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Stories of Piety and Prayer Deliverance Follows Adversity
Library of Arabic Literature Editorial Board General Editor Philip F. Kennedy, New York University Executive Editors James E. Montgomery, University of Cambridge Shawkat M. Toorawa, Yale University Editors Sean Anthony, The Ohio State University Julia Bray, University of Oxford Michael Cooperson, University of California, Los Angeles Joseph E. Lowry, University of Pennsylvania Maurice Pomerantz, New York University Abu Dhabi Tahera Qutbuddin, University of Chicago Devin J. Stewart, Emory University Editorial Director Chip Rossetti Digital Production Manager Stuart Brown Assistant Editor Lucie Taylor Fellowship Program Coordinator Amani Al-Zoubi
Letter from the General Editor
The Library of Arabic Literature makes available Arabic editions and English translations of significant works of Arabic literature, with an emphasis on the seventh to nineteenth centuries. The Library of Arabic Literature thus includes texts from the pre-Islamic era to the cusp of the modern period, and encompasses a wide range of genres, including poetry, poetics, fiction, religion, philosophy, law, science, travel writing, history, and historiography. Books in the series are edited and translated by internationally recognized scholars. They are published as hardcovers in parallel-text format with Arabic and English on facing pages, as English-only paperbacks, and as downloadable Arabic editions. For some texts, the series also publishes separate scholarly editions with full critical apparatus. The Library encourages scholars to produce authoritative Arabic editions, accompanied by modern, lucid English translations, with the ultimate goal of introducing Arabic’s rich literary heritage to a general audience of readers as well as to scholars and students. The Library of Arabic Literature is supported by a grant from the New York University Abu Dhabi Institute and is published by NYU Press. Philip F. Kennedy General Editor, Library of Arabic Literature
ا �� ب�ل ف � ��� ا ��ل � ّ ة ��رب ب ع�د ���ش�د � ج � ح ّ��س ب ب� ب �ع��ل ّ الم � � � �ة�
ا ��ل�ةت ب ب� ّ ��و �ة�
Stories of Piety and Prayer Deliverance Follows Adversity Al-Muḥassin ibn ʿAlī al-Tanūkhī Edited and translated by Julia Bray Volume editor Shawkat M. Toorawa
NEW YORK UNIVERSITY PRESS New York
NEW YORK UNIVERSITY PRESS New York Copyright © 2019 by New York University All rights reserved Library of Congress Cataloging-in-Publication Data Names: Tanūkhī, al-Muḥassin ibn ʿAlī, 940?-994, author. | Bray, Julia, translator. | Toorawa, Shawkat M., editor. | Tanūkhī, al-Muḥassin ibn ʿAlī, 940?-994. Faraj baʿda al-shiddah. Title: Stories of piety and prayer : deliverance follows adversity / al-Muḥassin ibn ʿAlī al-Tanūkhī ; edited and translated by Julia Bray ; volume editor Shawkat M. Toorawa. Other titles: Faraj baʿda al-shiddah. English Description: New York, NY : New York University Press, [2019] | Includes bibliographical references and index. | In English and Arabic; English translated from original Arabic. | Description based on print version record and CIP data provided by publisher; resource not viewed. Identifiers: LCCN 2018052776 (print) | LCCN 2018056625 (ebook) | ISBN 9781479850242 (ebook) | ISBN 9781479820658 (ebook) | ISBN 9781479855964 (hardcover : alk. paper) Subjects: LCSH: Islamic ethics--Early works to 1800. Classification: LCC BJ1291 (ebook) | LCC BJ1291 .T3613 2019 (print) | DDC 297.5/7--dc23 LC record available at https://lccn.loc.gov/2018052776 New York University Press books are printed on acid-free paper, and their binding materials are chosen for strength and durability. Series design by Titus Nemeth. Typeset in Tasmeem, using DecoType Naskh and Emiri. Typesetting and digitization by Stuart Brown. Manufactured in the United States of America c 10 9 8 7 6 5 4 3 2 1
Table of Contents
Letter from the General Editor
iii
Acknowledgments
ix x
Introduction Map: The Geography of Stories of Piety and Prayer
xx
Note on the Text
xxi
Notes to the Introduction
xxx
Deliverance Follows Adversity
1
Author’s Introduction
2
Chapter One: In the Qurʾan, God Exalted reveals how deliverance 12
follows suffering and ordeals Chapter Two: What Tradition relates of deliverance following desolation and how one may be rescued from sore adversity and
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tribulation Chapter Three: Presages bringing tidings of delivery to those saved from trials by speech, prayer, or entreaty
128
Notes
233
Glossary
247
Bibliography
305
Further Reading
313
Index of Qurʾanic Quotations
314
Index of Prophetic Hadith
317
Index of Poems
320
General Index
322
About the NYU Abu Dhabi Institute
346
About the Typefaces
347
Titles Published by the Library of Arabic Literature
348
About the Editor–Translator
352
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To the memory of D. S. Margoliouth, ʿAbbūd al-Shāljī, A. F. L. Beeston, and Dominique Sourdel.
Acknowledgments
Al-Tanūkhī is one of the most lastingly popular of Arabic authors, which made his al-Faraj baʿd al-shiddah (Deliverance Follows Adversity) an early candidate for inclusion in the Library of Arabic Literature. Three great scholars, D. S. Margoliouth (d. 1940, a notable supporter of women’s suffrage in addition to his other distinctions), ʿAbbūd al-Shāljī (whom I met in London shortly before his death in 1996, and who gave me his blessing), and my own teacher, A. F. L. Beeston (d. 1995), were instrumental in bringing him to a modern readership. Dominique Sourdel (d. 2014) is the other pioneering Tanūkhī scholar who must be acknowledged here. Margoliouth and Beeston handed on the baton of Tanūkhī studies in Oxford, where I now teach in my turn. Sourdel has notable francophone successors. Al-Shāljī was obliged to flee Iraq, and his intellectual heirs are correspondingly scattered. Circumstances delayed the project of editing and translating Deliverance for the Library, and I must express my gratitude for the help I received on the final lap from the typist who so quickly produced a fair copy of the Arabic text, and from the external reviewer, who gave valuable advice on presenting the translation. I am deeply grateful to the editors of the Library of Arabic Literature for their patient support, encouragement, and material help in enabling me to complete this first volume, Stories of Piety and Prayer, and above all, as always, to Shawkat Toorawa, a debt that is both a pleasure and an honor. Finally, I must thank Stuart Brown for the knowledge and understanding he brings to Arabic typesetting, Keith Miller for copyediting, and Lucie Taylor, who was recently my student and is now on the staff of the Library, for easing the volume’s final steps.
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Al-Tanūkhī Al-Faraj baʿd al-shiddah (Deliverance Follows Adversity) was written in Iraq in the second half of the tenth century ad by al-Muḥassin ibn ʿAlī al-Tanūkhī, born in 327/939, the son of ʿAlī ibn Muḥammad al-Tanūkhī, a judge and leading literary figure in the city of Basra. Basra, long a center of learning, agricultural wealth, and Indian Ocean trade, had become politically important during al-Tanūkhī’s childhood. It was one of the theaters where the unraveling of the Abbasid caliphs’ authority played out against the rise of the Shi ʿi Buyid warlord dynasty. Al-Tanūkhī’s father had a modest part in these events.1 From his father, al-Tanūkhī inherited land and family connections in neighbouring Ahwaz in what is now Iran, as well as strong family ties in Baghdad thanks to his father’s marriage into a famous legal family there. His writings are full of references to his father’s local friends and colleagues, and to his Baghdad relatives, some of whom had held posts in the old caliphal bureaucracy. He does not mention his mother or any brothers or sisters. His father gave him an excellent education and was clearly a great influence on him. The key figures in al-Tanūkhī’s life were all exceptionally gifted, and they left their mark on his writings. Al-Tanūkhī was fifteen when his father died in 342/953. At eighteen, in 346/957, he already held the position of inspector of the mint in Sūq al-Ahwāz (§19.1). Not long afterward, he was taken under the wing of his father’s friend and patron, the vizier al-Muhallabī.2 Thanks to him, al-Tanūkhī studied in Baghdad with Abū l-Faraj al-Iṣfahānī, one of the greatest literary historians who ever lived,3 and was given a number of administrative posts and judgeships in southern Iraq. (We do not know how he trained to become a judge.) Al-Muhallabī died in 352/963, when al-Tanūkhī was in his early twenties, and he was less lucky under his successors, losing his positions and having his estates confiscated, as he mentions several times (§§0.5, 8.7, 18.3, 42.1, 59.2–4, 80.1–8). Reinstated in 366/977, al-Tanūkhī joined the court of the greatest of the Buyid emirs, ʿAḍud al-Dawlah, where we find him in 367/977,
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aged thirty-eight, taking part in a Hadith session convened by the ruler in private audience while he was on a military campaign (§31.4). Two years later, when ʿAḍud al-Dawlah married his daughter to the caliph al-Ṭāʾi ʿ in Baghdad in 369/979, al-Tanūkhī gave the wedding address. This was the zenith of his career. But the caliph refused to consummate the marriage, and al-Tanūkhī, who had been ordered to recall him to his duty, wriggled out of the task and was disgraced. After ʿAḍud al-Dawlah’s death, he seems to have spent the last ten years of his life quietly in Baghdad,4 dying there in 384/994. Deliverance and his other work, Nishwār al-muḥāḍarah (The Table Talk of a Mesopotamian Judge), were probably written during this period, or at any rate put into their final form then.5 The theme of Deliverance and al-Tanūkhī as author The message of Deliverance, spelled out in al-Tanūkhī’s introduction, is that our lives are full of tribulations and reversals, but if we trust in God’s kindness and love Him steadfastly, He will make everything come right. Al-Tanūkhī wrote Deliverance for people like himself: members of the Iraqi upper bourgeoisie and service aristocracy who for centuries had been adept at surviving regime change. A lot of the stories in Deliverance are indiscreet first-person gossip about ups and downs in the careers of just such grandees, keyhole history that reflects their worldly and self-interested attitudes to patronage, politics, money, and success. In Stories of Piety and Prayer, which consists of the first three chapters of Deliverance, stories of this sort (§§14.4, 17.1–4, 65.1–6, 73.1–18, 78.1–7, 82.1–5, 100.1–4, 103.1–4, 111.1–4) rub shoulders with legendary examples of sanctity or moral heroism, and are interwoven with prayers of great spirituality—and others of guaranteed talismanic efficacy—together with reflections on key passages from the Qurʾan. This mix of ingredients, some of them common property, some composed by al-Tanūkhī, and the whole organized by him into a vision of his own, reflects al-Tanūkhī’s idea of authorship, which is in some ways what we would call academic and in others autobiographical. Equally, it reflects his background, his theoretical adherence to the rationalist Muʿtazilī religious thought that ran in his family, and his immersion in Tradition (also a family speciality), which acts as hinge between his intellectual allegiances and his longing for comfort and hope. What Stories of Piety and Prayer offers is not the idealized belief and practice of prescriptive writings. Rather, it gives a rare insight into the complexities of lived religion. When al-Tanūkhī’s sophistication is confounded by another man’s blind faith,
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he notes the fact with irony (§80.8). His own acts of blind faith are recorded with no irony at all. Compilation as autobiography Al-Tanūkhī wrote Deliverance not only for a readership of people like himself; he also wrote it for himself and about himself, as a spiritual exercise and a setting in which to relate and give meaning to his own experiences. Such items form a minority, but much if not most of the material in Deliverance came to him through people with whom he was on intimate terms, especially his father. Al-Tanūkhī cites his father fourteen times in Chapters One to Three (§§20.1, 20.2, 20.3, 20.4, 20.5, 21.1, 23, 25.1, 25.2, 40 (twice), 59.6, 65.1, 111.4; he is also cited indirectly at §106.1). The connections between al-Tanūkhī and many of his informants would probably have been evident to his intended readers. Nevertheless, because he is a literary scholar and a man of law, he names them formally—publicly, as it were—before identifying any personal relationship, and often stops short of explaining the connection. Most notably in the case of his mother’s family, the Buhlūlids, he never clarifies the family link, although he repeatedly cites the members of the family. This family link, which was first noticed by Margoliouth but ignored by subsequent scholars, explains al-Tanūkhī’s access to inside information about the caliphal court and government offices in Baghdad, and helps us understand certain aspects of his piety.6 Buhlūlid family sources not identified as such in Stories of Piety and Prayer are Abū l-Ḥasan Aḥmad ibn Yūsuf the Blue-Eyed, son of Yaʿqūb ibn Isḥāq ibn al-Buhlūl al-Tanūkhī, al-Tanūkhī’s cousin on his mother’s side, much cited by him in later parts of Deliverance and in Table Talk, who died when al-Tanūkhī was about twelve (§76.1); the famous judge Abū Jaʿfar Aḥmad ibn Isḥāq ibn al-Buhlūl al-Tanūkhī, al-Tanūkhī’s greatgrandfather (§106.1); his son Abū Ṭālib Muḥammad ibn Aḥmad ibn Isḥāq ibn al-Buhlūl, al-Tanūkhī’s grandfather, who took a hand in his education and was closely involved with his father (§§83.1, 84.1); his son, al-Tanūkhī’s uncle, Judge Jaʿfar ibn Abī Ṭālib Muḥammad ibn Abī Jaʿfar Aḥmad (§§31.12, 59.5); and his great-great-grandfather, the famous traditionist Isḥāq ibn al-Buhlūl al-Tanūkhī (§92.1). A different branch of maternal relatives is mentioned at §74.2. For modern readers, al-Tanūkhī’s reticence has obscured the more general significance of the personal element in his writings. Teachers, friends, and associates, some not overtly identified as such in Stories of Piety and Prayer, are his father’s friend Abū l-Faraj ʿAbd al-Wāḥid ibn Naṣr ibn Muḥammad al-Makhzūmī
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of Naṣībīn, the state scribe and poet known as the Parrot (§§16.1, 42.1–7); Abū
ʿAqīl al-Khawlānī, who taught al-Tanūkhī’s father in his youth in Antioch (§25.1); his father’s deputy Ibn Khallād of Rāmhurmuz (§§26.3, 63.1); Ayyūb, son of the vizier al-Jarjarāʾ ī (al-ʿAbbās ibn al-Ḥasan ibn Ayyūb of Jarjarāyā) (§34.1); the literary historian Abū Bakr al-Ṣūlī (§§55.3, 64.1, 111.5); the critic al-Ḥātimī (Muḥammad ibn al-Ḥasan ibn al-Muẓaffar) (§§13.5, 94.1, 95.1, 105.12, 108.2, 111.5); and the vizier al-Muhallabī (§61). In more ways than scholars have yet examined, al-Tanūkhī writes himself into Deliverance, expressing his identity and allegiances by the channels through which he cites his materials. This is particularly true of one of the previous books on the subject of deliverance that he acknowledges as an inspiration and source. He could have quoted it directly, but instead he cites it via a personal informant. Thus in Chapters One to Three, he transmits forty-eight items from Ibn Abī l-Dunyā without naming his Book of Deliverance, instead quoting a personal informant, ʿAlī ibn al-Ḥasan ibn ʿAlī ibn Muṭrif of Rāmhurmuz (of whom, unfortunately, we know little) as citing Ibn al-Jarrāḥ citing Ibn Abī l-Dunyā (§§11.3, 13.2–4, 13.7–8, 13.11, 20.1, 21.2, 22, 26.2, 28, 30, 31.1, 31.6–11, 31.13, 35.1–4, 37, 38.1, 59.5, 68.6, 69.1, 85.1–2, 85.3, 85.5, 85.6, 86.1–3, 87.1, 88.1, 89, 91, 92.1, 93.1, 96.1, 96.3, 97.1, 98.1, 105.5, 105.9, 110.4. There is also one mention of Ibn Abī l-Dunyā with no onward chain of transmitters to al-Tanūkhī, §36). ʿAlī ibn al-Ḥasan’s informant, Ibn al-Jarrāḥ (Aḥmad ibn Muḥammad Ibn al-Jarrāḥ), was also a personal connection of the Tanūkhī family. He lived in Baghdad and knew al-Tanūkhī’s son, to whom he described himself in these terms: “My books are worth ten thousand dirhams; so is my mistress and so are my arms and my horses.” Fully accoutered, he engaged in tourneys with other cavaliers in the maydān or “Great Square” in Baghdad.7 Other noteworthy personal informants are the aforementioned al-Ḥātimī, state scribe and poet as well as literary critic (§§13.5, 94.1, 105.12, 108.2, and 111.5); Abū ʿUmar Muḥammad ibn ʿAbd al-Wāḥid, known as “Thaʿlab’s Pupil,” with whom al-Tanūkhī had studied (§§13.5, 108.2); and the state scribe Abū l-Faḍl Muḥammad ibn ʿAbd Allāh ibn al-Marzubān, whom al-Tanūkhī had known at the court of al-Muhallabī (§18.1). The chains of transmitters (isnāds) that identify al-Tanūkhī’s informants and their sources are discussed in more detail below in the Note on the Text.
