^C. J A (\) (A) from B W A ) to Vi . 4^ yb. .. B (^) for ( B ora.^ \^i\ Y\ isxtf? ^. A B adds 0) AB ij.1 o\ii^ .

. JC. In A 4^Ud\ is I Bom. \. (\\)B\.. )Bi. U B ^^.gt. ( n ) 1) B o ( (^)Aom. ) AB ^Ju\.\.gt. jjj. B B *e- (V) ^\ B (^) i ^. ( (^)AOj.gt. o^_ r&amp. ( A) D..O j^^i Vp Vc\ ^a&amp. (0 0) &amp. ^ written above. A OM B . V? ^ ) 0) B B -YU. (\A) B W^.

for . Bt&amp.lt. B 0) B adds V/J (M ^i 00 A ^ (^) Jc. to 18.. t -. () B B ^^ lii^J. y \ f&amp. . B J U\..S4.VWlc t Ju. J U\ i^A\\ 0) B om.gt.J\ \ -U U iV\ i \j\ JL. c_j Kor.gt. oi c&amp. 0) B om.\ V\. B B ic . 109.

1676 .gt.j-tcj ^ O^ ^ f U\ J\jO) J &amp.) A^^._.) B Uy. a\ {J^-.&amp. (&amp.. (*) ) &amp.gt. r ^B B om. B JoL .gt.lt. (**) B Jc.jAf.lt.gt. B (Y) B 0) B .gt. l lc\ L &amp. l) (&quot. U &amp. c5\ S\ Ac B ( (A) OH B B y.&amp.J _P J\5 il\ B () B adds (1) y.

\\. 0*0 5.l67a &amp.gt. ( Y) 00 B o \*j.Uc (0 B oin. A B (^) j1&amp. 65. 65.Jc om. B adds 00 B (\) LA5 A &amp. ^ ^^ ^ 18.V. B ^\. oW Af. 00 B (^) (^) B Kor. (^) B 43^5. j. 4\ U j ) B om. Jut. I 1) ( A) Jr&amp.gt.- J. B B J.^. . O i&amp. J:&amp.lt.gt. Uc. * ^ fte- v. 71.lt. 4a\ (^) J\3j. OY) Kor. 18. B o/3 &amp. Kor. j\3.-^..gt.lt. Aic-as-^.

(\) Kor. 00 A ^. J V Vr) 4-15 .^ &amp. (\^) A B B . &amp. (^) B ^\. ^ iU\.lt. 31. 17. L &amp. B B JuJ.j ^^ U \i\il\ it^ c VY^*) B jij. OY) Kor. OA) Kor. 00 B -ulJ^^ oiU.gt. B U. B . A J (r) .9 Jc ^ U J^- ix^x* J^!^^-6 JtA*^ Jp jk. 22.lt.5y ^J f*^-^ ^ V^ \J\Af.l666 Jo. 0) (V) B BdiijTj./ (^) /3 . 0~l) 76.~ v^x &amp. ( B J.. 12.gt. 43. * (A) B ^. (^) m A 4iU.

(\i) AB &amp. 1 00 A ojf^.* U .gt. (0*t Vj &amp.t l\ . .j S^^S ^^^ J\5 t . (AiJtj \i\ ^bl J\i ii&amp. A Jo. B om.^U. 00 B B \i\ \^ A i . 0) S. A) ( ^JalJ. B bus. B i^LJL-. ( ( B () ) &amp.lt. ^VxI^U^) A AB Y B om.gt.U. () this and the following verse. J\iJ il I diii . \o J ^V^ B 0) (^ A ^j ^V.lt. ^ oW^i.j\ O^j y ijVAe.t (0 ~il~.-**^&amp. A o^k-.. V*- (0 s-JL^.gt. (\\) A (\) B t Jail. ) .

() . Ac^i. ( &amp.\. (^) B i*UJL^. (^) B i&amp.gt. AB P) 11.lt.gt.\ (^) 0*) B B &amp. 0) the third verse precedes the second. ^^.lt.lt. B ^Ji&amp. y^.j5^. 00 A U-.gt.it- AJO. (5 Jl\ (A) 4\5J.4i Ji.j r.-^1 U (\0 B JiU\. Jp Go-) V V- - B 0) B () In Y) ( B (\) A r) Kor._^^&amp. ^li &amp. 53. B^&amp. O (\Y) . . ^. app. B Lp. B A*ioi^.gt. (j B om.

B 0) &amp.\j. B (\) () B 0) B 0*0 (\A) (^) adds (\0 om. &amp.j. OY) B o. 83.?\. (0 Ji\5i\. om.. Y) ( d\\. \ \i &quot. (ri) B ^\. B o/i B .. A o^.V L.^..gt. A (r\) (r o ) B I . Jt&amp. 0^) this B B (5-r i\ 0^)A . B 1) A (rr) ( n ) B 5 A JW .^ Si Jp \i\ to s &quot. B B om. \ e . \5 (\ r ) (H) B JU.lt. B om.. A j. (r-) B (^) verse. 14..gt. 0\) (\) Kor. B dli^.

0^) B A r) &amp. ii\/3.. OY) ^ (^) Uy_. adds ^^. V^. A B p.lil J\ iilC- V^^ r JU S^ll * (i) ( jyl\ jJ 4. y (\) \. (Y) B B B \^. 1. B o* ^ B ^3 U* j. poses the two hemistichs of this verse. \Y. (\-\) A .^j ^ JU io above. ( (M ^^U.ui^ B om. (A) 00 A O 1 AB ) trans . 0)Aoy. B j^y\ te. Cf. J\5.lt. &amp.t v\ sliU J\ . . orn. (\) J. \ 0) Perhaps (^) ^ B B () with ^li written A JU. JyAlT (^) 5yb\Jai\.- .gt.

1Y. &amp. ri.gt. B om. JU^ J\i l J. *z. B ^bi. has (V) f (^) It is ^dJJt jT J.\o. In marg. from Uy. (\V) A A &amp. (H) B AX* B Cf. 7. B^.. 0) Kor. to lift 1.\ \ U U.lt. (\A) 6.L^yi j AB (M () B C A 1 ) (^ r ) j.4. ^u om.\ has B J.\.)\ 4JG\ 4^ 99-UMJjl us j* ) JVi J\j\ i^\^ r JU \ \o &amp. with v written above. 0) B ^. p.\J\\ be pointed. B (A) ^\. for jf. (OBj^j^. \i^. (^)Bom.. how jC. ^. J\3. B ^ 00 B not clear VJfT ^UVl.ui\ (M J&. .lt. ( n B ) the following words should (^) ^A^ .

B ^A^i. ) (^) ^lc. 0) B (0 f ^J\ 4.Jfc. ( r ) 0*0 22. () B om. ^* J. ( 0\) 40. ^. n B J\5. 0) Kor. 6.iJ\ B c*i.87. 74.*~j ^i Y) Jj\ Jy-^&amp. J\. A B d))j&amp.^ (3&amp._5js&amp.gt. B l) ( (H) (^) adds app. 20. Kor.gt. Y) ^.. B A) B 00 B i\J\. . Y (^ ) ( &quot.. B iU^.43.gt. ( . 0*) Kor. y A (\ ) ( A rr ) A (\) \. ^b AB ^V.X^. B j^\^\ B J*^. .11^ Jj\ . B om.gt. Ju \o U B A4 V^. 20. Kor.gt. J\5 V. B 0) (^ ) Jt&amp.5.

^J^j J\i &amp. . ^jatf. A (^) &amp.&amp. B B j: .. ( -0 y A B B ^Jj*. () B &amp. J. Y) B (^) V^s-.gt.lt... \\3.wL..gt.-. I 1) B om.lt. om. (\ A) (^) A JaP.\. ( A) ( verse. (^) B l. A t^j. * U -* y.gt.* * OP-? - -e -* &amp.lt. (^ r ) Jc:. ^4\ai. 0) B V/^Vo.. A K^. this . ) B B AB (0 Y) ( v U&amp.C^. A (\ U.\ V.

a. ^..Jc&amp. B \) B Kor. 59.^ B ) A &amp. B om.l A B \i.gt. B ) . 0) B B B (Y) B ^i.t.gt. B AB U. JUi 7*i : * ^U* U\ J\S ^J &amp.^^ *a j*. 10. B S.gt. .

(M A (Y) B (A) B \^. oA- .-Xs o\il\ \ V- A (\) (1) B AB a-\^ app. (?) B om.82. (\0 Kor.. () 0) B 0?) B B ^. B J*-. (^) AB ^. ^..Uju.gt. 17. jj&amp. J^ j^. ^^1. 0\) B Al. Sj^ ^^. 00 B ^* . (H Jji\.

lt. in marg. U. jVi. (^)Bom. ^(^ (0 0)3^4. (^) ^V^ ^..**j&amp.3\t JV.gt. lias Jc . from o ^ Bu A &amp.\U[-V^ to A ^b. j (H) jst.lt. fy JV^ B om. B B^\. A (\A) (rr) A A *. O^Aob^^^(\Y) \ A-fiii \. i. . WB.JW. adds Ba (^) &amp. B ^]. (o) some words which have been partly cut away: ^ki -^6] Jj. (I ) (V) B Je^jF-. (A) (\1) Here ^ A A A .

B 00 A f^ (^)B^is. (V) &jf.jf^-O* (0 \j&amp. ( ( (ro) B (ri) (^)ABuo&amp.!G2a \o JW A (\) () B om. B ^1 B om. B cri. B ^J. ( (ri) J. ) B U. E V&amp.gt. A jf\ adds r&amp.109.. u Kor. 5 (rv) B (^) U^. (H) om. &\}\. &amp. A B (^ B WB ^ om.U.gt.gt..gt.Jc. r \) B adds o-J\ \AA. .U :a Ca\ \J\^ * \ o^rJiJU yui (^ \ o x Af.gt.Ai jJtu rtjj ^ O\ ui ) 1 rci..- B ) .\j. (ro I 0) W. (\) 18.lt. ^l ^.\. rA ) ( J\&amp. y=U )Bdm. (\V) Bj^. - (^) So AB. cu^i.

lt. U ^ () (^) (A) .^.lt. ^1 \ Oj^rt 5^ ^.Ji&amp.lt.gt.^U^. 1) to B om. is ^ B uncertain ^..UJ1 ~ j\ ^^ Vi&amp. (H B ^. from ^ 0\) \1. B B r) It app. A ^\ &amp. B ^H.- om.V^ iJjV\ Ju V\ ^ U . B (V A Ju^J^.\ r ^ *^ JAM Jy 0) B ^\.u^. ^ r iU. J^ pi\\. (^) C A B J.gt. (\ &amp. .l) a^ ^ oi J V5J fvJ* C\j 0) whether (t) (Y) (^) B 00 A has AlLi or &amp.

0) A Oy- Vl^\ altered to (^) B iU^. MAf. ^.l61a U j __i\ - &amp.lt.gt. B om. i..-Xft\ Ixse^Z. (V) 00 B A C o-lf. A ( A) V (^\) B Ui. 4.-i.gt.J JV5 &amp. \^\. U. V- yy &amp. Kor. . (f) B i\ tfj&amp.? ^U * 4.9. U ) B J5.gt.

^. jj (M)B Vc. (\A) (f\) B A B om.\ J\S \i\j J\J *!\ tS^rt y&amp. ^\( n ) j\s J *i J\i V A \) B ) () ^-^-i.u* OL U dill.gt. ) (0 J\c. 0) Juui. B B om. B B ^j^. as variant. cJV^.^^ 9 ^. om. (\-) Kor. (r) A . j. ^. (*) ^JVoj.gt. ( A) AB ^ V. A e^. 01) 85. l&amp.&amp.. B A (rt) ^J^ B ^i. k\ (^) 0^) r( A A j^.gt. (\Y) ) A (rv&amp. B j-J^- A ^L^.1 marg. \vitli sJl (V) .^U^. B om. AJJ^. oW^\^.lt. (^)A^&amp. 13. B v. ^y in B ^. V^ (\\) B diwi^.lt. *kij&amp.gt.

. (A) B J. \\ * The missing words have been supplied legible.lt. \Io&amp.&amp. l) V. ir*f &quot. but only part of . &amp. *&quot..gt. \\ &amp. &amp. (0 0) *+.gt.V. Y~JJ. () B U^^\ B (^) 43.- di. B i^ ^ 5 O 1) B oin. U. ^-*%- &amp. L$-l\ (\Y) &quot.&quot.A* &quot. ^ U c3 ^jj _^ _yb_j.\ -^f- . ^ om. ^ 0) A A . B (^) B () B J& ^j A i.^ in marg. \^.\ I \\ \ \ _iJu.gt.J*y jT\ ii( * -^ * ^XM&amp. B ^.T \ *J ^ 0) B om. \ \ ^ IAA ^^ B B J\5.lt.ii L.0j\ &quot.gt.lt. 4^ (H) B .gt.\ ^^ i-. them is .gt. B LjLJ.&quot. JAsJ\ (Y) .j &amp. l ^ i - ^* \ * iL Jy (M Jj&amp. s * (3^ .

OJ diii Jc.^.\i.T. . v. \c r J. V. M\ Jc 00 B C.gt.lt. A Sj A P. () Y Kor.L J. . u A V&amp.\ U.55. J u\&amp.5 4fl J Jy j ( -&amp.^. B om. (A) 00 B om. B ^xUi\. 0) B \ B 0) 0) \ j\ (H J.lt. ( ) 16. (^) A om.

gt.j\ \i 0) All I. B v B 00 B B (*) j B B (A) B (\0 () A B adds jxU.lt.\.^&amp.gt. ]j J.l50a M JW!\ i ^t i Ala J[&amp. ^&amp. \o ji\ J JVl J J\3 i^ JU B om. ^^i\. om.. A ^. ) to (0 0) AJ U &amp.gt. from .Af.

Y) B . Kor. JiVilV\ *-. . B dAU. ^. B of ( B B is n A ) J\5. from _uJ\ ^ to ^. B ol^ 0) ^Ic. 8.. ( (^) 77. (^) Cf. ^l The following words occur (0) 3j* B ( j^a\.&amp. B jW\. ft r. JLAl ( r B with J^- ^ 0^)B^\J^ A ^jj. \0 A sitjpra. ) U ^L.Jfc ^. p. A) j\^)\. 1.lt. 1. (H) ) OY) B om. app. (1) - The reading &quot. B ^ (^) B om A 00 B Illegible in B. written above as a variant..! - B (^) on ( p. (^) ( 4iLj.) B uUj V. ( 1A ) (fr ) m u . A (0 ^V^. (\) doubtful.

.. V&amp. SSas-j.gt. ( J^^ji\. (^) A ^VV ( n ) A adds B J^. ( 0) B om. (V) B r) om.. A adds (^) om.V. (0) - J&amp. ) B J\. JoV\j to . from d^ J^oj}\ ^-l S\^. A A Jjo. (^) B B Ju&. ii\ 0) A V. u B ) 9-^. from to ^ r) 0*-) A.gt.

^) B A om. ( A) A OH B ^&amp.gt.^& ^ JAl\\ Jjjdj cArf ^^ &quot.0. 0) B ^\ B om. B o. 0) B (0 B ^UJ. () 00 A ^\. B \. . .* \ &amp.gt.! s (^) &amp. f&amp. B om.u^. U V.lt. -) A .\\ --U23 *^ ^ ^ o^j * ^J \ &quot.gt. \ 41 &amp. (Y) \5. &quot.gt.

ju \ ^^ 05 B om. (\) B 0) ( ) (0 B (\A) The words from (r) 13.lt. (A) A B B V. \i\i. are snppl. . J\i . in marg.lt. (^) A U. rl ) So both ^^J. (^) (ro B j^.^ om.lt. B (^) (\Y)Bora. C \. A.0 fV- U ^ \1 i *tJl s __ j \ . \j ft**. \\3 A 00 B oiJu 0) (\M J (V B this verse. to ^. B om.- (^*) for J Kor . MSS._ J\j &amp. iiV. 39.^ B (V) J^. (U) Vul ^ B V&amp. A V.u-v Jcj^ (r\) ( \ *. B () 4^%. &amp. ^3 } ^iV\ A ^V.

gt. above.lt. .U) B jli. from lil B to V ~0^. r -) ( Jl.gt. B (0 M ji^\. (f) B j^\ W B j*. (^) . B A B () B B lj o Vi-. from B j^l.K ^ U 4\ ^&amp.n) om.gt. with Jfc snppl. 0) J^&amp. A At &amp. cj^S V. ^liK B J\- . Jlj_. I! ( ^ lj yi\ ^j. (*) (t) 0?) &amp. &amp. - 5 ! (W) &amp.lt.U\ un-a V /\ V\ . Kor B B^^. 0) A Ji.\ J\a V. (C\J11 U \ \ ) B om. to J_.gt.jl\.j il ^\ o J 4 &amp. JU (V *Jb a U &quot.j!-.lt. om. A B om.gt.- j. &amp.

4. LMn 5. ( . B is doubtful.W. . this verse. w A J^W..^ j. Lane under oW. (^) OT&amp. viJS j$*. 308..&.yj. (r) (Sj. \o ( (&quot.\. ^. Cf.lt.*) ) B B adds tsj\}\. 0*0 has been written above the line by a later hand.1. ( dJb. Vx^. In A ^ . ._&amp.% B A) ^U._).^j C ^J J\._. ( u A ) ^.B\ &amp. W B j-y^ B^yi. lf ) j. ( explained in is B jy-K B ) ( The reading of B __. A! ^ iVx*) 4i)\ u-/ r) Jlu Ju* sa 4Jll : JU.X\.. ) om.fc ^ .lyi.gt. 4U V.gt. r ( ) A ( B B \&amp.lt.Jr &amp. B . A t?iV.-Xj^H. . 0) A ()B O . B Jo\i.gt. &amp. (V om. () A J^ A U (0 B B ^ v) penult. This saying (1) _..lt. L.

A 0) ^.lt. A om 00 A i.. ^\3. \ .iwj *j i v^UA 3^ t(A) JuJ\ ii\ s^W J U ^1- (T) A B ^ . A JW.*. &amp.OJ 4. il \l (^) B 00 B ( Y) B om. OM B U.^ \ j J&amp. . (^) (A) P.gt.i.

AB ^.lt.^. adds mB ( 0) r) B A ^ B A-\ (\0 (^) B A 4 ( ( 5 Y) B om. A () in marg. u B ) ) &amp. (A) A c**-j 4 I (\H B JW (^) B oU . AB (^ B app.^V cAsi i V. u\ * \ 4Jj V\ AB 0) -) A om. .

gt. (?) A om. \Jub (\) A\.gt. T * O&amp. (^) ]J Vc. B (A) \) S\ A A . AB B_U1._jP&quot. JVs &amp. . 0) Kor.^ U v\ \o ^ jjj\on 2^ r (\) () B (^) B B (H B om.V. 53. Y) ( 11.

but (A) A to J^V^. C) B 1 (^ ora.lt. B U. ( A ^ Y) AB 1.j &amp. p.155a B 0) _j J. B J. (^) AB jU. Ui Jp V^w&Uj o- C- ) J\s &amp. B oVU^.gt. J\5 . . The (^) (H W. i^. ji.gt. 00 Boj^\.ul \ ^ 5? ^x^ 4\ &amp.gt.1 supra and the Nafafat al-Uns of Jami. written above. B X^^. 4 \Af. A. (^) B ju^\. 4 t &amp. in marg.^^ B cf. words are suppl. (^ () \jbj. from 22. (\^ AB 00 B with -AJ] N om.J* Ja\ilY\ JuJI y-Xiu J (T &amp.lt.

gt.&amp.- SJo (\) of (A) B V. i-X .lt. j^^ ^isii O uii J V\ \&amp. B om. Jo^- .gt. YJ &quot. . u/j &amp.y\ B \j\ (^) \j&amp.gt. l 5.lt. B u^* A \i.JAd\ * V.ji5 (M Jii^.lt.gt. &amp.\^. 5 4. U 5 ..fr -&amp.** &amp.\ jV j\i 1 ^ ^ui O u\\ oUV.. V.L&)Y\ &amp.gt.^&amp.gt.gt. A. B 4^ JS JAJ. A &amp.gt.a Jc. The reading Y) ( A dS B jtrt.AxJ. Bi5J&amp. dUo.y\ V. 0) 00 B V- 4 \L\ ioW!\. is (0 (**) A () doubtful.^ \ i 4^ 1ui\ ui J\y\ ^ \ ^\y\ v!Lw&amp.gt. (\\) ^^ ^**j ci U J Vc . s_j..

\AJ^ 4^- 4. B 0) B in niarg. ir ) B r) ( (\ B JW.t tY j\ . ) B om.\ .w ( J\5. (\ .0 \ dilj o- A ( A) B Jj\o\ 0) B c^JJ but JJG i\i.. dl (^) . 200. Jes-jjs.22 has A 5^U\.lt. &amp. Limn (^) xiii.5 Ji\ \ V. \. il\. i\Jl (A) J ^ r V\ U Jy *r* J .\aL-V\^.

B om.. B \i^. A ^Ui. app.. . B om. this verse..^. 4i _.gt. B ^. B ^j! .J Ul\ Jlo U*?j uaxli\ uJjU\\ Jlo. l^..AA& &amp.. (H A ^1\ dJuU\- ( 0) A^LJiA*.gt. T&amp. 7) ( A 0\) ( Y) A ^^A. n B ) () ^LO (\0 Ji\ B ( A) B ^. U. J\. u A^ B \) \ ^. (^) Y) B . om. (^) (\) A A om.

AJV di^G.\ii^ (^) B ^ (^) Kor.v^\ (V) (\0 (^) B B A j^ B 0) ^UJ^ (\) A . ^ u . 2. (i) from to ^j&amp..Vt V.gt. A 40 J3 \i^. j&amp. v\ i o) (^) B ^ A ^.gt. . ^j () ^15\. 246.Ui f &amp. B ^ ^\ u\ J\LO ^\I\\ A) ( 0\) jjjj. \\5.gt. B om. B (n l Coi\ \i\i.gt. ^\ B . om. . jt.J**. (\0 B J^. V. B &amp.

B oin. 138. ^j Jii. 173a. This verse al-Tawd*ln&amp.( ^ A ^o B ) . O&amp. of the Kitdb iy 10) last A) ( line. on fol. 1.gt.gt. 122. ii^_5(?)_iu. B Massignon in A B on 0) B s edition L ) 15 J^L (fol.j A iliVC. 1 J ^Ws J ! The c^^&amp. 191.gt.. fol. B ^VU. ( Here B proceeds These words occur in text of the present passage 0) W oyi\. 00 A is resumed **. 1. .) jja&quot. . (H) B ^. 4.. uJyo p.^ is ( (&quot.^) ^^ cited (unmetrically) in r) B A (&quot. () \c^ li\.

l) B (^) (A) !&amp. M&amp.gt. ( () B B om.*^ Vx&amp.gt. i S^n/^j J ^ *J [ji U . B *.O &amp. W B ) ^ o&amp.U rt o .&quot.. ( -r* Xl* | ^ * ^ t &amp.gt.. v^JL.gt.lt.gt.-X. *^ - J&amp.- jjild ^-^ -- ^ii J\3 ^i5 U\ . * ^J.gt.gt.^^ jC U ji\ V- s-^&amp. Jp. 0) () B AB (0 1 ) A A Jo.gt. J_^ ij-. U^y.\ 3y&amp. &amp. CO B (^) B ) AB (^) B ^) ( B om..gt.

A cul. ^. W. A \i\ ) AB ^J. ^ U &amp. The words from (^) A. (^) A B ^Ji\. Bj. (\i) tfA.\ v ) u&amp.. A A ^Ui\j. (\H A (W) B j&amp.. 0) ) (o A ^u. (^) A in AB (^) \^Vs. (\) ^V.l&amp. ^ B _^u.lt. B om.gt.lt. adds .5.r-) A B ^ are suppl. (\&quot. A ^J. ( 1 I&quot.gt. marg.) (A) Jj\ \i.gt. to Ja*i\ Jlo c^^ in marg..lt.^^.^\5 V\ ^i&amp. (Y) ( u ) ^ &amp.gt.gt. in marg.^^i ^ sjUa* -^&amp. () U A ) 4&amp.

^. B (^-) ^U^ B om..lt.\U1 ^V^.gt.uij5.Jl\ (3 f j \ . .. &amp.ui\ ) B CX:&amp.lt. &amp. ( r from j3 w A ) to 1 B U OAUJ.t- (^ A ) A ^^U\. oui ( (^) B/3. AB 4. .lt. B ^x^j\. (^) B ^\UJ. j.t JW J a. B ^U^.. J.lt. Y) ( () 0^) B from dUi (^) A U... AB o^j. (^) B om. (A) A B oy. (^) orn.j to A! ( r&amp. ( r) 0) B B jp*}. 0) A &amp.j\kC ) 4^. &amp. B ?) (U) ^V. (\) B U\.gt. ^^Vi^. f J^ l. j^\.

*r -^j ^^ J^j J&quot. B dl_^s-. ^Ji:. (^) B A S (\A) B AB . A CO ^xij. 0) B (V) Jii. B A jkL. . \ 0) () B om. OY) 0^) A yi. Oj^.- VI \ jf. B j^. B om. (A) \) 00 A (^) B dlys-.

adds 0) B (^ B ^A\.lt. J^ ^ A ) Kor..gt. A ^U\. 85. ^-^ ( B 3^1. } A and so throughout this Jc&amp.gt. (H) A ( n B om. B b_jil-. V.gt.gt. ) ( Al ) f jc .u U i. ( o. & &amp. B of* &amp. ^. (T-) B om.gt. (\?) B ^ J B W. JJ. n B pA~ n B (r?) ^yi.}&amp. in marg. app. definition.C X.gt. (\V) A pj*.. . (^) corr. ) B (^) r ( B&amp. ^ &amp. ( Y) B (0 ^i. C-ic (^) *&amp.x^. )A^. (?) WB ^b A C^ in marg. B (0) 0) 3. .. O A o/.

with AlVoi\ in marg. after the B A 0) &amp. o^\. B j (^) Jol.&quot.~i (M V. (^) () B (^) occurs in .A J*V^. j. It B j (0 (i. this i..y J verse. A \^.gt.._j 0*) B VcV^. B om.J\ (0 ^ lc 1 ic (U) j\i\ A om. . 00 A O U\. A B om. (A) B (^) B J\5^. (\) words A U^.\). \s?\.*\*j\. (H) A Y ( ) B app. A CA^\. ^ ^j JUhrt : V/. 00 A \.

p.. (A) B 0) (^) . Kor.&amp. (^)AW. 29. ( u . B ousx J*j. ) 93. Y) B om. A. to ^) .- jl. B A A . W. V. -t L. .gt. B jVi. 22 j*j.** cA* 4JL2&amp.. 1. ( . Y) B Nafafat al-Uns. .. J^i. A^UCO- A* . om. B 2 foil. JU \o () B om. Cf.gt. from 00 B 35.

00 B ^_P\.lt. Kor. Kor. B ^J^W^. 0) A ^ o- ^ JVai -V r-V4 Jx^iU (3 \ B ^U. (^) 4 B om. B om. 3.gt. U\. (\V) (A) ( B U A U ) p. . &amp. 25... &amp. (^) y. (^) Jr&amp. 127. B o^U (^) ^Ui.u^ \j&amp. 0) B 00 B 0) B ^iutt. ^ J. .JAf. .gt.u^.l49 U (Y) J Jl\ d \a** J o li&amp. B J^aii^ ^U.^ Kor. (\A) B .gt. (\) ( ) (H A j^\. Lr ^y\.lt. has (3^\ JU riOJ u-i*^ r J Su5l\ i ^\5^l B adds CJ LU JK ( y) 0\) &amp.lt. 24.

C ^&amp. sV^U \o . (\) A JoW. app.1\O . J\5 B (\) (0 J&amp. 1.) letters are .Jfcj. (A) B Jg3i.^. 36. j^)\. ^. (H) f ( f.3 ^ ..u._^JLfl)\ -UM A . ) The word (^) ^.JV . partly obliterated in B. B app. n B p. ^. MSS B read as above.gt.gt. n B om- AB JW. 0) B ^. (?) A (!&quot. B ^ &amp. ^. ij*&\0\ &quot.gt. 5 50. (IT) (^) So both MSS.j\jr U. but the obliterated in B.dJJi ) B ( O ( Y) B ^ \i/j&amp.\ two ^\. () A ^.lt. *egf. (\A) B jl^V).&quot. d^U. 4ji^J ^^)JL\\ x ii . The B B is last \&quot. (\H B ^ A o^Vb. &quot.\ J\ ^ JW ^ JW J\ 9 (t) . (1 (^) (W) Kor. (^) ^ rn. Perhaps Jub.

(t) B adds ^. B UU. B ) 4. j^. A (V) () AB ^ilj^. J^ ^. 73.lt. marg&amp. . (H B o/3 (I JU. (\A) B B om.. on. .gt. ^ ^1 (t) A ^\. (\1) Af. - lU . ^.1486 0) B ( y) ^ om. I o X)^j&amp.SJ? \4 V..\ 1^ U -J itf iT^O) V.\. 23.\.. Kor.. 00 J&amp.) (\t) ^ V^. ^^ WB from d)]^j AB c^*. (0 ojj. in AB (1) (\^) B A corr B (W) (r-) B om. K om . om. IX U ^..gt. (A) (^ to B jTu. . JVi JVi. 0&quot.

jei 0) () A) ( V. (^) B B j&\-\.^ JV^\O .gt.9 i/lij. (?) B om. ij.\ JLL}. S fU.iuj. The word is illegible \j&amp. 0) B jV-ii-V^*.*&\\ I ( Y) B v B 1) A om.gt. 0) A .\ ^i B om. iiaJl. . (0 AB VS^ ^_j iu CA_JA -u*i\. in B.. V. f&amp.

B (^) e. B J\jji\.. ^A^. Here the text of ^ *SjLjT 1096. n ) B OA . B l^ a ^ ( u ) breaks off 1. &amp. occur in ^j^&amp.gt.-^ B on . j\ jVs d\tu&amp. (^) ( A) ( B om. V. and proceeds j^f. to &amp.gt. J.lt. B (*) om. 191a The words adds k\ us^ . j^ ^ B 0) o^A-ii (0 \Vs. 1. Y) ( B B om. 4) ^-\ C_ B ^\. \V.) ) Y) (^ f. ^ A om. B 0) c-i^i*. ^ ^-^ k 5 di ^JW J\ii J\5 A*. i. (&amp.gt. p U.gt. from ^S . B 18). 1.\i\i JV w J. (f.. 2.uU. B *L-.

B B .L o) JV3 v... B B om.^\ i \ fa \r jy.gt.\ J\3 V* t! T r&amp. 0) ) B (^) B B B ^A. 0111. JJUP^. (\\) (V) B . ^ U i I vUa^ JVs r axa 4il\ \5 (5-X-. J. ( (A) (\ r ) B B l) By. jii\. .S- ( .

Perhaps jtiil.gt. ^ ? JV J &quot.1. (&amp. (&quot. om. ( V )B^J. (^0 jji. (A) AB (^B B j^-l. from (^) m B Jj\.i.lt.^ J^. ]i &amp. A) B 0111. ^AL B to (? B (i\. (H) B ^Vi. l (i) l.) H (*) B ^jy. jJi.\. B () VjdW.J v) B ^ .j Ji dJJVwi jUj A. (f) B jVJ. J^*i V\ jU U JU ( 0) B ) A 00 B cm. B o-lj.) ^. &quot.

194. (VO () The ClJ^.. c&amp. . (0 B JW.lt.\ \j - Jlii 0) B om..gt. ^T JV. ^&quot. &amp. ( A) B . (^) B () \j&amp.l46a *\1\ iku- ^^ J\ &amp.Ujx)\ &amp.i\ I . t ex- V. 0) A JVs.Juj J^Vj5Af.gt.lt..gt.gt. L. JW ^\ \ &amp.18 gives ^ Js^ (V) B U. - B as a variant. (^) A commentator on Qushayri.

gt.U i . (^) A A om.l45(.^ J &amp. adds B om. Jp iJ-^J JVi 4H J^ J\&amp.\ V* ^) T. B B (A) Af. . B ^-.gt. Y) ( JVi.\ \j J\5 JUJ U V. ] 411 \ \ -fr 0) 00 B ^ff. B ) B . j\i jjjjj i ^JJ ^ Jc Jc iai~i. r) B om. ( . iai-j j^ JJV J.

(A) B . B B 0) ^. 0-) B ) B B om. . ( Y) B B 4cJl.A * J*\ \ JL o^ Ofj \o 0) B om. ) B i^. (0 *\j\.

(^) J\5 (i ^ c l Cr^^JV. A () B ^\. (^) ( W A ) : . from jjU B om. ^ ( . r) 0) B B Or)A-4i^-. A ^\^\ . dJii B J p-V\. (\) B I JU *Jj (Si .i JT*\: y.\ j*\ y Jj^ JU \ j . J.. to i 4.1 B ^. f J\a \ U U Jli iA. a \ JVi JU U ^^ \J\ (\) (*) (A) (^) A om. B OuU^\.

V. A 00 B (\M B () A () ii). before 0- is (^) .4 V. 0) 1 ) ) ^) A jU\. (H) B B . B B ^\. B ^ suppl. in marg. ( A) B V^^i. B ( Y ) In om. ^\ j JV5 JV5 j\ y. (\) A B j*-\. ^t 53 j \ UC u B ^. \ y. oA5. B .

. (W) B B (A) om.^4 / vlilj \ ^^ :(*) \ Jtif cd-iJ O^* * i&amp.* Vili- CyO.. B (^) i.gt. (0 B (1) B O1 B -) ) B om J-U ^ B 0) B B (&quot.._^.. .J. B \ j\ J\ W . B J. li. 0) J\3 1 jjt () Jy J\i. (^) B B oU/\Y.) (V) V. 00 \i. J\5 (ja t i B .

cm.. ( &amp. JiJ\. A j In A .gt. B om.&amp. A o j&amp.A) (^OAJrfjl f) B B B &amp. J jg&j jj* JA5 C\jT\ a\ l JVu V\ \ a- 0) JjS\ BjL^l (OB^l.j^._.lt. olu (^) l) B oU_l\ o (V) B B Je. written over s)c- J. 0) dAli. (( J( (i ) B A J. W dJJi o^.lt. U\ (V l) \ J\i. cili for j is ) B .gt. ft* y*o j V. (^0 .

62. ^3.gt.gt. B ^U \. 0) Kor. B om.\ 0) ) AB H B ^. .. B oU* B () 40. B A o (Y) B om. .1 i V JU a\ - fir\ o5j &amp. ^^&amp. B (A) A ^. . om. .

\ ** A^&amp. *a o3 B 0) 0) (^) B ^.ibv\ .) U. ( l) B A B 0/3. ( Y) ( () B oin. ^W^ j. (^ r ) B 0) B o21 ^ . ^U as a variant.\ a&amp. B ( ( vt ) w B ) A gives om. Ul Ui V. 5jLi\. (^) B jC^\ J. B W AB (0 ^\ &. (^) B Uj. B om.^- oU. B (\&quot. Crv.gt. ) B-ora. ^J\ o^.gt.

&quot.i * \ V. 0&quot.v-LJ\ B ^Jc lV^ Y) ( (^) adds B om.o\j._j om.gt.25. j&amp. c/. A C is u&amp.*&amp. The passage suppl. jo-M.&amp. B A. ii.jU oi. (^) W tsy. A f\ . 5\jo. . ^L Jc J^ JU L.gt. yf\^ \ r. Kor. o/: ^ &amp. i ^i . A. W. 0) B ^\ 00 B \5.gt. * ij^Jo^. in marg.U^ (\0 0) 1) B ^. 19.gt. B om..) AB beginning ^^J and ending () B (^) B jp. (A) (\^) (H) B . . () A A.gt..

u^:. A (\ om. 00 B 8^. (0 0) B 2. B om.. ^. 4il \ U. . ( A) B 00 B adds .VI u A J*4 iA J Ai. A om. \ a^Ail dili Jp (5 Jl\ ^U.lt. (^) Kor. 1^. B 262. (Y) &amp.

B J^. ^Jc (1) B (&quot. (^) B (0 B om.W:\ J .) (V) A A (A) (0 B AB jy .i JA\ ^ dlli J JOi V (*) (i) B oiii. WA B om. 0) B U. B Jc-^jt. () (*) U\ A ^.

lt. ^l 4fl\ &amp. B ^.^ V. B A f ^ (1 (*& ) (Y) B A bVi. J^-j Jc o \) B B om.* U\ J y \A \ f 5y\p r -s&amp.gt. 00 B .

(\) B Y ( ) . ^. B A) ( B r&amp. ^.gt. ** o-i ( .Xf. \. 0*0 ( B n B ) (^) B &amp. (r-) &amp.* U3 U JU J JU U c l J\a V J^d \ B 0) 0) B ^J ^j. tfj. (n ) B B ^\. (^) B B A om.b (H) B (H) B ^^ V5. JB^. jAj. .gt.lt. . (ri) (HBvUJc.

** * i * .* \ &quot.gt. \XJ&amp. J._. B adds 5- (1) B \ . adds ^ &amp.gt.l406 M\ t C\ &amp. \^.gt. A v fl 1 7X^&quot.&amp.gt.j J &amp. jl\ &amp.*j ^ & Xto w - 1 U Af..L. B om.gt.lJYV ( (1) f) 3 35 B om - ^ (0) for V (^) .-\ m &amp. ^ B .lt.lt.

lk^ A ut. to (\1) 4xWi: &quot. 0) (?) B ^. (^) B (^) (^ A ) AB 0&quot. in AB oy^^B om. (r-) -) A cJW.B o^^- A ^by. are suppl. B 4\ ^. (\Y) A (r\) A&amp. \3\. A om. B \1. (^) A om. (^) U.o \ i^Ji\ (^) ^y B Mai- \i\J oi. B oV^L (^) 50. . 3. 34. (A) (\0 B Jc..lt._5j. marg..t. (ri) * VJu!)\ - (0 ) B ^J^. B AUu. 0-) Kor. A. \^. (Y) 5 I (\) Kor.J. B io^il\.Ja^..0 J3\.UJ\ ir) o. A B om. adds ( r) The words from ^\ Jc&amp. . Jo\.gt. 34.

gt. 0) 0) B B B (Y) &amp. - o 4JU.gt. &amp..^4&amp.. ( &amp. ( u B (^) ) B B adds AjjT.gt.^ Ac 4 VlU\ \o lyi^ ^ ^- ^ to ^ ^- b B Uc.u.gt.\iii .\ u JL i_^ U*i&amp.lt. 2.\ Y Vrt &amp.V \i tf j.lt.lt. *1 () in marg.gt. as variant. A AUi with 00 B marg. B V^ 7 A) i) B 1]\ B &amp. &amp.u B and W B v- so A mB (r\) B in \ (M A^-. -) (0 2. o^jp js- Kor. .

lt.) A ^) ) AB AB A U.\cjl.-^Vi. ) B ir ) ( A) B AB ( ( n B ) UVs 5^ A \^.Vs Jlj\\ ^P dili ^. (f W AB (5iV (V) ojijii..) ( \ \1 Jc V* 1.lt. ^ **ie A.i. j ly oLte-j v &quot. A om. V.gt. B C. (0 B (&quot. (^ *Sj .\.\J. (^) \.ui\ B B () (&amp. ( o^i^aui.) (**) &amp.0 w==- ) &amp. A u A ) om. B .

B om. G\*i\ \ x\3 U fc- (\) 0) (^) A om. (A) B B . B B (\r) &amp. B J. B \ .Ju^..lt. B (0 (V) .^VU 0\U\ diii V.

. (^) II.\ s^Vi\ _. B (^) B c^Y\ 269. \. but the OH A &amp.lt. j-b.28. has last letter is obliterated. . 4J^ J\5. jj\. (^) O! A.gt. 0) A .u^. U om.\ V. &amp. J. 0)B (^) B V^\.w \ ( A^.gt. ( r) 0) B adds B om. j&amp. 1) B A) A I ( 00 0) B Jjiil. v) //^a. B om.lt.^i ^i * &amp. i iiiLL U B (\) () A B app.

B \i\i.gt. (U) - (\) l )Bom.\ () B B 0) 13 ) J B om. J*\.^ to 0^) B ^y\. &amp. 00 A J.. (\V) B adds B before ^ 4a^.gt. ( B A) cJ- B Ui\. U \cJ u v. V. . (Y) *. B ( o\^. A snppl. in from A$&amp.. U^\ (0 j^io. (\i) lc\ B I*. di B Ui.

. ^.U u U u B om. fvt B om. (\\) A V^lc 0V) J\5. B (*) B (V) B \.% A 0) ^L ) V^.lt. A U%. A B (\) A A &amp. ol* B JVW . (^) In . ora. B \. ( r) B m . B (\0 after OA) 0) A Afti^. B om. ^. A AU is B suppl.

B . .GTL r o 4\ i U\ U js&amp.gt.gt.&amp..j]^\ (^ - A) ( *i ^C &amp.gt.lt. as a variant. B A om.. B 0) . 00 B A (t) jp. .. Ub*. *? but A gives lj &amp. . iu. AB (^) B Of). (^) A . () B V-U.. B ( ) B r) ^&amp.lt.Vv \ a \ J\5 \J\ U 4j 0) (^) (Y) AB B B a . ( B om.

gt. a\ (*) \Jcj.\ ** 4B CA. ^ J\5 ^-1 &amp.** : V. app. ( ll &amp.\ J\a B (&amp. i U B . B B A om.lt. (V) Jj*.gt. B om. B ta\ () (t) for B B \ .xi J\Af. B o\yU\. J^.) 0) (*) B A mB (0 om.\ 4.l36& - Ij ^ U ( 4ii\ ^ i t \i\ ^ Jy. fj B a ti\ JU. (A) -jytj.lt.\ ^ ...v!ii\ &amp. B dili.) ( f) j^ 00 #.jS\.. (&quot.

a.gt.J. (i) with cu*- Ai written above. om. The copyist 0) ^Ao &amp. A ^\. &amp. (V) JVij to US (^) A ^.^ r V^ r 9j T-- j&amp. A J\?.x *. ( oL V\ B r) Afl&amp. B adds o^) /^ B Jc. () The words from . oo B (\) A (^) A oAftU.gt. 20 j=- .gt. in they were omitted in the original MS. A. niarg.lt. A that states om.gt.gt.r -sb uj9 ^ i * ^ ^^ V5 5\ ^&amp.-j &amp. are suppl.U\ on A 4- o^^ ir ) (A) B A*M. B .\\ Vl &amp.u\.\ d\ ( } ^ j ji \i JU l\ AJi lli * \ i J\ r- (^) (^) A B om.lt.

\ JV. V\ J\s \ U* J \a V.lt. ) B om.y\o&amp.*&amp.gt. J\5 \o A om. .gt. . (^) 0) B &amp.al B B c \\. J\5 ^ A eX. ( .

u&amp. B L for ) 0\) A ) B om.U Jb AiV r&amp. J &amp.lt.- B J U\\. .gt. B (0 \ ( Y) (^) B ( B A J A A B -l\.\ 0) 0) A^\ 0*) A B U^. om.gt. .

24.^ I/nja. ( 39.r . 22. (^) Kor. 260. B om. * o 5 j ^ } ^ ^ ^^ o o .l35a . 45.Jc. 22. () dill with ^. . . (1) B ^\ JV5.gt. 4. . A B J^.. Kor. 3G. I (0 1) 7/fyrf. ) B B Af. II. 3_^V Kor. )ABpA* f. ^\^.=fj ^. i. J\j JjbVi &quot. a (^) has B ^&amp. 00 B oi (\) A (^)Bom. ^-j written above.y.

(\^) B ^. (^)Aom. O 2.JVi V. ^. c5 j - B () (A) (\0 (H) A B A oin. Ai.L. ) B ^\. B B (0 ^1^. (\ t 5^\. 0) Kor.gt. 0*0 22. 4JJ\ J\i U. * B \S\ a^ .^. ( u ) B B ^. . 192.lt. &amp. (\) Kor. 18. . y ) Kor. of. rr )B ( Kor. 24. (r-) (r B \il. c*- f* (^) &amp..gt.. 104. Y) ( 00 B 45.5 ^\ Jc^\ ^&amp. (H) Sfi O c 0) ^ ^ B Kor.m\ J=&amp.^ (^)B^. 18. Jo-_. dii. 47. 2. 47.lt. 39. Js&amp. 0) Kor. 22. 36. adds ex* n om. (^)ABJ-Ju. .lt. (^) \^ J S. (^) Kor. y*b.

Ju fifc*^ Kor. 57. 0)A B U. 00 }* J oin. B o B U V. B om. v^V. 21.t U 4-u J (OB 0) B om. .

j. ( B om.W) A) (^) J\5.lt. *&amp. for &amp. Us. B j.. \&amp. (^) AB B A B 05.gt. B A B om.U V.gt. (^) .\ 1 j (^) () B AB JU Ju^\ (1) ^-V- ^ 0) as a variant. gives (^) B ^ A A .

\2 4-3 4J\ AJ\ d 4 B om.gt. B 0) o B OA) om. JuP. from AB to \c\ A () for B &amp. dJ\j&amp. (\) 0) (\0 B *J (Y) 3.gt..lt. B Ai&amp. B (A) B om.9cJ ^ ^ &amp.gt.\i\ (^) U. . A om. (^ B OY) (0 Kor. AB 47.

_^. () as variant.. j-\ B as .. Y) B V. for 1001. A B jV.R.nv Ji iijl B jU-r. ( n B &amp. l) Y) with ( ( ) ^Vi.gt.0 B U~.K.gt.. 0) (&amp. B J J^. A JUUV.gt.) JJ.) Uj ) (?) r ^i)\. with See Yaqi it under ( note.&quot. B U.Ja. 724.\.t&quot.iW..&amp.gt.lt. (&quot. )Bom. (^) B it\ A A ^iM j^\. u B *U ( ) iij \il..&amp. (^)AiUc. i\. variant. C*) B &amp.U. B ^-.A.. ? J\ Other readings in J. A) ( (&quot. A (0 w \i ( -~*}. p.

kloUoJ. silli f\ u i ) u V __i ( \o B (\) 0) A 00 A ^\ 4^. . g^l JU i.ji\..^. y \ iAu-Yl J* .m Jj JuaJJ. &amp. 0) B oii. (^) A (r) iai.lt.\ V\ cO^&amp. B oi\. (A ) B adds 0*0 A . (^) B () B () B om..lt.5jy*. (Y) B X B C 0^) B B A^U. l 00 B om. (^ B ^. V&amp. .gt.

(^) -) 0) AB ^ B d\ (^) .J -A. to J_y. U U JVu Jt&amp. from B j&amp.gt.J\ f Jc Jj\ 4il -05 B 0) ) om.\. 0) B B B 45. (V) B (^) A adds &\}\. 4 C B om. j^ o JV5. B B y\^ A oj^V 0\) B J . ( A r) B 0) om.(A) B^^..gt.^.

^ U r) J {j3yA&amp. (\i) B (Y) \. 0) B ^\^ jt^.lt..gt. B 0^) adds B B ^ ii\. Kor. .yA&amp.\ ^^ * ^*^ ~ A ^ *^ ^ 0) B (0 -.V. 21. i\ V C ) A 00 J\. () B om. (\0 Kor.gt.. B (^) 57.*W&amp. om. (^) (\) B B A) 1) B om.gt.gt.. OY) 90. tf. I ( J&amp.gt. 27. (^) 1 B 5^\ii. B ik. B Vii\.-\ ^jZ&amp.- v_A^j J ^_Jb &amp. A U. ji gU\W J\5 (V of- V.

00 B B ) d *. B ) ) ) O) B om..&amp. \0 A Jo adds \iJu- B B adds So both MSS. ( A Y) B U (A) fc \x- B V. (^) B \) B B j. i\ \2 viL \) j JV5 ti pL V ti\ JJ A 0) om.gt. /^C As &amp. A ^u.\ 1L . ) B om.\ V- . B B om.lt. 0&quot.

gt.gt.^ j^ t i_V&amp. 25. 0) The passage beginning Ljj and 57.lt..u. U 1^. B om.J (\0 om. B A O^V.. ^&quot. &amp.. !) is ^. ( ending laL-j o^ ( u AJ ) J\is. (\M A om. B om.\ ^ f^^ (A) Jr&amp. 14.gt.lt. suppl. 28.\i\ -u-j ^\ J\3. ^ ( ^. r. &amp. 0?) B om. (?) 0) AiiVj. iL- \i o^V ^ i-xi. \j j- J s. () B ^*c-. o\ ) A om.gt. A.gt. B A) &amp.lt. .gt. (\) \i\ JiU ^-VM.\^ ( * ** **t &amp.gt.&amp. *. (P- _.^i B (0 l) Y) ( B ^. in marg. jj^\ ^ 1^&amp. dili &amp. Kor.. B ^L j. ai\ ^ J&amp.

(H) B \ 3. (^) ly Other B V* . (^) J\SJ. B B Y) ( (^) o-\9. 740. (^) A B B A^L om. 4fl\ O \li Jy. om. B oi*. . A) ( ^Mm.A. ^) A C1 ) ()Bj-\. B VI. B ^. . 1. om. for 1901. references in JM. (\-) ^c. Jj Joj. p. 111. 0) B i.S. \ iU JU f B (\) 0) A D\ om.. *j (0 adds &\}\. note W .5^1 J\l i ^.

A\ om. *1 \i\ J\ j ayiU-U J\y 4.jW. ) ) H B 26. \5i ) -) B B j\5ji\. M-J. B k. .Af.\i\ U B JU V\. J- t U ^-^. B V. 218..jiU lli Jy. (\A) B om. (Y) (M) ( B n B ) B om.&amp. &amp.. &amp. B Kor. CO B B_^:. B (^) ^.l30 r- 0) ^. adds () B om.j ^\A9 J\3 CO .lt.gt.lt.

gt.?- 0) A ^.. B 19 . 00 A j\5. ^ *) B and A in B diiJ^. ) (0 om. 4.\. j. ^3 tSA^.^ Y) jl*~* &&amp. ^u*\ 0*) as a variant for (\ A) B U&amp. ^^ J-i.y JL * j J ^u JuJ\ U dlU Jc - B ^) A . B (A ) ^\ J &amp. A 259 penult. 4)1\ jj\. (i-) in I/^/a. 4\ o VJi\.lt. as variant.\ B ^ () ( II.J ^.$\ B B (^) ( 4. in inarg.(^) VA5^. .. B . B J^ ) with (\Y) B diiJ^. V.u* B om. marg.lt.uWj B J^. djo\ &amp. B l J\.gt. . B y\5.

00 B J\ B v. .^.^S.129a * ^ J\9 j^j \J^ 1 A. (r) ^^\i ^U.lt. (V) 375. (Y) ^&amp.J^ ^ \) \j\ B 45^ ^\. ^-^ ) B B &amp.gt. dJlO &amp. ^ &amp. ini. A li.0.^\ . as a variant. \ \ \ . A u t I I \ ^-UwV\ ^y fl\*r ( . 0) B A B . B Of.* *\ t3 ^ \ - V _^ S \ V V ..us A \ (1 \^\.lt.gt. 17. \ ^J\ J\s A^ C^ Ju- J - f A (^) (i) B om. rp. B ^.ui\ \ .r AA &amp.gt.. and so B om. U\\.lt. Aiisdl. &amp.

gt..gt.gt. and ) ^ ( U B om ) (^) is - B ^\ A /^. B points. A (^) oj-^. B om.3 0) (M B B oUj ^-ijjU binding. ending m om. in marg. almost entirely obliterated in A. A i iAkiu-^U _. A 4tt r) ci\ l3&amp.-&amp. A () Jijji.TAY &amp. and so app.-- &amp.^ ^ \c Jo Aii^J. B. (^) AX-\ lfcJo\. The following written in *3~j ^\- B without dia (^ r) Ao^i.gt. 0) The passage beginning ^-_j and A but several words have been cut off app. B y-V\ .) . (^ gj&\. ^V.j ig Y) ( suppl. B (0 js-jj. word is critical s. A ( ) ^j.j^- A OyU\.

.Jp ^ Jji.128a (A) ex. .gt..i5 *. U fji JJL:. .gt. A JW!\. in marg. (I l.v* 10 j\s \i B om..iL (A) ^JLj.gt. jix. (\) B 0) B adds om. (\i) B \^ii.A\ 3c\ V\ JVs di * 4fl g j&amp. ^V.&quot. . A j^ i (V-) in gives . ^A\\ ^^c-.. (^) B (^) B A 0) &amp.Af. (M B transposed. B J these verses as a variant B -i^W OH (H) B \. Jy. ^^5. jT^\\^. (^) are ( r) B J=^\ () A (Y) B !&amp.gt. \ij^ &amp.

i JS ^ JVo j^jj.V\\ (^) B J^.4tV^ / Ofj t JyO A. VV La* u 4] o^. B ^J. v^^(^) (0 Kor. B om. orn. ^j ^\ B \^. ^3i\ ^ Li c- JaS* t Al\ 9ci3 (^) 0) B U.J^ 4 U. (Y) B om. 4. (A) J\3. (i) A yUi. (^) A () B om. from As to \j\ . A. B (^) 73.

(V) .0. A (\^) ( w ) AB B . AB ^\ 0) 0) ( r) A v oj^- and ending dali AJW^* . -i^. B 5L\. (VO B AoUi. A c\. ) (i) A k^. B iUld. 13 ^.5 O \i\5 A ^. (jVa is (U A ^Ji. BdiijjVC. The passage beginning (\0 (^) B B () 0111. in (r-) B A (^) -Sj.. B (^) (^) (^) . A. (A) suppl. marg.

A adds B o/i Kor. \ V^i Kor B jTi j B 4\ ^Tj.j^ (\) B om. &amp. B om U. () B om. A om (^) B . - O B om. 0) B (0 . B A^i. \. ii. ) o\/V (Y) i_v ^ J.j \c3 V\..U Y) u L V. - .w Kor. 0) B om. 54. 21. - 2. A 0*) ( ^ B -^ (\0 ( ) (ft) (^) B B om.&amp... 59. B 4. \ VuiV\ ^.lt.gt. 17.. i^ A\\. 166. f w ) ^- ^&quot.

VJll ^ *J\ \o \jj_j ) ^*9y. \\ 0) 00 B j. B B r ( ) () JVW^. 88. (rr) (\&amp. . ^^. ..gt. B diu~. (ri) A U. 17.\ v-ix^: . note p.&amp. (^) ^p^. .lt. (\0 K or.3 p U a~L&amp.Vul= * Jo ujV.gt.c&amp.gt. i r. (V) A om. B 0) oin.-JC\- -*J \ u J\5 V . j&amp. ^ JU .lt. (*) A (^) Kor. 735. (r) B 4 (?) A gives ^9^\ us a variant for O LJ B J\ii. (^) B 1.gt.) B o . V^ ^ J^J r^\ Jx 5U \J\ f &amp. (^) B A JU.\ ^! * ** diAc vlilaij &amp.gt. 182. o-fc. u U c-^tr- 5l. 3. (A) B jl ^.