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A century of reading al-Tanūkhī With its promise that all life’s woes and perils can lead to happy outcomes, not to mention thrilling stories of romance and adventure involving brigands, caliphs, amateur detectives, and even animals, Deliverance appealed for many centuries to a wide readership, and when it first appeared in print in the twentieth century, the editions were based on manuscripts in which scribes no longer recognized the names of most of the protagonists, and the anecdotes, now blurred and generic, had become much like Thousand and One Nights tales—in the course of time, a number of them were in fact absorbed into the Thousand and One Nights. These versions of Deliverance gave the impression of a naive feast of optimism difficult to reconcile with the rationalist, disillusioned Table Talk, which mirrors tenth-century Iraqi life in all its aspects, from tax collecting to teenage neurosis, with a strong emphasis on absurdities, and is quoted by countless medieval authors. How did al-Tanūkhī manage to write two such different bestsellers? And how could Deliverance be a devotional work, as he claims, when so often it is about morally flawed characters? Our image of al-Tanūkhī, and especially of Deliverance, has developed over the past century. Alfred Wiener published the first study of the deliverance-story genre and al-Tanūkhī’s precursors and sources in 1913,8 and in 1955 Rouchdi Fakkar produced the first monograph on Deliverance itself.9 Meanwhile, in the 1920s and 1930s, D. S. Margoliouth brought out an edition and English translation of what survives of Table Talk, which had hitherto been unknown to modern readers. In 1920, Margoliouth had translated Miskawayh’s history of the times in which al-Tanūkhī and his father lived,10 and in 1928, Harold Bowen’s The Life and Times of ʿAlí ibn ʿÍsà drew a lively picture of the high politics that some of al-Tanūkhī’s maternal relatives had witnessed or been involved in. In 1937, Adam Mez’s The Renaissance of Islam, co-translated by Margoliouth, provided a wealth of information on the social, literary, and material culture of the period. Together, these books gave (and still give) readers of Deliverance and Table Talk an unusual amount of detailed historical background in accessible form.11 In the 1950s, Dominique Sourdel, working from two unpublished manuscripts in the Bibliothèque nationale de France, showed that Deliverance is itself a major source for Abbasid political history.12 Finally, in 1978, the Iraqi scholar
ʿAbbūd al-Shāljī published a richly annotated critical edition of Deliverance from previously unused manuscripts and drew attention to the mass of information it contains on people, places, institutions, food, music, medicine, local customs,
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and language. Above all, his edition makes visible its high literary quality and shows the importance of its form and compositional techniques. Al-Tanūkhī’s compositional techniques The way al-Tanūkhī cites books reflects his literary training. He sometimes dates and localizes the encounters that provided his literary material, such as the teaching sessions with Abū Bakr al-Ṣūlī which he attended as a boy (§§55.3, 64.1, 111.5). The same applies when he cites Tradition. These are compositional techniques insofar as they frame and connect items. Al-Tanūkhī’s attributions of variant tellings of a story and his identification of poetic variants—which he records scrupulously even when they are minor—are likewise techniques of connection and closure as well as marks of literary scholarship. Among his contemporaries, al-Tanūkhī is unusually rigorous and consistent in his use of such devices and, as he says in his introduction, he makes it a point of honor to acknowledge material quoted from his predecessors in the faraj genre. In Chapters One to Three, besides his single major source, Ibn Abī l-Dunyā, whom (as we have already seen) he quotes through a personal informant, he quotes six items from al-Madāʾinī (§§58.2–3, 104.1, 105.1, 108.1, and 110.1; see also §108.2) and ten from Judge Abū l-Ḥusayn (§§19.3, 58.4, 60.1, 90.1, 106.2, 107.3, 108.1, 109.1, 110.1, 111.1), whose father is also cited (§109.1). As a literary practitioner, al-Tanūkhī uses rhymed prose (sajʿ ) for his chapter headings, perhaps for its mnemonic qualities. He does not use it elsewhere as a stylistic resource, but his introduction illustrates his command of expository and argumentative structures, and of complex analytical phrasing. These are found again in his densely written passages of Qurʾanic exegesis. A compositional feature of Stories of Piety and Prayer (but not of Deliverance as a whole) is al-Tanūkhī’s use of recurrent vocabulary to establish an intertextual connection between the three chapters. This is discussed further in the Note on the Text. The form and structure of Deliverance The form of Deliverance is all-important—its division into themed chapters, and the way the chapters explore subthemes. Besides the overarching theme of deliverance (faraj), thirteen out of the fourteen chapters deal with a specific type of adversity and deliverance, as announced by al-Tanūkhī in his table of contents (§0.14). Sometimes the chapter contents are also specific to a genre:
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for example, Qurʾanic stories in Chapter One, or medical stories in Chapter Ten. Within each chapter’s theme, particular motifs and narrative schemas are highlighted and explored. For example, “toying with grapes, tyrant taunts captive but is struck down before he can eat them,” in Chapter Three (§§105.2–3), is an elaboration of “tyrant taunts captive with the Angel of Death and is killed in his place” (§§105.6–8). This technique, applied to a range of sources—the Qurʾan, histories, life writing, letter writing, and Abū l-Faraj al-Iṣfahānī’s Book of Songs are just a few—makes Deliverance a pattern book of Arabic storytelling and a virtual motif index of one of the richest periods of Arabic writing. It has been used as such by folklorists,13 but it ought to be used much more widely as a guide to plots, themes, and materials that occur across Arabic genres. I have used numbered paragraphs to emphasize the book’s motif index aspect, breaking down each piece into units that correspond to a theme, situation, or narrative function. Its analytical structure makes Deliverance a revolution in Arabic narratology and literary theory, but the theory is embedded in al-Tanūkhī’s method, not expressed separately. He was conscious of his own originality, but too close to it to do it full justice. As he says in his introduction, his book is, in every way, bigger and better organized than anything written on the subject before. But though he expresses exasperation at having spent so long writing and rewriting it, he makes nothing of the fact that Deliverance is more than a themed anthology: It is in fact an epitome of a culture, in this sense a rival to his teacher Abū l-Faraj al-Iṣfahānī’s Book of Songs, from which it differs in that it does not content itself with setting down the complexities of human experience but tries to reconcile them. Al-Tanūkhī’s notion of faraj The comprehensiveness of Deliverance is due to al-Tanūkhī’s conception of affliction and divine rescue. His predecessors had thought of deliverance in conventionally devotional terms. Al-Tanūkhī’s notion of deliverance embraced most kinds of human situation and many ways of writing about them. There are few limits to what qualifies as a rescue story in Deliverance. Under the storytelling rules that emerge as one reads, deliverance must be earned, sometimes heroically, or deserved, sometimes by the truly deserving; but often it takes only a very little faith or hope for someone to be plucked from misery, and luck in all its forms, including that of unexpected human kindness, plays a major part. In this moral economy, one person’s merit may rub off on another. The ultimate
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example of this is asking someone whose prayers are known to be answered to pray in your stead, as at §74.1. This is where the structure of the book and the plot structures it foregrounds work together to express al-Tanūkhī’s ideas about God and society. Many of al-Tanūkhī’s family members—his father and relatives on his mother’s side— prided themselves on their inquiring, scientific minds. Theologically they were Muʿtazilīs, believing in a just and rational deity whose workings and providence can be rationally apprehended.14 With al-Tanūkhī, inquiry blossomed into inquisitiveness and a delight in the variety and surprises of God’s world, and he thought (or hoped) that God’s providence was not only just, but merciful to the point of indulgence, and likely to operate in the unlikeliest situations. In an ideal society as al-Tanūkhī’s tales depict it, God’s mercy to the afflicted is channeled through the established customs of generosity and mutual obligation that permeate social hierarchy and social exchange. Money, which is so prominent in many of his stories, even in Stories of Piety and Prayer, is a tangible sign of God’s goodness. It should be freely given and gratefully received, for networks of giving and receiving money and favors are the fabric of a good society. Coincidence belongs to this order of things. The wise recognize it as an opportunity to be generous (§§71.4–5); the wicked misread it as a sanction for their evil acts (§§105.2, 105.10). Invoking God, which everyone does, including the wicked, as an everyday habit of speech, never fails in these stories to bring about some operation of divine justice: God is truly present. It could be argued that the early chapters of Deliverance—those translated in this volume—are the most genuinely religious since they focus on the Qurʾan and prayer, and that as the book proceeded, worldliness got the better of al-Tanūkhī, or that he observed a certain decorum by placing an increasing distance between sacred and worldly material. The contrast between the earlier and later materials has been seen as hierarchical (downward from the divine to the human) 15 or stylistic (upward from the archaic and schematic material that forms the bulk of the first three chapters to the contemporary realism of the following ones).16 If hierarchy there is, it is complicated by what seems to be al-Tanūkhī’s conviction that the present and everyone in it is as immediate to God as is the sacred past of prophets and saints. The evidence of God’s providential mercy is manifest in all lives, and all afflictions are important and morally productive if God responds to them with mercy. The happy accidents that prove this increase in frequency as the book proceeds.
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Does this confirm the traditional view of Deliverance as optimistic? In his introduction, al-Tanūkhī insists we must believe that, with faith, all will be well. But the examples he gives from his own experience are mixed, and the letter of consolation sent to him by Abū l-Faraj “the Parrot,” which argues that good and bad fortune alternate cyclically (§§42.1–7), offers no lasting comfort if the argument is followed to its conclusion. Scripture, parables, and fiction affirm the optimistic, deliverance-follows-adversity paradigm. Life writing, on the other hand, conforms more to the paradigm of circularity or alternation. Thus X, whose friendship saves his colleague Y from ruin (§§73.9–18), is a threat to Z, who is saved when X drops dead of a stroke (§§103.1–4); and in real life, as al-Tanūkhī knew from his own checkered career, benevolence has limits and deliverance is a respite. The information on protagonists in the Glossary shows that many of the people held up as examples of deliverance in Stories of Piety and Prayer met a sticky end in real life. The contradiction between the two paradigms is unresolved, and their juxtaposition points to Deliverance’s dark side. Al-Tanūkhī lived in dangerous times, and the experience of fear and loss is as much part of the book as the theme of hope. The emotional immediacy of autobiographical narrators’ reactions to fear, grief, and pain is heightened by the deliberate eschewing of distinctions of proportion and time that places an anecdote about the worries of a civil servant (§§17.1–4) in the same chapter as the ordeals of prophets, or al-Tanūkhī’s unabashedly self-pitying reminiscences of his own misfortunes (§§59.2–4) next to the Prophet’s and the Alids’ teachings on fortitude. Stories of Piety and Prayer The first three chapters of Deliverance, which we have called Stories of Piety and Prayer for convenience, combine literary genres, which makes it both selfconsistent and a foretaste of Deliverance as a whole. Its dominant genres, not found in other parts of Deliverance, are Tradition; prayers; paraphrases of and glosses on the Qurʾan; Qurʾanic exegesis and theological discussions that, typically, expand condensed expressions, explain imagery, and clarify grammatical rules, citing authorities where appropriate, and adducing key passages of the Qurʾan to prove the necessity of faith and the efficacy of prayer. Some glosses are specifically Muʿtazilī in their concern to demonstrate that God is just and that believers, including prophets, earn their own destinies by making rational moral choices (§§4.6, 8.5, 9.3). The prayers quoted range from short, talismanic
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supplications to complex meditations. A large component of Stories of Piety and Prayer is Tradition, both Prophetic and Alid (an index of the former has been provided). Aphorisms, popular proverbs, admonitions, and edifying epistles are seemingly accorded the same moral authority as Tradition. Uniquely for al-Tanūkhī, there is also a story involving a demon (§§16.1–7). The scattered examples of the genres typical of the rest of Deliverance include occasional poetry; anecdotes about sicknesses and cures; supposedly real-life autobiographical narratives (the default mode of Abbasid storytelling and historiography) involving Abbasid bureaucracy and politics; and stories that afford glimpses of Abbasid urban and rural domestic and economic life. These last are of special interest, for medieval Islamic social and economic history remains the least developed area of modern scholarship. Hints at the connections between Abbasid political structures, officeholding, landholding, agricultural and manufacturing production, distribution, trade, and taxation can be gleaned from stories such as §§73.1–18, 77.1–3, 78.6–7, 80.1–8, 82.1–5, 103.1–2, 106.1–2.
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The Arabic edition
ʿAbbūd al-Shāljī’s five-volume edition of al-Faraj baʿd al-shiddah (Beirut: Dār Ṣādir, 1978) is the first to use a range of manuscripts and identify its sources clearly. It numbers the items, enabling comparison of the sequence in which they occur in different manuscripts. It is the standard edition, and I take it as my base text. It is described more fully below. The two previous printed editions are: 1.
Al-Faraj baʿd al-shiddah. 2 vols. Cairo: Maṭbaʿat al-Hilāl, 1903–4. Edited by Shaykh Muḥammad al-Zuhrī Ghamrāwī from a MS in the library of the grandfather of Maḥmūd Efendī Riyāḍ, collated with another in the Khedivial Library (see title page and p. 2).
2.
Al-Faraj baʿd al-shiddah. 1 vol. No editor named. Cairo: Maktabat al-Khānjī, 1955. Based on a MS in Dār al-Kutub al-Miṣriyyah (see title page).17
The texts of these two editions agree. For example, neither contains al-Tanūkhī’s list of chapter headings following his Introduction (§0.14). In the Introduction, both quote only one version of the rajaz line by al-Aghlab al-ʿIjlī (§0.3). In Chapter Thirteen, they have the same isnāds and share the sequence: numbers 473–76, 479, 477, 478, 480, 489, 490, 491, 492, 481, 482, 488, 485, 483, 486, 484, 487 (compared to al-Shāljī’s numbering). Al-Shāljī’s edition has held the field for nearly forty years as the only critical edition. It contains 492 items, as against 360 in the Cairo editions. It uses the Cairo 1955 edition and five MSS. It is a composite, which shows where a given manuscript is fuller than the others (that is, has longer, more detailed, or extra isnāds, adds phrases or items, or gives historically identifiable forms of names). It does not attempt to establish stemmas, and indeed there is no evident relationship between the MSS used by al-Shāljī, which were simply those he could gain access to or photocopy. Nor does al-Shāljī tabulate the differences in
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sequence between his MSS. Instead he uses in-text folio references. This method has merit in light of our current knowledge of the manuscripts and state of the text of al-Faraj baʿd al-shiddah, which is still very incomplete. What does al-Shāljī’s edition achieve? It does not reconstruct an urtext, but by recording variants that restore the names of transmitters and protagonists to their original form, it gives us more authoritative readings than those of the previous editions and puts the text in its proper historical perspective. Without trying to relate them critically to each other, it presents a spectrum of different states of the text and adds to the previous shorter published texts a considerable amount of material that can reasonably be attributed to al-Tanūkhī—for it makes sense to assume that more circumstantial isnāds and whatever items they are prefixed to are not scribal but are due to al-Tanūkhī, given that most of his informants were not well known outside his own circle. Al-Shālji’s text, therefore, is not definitive but it is a good working text from which to improve our understanding of Faraj. In the section on the translation below, I give reasons why a definitive text may not be achievable. Al-Shāljī identifies and describes his five MSS in Faraj, vol.1, pp. 21–28, and illustrates folios of each of them in Faraj, vol.1, between pages 32 and 33. They are: 1.
for “Part I,” extent unspecified, a Damascus Ẓāhiriyyah MS (al-Shāljī’s readings do not always coincide with Sourdel’s readings of Damascus MS Ẓāhiriyyah adab 34, see below);
2.
for “Part II,” extent unspecified, a Rabat MS dated 849/1445–46;
3.
for the whole text, Escorial MS 714 dated 975/1567–68, Manchester John Rylands MS Arabic 667 (306), dated 1050/1640–41, and Cairo Dār alKutub MS bāʾ 22959 (1945/2170, 13225 Add.), dated 1212/1797–98.
It will require a lot more research to find and examine all, or a critical number of, MSS of Faraj, and to establish any certainties or reasonable probabilities as to what families of MSS exist and how to interpret the differences between them. Alfred Wiener drew attention to the discrepancies between the Cairo 1903–4 edition and the MSS examined by him.18 Dominique Sourdel studied these discrepancies more closely, with particular reference to isnāds and narrative passages absent from the Cairo 1955 edition and present in one or the other of the Paris MSS Ar. 3483 and 3484, Damascus MS Ẓāhiriyyah adab 34, and Berlin MSS Ahlwardt 8737 and 8738.19 Neither Wiener nor Sourdel examined the differences in the sequences of their manuscripts’ contents and their distribution within or
xxii
Note on the Text
between chapters, and a number of manuscripts in accessible libraries escaped their attention. Furthermore, generally speaking, Middle Eastern and European Tanūkhī manuscript studies have not meshed. The field is open to much further exploration. This edition therefore attempts only to be transparent, cogent, and consistent, not definitive. While adopting the substance of al-Shāljī’s text, I have departed from his edition in several ways. He provides a full apparatus, critical and explanatory, in footnotes.20 My apparatus is much lighter. As regards the translated English text, I give summary explanations in endnotes. General information about persons (transmitters and protagonists) is given in the Glossary, where everyone cited has an entry, even if I have not been able to identify them more than minimally, or, in the case of some Hadith transmitters, at all. Information about realia, institutions, dynasties, concepts, and places is also given in the Glossary. In the Arabic text, I have removed the identificatory titles al-Shāljī gave to the stories, which are not found in any of the manuscripts, while retaining his numbering of the stories, which is essential for purposes of reference and comparison, even though it cannot always reflect all the articulations of the text. (For example, in terms of their content, in al-Shāljī’s no. 20, which I have sub-numbered, §§20.1–4 clearly form one sequence, but §20.5 belongs to the next, al-Shāljī’s no. 21.) Al-Shāljī’s numbering nevertheless allows us to see how al-Tanūkhī organized items according to a combination of content and source. Thus most of the items cited at §§20.1–25.2 may be considered a sequence in that all but three have al-Tanūkhī’s father as informant. Similarly, §§20.1–40, with their dozens of transmitters and careful recording of variants, form a sequence displaying al-Tanūkhī’s, and his father’s, technical credentials as transmitters of early Muslim tradition. In contrast, the lack of such technical apparatus marks out §§41–57 as a sequence drawing on a broader mixture of both older and more recent traditions. As well as al-Shāljī’s numbering, I have retained all the pious words and phrases that accompany the name of God and references to the Prophet in his base text, even though it is rarely possible to say whether we owe them to al-Tanūkhī or to copyists. In al-Tanūkhī’s introduction, §0.1, for example, the words “Lord, «ease» my task” are probably the scribe’s, since they occur in different forms in different manuscripts. (For other such variants, see §13.1.) I have removed most of al-Shāljī’s modernizations of the text by reducing voweling to a minimum except in poetic and Qurʾanic quotations and deleting
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Note on the Text
almost all punctuation (punctuation is not, of course, original to the MSS, and tends to impose a single interpretation where more than one may be possible). I have organized each of al-Shāljī’s numbered items into numbered subparagraphs so as to foreground recurrent narrative motifs, schemas, and functions. I have not specified which of al-Shāljī’s MS readings contribute to each item unless proposing a reading of my own in footnotes. For details of al-Shāljī’s readings, the reader is referred back to his edition. For this particular section of Deliverance, Stories of Piety and Prayer, I have examined both Paris MSS, the Manchester John Rylands MS, and microfilms of both Berlin MSS. (An important but incomplete Oxford MS, Pococke 64, does not include the chapters in this volume.) I have consulted a printout of a microfilm of Escorial 714, and five MSS not available to al-Shāljī, which for this volume have yielded a small number of variants or additions. (In subsequent volumes, the proportion will be higher.) They are footnoted in Arabic, and endnoted in English if they are of narrative interest, that is, in the case of this part of the book, which has great cross-sectarian devotional appeal, if they represent variants that testify to the breadth of the reception of the text (see “A variable text” in the section on the translation below). This approach will not satisfy scholars who expect an editor to establish a stable text controlled by a single-minded or at any rate organized author. My editorial approach arises out of my understanding of the current state of Arabic book studies and its acceptance of the frequent messiness of manuscript publication—which is no greater than the messiness of print publication—and what it tells us about authors and readers in an artisan knowledge economy. Sigla ب
Berlin Ahlwardt 8738. It covers the whole text of Faraj. Its first juzʾ is dated 1012/1603–4. In the English notes to this volume, I refer to it as “the” Berlin MS, although it is one of two.
بن
Bibliothèque nationale, Paris, 3483. It covers the whole text of Faraj and is dated 1126/1714. In the English notes to this volume, I refer to it as “the” Paris MS, although it is one of two.
س
Istanbul Sülemaniye (Reisulküttab Mustafa Ef.) 864. Complete, dated 776?/1374–75?. (Printout of microfilm.) In the English notes to this volume, I refer to it as the Sülemaniye MS.
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Note on the Text
أ
Istanbul Sülemaniye (Ahmed III) 2629. Ostensibly complete, but there is missing and misplaced material. Undated. (Printout of microfilm.) In the English notes to this volume, I refer to it as the Sultan Ahmet MS.
ل
Leiden Cod. Or. 61. Complete, dated 22 Shaʿbān 890/1485.
غ
Escorial 714. Complete.