Ji.it JU on o.[.gt.o c &amp. Jj-J\ ^a .lt.gt. (&amp.jj\ ^ a^T^ dUi u J. jit (**) Kor. ora. () Ji. B f B ^-. J\kS \ f B (*) (M B adds vie dJli 0) Kor.ZZMS. 86. ^\ ^ Illegible in B.gt. (f) B V.^ ^. 5. (0 Kor. B J\ 01) B ) The name has \i is ]! \j_f.t A) J^ J\y ^_. 5. 8. to iil 0) 21. (A) &amp. ( ( 118.lt.. Kor. doubtful. y\s Jo -.lt. . 18. l &amp. ^ f) A&amp.gt._. &amp. See .&amp. Instead of Aj () B J\i.gt. 0) A^.lt.J5._.. W u )Badcls\il rl (V) (0 om.U o . for 1901. ) &amp. .!. ^s-\ \J (r-)Bom.. j/1 o from 47. a J5\ . o&amp.V^\\ A.\ \jl\5 B JW.._. (W) B^ ) dUjH jj\ A oV.. ^. U\ ^.\ 0111.

proceeds: Jc .lt.) . (\*) ^ C-r1\J j&amp. Kor. 1.\ ^&quot. Jc (H . C&quot. 0) Kor.&quot.84. ^V.^) Ivor. 24. 59.S a . (H) ^^ u ^j 39. 4. Wi\c&amp. ixio- &amp.-^- ^ L? 73. B ( 00 o\J O B . A) ^ A^^. 17. (*) 22.Xo ^i\ W JJ5 j^J o.\ (T) Here . Kor. \cA. 0:-^ ^ 4. 00 B 4- I* J&quot.^! ^VT j Js&amp.0 B f ^J\ /I ^i^9 0&quot.^o^Ui Jil A Ai \2 A J^.gt. 28. ^. Uiaj J_.^I. 19.\_^5 00 Kor. S^ 4 1^1 JP i* \ V. 45.uj\ - OY) Kor. -) B om. 0) Kor. B &\.5^. 13.gt. . (^) B om. Kor. (V&quot. 36. 00 B adds (^) B om. 95.gt. 4 39. 21. 4U \ ^-^ ^i\ J\3 ~ () Kor. \y . . . B J \SJ U\ Jc 44J.

** s&quot. ) B Kor. 21.gt. r- Af. .\ v^. 4^\.1256 ( 0) 0*) B ) A B (0 Jj. ora.. &amp. B Vp . 57. (^) B ^ (A) () B ) A ^ . B o\. .

Jo. V A ^ki B B om. () (A) (0 A\\\J. 5ki^.TYA Cr* 4fc\ Jp jjAxi N. ( B om. A B ^&amp. B adds B om.. B J. A Y) ii\.gt.gt.gt. &amp.lt.^k. JcP- ^) B adds Jc\ B iuU. (\0 (^ r ) \. . A ^W. &amp. (\i) O y) B A B .&\ ^J B 01) .^ Sj adds B s J? ^o.gt. (V &amp.ii\ . B 0) A^l-.^ r^** ^Ir* ^^A2 ^ - \? o i\ _&amp. B om.

ryy d t &amp. (0 B JU iaj. B 2.lt. &amp.lt.u\ 225.w \ ^ B .f L * x 1 &quot. y ^ ^ ^^ B om.*&quot. ttt A .3 u- V&amp. \ B . ^ ki* -. (^) ( Y ) Kor. &amp. . B om.lt. JJJJ.lt. ^UJ. W B () ^j. &amp.lt.

^i\9 (^ ) A . in marg.lt.b ( n B J. -^ 1\.j.gt.gt. from but the passage has been suppl.-).^4 ( K oin.\ &amp. ( v&amp.. i^ V ) A 0*0 ^v &amp. .lt. w A ) IV i ^U\ .gt.t. u B om.u.lt. j Jo . . .u)Wtf-. 21 foil (^) B ) -/ or this Q~M dl\Vx&amp.o A \^ ) *4^ .*. A (0 verses. oJuJc. 00 B om.\. ( adds _J\. B om.gt. J\ ^) B \\ ..lt. lj ) . A k_/ i&amp.uj\ om. 5i &amp. and the next four B 0) &amp. kl r Vft\^&quot. . Aghdni. _/ Cf. ^a om. A -./ i\ . ( to Vc Jc&amp. B (^) \\3.-.

gt. .Uj. &amp.lt. j.gt. &quot.lt.J&amp. the seventh in A. ( r ( ) 1) u^ with c^L This verse B ) &amp. cited In ) r 1 O&quot. 127 penult. u A A JL*\ (^ This . 16. .xo ^.\ J r) -U: x * V/\ *U o ** i Ax &quot.j ki.gt. ( B j. ^ .us\ a.gt.lt. * 1 *i5^\ J&amp...vi^*- B () partly obliterated in B. : B )A.gt. O B&amp.t- (^) (3iO- o-#?. ) following verse are transposed.\ A marg.^.. OOBJj^l .lt. corr. n ( &amp.lt. is ( UJ (\\)B AA written above. &amp. 0) . * i Both verses are 0) (0 Lisdn has 429. (^) ( A (^B a w A J^U. ^J^jd x / &quot.\.U B J . ibid. B ^&amp. in A&amp.^ ^^1 (^) . B (Y) (^) A is f/i^. ^J . &\ j * o^4\j j:&amp.^ hemistich and the second verse in Lisdn 13. \ ) B ) this A JVo and the A J^.

lt. A om. ^ OY) to A*.r a^^ UjH ^ Y &amp. from ^Yl.00 ii . B om. B Vu^o- .&quot.lt. 3 0) Af.*\ ^ rvi V\ \ jc\ o^\ V.l23a -&quot. ^. adds (H) jj^\ B Jc o iiV.gt. ^\ &amp. ^V I- (^) B (^) () 0) jV^J J^*V (\ r ) (i B VioY^. 4a\ U l\ ^J ^ . 30 14 } to fy\ i\\j^. (0 iJbi\. B i&amp.gt. (Y) B om. (\) B A) B -^ _^. (^) \ B om.^j J\3 . from \i. ^\ (A) \T\- B j&\ Kor&amp.W U ^ &amp.JL&amp. (U)B AA ^. B (\) (M CLs B om.gt. B om. A 0) .gt. A\i\ .

jj. fp\ J\i.lt.. B \. (n A Jjt. i^\J\j (f-) J\5. Af. 51. ^. &amp./i B OvJV (W) A om.1226 *..lt.gt.gt. 00 Kor.U jcd ^ \i\ \ Ai (*) A r -iUi B om. 4\1\ (?) B . Jp. om.21. l o \jl\ ( &amp. Jj Jl\ \ (&quot. ( B (l ) (U)B () B i. Bjv forjl. B (H) 18 . n B jSV. ( 41. A ) Kor. 0) \ &amp. 31.18.s Uu~ 1 dD- li\ j^ 4. 53.j-j ) B ) (*) A - B e A () . .jU\j.) J=. Sjy^\ OsiJiCu- Kor. ^. 0) o &amp. d.

(^) A (^) B J (*) \. flistf. 0) ^.gt.U.Vs (^) A ^L. ( to 3U sl. A Y ( ) B J\5 om. O ^T.- U 0) () B (A) B (OA B om. J^c-^ A B B .. from AB J. (^) for Jy. B .rvf J\i J\S &amp.

\ B k~s c--.gt. (*) (^) AC^ (^ . (\0 (0 B A U\. (^) B om. ( ( u ) Y) A\i.rv\ JVa \T^\ ^ji\ ^Ia&amp. as variant. -u*. () B B ^. . B ) )i\ B B o ora. (^) tf^U. A om. (A) B adds . Jp JA\\ JL J\5 L. B om. A with \5.

i B (^) 00 B B jiiVi. (r-)B ^. ^. 0) iT\ f uj\ \ Oi u \ j \ ti B om. (ft) A . B k.gt.Y. (\\) 0) B N\it. ^W. B \^. jjj B B Jd&amp. 00 B J\5 AB o 0) 0) j\i U Oi (\) JV5 ) B om. B (HJB^j (r\) B om.&amp. (r OA) O B A B Jl. ^ ^J (0 ^ J^ WBJLJU.gt. A ^j \. te^b. .Vs t&quot. OY) ^J\. u.

Wi\ ^j &amp. A gives -L. from J\i 0) (^) to A J A B ^. A. AB L. as a variant.. \i\ li \Sj&amp. _ &amp. (^) Kor.gt. ..JVU c U * U ( \ J&amp.gt. A (M \j&amp.gt.gt..lt The words from to i-j.lt. \Jb yi . 0?) AB (A) 6. (0 are snppl. om. in marg. om..j_j (^) ( Y) B J. AI 0\) B adds i\. 96. B () B om. B J .

for ^ 31.. B 18.riA B 0) (^) B (A) B (^) om. \. 0^) A to Jc. Js^JJ. A) (^) K or. .gt. ^\ J\5. B \^. S. 1-2. from B 0) (\H (\) ( ) A B A\i\ ^ with ^J\ B ( B om.l. ) B ) 0) A B y\5 A adds Kor. in marg. B J vi^. J (H) ^ A\J. A om. suppl. u B om. S \V) ^ ( r&amp. 18. (Y) &jj.lt.^- \^. after ^5. ^J. (0 (-) XV9. A ^^^ f j. J &amp.

from om...lt. B JL^J.r~lV i CJ& U. ^ . A (0 db\3. (\) B A om. 0) B _. 35. . ( ^ Bd J=&amp. B A* 48 \ for &amp. 1. Kor.gt.lt. (?) (A) B B I Jc^js. ) A. _Ll!&amp.- B om. AB (\) 0) A B v) ( AjiUJ. om. A om. J5i.gt. JU\ r &amp. J\5 1) ^ A () om.

j\ (3 V. .gt. i2tf. from B adds adds fr) to &amp. B B om. (0 B^. B ^ ji\ Y) B (r-) B (\ J\SJ. (^) B J A ( J\b dJu- -r (H) . om.j^ ju j&amp. B om.\ 05 3 \o pe A 0) 0) A LL-. 26. . AB oUu B 0) 45.lt. JVi.a\ (^)* . ^u B Cf. A) B Kor.

ivH iil. (^) () A*p\.lt. fol. 131a. ^_j A^\ JuS j\. A 13 JL. viii is \p -^^^ ^i-H\ The passage beginning repeated in (^) B B on UV^\\ JW. B which occur 0) The sentence supra. (A) 62& by the words = p. the last line of fol.gt. ^\wj^\. B om.V. A \3.! W\ V* \ 2426.lt. -Xis J\ ^ y^ X. *A begins in B on _-\&amp. and ending ioVCU B om. B 1.J A&amp.iJj &amp. J\ii w^ vU^ ^ iSVili ^i\ JU X. ^ UJ\ &amp. fol. 1096. ^Jjj which are the last words in *&amp. let U 1 &amp.gt. The words 62a are followed on fol. ? B (\0 JW app.gt. Ti^.lt. ) -\ V. I. (Y) 0\) 13 \. in ^_jj&amp.gt. . W B J^JP. (^) from to (0 .o ^li ^ 4. ~^\ X.J J\B Vt B om. u_j3u 11. ) J\5_. A on fol.\ ^U tT 00 **&quot. iUa?-- j O C \ JS-\ i_s\.

Js. (^) ^ i^o^ iS^j.^V&quot. with V^. dJu^ ^Ju:. Aa\\=&amp. (V) .Joa written above as a variant.0) Ju\Af. J\5. B A V^LI Jus B (A) app. (?) B OP.(tc).gt. but the latter half of the word is almost illegible. (^) B om. B om.ll9a \ ^ Jc ^ u j^\ o/ b \ ^ ^W (\) 0) B om. . fit ^ oj^ ^^ ^5.o-X^i B A ) ^. (^) B Vij. 0) B app. A adds (0 Ocj 00 B ^\j. A ^^ (i) J ^. f (\0 B () B . \jtP.

(^) &amp. ( is d)L\.\1 \&amp. V\ \ J -VH JV. A) A as a B om.lt. B 0) ) app. B (\) (^ (H \.gt.. also given B (5\i\ A 0\) (\) A A . dk\ \ \ ?- 15 dik-\ .&\ B A. oyj. J\ Ji. \. ^3.J-. A di^.... (\Y) (^) Y) B (?) (^ AB B j^\ ( by A 48J. W B ^^.J. variant.\ _fJ\-\ Jl AA k _iJi*\S. ^.gt. () B n) A ( o^-&amp. instead of W ^j. B r^jV^ which 00 Bdli\ (H) B v..-.

om.gt.V.y i3 co 4jj\ j &* J^J (1 J\3 \y. B (*) \Jut_j. 00 B ) B om. (H B .i j. U B om.Jt&amp. 0) B J B ^\\y.- jL*C-j V- dllc JUV1 ^ lilJU J\ - ^ V\ \- V. from (V) 00 B J^ B om.lt.. . to }^ &amp. 4 \. B om.

dil j(*Y) . p JV.j\ V. B om. 00 B B di.\ ^ \o dii\&amp.0 B J J\y.gt. B dJb B om. (0 A (V) \. from B (A) dJuJi. A) B ^\ d .U U c ol diUl. B om.gt. 00 B U \J to W V.\ \i\jr. di.\ 0&amp.

gt. . (^) 0) B 0) B ^. B om.gt. B adds A om. . 4\ I B 0) () (I&quot.^t ii\JL\ Ui ii)VJ\ J U. . J\5 ^ o (V) : i U\ W C iJ\ U *! om. C. A (*) (Y) 00 B . B B JL^ adds J\.\ &amp. U(. B app.U oi^ 0) \i I -V/\ ill ^U iiJe J&amp.. f.

_? w B U JJ d.gt. B (\ A ) B ^s. (j\cA.gt. (&quot.lt. B uv*i^U..WU above. tJ A) ( but B corr. B .^) A gives B As. A with o^a** as variant. 0) i^ J3 ^ ^ ) C U ^ di ? V.^*.~~* (*) iljTj. B J.&amp. om. reads (^) . \i di. ) It is () 00 A B Jic AJ doubtful whether .. &amp. () B 4c&amp. Jp dili B om. t&amp. as a variant.U with ^_& written above.gt. 0) (0 A V.

^c-.gt. r- . O ^A&quot. ( A U^.j t oV. \ \ (\0 A but VJc (0 () J.. V. l) \c3 &amp. ^3 O ) ^ B ^jU^- (*) B B dJUu. dJu.cC- V\ J\ 0) B y. B om. ^i- written above. B om. dlj\ \Ai. U B .*J .gt. B n ) (\ B jut. 0) .\ \ t j)\ 4^ U Jc ^i ^Ji\ AV/\ 4A1 \ ^\ ^ U J ^_lcJ Jyj.\ (V) A Y) B -j. om. A 0^) B . 1^5o- 41) \ C^&amp.

gt. d U V^ iS.lt. (U) to 4\ 00 A ^ ^AJ o^ t5 Ji jfX ^* (&quot.lt.^) ( 1 ) ^\ ) &amp. (?) B v^) B ora.U \u f V ^Urrt iiLJU U j\y &j&\ U \ (H AB JV^.lt. (A) B adds (\-) B om. () The original reading of A seems to liave been \\^Jl\ ^. ) U c j^ a U (v- V. _^ j.^- 17 . JA\.gt. \ &amp. Y B C A \*. J\ V^.\ J\5.\ ^ \ J\s ? ^c ) A&amp. from jJ^\ ua^. B JV^.^^^ujii.Toy &amp.Ui\ i&amp. ei*.

lt.lt. &amp.. adds dl A ^ U.. from (^) B (\T) fol. viAst^. A These words.^^ vli. OxUj. B&amp. . 1. 0*0 fol. ^^ 4\ j^ s f\ to 0) .. {_ V*I? the end of 1. 0) ( A y) oL (A) V^.^ A (^) diVil. ^jM last line. ^ QJ . (P- ril. B () which occur in v U B (0 Bapp. by the verse UL^J The remainder of beginning of (W) ) . Jj fol. B jJji\. (U) B . for. A^iUi. 54a. B on ^\. (&quot. \.P.yJ\. B U. yVs di^J ^\ J\ are followed lAftipra).1 to p. dillc J ilU B om.j^\..gt. 5G& in B.\. V.) &amp. ^J^Vas JV\ ^JLs^ * 1 _ - &amp. ^.4. Bs 56a corresponds with the text of this edition from 0&quot. \^j . (H) A B \jj. \i\ vL. Perhaps B om.gt. (M . text to p. (H) is AB the ^. yj A ^V^.) V^. A \^. A_. 0?) This 1. J5J app. T .

A ^. AB o^y. stands for V/^J l^. (^) A ( ) A jCU. \. J^Tj tST (^) A. Tawdsin.\.xii Massignon. &quot. (^) V^-U.TOO *v- ^ ^ flrlA-ik ^uc l.^ \ or . \f\. B ^JAii. \. (^ to ) B ojU B Y) ( Cf. B VkU. 0) A V^Vuo. 0\) B om. f c J fjV*i\ * ^ ^J&*j * i &quot.^\.gt. .. -E&quot. B W-. (^ r ) B V^. B B om. U . o A_^\ . 162. S \ \ - jU is-j tf* . jj J5 JLP s OlJ. l 5j\J J\ B () * rf orV^\. B (0 ^J. A\ in marg.^. as a variant. A V^U. -\ - ^ ^j &amp. J&amp. . from om.gt. (t) (^) A VpJ^.lc ^- instead of Ofc 4\ (^) sJic.^ &quot. ^_^ai\ ^awai.

Uft. ^jk^V. B U./ ^ ias 1 &quot. (^) AB Vj jC.\_J.gt. i Y) V^li. 00 B OM B \.^. B B 1^ ) B om.. C B om.^ So both MSS. ) ) ) AB ^. (\) A) B B om. A B j. this () (^) ( ^-a.. ON \ (j. vocalised by a later hand.\t. (^) Partly obliterated in B. ) ^0 B 1 ) &amp. . ( (\\) ^^. r A.rot ^ ^) B ( l&quot. . dib w A ^1 ^. AB ^_^^..1 A JU. Jut.^ and the following verse. ^ .

V. B om. OA) A dio^.gt. ^.Af. \0 B W) A &amp.^. (0 r-&amp. 00 A (H) A (i) B \. B 52b.ll4 u X. f 4j\ (A) J jxii^.^ B U. &amp.lt.. This verse \3. B (V) fol. () is AB (^) j. (\-) B ^. (^) A (^) B A l^.. () B \..lt.. Akc- 0) 0) A the beginning of (^) B ^c. .. AB Uyt*...

(\^) B ^\.gt.. B o^.^ (\0 Jip corr. B B vk.. continued in A) ( &amp. (0 B 1 fol.lt. ^jJi ^ &amp. 1): bc. AB jy\ o di \ fol. for but for &amp.lt. A JLi. ^ B j/i j^\ J\5_. (\ (\) ^^ ) ?.jj\ Jt i t V. (H) A f .j. jjLSJJj B The present passage 5). A.j ^&amp. C ) Here B proceeds \ii\. &amp.- d ii3 il^ o . B on B Jii. (fol. A) ^. B om. in marg. B om. -uAtf (^) (\i) (\V) . is 5G6. 1. 115&. 5 \o o \ A 0) B () (A (V) (\\) r\t.i&amp.lt..\.lt. 241 .a\ ^3\._.lt. B ^U\ ^ ^\ \f .

B ^jb* () *Jr.j (^) C &amp.gt. Ov^\ Oi^ ft - !Lwbi\.gt..^.. J\ V. A A 1) o-A&amp.gt.gt.gt.ft_j. in marg. B A j xl&amp.. (\Y) ~ B l - &amp.gt. P&amp. *J&amp.- ij\_/ ^^ U .u with V^ written above as a variant. j\5 \o 0) B ( r ) A AU.gt.lt. (H) AB (W) (^) VWj\. adds -^c A U V\&amp. ^ &amp. Bom. doubtful as the beginning of the word (V) Uj\5 B is uv^ obliterated: Oi-^ B y-.*Jic JVs u&amp. adds G^. (^) C seem to be B A) ( JLIL. Alij 93 ( ) The the _j. .lt. reading of B is last three letters 0) (^) A B ^.- v^n j\ ^.

(\) B V^ (\ r ) ^Vi. Af.To. . adds Ci\.^ ljut l in niarg. V\ -^ t-&amp. Kor.ll3a * 0) B A p^.gt. B UL A ^aj| as variants.j j\ * j\ ^Ji^ ^\ i. A ^ \3Jl.^\. 62. (V) 00 B V^J^.gt. (\i) &amp. B A v 26. and B ^jU. Ju&amp.. 0) (A) B .gt. 0\) B ^^. (^) B . (^) . (H) .

B ^^ Botl1 tlie text (^ j\. (B fol. u^^j J-aj j^L B on fol. (^)B^. (^) J\^J\. Y) ( and B om.Bd]Vl breaks off and proceeds The present (\H B adds T^\.jj- fol.. ) A seems to have been verse occurs in B_^. ( ( 686. ^ m eaning c^ J-^^ J^- of this verse &amp. (^)ABU. B JJJ^I B &amp. 10). (^) The original reading in (^^BV^. 0) ..o jic * ^ ^ Af 1126 W) * V U 0) Xjt ( A) B om.gt.lt. (^)Adi^. B jl. B om..gt. . 546.u. O! ^ (0 () A i5jVi^\ Ac are uncertain. 1 riO r )Here =A A ^&amp. ^c tlie B om. 1. - (^) ( u B &\. 68&. (^)Bj3_. the text of (^)B^.

gt.JW3 X1S ocr ** \\ &amp..lt. (^) B (0 ^ *^ t*4 * AB tf- Jc j~&amp.\ * ^ U 7 i &amp.M A J\. &amp.. B _^\.xij ^5^~Ji y3 . A (Y) (J.\ 0) T * &amp.LJ r ^ J f. j*\ ^ ^ ( *c&amp. 1J U-&quot. C U . . (A) 4 ^ B A*J V^^ (\\) J.gt. om. B .gt. -1 ^ 1 &amp. B om.* &amp.gt.lt. B V&amp.\ A (^) om.j\ .gt.j d ^U\ ji!. to uy~N- om. n B ) rr ) ( B B 00 A ^ 0*0 Li&amp. ^ -&amp.gt. this verse. from ^- for A om. .J.lt. (1) and om. from to A J^.gt. OyJ!\. ( 0) ^\.gt.

** ^ * * &quot.lt.lt. () Oyi\ ^ji^.^ \&quot.gt.lt.J\. OY) A A.^ __ .y 00 A dl^. &amp. . (^) 1 Y ( ) ( U B ) (\\) Caj\ B ^. app.J (^) B app.seP * Oj-^9 P x__ ^-ij^ jU\ (\) for the A dU\ (0 Vyj. L. (^) A ^\ for ( .^. *-&amp.gt.gt.lt. \&amp. 00 B ^. 0) djo. 15JL\. JuP. A l ) B A ) In ( ^ A &amp.\ &amp. . y \&amp. &quot. B om.iJ. ^J^ B J-_^ JL\-jV\ cAa. first hemistich runs: A . 0) 3\&&amp.gt.u?&amp.\ B B J^\. 0^ A (i) &amp.gt.

c5j\Jl\. ^\^ to 4..lt. i\ A ^ the end Y) ( B 0111. from ^ (Ju^U). JVs B Ov A () . *-) B om. () The 5 __ A) B B adds 0) B B adds ( B occurs in A.-\ ^ Jo J SJa&amp. ^4 1 O&quot.lt..gt. ( . &amp._j. ( J\5. ^. ( at (^)A\3.gt. passage beginning \ j&amp. )B om.\ &amp.U \ 4fl\ jyo i^\ Aiil Jji^ Jcju-\ jA^ c^&amp.gt. and ending ^J3 of the chapter after the words 4a\ B ( l) B om. (\) ^_^\ ^ _ rjL ^V^.uA.* ^*^b A^ o ^. (\H iV^.- &amp. .4-j ^\ ^Y^.lt. 0) V^J. ( u B ) v -. oin.

B 0) 00 B B O s. (^ v u . &amp._. ( l) (A) B B dh^.\ ( u A. - dili i V.Jo ^v\_.lt.llla ) B om. ( .lt. (rr) B app **. ( B +\. ^ u. .v. .\ V.. ^ (^) B jjj\ ^J (r) om. (H) B . for ! . B ^U. A B . &amp.lt. .^. B ^.. \^ ^. ( (r-) B ^/IU. A A r) B . (^)SobothMSS. ^) Ai. dJVii_. (A) &amp.jiipj u J r o oAf.V. B . (r\) B c.U A a U. J i a di\ . Vp ^ s- J\i Ji\J J n. 1 ^- .5_.

ji*) . om. ^k. jo\ U J (\) B (^) B A^. lo^iU tab.lt. A om. . . 0*0 OY) B () 0!*\5. B om. o \. (Y) ^\5i*. Oj B j^\. A Ji\ diAc A. A (A) (\U (\) B . i^ di^ 0V) (^) 0j^JU. dLJ^H.\.^ J uJy\3 G4j ^ jO Aoo &amp. diV? iVj diy^ B B adds ^\ B () J5. ^ y-\. A COB as variant. B^l J Ao. ^ . A gives 00 B oy. B (0 0) A ^. &amp.gt.

y&amp. A B The present f are suppl.*y 1) dkUU.aJo Jo\.&quot. ( n ) B U. last line). A. 2. () are 1) B om. The following words (B which . (A) .dl . (0 breaks off i~.gt. ( y) A adds the first 4\ Uo\. B ^vj-p. B B on ^ ^i^ JW.. J dll^^^ di. Here (^) A occur in on fol. is (^) The words from (\T) B v^J. *. diU* f Vc Lie j^ (di^U ^ cdiiL^ dil A. ^\j Ajti. G2Z. ui\ B 1. ( 108?&amp.. A (^) ^3. in marg. to A // stroked through. Y) B adds \ . . O A) B fol. \.^ ci passage 0) B (fol.gt. 5j 239 a. the text of fol. B dilb^with ) . r) ( o^J Ci)\^ Jc.Af. ^.Xo. c* o ^ CP^ (i) . U A dl-^^. 9&amp. continued in U\.110a ^ ^\ 0) P- B J^^. A U\. B 1) 0) B ( 239 6. (^) app.gt.

241a. 00 A iuii\ . d pf Jp \Aji\ 1*^ U V. ( Y) is J&amp. j^ B Vc (A) fol. J^ ^^ 2387..lt. () to di! 00 B (^)A &amp. B the last word on \^. 5. Uii-i..gt. app. 241^ be A at fol. B 113?&amp. . . .gt. . \o i5\ B (\) (0 This JbJ^\. B om..rtr V. fol. adds 4 ^^V. from \\*~ j^ Fol. ^&amp. (^) B om. ^U gins with the verse (^) Here begins B C B 1 ) adds 0)8^^. A vfi.^.. Vj which occurs in 1) I A dljTi \3\.gt..J . uj\ .

l09a di\ \c u 0) B 0) (I ) (^) (W) (0 B y) B ( A v\) A ) B om.Af. 00 B B A om. A A \A) Vc A A 18 . ( A) (*) B om. B .

f t-j l^\ ^ di. 16). _.JLL...j&amp. 1): .) di^ in the following chapter (^) BdiJc.. ciV (rO Bdii. 00 B with 6. . VJfc. (H) . iLb- The present passage 1) I 00 B a variant. U Jc (0 y \ 239 fol. fol.U\. (\A)- B i.gt. B (^) 109a. JoJ^ A A di\U (^) B a. ^Vf \. Uc ^jy*^ 1 JW ) J. ^V^a^-VV These words occur J (A -w. 1. .^-\ (ji^ is (^) continued on B ja*j. . b. jt.gt.. U oi U ^^ ^ i^ks^ JW dUW (5-X^ &amp. () B for om. jj-Xo (?) A) ( A v U B Here proceeds 238 (fol. 00 B o3c&amp. B Vft.lt. (dl. ^ as 0) B fy. 0*0 OY) B AB .