ش
Al-Shāljī’s edition. The translation
Translating emotions Just as the range of plots and situations surveyed in Deliverance makes it a pattern book of storytelling, so the range of emotions in the passages of first-person life writing makes it a prime source for exploring how al-Tanūkhī’s society thought about feelings.21 What he and his narrators are prepared to reveal about their despair, cowardice, anger, and so on, falls far short of the perfect equanimity that they take as their ideal, giving historians of the emotions new perspectives on the conventions of the exemplary writings that alternate with such passages in Deliverance. That Deliverance is so rich a potential source for the history of emotions has led me to particular choices as translator. Arabic vocabulary, and especially the vocabulary of emotions, has a fluid range of meanings that can be narrowed down by context but is often deliberately left open, so that words like shiddah and faraj can express anything from physical sensations of constraint and release, or psychological feelings of anguish and relief, to emotional judgments: that a situation constitutes an “adversity” or a process amounts to a “deliverance.” As yet, such gradations have barely been investigated by scholars and are treated intuitively by translators, who usually vary the rendering freely according to context and to a vocabulary set derived from their own cultural background. In Stories of Piety and Prayer, however, al-Tanūkhī’s introduction lays down a set of keywords, a number of them derived from the Qurʾanic passages in Chapter One, which then reverberate throughout Chapters Two and Three.22 In an attempt to capture this recurrence and emotional layering, and at the same time avoid imposing subjective interpretations, I have opted for fixed English translations in this particular section of Deliverance. Instead of using existing translations, I have translated the Qurʾanic passages myself so that the keywords contained in them do not vary. This of course poses the problem of
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Note on the Text
finding words that sit convincingly in different contexts. Examples of fixed translations are my choice of “acceptance” for the Qurʾanic ṣabr, the attitude that one should ideally maintain in adversity in hope of deliverance (§§0.3, 0.4, 0.6, 1.9, 1.10, 4.4, 9.8–9, 10, 11.1, 11.3, 13.7, 20.5, 22, 23, 34.2, 42.1, 42.5, 44.1–2, 47.1, 47.4, 48, 49.4, 50.3, 50.5, 50.7, 51.1, 52.2–3, 54.5, 55.2–3, 56, 58.1, 60.2, 60.4, 66.1, 74.1), and, of course, “deliverance” to render faraj and “adversity” for shiddah (neither of them Qurʾanic terms). Other examples that carry echoes of the Qurʾan or of Prophetic or Alid hadith include “loss” or “hurt” for ḍarr (§§0.2, 0.3, 1.6, 7.1, 11.3, 13.5, 34.2, 47.7, 47.10, 60.4, 72), “constraint” for ḍayq/ḍīq (§§0.2, 0.11, 1.2, 2.3, 26.1, 34.2), “hardship” for ʿusr (§§1.1–4, 13.7, 19.3, 20.5, 22, 42.6, 59.1–3, 59.5–6, 60.1–2, 62, 107.1–3, 108.1), “care” or “grief ” for ghamm (§§0.6, 1.2, 1.10, 2.3, 8.4, 16.1, 19.1, 31.7, 31.9, 31.11, 34.2–3, 45.2, 66.1, 97.1), “affliction” for karb or kurbah (§§0.11, 0.14, 1.6, 1.10, 2.3, 3.2, 11.3, 13.4, 15.1, 17.3, 19.2, 20.5, 22, 24, 25.1–2, 28, 31.2, 31.4, 31.8–10, 31.12–13, 33, 34.2, 38.2, 52.3, 67.4, 68.2, 69.1, 86.3, 110.3), “trial” or “ordeal” for miḥnah (§§0.2, 0.4, 0.5, 0.14, 2.1–2, 6, 9.10, 12.3, 34.3, 42.1–2, 42.5, 49.4, 50.1–3, 50.5, 55.1–2, 57, 58.1, 60.4, 66.1, 72, 80.5), and “sorrow” or “anxiety” for hamm (§§0.4, 0.6, 2.3, 19.1, 26.1, 26.2, 31.7–8, 31.11, 32, 34.2, 42.1, 47.11, 52.1, 58.3, 85.3, 91, 95.1, 98.1, 99). I have also used fixed formulas to translate all the pious words and phrases that accompany the name of God and references to the Prophet. I have not pruned them to make the translation smoother, even though such phrases may generally be regarded as optional, to be multiplied or removed at will by readers and copyists, because in this part of Deliverance I think they have special emotional weight. I hope that the use in this volume of consistent renderings rather than free variation will afford a reliable script for anyone wishing to investigate Arabic emotions in their historical context. Language and literary conventions The written literary Arabic of this period is a book language. Even in dialogue, the vernacular is not used. However natural some of the speeches may seem, their verisimilitude is artful: Al-Tanūkhī, or his sources, have not “reproduced” the words of protagonists or narrators; they have translated them into formal written Arabic, or invented them in that language. Al-Tanūkhī’s readers would assume that the Prophet, ʿAlī ibn Abī Ṭālib, other exemplary early figures, and the Bedouin spoke formal Arabic, complete with case endings, as their natural
xxvi
Note on the Text
tongue, but they would know that ordinary characters made to speak in this way would not have done so in real life. There are two other literary conventions connected with dialogue. First, Arabic dialogue is almost always direct speech. It is very rarely reported. I have followed this convention, never substituting (for example) “They asked if they should memorize it” for “ ‘Should we memorize this?’ they asked,” so that on the rare occasions when indirect speech is used, it stands out. Second, the Arabic dialogue cue is always “he said” or “she said,” prefixed to a speech. This corresponds to Arabic reading habits. I believe that al-Tanūkhī and his contemporaries would have read aloud to themselves. As in a radio play, they would have “performed” dialogue and not read out the cues, which were there simply to guide the eye, separating dialogue from non-dialogue on the page (text was written continuously, with no paragraphs, indentations, or quotation marks). Modern readers read silently, and expect the author to tell them through varied dialogue cues what the tone of a speech should be. In deference to silent reading habits, I have sometimes varied the verb or positioned it after the speech. More often it is otiose and I have left it out altogether. Translating isnāds My translation retains in full al-Tanūkhī’s chains of transmitters (isnāds), which would have been integral to the experience of reading the original and to al-Tanūkhʼs processes of composition: to reading or hearing and then, mentally or in writing, recording and classifying source materials, before reusing them in new configurations. This was a complex operation, as can be seen from comparing the items in one of al-Tanūkhī’s main sources, Ibn Abī l-Dunyā’s Book of Deliverance, with the way he selected, split, and regrouped them. In the history of Arabic literature and book culture, isnāds are vital evidence.23 There are several reasons why al-Tanūkhī himself attached great importance to chains of transmitters and lists of sources. In the case of sacred material, they serve as a continuous living link to the Prophet and other holy people, and have a devotional, emotional, and sometimes a magical function. For other materials, they are an acknowledgement of literary paths of transmission, of sources and copyright, as it were, and are part of the learned apparatus of scholarship, like modern footnote citations and bibliographies.24 Very often, they are also witnesses to a personal link between al-Tanūkhī and his teachers, friends, or family members, so that he quotes from books, such as those of his predecessors in the
xxvii
Note on the Text
faraj genre, through isnāds that face two ways, showing both where the books got their materials and whom al-Tanūkhī studied the books with. This gives his citations a social and personal dimension. Lastly, some isnāds show off al-Tanūkhī’s technical competence as a traditionist. His family on both sides were well-known transmitters of Hadith, and al-Tanūkhī indulges in occasional virtuoso displays of isnād scholarship, comparing or commenting on lines of transmission. Many kinds of social and scholarly capital are compounded in these performances.25 A variable text There is a great deal of near-repetition and variation on subthemes in Deliverance. Some previous translators of Deliverance into European languages have chosen to keep just one or two representative versions of a story, tale type, or (especially) prayer. I have kept them all. Deliverance deliberately explores variants and alternatives and is intrinsically analytical, so a true picture of how the author’s mind worked can be given only by translating the complete text. By “complete,” however, I mean two slightly different things. I mean nonselective, in the sense of retaining isnāds and variants; and I mean maximalist, in the sense of translating as much of the text as can be found in a reasonable selection of accessible manuscripts. Manuscripts of Deliverance are numerous. They have not all been identified, and many of the known ones have not been studied. To have tried to trace all of them would have delayed the translation indefinitely. To do so in hopes of establishing a definitive text might be a perverse endeavor, for on the available evidence it seems likely there never was a definitive text. In his introduction, al-Tanūkhī looks back over the process of composing Deliverance and says that it went through two phases: accumulation and cutting. He does not mention that part of the process involved the adaptation of some particularly vivid items that he also used in Table Talk, and overall his description may be formulaic and conventional. He may have tinkered with his text rather than cutting it. Traces of multiple revisions can be followed in a number of manuscripts. Some contain extra items. Some reorganize the analytical sequences in which the items are presented within chapters, or move them between chapters. There are manuscripts with expanded isnāds adding personal details about al-Tanūkhī’s informants, or with passages that interpolate narrative variants into the body of a story or add alternative endings complete with their own isnāds.26 The sum of the evidence tends to suggest that al-Tanūkhī added more than he cut, and that he did so at various times without ever quite making
xxviii
Note on the Text
up his mind (like Proust with À la recherche du temps perdu), and either that he himself put revised portions of his book into circulation while he was still drafting or rewriting the next installment, or else that any drafts he left behind were copied indiscriminately after his death. As it is not yet possible to reconstruct the sequence of the revised versions, I have adopted the same solution as al-Shāljī: a composite text. My additions to al-Shāljī’s edition, using manuscripts to which he did not have access, become significant only in the volumes following this one, however. In Stories of Piety and Prayer, the additions or noteworthy variants signaled in the footnotes and endnotes at §§9.4, 13.8, 67.1, and 112 bear witness to the process of folklorization mentioned in the Introduction, which is important for the reception history of Deliverance, and even more so for our growing understanding of the interdependence of what were once thought to be the quite separate spheres of elite and popular Arabic literature. Interpretation Finally, what of my translation of the title as Deliverance Follows Adversity? Previous English renderings, such as Relief after Distress, or the German Ende Gut, Alles Gut, have tended to attenuate it, and to slant the purpose of the faraj paradigm toward the literary pleasure readers gain from unexpected reversals and the resolution of suspense. Pleasure there certainly is, but there is also meant to be pain. Empathy with the stricken, with how they experience their plight, and their different reactions to suffering, is fundamental to the way readers are expected to respond to Deliverance, and so I have opted for a translation that lingers on this process rather than cutting straight to the happy endings. These are, after all, a literary trick, by which al-Tanūkhī adapts to the faraj paradigm much material that belongs to the alternation or circularity paradigm that I described in the Introduction. Al-Tanūkhī’s original readers would have known this, for they were as familiar as he was with the lives and deaths of figures such as the vizier Ibn Muqlah. Did al-Tanūkhī really believe in happy endings, or did he only try to make himself believe in them? This is open to interpretation. But no reader can fail to notice that the emotion that dominates Deliverance, and especially Stories of Piety and Prayer, is fear: fear of sickness, pain, poverty, injustice, torture, and execution. The history of al-Tanūkhī’s times shows just how much there was to be afraid of. We should remember this if we want to understand why Deliverance was written and why people were eager to read it.
xxix
Notes to the Introduction
1
See Miskawayh, The Eclipse of the Abbasid Caliphate, vol.1, 388, 430, 435.
2
For al-Muhallabī’s vizierate, see Donohue, The Buwayhid Dynasty, 139–47.
3
On Abū l-Faraj al-Iṣfahānī and his huge, unfinished masterpiece, Kitāb al-Aghānī (The Book of Songs), see Kilpatrick, Making the Great Book of Songs.
4
The chronology of al-Tanūkhī’s life has been clarified by Ghersetti and is summarized by her in the foreword to Sollievo, 12–16. Further details have been uncovered by Franssen, “Une copie en maġribī,” 45–49.
5
Two further works have been attributed to al-Tanūkhī, a collection of examples of generosity, al-Mustajād min faʿlāt al-ajwād (Admirable Acts of Generosity), and a collection of aphorisms, ʿUnwān al-ḥikmah wa-l-bayān (The Epitome of Wisdom and Eloquence). The attributions are now thought to be spurious. See Franssen, “Une copie en maġribī,” 50.
6
See Bray, “Place and Self-Image: The Buhlūlids and Tanūhids,” 63.
7
Al-Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 5, 81–82.
8
Wiener, “Die Faraǧ baʿd aš-Šidda-Literatur.”
9
Fakkar, At-Tanûhî et son livre: La Délivrance après l’angoisse. Fakkar in fact adds little to Wiener. There are three recent European-language monographs, one of a them a stillunpublished PhD thesis: Moebius, “Narrative Judgments: The Qāḍī al-Tanūkhī and the Faraj Genre in Medieval Arabic Literature”; Özkan, Narrativität im Kitāb al-Faraǧ baʿda aš-Šidda; and Khalifa, Hardship and Deliverance.
10
Miskawayh, The Eclipse of the Abbasid Caliphate. The life of Miskawayh (ca. 320– 421/932–1030) overlapped that of al-Tanūkhī’s father (278–342/892–953) as well as al-Tanūkhī’s (327–84/939–94).
11
Since the 1930s, “Tanūkhī studies” have grown, in the fields of both history and literature. See the bibliography of Özkan, Narrativität im Kitāb al-Faraǧ baʿda aš-Šidda, and Key, review of Khalifa, Hardship and Deliverance, 212, 214–16.
12
Sourdel, Vizirat, 35–36.
13
See Enzyklopädie des Märchens.
14
See Bray, “Place and Self-Image: The Buhlūlids and Tanūhids,” and “Practical Muʿtazilism.”
xxx
Notes to the Introduction 15
Franssen, “Une copie en maġribī,” 57; Beaumont, “In the Second Degree,” 127; Ghersetti, “Il qāḍī et il faraǧ,” 43–45.
16
Schippers, “Changing Narrativity in a Changing Society.”
17
There is also an abridged edition, or an edition of an abridgment, which does not identify its source: Al-Faraj baʿd al-shiddah li-l-waqāʾiʿ al-gharībah wa-l-asrār al-ʿajībah. 1 vol. Edited by Khalīl ʿImrān al-Manṣūr. Beirut: Dār al-Kutub al-ʿIlmiyyah, 1997.
18
Wiener, “Die Faraǧ baʿd aš-Šidda-Literatur,” 398–400.
19
See Sourdel, Vizirat, passim, and idem, “Une lettre inédite de ʿAlī b. ʿĪsā (317/929),”“Fragments d’al-Ṣūlī sur l’histoire des vizirs ʿAbbāsides,”“Nouvelles recherches,” and review of Fakkar, At-Tanûhî et son livre.
20
Objections to the copiousness of al-Shāljī’s annotations have been rebutted by Garulo, “Erudición y nostalgia.”
21
See Behzadi, “Standardizing Emotions.”
22
On cumulative emotional resonance in the Qurʾan itself, see Bauer, “Emotion in the Qur’an,” 3, 22–25.
23
Starting with Schoeler, Ecrire et transmettre, studies of medieval Arabic are increasingly informed by awareness of how the processes of composition and the physical structure of books influenced structures of writing and thinking. See also Putting the House of Wisdom in Order and al-Ṣūlī, The Life and Times of Abū Tammām, introduction, xvii–xviii.
24
Moebius, “Narrative Judgments: The Qāḍī al-Tanūkhī and the Faraj Genre in Medieval Arabic Literature,” pays particular attention to this type of isnād.
25
I have done my best to identify the traditionists cited in the isnāds, but many of them are obscure or of uncertain identity.
26
See [Ashtiany] Bray, “Isnāds and Models of Heroes,” 26, 28–29; Franssen, “A Maġribī Copy,” 75–77; and “Une copie en maġribī,” 69–71 for some of these features.
xxxi
�﷽ � ّ َّ � ي�����فر رب
١،٠
ة � �ب ة �ة ب أ � � ّ ب � ب ا �� �ة ا ب�� اأ �ل ا �� �ة ا ��س� �� ّ ب � ّ ب أ � ب ا ّ الم �شلا �ل ا � �ل � �هم� � ب�� ح�م�م��د ب�� اب �ل�ة� ا � �ل � ��ة��ه ا � �لعل ���ة� ا ب� ��و�ع��ل�ة� ح��س� ب � لعل �ة� ب�ة� لعل م ع�لة� � ة ب ب ّ � ّٰ ة ا �� �� � � ّٰ �ّ� ب ��ع� ���ع�د ا ��ل ���س ّ�د �ة �ب �ًلا � �م ب ا ��لب �� ّ � ا ��لب ���ة ل � � ا �ل� ��و��ة� ر �م�ه ا لله ���عل ل�� ا � ه ا � � د لل ل ح � � � � � م � � ب و و ب ب ة ل � ر ر ة� ْ هة ب ّة هةً � بم ًا ا� ُ ب�ْ ��م ب هةً � ب �ممب�� هة � ا �ب �ة هة � ب �ب��ع هة � ا ب� ة ��س�ع� �و�ر ب�ل �ول� ةح��ل ح�� م� ح� �و�ل� له�م� م� �م� �و�ل� � ك ��ب��ه �ورر�ة�ه �م ب� �م�و��ب�� ّ مٰ َ ب باة �ب ّ ب �ّ آ ّ � � � � � �� ّ ة ّ ّ ب ا � � ��بس��ة�. �وع� ة ���ه �و����ل�� ا لله �ع��ل�� � ة �سس�د ال��ر��س�ل��ة� �و�ل ��م ا �ل�ب��ة���ة� ح�م�م�د � او �ل�ه ا �ل��ة َ �أ � أ �ّ ا �� ب ا �لبّ ا� ّا أ ة أ ب ا � � ب ا �مة�ة �ّ � ب ب بب ب ة� �ك ا مل ب�ع�د �أل �ة� لمل را ��ة� ا ب�ل�ل ء ا �ل�� �لة�ل �ع�لب�� �علا �ب�ة� ب� ��ة�ر �و ���� ّر � �و �ل�� �و ب� �� ّر �ولا�م ا ر �ل�هم� ة� ع أ أ أ أ � اأ بّ ب � � � ب � ل��ب ا �ّ�لا � ا �� ب�لا ء ا �ب ب�ل�� �م ب ا ��ل � �ر � او ��ل��بسلا ء �و�ل�ا ل��� ا �ةّ�لا � ا �لب��ل�ا ء ا ب� � � ��� � �� �م ب� ا �ل��ب��ر � او �ل��� �ع�� ء �ل� � ر ة � ة م ة� م ع � ّ� أ ّٰ ع أ � ب ّ � ب � ب ب � ة ب � ����س��علا �ع ب��ه �لة� ��ط� �ل�ه � ا �كة��ه �ك����� �ملا ��ع�� ا لله �ع�� � ا ��ط� �ل �م ب �ع�� �م ب ا ب ب و ور ة ة ر �سم ك � �م� ب� ل ر و � ر ح�س�ه �أل ��ه � ة أ أ � ب � ب�ك ه �م ب ا � ا ب � �ا� �ة ا �� �م ب �مب�� � � ف � � �� �اأ ب � ا ���ع � ح��ل� ّ ا �و �ع�ة�ر� [ر ز� ز�] ه�و ة�� � �ل� � � �مك� ل ل � �� وة�ترو� ل�ل �ع�ل ب� ب ة� أَ �ْ بَ َ َ ُة �ُ َّ َ�مبْ َ َ ا �َ َّ ةَ َ بْ َ ْ بَ َ � ا َ �ج�بَسلا �� � ب � � ا �����ف�� ار � ��شف�م ة ب�شَ�لة�ت�ل �م� �ة�ت�د �عب��� �و�ل� ة ب َ ة ُ � �وة�تفر�و��
َْ اأ ����بَ َ َ ُة ��ُ َّ َ�مبْ�� َ � بَ هْ �َ�َّ ةَ َ بْ َ �ْ بَ ��ف�� ار � ��ف�م ة ب�شَ�لة�س� �م� �ة�ت�د �عب� �
َ� ا �و�ل�
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َ� بَ ْ ة ب�َجة�س�ه
�ب � � ا� ب ُ �بّة �ب ��ل ا � ب � � ة ا ا � ح��� ب � � ��ط�ول�� لم �و �م� ل�� ا � ا ة�. � � ب حل �ل��ة� �ل�ل��ة�ل �م �ب�ل � و ب ب � ة أ أ أ � � �ة ة � ا ب ا ا �� ة ة ب ّ ب � ُ ة ب �ر�و� �ع�لة��ه ار ء � ا �ل�� �م�� �و �و ب���د ة� ا ��مو�� �ملا �ة�له بر أا �لة��ه �م ب� ا �ب�لا � ا �ل��� �هر ب� � حب�ل ر ��ة� �� ب����ة� ج ع � ح���� �ةك���ل�ه ل��ب ��م �ع ب �ة ب�ل� ب�ّ��� ا ّٰلله �ع بّ � ب���ّ �ع��ل �م ب � ����ل�ه ح����ل�ه �وب� بر�ل �ب�ه �م����ل �ب�ل�ا �أ�ه �و�س�� ب� ل ب ة� ل ر و ل �� � � 2
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Author’s Introduction
In the name of God, full of compassion, ever compassionate.
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Lord, «ease» my task.1
The author of this work, the learned judge Abū ʿAlī al-Muḥassin, son of Judge
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Abū l-Qāsim ʿAlī ibn Muḥammad ibn Abī l-Fahm al-Tanūkhī, may God Exalted show him compassion, says: Praise God, Who has made deliverance follow adversity, comfort and relief follow loss and constraint, Who lets no trial be devoid of gain, no blow be devoid of blessing, and Who makes all calamities and bereavement yield bountiful gifts. God bless the chief of all His emissaries, Muḥammad, Seal of the Prophets, and his noble kin. Now I come to my topic. I have seen that humankind’s passage through this
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world is an alternation of good and ill, profit and loss, and that in good times nothing is more profitable than thankfulness and praise, and in bad times nothing more salutary than acceptance and prayer, since if God lets a sufferer outlive his trials, once His generosity and mercy have preserved him from his woes, they will seem, in the words of a bygone poet (al-Aghlab al-ʿIjlī according to some): A sea of troubles; but it withdraws, ebbs, and comes not back again or: A sea of troubles; but it withdraweth, ebbeth, and cometh not back again.2 Blessed, therefore, are those to whom it is granted in both good times and bad to behave as befits. To those enduring fate’s injuries, nothing, I find, affords more powerful solace than reading accounts of God’s graciousness, Mighty and Glorious is
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ا �� ب�ل � ��� ا �� ش ّ ة �رب ب ع�د ل����د � ج
ب أ أ أ �ب ب ا �ة � � ب ب � ���� ا �م��س��ك ��ه ا ��ل�ار�ملا �ة� �و�س� �ع �وب�هة ���ّ �ل�علا �م ب ا ��ل ح�ل � �و�ل�� � ب��ملا ا �ة�لا ��ه �ل�ه �م ب� � ط� �عر�� ب� ب ب ل � ة ب ّ ا ب � أ ب ةعب ة ا ب ا ب ب ب ة ة � اأ � ب� �� � حل � �و � ب� بع � حة� ب� ا � �لع�د � � �و�ل� �ل � �وأا � � �سسلا ب� �ولا� ة�لب���لب� �ملا � � ���د �� �م ب� � �ل�ك ���ة�� �ل�لك ا �ل� ب ب� ر م ج ع � ّ ب ة الام�ممة� ب ب � � ���م ب � � � � او ��ل ح �ب��� �ل�ك �� � ح��سلا ب� �بألا ب� ل��ب� �س�هر��ه � ح��د �بل���ة�ر�ة�ه ل��ب� ا �ل��ب��ر � �وة�لة�ع �و�هة �ع بةر��مة��ه �� ا � ب�ل� � ر � ة ة ة � � ّ أ أ ب � � �ب �ع��ل ا ��ل��ة��س��لة�� أا �ل�� �ملا �ل��ك �� �ا�ل ا ��ر � �وةل���و�� ب� را �ة�ه ل��ة� ا �لأ�ا ب��ل�ا ��� � او �لة�� �ع �ولب��� أا �ل�� �م ب� ب�لة��د� �� ة ب ة � آة � �ّ �ُ � � � ب م �ا� ً ا ب �عل� ّٰ ة ا �� ب � ا ّ ا ا ب ب م�لك ا �ل �� او ��َ� �وك���ة�را �مل أا � ا � ا لله ���عل ل�� �م� �و�لة��ه �و�عب��د� ا � �ل� ��طل ا �مل �ل�ه أا �ل� �م� �ع��د� م � ع � ا� � ب�� � ��� ه �م ب �ع ب ا �لة ه � ب ح�ة ا �� ه � ��� �ة ه � لا� حب � ة � ا لا� �ة َ� � ���ل�ه أا ��ل�� ��س��ة��ه �و ب� ه ه � � � ح�ع�د� �ول� ةر � ل� ب�ل مل ل� وط�و� و ة ل� � �لة �� ور�ع� . م م م أ أ ب ا � � أ ة ّٰ ة ا � ا ب ب � ة �ا أ ب ا ً ب ب � �ب � او ��ل ب�م��س����ه ا لله ���عل �ل�� ب�ل �س� � �ع�د ا ا ب��ل � � �� ا ا م ح � ل ل � � ح����� � او �لب�لا ب� ا رب�و� ر ب ع ل�ة� �ع�د ا ا � ل�� ب � ة � اأ ب �ّ ب ب � ب ة �اب ة �ة ا ا ا ب � � ع � ���د �ور � �و ة� ا �ل� �لب�ل ب� �ع��د �مل �ة��� �م�ه� �م� ��س�د � �و�م��ل ب� أا � ك�� �د �بل�علا ا � ���� ار � � ج م � ب ب� ة�لا ��س�� ة �م ب ب� ���� ل�ب � ح��� ب ح ب �ُ �ب��� ة� ا ��ل�علا �ملا ح ب�� �ل� �ع��ل الام�ممة�� ب م � ة� �وة� � � ل ة ك ح��د �و �ل�ة� �ع��ل�� �ب��� �ل أ ة� ة� � ة� � و ب ة� �� ب � � ب ةب ا ب��ل م�� �ر� �وب��ة ب�. حع�د ل��ة� � �لهةرب� �ع� �مو�م الا � � ج أ أ أ � ب ةّ ة �اب ة ة ب ة ب ب ��م ب � ب ّ ب �علا ا ب� ��و ا �ل �وك��� �و����� ل��ة� ب������� ح�ة� �ع��ل�� ��م��� ا �و ��س� ا �ورا �� ب��س� � ح��س� �ع��ل�ة� ب�� � ّ ا� أ ب ّ ّ ة �ا �� ب� � � � � ّ ة � ب ة ب �ا ب�ك ا أ ب ح�لا ًا ���� ب��� ب��م���علا ح�م�م��د الم�د ا � �� ��ة��ةع�ه �و� ��ر � � �و����ملا �علا ل��ال ب� ا لهربج ب��ع�د ا �ل��س�د � � او �ل� ة�عل ا � ب ر ة ل ة � ة أ أ ّ ُ �ب ب الا� � ب �ب � ة ا � ب ة � � بّ�علا �� �لةع��لة��ه ا ب��م� ب� ب� ���� �ة ب�ل�� ��لا ة� �لعلا � ��ل�ا ��س��ل�ك ب�ك�علا ل�ة� �ع�د ا م���� �مو ب��د �ل�عل ح ��سس�ه � ك وج ب ر م ة ب � و ة� ��� � ة � � بّ �ا أ ��ة � ب ّ ب ة � ا � اأ � ب ة ة � ���� ب� الام� � ��سبس��ل ا � ك ���ع�ه �و�ل� ا �ل�ب� �� او ب� ا ��� او ��س�ع�ه الام�أو� �لع�ه �س� ا �كة��د ا ر� �ع��ل�� � �ل��ك � �ل� ا �عل�� و بم ع أ أ أ ّ � � � � ب ب� ب ب ة ب ا ا �� �ب بّ �م ب ا ا ب � ة � ���ه ل��ة� ا �لة������ة�ر �و���ع��ل�ه ا را � ا � ة�ب�� به � ��طر� ��ة� �ع�د ل��� � �ل� ��س�ة� أا �ل�� �م� عر� � حب�لا ر �وة� ب � ة ج ج آ ة ب ب� � � ةة ب �ا ا �لب�لا ب� �كة��ه �ب��� �ل��ك الام�ةع�د ا ر � او ��س��������ل ب�ةرب� ب��مة�� �ملا �ع ب��د� �كة��ه �م ب� ا �ل� ���لا ر. ج ع � � اأ ب ب ّٰ ب � ّ ب أ � ب ا ة � ّ ا اة �ّ ة � ب � � ا � �و�و�ة�� أا �ل�ة� ل��الا ب� �ل�ب �ل�ة� ب� � � 1ل��ة� �و� ��ر�عب��د ا لله ب�� ح�م�م��د ب�� اب �ل�ة� ا �ل��� �لة�ل ��د ���مل � ل��ل ب� ا � �لهرجب ع ّ أ ّ اآ �� ه اأ ب � ح�لا ع��� � ب � �ة�هة � ا ���ب�علا ��ل� �ع��ل��ه ا �لا ��� �� �ع ب ا ��بلم�ب� ّ ����ل ا ّٰلله �ع��ل��ه � ��سل� � � � � � � ع ل � � ل ة و م و �� و ب ر ة � رة� ور و ب ة � ة� �� ّٰ � ة ب ب ب � �ا ب حلا ��هة � ا ��لة�لا ���ع�� ب �ع ب ا �ل� طم� � ���د� ة� ر��م�ه� ا لله �ة��� ���ل ب���� �ل�علا ل��ة� �س����� ��ط��لب�ةس�ه �و�ل� ة ب�رب� �ع ب� ��� � و ب ب � ج أ م ب � اأ ب ة � ّ ة أ � ب ب � ب �ا � ا ��لة�� ّ��ب ب � ا ا ا ا ة ة � �عل ا �ل ���ة� � او � � � � � � بو����ة�س�ه � �وب�ل �كة� حب�ل ر ل�ة� ا �ل�� �ع� ء �و ل�ة� ا �ل��ب��ر �و ل�ة� ا �ل�ررا �� � او �ل ��و ���ل و �عو � ّ � � ب �� أ ب � � � ب ع� ا �ل��س�د ا ���� �ب��� �� �ار الام�و ة� �و�ملا ة ب�ر�ة� �ب�مر�� ا �لة��علا ر�ة� � �و���ة��س��ل� �ب�ه �ع ب� ��ط� او ر�ة� ا �ل�ه�م�و� ة � م � أ �ب ا ب �� ا � اأ� �دا � ا ��ب�ع � � ا ����مة��ةّ ب�ك ا � ب ا ��ل� ا ل�ب ا � ا ب � � � ا ���ة ّ م��س��ك ��لا ��ل � بر� �عل م� ��و ب� �ة� �ل�� � س �و ��و رل �ل��� � �و �م�وم ب�مل ة � �� ة� ب م ر ع ا�ش ّ ة 1ش�� � :ة ل����د �. �� ا �ل��ز���ز ز��ع�د � كا � ز �
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Author’s Introduction
He, toward those who have previously suffered the same plight and undergone the same tribulations and perplexities, for they show how those at their last gasp have been preserved through the working of His ordinance, those sore beset succored, or saved by an extraordinary grace, or freed by a marvelous deliverance that made all come right again. How these things came to pass may not be evident; what happened may not be susceptible to reasoning or calculation. Nevertheless, knowing that such things have happened hones the sufferer’s perception of what acceptance of God’s will means. His resolve to consign himself to the Lord Omnipotent is strengthened. He sees that his proper course is to love Him with all his heart and commit himself to the One in Whose hand lies the «governance» of all creatures.3 And so it often happens that God Exalted, understanding that His friend and servant has placed all his hope in Him, will not leave him to his own endeavors, is pleased not to let him struggle alone under his burden, and does not withhold from him His kindly providence. In this book, if God Almighty wills, I shall gather accounts of this sort, which I hope will open out the breasts4 of the discerning when adversity and mishaps befall them. As a result of trials that have overtaken me, I have been through experiences that make me feel for my fellow sufferers and move me to exert myself to relieve the sorrows of others who are afflicted. In the course of one such trial, I came across five or six folios put together
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by Abū l-Ḥasan ʿAlī ibn Muḥammad al-Madāʾinī to which he had given the title The Book of Deliverance following Adversity and Straits. All the items it contained were on this theme, and I thought it was good, but too slim to be more than a random sample. He did not organize the contents by topic, as he might have done, or compose chapters of any length. I do not know why he failed to do so. Perhaps he meant to pioneer the genre5 but could not be bothered to compile all the relevant traditions he knew, and intended his small amount of material to serve as a door opening the way. I also came upon a book by Abū Bakr ʿAbd Allāh ibn Muḥammad Ibn Abī l-Dunyā, which he called The Book of Deliverance.6 It is about twenty folios long, and consists mostly of reports about the Prophet, God bless and keep him and his kin, and accounts of the Companions and Successors, God show them compassion. Some were relevant, or not irrelevant, to my own undertaking; but the rest consisted of reports and accounts concerning prayer, acceptance, trusting in God to provide, and compensation for misfortunes. There
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ا �� ب�ل � ��� ا �� ش ّ ة �رب ب ع�د ل����د � ج
ب ب ة با � ب ب �ا ب � �� � ّ ة ب � �م���مة�� ّ أ ب ب � اأ � � ب �ة� ا � �ة��� ���ل ل��ة� ل��الا ب� � ل��ة� ا �ل��و�ل�� �و�ه�و �ع��د �ة� �ل �ًل �م� � ��ر �ربج ب�ع�د ��س�د � �ع�ة ر ً ً ًّ ب �ب ّ ب ّ � ة � بً ة ة ب � �س�ة����ور �ع��ل� �ع�د ا ا � �ل�� ب �و� ��لا ب� ب�لب��د ا ���لة���ل�ه �م ب� ا �ل ���س�هر �ور �و�� �كة��ه ���سة��أ�لا ة���س�ة�را ب���د ا ط��م ب� ا � ل�� � � � ا� أ ب ّ �ّ ا أ بّ ا ا ب ا � � ا ب ا� ّ ب ب أ ّ � �م�ملا � ��ار� الم�د ا � ��� أا �ل� ا ��ه ب�ل ء �ب�لأ ��سسل � �ل�ه �ل� ع� الم�د ا ����. ة ة �ة ب أ أ ّ ب � �ة اأ ة� اأ �ل ب ح��س�� ب ��ًلا ل��ةا �لا ��ًلا ��ل��ل�ةعلا ب��� اب �ل�� ا ��ل � � ة� �ع��ر ب� ب� ا � �لعلا ���ة� اب �ل�ة� �ع��ر �ح�م�م��د ب� ب� �ة��و�� �س� ور ة ب � ة �� ّ ةأ ّٰ ب ة ة ب� ب ة ة ة � ّ ا ة �ا � � ب ا � � � ا � �لةعلا ب���� ر��م�ه� ا لله ل�� �س�ع�د ا ر �م��س��ة� �ور��ه ��د ��مل � ل��ل ب� ا � �لهرب ب���ع�د ا �ل��س�د � ا �و� �ع�ه ة أ ة أ ً أ أ� ج م �ا�� � ا ا � الا� ا أ� ب ّ ��س� ه اأ ب ا �ب ا ��ل ه ا ب � ا ااب �ا � ��� � 1ب�ك�علا ب�ع�� �ملا ا � � � ح ا � � � � � � م�د ح ب � � � ل ل ل ل ع � ع � �� �و و ة � ة ر بر ر ر �ة� و ا �� ر م رو و� � أ ة أ أ أ ب � �ا �ا لا� ا � ا �ة �ب � ب ا أ ا ا ا ة � ة ب �ه�و ��مملا ��ل��ل �ع ب��د �ة� لاملا �ع بار � �و�ل� �م ���سلا ���ل مل حل � � او ل�� ل�ة� ا �ل�ل �ل�عل �ب�ل ب�لة�ل � ��س�هر ة���س�ة�ر� �م� ب � اأ � ّة ��� �ة � لا�� �ل� ّ �� ا اأ� �� ا � ب اأ �ل ا ����� ب�ل ا � � ا اأ �عل� اأ �ة��ع ّ�م�د ب� �� � اأ� لا�� � �ة �ب ةل �س�علا � � �ل��م��لا �ل�علا ب��م�ه ك�ا��ة ر و ة� بمل ور ب � ب�ة� ل ة�ل و�ل� � � ل �� ك م م م م م �ة � ��لا ب�. �ع��ل�� ا � ل�� أ أ أ �ا ًا ب � ب ا� ب�ا أ بّ � � أ ب ّ ةا � ب� ب اب �ل�� ا ��ل��� ب�ل�لا � او �� �لةعلا ب��� ا ��لا ا ��ل �و�و ب���د ة� ا �ب�لا ب� � ح��س��ة� ل�م �ة��� ��را ا � �ل�ل�م�د ا ���ة� ل��ل �ب�ل ل��ة� ة ة� ب ��ر � ة ب �اا ب ا �ة ّ ة ب�ا ةب ب ةًا � ة ب الا� � ب ب ا ب ا� � ب ا ب ا ب �ع�د ا �ب � ب � ��لا ب�ل�ه�ملا �ع�د ا م���� �أل � ل� �ة��� �و�ل �عر�ل �� هو ��ط �رة�ل� �أاو � ك�ل ��ل ��ع�م�د ا �رك � ��ر� �ل ���ة ��عل � ل�� ة � � ة م أ �اة �ا � � ة ا �ة ���مة�� ب ا ة ا ة � �ب �ة ب� �� ة ��� �ب ة ا ا � � � � � � ا � ا ا ا � � � �ه�و طر� وو ب �د ل�ه�مل �د ح��سسل �س�عل ر� ل� ب� ل�ل ب� ���ه �ع��ل�� ل��ل ب� ر ب���ل � �و��� ة ّ أ أ أ � � ة ب ة ُ بّ ب ا ب �ة ا ب ا ب � ا ة �س��علا �ة � � ْ ا� أ ب ّ ح��د �ع�ملا �ع ب� ا � �ة�لا ة�لة�لا ب ب��مة�� ا ����ب�لا ر� �ك��و�ع�م ة� ا � الم�د ا ���ة� �ع��ل ح��ل� ���ه�مل ل��ة� ا �ل�� ر و ة � � ع �اّ ���د �مب�ه�ملا لا�مّلا ب ا � �ع�� ة��د �ملا اأ ب� ��ه الا�م�د ا أ� ب�� ّ ا �عة��ةع�د اأ�بّ�ه اأ� ��ل� �م ب��ه �ل��ل�ة�� ل��ةا �لا �ب�ه ���ل � او � � ر ل�� ر رب و� ة� ب ب ب ا ب �اا ب ب � � ا ب ًا ا �� ا � ه ة ا ب ًا ب�م�� أ ب ��� ب� �م ب ب ا � �ع��ل�ه�ملا �ب�ملا �ع�د ا ا ��ل � ل�� ��ةسل �و ل� ��و ب� ب� �ل � ح� مل � �أل � ك�ل � ح ب� ا � �ة�و � ر ة� ة ��ةسل ةب م أ � ة ب ة بب ���علا �. ب��س�علا � ا �و�ل�� �مب��ه�ملا ب��ملا ����ب�لا ل��ة� �ل����ة��ع�ه �و�و ب� أ أ�ا� �ب�ا ب ب ب ب �ب ّ �ع�د ا �م ب اأ � ا ب � ا � � ة ا � ب ةا �لا � ة� ة � �ل � ح ��و�ة� �م� �ع�د ا ا � �ل�� ب� �ع��ل�� ا ���ر �سسل ب� ���سل ��ط�ة� �ل�ل �لة��أ� ل�� ب � ب أ أ أ أ أ � ب ب طم� ب ب ا � ب ��سب� � او �و ب� �م ّ�ملا ب��س�ع�ه ا �� �لة �عو� � او ���� � � او �ب�� ب �ل��ل�سب�ه ب �� � او ك� �ا � � �ه�م ل��ة� � � او � ا �ل �ل�� �م�د ��ب � � ر ر ّج أ �ة ب ب أ م � ج � ة ة ب �� � ةاأ � ب �اة � � هة ب ب ة ب ل ا ا � ة ب ا � �ه� ل�ة� ب �س� � او �ل�ل �لة ��� �أل �ل�ه� ���س� �ع او �مل ا �و� �ع�و� ك��ب��ه� ب �م�ل� ا �ل�����ة ��� � او �ع�د �ل �ع� ��ط �رة�ل� � م م م ع آ � ب� ب ب أ أ ���د�ة � ّ��ملا ��لا � �بك ة� �م��ل� ًل�ا �م ب ��سلا �س�� ا بة ة ا ة ب ب ا ب �علا � ار��ة ة� �عل ا �و � او ����� ��سل �م�ه �م� ا �ل�ل ��طرة�� �كة� ة� � �أ او �أ ورب أ أ أ أ ة ً � ا ب ا �ب ّ ا � ا ب �ة � ا ة � �لا �ل� �م ب ����ب�علا حب�لا ر � او ب� � ��ع��ل�علا ا ب� �� او �ب�لا ��ل�ة� بر� ا � �م ب� �ة�لة � �ب� �ع��ل� ا � ك � ��و �ل� ���� ب� ا �ل� بر���ع�ه ب� ل�� ب ة� � ب ة � � � �ّ أ أ ًعأ ب أ ة � � ة ب ب ب � ة ا � ة ب أا ب�ع � ��� �ملا ل��ة� ا � ك ��لا ب� أا �ل� �ملا ا �عة��ع�د ���� ب� ا �ل���ل�ا ���ه ل��ة� �م� او � ���ع�ه �م ب� ا ب� �� او ب� �ع�د ا ا � ل�� حلا �ب�لا � او � ا ب� ع
أ �ش � ز�� ا ز�� ا ،ز� .��� ،و ز�� ش���� : ح����� ز�. ة 1ح���و :ك ة
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Author’s Introduction
were also thoughts on death, and various kinds of consolation and solace for use on occasions of deep sorrow and when grievous accidents and cares befall, telling of the reward these things earn in the hereafter, and how in this life they should be met with a stout heart. In my opinion none of this has anything to do with deliverance following adversity, and there is no place for it in a book of which that is the sole topic. Ibn Abī l-Dunyā’s book contains a few bits of poetry. He transmits a very small part of al-Madāʾinī’s material, but substitutes his own chains of transmitters for al-Madāʾinī’s. I have also read a work by Judge Abū l-Ḥusayn ʿUmar, son of Judge Abū