4a ^ (\) (^ r ) \. B om. AW J\ S&amp.gt. Kor. () L. ( ^J orn.^V^. ^_Ao. B ^j..gt.\\. (A) &\}\. n ) () B M-V j om. A A 6j^\. ) A ^V A .V\. (H) ^Jc&amp. Cf. (^) B jUi\. 1A ) (r\) B A BdU. A ^. (H J5.lt. 4ii\ om.gt. OY) ( r&amp.gt. 0) B V^-U. A ( A (^) Jk*I. g&amp.& } vJ\J ^ - iV ^ (V&amp. U - u ^\ O! -^Ji diii &amp.. 1) JW (^) B om. Ja^ J\. 4. ( Y) B adds A J 0?) A J ) (1 81. Partly obliterated in B. om. B Uw^r)..\ \ B C l^L&amp.gt.lt.

. 0^) li\ A A J. (\) A 0) ) (^) A B om. (^ B \\ ( (\ r ) j3. (^) A ^L! ^*\\ (^) B (Y) B Vv^j- Ac\.^i . ^.gt. () A W j\. as variant. Jc 0\&amp. A) B B ^.gt.Uj ^ ^^&quot. jT J^^. B tfjj^. ) t\ (H B ora.Y\ i \ A. a ^Jt ijy JV5 *i\ &amp. .

. (\0 (^ &amp. J\ii to t.gt.^ JP iSi dko j ik.\ \ e i JLW I /) \ ^_-A-4\^ i A * JJ di A \ B (^ () 5^jll\ ) B (0 0) B ^ B om.\^T. (V) J\&amp. di-L i (J.. B ora. from \j . B om.^ \ ^v u\ &quot. (V) B ^ii\.. (\i) B W A AUJ^. B Jp ^ J JU. (A) 0) AB dW.j i v. (\) B (^) B \ ^.gt. dJLo Ji. i-i-J. il\M\. B om.

&amp. B ^ou- B ) C t53 B for A\i\ A &amp. \ \ B 0) ) B ) B ) B (0 0) B om. B .lt. J\ io- . ^j -$2\ ^ \U-J .gt. J\ j/. .v.gt.&amp.

o j\ t^ oV- j V \ \ V. din- xjj o4 \ t i\ .

gt.) &amp... o. rfW J\J. (It) ^.gt. x a \~*\ .lt. Jirl U. ^^. (f-) V_.) 4^.gt. OOis 4ii\i_.#j U OVf Jj J^U Vv-J &amp. (\V.gt. (fA) ]( it (f.. WMi. A jr^. (t) A ^ u tf i v ! \f. \ J.%..gt. n J) W o. ^- .j. V Af. 0&amp. t# ^. &amp.n. A .j. &amp.S + ..gt. 0-Mt JL^..ft) (&amp. (H) I! . (ff..mi.. II M&amp. I! 4\ Al! A a (11) I) A \i. A (fl) |! J.gt. &amp. |( 4i.*).l XJa j u^ iJ\ Jj\ \ y U o-*...i. (&quot. A A\d\. for .-. B - ^ly .

gt.gt.gt.^ o\J\ continuation of the present passage occurs in (A) () U5\.V. ( 2). U Jl&amp. These words -o-\. Bv^. 1096.&amp. Y) B The ^\ . 4 0) Here B (fol. .lu. j\3*.LiKj as a variant. om. has A B ( oVV^\\ occur near the end of the oVa\j3\^ ^ (^0 V^ B B above (^) A for . Jp *! o- j\^ . from A ^^ UW. cW J\ J ) Ju^\ J\ ji V\ villi % J J^. 0*-) (^)Bo^. (A 147&. in marg. J\ J u^ U o&amp. 1.o (^ Y) B ^1^. iw^ifc dVy . 1.^. 6. vju. . 232a. (0 1. A written ^J.o oV. 0)B^J\5. . I (^) A 0) A B ^U. B j () om. fol. 011 fol. 2) B om. (V^B^U. B ^V^&quot.vOll II v^ oj v\ dlSi IJ ^^. (H) J^ to 00 U.

. ^^. ( T^l. o^&amp. (&amp. note B (^) ( V. A) V A ^U.^-jj J B 0) (H 0111. n B ) (^) J\5_. _jLai. B (^) This passage occurs . in B (\) B supra. from .vLai. )ABj\i. A (^) See p..5. (^) B ( B B WA ^. om. (^) A) A B ji^. ^to LJ. w ) ( o^-.gt. 0)B^. B () 0) ^.gt. B ^u *jj. B ^J- B o^^...( u Y) A A^W.

\A \. l \o . C1 ) (\0 A A ^\ o-J^\ U ^J\ ^ J Here \* dj^&amp. doubtful.lt. JL. \ c^\ (3 U &amp. inserts the concluding \ty to ujy-i. .. jU-Yl ^iil\ r J\5 y J\Sj f J J&W &amp.i\ u-cH * ^ 4.gt.)i. (^) JV5.gt. y f Uc u3\ U A (\) () B ^\. V^ irt V. of this chapter from words (A) ^\^.. &amp.LU &amp. Jc The reading of B -u^.lt.m a^ J \s\ . B (H C 1 ^j.. L/ A B NJ ^&amp. - ^ V. . ) B ^ jU.gt. *^\\ J U*V\ V.- J\5j A. (^ ) A &\. ^ ^W 1 app. Y) ( is B B W B om.lt.. JjjWj.Jl^ J.

0) B B B .V\ U\ i B om. 0) B (Y) (A) (^) B B B (\\) Ji\.

() 0111..VsjJ. The word ( is A) .^. (^ ^\ Oy-. ( B . B . W BjiJ. ( B&amp.lt. A T. A ) A JL/Vj- ( ^ B ^ B J^V. C1 ) B partly obliterated... (\0 B Y) .. ^^Vj.rn \l JjL (0 0) to B (0 om.

(H) 76.J V. _.lj5\ J. () A B W om. later 00 A i\.. B cJLj.gt.rrA uJiUj. (\f) AB \^) il\jj. but coir. adds ( A) B om. B ( v) B A (*) B J^JP.\ \o (n A. 0) A \i. oYV by B B 0) hand. . JJL\ f kj\s. 1.\ ^^ JVd l5\ J. (^) A Kor.:&amp. B (0 i^\ J\ JjJ\ Jyo^. OY) B A) oL-V\. (\) L) orig. (r-) B B ) ^- B B . 4^ (^) A ^3y (\) Cf. A om.

A has from for J B om.J l\lal\ jxl\ v^Vi f Jc ^ o^P ( J\ 4t^- J i* oV dii J Jp B om. (0 0) B B B ( o^t.rrv AU ^ ^i.gt. (Y) Kor - 35 00 B to B di^ l) AB B 29&amp. B adds .

A U (^) B with (Y) . l) B ^j. above.&amp..gt. ^J\.r. C) B adds lfj ^\. 0\) B^yjiV.j&amp.gt.lt.\j\ Jc JU ^ Ojijl\.. U. ( 0*) () B om. from to fjt&amp. ^ JL &amp.j oiJ\ c?^ * 411 \ e&amp.\ ^.gt. (A) (\0 B A (^Y B ^ .. A jT (\) (\1) B J^. B dL^-.*! r oiJ\ J jJVki * ***j \ 4il 5 Ji\ JU&amp. (^) 00 B 0) Ai5Ji\ i.gt.gt.lt. B ^written ^^.l&amp. B (\) (0 B jVi.

indistinct. B appears to read Vk^j. 39.*&quot.AU. *Ju (A) () .. jj Ic B 0) the ^ 05.U. . B &amp.o. 00 Kor. (\0 15 B adds . 2. word is A*J.lt. (t) B ^. 30. but B ^^c^ ^L^oA.^. jjj. 0) B AiJiio (\) Kor. (0 ora. Ulj. (Y) (^) B A (0 B (\ r ) B B ^. A (0 \jb\jiw *il.ul^\ J.

diVsi. adds ^j\J\. -/\ A. (^) \ A A . AB ^^L-.W (^) W 0*) A. () B JJ. J J^i J&j Ait JVaJ ^j \ aW i-^^ 4ll\ \ i J-* 0) A ^^i.B.^ Vs\ cj^U-k J. . Vk r . where read Boi\. Y U\.U\ Ji\ ^V rrt V\ J\ J\5 JV. (^) B (OB 0) om.3 A]\^.4jj. } Of. 1. (\ r ) (\) B B om.c. e .. ^* b D. . supra. ^\ c*-\ j\. B (^) ) B (V) A. dA. B U ^ A dlU. B l j. (V B W. V^. B ^ instead of dilv- di Jji\ altered to j\5ji\. p.

B V.\Lu JU J tfjtf JV. B ^ &amp. ^v U ^j JL J\i Jo ( ) 0) Jo-J B 00 B B om. jc. J adds dllU eu (Kor.J. JU Z (0 B u adds 67. 1).. ( u B ) B 00 B om. fO B om. Jl\ JviP om. . 01) B J\5 J\_i. \i.gt.

instead of () B JW app.S. (r\) ( B om..lt. Kor. B\ J. ^. f . (^) B U .\ Jt* rrr J.gt. ri )Bji9. A (\0 J\5. J. . (^) B ^ B ^ (^) A B 00 B ) oW&quot. (Y) 0) 0\) 42. 52. B app. B . C&amp. B ^j (^) A (^) B om. &amp. Vi .gt. 0) .U\ cJbU-J. (TO B ^..w \ ^ B om. ^&amp.. .lOla B 0) Ckj\ B ~\.

B u B ) B om.lt.IT U\ U\ Vii. adds B (0 . 2 274. Kor. (^) A ( ) t.gt.l.j w B ) \J\ i. 1 ) \3 to )B ^. &amp. S. B VoV\.^. C . .\\ -^\ J\3 ii c i \JU \S B 00 B WB JV^. -j f 0) u JA \a B OA) B om. from ( B 4=&amp.V\^W-.^ 0j *iWui (^) Ju ( c ^:W-v^7 *Vu B^uiiUw. (V) Vl UilL^. ( (\) B ( l) B^\. (\H ^j. U.

gt. 0- UJ ( J ) B \Jo\ () B om.V*. ^* 45^ ( . (A) A (^) B B . ^ii\ ^^ with 4\. B jT/i. /^\. ^ii\ . ( .% V. &amp. \ii\i JA c53i\ ^ 0) AB B y-.0 (^) ^. (^) 0) B ^\.lt.. Cn- OJJ in marg. Y) A \i.lt.(0 ^^ e?kv i - 0) ^ Q 135&quot. proceeds B om. 0. (H) A om. V&amp. V^V.*- (Y) JU U\ i. W. ^ B B \iii\ A B ^. r) (^) 0^) 4. : \i^\ CO () ^.rr o*j Jp o* ^ U) 4\ \ ^ . A ^. &amp. as variant.

41. rr ) ( B o^Y^. (^ B AB B J^ ^ B om.n\ i i^vi j b\*\ uJ^k v J&amp. B Ol B om. 2. ( u ) B . 147. (V) om.\.j&amp.1. to (*) 3. 196. ( rl ) ) A ^y. A Y^Vj. U ^ B j joy..^Y^. 33. JV^ 0) () B iL^U. A c.gt. (\ r ) 0) Jp. iT ^. B ( JV5.) ^^ \ -fT B 0) (\0 . o .*&amp. 0) A (&quot.-\ V.gt. W ^j&amp. ] ^j B 4. A) Kor. Kor.gt.Jo\ n A r ^.9.gt. Jp ( r ) AB 2. (^) . (^) . (^) B A ( r ( ^) ) &amp. from to JU. r ( B^S\\. from V.u\ i )^ B om.gt. ( n ) Kor.

B (H 0) B ( ^ u ) .99tt V. j\5 B om.Af. U. in marg. (^) A Jl. (Y) A om. A JVs (^) jVt. \o V. \j B (A) B c. suppl. AB . . 0) () B om. but ^. 00 B bc Y\. A \i .ru U iS.

oV\ seems to have J^\^ .U i. JV5 * ) 4\ V.jff-y\ k_&amp.^ (3^^ ^*^ L)..OSi \ U\ Jc &amp.?-j A V/^. () v-jybc _^ &amp. IV &quot. in marg.gt. t 0) (H B om. tf^aU. 5. B om.\ \\ L. \ ( p/^\ II.&quot. 5 cP \ ) A-J-A*)^ j. A 0) i ( B ) JJua^l jVjLi^ with adds 4\ ) AB om.\ in marg. jViJi.% v. r) ^^ to partially (^) A A^.gt. .nv j ^. obliterated.^ (3 \\ &amp.\*\ uJiU-ij JA-.gt. 0^) ^a-X B The word A J_^\. Tadhkiratu 1-Awliyd. cf. &~ ^ (Y) JV^. is Aj&amp. J.lt. from ..n ^JAf. \. Attar. A. A (^) but ._^\ The words are snppl.gt. JU^ *\ uJu.gt. GO.v. as variant. JU fl J\ JW 4\ ^ Otr^ \ u^ (OJ^i O&quot. B o^-^ B ^j 11 ) I \j&amp. A ( ) B 0) B \ B Jj. . \U \ tJ t^&quot.

(^) ( B B app. \ . ^\}\.98a 4i*. (*) B o/i ^ d)i ^\ ^^.m VJ 4 i ci j\ l. 0^) .ui\. (r) () . J\5. (^) &amp. ^j ^\ J=&amp.t ^L 4inU V\ \&jvi* X? &amp. 0) B j/\. A A ^5\U*.^.. (V) B 00 B U B om. ( (\ ) ) app.lt.k9 V\ L- ^^o 0) B om. B adds 5W ^J\.lt. B tU^. B JAJ\.3U)Af. (A) B ^j? JVi.5^.gt.

&quot. M.%.gt.gt. A.gt. A JjjU but corr.iU-&amp.. (^) V. ^ Jlo B om. ^. \ &amp.gt. (r&amp.lt. B tf-j^ ( B O ^ BJ ) (^) (\ A ) B B \ . J\s &amp. f &j i i U ^ \i\i B ^^ ! JU&quot.^\ AB j5^.) A B f. B om.gt.\j (r j ~&amp. iw^ ^.. &amp. B Y) ( (^Bl^. 1 &amp. A*-. in marg.lt.lt.j.\ &amp. \ J\i. (0 ( () A) B Sjl v 4. bljVii 1 ( ) \3. jic.&amp. &amp. (\Y) r \) ( B B iU\._ ? U\ .U\ 1:~ j JAJi\ &amp.lt. adds ^U\\ \ 0) .^ 0) B adds ^\ B JV5^ (H) J ^Vo.lt.gt.B\ JU \i\ __ .

JuUbj. B i^ ^) ^_jVft&amp. (^ in marg.V\j * II) ^ 4Ji\ B 0) \ ) ^ B \JLi\. B has i. Kor.\a. ^ jk: U J&amp.gt. ^Ui\ r iJ :Vj^ \=~. from f has been stroked out.nt JW Jj\ y. \^M.l\ * a- J ) *5ji . ^B^j.gt. A. * A=3\-s- 00 B J^i\. A-JuV* U-j &amp. V. om.lt. () A \i\ but the words are suppl. r but .lt. to (^ 16.gt. i. for r) 0) B 0*0 A (^) Kor.iaa. .j ^\ a j pliv JU /\ ^J . ) A om.J&amp. L.gt.gt.j&amp. U TjSSW * 4.A\&amp.gt. B om. 411\ f JU ^-(^ t.gt.- ( ^\ n ) ^\. 26.r WB^^J^. U S&amp. (\) JU for o^.- A U.U\ Jj&amp.J\j ^ ) dili J&amp.gt.l\ ^ y&amp. V&amp. .^&amp. (Y)ABU. &amp.gt. 55.gt.lt.gt. B j. f ( ^jVtoi ASa&amp. 55. _^3 Zjjy. Jj\ J\ii tij U 411 ^ JU *.

A_^ B Y) ( JVs. J\5 & . (^) A j.gt. ciVw&quot.^-_. (*0 .\ 0) () B (A) B to B &amp.gt. ) B JU H J- &amp.gt. B v a&amp. . from (^) B jVi *.^. from jOu. \. OBI. X? 4g U -l ^^ Ji &amp. to ojj B JU. (&amp.. B. (*A) jS\ \ ti o^- om.-i.. J u\ ^vs . g^l J\j.gt.lt.. A () B C) AB (*V) . B jj...) 0) om. B 4^ B om.

from (^) J te ^W A cf ^j f ^3&amp.i.* (A) AB l 5Ji\.gt. 00 B om. to ( ^) B 00 B J^V\ B In .* \i (^) AB . J\y. (0 B om. J*\ (^) ^liV. (H) 0&quot. 130.gt. 16.gt. or Aalio Y) ._. g^ J\5. ) adds JP j^&amp. 1 () B is ^3 U &amp.gt.4 nr . ^^s. Cj GJ\ S 3&amp. (r J. B partly obliterated. (*) ^\ B o.&amp. (\) ^. B is^i^ AB JU. . ( y. (^) Obliterated in B.gt.3. J. 0) B U.lt. B Cu- (\Y) \ ) A ^ . v ^V- jV*i the remainder of the verse: 0) Kor.UV. A ^ui^.lt. ^ J^ . J\ [V\] ^Ajjj^\j* A B om. -Xla j\ 3&amp. di]\ the word \ jVi\ (^) Kor.v!y. 2. dJLU&amp. .

0) B A) B A J\Si. *$ J\S*. ^ (^) (^) 906. () B ^ (^) 00 B adds \jjb. ^ B B r^.\ \ u V\ - *i\ -^ .gt. ^ ( Jo^.lt..gt. r B ) (^) ( Y) A j&amp.1).J&amp.i\ (fol. . &amp.\ (1 (^) B B om. j^i\ J\u. ^.gt.. B V\ ex. ^ 4^^ Ju/\ JVa f U &amp. B 0) ( ) B ^J.gt..lt.j.Ji*. j\o-.gt. B ^~^j. I 1) .lt.&quot.^&amp.^v\ .1. ^1 \\5 .r 1 1 j &amp. (\\) |r.. ora.U\ fkj\*\ 4 &amp. Jo.sO) () Here B resumes o~ ^.-^j ^ Jl\ \ _* 4\ ^..3 % ^Jj ^ j jjXS uJiUk J. V. ( ir ) J f&amp.

I is j ?^ J\3 c A.3 tl* ^ Jl.\ .- . 0) 956 . D V\ (j.\Jt) j}j^&amp.9*3 * f.i\\ i A-J\ V. .^ r .gt. .J. ^i-J i .

-j\ . ( r) ^J.Or J&amp. i added in marg.gt.gt. ^u J&amp.is ( 14 V\ IcAf.. j* 1 i.OSa .

c^S\\ diij 5jJ&amp. 411 \ s j. Aly^Ju J\AJ. W U\\. ^ 411 \ ^.U\ ay.lt. IJ .0\S^l\ j ^J.^ ) ^_5jVl\ UU1\ j3aJ\ \j\ ijjVs lc-X J U V\ dll^ 4.l\ ^ J\5 Suppl.\i!l (i) Af.u U vju.^ r. .\ 411 \ ^ JW ^^j ^ljVv-Jl ^ SJc ..5 ^1 J. above.946 .A ^V-5&quot. ^i . ^ ^^ Jf \ J.gt. L ^-J\!U\ ^^ CL-.lt. (*) \i. (0 V&amp.j\ J iLJb- JliJ I^MIVKU ^JC jP Jx-j dJlX^jj &amp.

\ Ail v\ O vc Aftj (\) A^-.iy . V* Jx. -^ c (J^ 1 V.ViJ in c^Jj^- () Snppl. A^&amp. in marg.ui ^ A.gt.lt. y .. (N .^ \ J^.r .-j ( r) Ja5j V a: \ (J. \J&amp.gt. U JrW Li &amp. y^ ^Vj C) 1 marg. ^.

V. in marg.gt. (^) Suppl. 11. U J- \ . JL\ \o (0 Kor. (*) Text om.!&amp. .121..

jj AS U 4tt\ ^Pj (5jVp^\ J& U ^j^^) A^ Jo j j ( J l 4 r O 0) Text om.. Ju. (0 .

() Pj = ...j AJ u k-^Aii -t 4\ ju l) .i( ^ Vv-.gt. V ^ .. U\ ^ JuJ \S f dJJ\ v-j-te U JVai AAc VJl 0) &amp.dV~J.lt.gt.^ JU U j X*.\ ujfc^n. i ji&amp. (0 jL\ .\j iKi l ^5 it \ U &amp. (*) \j&amp. (^) Suppl.r j.lt.x \ * . above.

. ( l) So the MS. (^) Suppl. Perhaps . j.* i- Af.4il\ A^ 1 4U \ A^J \ ( \ 411 \ ~ 4.92a (0 \i.. above. o_ VA c^*^j i *^* jj.

r p r 4il \ &amp.916 -X** . jU 4.ui\ A^J jV- o . V* U Us Jc V\ J v.gt.y\ -* -? 0) Text om. di/uAf. ^ JU JuP ^ J&amp.gt. - r .lt.\ 3o-\&amp. A dS/u A*y\ jU jOOj A.

i 1 uri) 2 J\i *Ui i \ 4.r .^ j^\ J\3 J u-j^ ^^ s - J j -^^-^ cA 0) 0) (0 Text om 5 y-* ?&quot. u^*J .

UU U O Ujj 4JU49 j o-JO iJls \ \a il J\ (0 Suppl. in marg.-4 JVs 4J ^ ^ TTj vfi ^ JL J. iXl U . V.

Ac jxlc4)1\ AS- \ &amp.gt.lt.JV* *&amp.90a .^j jW 4il\ J&amp. s* *. ^ JU V. &amp.gt. \i j. /. ^ .gt.i iJb U ^ pj Vi vfili. Q \ OAf.j r^^&amp.5 .A] 4} *- Jo &i\ 9 ^-XiP-U 4.lt.

di) d (M Suppl. JU ^ 4_J ^ ^ JV5 &amp. ^i a.5 \ i? ) Suppl.\J^2 -.\ X. (JU C i 4il\ c^. in marg. 4j\ 1\ . jjr. U.gt. ( r) .* -\ o\ Lj..^) ^il~* . -} (&quot. above.^4 . . Text om. (^) jVo. .to j \Vs 4.

t ^ CLi ^30.Y AJ 4\ia-J A! J\*J 0) j\&amp.89a J 4il\ JO\ . Af. A^-j JC&amp.U\. V* tLi diiaP- Snppl.3 JVl? ^ J\ 0&amp.gt.gt.\ JLJ AJ\ \o P\J* V LTT ***J ^-^5 Jo. above. t Ac\ JV*)&quot. \ () &amp. .gt.gt.- tt\ di&quot.

.^) ^) ^. .gt.it* l ( U .^ .y- is ^&amp.a&amp. above.* 4JU- J^ v^b ^ ^. V^-L--.. (&quot.gt.lt.j 0) 4A\. ._5 suppl. ( f) passage beginning in marg.^ .&amp.\ li 4s.lt.1 U*S UP4il&amp.^Jy^ ^o . s ii j v\ ex ju\ 4.o\ ^ ^ and ending () The (M Suppl.WU &amp.&quot./^- ^\ ^ . _ r ^iSo\ ^^.gt..

\\o Af. r- [\&amp.gt. .88a JS &amp.. altered into uAv *L~ .]c JUl dl\ ..gt. Text om. (^) ^\. Jc a*U Al^ H Jc ^U ^^ J\ Jo ^b 033 J u-jj v^L^V\ Jo \o &amp. ( r) ^Axi-^ ^ ju ^ j\ app. J&amp.gt.J&\ i.gt.-.

J.gt.p V.gt. V\ i A j.lt. &amp. CU\ Ld 4.lt.&amp.U. V.C- 4 1 ^ J^ &amp. ~ ^ 4.1\ Jo JU JVJ - J\ &amp.jj ^^1 U\ JL?-\ ^j V&amp.gt.J vlj-it&amp.gt.uJli3 Aio .gt.\T JVs 7cX3 4.\ -Xa \ J \ U ^^ Jc J : ^ -5Co J- r i_j\ &amp. i &quot.

lt.87 ti\jJ * I lik*J \jj dil d-J Jp &amp.lt. \JA\\ J &amp.&amp.4Af.J * f ^!^ O^ - C ci^ 0) 13 -^ Jli .lt.

l9 A^L.lt.lt.gt.u* JS l ^ ^ *^-:^j CU.lt.U 4j\ vfllj .50 JL\ JjVjj j. ^ ^&amp.j\ ^L U ( ) ^D \^i. (0 Some words seem to have been omitted here.^Ac diJ i V\ t JU\ s^^ll j*j A^U JL Ai.I J JU .\ . las v \ ^. \ .Ji\ O *. j^ U 4cV^ \j\ dii J ^ A! 1 ^1 U ^ M^ &amp. So pointed in MS.U ia -^lj t 4j vdj AJ V* ^ Ju A 4j ^j j (jWl^ JV.^ VV** &amp. dlii &amp.

\ A. 4J . J J\jJJ. .gt. See Dozy. _ \ A! &quot..Ui ol&amp.\ 90iA) \J\&amp.SGa Cri&quot. vlj Af.i \ tuJ dili . SuppUment aux dictionnaires ardbes under o .JL\ Jc dili r Ali 4fl ..JU J A.gt. o .

85& Jlo U\^ 10 ^1 j r- 0) ojJ in marg.gt. . A r (0 Af.JU o\ o* f&amp.

above.Soa Jj*c*\ a! V.lt.gt.gt.gt. j JT ^j ^c&amp. (j^^^ dilj .v . Af.^^ ^^ \ f- A a^ ^i\ V\ * U^J C-d J\5 . 0) j. f a 4^. &amp.\ i \ *i\ i&amp.\\ UA j _ V. tgij * V.? o\ \ ^ ^ - Ail\ ti ^t. i 4AO j 4jJ&amp. JVj (0 Snppl.3 tji \A\ A.

\AA Jp (5 Ji\ 4^aJ V\ ojij\ij 0) di&amp.gt.u -O -V O^ Cf - .

\AV * (3 -A o JU 4.gt.\ jj U\ &amp.gt.y _^SJ Jb JU \fj .\ ^^ 4j ^ vi-ij Us \i ^j Jp dclr JcOj ^t\ V. &amp.- Jp jjau* jw:\ iJ JU t A VJ fc^ j^W \ J\HJU\ oJ^v^ jWa?- A^J oj^..

.gt.gt.lt. k (M Kor. 218.\ ^ Jp (0 &amp.J&amp. 26.gt. ^yu-. in marg. . (^) Suppl. $ J&amp.. 3 \j&amp.