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ʿUmar Muḥammad, whose father was Judge Yūsuf, may God show them all compassion.7 It is fifty folios long, and he entitled it The Book of Deliverance following Adversity. It contains most of al-Madāʾinī’s material, together with additional items, which are largely padding and are all, in my opinion, beside the point and irrelevant. He inserted a few lines of poetry from sources that could have yielded much more, and included none of Ibn Abī l-Dunyā’s material. I do not know if this was by design or because he did not know his book. I noticed, however, that neither Ibn Abī l-Dunyā nor Judge Abū l-Ḥusayn
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mentions that al-Madāʾinī wrote a book on the subject. It would be strange if neither of them knew about it, and stranger still if they deliberately kept quiet about it in order to promote their own books by concealing his. At all events, they were happy enough to borrow versions of the title of al-Madāʾinī’s book without reproducing it exactly. No doubt each believed he had a better claim to it by virtue of having included more material than al-Madāʾinī. If this is deemed to set a valid and binding precedent, then it follows that anyone who collects more material than they did must have a better claim to what they labored to set down. That is one reason why I have been eager to compose a book that contains more on the topic than any previous work and is more detailed, pertinent, analytical, and intelligible. Unlike my predecessors, I organize my matter thematically, and again unlike them, I arrange it coherently, whereas they lumped everything together, which is apt to bore and irk listeners and readers. I have chosen to classify my materials and divide them into chapters, so that anyone comparing the four books will admire mine all the more, and to assign quotations from my three precursors’ books to the appropriate chapters in my own. I have left out what I thought irrelevant or best omitted and substituted more
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ا �� ب�ل � ��� ا �� ش ّ ة �رب ب ع�د ل����د � ج
أ ب ب أ بّ ة�ا ة ّ أ اأ�بّه � ا � أ ب � � ة � ا ب ب�ا ب � ّ ا � �ل� ة ب ح ب� ا � �ة��� ���ل �كة��ه � او � �ر���ه �و���ع�د �ة�ه ا � ��و ب� � او �و�ل�� � او �ل����سل �ع��ل �ب��� ��ر �ع�ة�ر� م�مل �ه�و أ أ أ أ أ � ب �ب ا ا � ب ا� ب � � ّ ب � �ة �� � �ا� هة ب � ا ���ل ل�� لم���� �ول� �ة��� �� �ار� ا � �لة �عو� ا �لة ��ة� � او �ر�� � او � ا �ع بر�و �ملا ا ب�ر ب��ه �م�ملا ل��ة� ا � ك ���� ب� ا ل��ل �� ة م م آ ب �ب ا ة ةب ً �� أ �ّ ب ا ةاأ ةً � اأ ة � ا ةًا �ب � ة ة بًا ا� ا �ة ة ب ا ا � ل ا � ا � ه � �ل �� ل ا ل � ه �م ا � �� � ���� أا ل�� �م�و� �ل�ة� � � ه � � � � ه � ا �� �� �عل �ل �ة� ل�ل مل � و س ة�سل ل �ة� �رو ة� و ب�ة ة�سل مل �ة� ب� � �رة�ل و ب�ة��عل �ع��ل�� � ب � اب ة ��� ا �لأ��لا �� . م� � وع � ةّ ة ة أة ب� ب ب � ة �ب ّٰ ّ ب� � � ب�لا ���مةب� �لا ب� ا � �لهرب� ب���ع�د ��لا ب� �و� �ل�ب�س�ه ب� ل�� �ر ة� ا لله �ع بر � ��ار� � �وب��� ا � �ب��� �ل��ك ل��ة� �ع�د ا ا � ل�� ج ا ��ل � ّ ة ة�� ّ بًا �� �ة ا �أ ه � ب ا ا �� �ب ا �� ��ل����س��ة � ل�ب ا �لة ا �أ ه � ب ا الا� �ة ا �� لا�� اأ � ة�� � � ا � ة ��س�د � ة�م�ل لعل ر� بل�ع�د لعل ل �و ة ��سع�د �ة� ب ��د � بل�ع�د معل ل �و �سسب ��س أ �ع� �� م � ب� ا ا ًا ��م � �ة���ع هة �ة � اأبّ ة ب �ة � � أ ة� �ه�ور ا � ك س ة� � �ع�د ا ا �ل��ل�� ب� �ولا�م ا ����� � ���� ب� �ل� ��ه ��د ��ل ر ب�ل ر�ة�ل ب ر� �مة�� ر ب��ل� ��ر�ةر� �ع��ل�� �� � ًّ أ � � ًا اأ م � � ًا اأ �م � ًا �ب � �� �ة ا �أ � ا �� ة ا �� �� ب � ب ا � ا �� � ب أ ب ا ���م�ه �ح�م�م��د ا ا �و م�م�و� �و �سع�د �و ��سع�و� �لة����� لعل ل��ل س� ل��د �ول ل�ع�دة � �ل� �م� ة� ا � آ ب � ا أ عة �ة�لةع�و��ل لا�م ب ����مّ �بل�ه�ملا ا ��ل�ا ب� أا �بّ��ك ا ب�مة�� ح��ل ة� �ع�د ا ا �ل� ��س� ا �و ���ر�كة��ه. � ة� م �ّ � ّ ب � � ���دة� ب�� �م��ة اأ �ع ����� ة� ل��ةا ب �لاب �ل�� �ع�د ا � ��ةع�ه �م ب� ا �ل�ا� ة � �س�ة���لا ء � ب�ول��لب�� ة� �ب�ه � ة ��د � �م� وو ب � � ة � ب ب بّ ّٰ � أ � ا ة ب ة ب أ� ب أ � � � ة ب ا ا � � ة ب ا ا � ط �ل �مل �م��� �م ا � �مل � � او � ا لله ب ل ح��م��ه ا ب�ر�� � � ر ا �ل���س��ة ��عل ء ب�ل ء ل�ة� ا � ��و�� ا �ورا �� �ل�� �و أ � ّ ّ اأ �م� �ع�لا �� � اأ ب�ع ب�د ��لا ء �ب��ع�مة��ه �م ب� ب�د ب���ل�ة�ه� � ا ��ل� اأ ب � �لة��ب �ل�ه� �ع��ل� ا �لة��ةع��ل ب� �ب�ة� ب� ���س�د �ة �ور ب�لا ء � � م أو � � ة ب ور ب و ة م � أ ب ب � �لًا � ب ه �ة� ا �ل� � ب ح� � � � � ��ا ���� � ب ���ة � ب�ع�د � ��ل�اء � ا ب���د � �ع ��طلا ء � �مب � � م � � ع � � � � � � ل ل �م ع � � � � ب � ور وب و و � و ع و ع و ة � ور ب و ر و ر ب أ � � ة ��ا بّ ة �� أ ب ا ب � � �ا�جة ا� ة � ب ع ��� هة �� ة ل � ا � � � ب���ع� او �كة� ا ��ل�ا�م�ور �وم �ل ��ل ��ه �و ب �م�ه�ور � او � ح�ه ا � � حب�ل ر � �ل�ك ك���ة�ر� ال � مع�د ا ر ة�م� ا �ل� ر� �ة��� ب � ة �ا ّ ا ��م���مة�� ب ة � ا ة ب ا ة � � ة � ا هة � � ب ا �ا ا � ا � ة � لعل ب ح��سس�ه �و�ل� �م� � �س�عل �� �و�ل� �م��سل ��طل �ب� ا �ل�� ��ر �و �لأ��ع� �� . � او �لة� � �� ار ر �و�لة����س� ك��� � أ �ّ ا �ل�� ب� ب �ب �اْة اأ� ب � ا ُ �� ةُ �م ب ب � ا � اأ ب ب�لا �ةكة�� ة ا م ط � � � ل � ل � ا � � ح ل ل م � ��ر� �ع��ل�� ك�� ب� ح��س� مل ر�وة� � �ع�د �ل� ب ر و ج ب �ة� �ة� � ا ب ا � ب � اآ� ا أ �م�� ا � ُة ل�ب ب� ب ب ا � ب � اأ � ا � � � ة �ة � � ا � ا ب ة�عل م� ا �ل� ��ل ر � او ل س�عل �ل� � �مل �و ب��د � �ة� ك ��و�ل�عل م� ا �ل� ��س�عل ر �و ب�ع�ل� �� حل ر ���د ة� ا �لأ�ة ب � ج ة ا � �� � ة � ا � �ا ب ب ح�ة � ب ب � �ة ة � �الا ب ال بم �سل �������لعلا حة���لا ر � او ��س�عل ��ط ا ل � � � او �ل� �م ح � ���و �و�رك ا �لأ� ل��الا ر �أاو � ك� � ع �م� � �ل��ك ب��م�ل�ه ة�� ة � أ ا� � � � ا ة�ب ّ ب �� �ة ة ا الا� � ب � الم�ل�و�ل �و�ل� ة�ل�هر له ار ء �ل�عل م��س� �عو�ل. ع أ ة � ب ب ّ � � ب � ب ب � ة � اأ �ب�لا اأ ب�ع� ا �ل� �م ب �ل��� ل��ا � �ع�ملا ة���ع��ر �ب�ه �لاب �ل�ة� �ع�د ا أا �لة��ه � �وة��� ���م ��ط �ل��ل�و��مو�� �ع��لة��ه ا � �ةل��� و ر ب أ � � ة �ل ب �أ ّٰ أ اأ � � ا ة � ب ا� ب ب� ج� � ا ��لة�� ب�ك�ة ا ا ب � � �ملا ة ب� � ب� � �م ب� ر�ل��ل � �وةل����ل ح�د كة��ه �م� ح ��طل �و��ل�ل � او لله ا ��سل �ل ا �ل��س�ل� �م�ه م� الم�عل ب و وة�� � � � ّ ّٰ ب � � � ّ � ج� ا ب ��لب���ل�و ب الم �وا � �و�علا ب�. حلا ب� � او �لأ� ر���سلا � أا �ل�� ا �ل��� او ب� � �وة�ل��ع��ل ا لله � �ل�ك ب� � ��ر�م�ه أا �ب�ه ب�� ع
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Author’s Introduction
suitable and relevant items that have not been cited before. I acknowledge my predecessors whenever I quote from them. This is honest, establishes reliable readings, shows clearly what I have added, and draws attention to any points of significance. I began my book by seeking God’s guidance, mighty is His name, giving it
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the title Deliverance Follows Adversity so that the reader would be gladdened by the presage and anticipate good fortune from its opening words. Nor am I loath or ashamed to reuse the title on the grounds that other books have borne it before, for this has become a commonplace,8 equivalent to calling someone by his given name, Muḥammad or Maḥmūd, Saʿd or Masʿūd. Both forms of each are used so widely that no one would say to those now called by them,“Your name is usurped or plagiarized.” But when in due course I had made the book as exhaustive as it deserved
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to be and explored the subject to its limits, so much time had passed that I realized it was thousands of folios long. This is because from the moment He creates His servants, the partakers of His blessings, until He gathers them to Himself, God in His wisdom takes and gives, denies and bestows, which causes us to alternate between adversity and prosperity, opulence and tribulation, constraint and freedom, and between deliverance and affliction— for He knows, exalted is He, the outcome of events and what is best for each and all. Consequently, there are many stories to this effect, and they are very repetitive. Not all are exemplary or edifying, and some are better not mentioned or cited. I therefore confined myself to transcribing the best stories I had been told,
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the soundest accounts I knew, and the most pleasing verse I had come across on the subject. This time my aim was pith and concision, without padding or superfluity. Even so, those who are easily bored may find the whole thing too long, and busy people may not have time to read it. It is my hope that those into whose hands my book may fall and who take the trouble to read it will forgive any errors they happen upon and correct any mistakes or flaws. I pray to God, such is His goodness and unstinting generosity, to preserve me from blame, and to grant that, thanks to His guidance, my book will achieve its purpose and be well received.
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ا �� ب�ل � ��� ا �� ش ّ ة �رب ب ع�د ل����د � ج
ة أ �ة � أ ة � ً � ��لا ب� �و �ع� ا ر���ع�ه � �����مة��هة ا ب� �� او ب� ا � ل� ع���ر �ب�لا �ب�لا: � أ أ ة ب �ب �� �ة آ ب � ب ب � � اأ � �ا ا �� ب� � �� ا �� أ �� ا � ا �ممة�� ا ب ّٰ ة � ا ه � ل � ا � ل ا �لب�لا ب� ا �ل� �ّو�ل� :ملا ا ب�لب�لا ا لله ���علا �ل�� ب� �ة� لهر � م� � �ر لهرب ب�ع�د ب ��و � و �ل� حل �. ج � ا �� ب� � �� � �اأ ا � ا ة ّ � ه �� ا ��ل�لا � ا ��ل��لا �ل�ب � :ملا �لا ء ل��ب ا ��ل�اآ���لا �م ب ب� ��ا ل �ل ا ء � ل � � � � � � ع�د � ل ه م � � ل ا � � ل ب � و و ة و ل ب أ� ب ة� ة� ر � ر رج ب ب ب �� ب ب ا ب � � � ّ ة � ا ا ك� � ��س� ��ل ر�ل ا �ل��س�د � � او �لب��ل� ء. أ أ ب ُ ّ ة � ا � ب ��م ب ة ة � � ا � � ا � � � ب � � ب� � � ب �ب �� � طة� ب�لا �ل �و ب� �علا �ل. ا �لب�ل ب� ا �ل�ل �ل� :م� ب����ر بلهربج م� ل� � ح��ه �ب �ل �عو�ل ا �و � �ع�� ء ا �و ا ب�ل � حل م� أ � ب � ة �ب ب � � � ب � ��� ا � ا � ة ة ب ة �ب ب ا �لب�لا ب� ا � ار ��� � :م� ا �س��� �� � ط� �ع ب� �� ب� ا �ل��س��ل��طلا � �بل��لا � �� � �ل ط و � �س�و���� ب أ ب� � ع ه � �ة ب � � ��ط ب�لة�لا ب� ا �و �و� ع ��ط. � � م��ر�و�ع� ب�م�و أ أ أ ْ � � �ا هة � ب ا ��لب�لا ب� ا �بل � حلا �م���� :م ب� �رب� �م ب� �ب����� ا �و ا ���ر ا �و ا �عة��ةعلا �ل أا �ل�� ��� ار � �و��س�ل �م� ج ج � �و���ل�ا � �لا �ل. ج أ ب ا ا� ا �� ا �� ا �� � ب �ب ا �ة � ّ ة �� ب � � ا � ���د �ة� �ة�لا � �ول��ل�ه � � � ل ل � � ا ء لب�ل ب� ا ل��سل � � :م� ل ر� ��س�د � أ �� ر�ل ب�ع�د ب ���ر� م�ل م � ة���س ب� � ة م �ب � اأ ���ا� ب� ا �ل���ل�ا � . م ب ةب ة ب � � � بّ ا �ة � ا � � � ا �� ة �ع اأ ا �ةّ�ب ا �ة ب � ا ب ة ب ا �لب�لا ب� ا �ل��سلا ب��� � :م� ا ��س�� ��ع�د �م� ��ر ب� � ��ة ��� ح�ل � ب�لأ ��د � �ل ��� �م�د �و لعل �. � و ع �ة أ أ ُ ا ��ل لا ا ��ل�لا �م ب � :م ب اأ �� � �لا ب� ا ��بل ح�ل�ا ��� أا ��لة��ه �م ب� ا � �لة�ة���ل ا ب�ع � ��ب �ع��ل� ا ب� �ة�لة�ة���ل �ب � � ح��ل. � ب� ب� � � � ل�� � آ ٰ � � � ب � ا �ب ا� ة � ب ��ب ا ا ّ ���م�� ب � ب ا �لب�لا ب� ا �لة�لا ��س� :م� ��سل ر� الم�و� ب حلا �ب�ه � �ل��ك حة �� او � �م�ع��ل�ك را � ���لعل � لله ب � � ب ع ب�ّ حلا �. ب�ل�ل��ط�ع�ه �و ب ب ب � ب ب ّٰ ة � أ ّ � � أ ة ا ه� ا �لب�لا ب� ا ���علا ����ر� :م ب� ا ���سةس�د �ب�ل�ا �أو� ب����ر��� ��لا �ل�ه ���علا �لا � ا لله ���علا �ل�� �ب�لا ة����ر��سب�� ب� � او �ل �ل� . ُ � ة � �ة أ �ة � ُ حلا � �� � � حلا ع��� � :م ب ا �ممة�� ا ��لب�لا ب� ا ��ل ط� �ب�� �عّو ب��� �م ب��ه ا �ل�ا ر ب� � ح ب� �م ب� �ل� ��و��� ب����ر� ا �و � ��ل ة � ر ع ع ح��ل�ب ��لاأ ب��م� � ب � او ��بل ���� . ��ب � ل ُ ع أ ة ة ا ب اأ � اأ ب �م���مة� ّ �أ ب � ا �� ا �ب � ع��� � :م ب ا ب��ل �و�ب� أا ��ل�� �هرب� �وا ��س���ل ر �ل �ب��� �ل �ب�ل �م� �و ب� ح��د حلا � �� ا �لب�ل ب� ا �ل�ل ل�ة� � ر � ّ ب ة ���ع�م�ه �و�م��سلا ر. ّ � ّ ب �� ب ا ��ل�لا � ا ��ل��لا ��ل �� � � ��س� ا ّٰ ة ا �� ب ����ه �م ب � � ع���ر� :م ب� �ب�لا �لة��ه ���س�د �ة ل��ة� �ه� او � �ب ك �� � ب ب �عل ا لله ���عل ل�� �ع��ه �و�م�ل � �ةل�ه� او �. أ أ أ �� ب ةة ّ �ا � ا ب حة��� �م ب �م��ل � ا � ب ا ا ��ل�لا � ا �� ا ��� � � ا �ل� ��س�علا ر ل��ة� ا ���ر �س�علا �ل�ة� �ملا � �لع�د �م �م ب� ا �ل��م��لا �ل ع �ع���ر� :مل ا � ة ر � ب ب رب ج ا � اأ�ب ا �و �ل�حب�ل ر. 10
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Author’s Introduction
The book’s fourteen chapter headings are as follows: Chapter One. In the Qurʾan, God Exalted reveals how deliverance follows suffering and ordeals. Chapter Two. What Tradition relates of deliverance following desolation and how one may be rescued from sore adversity and tribulation. Chapter Three. Presages bringing tidings of delivery to those saved from ordeals by speech, prayer, or entreaty. Chapter Four. Speaking truth to power and averting its fury or checking death with an eloquent homily. Chapter Five. After prison, concealment, or captivity finding wellbeing, safety, and liberty. Chapter Six. Exchanging adversity for prosperity after dreams of good tiding untainted by figments misguiding. Chapter Seven. Those saved from affliction or straitened circumstance either by design or by happenstance. Chapter Eight. Those about to be killed whose death was forestalled. Chapter Nine. Those by beasts given chase spared death by God’s grace. Chapter Ten. Those in sore tribulation from disease whom God Exalted cured with perfect ease. Chapter Eleven. The trials of brigandage and burglary recouped and compensated by God’s agency. Chapter Twelve. Those resorting, in fear, to flight and hiding who found instead security, blessings, and joy abiding. Chapter Thirteen. Lovers frustrated in their hearts’ affection on whom the Almighty bestowed the object of their affections. Chapter Fourteen. Choice poetic samples illustrating most of these examples.