.\ Vj\ *. * V.V\ A* U V. JuP V. ^Tj - ^Ai. Jaisr ^ jAs ( r) \i A V^kJ 4fl\ L5jVj^\\ 4i\ ^*- JuP Oi U (J^VOjJ^ L^\ jU\\ 1 05 (0) 4JG\ A! Jr&amp.J corrector has indicated that the text should read: .gt.\ C JV^ J&amp.gt.

gt. . . above.\ . JUi (0 Suppl. written above. (^) In marg.gt. 4 \ j^J\ J\ &amp.Uai\ &amp.^&amp.lt. f ^ j f^T ^ jt V. 1 Ai P $\ Jp L f f (r) JU Jc^ jVc j\ 4il\ J.

(^) ls. (Jj/ corr - i n () In marg. ( i. in marg. (Y) Jo-Vi CU-JU- .. 0) Kor. niarg.J \j^ JS l : r ^.si\ \\.lt. i5 j^ai* a: -^^ i& J^&amp. above. v^3 (^) ( oJj added Y ) In marg. Suppl. added in marg.gt. ( ^ ^ ^) above. Kor. ^ c$^\ J&amp. ^-. *&- Jb\x.gt. . Jo o^J J&.gt. j^i 4A1\ \ In marg. &amp.gt. has corr.lt.0) &amp.i_j () above. _^3 ^ v\ &amp. 25. -v=*=i Snppl. 28. (^) 34. ..\xlc i^L. v-sjj UJL^I . (^) 3j\ added in rnarg. in marg. \J \J\ 4il\ 4^j t5jVoJ _^\ &amp.Y\ ilL lj Vxu. 42. uy.\ J\i &amp. A ) Kor..lt.

\Uj. (^) in marg. above. 4. \ j\ dJJj&amp.5-Xo. 167.\ L)iU\ jVS -JW ^ A A 4U (T 4fl\ Ic L \ 0) (*) ( &amp. to added in marg. J* J AJLV\ &amp. ^^\. .gt.lt.j.u\ Vj ji\ 4^j J^f\ Jp J ^ ^1 v i5j JL^\ Jy. before^-. A ) *L\Jai\ ( Jji ^^^ written above C) 1 Corr. Suppl. r) Y ( ) () ^o Suppl. Kor. in marg.gt. 3.

gt.J J^i. U]\ s -x- 4^J Juo JuP 4ii\ ^o V4&amp.ilSal \ j ^&amp. is suppl. above. in marg.lt.Y\ J\3 Jyi ^ V. in marg.-** Us L\\ Uto ^ j^ J& 4 ut (^) ^ The passage beginning in marg.-^ VfJ jVaJ K &amp. () \j&amp.gt. . . Jji\ (jo _ji and ending Suppl.gt. ^ J^- V^J So i s* )c jVC^ A if*) . 1*\\ ^ JiU- ^ ^ JV^J. 0)dib (0 x^. . \\5 A^^ Af-i-^ ^ (M Suppl. (^) CA^-(Y) J.

below. Jufc^. V. \ 0) In marg. added above. in marg. later hand.gt. above. vocalised (i) ^^&amp. u ju j oo- (F) ^ C () Suppl.Ul A. 5 f.^t- by a ( Y) ^W. Suppl. (^) \.80& U All\ * ^2. added above 1 v^ ) ) Suppl. V. .gt. ( A) jt&amp.

\ .-^-. in marg. added above. v. lli V- (H ^.&amp.-^ O-jSS &amp. \^\ di J\5 J JAd\ Ui &amp. () ^ji\ added l^^ J^ (^) in marg.^ ^l J. Snppl. I 1) u^ViiJ. 0) Jy\ &amp.lt.\ f (^) hand.80tt ( \ JL\ ^ iu- 4)1 \ ^ A_ 4il\ ^^.lt. S^Ull ^**J J^ Af.gt. Erased by a later .gt.lt.V& ^ ^- (_&amp.

JJJ.gt.gt. cpJM \VA \j\ wr e&amp.\ ^ 411 \ &amp.gt. r) ^ cJ^ U Suppl. I 1) \3 . s-^\ C\ ^J^^ ci ^^ 0) Suppl.V\ ) 4. (^) U\.. above._-&amp. ^ rl - j *^*\y* ^v^ ^v.^.gt. U cud 4ii\ Uj* 0) Om. in marg.\3 A A^? Oi ^j JV5 . ^j\ ( . O Jj3 JC&amp.^ 4.i V.

. .^ - A! .lt. corr. &amp.ivv A. A &amp.gt. in *i.uA&amp.^j V^l.U l\ A&^*J U vi-M^ dV*) U 4il\ ^Ac A.\ t5^\ v__AM Ak^ii\ JuJ.gt.VL Ali 4J \i.. ArfU jj A^J^ AJ d-jVS r^ ^. (0 Suppl. U \ ^ iw. (^) o\^xi .gt. 12 marg. ( l) &amp. in marg.

. (^) corr.^ in marg. (A) ^jM o () ^-W\ corr. (^) a A. U ^IcU iJ\Af. in marg. .i o\ ( in marg. Snppl. ^V. Suppl.lt.(3 Li- s _ * 1 4_i V. above.78& J U &amp. (Y) (^) ^-W..

^ (^-) Os^ * corr.ji A. marg. ( r) 4\iP Oi. in marg. 0) US . in marg.. in raarg.V w *L-.!*). \ 4il\ 4. () Snppl.&** i J\U\\ J\3 4J\ JU) 4il\ 4-**j 4il\ 41} \ ?^ V\ . written above.^-j (\) ^\ In marg. o \ 5^ \ in j\ ^iii\ \o corr. ^&amp. a ^O corr.gt. J\3 i d~ftO 4^.

^ O^ of the Kashf al-Mahjub.\Jt! Snppl. 0) Jc. p.IVI u 1 f \/\ J\J 4J\ (j. ^^ A^*! ( ^ k (^^&amp. Y) ( A ( ) o_^o.gt. but saying is read 4*i see (^) mj 7 translation attributed to ^y The marginal version adds: i^i 43t oj Shibli. 27. iJ) o-o where J this Probably we should . in marg.

of The marginal version has Lr . See note () Om. \Tj\ A.U\ JV^ A . in text.gt. ti J^ j V. (0 In marg. ]^^ 4xiJ^Jj (*) V also .U Gri-v.\-i\3 4)i\ j ^ A*-.gt.. .i^ p. AJ\ 4ii\ **-j u^^\ ^ v. fol.gt. (^) The passage beginning ^=.\ (^) \\3 1 on L.\1. \&quot. Jc JQ V\ i\3 4.and ending occurs on the marg. JU 411 \ flfjtfej fa\j~\i J&amp. ^_x:0 ^tf&amp. 75.^ ^&amp.

lt. in marg. written above.o diii J In marg. Ovr*&quot.\ 0) Suppl. ( 39.J&amp.766 iaiVi- \ &amp.J^. .V\^ 1) C ( Y) ( r) ^^V\ .i ( ^ dlii - V. ^-5 but corr. 75. VjJ^L () Kor. f. in marg. I 1) Orig. C^ J \ written above.ivr \i\ i\ Cii\ .gt.

gt. (V) ^U. . (^ (^) j\ erased and (&quot.Cl (() \i\i &amp.gt. Suppl. in niarg.aVi^i corr.a^ r* JU.Ac iai- \i\ i. (^0 ^L. Lf-Je.^5. b \j i*&amp. as variant.lt. 0-^.J. dlli 43jVi\ tj i^-J\ ^ ^ i. in niarg.i^\ ^J. &amp.oyW j^\ JV^A&quot.9 in marg. j j^li^ o^ U i &amp.gt.^) ^\ suppl. () In marg. . . i \i\ r (^) (0 J^U.

gt.^i * V. U*}1 vj^&amp. () . (^) jy.gt. J ^j^ r&amp.^ L^y* O^ r&amp.gt.gt. J&amp. (0 U^.j^ Sj-JH J^ ^\. C 1) The orig..gt.gt.U Jc ^H-^j ^ ^j ^\ ^ ^j \i (&amp.\ J V *** V u - JU ^^P- ^ J&tf f uJ^.r 1^ (3^ J^\ &amp. iLiVa. cu5_jj\ (j ^U J i.\ &amp. reading- .gt. j L ^. cr V\ (\) was In marg.

in marg. ^J iu. 9 J^l ^_j\ 1.gt.- U* oVdl a\ Ili \ Joo\ * \ J&amp. ^ 1 Hfc&quot.V.) II. corr.gt. 1.gt.8). but i. The is story is rendering (^) told in ^J j^Jx. p.gt. BJU_/\. iL&quot. ^ \Y^. .gt. C&quot. above. 77a. (t) j\^ . where the Persian foil. you had looked Suppl. a passage beginning ending jT \ in the text O) Orig. ^5 *U on ^LiiiV. Va c^&amp.^4. in inarg.y \? (A (^) ^U JU fol. at by a ine. ^ if . al-Aivliyd. o~&amp. ^ 3 ^. 0&amp..\ V- Ji i l^ ^ l A^J fls 0*0 The text has in inarg. added in marg. \ j (^) ^J^J^ J^ *s-^ J^i J Here is ancl which occurs erased before dlb ^- . Suppl.^ * () (A) later hand). the 3 LjJai\ tfJjJ Tadh. (V) corr. Jt&amp. (vocalised 149.

0)uvi&amp. 0) L ( ^^. ( Y )jVf. ( l) (3 JW ... (\H Suppl. aJ\ (\) Ivor. Lp. (\\) ^W. above. ) V^i.i \ r. 119..HA JA.i c-Mfl-j r ) ^\U\. as variant. 2. in marg.) UM Suppl. (A) o^ (*&quot. ^Ai. 0*) \\ * . o- o-y J\3 4.gt. t5-\j 0\^VU In marg. ^J\ Ut added .

- J*J ]^ ^^ ^L.gt.gt.) erased.gt. orig. vJt J^ &amp. \c ^J*. and ^ ^ reading seems to have been ^ x.?j ) dil j 4 4 J _Ac H J&amp. \o . The &amp.gt.gt. added in (*) ^Jj. (0 ^cOj \^OM suppl.5 ji\ u \ w ^l V\ Ju^- 4ii\ - V\ \ e- 5jo. in marg. (^) t AC&amp. \ \ U&amp.t\ nv j v & ^ 0^ U ^^V^ *& j.a i J\3 . &amp. Ljl 4 V\ 4\ ^J \ (\) marg.lt. ^ O^ w juv\ X.

3\ -us uJL\l\ JSV. Ju.pU ^ J\ C-^ \ (5 Jl\ is ju J \0 0) Suppl. i sA &amp. variant.gt.) 3. 28. above. l) ( Kor. in marg. () Kor. Snppl. 91.:&amp. C&quot. 22. (^) 0) In inarg.gt. . jVi ^ O^Uxll as added in marg.gt. JUo\ &amp. ^ ex* cJil ejV5 \Tl J*i 4.

z*sp U 4. ( r) Snppl.gt.Lv\ Ud\ & * S f JL jV^ ^ The last two letters are suppl.. i U r- .-&amp.. above. J- r\ V^ V\ Jc ^jcL- *^y&amp.gt. in marg.\ 4.^ 3* &amp. p /:V^aJ\ jVW?\ cusj (j 4j 4^.gt. \y*\ j\ y\ ^\ r J\ f \\ f AT* Jp .

i added in marg.C- gill U&amp. co^* fj^ added in marg. JU ^ 4. ) (j !^^- 1 ^ (0 ^ \ljJS. in marg.lt. 4il\ 4J\ &amp.gt.^ ^x* ^ iAJj Jb r-*^&amp. 0) Suppl.gt. (^) . cc\ diii S&amp.gt. 4j&amp. .gt.- C-bU ^ r- 0) Suppl.U\ V Jc i3 &l\ Cr JU oUjV.\ 4A1\ yu gill JU 4.. above.4^ f ^ 4il\ it \^ JU A.li\ Aaxi jTSu \j\ Jy.vi\.

Jcco i\ \ p k$\ *~& ir * 0) (\) corr.gt. with * for . . above. ojj)a&amp. in marg. Suppl. in marg. ( 0) Suppl.

O^j 0) In marg. () Kor.\a ^ V\ J\ \^ki. 39. variant. 13. ^ o ^Ji\ dJJ-X3 &quot. \ U \o . .Uj A^l\ ^^ (^) in marg. * Cl^8 ^^ (0 Suppl. ( l) Suppl. ( v) V^V^V* corr. o^ . above. (A) iL) ^p ^J^ (V as a added in marg. in marg. pJA.

9. I 1) Snppl.&amp.i &quot. U U \o JU j 3&amp. Kor.j A ( &amp. Li isxJ\ . r) Of. 71 ft .a. 60.\ i \ ili v *w -u V &amp. (^) Suppl.* ^ Jj . 11 f.vj. above. in marg.gt.gt.lt.gt. oi^J fWW^ ur y\ J \Jj \ a .

JVis \ t J\5&amp. c * U ^1 J ~ & U Jb 0--U .9 ^ ai?.gt. () . ^JJM in marg. dUi *\^4? ^yi\ A* JA^aL 4. GO.. JjC is .gt.gt.71a ~ f.lt. is J&amp. V^u*&amp.\^ diV^a A^a. i.gt. \ii\u Snppl. () 9.*JS V. ^P\ pp^l ^c.\ Jy ^ 4\ Jy j \-s f. after ^iii\ and .&amp. i^U In marg. ! 4i3 Jl&amp. written above ) stippl. in marg. 4 C -) Kor.y-U it.

Y) ( \ J=&amp. A. above. ( r) Snppl. in marg. written above.Voi written above. above.V.gt. Jp tf (^) cJ^alA written above. VJ 45 Jl\ 1 \ \ J 0\ - jo-l $ - (^) () Snppl.\ (^) *\^/V but corr.gt. 0) ^&amp. .

V\ (jAaJ v ( ) -) Snppl. 06 d-Jt^j ill9 j 4. U\\. &amp. .1U Vto -^^ ^ -tf A.JT Af. in niarg.V\ * aio- \ \j\ VAc \$ j \ 4il U i^ UU t ^cl\ J JV3 UP di^J -x*j 4.U V.gt.J^b ci\ U ^ ^ * il\ A.1 70a .O AJ\ A.G9& .flC ] 4.lt. In niarg. _ ^ ^j V\ ^^^ J sVi V^ J.-V^ ^ 4ic&amp.A& ^^.

1. (0 to ^\&amp. words ^. near the beginning of the chapter entitled (A) W J^.gt.^ QQa. J&amp.J U (\) B ^\ Lf J from U\:\ ^j AB Y) ( lowing J^a. l) JVls The portion of B corresponding ( ^ In marg. ) Oy&amp.gt. 1. above. in marg.gt. A^ V. J&amp. B om. (^ AB JW The line).s- L/ J^. ^*j 1.gt. ^ 95&. (fol. CA off A p fol. 69?&amp. 2-t-^. Snppl. o^ 4\|T^ to AB A J^. fol 32a. () J. fol.W^V\ 69a. ^j**).._j_j 12 A *^^ fol. : iJ . 7.. ?*$&amp.*. (^) .^.JJuU Snppl. last occur in 4:&amp.. 1.. AB Here the text of B breaks (fol.L U.gt.gt. . ^r\ 8 is wanting.gt.

A B om. ending on (0 U. J.VJ s 1) U\ adds in marg. . The text of lacuna on (M B ^\ fol.lt.. 4 ^Ju j ip with the verse 1.x. W^ ^W B 68ft. B (^) 0) ^iJ\. o. continued without any I adds in marg. is 52a.lt._JUJJ\&amp. ( A (\) Y) B V-\. in marg. (\t) A B._5 which occurs in B j^Jo. corr. 114a. B \ = . (^) \3Vi. jj_j. A -u ti\ &amp. 1.69a &amp. ^A\(^) \- 0j ^lf. J\j\3 ^U i JU J^ ^J\ JUaJl ^ r) 3 * iJ*\ \&amp. *. 8. (^) B P 0~^) 1.\ B o^i- ^V-^.gt. (^) U*^j on fol.Dl\ last line.gt. (0) 5 ^J (j. JVu cdli j J Jjj 4i^_. A Jlo above.t \ 1 ^ &amp.gt.\*?\. fol.gt. 00 B B iArf&amp.

686 c*^ \J\ \ 0) () (A) B U*. Here the text of 10.\ o&amp. (\i) -VV^ fol.gt.C- ^9 J^^ C^&quot. 1.gt..J A\\ ^U O \. -^J ^ V&^L? 4i5j f &*A ^Af.lt.lt. ^y. B ^. B 00 B \ B (r) (V j. 52b begins . \3Vj breaks off on the A AJ\. (M A oU\ A om.U \j&amp. ^^ last B om.._5^. but B om. 52a==A fol. in raarg. (t) ^V&amp.#A\ J^^ (^) 5 Y) ( B J=&amp. B oj&\. S J .\ ^ A. o\J JV.\oo V. ^. 6S&. (^) ) line y t f of .0 V^ ^ 4. as variant B 0) \i\j. Fol. J^u-J B ^U\.

gt. ^&amp. 5 adds (\M B om.gt. above.G8a J j (^) r) ( B app. _AA* in marg. ) -o&amp. W B S^\. () A adds A) B om. ^ . B U*.. ^ ^* ^ 00 B B B ^9^ OH0) B S^V.&amp. (^ B (V) ^.added in marg. or but the middle k-j o^.. letters are almost obliterated.U j\ dl)-&Af. A.gt. ( (^)Suppl.jj.

A\i\ B il^U. . B $for V* J. A 00 B ^^u.^j. ^i\ J\5 B om.lt. . 411 &amp.gt. ^ B later om. (Y) (^ &amp.(&amp. from ^^aJL. j\ (^) In marg.wi... AX. B om. ( u A ) B orig. J B A (^) \j\j. 0&quot.gt. () J\5. from to B^bl.d\\ ) &amp. o/^ B __au p. . . (^) (^) &\. in ^^ j\^\.- V. B (\) 0) B 5^$J.) dij. w ) altered (^) (A) . OA) B om.lt. to (*) B (^) Jrjj JP. hand.lt. to . J^o B . ( A Suppl. A &amp.. by a B om.

A.Joo \J\ J ^ Jc V. passage Vs ij^ A (0 runs thus: 4. B . JVs -X5 \i . 4 J\ . this x 0) B om.. B a . (\\) ( A Y) A om. __J*5j (^) t Jiuli dill\ B om. In dJi ^jJl\ ^. B 0-) added in marg.

\.lt. (H) AB &amp.u~. gives B () \^. . viJji\ (0 WjuJ^j written above. as a variant. B l) ( B to Jc Y) ( jc i-yj^ *- 00 Bom. but A is Avitli (^) ^.j^ B B B V/ t *^K&amp.iLaJ\ j:&amp.^ in marg.. given as a variant. (^) AB ) B and J\5.gt. adds ^ ^bV. OY) in marg. l^Jow^ A) B o^AJ\. B (^) &amp.\^ diii g\ o^9ji\ app.a A) s JjV\ Jy cu5jJ\( v i^*c VI dili X? \i ^ ** V\ (^) so A C ) In 1 ( A) B A VftAjj..lt. ^Lus. ( l O^ U\i. A j om. for 5&quot. ^i_j.gt. from 0\)B^J.

-V\.U (0 B 0) J^- &amp. () B om.gt.\0.\ ( in U A ^j and has written ^ .. 0111. \a J f r U j j j AU j-ay A \ ^J B U A(S &amp.lt.- -i. (Y) J B 4~i. ^Jc&amp.-j- ja&amp.gt._j ^j 4__ij corrector has stroked out the above.gt.gt.gt.lt. ( l) B ^V 00 B .. k c\X\ * r &amp.W. ^ . \ i2.gt.. A words *3\ ^.. J~-*J &amp. (^) A B (^) A 1 &quot. . *^&amp. &amp. ..

. (H) l) \\ ^ -gjf. &amp. B c5j^ ^=&amp. il^ Jc B (^) J^.gt.\&amp. Altered in (^) B A 0) 04./&amp. ( (^&quot.i.\1\ JU . B om. V^Vo 0\ ci Iii marg. 10.A (MB (^) JuP^\^ Jj. .A 4 \ iU\ A B ^\ 4.gt.lt.\ v A &amp.Vil ^&amp.gt. (1) OA) J^. j&amp.Jj (A) &quot. 4U\ OY) S\.&\ \^.U. ^ .\ Jy j \i\ .lt. B A) diii j.\ om. Ci. B r *j added VI ^ ! \ in marg.^. t5&amp. A. adds in marg.) A Kor. (^ r ) (^)By_5. _y-^ C (AJsul\ V.^\c&amp.gt.gt. 0) B B (0 Us-V^.gt. adds in marg. \ \LiV\. ^^v-o jt B (^) f WA ( y) (^) () B om. to AB Ul ( Jc..gt.

a later hand. adds in mar g- \Vi.-4 AU &amp.gt. ^U. jA^. .^. (r\) B O A *^\ 5 CO a 00 B a j-&amp. B B W ^. VU\. ^. ojVo-^ A ) B om. (^) In marg. (^) Altered in Uii\. (A) *. A r) - B B \t instead of . \i\ 4*j \ Jl 4 \i must read B 0) ^ ( \-&amp.^ (rr) . B A . 0^) n B (^) .V () B ^ ^ B r -) ( \f ( ^. B om. dilj. ) A B J3l B om.gt.lt. ~M s A ^^ ^i\. 4 -) to . rjj B A Y^ ^ - in by B U*j (\\) . .

B Jr&amp. 0) ( (0 A n B ) adiis in A in ^ marg.V.gt. r is marg.^ in which case we r .tlY f \o \i\i ^ ^o. 0) A ^o. ) c^. B (U) AB ^ B in marg. B B A A) \3^. om. A. \. but there ( . A A) (^) B ^j. Probably they are intended to follow \rj^. adds Oyu.^^ y\. ^U-^- () Written in om. B om. 1 B . (7) B C ) A (K) j^. ^^- (1) B 0) with tashdid. (V) OY) f^.\.. B jij. Suppl. no indication of the place where these words should be inserted. in marg.

gt..&amp.gt. in marg. ^.gt..^\ B JO ^.gt.&amp. J^ J*^ \ B adds 0) G.jt sU 4: U) ciW( ^. o~~&amp.\ 3/S&quot. (^) icviac. () . A Ail 4. This passage (which I must leave where the text runs: jAs^ JL-* i\j&amp.lu \ ULf fi \ VL\ \ J. 84&.j&amp.? as it ^fc? A in ^x^. 0)Bj\5 . in marg.^.-. ) A Y) B ojij^ A &amp. ( J.J t5 ki.gt.^ ^^i ^ 11 4U\ &amp.\\ (^) B ( ij^Tj.lt. \9 fol...gt.gt. (^)B A. r) B stands) occurs again in ^j \f^j _^ 4 ( A) B 0) pL. marg.V\ o^&quot. B B o-^&amp. 1. J AU W V\ 4fl\ \p C* ^&amp.. A\=ji\ ^-y. l ( ) ia-i A Ojij\j.gt.

_?4jiaj dJio J& 4.*} fol. L&amp. ^* Jyl U H c-ii^ C-&amp.gt. jV*i 4\ B^b. B^.gt. .jT~ 9jV\ j* j&amp. J ^ii. The following text begins in B on &amp. (r) ^ ^U.* ^ VA^ ^3 &quot. B &amp.&quot.o fVLj.ji-i L? &amp. &amp.. J^.j (A (&amp. 16.gt.lt. 1. (i) B ^.gt.1 . 43b.gt. B om. A) 1. B B 0) () B 0) B (\0 956.G4a j - 9 j k *&quot. (V) 7. 0?) (^) js. o &amp. (\Y) 8). ^ \&quot.gt. ^^j ^i AaViaj^ 3^v^y\ ^y^^ * &quot.32.^j (^) B G4. ^\ J\5.JcAf. &amp.lt.gt. T&quot. A Uj\ ( A) (^) Bdlli ^ B om. Kor. . c:-^yv^ diii^.0 ^i.gt.lt. &quot. 10 1. **-a &amp.00 JAtt. fol.j 0) Kor.

\. (\) B AJ. B The next words J end of the o^wi\ v_jb\ .*. on the 1) A&amp. off 1. 9 V B B B JuT.c. (^) I Awa B () V^j&amp.gt.gt.lit t 1) ^^ ^1 B om.lt. ^ (^) . . B (A) (^) ( n &amp. ( Y) &amp. 1^ VU (fol. app. 90a. (\\) last line occur near of the fol.. B A B adds (\ r ) has a word which looks like dl*. (^) After Here B breaks 4.gt. (0 J\5. . B ^.lt.lt.. 90&. B fr o&amp. B (^) ) &amp. B om.\ ) (t) V.^*-j.

obliterated in B. H) B UJ\. () ^^VV The B om.gt.V &amp. (0 B \^ViJu.\. word &amp. is g^\ partially jVd. jy.a\ &amp.lt.\. 636 . (A) orig. W (\) B om. 00 B ^ A f.\\ A! AiO^i ^ V- A] 4\ \&amp. 0) B .lt. (*) ( Y) B (^) In A B ^y^\.^j B U.gt.

( 0) f) B .UJ. B ^^i^.gt.itr &amp. (T &amp. ci\ J\s. in marg. 00 B j^. 0*0 A J^. (\\) iL. B ^.&amp. v ^o for B ^V\.lt.V5-^ B ^li\ 4\. \ (Y _XLw 1) B B om. with t OT) B a. V: i\j5.- J\i&amp. &amp.gt. . Jc 0) B B.UJ B om.lt. as variant.lt.lt. &amp. J 4s ^. &amp. &amp.lt. mB 0) B om. ju:$ ) ^ J^\ U UV 4fl\ V. jp.lt.

gt. t O O*.gt. ( (&quot. (^ 66. 6. 59.gt. 4ii\ om. in marg. (\0 87&.) Suppl. 8. ( r) Suppl. 9.Ill J&amp. written above. Vl 30\ VA i\^\ ^ V^V^ d\ V* i.. A) B L*jd\. 0*) Kor. above. (^&quot. B om. (^) Kor. _jV&amp.^) Y ) Here I B ( . B 1. . from 00 B ^\&amp. .\. () ^.with fol. to w\ (^) resumes on s B - 1) j&amp.gt.

^4 it V\ O \J\ V J\3 ^ sr^ w.gt.gt. Jp si ^ ix^ L? Lp &amp. O*- ^ ^ .-&amp. . .62 ay. O -^ ji^ 4)1\ J^-j j ^ vw U Wj ^ ^*J JTU J^- li f.^ In marg.\ vjt \J\i\9 A& .

gt.v. in marg.jJ=^ ( r- .lt. r-i&amp. (0 (^ Kor. &amp.!_ji\ Jr &1 __| 3 1 &amp.m &amp. ju* ^^ jfl. ^ 74.lt.lt.&amp. above.y (probably a misreading of 89. *i^ &amp.gt. r &amp. villi [ u-^0 t * - -Jl H) s ^A. - ^ [jo.u* \Jb c -^ oU ^) Suppl. * * J^^_ Atf ^ ^ J\j -Lp ^j - ^ c^-^ .^ ^. Suppl.gt.lt.i . .^A ViVj *l^ \ ^U -\ I U JU3 \f ji \^i\ r 4.

20. J\5 (0 Suppl. (\) jC (^) In marg.j corr.\ i u ^ (r) 4-ic f. 6y.Vp. C) 1 i&amp. I J. A*j. in marg. have supplied these words which the sense of the passage seems to require. 45.gt.gt. but has been stroked through. in marg. 4 r&amp. () Apparently altered to (^) In marg. (^) Kor. 61ft . (V) Orig.

Ai jo ^j O$ *J V* ^lu: &amp. (0 In marg.yw u A jy ^ A\ lcM . above. UT 4il\ iaLjj i ^ c-f ^ VI o ^r^- ( (i) In .lt. marg.dc iL 0) Suppl.

gt. ^ 111.Y\ u-^jo marg. 0) In marg. ( Y) VJ . jL- suppl.gt. has been erased.u Suppl. fU&amp. 4* Vu ^L 4tt\ \ ! ( \ i* 5\ J\i _. V. () The (^) last letter Suppl. j j\~&amp.4\i\ \i \ ju a ] . in niarg. *) O&J ^jj &amp. * - .lt. 0) A. above.T^ jv. Jo . i ujj (*) ^. above.

^ Y) ( marg. above.&amp. (1). ) altered to U 4. ( ) 1 d. below. _j vJ^j orig.- C ) So J^^. ^o (^) (*) Jj a_JLj ? o . &quot.i.W \ &amp. Jc JJj +\yp\ &\ CX^- k^ O^VU\ . y t to J^^i o^v-^. Ic._.i\ 4. C*) \^-i. ^.lt. in (^) In marg. ^. V-J^ _^j^ dI)3Af. Ibn Sa Altered to Or (^ corr.gt. The 173. L 4iP 4J\3 J &amp. suppl. IV marg. 1\ ^L-j J\3 y ^y XP- 4)J\ ^j j J J^ J\ 315 \ c \o &amp. (?) ^J3j\j.x /. ^sJ.U)\ . 20 .^. \p\.^&amp.gt.n .lt.59& l ut j C\ r . A.gt. in . J^J *^J * A) ( (^) Suppl.^ 4* \ 4)1 \ (0 4\ added in marg.gt.&amp. reading seems to have been i has corr.

15.gt. u- (^) L$&amp.lt. (0 In marg.lt. ^^ 3 &amp.-^ A\i\ O \JL . Suppl.-U? ^cM U .gt.j .xP Af. in marg. ^ C\ 4\1\ t rl&amp.gt. above.W- Kor. &amp.59a 4\i\ ^s&amp. 43. ^ *\ l) ( Suppl.

^ 6. ^ ri S- ^J^\. 27. ^Ic later hand.lt. -U^a. 5 marg. ^ by (0 Kor. y.lt. t5j \j\j A-JiSj / ^rci^ (1) l. Y^ ^ After u 80.- ) _ / J\. ( u ) In 4/J^. in marg.) ^^ () Kor.gt. (*) . J\ rU= Kor. but &amp.gt.uo\ dlS J^i JU t^v ^3 10^ 4ii &amp. 18. iL&amp. Suppl.J\3 si? ^j -i^&amp. uj\ &amp. 2.^. ^ \f~h&amp.gt. Kor.gt. (&quot.J 411 AU&amp. (f) W_/&amp.lt. 1-2. 52.gt. written above. 274. J\ ^^ &amp.UJ Jj^j liW 411 \j\ o\j J& J^jJ ^ ^u^ V ^t ^ M^all JA\ &amp.lt.gt. in marg. . 0) Altered to (^0 Written above. (^) Orig.\ corr.Jo.

/\ U V. . 411 j 411 14 JJT-J (0 Suppl. above. (^) u^S A ^_j\^\ jfi j written above. Suppl. in marg.

^ ( ( .J\ J\ij V\ b-i &amp.\ ^ \ )&amp. () In marg. 0) Vki?. ^V.gt. ^j Jr 132. (M \ .184.j^ *\ (?) * &amp. ^ J^L Y) Kor. \ \o VJ 4.^ 4il (^) In raarg.gt. 72. 33. . jp r) Kor.^\ Kor.gt. 3. 3. diU&amp. OVi ** i Jp L-3j l 4.lt.

4\S\ ( r) Text om. A^U -X. In marg. iA. (^) Inmarg.O c IAC.lt. Sj^-^\ P ^V\ vj .J\3 J!AJ. UV\Af.^ O^ .t*& 4\1\ ^ &amp.57a Jp Jo A\l\ * ^^&quot. .

66. U\\ !^ \ *L? Ar 5i (^) \^:\ &amp.\ Marginal note: ^aVi^J. JcjlA Va^VL* ^A5 (0 Suppl.. 9 . 18. above. 64. in marg. 18. 0) Kor.j\ Vj\.(iUJ\ - j\ &amp. vC\ f J -A.: (^) ( Y) pyj_j iV\ O!A Suppl. Suppl.lt. &amp.gt. Suppl. () Kor. above.gt. V/ 3c. ^V^ V ^J& ( ( l) A) in marg. .lt. *ji\ &amp. j.

\ V.iY\ da Snppl. \ 4AP {J^^ V^ i*\ftU-Vlj \ Jc ( r) ^\ ^ In marg. .rA ialc A9 JUP Vc .lt. ^jy . ^Oll gjJCj uj\*. y&amp. ^^M (^) Jc - Suppl. in marg.gt.. above.j 4 ^5 J- j^^ui^ ) &amp. \j *\ IL&amp.&quot. Kor.gt. 2. 4. 131.

but cf. () A 0) See Tabari (^) Text om. should be VU . &* J\.yu written above.- V\ 4 4il \ 4^J 4AJ\ JuP ^ J^M. . (V) In marg. SJ^u . in marg. ( r) Suppl. J\3 r (^) Altered to (*) 1G9. 3006. Qushayrl. corrector has indicated that the reading I. 1 foil.\ TV J 4 U J\i\ C dl. . 8.

in marg. j&amp. ^ ^JLl dlli . Suppl.^U. jJ J _. Snppl. Altered to V. (o) (r) \c JUi ^^ CX. I (Y) 1) In . .\ (^) (1) In marg.. in marg.gt. _xxt.ci\ *i t VSi\ After UA marg. above.

5 V.\ J^ ^ u 4. 1 411 9&amp.. Lp J I t^\ Jji.^i AaP j Jp (^) by a Suppl.J ^) 5 JU A.546 )Af. later hand. (0 but has been stroked through . ) ixu ^iJ Af. &amp. \* ^-^-.gt. Y\ i*u. j V.i\ 4tt i.gt. in marg.

- () Kor. {}$ [A^]^ iP (\) \i\ (^) Kor. (^) . Atahiya (Beyrout.iJ^ lc 4.. Y) i) Kor. 107. 11. t. 8. ( ( p. 10. These verses 274. J^ but l- _5 *& 4U\Af. has been erased. (\0 Diwdn. 4il 1886).. . 2. in niarg. 147. 911. occur (A) ( 0) the Diwdn of Abu in \.54a V\ r )\AJo\. CU r ^ ^ CVi 4\ JT\ Ai\ l i-*C- JcO Suppl. .

in marg. 4ii c i t 4il . 4fl\ 4. () In marg. above.J&j Vf ^1 V. (0 Suppl.J\ U P Jp 4jil 5 4il\ ^- (^) Suppl. J .

Y) ( ^ in marg. Vp . (^) ^AW^ 4^V\f* and has written () Suppl.gt.gt. in . \^? by later hand. 12. above. above.5y J J -X*) Jc 4\ e^ y-j &amp.U VI (\) A C 1) 111 marg.J Vx Jj\ &amp. ( r) (5^-1 added in marg. (1) diii &amp.lt.gt.u/&amp. corrector has stroked out the words Altered to marg. j&amp. Suppl. A Kor. Vp .lt.* irr tf Ji\ U*j 4\ U J*\ ) ^ Jy J^j oU ^^ si^s r*^ ^^ ^-V\ 4ii\ v_jVft&amp.^ ^^ ^. ( ) 8.lt. il^ J\3 \fj\ dil V.

gt. 73. in marg. in marg. Y) ( cJ&amp.gt.JVl i-J-^ ^&amp. added in marg.f Oi l v * f A^ \J\ ll li CP- 4\ c^&amp. ^.gt. ( A) 3. but corrected.^ (^) t5i\x*.gt. \ \ V) &amp. Orig. oV (J^*-J ^^ &amp.48 1 O Jj\ ^&amp. 4\ I (3 ^1^&amp.&amp. Jy ^ (0 Suppl. ^\\ o-sx^-i-.gt. but corrected.lt. jit- \ . corr.j (*) Orig. (^) 0) In marg. C () Kor..&amp.gt.gt.gt.-J^\^ V\ 4^.

lt. might be either (^) marg.Acub A ^J^ j cl 0j? Cu au.gt.\ ir.lt. correct form of this nisba: it . (^) I &amp.bc5V\ s \r jw 0) Suppl. ^Vx&amp. ) in L-.i J ^ -&quot.T &amp.\ j S^^S^ o/j^. cannot or ^ Altered to ascertain the oyt\iai\ by a later hand.

gt. 0) The penultimate (0 Kor.gt. above. and Jj . iL U ^** *Lp 4\ 4. of j\ (^) ^.1^ Vi\ A*? 4il\ S&amp. (1) letter 9. by later Jy C\J hand./l 9.-^ 4\ ( &quot.gt. ^^ * uS1 &amp. () Kor. corr.lt. Kor.gt. pointed in the text both as ^-&amp. (A) t (*-) J&j Owi^ Suppl.8 &amp. 1011. Y) ( \j&amp. in marg. 101. is 73.*J ) 5r : Jj-^) 4JU\ -r ^ J _/^ V^j l \o 4A1 ( \) ) Suppl. 56..

4^J3.lt.^ \ [AJLH J^ ? CS JU &amp. &amp.\ -r Ji_.lt. & ^^ *^j * o- ^ a). \o . 4J1\ J\i &quot. ( A) ^ corr.s &quot.lt. ^*tfW- 4. (^) Y) ( ^^.lt. JU &amp. V^ U JU U r l Jlu U\ J 0) Kor. (r) ^^ In marS- ^\. above. Suppl. JW ^\S vi ol ^ ^-j Jy &amp. in marg.&amp. (i) 5D\ Suppl.lt. 87. in marg. HjS ^ &amp.gt.

. Jjjj. in marg. C ) jj.lt. C V- (^) W The Suppl. 1 original reading seems to (*) In marg. 6..j u . d^*&amp. ^jj.. ^^ jAii \TfUiJ &amp. (^) ^1 corr. 18. stroked through.\ \ v i CPU *U &amp.lt. Y ) In ( marg. Kor. A) ( Orig.ai\. in marg. r) () i.gt. \* has been . have been ^I\i- ( .J^\ added . but in marg.

^o ^La V1\ y. marg. . after I 1) ^U ^\ ^&quot.A I * Al - J I .. Suppl.- (**&quot. V^C*. written above as variant.j^U. ob U= J *VH . in marg.* 4. I .gt. in marg. AM J^ -^]^) A!! &amp.y U \ i V- \I\ y 4^ 4 JU 4\ [Jp o ^K^VWi^ J \ villi x^ = Ji-j i t ^ -&amp. 0) cU5\ ^c-. (^) In () In marg. . ( r) added in marg..506 (\) ^. suppl.1 .gt. c&amp.\\_.- .lt.3 J ^i ^Af.

( r ) In marg.^&amp. in marg. ) In marg. P 4JU \ 411 \ - ^**^ ^ 4 -3 .gt.\ \ o -s c f4 ji U o\ jJ^ Ju* V. ^^ ji . r. \jU 0) Suppl. 4jt^J.gt. (^) Snppl. above.s A& ULj A^ 4U 5 ^.lt. i/ ^f U5^ vSJu JV^ Jl^ 9* U.\ y v j.- *L? &amp.lt. . j\ V \J\ s^&amp.J &amp.

Ul JU\ ^LJ 4.gt. in marg.. corr. . after di!j&amp. 47. I 1) Kor.- ov..^l&amp. 21.\ \ ^ Jy # ^ u .gt. 20. * 0) c-Jo ) Kor. U^ ^ cl\\ k\ u VI ^.ic\ JU U V-S j^. (0 4\*P\ in raarg. y Vd Caj\ 4il\ jW\ A.. suppl. 113.

^ [5 Af.\\ ^ Kor. Uii in marg.do&amp.gt. .*\\ \\i * ~~~ I U 5i^ &quot. (H ^c- corr. (^) i\).\\ *x^0) \o . ^_^ftA. () In marg. written above instead of j. Snppl.lt. 96.. ^ ..N . in marg.uj\ J^\ oJ^f- J di.gt. 19.i /&quot.i &quot.48& a *1^&amp. &amp. r J* \Va i A. 0) In marg.U. (^) In marg. ^ I 1 L. :&amp. -.&quot.lt. S .

\ dij oUafJUv. Kor. after ) (*) \xL wJb. u\ \*\&amp. 13. iSSI L-jViT&quot. (^) 17. but corr. above 113. 0) Snppl.jA=. 16. j v-iV.. Kor.i5\ ^ jl &amp.3&amp. 1. I \ ^ 3^ A? 3^ A .gt. in marg. Y ) Kor.&amp. 0) Kor. - 44.lt. snppl. 17. ( corr. above. 48. OO. by later 0) \j^. (^ 39. . (\\) 4. 18.lt.. () Kor. Orig. 128. *J\L (0 Kor..^- j^ jlj .gt.gt.t J. SO j yi-aJ\ &amp.L. hand. . ^ 3.gt. 200. (A) Kor. 52.&amp.

00 Kor. 17. 8. . 5. ( (^) 1 ) Kor. oi above. above. ( 0) Suppl. 20.\\\ i)j r 3 (A) dj o^i UD Jju OP JiJ\ JU. but 48. ( has&amp. Y) Kor. Suppl. 10. suppl.08. 38. 20. by r) later Kor. 9. r) hand. JJ ^5 Jl u u *U 0i) o* (\) I 1) Kor. 119. corr. 48. Text (\\) ^. 24. after id. dius . 33. n J^ ) ( Kor. 120.gt. () Kor. A ) Kor. 38. I 0) Kor. in marg. 43. 102. 37. 4. JV^. 0?) Kor.i9. 93. in marg. 2. (^) Kor. but corr.

(0 Snppl. 124. has 6. 26. (^) Kor. 00 Kor. (^) Kor. 41. 75. 7. 94. Kor. 00 Kor. 66. . (*) Kor. 25. 0*0 Kor.45*! o-- U J\a U U (U) \ JU r r. 47. (Y) K or. 30. 4. 17. () The marginal note ends with two words which appear to be U* J 1. in marg. 0) Kor. 88. jj.^. (U) Kor. 6. 94. . 8. ) Kor. ^J 0) Kor. 7. 53. 87. (A) Ko r. 2627. 184 (quoted incorrectly). 20.

but corr. ^ * . Kor.lt. % Suppl. ^&amp. ^ 12. ^ f^^J (0 Snppl. U_j.gt. in marg.c ^0 ^^^ marg.?.J (&quot. ^8.gt.gt.j - 4JVI ulUJ 4il\ w \ c Ja\ \ \1.-&quot. Y) &amp.u\\. snppl.\ V. &amp. (^) as variant. In marg. above. (A) &amp. in o JCvP - -. above. ^&quot.gt. .^) Kor.*&quot. &amp. y 0) -) _j. ^P -^.&amp. 108. () C^ written above ( &amp.gt. a*^&quot.gt.

Suppl.466 (5 A\\ j U Jb Suppl. . (0 In marg.\ * A . in marg. above.

^j. in marg.gt. (*) but corr..V Orig. 0) The words and i?-. .) () Suppl.\ by later hand. C&quot.lt. above.\ after i*j have &amp.-^j A) ( o. has been added in marg. above after AX. Text om. . suppl.uj). Suppl. dx&amp. been altered to Y) ( J\ o\k (iij/\ In marg.

\ uu . y\ 4 : &amp. 84. (0 Kor. 4. In marg.gt.gt.J\.&quot. f. S&amp.&amp. .f \ &amp. ^.gt.A 85. (^) . 4. j\ \. j-^.gt. (^) (*) Kor.\ Cl oji JP- ) kl^U.\ Jj\ \o v\ J ^ U* f U\ 4 ^.

. U Suppl. (^) In marg. (^) 47. in niarg. () .s. . (&quot. Ui but corr. (*) Kor. by later hand. 26.o 5 u ic ju- dUi \ \ ^ yc [u ]^ * \f V\ V.\. Orig.

.\ i L^tJUrfaSj^ AJ*Vl iou~ Jy* j\ . 004..lt.C J^ i***&quot. r ) After &amp. (^) \i.gt.gt. J.gt. .y ^&amp. marg.fe j4*M0 o-jt^j i V. oV-aVlU \ rJ f J &amp.lt. stroked out. (^-) 0) In marg. A In ( ) ^A* have been () In marg.u}\ the words jjii\ viWi written above as variant. O i VJ ^ tf \- ic J U 0) Suppl. J&amp. in ( inarg. o JL\ 4ii\ JL\ **~ \ J^ JU \ ^\ &amp.

f j 4~*i. \Jj A. C*-) ^Ji^j.gt.C^&amp.^ ^ \. Snppl.*j Jx*e-\ Jc iiJ\ j.lt.gt. ^.*c- J^i A.gt.-. . ( r) In marg. f \c&amp. i--j \ ^ \ U&amp. C* ^ ^ &amp.J .lt. O-\ JU Ai\ t^ ^C* 4li\ 4. () Kor.&amp. J^ U J *- 4il\ ^*-u-\5i dJlJL^^ ^Ato V. Sly a .Jo^. 24. above. C 1 ) Suppl. ) In marg. 53. J^L i.L U s &quot.gt. \ o Vljc.&amp. 4il\ 4. in marg.

lt..gt. 5. u jc- . (?) Kor.u* J ^U\ ^ ^U JW r U \ 4ii \ *V3\ U 4il u J . (*) Kor. iij J V. 21. 59. viA&amp.UJ (jai^ i^ - jJl s J (\) /0 ) Kor. 92. 2.l\ &amp. 7.lt. in marg. (0 Kor. \o . Suppl. 26.jtU3 &amp. 38.

33. 41. JW J dJiii 4c&amp.gt. in marg. ^ x. i^lll a^A uv. (0 Snppl.. () . \ A.-j written above as variant.jj CbJO \S\ ^) 1 J\iJ 4JU\ i Vj\ Ji*s JVs_. V^ diii ^i\. 1 () Kor. In marg.

V. ^^3 ^JlA diiis. \ ^ dL-i ^ V. The words have been stroked through and ^Jii* has been altered (^) Suppl. \ ^. . . \JAf. . above. which has been US written above.gt. 0) In marg.43 ^ ^^jix9. () . ^&amp. partially destroyed (*) Here by worms: it is a marginal appears to be ^ to variant. (0 Orig.

(r) () ^..gt.K After .1 1 &quot.Vo in marg.^. (1) (^) A\i\ Suppl. Va lU i 11 yhf. o (Y) *i^3 \) In marg.- f * \ 1J\ k A. ... Jj&amp. 98-99. ^..-. 68. (Y) \. Kor. above.1-4.1 ^L. Kor. JSV. 15.

) . the uj\ P J^.gt. Suppl. 1. in A. V\ u &quot. r ( are followed immediately ^\.gt.^ J^ J V\ ^ g- i^iV.^.. 1 ! by the ^A. to ( *^A&amp. AB in ^^ ^ Vj. 0) 00 ( Here ends The words viz.&amp. 87&. fol.\ J *U J. B^L. ^Vx^ j. 7). (t) -ub 00 A fol. 15 Suppl.Ic jr j 0) B B om. G2a... fol.C C~.gt.\ corr. Aj -s. om. (B 41*1. J\ 6- Jo L ^^ &amp. last line. 0) . in B title marg. ^. B ^V\^ A) B S^. of the next book The omitted portion extends from 0^) () k\\. 1. 417.voi\ wj\^\ A Y) ) B AB au~ c B (&quot. in marg- .V app.

B B c V*i. (*0 ( Y) (^) Kor. (H ()Bj&amp. Jc. (^) A 4^. in marg.. 0)6^.ji _.gt.^js^. So pointed in A. 33. i ji^ ^ *V 1 ^ L? U (^) B U. B __^. A adds ( A) B 00 B .\ oi \\. 28. (\ ) (^) B om.

U*3j ^ A ^ ^ ^ ^() ^ 4^ 4\ 5\ JV* *\ ^J 4j. Vi\*. ^._5jt- &amp. (rr) in A.\ -&amp. The words from A ^c (\H The words B . JJ? . B 45^. ^^ A yVL.\ fcVj\J r ^&amp..\ 4M\j |&amp. om.jj. &j ( (W) (5Ji\. ) J \ with ^4. A.\& Loll 4* *!&amp.gt. B (A) ex^\ are suppl.- J^ ^ Jl^ A*^ ^^ ) JV^) . JU &amp.\\ t^^Jli J&amp. in marg. are suppl. A )B Jq&amp. ( r A o O B (^) ^\\\ (^ 0*) ^ (^) B J^l*.UP W* OLT O^ Cnj klUS&quot.gt. 0) B J. in marg.lt. .lt. 4U ^ () B JVi..gt. ^*&quot. A.lt. to (^) ( ^ B Y) B Ali. jli\ (\ om.9 Oy B ) ^ji. B \^ 0) B for di^j&amp.gt.lt. SiJ-. (\A) t Y^ suppl. B \& (^) (t)U suppl.&quot. ( ) B \1* J. (r\) (\i) . in marg.U^.u- B r ^ ^\ B la. . i^j Ci j &amp. ^.* v.^- ) 3 o U&amp. ^^1.gt. l Bom.gt. ^ ^ .-j ^ o^ ^oJ\ ^ (1) \ JU &quot.gt. f \o 411 AZO.

lt. B om.gt. B A ^ 0^) Kor. - l. 33. is B om. B om. ^ \o j i u iiiiu? Ja^ v* V.ui\.. 0) (^) In &amp.Jo J.gt. after (^) B i . ^.49. . - (^) J&amp. suppl.1 ( f^o iLJ \ Jy V.5V ? j. app. () B ^\ A) B B ( B B o/i (0 jt. Vc \ O s u jA^ *\i. B C \) B . &amp. (V) ^\.

() f\f Uj. Kor.lt.Jc . (^) .&\ Kor.\) ^ B&amp. (^) ou-Jli. (\) B adds .U us.. .x4 ^V 1 J^&amp. Ai^i.lt. ) B a \. 7. 55. B 59. Kor. ) (0 Kor. OT&amp. B ^. 21.gt. B 4\ j-o 158. B Jc B fVf for 24. ( r&amp. ^ ^ ^. ^. B om. B (\i) ( W 0) 24. ^\J\ (\A) B Kor. (IT) 33. A ^V. 0) Kor. 7. 42. ^J\ &amp. 43. ) C&quot. ) Kor. B J^sJ.\ . 63. . 53. 29. . /3 J*. J^. 3. (*) ^U Kor (V) \) B adds 59.gt. .gt. B O Kor. 24. 7.

Kor.lt. . 7.i^&amp. B B and J\ suppl. B om. 4^j (OB (j. in marg.gt. J\ it. B o/i () i\. (H) 42.L * \ u j\ v t (^) *ii\ B has been altered to has (\\) (^) for (A) jijA. 0) BA.4_\i\ u f \ A ii^ p\ g\ 3^3 .j\ tfjJS i^y*) ^ *O^ A53 t^^ v* ^ f A. before (^ Kor.. (\A) B ( J^-J.&amp.gt. 157.lt. A)i\ 0) Kor. (\ B om. j^\ B W om. In 5. . l) (Y) B om.-j 4. Jc^ jp (^) Kor.gt. 3. 62.^^ *A^\2 &amp. 2. J\l. ^$2^ U. ^\ . 24.V\.gt. ^io_j C but 53.lt. ) Kor. N\ JW (\0 . from B om. 53.)\jt9^ 4JJ^&amp. ^ to (\Y) J\5 $ A Jc&amp.)\. Kor.-U ^^ * b J f 4U&amp. 71.. (^) ^&amp. 5253.

V^ ir o* \ VI ti v \S\ Jt u B 0) () W B Jc. AB ^. &amp.^ JP. B ( . Aiy. 32. J. \J*.gt. adds by A) Vli later 0*0 Kor. 00 B OT&amp. 21. Kor. 27. B jJ 0) Kor.j vr-V 15$ -.34. (W) Kor. &amp. B (*) 205. V ( . 5. (0 JJj. 00 A (^) Kor. 28. 90. Kor.gt.C/L.io 00 B hand. V^Al.lt. B 2. A) B om. 27. 47. 42. (\) B J. (^) ( Y) corr.

*x\ ( ^ ll ) A ^ om. U j. V^. to (V) B ( r) Kor.A f A U JL V A) V\ JV.\ jp. from J\\ ^ ^.\ .J^. (\ \) . B _.gt. B om. ^\\. B ^. from (*) 00 A &. t5Ji\^_5 o^s- AsJSC ( . (\ A) B 24. B om. Ji^ ( 0) r ( &quot. 30. J*) ^i. . B o ^. 3G.28. B (H) &amp. ^u 4J Jtij\ f U . to X^ . .) -ui\^l w ) B B om. om. 83. (^) _. A) A U 3 r 7880. adds 50. 0?) Uj 5 v\ A om. ^i\\ B u -^\. 26. J\a s ^ 0\. 0) Kor. JW (^) () Kor. (^) Kor.. 26. (\ r ) Kor. 13. *.

83. B jVJ. 0) () B A\i\ is &amp. 0\) B B YW. written above as a variant. f Af. B jV3\ are ^j.Li\ (0 jVi.gt. (\) A B^. ^ AB 0) B o^^. 89. 110.L- J J JbJ&amp.gt. * J * \k^\5 U. ^ 18. B.gt. (^) Kor. ^lp^. di\3 A) (^) . ( 93. The words from jl to .lt. JjJ. B om. 00 B 0*0 6.&amp. V. written in marg. A ) Kor. (^ B om. 26. 21. ii\-- (f) \ ^ ^ UC T JB &amp.386 4il B om. 5 - .. Y) ( 0) Kor. OY) Kor. (^) In J^ JP.

is Kor.1. B \ 4.jv\ r \ \ ^ .gt. &amp. dJJj v j3\ u v . &amp.gt. (0 in Kor. V^Jut. -\.5 Jl\ B L Jc&amp.lt.1 ii. j\ -ji &amp.gt. jy I B 0) () B A) ( AB ^ JLX) oJ. (^) . B Y ( ) B &amp. U.jVd. (*) B om. \i\ . ^A^. .t OH &amp. .A1 \ v\ \..( jg 109. .lt. ) ^-. written above as a variant. (^) B ^.\ 0^) A ^\J&amp.gt. 00 B OM Bj.lt.\ i \i\ AS- 4S Jp i. \^\. &quot. (\) B om. 2.. 20.: 0) In A_^b A l 45- . marg.

o\.j.gt. (^) A (^) B 4i/j.AA r) JVvy j^v^ j^ ^ u 4\ Vc 0) ujk J^ &amp. (0 B . (-) B om.x&amp.376 ^\i\ * /vj . ^ A) JV^ B om. ^ (A) iuu&amp. U.gt. 0) B ^\. *j r iuM/\ ctJU V- V^U.. 1 ^ V^VJ \ B J^-Y^. xv-J Af.gt. Y) ( 00 B U^. .