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أ � ا � بل�شلا ب� الأ �ّو�ل أ ��تلا اأ�ب��تلا �ب�لا ��ه ا ّٰلله �ة���تلا ��ل� ل��ب ا �� �لة�تف اآ ب ب ب� ب � � ة� � ا ةر � �تلا ب �ار ا � ب�ل�تفرب� ب���ع�د ا �لب ��أو��� � او �ل� �مم�� �م ب� � �� � ج ٱ َ ٱ ْ َٰ ٱ أ � ّٰ �ةّ ا ��ل ��ةع�� ب ���د �ة� ا �� �لةعلا �أل��ل�� ب �و�ه� ا ��ل � ة� { ب� ْ����ف�م ا ّللَه ا ��لَّر��م ب ا ��لَّر� ة�شلا �ل ا لله �ة��علا ��ل�� �و�ه�و ا � حة�� � ة و ة� � � َ َ َ َ بْ َ َ ٱ �َّ ب آ أَََ �َ َب � ْ َ َ َبَْ �ََ ََم أَ ا� ْ بَ�ْ َ ْ� �َ� َ َ ْ َ َ َ َ بَ ا ���� � ا �ب �ة ���ْ�ت بَ �هَ �َ ����بَ ب ا ا � ب � � � � � � �� ع � � � � � �د � �� ل ل ل � � ل ��ك َو ر رك َ � ��� � رك و ر ل�ك ال�م �رج ل�ك � رك و و ُ َ َ ٱ ْ َ ٱ ْ ُ ّ � َ َ ً ْ ب ا ب �ب َ ب ةَ بَ ا ب َ ْ َ � ٰ َ َّ َ ب ْ�َ َ بَ بَّ َ َ ٱ �ُْ ْ ُ ْ ً ب َ َ ْ َ� ��ارك �ألاَ � �س� ا �������َر ة���� ار َأا � �س� ا �������َر ة���� ار �تألَ � ا تفر�ع� �تل �ل� �� ب� �أاو �ل�� ر�ب��ك َ ع ع بَ اٱ ْ بَ � ع �}. �تل ر ب ب ب � ة�ا ّ ُ ب طم� ة ا ب�اا ّٰ بّ ّ ب � � ا بّة لعلا � �س��� ح�ه �ب�لأ � ك�ل ر ا لله �عر �و ب���ل ر����و�ل�ه �ع��لة��ه ا �ل��س�ل� �م �م�س�ه �ع��لة��ه ل��ة� �� �ع�د � ا �ل����ور� ك��� � �ب � بةا ب � ب � � ا� ب ب ��� ��ة ��ة� �و�و ب� ����ر� � ���د ر� ب���ع�د ا ����عّ � او �لب� ع �ور ر� �ع��ه �و�ه�وا �لأ� ��م ب���ع�د أا � �لعل ��� ا �ل�� � �هر �و�ه�و ج م ّ � ب � ا ���ة ا �� أ � أ ���ة � ه ب� ب ة ب ا ��� ب �� ا �ك�ا� �ة�ب��ة��ة� ب�� ا �لب�ة�� ة� أا � ا � ��ّو ة� ��ل��ل�و�ة�مو �ور�ب�� ب���ل ب��ل�ا ��ل�ه � ا ا � ل � ع ك � � � � ل ل � ع ل ا �لأ� ل ل ة� ���� ط م �م � ع ع ٰ ً أ ب ا� ب � ب ب � � حة� �� ب� �ب ب� �� ��ع��ل�ه ا ّلله �م�د �� � �� �ار� ب���ع�د ا � ل �اورا �س�ع�ه � او �لب�� ���سلا ر�ة �ل�ه ل��ة� �ب �بل���س�ه �ع��لة��ه ا �ل��س�ل�ا � � � � ة � م م أ ب أ ّ ة اأ بّ ٰ � ب ب ّ � � � ا ���د ة����ر� ب� أا � ا ر�عب�� او أا ��ل�� ا ّلله �ة��علا ��ل�� ر�ل�ه� � او ب���ل��� او ��ل�ه � ا � ا � � � � س ��� �و ل��ة� ا �م��ه ��ل � � � ر و ة ب م ب ع � ��طلا �ع�� �ةل�ه� � بو�لةّ�لا �ةل�ه� . م م أ ّ أ ٰ � ه � ا أ بّه ة ا � ّ � � �ور�و�� �ع ب �ع��د ا لله ب� ب �ع�لا �� ا �و �ع ب �ع��ل ّ � ب� ب� اب �ل�ة� ��طلا �ل ب� �ع�لة�� ا �ل��س�ل� �م ا �� �ل �ل ة � ب � ب � � � � � �� ا �ب � � � ا � ب أ بّ � أ بّ ا ��� ة � اأّ � � ب ��د ة����ر�� � � �ل�ا ة��ب�ع��ل ب� ا �������ر ا � �� او � ةرة��� ا � ُ�����ر ا �ل��و�ل �ه�و ا �ل�ل ل�ة� � او � ا �لة�����ر ا �ل�ل ل�ة� �ه�و أّ � ة ة ب أ � أ � � أ ّ � أ� � ب �أ� ب ب�ع�ة�ر ا �ل�ا �ّو�ل �و� ��ل��ك ا ب� ا �������ر �س�هر�ب�ه �بألا � ا ا �عة��د �بلا �ل��لا �ل�ة� �ه�و ا �ل�ا �ّو�ل �ل�ا ب� ا �ل�ا �ل�ب� � او ��ل�ل�ا � م أُ أ �أ � ب ب ب ��لة��ه � �لبع�ه �و���� ��ل�ا ا ��ل�ب� �و��ل�ا� ب �ر�ة �بألا ب� ا ا �عة��د �بلا ��ل��لا �ل�� ب�ع�ة�ر ا �ل�ا�ّو��ل �و�ع�د ا �� � �ال�ا � ا ���هرب� �بألا � ا � � � رة ة ر ب أة م �� ة � ّ أ م ة أ ب ةً ا � ا � أ �ا �� �ا � اأ � ا ة� � اأ�بّ � �ة �� ب ة ب ة ب � � ��ر� �� ا �ع� � ��ه ا �ع� � ��ه �س�هر��ه �ب�ل �ل� �ل�� � او ل�ل �ل� ر� ل�ه� ةل �عو��و� ��د �ب��� ا ة� �ب�لا �ل� ��س� ا �ل� � م م م م 12
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Chapter One
In the Qurʾan, God Exalted reveals how deliverance follows suffering and ordeals
God Exalted, Who alone is wholly truthful, and is Himself absolute truth,
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says,«In the name of God, full of compassion, ever compassionate, have We not opened out your breast and taken from you your burden, which made your back groan, and raised up your good name? So, the hardship shall bring ease; the hardship shall bring ease, and when you have labored, turn again with all your strength to your Lord.»9 The whole of this chapter of the Qurʾan shows plainly how God, Mighty
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and Glorious, bade His messenger, on whom be peace, bear in mind the favors He had shown him, to wit, the opening out of his breast after grief and constraint, the removal of his burden (namely sin) after it had made his back groan (meaning weighed it down, that is, weighed down his back so that the bones groaned, just as a tent makes a groaning noise when it collapses), and the raising up by God, Whose glory be extolled, of his name, which had been nothing, and which God caused to be uttered together with His own. The chapter gives the good tidings to the Prophet himself, and to his people, that each single hardship shall be doubly attended with ease if they turn with all their strength to the Lord their God and show Him sincere and heartfelt obedience. Either ʿAbd Allāh ibn ʿAbbās, or ʿAlī ibn Abī Ṭālib, may God be pleased with him, is reported to have said, “The single «hardship» is no match for «ease» twice over,” meaning that the first and second «hardship» in the Qurʾanic verse are identical, but the first and second «ease» are not; for «the hardship» is defined by the article, whereas «ease» is undefined, so that the second «ease» refers to a separate instance, according to the linguistic usage of the
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
أ ب � ب � � اأّ � ب ا ب ة ا � ا ب � ب �اب ب ا � � ا ب ب�لا ء �ل�� ا �ر ب���ل ا ��ل�� ب� �ة� �ة��هرب��ه ب�لا ب�ب��ر �ل�� ا �ر ب���ل ب� � ���� ا �و���� ا �ل �ل�ل �ل�ة� �ه�و ا �ل��و�ل �أل � ا �ل � �� او ب�ل ء �ل�ة� ة ة أ ب ب أ ب ب ب �اب �ب ا � � ا � ب ب � � اأّ � ���� ا �و ب�لا ء �ل�� ر ب���ل �بلا ب�ب��ر �ل�� ر ب���ل ب� � ر ب���ل � او ب�ب��ر �ل�� ر ب���ل ب� � ���� ا �و���� ا ل �ل�ل ل�� �ع�ة ر ا �ل� �ول� � � ة ة ة ة � اأّ � � ة ا � ب اأ ب � ب � �ب � �اا ب � � ا � ب �ب ب �ب �ا� �ة ا � �ب � ا ب ا � � � ��� �ه�و ا �ل��و�ل � �لعل ��� او ل �ب� ر ل�� ا �ر ب���ل ب� � �و���و ك�ل � ا �ل�ل ل�ة� ل�ة� �ع�د ا الم� � ���� ا �و��� ا �مك� ل ��� او ل�ة� ة وع ب� � ��� . � �ل��ك الام�و ب� ع َ َ ْ َ ُ ٱ َّ ُ َ ْ َ ُ ْ ُ ْ ً ة � َ َ ََّ ٱ َّ َ َ ْ َ �َّ ُ ٰ � �وة�لا ��ل ا ّلله �ة��علا �ل�� {���شةمب�� �تج�ع��ل ا لله ب���ع�د �ع���ر ة���� ار} �و�لا �ل {�و�م ب� ة�لة��ة� ا لله ة ب� ��ع��ل �ل�ه َ ًَ َّ �اْ َ َ ٱ َّ بَ ُ َ َ �َ بمَْ ًا َ َ ْ بُ ْة ُ بْ َ ْ ُ ح ْ ُ هُ ة ا �� �ة� ا �� � �َ�ل�ا َ�ْةَ ُ َ َ ب َة َ � � � �ر ب�ل � �و�تفرر��ه �َم� � ل ا � ه �� � � � � � � ل ل } �� لل ع � ع � ه حة� � ة ب و ل �� ح�� َ��س ب� �و�م� ة�ل ��و �ل �ل�� َ َ َ� �و أَ َ ةَ َ ٱ أ ّ َ ٰ َ ٌ َ َ ْ �الاٱ ��لّ�� ب� �� �َمَّ َ�ع��َ ٰ �ة ْ�َ�هة �َ ��ع َ ب �َتلا � �َ�هة َ�ع�� ٰ ��ُتف ُ � ���سَعلا �ةلا ��ل ا �ل�ب ٰ ُ�ْ َ�ع ب�د � ا ّللهُ �َ��ْعَ�د �َ�مْ �ةلَعلا � {ا �و ك� َ ر ل�� رة ً وَ � � ة �َ�َ َ َ ب وَ � َوة ل�� رو َ � بَاأََ ا ةَ ُ ٱ َّ ُ ا۟أَةَ َ ا �ُ َّ ََ َُ ةَ ا �َ َ�ا ْ �َ �ْ ةَ ةَ ا �َ �َ �ْ ةُ َْ ًا أ ْ َ ْ بَ َْ ةَ ا �َ �ل �مل ��ه ا لله َ�مل ��ه ��تلً�م ��م ب�������ه ��ل �ل ل�م� �لَب���� ��ل �ل �لَب���� �ة ��و�مل ا �و ب������� �ة ��و�م ��ل �ل َ �َّ �ْ ةَ ا۟أَةَ َ ا بَ اٱ ب بُ � ْ �َ ٰ َ � َ ا َ َ �َ َ َ َا� ْ َةَ َ َّ ْ َٱ ب ُب � ْ �َ ٰ ً َ َ ط�عل �م��ك �و��� ا ���ك ل� �ة��� ب � � � أا �ل�� � � �َتف�ملا َرك ب�ل��لَ �لَب���� َ�مل ��ه �ّ�تلً�م �ل �ل ��طر أَا ل�� ��ل َ ���ت��ه � ْاو ل� ر َ َ َربَ م َ ُ َ ٱ ْ � �ْ ً ا بَ َ َّا ةََ َّبَ ْ ُ ٱبُ � ُ ُ َ َ َ ��لب�� ْ َ َ َ َةً �َ َ َ � � َ ب � � ا ل � �ْر أا ��ل�� ا ��� ب�����ظلا � ك� �� �تج��ت��ل�ك ءَ ا �ة�ه �ل��ل�بّتلا ��َ� �َ او �لب �� �اة ��ب� �ب��� ����َتف بر�علا ��ّ ب�َ ك � ���و�عل ��تل ��ل�مل �لب��ة�� َ َ ََوُ ب َ أَ َ أَ َّ ٱ َ َ ُ َّ َ َ َم م �� ه �ةَ ا �� ا �ْ ا ُ ا ب ا ّ هَ َ ٰ �� � ْ ة �ا�ل ����� ءً � َ�د ة�ٌر}. ل� شل ل �تلل�م � لل �ع��ل�� �ب اأ ب � ا ّٰ �ة� ا ��ل اأ بّ � � ب � َ َّ َ َ �َة ْ�َهة ا �� ة�� � اأ ب �� ��سب� ا ّٰلله �ة��علا ��ل� �عب�علا � �ع ب � � � ك � ل �ب� ر لله �عل �� � ا �ل�� ة� ��ر �ع��ل�� ر�ً س ب�ع�د � و � � ة � ة َ َ ۟ أ ٱ َ أ � ا � ا �ة � أ �بَّٰ ُ ْ َٰ ب ٱ َّ ُ �َ ْ َ َ ْ ة َ ا �بَ ا َ ا ةَ ُ َّ ُ ا أَة َ ا �ُ َّ ََ �َ ُ لعل ا �لب��ل� ء � �لع�و�ل�ه {ا ل� � ��� �ع َ�د َ� ا لله ب��ع�د �م�و ���ل ل ��تل ��ه ا لله َ�مل ��ه ��تل � ��تف�م ب�����ت�ه} ا �ع� � َ ًم �ّ ة َ أ أ آ � ّ � � � � � ة ّ ب ب � ا ة ا ���ع ا ة � ب ة ا � � ب � ���ه .ب��ل�ا ���س�د �ة ا ���س�د �م ب الام�و ة� � او �بل ح�ل � �و �مل ر� أا �ل�� ا �را � �ل�� � ار ب� �و�ل� �ربج ا �ربج �م� ا ل ة � أ ّٰ ٰ بً أب ة ب ً ّ أ � ب�لا �ع��ل�م�ه ا ّلله �ع بّر �و ب���ل ب��ملا �ب��ع��ل�ه �ب�ه ا �بّ�ه �ل�ا ة ب� �ك�ا� �ع�م��ل �ب�ه ح ب� ا � ة���س��ب��ع�د �ر ب�لا �م ب� ا لله �و� ����علا �م أّ ح ا �� �لة � هة � اأ�ع�� ا�ا� اأ� ا � �ب اأ ا � � ب�� �� � اآ � ا �ة ه � � ا �ة� � ب ����ع�ه. ح�ل ل ر ب� ل�ك ة�ل � و م�و � � او �ب�ه ة�ة�ة� هرة� و ل�عل �مك� ة ع ة ا � بّ ّ أَ �َْ َ ٱ َّ ُ َ �ا �ب َ� َْ ُ َ ُ ب�َ َّ�بُ بَ� َ اٱ �َّ� ب � بَ � ب ُ ب ه �ة ا �� �ة� ا �ل� � ا � � � � ع � � ب��د � �وة � �و �م �و�َك بَ�ل ل�َ�ة � َم� � وَ�ت�َ} و ل ل �عل �� �و�لَ �ل �عر �و ب���ل {ا �لة��ُ��� لله َب��ل ً َ َ ٱ آ أ أ َ ْ ًَ َ ً �ا�َ �ب بَ ا َ� بْ هُ بُ َّ ُ �َ َّ َ ب َ َّ ٱ �ْ ا ب َٰ بَ ا �� بّ ُّ َ َ �تلا �ب�َلا َ�بل حَ ب ��َه ا �ْو �ةَتلا �ع�د ا ا �ْو �ةَتلاَأ��ملا �ب��ل ّ�ملا ك� � ا ا ا ع � � ج ��� ت � � �� ل � � م َ ر ر {أَ�َأو � َّ �م��� �لَأ��آ��سَ� ل��ر � � َ َٰ � بَ ْ ۟ ُ َ َ ُ َ َ ُ ّ ُ ْ � ب َ ّ ُ ُ َ � َ َ ب � َ ْ َ َ ب � ُ � َ بّ ةا �الا ب� �ل� ْ ���� � بَ ا � ٰ ب ً ّ ّ �ا � ب �ل ب ب َ ا�اا ب ��ْ � ك� م ة �ت�ل أَا ل�� ��ر �ُم���ت�ه ٱ��َ�َّ�ل�كٱ ْرة�� َ�ل� �م���رَ��ةَ�� ُ�مل ك�ل � �� او ةٱ�ْ�تف�م� �لو�} �و�ل �ل �عر ّ ُ َ ٱ �َّ ب ُ َ َّ ُ�ا ْ ب �ْ َ َ ��لَ �ْ �َ ةَّٓ َ ب �ا ب ةُ ْ ل�ب ا �� �لبُ �ْ � َ �َ َ ْ� بَ ا � � � � � � ت � � ع ا ا ك ف � � � � ت � ل ه ل َك و ب ر � ب � � � ت� َ�� �و ب���ل {�ه�و ا �ل�َ� �� ة������ة�رل�م َل�� ا �ب�ر �وب � َر �� أَ م ّ ُ ْ آ آ � ب ة َ بَ �َ َُّآم۟ ۟ ٱ َ ُ َ ُ َ � َ � َّ َ ة َ ب ُ َ ا َ ا َةْ َ ا ٌ َ ا بٌ َ َ َ ُ �َ �ا� �َم �ا ب مْ ب ب ���� �و ب� �وا ���ل ب� �تل ء �ل�عل َرة� ��تل َ� �تلا ء ��ع الا � �بَ�تفَرة ���ة�تب��هً �و�تفَر�� � �َم� ��ل �ل ً� �و���ظ �� او و ب ج َ م َ ج َ ج أُ ۟ أ ٱ ُ ب َ ُ ٱ َ ّ ْ َ َ ُ َّ بَ � ُ � �َ بَ � أ بْ َ ْ ةَبَ ا بْ َٰ ب � � ْ � بَ� بَّ � بَ َ َ َ أَ�بَّ ُ ًْ ب � ب م � � � � � ل � � ه � � � � � ا ا ا � � � � ه � ح � م م ا � � � �د ل ح ت � � ف � � � � �ع � ل لل س �� ا ل ل ع ل � س � � ج � � ط � � م ب و َ َ ة� َ ة � َ � ْة َ� ََ و� َ� ا ل� ٰه�م َ ة آَبَ� َ ْ ٱ ٱ ٱ � َّ أ ب َ ََ َ أ ُ َ ّ � � ُ ب ب ب َ َ � ٰ َ ْ ُ َ ب � ة ة ا �ل � �ه�ْ أا � ا ��عْ ��ة ب�ْتجب� �ع � ل��� ا �ل�ا ر ب��� ب���ب�تْ� ا ل �ر� بَ� ب���ل ّ�ملا ا ب� �� ��� ح ��� �ة�} �و�لا �ل ���علا �ل�� ل��ة� �م�و ب� � �� � َ و ر ة َ َ َ َ َ َة م م ع 14
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Chapter One
Arabs,10 whereby if they first use an undefined noun and then repeat it, they give it the definite article. This is proved by the fact that when the Arabs say “the man”—that is, the man whom you know—“came to me, and the man told me such and such,” the two men are identical; but when they say “a man came to me; a man told me such and such” or “a man came to me, and a man told me such and such,” they are not identical. If they were, the Arabs would say “and the man told me such and such,” as in my first example. God Exalted also says, «After hardship, God will give ease»,11 and «Who-
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ever reveres God, He will give him relief, and give him provision whence he least expects it; for whoever trusts only in God needs nothing else»;12 and, further: «Or like him who, passing a city empty and roofless, said, “It is dead. How can God make it live again?” God made him die a hundred years, then resurrected him. He asked, “How long have you been here?”—“I have been here a day, or even less.” God said, “You have been here a hundred years; but look at your food and drink: they have not spoilt; and now at your donkey—for we shall make you a sign to humankind. See its bones, how We gather them up and then clothe them in flesh.” And when he perceived this, he said, “I know that God has power over all things.”»13 In the words «How can God make it live again?» God Exalted tells how the
1.5
man «passing a city» could not believe that He, Exalted, could save it and its inhabitants from their tribulation. That is why God «made him die a hundred years, then resurrected him,» and so on. Now there is no greater adversity than death and destruction, and no greater deliverance than to live and thrive. By using the man as He did, God, Mighty and Glorious, taught him through his own experience that he should never have doubted God’s deliverance and what He can bring about, and that He could give life to the city and its inhabitants just as He delivered the man and gave life to him. Thus did He show him His signs and His workings. Mighty and Glorious, He also says, «Shall not God suffice His servant, though they threaten you with false gods?»14 and says, exalted is He: «When loss strikes someone, he will pray to Us on his side, or sitting, or standing, but once We have saved him from it, off he goes as if he had never prayed for Our help when loss struck him. Thus do the profligate delude themselves»15 and«It is He Who lets you travel by land and by sea; but once you are shipborne, running with a fair wind and rejoicing, a stormy wind comes upon them; waves come upon them from everywhere, and they think themselves
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
َ ُ بَ ّ ُ �ْ َ هةً �َّ�أ بْ � �َّ ب بُ ��� �ُلَٰ ة اٱ ��ْ َ َّ َ اٱ ��ْل�� ْ �ةَْ ُ� بَ هُ �ةَ بَ ُّ ً ا َ بُ� ب ة�مب�� � � � � � � م ف � � ل ت � �َتة� ل � ظ � �م �� ت � � � � ل �� � ل ع � � ل ب�شفر �و ب َر �وت � م � � ر�ت و ة َ َ � َ � َّ بْ َ َ ُ�اَّ َ � بَ َّ َ ٱ � َّٰ� َ ةُ ٱ َّ ُ ُ بَ َّ ُ �َبَ ُ �اْ �ُ َّ أ ب ةُ ْ ��� � ب �م ب ا �ل � � �م��تلا � �م ب �� � ب �ت�� ا لله ة�مب�� � � � � ح ل � � ��� � � � � ��شف�م ا ���تف�م و ة ل َ و م �ل� � � َ َرة� َل � َ � ر بً
ُ آب ة ْ َب َا �ر {�ش��ل �م� أ بَ ٰ ْ َٰ ب ا ب� ح�ت بَ�لا �َم ب� �ع َ�د َ� ُ ةُ ْ � بَ � ����شفَر ��او�}. َ َ َ ةَ �َ ٱ �َّ ب َ َ�اَب ُ ۟ � ُ ُ ْ ��َبُبْ َ َّ ُ � �َّ بْ أ ْ ب بَاآ أ ْ ��َةَ ُ ُ بَّ �ب �و�ةلا ��ل �ة��علا ��ل�� {�و�شلا �ل ا �ل���ة� ب ��له � او َ� ��سَ��ل�تف�م ل� � � ب� ل � � ل ا ا � م � �� � ت � ع ل � � � � � � �تب� لم � َ ر و و ٰ َ� َ َ� ر ر � ر َ � َّ ٱ � بَّٰ � َ َ َ �َبُ ْ � بَ َّ ُ َّ ة َ ا بَ اأَ ْ َ ٓ �َْ ْ َ ُّ ُ ْ �َبُ ْ َ �ُ ٱ �ْ اأ ْ بَ ب َ ْ � ْ بَ � � َ ب ب ب � ل��ظَ��لَ�م��ة� �و�ل����� َك ��ت� ل�� ��ب� ا � � �َه�م ر�بل�ه�م ����ش�َ�ل � �م ا �ل� ر��� �َم� ب����ت َ�د َ �ع �َ�ل�ك َ�م��ل�َت�ل �تل �و��� أَا �لة � م َ َ َ ّ َ بُ ُ أ ب بّ�ُ بَّ َ َ ٱ �ّ� ب بَ ة ا � بّ لا�مَ بْ ب�َلا �ب َ �َ �سة َلا �م �َ ب�َ ا ب َ َ َ � �ت � �ت َ�� َ و �تل � َ� �وَ�عة�شََ�د} �و�لَ�ل �عر �و ب���ل {� �و�تفَر�ة�ّ�� ا � �م� �ع��ل�� اَ�ل�َ�ة�� ْ ٱ ْ ب ب َ َ ٱ أ أ َ ُ َ ْ ْ ً َ ٱ �ْ�سةُلبْ � ب�ُ ۟ ل�ب ٱ �ْ اأ ْ ب�� َ � َ ُ أ ّ ة ��َع��ل ُ ُ ا �� َٰ �� � بَ ب َ �بَ � ُ ْ �ب � ا ْ ب ا � ة� �َو��م � ��ع��ل��تف�ْم اَ���ت�ه �َو ب� ��تف�م ��و َر� ��َ�شج �ع او َ�� ا �ل� ر َ� �و ب ��� �ل�ه�م َل�� ا �ل� ر��َ� َ َ ُ ٰ ۟ َ �اا بُ ْ ب ُ بَ ْ َ َ َ بُ �َ �ب ْ َ ْ بَ َ َ َٰ بَ َ ُ ُ ح ب��و�َ �عَ�ملا �َمب��ُ�تف�م �ّملا ك�ل � �� او ة� عو� �و��تف�م �و ب� �ش�د ر �و�}. � �و�تفَر� َتفر� � � َ ّ أ َّ ُ ُ ٱ اْ�ُ بْ َ � َّ بَ َ َ ُ َ ْ � � ب ُ ٱ � ُّ آ َ َ ْ َ ُ ُ �ْ ��� ءَ ا َ � � � � �و�ةلا ��ل �ع بّر �و ب���ل {ا �م ب� ة ب� � � � �َجة� ب� الم� ا � ل � �ل �� ل � ل � � ش ��س � ة � � � ب م و و �ر َأَاَ � ا � ��تل � �و�ة كَ َ ةَ �َ ب ُ َب َآ ٱ �ْ اأَْ ب أَ �َٰ ٌ َّ َ ٱ َّ ةَ ً َّ ةَ ب ّ�اُ بَ ة� ّ ةأ � �ت�� �ل�تلا ءَ ا �ل� ر��َ� ا َء �ل�ه �س� ا للَه �تَ��لة�ت�ل�ا �ملا ��ت�د ��ر�و�} �و�لا �ل بَ�َ��ل �م ب� �لا ��ت��ل {�و�شلا �ل ُ ٱ ُ بآ أَ ع َ َ َ َّ بَ بَّ أ َ ُ ْ ة َ َ َ ب َا � �ُ ا ْ � �ل ا ���شم�� ْ � ْ ة ا � بّ ب ة ا أ ب ا َا � �� ل�� ر�ّبُ ل�� َبح �م � � �م} �و�ل �ل �عر �م� َ ْ�لَ��ت��ل {�أَاو � ا ���تل �ل��ك َ�عب�ل َ� �� �ع��� َ�تَأل �ل�� عوَ�� ب ُ ةَ ٌ أ ُ َ ْ ٱ َ بَ َ َ ب ب���ل�� ْ��� مةَ ُ ۟ � َ �ُْ ْ ُ ۟ �َ َ ّ ُ ْ عَ �ةَ ا ��ل���ّ ا أا � ا � ��تلا � ة شب�� �تفر�� ب� ا ب� حة� ب � ت� او َ�ل�� �و�لة ��أو�َ�ت ب�� او بَ�ل�� ����ت��ل��تف�م َ �َجة� ب� � � �و َ َع َ َ َ ْة�ُ ُ بَ �ة�تفر���ش�د �و�}. َ �َ بَ ْ َُ َُّ � �َ ْ َّ بَ ٱ �ْ بَْ ب َٱ �ْ ُ َ بَةْ َّ بَ ٱ �ْ اأَْ َٰ � َٱ �ْ اأَب بُ ةا � ة ا � ل ل � � � � � � �� � � � � � ا ا � � ء م م ا ا � � � � � م � � � � � � ل ل � �� � � � ل ل � � � � ل � � ب �و�ل �ل ���عل �ل�� {�و�ل��ب��� �لوب� ل َ � ًآ َ� و َ و ب وَع و ً� � و َ و َ� َٱ � �َّ َ َٰ ة َ َ�َّ ٱ � َّٰ بَ ٱم�َّ ب بَ بَ أ َٰ َةْ ُ ُّ َ ةٌ ةَ ا �ُآ ۟ بَّا َّ َ بَّاآ �َ ْ َٰ ُ بَ ����ب��ه �تل � �� او أا ��ل لَلَه � او ��ل أا �ل�ت�َه ر ب� ��تبَ��رة�� ا �ل��َ�ة�� أَا � ا ا � � � �وب����َر ا �ل� �َتج� �عو� ��ب�� � �ُ او �ٓل�تف��ر َ أَ َ ة ه�م�ٓمَ� ة ْ َ ُ َ ٱ َ َ أ َ َ ٌ َ ْ ُ ُ َ ّ َ � ّ ُ أ ۟ �َأ � َ َ � ْ ْ َ � َٰ ٌة �َ ب ّ َّ ْ َ َ �ْ �تفَ�م�هة �َ او �۟و ��لَأ���ك ��عُ الام���ة��د �و ب�} �وة�لا ��ل ب���ل ب��ل�ا ��ل�ه �ه�م� ��ت� �لو� م� ر��سف�م �و ر ا �و�ل��ك �ع�لة � َٱ �َّ ب َ ة ََ �َ َ� ُ ُ ٱ � َّ ُ بَ بَّ ٱ � َّ َ َة ْ َ َ ُ ۟م �َ ُ � ْ بَ اٱ بْ �َ ْ�ُ ْ بَ بَ َ �ُ ْ �َٰ ب اً { ا �ل���ة� ب �شلا �ل �ل سف�م ا �ل�بتلا �� أا � ا �ل�بتلا �� ��د ب� �م �تل � �تف�س� �ع او � ل�� ���و �ع �تفرا � �ع َأا ة��ت�ل ح � � َ� �َ � م م َ َ ّ ٱ َ َ ةَ �ُ ۟ َ ْ ُ َ ٱ َّ ُ َ ب ْ َ ٱ �ْ ۟ َ َ ٱ َ َ ْ َ ْ ْ ُ � َ ُ ْ ب ُ ّ ْ ة ة ّ َ � ب ب َ ب ُ ا ْ َ ب َ ��آ ءٌ ا � ا ا ا ب ب � � � �� � � ج � � � � � �و�تل � �� او ح��سب���تل ا لله �َو���تف�مُا � ��َوكة�ت��ل تل ل�ت�لب �� او بَ َ� �عم�هً �م� ا للَه �و�����ًل ل�م ة�م��س�����تف�م � �و َٱةَّ َ ُ ۟ بْ ٰ بَ ٱ َّ ٱ َّ ُ ب بَ ْ َ ب � ��َو� ا للَه �َ او لله � �و �� ب����ل�عَ ���ة�شف�ًم}. � او �� ب�تج� �ع او َر� � ً � ّ أ بّ ة � �ور�و�� �ع ب ا ��ل � ح��س ب� ا �لب�� ��ر�ة� ا ��ه �لا �ل ة � ب ب �ً � ّٰ ا� ة ا � ّ ة � ة ا � ب�ع �ر�و ب� � � �ب���ل �ع ب� ��م�� �و�ة�د �عر�ب� �ملا ب� م�� حب�لا لا � ��ع��ل ا لله َلم ب� �ل �ل�ع ب� ��مو�ل�ه ���عل �ل�� � َ ْ ْ ْ ْ َ َ �َ بَ ْ ُ َ َُّ � �َ ْ َّ َ ٱ � بَْ ب َٱ � ُ َ بَةْ َّ َ ٱ � اأ ْ َٰ � َٱ � اأب بُ َٱ � �ّ َ َٰ ة َ َ�َّ � � � �ل��� �م ب � ب����� ء �م ب � ب ل ل � � � � � � � � ا � � ا ا ف ا ا �� ل� ت � � � � �� م � � � � ل �� � � � ل ل � � � � � ل {�و�ل�شب�� �لو� ل�م َ � ً � و َ و ب وَع و ً� � و َ و َ� و ر َ وب َر 16
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Chapter One
surrounded and pray to God with wholehearted faith: “If You save us from this, we will be truly thankful!” but as soon as We have saved them, they go wayward about the earth, ungratefully».16 Elsewhere He says, exalted is He: «Say, Who saves you from the darknesses of land and sea? You pray to Him humbly and secretly: “If You save us from them, we will be truly thankful!” Say, God saves you from them and from all other afflictions—and then you associate other gods with Him!»17 He says, exalted is He, «The unbelievers said to the messengers sent to
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them: “We will drive you out of our land unless you return to our creed.” But their Lord gave them a revelation: “We will destroy the unjust and We will give you the earth to dwell in after them. This shall be for whoever fears My rank and fears My threat.”»18 And, Mighty and Glorious, He says, «Yet We will favor those deemed powerless. We shall make them leaders; We shall make them the inheritors and establish them in the land; and make them make Pharaoh and Haman and their hosts see what they dreaded.»19 Mighty and Glorious, He also says, «He Who answers the needy when they
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pray to Him, and saves from evil, and makes you successors in the earth— is there a god beside God? Little do you reflect!»20 Glorious in His utterances, He says, «Your Lord has said, Pray to Me; I will heed you»21 and, mighty in His utterances, He says, «If My servants ask you about Me, I am near. When he prays, I answer the prayer of him who prays to Me. So let them also heed Me and believe in Me, that they may be rightly guided.»22 He says, Exalted, «We will test you with some fear and famine, and lessening
1.9
of herds, life, and crops; but give good tidings to those who show acceptance; who when they suffer a misfortune say, “To God we belong, and to Him we shall return.” On such shall be blessings from their Lord and compassion; such are led aright,»23 and He says, Mighty and Glorious, «Those whom the people told: “The people have joined against you; therefore be afraid of them.” But this only increased their faith and they said, “God is all we need, the best of guardians.” And now they had blessings from God, and bounty; they were not struck by evil; they had followed God’s pleasure, and God’s bounty is immense.»24 Ḥasan of Basra25 is reported to have said:
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I wonder that anyone suffering affliction could neglect these five passages of the Qurʾan, knowing how God dealt with those who recited them: His words, exalted is He: «We will test you with some fear and famine, and lessening of
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
ُٓ ٱ � َٰ َ ٱ �َّ ب َ بَآ أَ َٰ َ ْ ُ ُّ َ ةٌ ةَ ا �ُآ ۟ بَّا َّ َ بَّاآ �َ ْ َٰ �تج�ُع بَ اأ�۟ ��لَأ � َ َ�ع��لَْ� ْ ا �ل� ّ ����ة � ه ه � � ا ا ا ا � � ل ه �� م �� ل � � ��تبَ��َرة� ب� ا �ل��َ�ة� ب� أَا � ا ا � � � � � ل ل ل ل ه � � � � � �ه�م �ُ� َ ة ب ت �و أَ َ َ أو أَ ة َ ر ب َ �و� وَ��ك ة �َ م � ب َ َ ٓ َ َ ��َلَٰ ٌة �َّم ب َّ َّسف ْ �َ َ �ْ َ ةٌ َ أ ۟ �َ َ ُ ُ ٱْ�ُْ ةَ ُ بَ ة � ة ا � ٱ �ّ ب َ ةَ ا �َ � ُ ُ � �تف�م�ه � او �و�لَأ���ك ��عم الام�����د �و�} �و��مو�ل�ه ���عل �ل�� { ا �ل��َ�ة� ب� �شل �ل �ل�سف�م ��ت �و� � ر�� �م و ر ٱ � َّ ُ بَّ ٱ � بََّ َ َة ْ َ َ ُ ۟ �َ ُ � ْ بَ اٱ بْ ح �َ ْ�ُعْ �بَ بَا َ �ُعْ ا �َٰ بً ا َ �ةَ ا ��ُ ا۟ َ� ْ ُ بَ ا اٱ َّ ُ ا �ل�بتلا �� أا � ا �ل�بتلا �� ��د ب� �تف�س� �ع او � ل�� ���و � تفر � � أَ ة�م�تل �وتل ��و ح��سب���تل لله �م �تل � � � �َ م م َ ُ ْ َ َ ّ � ُ بَ اٱ ب ةَ َُ ۟ ب ْ ة َّ بَ ٱ َّ َ بَ بْ ا� ْ َ�ْ َ ْ ُ ْ ُ آ ٌ ة � ب َ ةَ ب�اُ بَ ا َ ب ْ َ ٱ �ْ َ � � � �� � �َو����تف�م ا ���َوك�ة�ت��ل �تل � �لع�لب�� او بَ�َشج�عم�هً �م� ا للَه �و�����ًل ل�م ة�م��س�����تف�م����وء} �و�م�و�ل�ه {ك������د ��ر�و� َأ ٱْ َآ أَةُ �ُ �َ ُ ٱ � ْ َ أُ بَ َّ بُ أَ ْ آ �َ ٱ َّ بَّ ٱ َّ َ َ ����ٌ ��لا ������َتلا � �بَ�مَة�َت ٰ��هُ ا َّللهُ �َ�سَّسلا ة� �َملا � � � � � � ل � � ا ا ا ا ا ه ه ا ف � ل � � ت لل لل م �ملا ا ��مو�ل � ل�م و �و � َر� أَ �� َ أَ � ب ََ� ة َر بَ َ ب َ و ٱة َ �ُ ۟ ة � َ بَ ٱ � ُّ ب ب بَّ َ َ ُ بَٰ ب ًا بَ بَ � َّ أ ب �ّ بَّ ةْ َ َ َ ْ بَ بَ ا َ ٰ ب � بُّ � ُ َٰ ََ ة ��تب�ل �� ��� ب ا � � ب� � �لع َ�د ر�ع��لة��َه �ك�تل � �� َل��� ا � ل��ظ��ل ��ر� او} �و��مو�ل�ه { �و� ا ا �ل ب��و� َأا � � �� ب� �س� � � �م � �م � � َ َ � أَ ب �َّ اآ �ََٰ �َّ اآ أَ َ ُ ْ َٰ ََ َ بَّ ُ �اب ةُ � بَ ٱ �� بَّٰ �� �ل بَ �بَ اٱ � ْ��شمةَ��َ ْ بَ ا �َ ُ َ بَ�َّ ْ بَٰ ُ � بَ ٱ ��ْ بَ َّ �م�� �ش ب���ك أَا �ل�� ك��� َم� ا � ا � �ل� أَا �ل�ه أَا �ل� ا ب�� ة� �� ب ل�ظَ� َ�م��ة� َتل َ بح ب�ت�ل �ل�ه �و ب�جة�س�ه َم� ا ���تف�م ُ ََ ّ َ ُ ۟ ٱ أ ة � ََ ا َ �اَٰب � � َ بُ ٱ اْ�ُأْ� ب � بَ �الا بَ� �ةَ�مْ ��َلُه�ْم ا ��ل�اآ ا ب� ة�َتلا �� �� ا َ �لَّب�َلا ا �ب�ْتب�جعْ ��لبَ�لا ب� �بُ�� �لَبَ�لا � � � ه � ا � � ل م � � � � � � ل { م } م م ك ل � ش � ل � � ك بو َر �و� َ بَ �� َوَ َ و رب ة�ََّ ْ وأَ ْو َ و ٱ ُ َوَ�َ ٱ �ْ َأَ ٱ �ْ َٰ أ � ب بَ بَأ ا ةَ ٰ ُ ُ ٱ َّ ُ �ََ َ ٱ � �ُّ بْ اَ َ ةْ �َ ا �ْ��َا �بكَ�بَتلا ل��بآ ا �ْ�تف �ب�َلا � ����� ة� ا ة�ت�د ا � َ�ت بَ�لا �َ ا �بل� ْ ب ا �ه�م ا لله � �� او ب� ا �ل�� �لة�ل ٱْ و و و � ���لهَرة�� �ل �ل � ر �� �ر�ل �ع��ل�� ا � �ل �عوَ�م ا � َ أَ ُ ر َ �َََ ٱ �َْأ اَ َ بة ٱ َّ ُ ُ ُّ �ُ حْ ب � بَ َ ب ْ ل ا ح� م � ح��س ب � �� او بَ � َ� � �� َ��َ��ة�} � ا �ل��َتفر�َ � او لله ةَ ب �و � � ب أ ب ً أّ ة � �ور�و�� �ع ب ا ��ل ��لا ا �ب�ه �لا �ل: ح��س� ا �ةل� ة � ب � ب ة ة ب � اآ ا ة ب � � أ �ا � ب ّٰ � أّ � ب�ك�ع بّ ��ملا �علا ا لله �ع ب��ه �ل�ا �ب�ه ة��د �و�ع�د �و� ل�� ح� ة� � ب �م� �ر�م � ار ء � �ع�د � ا �ل��ة�ل � ل��ة� ا �ل��س�د ا ���� ك���س� � م � �ا ُ � � ا ُب � ب ��ع��ل�ه لا�م ب �ةلا ��لع بّ �و� ل�� ب� ح��ل��. ح�م�ه �ل� ة�لب� ��ط��ل �و�و�ع�د� �ل� ة � ��
أ ب ا � اأب ا � أ �م بً ة � ا هة حب�ل ر ا �ل���ب��ة�ل ء ��س�د ا ���� �و� ا� ح�لا ا ������ ّر ة� �ع��ل�� ب �مل �ع� � ة �ع��ل �م ب ا ��ل �ا ء � اأ ���ة� ا � ب�ل � � ة ب� �ب ب ��ة ��� �عل ب هربج و ب ر� ة� �ه�م � ب��ل و ب �
ة با � ا ّٰلله �ة��علا ��ل� بة��ملا ا �ةكة��ّ ب � �و�ش�د � ��ر ���ه �م� أ � �ا � ب �� � ��ًلا ب � اب ا � �م� ا �ل���ب��ة�ل ء �ع�لة� �ه�م ا �ل��س�ل م �و� روب ���� ���ل�� ��ل��� �ب �اله ب�ك ا ب ة ���. �عل �بل�ع ب ة �ل ة � �و��� ا ر�� �م ة� ُ أ ًآ أ ب ب�ب ّ أ ب � ب � ة ّ أ ّ � � ا ا� ح ب ب�� بلاأ ���ة ب ا ّ � ��تف�ممة� � � � � � � � � � ل � � � ا ا ا ا ا ا � � ل ل � � � � � ��� ع � � � � ل م ه � ع � � � �ل �و�ل �� ر �ة� � ب� ب ع ل�ة� و ة � ب ربج �و ة� ول م َو ب �و َ م ب �و َّ ّ ٰ � ّ ّٰ � �ا� ب ٱ �ْ اأ�ْ�� َاآ َ ُ� ّ َ ح بّ��هة � { ��َ �ا �بلا ب� ا ّلله ب���ل�ةع�ه ل��ب� ا ب��ل � شلال�َ} ا � { ا �ل� ��تل ء ك � � �ا��ل��تلا} ا �لب�� ����ر����ل�� ا لله �ع�لة��ه �مك� � و ر أ ة أ أ �ا ا ��ل���م� ة �ب �� � ه ا �� � �� ا مب ح��د ��ل�ه �م�ل�ا أ �ا� ��ة�ه � �بلعلا � �ع ب م � �الا ب� �م ب��ه �ملا �ةلا ��ل�ه ا �� � ٰ�م ب � � � � � ا � ك � ل � � � � �� � � ل م � � ك ��س ل ل ط � � � � و و ب و� � ل بر و و� ة ر � ب �� ة �ا ه َ �َ َ ٓ َ َ ُ َ َّهُ بَ بََ � ٰ �ُ َّ ٱ ْ� َة َٰ هُ َ ُّ هُ ب�َةَ ا َ َ �َ ْ ه َ َ َ � ٰ ا ل��ة� �م ل�� ح� ل��ل �ب� �{ :و�ع���� ء ا � � ر�ب� �تج� �عو� ��تف�م ا بح�تب�� ر�ب�ت� ك�ل ب� �ع�لة��َ �و�ع�د �} م أ ب م أ أ أ ٰ �ب ��� ب�� ب�لا ب�لة��ة��ب �ع�د ا ب���ع�د ا ب� ا ��ب� ���ط�ه ا ّلله أا ��ل�� ا ��ل�ار ب��� � او ب���ةع�د� ��ل�� ب� �ة� ب�� ب� ��ل��ك ا ��بل �� ة� �ع�� � �ة�ه �
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Chapter One
herds, life, and crops; but give good tidings to those who show acceptance, who when they suffer a misfortune say, “To God we belong, and to Him we shall return.” On such shall be blessings from their Lord and compassion, and such are led aright»26 and: «Those whom the people told: “The people have joined against you; therefore be afraid of them.” But this only increased their faith, and they said: “God is all we need, the best of guardians.” And now they had blessings from God, and bounty; they were not struck by evil; they had followed God’s pleasure, and God’s bounty is immense»;27«“I commit myself to God, for God sees His servants,”28 and God protected him from their evil devices»;29«How Jonah30 went angrily on his way, thinking We would not straiten31 him, and then cried out in the darkness, saying, “There is no god but You. Glory to You! I am unjust.” And We heeded him and saved him from grief; so We save believers»;32 and: «Their only words were to say, “Lord, forgive us our misdeeds and our profligacy. Make us stand firm, and help us overcome the unbelieving people.” And God gave them the reward of this world and the good reward of the next world, for God loves those whose works are good.»33 Ḥasan of Basra is also reported to have said:
1.11
Whoever continually recites these verses in time of misfortune will be saved by God. In them He has given a promise and a judgment by dealing as He did with those who spoke them. His ruling cannot be overturned, nor can His promise be broken.