The reading of B B J\5. 97. adds Bom.- A J\.gt.gt. v ^Vj_5 from J3. ( (^ . ( ^U B (Y) . B (\ r ) . A) j \^. U (H) (1A) B B doubtful. to adds 30. to ^c . \.^&amp. (^) ^ J B om.J\ JjJkiJ^ *. y C Y\ ta &quot. &amp. ^JP.Jd:^ 1 ( J r&amp. 0) J|y. ) |T t. B \ is ^\ () .gt. ( B (\0 ? Ao.gt. A om.uiaL-\Af. 3. 0?) 4. (\) from (^) \js\ B 2.. it &quot.AY \ U ^^ Jy \ ci\ U ipwWl^ j^f ^ pA. (?) B . Kor. U Kor.37a Jib - : ^ g. r) Kor.68. B ( (\0 t5Ji\. Y) AB B (^) )Bj&amp. . jU. *2i\ Jy j ^.

gt.o&amp. B (^) Kor.y. ( A om. (^) ^\ \^U 0/3 AB om. B B om.]&amp.0) *r *&\ C \o r i&amp. o* to ( Y) Kor. j.:UiAf.gt. OA) ) ^&amp.i ) ( ^j B iJ\ . v-i-u. B om. The words 76.gt.t ^ c\&amp. JVi. 23. l) are suppl. J B ( (A) 0\) ^ ^U. from fj^i (^) ^. A O v) B om. J\ Coi\- . B ^J for o^^ u^- (H) B ^.36& J\5 -Jo. (r-) B om. 64. B ^ B ^ 0) B ^yi. A.gt. in marg.. Kor. .\\ (^ r ) Ovj. \y\. (H) 64. . om. 21.gt. r) 0) Bjy. ^ o\U\ . Jc&amp. . J5 c ^ V- ^b \V\. C) 1 . (^) uii ( ^y. T :..gt. 16..

lt. A) Jc. ^^i J*\ (\ B &amp._.4. B r) ^ L/i 1 27-28. 24. iaJLu.w A) A (\ 0\) JaJj. 76.lt. (M ._j B ) B adds &amp. J&. (^) (\M \.uU=- ^ - ojSaJj. 0) B ^Jo\. 76. j^-rt \-. to pxjkl (H) CfcU.lt. 25. Kor.. 76. V.5.gt. . ri ) Kor. 83. 83. 83. B B ^ ( J^^ B jfi. B ( C) B 0111. f U V j J\ S^ * 3s &quot. rr ) (^) B Y ) Kor. B. =&amp.1718. B app. from UL-&. (^) Kor.. (^) B ^ Cr8 B B adds ^\ ^ Y) ( ( r r ^) O B J\. i5Ji\. ( ^ (\r) and so app. V&amp. ^ Kor. .U. 20. ( Kor.- ( ( n B ) B oin.

At

U

ic

3

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83,

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but corr. above.

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("J

(H) Kor.

(r-)B>jjt.
(ri)

18, 27.

adds OsUV/1

o

B

s>-]>-

adds

45, 22.

Uy

,^\

(rV)

Kor. 3,12.

3

<g

.

VI

^ ol

r)

<i(ro)

ol

\0

A

(rO

() Kor.

147.
(^)

29,69.

Jtu-

<a\

J ^a;^ k^\,

(\ r )

Kor.

3,

0)

Kor.

33, 23.
\l

140.

(

r ^)

B^\iU

r

Kor.

)

0) Kor.
(^

\jAftW_,

f\^

O1 A
)

J^^

\j>\

Kor.
(rr)

35, 6.

rA ) Kor.
(
79,37-38.

4, 79.

Kor.

6,

(^) Kor.
(H)

)

Kor.

2, 62.

1)

Kor.

Y) Kor.
5,93.

(

169.

3,

26.

5,

(

27, 40.

^\

^Vfcj

(

Oi^

O^

I

u A
(

Kor

-

adds in marg.

32.

(

J5.

W

45, 22.

^^

Kor.
(

^

rv )

\3u

f

r<

3,

)

>

182.

B om.

3,

om.

^y^

B

adds

(\A)
12.

B om.

(!"*)

dlii.

Kor. 42,19.

the rest of the verse.

^W & U^ ^^

(Kor. 79, 39-41).

B

^y.^^ V^V.

B l%l
Kor.

A) Kor.

73 )-

8

(^)

Jj~*^ \^^

(\Y)

8, 24).

B om.

<uj

145.

2,

adds in marg.

)

0?) Kor. 98,4.

(Kor.

B

Kor.

(?)

Kor. has *^\j.

(\t)
(

2, 38.

B J^iV,.
B adds iVV

Kor.

(r*0

1.

2,

(0 Kor.

2, 38.

2,

Kor.

(r^)

^iy.

Kor.

(^)

J>

^

OU

**
I

J&\ C\

J\

S^VxsJi

(A

wliich occur in the chapter entitled

<u~ii

last line).

fol. 63&,

0) Kor. 27,60.

B o^.

0)

(

(

of the verse.

0^)

^
B
_5

The

Y)

B

B J&.

r)

^\ oj^.

OOBj^u.

B J^j*.
O^.

JfGj,
Jiks.

text of B

(\i)

^U^V

0^)

B
B

)

Here

A

(

*^o_^\

(?)

Kor. 22,74.

J(^)

^
l^j

(A)

Kor

-

(*)

35 29

B

J^
(

-

J\a

A\i

<j

resumes, without any lacuna, on

fol.

69&,

()

.

^ B om

\

-

B

^nt
1.

1.

om.

the rest

>

A

B VikoV\

Vik^>Vl.

J\5.

f.

and ^ has been suppl. in A.
ri
(

oU\^a\U

A)

rf

inserts in marg.

(^

)

WB
(

u

^U\

)

B

J.

Ji-J\.

Kor.
V^.

5, 53.

jU, ^\

A)

Kor.

r
(

sij\jV\

5, 52.

O B om.

^

*->Vj

Vi

CU

J^J

^^V
uJ^

\J\

liSl

\Si

>

(r)

c

dili

\s\

f

3

JuJ\
V.

4AJ,\

^

4

J^

J

u-ij

^ jr

,

jv;

3 j\

A\!\

(\)

Kor.

26,

37,

8182.

Y)
(

B J^jc.

U

8889.
(*)

r)

B

A
( )

A9_5-

()

In marg.

)*\s*.
l

is

(^)

(H)

B

/!

to

yii\

Suppl. in marg. A.

fjfj&A gf ^^B o^^.

om. from

B om.

Ali.

Aii\^i>

(

A

Tex t

B Juk.
B

io\>.

the last word in B,

fol.

^L

^

A- ^Ji

^

AjV^

0)

B j\^\ o^

00 B
AB

app.

^

(5 3i\.

43a. Fol. 436 begins
9-y_j

(

Kor
AJ\.

A proceeds

J^ ji^l

(U) Kor. 10,26.
OY)

B

(^)

.49.

^\ jj ^ ^^

as in B.

(^)

*X>.

U

)

f^

0) B
OA)

JV*iV\

O

Kor. 2,1

om.

J

B ^5^.

^ r/

liu

<

*\i\

^
Vc

S1

jjjL.ajH

illW

ro
lljj;

^>t

^

jU. Jc
>

Jy

*;.\

Oi-1^

*>.

U j Jl5

CaJ\

jTcLji *J

ij>-

f\r^

~-r^>\>.

jt>j

Jop-

4

r)
<<

U\ J\

J*)

_oi\\>

ff\t\
\j>l.

V^O)

oil

\>\

>

^

f$\

ju<)

dili

J. yj*.J,

j

^

\

4\

(M)
>

y,

<

j
JJj

A

(^)

B

()

U_,.

ojTi

(")

l)

B
B

0)

)

(A)

)

^.

OA) Kor.
Kor.

50, 36.

A

^^ &&].

B j^.

In

A

01^
Kor.

38, 28.

17, 9.

JD

Kor.

(?)

16, 91.

C

^ ^.^
(1

1)

B

the final alif has been supplied.

00 B

0) Kor. 15,21.

Kor. 36,11.

00 B

9

^J.
(

(0 In marg.

Jc>.

om.
JV"

n

dl>

Kor. 6,38.

(Y)

(

Jp

~V>

B

0^)B^\.

oJub

-cU

J.

J

?)

^1\\^

0"-)

B

.

B

^
J^ j

Y)

B

vr

01

^
V)

0)
)

AB ^WU

A c^u^.
^b

^ ^U

Jj;\.
)

(0

Kor. 54,5.

B om.
()

4a\

J\J

0) Kor.

00 B

Kor.

4, 71.

c^

y

(U)

4\ J\S aij

B

has

x?

L

for Cr

C^^

B

J^JP
(

3,5.
.

Y ) Kor.

(^)
2,1.

(

17,84.

AB jk.
(\)

(^ r )

B

adds

A ) Kor.
36,1.

B
5

ui

V

\

U

v
OjW

A)

Js>

"

J

Jl\

-C5

JU

<l\

^U^
^)

0)

o^stil
4l\Uf.31a

0)

B ^.

(0

B i^jUi.
Y)
(

0)

B Jp

(A)

Altered in

,j.c-.

00 B ^.^
(\0 in marg.

A

Oi

to

j}\

(j

*$>

B

om. from

A)

A

^U^,V\ with

c**-^

B om.

()

B

()

j^\.

0\)

written above as a variant.

,j_^o

which seems

to be the reading of B.

B om. from

to

J^V\

<J^

(^)

B

j>A9.

^Vo but

\^iB.

A^c>\.

(\)
(^

OJ

A

(^)

B jU_, dl^b

to Ju\jT.

V^ as variant.

(

n

)

.

0)

B^J.

^

O^W

(^) Kor. 15,75.

Kor. 51,20.

(

w B
)

V\.

:

0\) B B oV^lV. C) B V.U kJUS) 4\ ^ U \ A& Jp VsY\ 5 4fl (^) B . (^) B ^.v om. 0) \. () hand. 4\ \ &amp.* U *Vki.^^ AJ ^P. 00 B om. J\5.lt. I 1) a ^Va\j but cJUU has been supplied by Y ( ) ^j^k UV^. . A ( ) B B AJ\ later 4^1. AjJ\ji\ ( r) B U. A B om. .

() in marg. ^ii\. A ^U^J\. (A) B om. ^ has been suppl. in A. ^. y \^ \r\&amp.\. 163.. A Kor.lt.-( to 0) ^^_.gt.a\. (^) &amp.gt. (H) Kor. 00 B U-. ( B r) J*liU. (V) J^. r j. The reading of B (\0 B ^ (H) c-^llaUjb. doubtful. SJubllVi J\o. A) B &amp. (\) j^ ^JL. Jl\ Jp & y\ JU x5^ \i\i U j^ (\) yJ^ B om.Y\^. ^ 0) (^) B app. Y) B om.3. from B A ( r B ^j^U. O A ^L./&amp.. A 7. A (^) A-^.. adds in marg.gt. (H) B (V) J^ is B ^ snppl. om. 57. .^. O^B^jp. in marg.

. s^ J ._. A om. 85.. om. () B (I _jt.lt. after Jr&amp. JutVi. 4 B om.\. .lt..3.gt. &amp. v ( ) B J\i.t.36. written in WB (IY) A W B 0) Kor.j (I&quot.) B ^_.gt. om. B a .Ul\ &amp. from ^ to Jt&amp.\ tt\ ^ J\ Ji\ **-. &quot.gt. () () 50. 00 B u_lc-.*) (0 B B JS\ **_. B adds o^. 4* v. 4*. B _&amp. t) ( ri ) B B a^_j which ijyi\. 0) fo=.. jA\-ii. ( r ) B B J\. ^ii\ J\5. (1) Kor. jSiW._. J^ (*0 is A B _. (A) *) B li. B Jai. Os- as a variant..._.t &amp.gt. 1X5 ^ c ew.

A B 128. o&amp. I give the text according to A. to ji.fK^_j. to A. also is om. AB 0) This passage occurs in A written on the margin of (0 B from (Y) (\0 J\ 0) A^-J B W om. B om.9^iA ^ ( 44^1 Jc. .lt.4Ujl&amp. 11) and p. () The marginal version B (^) note (see V\ in this place.Y\ JW 4il JV5 &amp. Jc^ B j jsJ&amp. app.\Ja^. from A om.gt. OA) B (H) J\is A ^. ^ . j\^\. X. 2.gt. in A has iVo for i$-. A ( ) u (*0 V on A ) B J&.-^- AJy. 28. 13.gt. above *\1\ to ^. \jLj. Kor. from B o \.148. B (^) ^xL^ but \yt\j written above. (\0 - Jn marg 1(5. iV. ^&amp. U\.gt. ^^ (^Y) Kor _yb^.IV &amp. Kor. 0) A om.lt.

Here both A and B AiWij . ).^&amp. (\ r ) tt\ Kor. It has been supplied in marg. 1. 0) B om.. 89. 262. Kor. 2.lt. B B J13.*&amp. which A in Here . ginning J\i^ji\ jc ^ () ( Y) JU 4\1\ AB () 3&amp. &amp.gt. &amp.\ ^. 00 B J\5. its proper place by a corrector (see the following page.gt.gt..&amp. C 1) B J*^.JA evidently belongs to the next chapter. .27.gt.3 W&amp. 1.gt.gt.-* Jt JU iVl sH -A.lt. (H om.uj\ f y~^\ Ju*j and ending l A B () 3.^- JA^&amp.gt. 28. j\ \ ( &amp.U\ &amp.gt. J=^ (\\) JP.. \ to ^-&amp. A ex*j J j^\ 13. the corrector has written in marg. ( ^ \iU add the passage be Kor.gt.lt. ^V&amp.

gt. l&amp.gt. The orig.^-j.&amp.^\j AB AJtf J ^C- . a: CV\ Jj\ B (\) Jo\.gt.gt. .al\ has been stroked out. reading of 0) as a variant. . (j\&amp.10 i jV OA \ ^ ^^ (j^y\ v-A.lt. C which iwajiU but .gt. B c5&amp. B \1 A) B om.lt. written above as a variant. but JS. from Js*JV.gt.^\ is (^) ( A ^ r) A ^- ( U B cr^ O/i- () &amp. ^\ (\) to ^\y^\j.^i A &amp. In A for J.Jo in A B A*..written above. (0 om. tfj&amp. had &amp.gt. 00 B but &amp. 0*) was B 1) BU also appears ( (^ (^) Y) A jfi AB U\.\.j&amp.. orig.gt.lt. 4\ B for o&amp._-J-0\ written above.

JU A &amp.gt. before i\.\i\ partly obliterated: suppl. In 4\ (i) B Y ( ) has a word which A and a corrector has restored (^) B B tf. 3 V. J\3 . B (^) U. B (&amp. written above.^l\\ .\. ) B 0) After ^. (^) j\Li\.^ B 1 ^rV W j is B is om. cr X. this reading in A. J.+* li 5 0) U&amp. JU Vl 4ttl ((1 )) B iJfi.lt.lt. lu\ ii\ } JW (\) B but A ( ) (?) (0 jjU.. () ora. B^ai\. ) B Jj om. .

B () B 0) B ^^^1.. A. 9 JW r (\) W 0) 0*) B Wji^ OjA. ) B (^) app. \J&amp. n ) ^\ jWj in marg.v. J\5 yai. Is. in marg. (0 A CrJij^.. ( r&amp. B A 0) B OY) V^.gt. CnOj. B jc A!&amp. . J\5.. A ^JU. B om. B adds tJiyi J\o jy^\ om. (\\) B B j^. 00 B Jku.gt.gt. B. from oy^ ^l to JW JWj A\i\ A) J*V\. ( 4^.. Suppl. \ . (^ ) B sjii.\ 1) \ . (V) (\0 B (A) 0*) lij^. . A in marg.U _ V. but these words have been stroked out.

(0 . 4)1\ oV .gt. 0) but ViJos- 0^) A B a \ B U Oi)A * M ifj. Ji5 &quot. (f) T-.. marg. written above. B AB (A) B ^. |i.(4J1\ ^ U s &quot.^- B B 00 B 0) B (*) \. vi j& 4B . \i. a l. () (1) {y&amp.. A AB VJ .lt. (IY) B om.. y \.c. &amp.\ B .VJi. Wil\ A JV .

OJ \ j\5j &amp.gt. o\5S. . (Y) B B ^^j. 0) (^) Kor. B Bom.21. O.26& . 18. ^ VVj 0) Kor.lt.gt. () B VUJ\..59.vJ ^ 0) B om. 33. (*0 ^j. 110.*. (\0 B W. 17. A (0 B (\\) W )B adds the remainder of the verse: \Jo\ C ^\. 00 B (^) ( om. 0) (^) J^lil B UU. B (A) 1&amp. f. Kor. w\ B o/3 &amp. (\i) Jc&amp. AB ^^i.lt.j ^]\ J\5.\ JW. in marg.

(r) B om. ( Y) ( u B o ) B .. eu~ ) ^ B ^\ om. ^\ diii. Kor. B B U\ W . UVs AJ^. A ) Kor.\ 0) (^ ( B Jo B om. for ^ ^T.46. 1 0) 55. 3^169.37.si ( * Ji* \o a. j^\ J\J. 24. C ) Kor.

\ . &amp.a\ -/&amp.gt.lt. ^^ JU ( ^ \ &amp.gt. B (^) &amp.lt. ^ ^ Jo U&* ii-i\ oVa.\\ ^ (0 W B B marg.\\ B (^) jU\.\i. A B (0 In om. ( 5^jf.l * ^\ Ai 4tti -&amp.lt. () \)L.a\ ^ Y ) Altered in ( 0-) li\ ( .lt. &amp. in B ^si.Jlo J\B aU\ ^ J. A) after 0^) Altered in B A to 0) (H U. r) A to suppl. \f J C-VuaM r jl U V 5^00 ^ ^ yU\^&amp. ^ (0 oleA/ jrl oyj:\ \ .^ ) B ^^U C5 J.gt. J^ JP X S^\ Jc(?) VuJ. 3.JL\ U i. Jju\\ Jc B om. ^J A C=H\ follows \i.

&amp.^. vi^ji. jVk.lt.^ in marg.U\\ added in marg. J&amp. in marg.gt. B B (Y) *- (^ r ) &amp..0) B om. 2. fx A (^) (A) Jc&amp.160.^^c&amp. . (^) A () 0) B 1 ) B om. ol B %_.gt. Jj.29. (^) J-yjj./J^ U a-i Kor..gt. A Oji-XoJ\ but (*) B om. corr. Bj&quot.lt. ^. . 3. A. (0 Kor.

J B A ( ) B om.V\.3=&amp.xT U.gt. . in A.U (\0 B J^\ (^BjVSj. V^. (^) *^\ J\5. ^\ ^^ *^.5. ^ i^t? JU J\i \ Jii i A\ B 0) B () ^. (\ ( n ) A 4\ AB ora. (Y) has ^\ as a variant.gt.gt. (^) *^ W B ^. \i Vs. OV) jU B J\y. 0\) \y^5. n B B \J&amp._5. jVi9 v. J\ AX ^ \i\ 1-fy 41 &amp.\J 5 L- &amp. .gt.) B B om. B ^\.gt. (r) om. 0) B ^Ji.59. dUAi (^) A ^J. Kor.lt. JV5 Sj^ U&amp. 0) 0) A ( ) (rr) o/3 ^J. (^) 4^ ^. B ^l. JW B JU \s^^ B di^. but snppl. ^s- )BU\O . (&quot. &amp.

Kor. in marg. ^y\ ^1. ^li\ J\5. jia B . B 0&quot./i ^J. ^. 0) (0 B*^. from ij_^3 f A) B J^V. ()Bom. A J.gt. B MlX- Kor. 00 B 2. 56.59.84.) 00 50. W W () Ay^\.lt. A. om. 15.4B\ \f -ii-^ \ &amp. 0)BU. from Jlw^\ to suppl.*) ( Kor. . to J\i_. 0V) Y) &amp.^) V\ -^ B yy\. \ -_. 17.gt. r &amp. ^\ is ^o mB^\ki. O Of) Kor. In marg. (*) The words B i-.gt. B o-i^j- C&amp.182. r l) B V. om. written over (^) i *J\. B cm.

(\A) Kor.! (^) dill.17. 33.( 41) \ JV. () Kor. JvL. i) A ^. A) Ua. \ J&amp. 9. (*) ji W B (^ r ) ^ Iii A 7. a -.. o V. . \^* Cc ^.gt. V. (^) G4.00 . (V) u Be*- a later hand has supplied ^. O \ 0) B adds: (\Y) ]. has f]^. ^ -!. 411 \ (^) l. 79.1 before C in A. JW. J\5. 0-) ^. o. S\ ^J u fG jl * J\i ^ J\^. fa.gt. l ^U.U 0) Kor. ^ ^. JU ^\ ^ */&amp. Kor.gt. Ivor. 0) J&amp. y om. y \3_.52.195. 50. \f JU V. 45 j .j V^ (U) H (0 V- JJ om. u (M Kor. 4.

i. B o\\. given above: ^J W.lt.&amp. JV5 ( r) &quot.j B OVJ. 4\ B ^ has the saying of 3\ii\ jU5i\ Y) 0^) B (with A 0) ^^uj. \ j^ (\ r) ( A) A AxoJ? n B ) .gt..). (^ J^V\ ^JL\..119. o\-J&amp. ej Ui.j\.gt.gt. \&amp.gt.o. () B 4e&amp. 4B\ &amp. (\V) 00 B (^) S_j. iio.gt...\ oin. BjfM. ^^\ Here (^) (j^- J*** V^jJ\ W B ui\ written in marg.(4\\ U^_. for ^^ A ) Kor.V^aAS\ for 0) (^) V\ A J^.iAi^ B om.\ A. . ^.. V^. ( J^j OJ ^JL^ ( . B V&amp.gt. W *&. B om. . V\ H 4 j^^c but ur~li\ erased and 5. Ot \j&amp.UiJl.\.\.jL\ \i l jfcA J\f\ J\ B (\) B .gt. (^) *W&amp. ^l.

A- . 5.gt. (\-) Jj^j O^ in marg.gt. (^) 0) ^ l*aJ\ ^i\ J\5. tj^.Ai. (\0 B om.. 1 (Y) ji-.-j. from written above. ^ B B om. om&amp. in marg. J\a V* J 0) B j.^ (^) B ojC ^ but B to Kor.gt. A (Sj^ * B fe A has but ^c j&amp. 73. (^) B ^J.o_j B Y^. ( A) m\ V\ e&amp. ^l^^.Wj ._j j^xi.gt. Jc&amp._j 0) . 9.Vui\ . ..119. corr. (0 ON A suppl.^.c. is B () B Ujjj. ^ ^j (^) Kor.

by a (^) later A UU\ hand. . \r ^ (0 B O J. vA.^U^l.\ Ci.gt. A.jVf-&amp. J=. (11) A B .lt. 04 B ^. I.. jf. 4 Vjjki\ j\a \UV\. ^ and ending 1Y) B S^J. 4\ Jl WBjoJl. v\.lt.j3\ j\a J- &amp.V\ 3 in suppl. 5&amp.lt..^-1. (*0 KjJ j. B JV. 0) B u. i._.Ai. yM . ( s A^V 4^. corr.. in (U) A ^^J but .-AxT of &amp. 00 B om.(*) j. jl\ &amp. OSj\.-ji 0^) B om. 0) li. \ . (^) The passage beginning marg. (V) W AB B app. y A adds in marg.gt. B .\ jJw. (H) B om.gt. ^. () 5jJi\l. U &amp.

J^yJJj ul/^ corr. ( B n ) Kor. and so -) om.^ 0*) Kor. Kor.lt. .217218. Kor. B ^ .26.gt. 65. Vs runs: (^) Jl. OY)Kor. corr. 0) A (^) 14. to and so A^JJ 00 B Jc-^J^. &amp. 14. *\pb\ &~*-j(*) ^jj. 0) in marg. This hemistich in A () Lryo. (V) B om. 26.J U \o J\a 0) A corrector of B (0 one. 00 B ^V^. 5.ol b r) &amp. uij_y. (A) B dJu (\\) A B 25. from has indicated that this verse should follow the next =*^ A \jj& but B in marg.60.15. Kor. 14.ui\ &amp. B in A. In marg. in marg. 3.lt. om.

^^ 0) ^ B ^j-. B (\0 B ^\j .* UW _J V) t 7*. A) (^) J\fc JV5.\}\.gt. 0) B (W) om. 0) hand. B B om. v&amp. A Jp in by a later (^) A (^) B mar S&quot. ^. V-U &amp. ^j. diiJ^.gt. (^) B added in tt\ A ( ^Jc. in marg. (j^-l^j ^ Jp jv^l ojV^X\ ti\J ( ^ 4li\ &amp.lt. (^) AB B OvlJ\ ) B but B corr.-_) W J\a JU ^ ii 4B\ JVi&amp. (0 om. () by a later hand. ( \j&amp. J\5i B (V) B &amp.* U J^ &amp. A ^j.lt.gt.lt.^U instead of Sc^. i^.gt.

U*j ia**a. (\) () B (^ A Ov&quot. W B B .^J\ -V&amp.l\ U* \ r Ijo ^^ B om.y.gt. J B \^\o (*) \i^.u\^ Gi \j om.- J\a j \i. in marg. corr. .oLai\ B 39. 13.ui\ &amp.A.gt.gt. 00 B 0*0 B (V) Vilt. J JVii &amp. \.lt. ^1 * 5 &amp. 0) JS JJ marg. (^) &amp. (^) Kor.gt. (^) ^ -^ but B A adds: U &amp.! JL&amp.\ (0 Juf-^.-\ SuppL o corr.lt. B om. B ^^ j^ dilc .\i. ^jt. in B (^) in A. ^.gt.-^ A\J\ /J\.\.^.

\ y) ^ (\\) B B ^ app.\ \o U Ati -*u3 Ju&amp. *&amp. . JjU B om.iU^. n marg. B 0-) ^V^B om.lt.gt.yH B (0 B * 0) - \.gt. (^) &amp.Jp U -^ U V.

j ^\.IV Jjl O.JJP. has 00 B in A. B u-^\. &amp. V. in A. ( A) ( Vj-^ji. (^) i B 0*) JC&amp. o^-W A 00 B om. (\^) B hand. *j &amp. j. Y) B o B \1^. *&\ 0) Kor. 2. ^ by a L\\ J\i. U lli (? JW^&amp. ^ (^) These words are suppl. (0 A J^\4 altered to 0) () Instead of (^) ^ ^A*) ^VCj sup-pi.274. 0) ^ (*) B B &\.gt. f Ju&amp.gt. U i^o ^ \jaJ\ slij- aj\\ JVy ajj\ ^&M B om. B J^ JP J\5^. JA . later in marg.gt. .gt.gt.

^. in marg. in V. A but (Y) jyj. OH B om.5 Jl\ \ Cj \ yJ J^ Af 20& - OiJ^ViH A5 Jj\ f 4\ o U U y^ ^ C- A.u- &amp.lt. r) ^ \r A) ojVjs-Vi. \o i \ 4. (^) j*\j\.\i\ J^. 4\M ( jte J\ suppl. jUrf-k o) j^ il O JV^ \ B om. (H) B j* ^i () J\S. 0) iwi^^. 0^) B (^) B A} &amp.lt.V\. (\) corr. Oi ^\\. but suppl. (W) A B (\V JftJ iV.! &amp. A. . B 5^. oJi2.15 B (^) (^} B Jj^- om. ( B Jjbjll A \j. in marg. B i*^A*.. in A.lt. (\i) tf. A marg.

J^ A o-c- U J\3. B J\ii..v. B o^ 1 Juc ^j j& (Y) A ^W. A Jo U-l Jy* V- . Jj. 0) y^!. U o\^ dJi j\ J\3. ^1 ^L. J^ ti\ J\ij o^. W ^ ) (^) B (A) B B orn. 0) B 00 B \ om. A *\ jty jvs JUjAf. B fV7 written above. .20. J^ (A) ^ (0 A B & ^ ^ ii t B 0) W but (^) (^) B g di^ ^U\ () ^l.

B om.. . B (V) A ** ^ B oin. A t/ . J ^^ AB \i. ^i^.V^\.. i^\ 00 B J\ii. U ^) B om. (^) B Ji\. (^) B om. B ^. B adds (0 0) .1 it U i i \i.

j x\\ by ^c. B om.\J. (0 later hand. &amp.lt. . (^) B jWj.: j^. a.lt. A b. (^) B Ow^Uj. (^) 0) B to i corr.Xj 1 AlA ^-jJ I) JV3 B ^\. from (^) & ^ B om. .lt. &amp. B o~^.&\ (^ r ) \s-j A J^\ .4. (\) J^^.. 4. u A) ) B (^ B V/ () \f . &amp.J. B om. (Y) 0^) ( ( B V.ui\ (^) B om...

^-s ^&amp.19a \ .b\j^ ju ( r) Kor. li...^.gt. O^ proceeds in marg. &amp. this heading and 1) A adds \ A B om. Ai 4 B om.Jo jV^ I J^_ JV^ o JV^\.a- f f tj U^ p 4. J5 B om.lt. ) B 5 a&amp.J\ j\cViaJ\ jJ. f U\ B om. ^ ^\. J\3_j _LS^. J*-ti 9A- but but in mar g- corr.gt.j. 37.Aa. () e^AUa|.if \ JU ^ \o . in marg. .gt. (^) ol (^ A &amp.164.

25.oUA\ J 11 &amp. 45. has 4ii\ (^) *U B (^) jj^J suppl.lt. JU. in &amp.^. containing the commentary of Zakariyya Ansdri (Cairo.. ) B B om.\ jjb\ji\ and in marg. \ L&quot..). ( u B ) om.^ t5^V.\ B SJU.lt.lt. (4. B jVi. 11 . ^\ &quot.^ \U v^A.V^&amp.5A^yi&amp. i V^ adds &amp. I. H. marg. in marg. has CA~ with A\j.a^ ( w ) B &amp. ^o. 25) (5 ^A V\ suppl.gt.lt. A before A\i\ &amp.lt. 14.^\. ^*-_j . OA) Kor. ( . 1290 A. ( v- (A) 4\ Qushayri. B A but the edition \ y&amp.lt. Qushayri SAa. u A ) &amp.gt. 17. A^^.\\ ^Vo^. B 4.gt. o f B () Y ( ) B ^^^ (^ .

&amp. A 5^l\ &amp. marg.gt.56.&amp.ui \ 4^-j but B_1&quot. B iy-Uj.gt.i\ ^ ^ JU V.lt. B iai-j lc\ 411^ ( *i n B ) . B (?) (^) B (^ J_ji tf^UV.\\^. 51. &amp. B om. in (\^) 0) JV3j. (0 ^VxxJ.gt. Y ( ) B Kor. A 0) () A ( ) 00 B om.gt.VJJ\ Jy j ^l sy JJU ^ 3 i ^j-^ ^\ &amp. ^SCj V. B A\.\ J^ V. (^*) J\3.ui\ ^J- f J.lt. &amp.A\. ^^ corr.

B J\5. B o B om. JuJ\ o \ J ^ Ac\ di. 0) B B viUi J Ow.U \ jL \o &amp. (Y) 00 B b. (0 B ex. B \1.lt. 3 ) B (A) .^* L j\ J u U stl. UW U f B om.U} u.

to ) B r. A B L J. A Vc\ dJAjST. from B u^Lx o-si-^.lt.u^ (^) B om. B UL^j .\. o_j\i^\.V\ to B om. B ir ) &amp.wb\ B .U s k sii\ S^iL.lt. ^ ^.gt.lt. J B om.Ji\ &amp.^-. B om.. AJjS \ **-j 5^ ^ow iii JVs 4f J_\^ 1 5^V.lt. from ( \^))aj. .t-K ^ Jxx\\ 0) A.^o yJA ^ ^ 4 &amp.ll i &amp.lt. (^) &amp. B om. o Jo Ui j*&amp. t -s \sz~.^-ji5\i -1 o^ -&quot. . \i - A 0) () B has Uu\ instead of A) B \ft ( ( u ) 0*0 \s\ . (^) B (0 in inarg.oiU f\^Vi- (^) (^) .gt. (*0 Y ( ) U\\3. (^ i&amp.

1 * u v\ &amp. _. ^A.\. (\0 Suppl.gt. B tiVjJj () B om. above.. (0 ^ B (?) V.lt.gt. 1.lt.u AJ JU 4 tt\ u j^i yv. 00 A ^ VilK ^) . jL^v^ yv. L U^j ci^^o (^) A J. f^ suppl..-^^^ (p. V\. B *- 1 (&amp. ^-*^ O_T^ * ^ ^ ^^ b v\ O^ i^\ B ai.^ C &amp. . in marg.Jr ^ -*^ &amp. Here B A before ^^-Y^ has a lacuna extending to 1) B Suppl. 1).Vto. in marg. ^j^-e exxt (j.

. B V U^ ojTi Uc H (\) .gt. B om. B om. Jt&amp.. *l B s &amp.\. P ^J B () B o ^. 4j\:\ 411 \ ^-j A AB tfA (^) (Y) ^W). .256. B j- (^) . 2. B jjA* ^\ in marg.1^9 AU B om.gt. (^) Kor. A .109.*\i V. w Kor. 0) 4. ^\ U J. ( r ^) B om. 0) (A)Bdiij^. 0) \k* o. ( 5 I -) B J^ (\0 has (\A) B () JP. 20. jJai. B VJ. ( u B ) 0*0 Instead of ^Jc ^- B (^) ( gj-ii\ f ) J\3.

. above. I^^JjUJi corr.J^ slightly different versions.^) after which 0-) om. to A ora. from here B to \c.. bllt tlie (^) B O^j cr9 - ( ^ r) B ^j. (^) A). . JUP.. VA. B (&quot. passage in supplied in marg. (^) A 0) B (\^) in A two dAiJu.B &. \Ji*JL has been supplied by a later hand. A B ^ () ..\. ( u B (Jt^_? ) ora. but suppl. (\) (0 B om. 4ii\ B (^) (*) Uu. ^^.

lt. u .gt. o-. ^\ C J^i\. ^j. &amp. ( 0) B 1 ) B (^ r ) W. i^._^. ^ B (?--o). (\\) (^) B B A om. (^) B 0) B proceeds: Uo j)y\-j () Ju&amp. Vj&amp..Jh. a- .* B cx-^. j\o (^) B . &amp.gt. app. AB -- AtoU-i U B i o^. but Ail. Jc 5ji J C\ 4\JJ._.lt.gt.^\. () B UV\.i-Jai- i:U\ t ^ J LJ\ AiiiA V^ oJ ^ 0) &amp. 4V a- o*!- ( U Jo-^ jP (\) B (0 om.gt.U. . (^) j\ 4JuL (Y) j&amp. (A) B ^ ^ Ji\ ija^ 4^J^ . ui\ B (^) j&amp.gt. written above. o-L..

these words but they 00 A iTbut corr. ^ ^jj &amp.b. 00 A om. A &amp.3*^ ( A) (0 tf^\)- A uj^jiA but () o^** -^ t&amp.J ^J .* adds in marg._j.uli^.5\J\ 3 Jc &quot.lt. in marg. 0?) B J. 0) B B (^) om&amp. B ^-^ ^ in marg. ^ &\ y*.lt. 0) A om.J.lt.gt.lt. corr. in marg. 5 (OB O^ B om. 00 B 0*0 ( 3 B &amp. in marg. ^ and so are suppl. B ^ A _yt.

x\a&amp. ^ U J^J^ ( r) &amp.16. B V U ^\ Jy Y) Jo.. (\) \jji5.V&amp. -) v B .J (j. &amp.gt. 0) ^ Si been erased and liave ( 5 U (\) ^\ it B cu-. (^) and ending () The passage beginning ^..lt. Jc &amp. B j^\ \J^ om. (^) So A. A (A) B ( A B ^\ ( u ) but f ^J. } Je-j^ adds in marg.gt. suppl.vW~) JP wanting in the is ( in marg. Y) of text ^1 a.lt..-uJ A I 4 4. proceeds: p\Vj ^. Here 3.t.gt.gt. O r ) Kor. in marg. but vi)!j\.lt.gt.gt.0 A In U\ j U the words written in raarg.rJ J ^oo Vw U f. is ^_j^\. /\ ^ju ^j&amp. B U^.\ JVs^ cj-is^l.lt.jjf-._.\ 6 Vu&amp.ui\ &amp.-i=&amp.gt. (^) written above. (\0 B Jj^. ^ ^/ Vi\ v) ^ ^ii\ JV5 U J^. .^ is $ iLioj. n B ) B 4^ JaJ\/i B A) proceeds: ^ ^. ^- B j^. Jc&amp.!4& ~ ^-7 L^- Jj ij^^l U j^-Xi.j (^) A (\t) &amp.

. . (0 0) () obliterated. (\\) ^&amp. \i^.^\. (161.gt. B JW.* ( J A ( Kor. om. 7.. Ji oj-J B vbJJ. j 0^&amp. (^) B om. * V^J. J\5.gt. A (\M A) A& U. jua. adds in marg. ^.U- A) p\JL ^\ ^do_.U B i*^. OJ A. (r-) A .lt. Y) B ^ (^ A^V^. jb. (^) B om. 0) A (^) Qushayrl (\0 ju*.. B first letter is later hand. B B 22) has B om. ..! el*. 4\ .J (M B corr._. (\ A |. the B &amp. (^) ^iji.1 1 \j ij^jo. by a 00 B 171.gt. A In &amp.- Y) ^o adds (\) yu B ^ o .

in marg. ( (^) jCj ll. later hand. B A U^^. added by a B om. written below. but app.^V\ A (^ ) A A) ^\. (^ r 0*0 Y) )B om. in J&amp. marg.gt..^O ^j jki ^ lie tf 4j\ ^\ ju f Vc B orn. J. (?) JV5^. . (^) Here B proceeds: B proceeds: A J^W&amp. (\?) _5 (^) B A ( r) B ^. in marg. 17. (^)A U\. ^\ tfj\ (Y) (\ A 45^ )Bom. A () 161. V/^9 erased: but corr. So Quslmyri. .gt. oJc.J ^. but \. corr.

V\. are added . ( A &amp. (^) ) (^) : in B J^ B a*-. \^. ^ jc ^A -iV.^3 B jUi ijl J\ and so (IT) B U. A. ^. 7. x-^. (\) (\\) B U... u^^ cAik*V marg.\ U -\0 0) B om. (\M B V^. y\5 (FV) B J^js-. 0)B iU. in . t B After ^Aii. A . A ^ ^^ O. (^) Kor.171. A (^) (^) (r-) j ^J\ A SO. (^) B proceeds ^^ ) . B j^\ B om. . 4u\. (W) ^\ (^ (V) A in marg. (^) BJ O.gt. (0 B JL^\ oo ^y-\ 5^. B V. ( B r r \) A (A) (\0 The words ^V-^p. j5. marg.

gt.Vo \o tf B om. t B c5^^.. B om.gt. (A) \. A Jy\ 5JIJJ. ^ A ^ cP dl*_. 0) B B ^ B ^o_. ^jV^.gt. (\) () B \.o ^V^ ^. dii^i J\5j.j. &amp.gt.J&amp. (\0 but orig. *u\ 4 ^-&amp.. (^) B om. \ ( (\0 Ou^\ ui -i-ji (\) A OA) adds ^ Y) B O^ after B Jx^.w TA U\ ^ \r^\ &\ j&amp. &amp. . 01) j. (^) Ju^\.gt. *\.gt... (0 & v -&amp. B JV^.lt.J\ J.U.\ 0\) A Y) ^ Bj ^^ B om. (^) ^\ bat corr.t. in ( n ) B Js^ ^ marg. f\L&amp.

ry ^ V. marg. ) A in marg. dJuJj ( ^ om. r \ ^\^ r) JV ^ tfV.^. 0) suppl.uil\ **Y\ ^ 05 c^N VI Jc i. (A) B A^M. o!\a. \o AU B 0j^U\.gt. (^) A (^) ) \jllj A .5.lt.gt.\ . B ^^^. (^) (^) AiLi~a . (\) () ( Y) (^) A has \*\ A. B ^U\ JU. ^rV v ^V\ ^irv* &amp. ^c&amp. w B (0 B app. in marg.l^ai\ B j.2^aJl 7 V *&amp.JU ^ (^) ^0. (^) in marg. U.r^ c- t&quot.J_^ali\ Vi/i in marg. oW. (^) B J. in marg. ^ A but A. om. A is (^ A in marg. BuU. UJ A Js*^ in r-10 . . ^^ V^ ^W\ Ja s- W jj\ 1 J v*3^ ii^i^ c fJ^ &quot. ^ J o^Vu. A.

(^) B om. omits this quotation. r) 59. n B ) 0?) &amp. (^) In &amp. ^ SJ\ 411 \ ViJ &amp. ( r ) B B (\0 and A (H) ^SU. in marg. ( ^ 00 Bom.) 4fl\ (\) () ( B ^^.- (rr)uom.. A ^Vo ^.8. B ( (jj-^-^ 1J ^ ^J^ jT. 0) Kor. ^^ B om -^^^ (^) Instead of A A^- ..gt. J^ B j^o. lias B om. A) 0) &amp. Jc^js. ( .gt.. 2.4\&amp. B ( cj\&amp.^ corr.gt.gt. ^ . above.lt.u\S above o.. in inarg. Ivor.lt.n L^\ ( \j\ V 4. nas been written U *\ - B J^Jr ^) B (n) \5. .C.lt.. Suppl. W ^ but ) B W AB ^V.4s\ o*.u\c&amp.lt.274. Y) B A) o^&amp.

.gt. app. vvA but ) B J^ corr. 00 B B proceeds: B B J\5 om. &amp. in inarg. js. (^) (V) B (*) . ^\ J. &amp. Jil_.lt. 4\ (0 0) &amp.^. Jo * 4fl \ 0) B J.P IT is ^AJ XJ^aJl &amp. B om.J A .ai\ ^ 4Jl\ 1 aJ Jj A5i ^ V.lt.^.UJ \.lt.lt. B ^&amp. B A) ( B dJU. (n) OY) .

gt. Jc&amp. ^ .\ vo\ L Ui j\y\ Si J\i (\) B V&. . B A L A ( ) 31.Jju ( ..k U ( \. B J\^W B JY*^ ^b. 19.&amp. (V) Kor. 4. ( written in marg.gt. \t. B U\ (^) W (^) B B. B S^\. 85. () . proceeds: l) A 0) corrector lias B 00 o^ Kor. r) (^) B om.

0) B om. ^^ J= ijii\ J\5.gt. 0) li. k ioj\ k &amp. iUU.\ B (0 \ B m JtW-. (*) . . B om.. 4\ B B om. 0V) &amp. (V) B B B B om. B \i.. ) B B U.lt.

. 4?&amp. ^ (1) Suppl. ^^Af.lt. \ U ** i.lt. . ^. B . . B ^s Jc\ (0) ^ (\ r) ou^ Bom - ^JB ^=&amp.gt. ^\ ^JV^ jiWvjjjCt.gt.*^\ ^V.U Y\ y\S jLa-j &amp.gt. ( u ) B (\) ^iy V^ o^B om &3J&quot. lo Here B resumes J=&amp. ly. ^i\ 3 *\ ^ 0) *U r rr *Jj\ &amp._9.ij^a JO 4-3 Ji. 00 A c. ^i&quot.UJ\ &quot.l&amp.^V. ( 1). in ) A ) B (fol.gt.1).106 l er ^. A. marg. U ^} 1.^a. ( B A*- B Oln ^^ - (Y) r) B OA^ (i) ^j- B B ^-\ (A) (^) ^Vij. j^ J^ om.

suppl. in marg. Suppl.V. (&quot. before 5. 112. has 3\. A-V (^) . () In marg.^) v.J\5 ^ Aen *LP 4\ Vi (\) ol. Kor. (^) ^^9 C 4 -) ij\i\ (0 Kor.^J .^ jU-V\ in marg. written above.

rj-U)\ by later hand. corr. . A ( ) x-\j . \T-Vi&quot. In marg. J o ^ ^ V\ Vl^ i* Jo Volc\ L iW f . . which appears to be a variant of 1 I ) So in marg. (0 () Suppl.v ^) In marg. ^. Text: suppl. in marg. 0) JA*.t* J^ o^ dili Af. . below.

. ( A) . 5. (*) Snppl. Text: *L\. a (^) Sup pi. ^ JV. ic Kor.L JO O \J CV.\ \. above.gt.) Snppl. (V) oj-iU. C&quot. A. So in marg. di^ ^-^&amp. Text: J\ii. above. &amp. Text: j-^UV. (V yyU. 71.J 05 \ L. .&amp. 0) So in marg. () So in marg.gt. in marg. (^) .gt.

r fJU*j &amp.gt.^.gt. 14. v\ V!b (5^&amp. &amp.^\j&\ jTl d * ^ JuJ\ d ^ Jc j ^4 ^ i ^ ^o r ^ \ u^fr J: ^- U ^J dJ_^ vdlj ^^ V ^j iiil\ \ 3 \j U V\ ^o \ ^^ ^i jjto J V^_\i&amp.&amp. in marg. ^ ( j5\. J. 0) Kor.gt.7.\ &amp.^ AC. 18. above. ^VJ\ j^Tj ^Jcs ~ ( J (1 ) U A. Text: 00 U uiV added.i l) 3 r&amp.\ (A ) t5^\y. Text: ^. ^ r A. \ .-j U\ U* Ac.27. () ti f &quot.j- Kor.109.i 1 (0 Suppl. Kor.VJ^\ u-)j\3 V^iAs j ^_/-A J j^l yAk\\ t [i-i^aji\ Jt 0) So in rnarg. Y) So in marg. (^) In marg. (5^.lt.uVO. &quot.lt. 18.gt. ci\jJ AU\ VC\ ^ ^1 ^ r^ ^ j.^yb *p J J. Suppl.gt.UA.

\&amp. above.gt. () Kor. hand.TVjjJl \o A \i\i JL 0) Inserted below. in marg. 9.\ y t^ V. J U ^- la 1 n &quot. (^) added by later d)\3 corr. ^i (^) ^^-^V&amp. Snppl. f. 8& . above. - x &quot. W (0 Suppl.gt. 123.&quot.

marg.y *-fyd\ O* fa &amp. Text: Suppl. Kor.lt. in 0) In marg.y ik ^ vV fM v&amp. ^IV^. () Kor. ( 61 (*-) Y) In marg. 50. Suppl. O^\j. 36. 1 1 o\ * aA (^) o-o I. above. 28. 13. in marg.. (0 So in marg. (^) Suppl.gt.Sl&- j\ . .

j ^^ A^. Y ( ) ^^^iVj added by later W hand. (*) (0 Corr. Text: ^J. to j^.gt.l\jtL-\ ^^ ^ ^ ^) ^:^ snppl. after Suppl. -.J. u^^j ^JjV^j ^j\j A. In marg.f \ i*i\ JA\ ^ JiaJ\ ^i. . V/JjU later hand.Si 4j^i\j&amp. above. 8 ^^ * &}J&$ by () Text: V^^l . 0) So in marg.^a. in marg.

l\ (j^&amp.gt.^ 3c&amp. ( *jlc ( r) &amp.\^\^ ^^ Jc O L :J . oUc^ A) j 0\j So in marg. lS &amp.j 9 Jc- 4JX. in marg.^\ 4a\ J&amp.gt.^ [viviV*^ ^ &quot.\ Jx&amp. Text: ^3 J ** U )-V5 oVa\JU 5&amp.LO J^ Suppl.gt.v.gt.^ ^ JW JJ3.j ^^ 5 ^3**** ^ -J ^ J \5 1- JX.gt.gt.gt. j oVj\^ J J&amp.lt.gt. &amp. &amp.gt.

gt. * Jf&amp. oVWuUo^.gt.gt.\-&amp. So in marg. () ^^ ( A) in *i*w 4&amp.gt. Text: Ujj\.gt. 68.\ y&amp.j i LTrJ erased.\i &amp. 6& .- ji &amp. inserted before o in marg. AJ&amp. Text: \^Ai^.gt. [Jte]0&amp. 4\ *^ai!lj^ ( 0) Kor. *. in inarg.V ic\ A i \ ^s^ j x i^ ^ Suppl.gt.gt.gt.4.\ j ^^&amp. Text: (0 So in marg.\s marg. f.gt. JV. &amp.

gt.\ r) (A fol. B \\. A but corr. words \^J\ U-U written above. (^ 1)._5 A *l*ll1 tf- but corr.gt. (^) B J. to the ) i. in marg.gt. 0) B in marg.\ Kor. 39. ^j&amp.VjiJ Here B has a considerable lacuna extending V\ ^jr&amp. marg. . .\ J&amp. ^\ J. () ^ but corr. 0?) (*) &amp. Suppl.u^. 10&. B om. S^ in marg.lt.iVo A in marg. in 1.\ 5 3 A c.3.

A) B ( r) B Here -^ V/. f) B om. marg. o V. B om.j ( (^) (\) but ( 45Ji\. n B om.^ (^) (M B oin. ^. A.\ \ V. OY) 1. B iJj-^ (^) B OA) A . ( corr. B ^. (^) 36. B^J^^. OH B jUlj ^b. (^) 1). in corr. in marg. ^^ Suppl. in marg. \ft!&quot. Y) B om. ) B \ {. ) C 1 ) resumes (fol. JJi 1 ^ \^. B ^. B ^ji/i^.

A-r &amp. V vt corr.&amp.y^. v-. (^) Suppl. in but the word has been altered. (^) marg.- i\ &amp. JAxJV 3-^1 J^l? J&amp.gt. (*) .. J ( ) Text has yv^ . w^W ^d^.oi ~ ^ ^ ^- ^ x.lt. ( r) So in marg.gt. In marg. A- f 5& .lt. -^ ^ \ JV5 - X ^ - ^ . Text: above. The original reading appears to have been oV*J\.

gt. ^ . ^W. ( r) Text: f marg.gt. above. 4^j &quot. . - ^J ^-^ ^ &amp. 0) Text: \o. 0) In marg. (*-) Suppl.A\\.u ^ /j V A U u\ f . _ki. () In 9. f. J&amp. ^&amp.gt.lt. 123. in marg. Qj ( .l jO U^ wu- l 4^C&amp. A) Kor.j lU3 u-jV. (^) ( Y) ^.^ 0) Suppl. .jj. r . A.

and J\i.J\ A _ 5 bj^ u*5lafe\ ^U * dl\j A ** *Ls ^- c ^o ^ 4. in marg. Ju. (^ So in marg. ^p 3 *_j\j ^ii ( (^) V^ r) O j^\ ^.gt. V\ ^ &quot.\ written above the line. between Suppl. OVJi&amp.^4 Vjj . 2.-X/\ (f) 4l. Text: ^ c-JS Af.gt. 137.\J i^Ja&amp.^ Vs (i) Jp \JuaJ (^ Kor. . A JVL C^.

^ suppl. .gt. U V- oU ^A^\ V. di) J V. r) dJii () o\ J)J .i L*. 59.7. (\) ( l) Kor. VT suppl. JW tii J V :j ~&amp. . above after oj\. (t) ^^ suppl. above as variant of As\. ( above.

(^) Text : ci\ 58.^ sr i \ uj Vl. 22. ( l) So in marg. 17. ( r ) Ivor. (^) Kor.0 &quot.JL . . 18. O^-* . 40.** Jw Kor. 12.

3. The remainder 5.lt. Text: Jc 1 LL. Kor. \ .j 0) In marg. (*) Kor.98.^1 has been supplied C ) So in marg. ( r) added in marg. 3. 3.16. ^Lxi \ .gt. \ r j\ U dili i\ ^-A) \ C\ f ^ &amp.dj- . r -X*i li &amp.* &quot.* . 4?\j*j of the verse above after is &amp.lt. \ \\ *\\ \ c. () Kor.gt. 4. (^) Jc.

f. Var. Text: ^.A^ . () Suppl.\ A l . 52. (^) 0) Kor. A^l. ji 12. Kor.lt. has -\ l ( ) &amp. ( r) ^O So in marg. in marg.& \ o^. 26 . in marg. Text: U.3 \o Ic So in marg.

lt. 35. A**^ are H So above. in marg.2.j. 29.lt.gt. 27. j&amp. () Kor. Text: a^Vf_jI ext 00 : ^\J C .\ ^o -X5^ &amp. The words 1) ^ &amp.J.i&\ ^iV&amp. Suppl.gt. ( in marg. . 21.gt. Jwali-a jU. c*j 0) U 57. after &amp. GO.Vw r) Ua.1 _ j^ial^ ^j 0) So in marg.. cj^^V A ( ) Kor. 0) Kor.

.^J which occur () Suppl. j&amp. are ^^ &amp.lt. Aii^ ^i&amp.j ^ J6 Jp SlSU &amp.gt. 56. M. 3a) having missing here.lt. 3b begins with the J^jf Jj W in this edition. 1. 1. 16 . Text: U^ 4\ &amp. words ^$1^ f.^ &amp. *i*^ 7&amp. ^ ^.^ ^. in marg.^ ^^ breaks the remainder of the pag3 B (j-a has The words Several *(_- 7= B folios Cf^\ ^ off.ui\ Jo.^lc are obliterated in B. (f. ( r) B jVxi i\ (^) .& MC \o . 0) So in marg. in A on f. (^ Here the text of been torn away.gt. ^^. Fol. iaiJ Jc.lt.irf^\ JiVi\V\^ isejj^a.i jc (Li iJ (^) JJi and so always in A.lt.^.gt. p.*^ A oj^j _ Jc .

0) This passage in B.V. 1 i$Ji\ 0- A ( ) ) is Perhaps () MS. 1 U . (*) . should be read here. A wanting om. distinctly written in the 3a).\ JU iUi U V VI j.. * ^\^.gt. Y ( ) B V- . j\\ CO j\=&amp. but \#M 0) The text of (^) B B words -C^Ji begins here is (f. ( r ) down Space left to the blank in A. Cr^jV.

lt.J laic \LaJ\ ti Uc &amp.u in Jl\ ^ Ji v .

UxV\ 01 11 Y \ ti\ ^ V. ir \ irr ^\ ii dlS j o\l\j ^ ^p j J .gt. i Y . if. c i V I v-&amp.gt.A\\\ &amp.. Ki p^o jyi *\U\ u-J i r .\ .

.$.Ujx5\ J u^_ra^\ Jfc\ xvXX-^xj 11*- ^J dio .

fAV J^ TAA \c* uJu?^ J (3 ^ T vr. JU .

y r \ n \ \ Til rvi j\ sv\ ryy 1 dilj . \ r.4.? r.r r.S r.

iri * j^ \ I 0.V:^^ J^ J VI V. J &amp. \AV 1 \ \ 1V \ .lt.

gt.gt.. 4\1\ c-&amp. o (3 u- \1\ j^ (3 *i^&amp. in \ \ C- ry A\i\ ^.) .

gt. JW vr Vi &amp. U .&amp.JW ^l JW ^ u n 1A JW V. vv Ai Al dili o AA u J dil j 4\1\ v.lt.

ir J .n To 4.^ v \&amp.gt. TA 11 IV M Aia ^_JU 0V oy 1.

-** \ . \ \ \ V \Y .

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Abu Nasr The Kitab al-luma B? 189 S3 1 fi l-Ts.sawwuf ! 191-4 PLEASE CARDS OR DO NOT REMOVE SLIPS UNIVERSITY FROM THIS OF TORONTO POCKET LIBRARY .al-Sarraj.