Among the accounts that God, Exalted, gives of the prophets in the stories
2.1
He tells are the evils and trials that beset so many of them, peace be on them all, and the various kinds of affliction they endured, the outcome of which He ensured would be deliverance and remission. Through His glorious and gracious workings, He gave them reparation. The first person to submit to his trials and be saved by a great deliverance through the hidden workings that ensued was Adam, the first creature to exist on earth, the father of humankind, may God bless him, as Scripture relates. God created him in Paradise «and taught him the names, all of them»,34 and made His angels bow down before him,35 and forbade him to eat of the Tree; but the Devil tempted him.36 What then became of him is described in the Qurʾan in unambiguous terms by the One Who is full of compassion: «And Adam disobeyed his Lord and erred, but afterward his Lord took him
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2.2
� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
ب ب � ة � ب ة ة ة أ � ب � اآ ب �اا ب ا أ ّ � أ � ا ب � ّ ا � ا � ب ب �ا أ ةّ �و�ع��ل���� �م ��د ا ب����ة��ه ا �ل��ر �وك�ل ��ل ا �و�ل ا �و�ل� �� ��ل�مل ��طل �ل � �ر�ه �و�ب � ح�س�ه �و�ك���ل ا � �ل �و� � او �ل����ل ّ ٰ ا� ة � �س�ب���بعلا � � � �ع�� �أ � �� ا ّلله �ع بّ � ��ّ �ة� ب�� ��ل���ل�ه � ب� ب �� �ع�ه � ا � ة �لا ب�لة��ه �و� �م�و�ع�ه ب�كة�لا ب� �ع��لة��ه �سم � ح� �و و و ر و و ر ر و ب �ل م ب�ّ �ا � �ب ا �و�ع�د ا � �وك� حلا �. ��س� �مل �ب�ه �و ب بأ ُ أ ب� آ ب � � ب أ� �لا ب� ا � � �ع��ل��ه ا ��ل��س�ل�ا � ا �ّ ��ل �م ب � �ع�� �لا ح�� � او �ممة� � �� ��ة ��ة� �و��ار ب� � �م ب� ب� ح ب� �لا ��ة�� ب� �و�رجب ب م ة م و � ةب أ ّ ٰ ب ب � � ح� �و��س��ل� �ع�م�و�م�ه �و����� �ع�م�و�م�ه � او �ة�لة�� ب ب�مةب�� أا ��ل�� ��س�ع�هة �ور� ح��د�ة��� ا ّلله �ع��لة��ه ا �لب���ع � او برا �لة��ه �ع ب��ه � ب � ُ� م أ ة � ة أّ ة � ب ة ا �لب ���ع � او �ب�ه ���علا �ل�� أا � ا ا ��س��ر�� ر�� . م م م بأ � � � ا ب � ا �ةّ ا� � ب ّ � � � ا ة ة ب ب ّ أ ة � ا ا ا ب ب ���ه �م� ا �ل�ب�� ال � م� عو� موب � � �عو� � او �ل�ب�� ا ���عل � ال � �ل �ب��� �ل�ه ���عل �ل�� ب�ل���ل�ك ا �ل��س�د ا ���� �و� � �و� ب� ��ة� أ أ ّ ٰ ٰ ح�� ب ا ّلله ���سة�� ة� ����ل ا ّلله �ع��لة��ه �و�ه�و ا �ّو��ل ا ��ل�ا �و��ل�ا� ا ��لب��رر�ة ��لا ���� او ��ل���ة� ب �و� او ��ل��� ا ��ل ب���ةّ��� ب � او ��ل��لا ��ل � ب � ة� ب ة� �� �� ب� ّ أ ا� � ّ ا � ب � � ب � � � ّٰ بُ َّ َّ ةَ هُ �ُعُ ٱ �ْ َ ا �ة � بَ �له� �م ب ا ��لب��ع� ��ملا ل � ا ا � ه ا � �� � ل ا ح � ح � � {� � � } ل لل ل ل � ل � � � ع � م � � ك ت ت � � � � ب رة م ب َ ة� و ب � او ب� ��و ال و ب ب رة � ة ل �م � م �ا ح� ���ط ��ه � ���ب� ا ���� ا ���بع�� ب ة�. �ل� ة�ة ب و و � ب � ب � �� ة � ة ا ب � ا � ا ة� ة � �ب ب �ة آ ب ة ح�م��ل�ه �ع�د ا الا � �و��د ب�لا ء ل��ة� ا � �له ار � �م ب� ا �ل ����ر� �ل�ع�د � ا ب ��حلم�ل�ه � او �ل�ب��ة�ل � ب�مل �ل� م�لا � �ور�و�ة� ج ب�ك ه �م ب ا � اأ ب ح�لا �ملا ��ل�ا � ��ه ��ل�ل�ا ���طلا ��ل�هة ��ه � ا ��ل�ا ل���ا � �لا ر. ة�� � �ل� و ر ب ب ب وأ أ ُ � � � � � ب ة حب ب ���شف�ّ �ب�� � �ع��لة��ه ا ��ل��س�ل�ا � ب�لا �بّ�ه ا �ممة�� ��سلا ب� ا ب�ل ب��ه �ل�ه � او �ل��ط�وب�لا ب� ا ���علا � ح�ل�ا �� ��مو�م�ه �ع��لة��ه �و�ع � ب أ ة � م م وج ةَ � م ةأ ّ � � ة ب � � َ ب �ْتف � سف ْ َ ا ا ا ا ا ب � ب ب � او �عة���ل � ا ب�ل��ه ��ل بل � حب���ل � �و�ل �ر� �ع� ا �ر ��و ب� �س�ع�ه � بو�ر ��و ب� ا �ل��س��ة�س�ه {�وَ��ع� ب� َ َر� َب�� �م م ْ ب � ب ٱ �ْ اأْ ب َ ب َ ْ َٱ أ ة � اأ � � ة ّ ٰ � � ّ ة ب ا �الا �بل �َتبَ�لا �ل} � .او ����ب��ه ا لله ا �ل � َل��� � �موب� ك� � ح�ل� ��� �م ب� �ل��ل�ك ا �ل��ه� او �ل � او �� � �م��ب� {َل��� ا �ل�ر��َ�} َ ج أ أ أ آ � � �ا أ ب � اأ أ ّ �اً �ة ب� ب ً ا �� �� �ب ا ب ��ع��ل�ه ���س���عًلا ��ل�ا� � ��ل�ا �بّ�ه ا �ب ���سلا ���لا ب�ل�ًلا ب��م�� ا �ل����� �م ب��ه �مك�� ا ���سل �ع� ا � �ل� �م ب � �و��ة�ةل��� ل�ط�و ل � �و ب م و � ة ةع ب ر آب ة� ّ م آ � � � � ب ا ا ب ا � � �ع��لة��ه ا �ل��س�ل�ا � ��ل�ا �و�ل��� �ل� � � أا �ل� �م ب� � ��و�. م م م ج ٰ َ �َ ةَ ْ بَا َ ٰ بَ ا بُ ٌ �بَ �َب ْ َ اٱلْ�ُم ُ بَ َ بَ َّ ْ بَٰ ُ َ أَ ْ �َ ُ بَ ٱ �ْ َ � �ْ اٱ ��ْ�َ ب �� ّ � ةا ةا � ت� � �و ب� � حة�ت��ه � او �ع�ل�ه �َم� ا � � � ��َ�طة�ل�َم �ل �ل ا للُه ���عل �ل���{ :و� �لع�د ��ل � ���تل � ��وج ت�لَ��ع�م َبحة� ب �و ��ربَ ْ َ بُ ًا ب بَا َ ٰ ب �ةَ ْ ُ َ َ� َ �ْ بَ ا ب َّ َّ ةَ ُ �ُ ُ ٱ �ْ َ ا ة بَ َ ةَ َْ�ا بَ ا َ �َ ْ �ب �ْ اآ ب بَ �و ب ��عْ�ل�َتل � ر��ة�ت�هَ َع�م ا �ل ب�تل ََ���ة� � �و�تفرك��ْتل �ع�لة��َه َل�� ا �ل� َ�َرة��}{�و� ��و�ل أَا � ��ل � �� �َم� ك ب�ت��ل ٱ ْ ب ٱ َ َ َ أ ٱ َ ب ُ ة ْ �بَ ا ���م��َ ْ بَ ا � ه �تم��ّ ْ بَٰ هُ َ � هُ � بَ ��ْ � َ � � ا ��� ب����َظة�ل�م}. تل بح ب�ت�ل �ل� بحة�ت�� � او �ع�ل� َم� ا � � ��ربَ َ
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Chapter One
again to Himself, and pardoned him and guided him»,37 having first cast him down upon the earth and bereft him of his former joys. His old ways were undone, and he was sorely tried. One of his firstborn sons murdered the other. Such were his grieving and weeping, and constant praying and pleading for forgiveness, that God, Mighty and Glorious, at last took pity on his abasement and humiliation, his laments and mortification, and pardoned him and guided him, removed his woes and saved him. Thus Adam, peace on him, was the first person ever to pray and have his
2.3
prayer answered, the first to be put to the test and requited, the first to quit constraint and affliction for ease and freedom. He found solace for his sorrows and forgetfulness of his cares in the certain knowledge that God would renew His bounty toward him, shield him from blows, and, exalted is He, mercifully grant his prayers for mercy. Exalted is He, He compensated Adam for the evils he had suffered, and in
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place of the son he had lost and of the undutiful son who remained to him, He gave him Seth,38 the prophet of God, God bless him. Seth was the first child to show duty to his parents; he begot the prophets and God-fearing men, and was father of the mighty kings of old. «God made his seed survive»,39 and blessed them especially beyond all description. (More is said of all this in the Qurʾan, in far more detail than I have space
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for, and more tales have been told about it than there is need to dwell upon.)40
Next is Noah, peace on him. He was tried by his people’s opposition and the
3.1
disobedience of his son, who took refuge in the mountain and was too late to embark,41 by the universal flood, and by sailing in the ark, «which carried them between billows like mountains».42 But God caused this to be followed by release from these terrors, «established him in the land»,43 made the flood ebb, and made him like Adam, for He produced the whole of the human race afresh from Noah, as He first produced it from Adam, on whom be peace. All Adam’s offspring are descended from Noah. God Exalted says, «Noah called out to Us—well was he answered, and We saved him and his kin from the great affliction and made his seed survive, and left peace on him in posterity»,44 and He says, «Also Noah. When he called out of old, We heeded him. We saved him and his kin from the great affliction.»45
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
ّ أ ّ ٰ �ا��� ا ��ل�ا� ب �ة ب ��سلا � �و�ملا ��ل بر ��ة�� ����ل� ا ّلله �ع��لة��ه �و��سل�� �و�ملا �ُ �ب�� أا ��لة��ه �م ب ك� ���شف�ّ أا � ا ��ع�ه �م� � ر � م م م ة ب ّٰ ة ا �� ع � � �ة ا � �ة ه � ب م��م ا � هة �َ ْ ً َ َ �ا ً ا ب � � � ه ه � ل �تلا} �وتل ل� � � � � ا ا ا ا ا � � ل ه � �مو�م� م� حل ول� أ ر � ب�ع��ل لل �عل �� �ع�ة�� ل�ل ر { ب�تفر� و���ت�ل � ةَ �ُ ۟ َ َّ ةُ ُ ٱ ب ُ آ ۟ � َ َ ُ ْ ب ُ َٰ ُ ْ � ب َ ْ ً َ َ َٰ ً ا َ َٓ َ �ا�بت�لُة� ْ �ب���ت��ل�� بَ �ُة��ل بَ�لا ��َٰ�بَتلا ُر ��ا �ل� ��تف � ا �و���ت�� �م أا � ك� ل ��ُر� او ءَ اَ�ل��ة� ل�� � � � ل ع ��ت { �شلا � �� او �ر��مو� � او �ل� � ل � ر ة َ م ب و ة� َ َ ْ �� َ ْ َٰ َ َ أَ َ ُ ۟ َ�ا ْ ً بَ َ َ ْبَٰ ُ ُ ٱ �ْ اأَ بْ َ َ َ بَ َّ ُ ً َ ٱ �ْ أَ ٱ �َّ ٰ �ا�بَتلا ح���تف � ب �و ب� � � � � حة�ْتبَٰ��هُ �َو�� ��و ���طلا أَا ��ل�� ا �ل�ا ْر ب��� ا َ� ��ة� �ب�َتفَرك� أَا �ب�تفر�َ�تة�ل�م � او را � � او �بَ�َه ك�ة�ت�د ا ب�شج�ع�ل��سف�م ا �ل� َرة� َ �ا ًّا َ ْ ًَ ُ ب َ ا � ْ َٰ َ بَ َ َ َ ْ َ ا �َ ُ �ْ�م َٰةَ َ َ ْ ُ َٰ ��ت�� بَ َ َ ��َ�ت��لْبَٰ ُ ْ ب � ه ا �� �تج�َع��ل�بَتلا � َ�ل �ة �عو بَ� �ب�َلا بَ�ت��ل�هة �َو ��ل� ب� �� �و��� � �ل��ل� �ل � �ه�م �َت��ة� �و ب� � أََ�تَ�ة��ل َ �ت� َ�م�ة� أَ�و�و�� ب�ت�ل ل� أَ � ة َ أ ّ ةً َ ْ ُ ب ْ َ اَ���ت�ه �ةل�ع�د �و� �بَ�لا ���فَر�ب�لا}. � �ا�ّ�ب ه ّٰ �ة� ا ��ل ّا � ب �ب ا �ة هة �� ب ه ا � � ا � ا� ّا ب � ة � ه ا ة � ب أ�ّ �ع�ل�� ��سل � م ا ��ّ �ملا ك��لع� ا لله �عل ا ��ل � م �سعل � � ���� ��ل �ل��سل ل ل �ع� �� أ ة � ر و ب م م ر� ة أَ ر َ � م م �ب �بَ }�ع�ملا � ��ل���� �علا � �ب ا ا اب ب ة�ه�ملا ا ��ل��س�ل�ا � �ب�{ا � ْ�� �� � �ع��ل� �علا أا ���ملا �عة���ل ا �ل�� ب�ة�م� و �عل ب�ر �بل�عل � �وب�ل ب�ل��ه �م � بر � �� ٰ م ج َ بَ أ َ ّ � ب � ْ ّ ب ب � ْ ة ب ة ة ب ب ا ا ا ا ا ا ب ب ب � � {بَ� �� او ً� �عة�ر َ� � ر ر } ��ل ر���ة� �ع��ه ب����ة��دة�� �م��ه ح�� ا �لب�� ا لله ���عل �ل�� �ل�ه�مل المل ء � �و�ل ��� َ ع � ب بع ع �ع��ل� ا ا � اآ� اء اأ� بً � ا� ا ب�ك� ا ا ��ل ب � ا �� �ب ا �أ���ة ا ��لب ب� � � � � ا ا � � � � ا ع �� ل � � � � � � � ه� �� ��� � س �� ح � � ل ل ل � ل � � � م � ع � � ع م ة�ه�مل �ل� �ل و ��س� �لأ بر ة�� ة� و �ل ة �ل و ع و ب �ل �لأ ع ب م � ّ ة ا�ُ أ أ ّ � ب �ا ب �م�� بر ��ة�� ا ب� ة ب� حلا �ب�ه أا � ا ��ع��ل ا ب�ل ب��ه أا ���ملا �عة��ل� � او ���ع�د� � او �لبب� ��و� � اولم��ل�ك� .ع�د ا ب���ع�د ا � ك���ل�� �� ب م �ب ب���سب��ة���ل ا �ل��� ب�. ج بَ َ َّ َٰ ُ ُ َٰ ة � ّٰ ب ّ � ب ب ة َ ّ � ْ ب ة ب � ة ���ه �م ب � ��ا� ل�� ���� ر� ا �ل��لا �لا ة� { �ش�� ���� �ب�ه ب����تل�� � � �لا �ل ا لله ���علا �ل�� ة��ملا ا �كة�� � َ ب �تَ�لة�ل�ًم ر و � ر ة َآ َ آَ ً بَ �َل َّا َ �َبَ َ َ هُ ٱ � َّ ْ َ ةَ ا �َ ��َٰ ُ بََّ �بَّ أ َ � ٰ �ب ٱ اْ�َ بَ ا أ �بَّ أ بْ َ ُ � َ بَ اٱ �ب ُلب �� ْ َ مبَ ةَ َ ٰ �� �مل ب�ل�ل� �س�ع� ا �ل��س��ع �شل �ل ة ب�ت��� أَا ل�� ا ر� َل�� الم�تل � ا ل�� ا � ب� ح�ك �تل � �ر �ملا � ا ��تفر�� � ةُْ َ َ ةَ ُ بآ ب َ آ ٱ ََّمُ َ ٱ � َٰ َ بَ َ َّآ أَ ْ َ َ َةَ َّ ُ ةَ َع أَ ٱ �ت�د �ل� ا � ����تلا ءَ ا لله �م ب ا �ل� ّ شلا ��ل �َٓ�لا ��َ ة� ا ب�ْتج�َع��ْ �َملا � ��أ �مُ ���م � � ��تب��ر� ب� ���ل�ملا ا ��س��ل��تلا � �ول��ل�ه لَ و ر ب � أ َ �ْ ة ب َ ََة ْ َ َ َ َّ ةْ َ ٱ � ُ َآ َّ �َ�َٰب � َ َ بَ ةْ ب ٱ �ْ ُْ َ بَّ أ � ٰ حَ� �� ب �َ �ب�َٰتَ�د ��ْ�بَٰ�هُ ا ب ��َٓلا ��ْتف َ �� ُ ح���ت ب��� ب �تف �� الم ��ت�د �ك ة� ا �ل ّ ءْ ��لا أا �ب�لا ��ا� �ل�� � �لب���ل � � �د ت ت � � ك ة� َأا � � � ب و ة ر ر َ ة ب َة ََ َ ب َة� رة َ َ َأ َٰ بَ �ََ ُ َ ٱ �ْ َٓأُ۟ ٱ اْ�ُ بَأُ َ بَ َ ْم بَٰ ُ ب ْ َ ع ���� �َ �ة�َتفَْك�ا ب ��بَتلا َ�ع��لَ ْ��ه ل��ب اٱ �ْ�ل�ا ب� � بَ �َ�سلاَٰلٌ َ�ع��َٓ � � � �ع�د ا �ل� � هو ا �ل ب�َت� �ل او المَب���ة� �و �د ��ة�ت�ه �بَ�ت َ�د بج � َ ةً��م و ر ة َ َ� َ َرة� �م ل�� ْ َٰ ً أَا �ب�تفرَ��ة��ف�َم}. ب ا ا أ ب� � ب �اب ب � �م ب ��ل�اء � ���سع�د ا ّٰلله �ة��علا ��ل� اأ�بّ�ه ��ل�اء {�ُ�ت��� ب ة�} �و�ه�و ة� � ���لة ��� ا �لأ� ���سلا � ��ل� �ب�ل�ء ا �ع ��� � ب ة � َب � ب أ أ �� ب ا� ب م � �ب ���ل �ب � ة ة م�د � �� � ا ب� � ��أ �م ب�لا � �ل���� ا � ���س��ّل�ملا ب � � � ا ب� ة ب� ه ه ��ع��ل ب� � � � ا �� � ل ا �ل � ل �� س ا � � � � � � � � � � � � ع ل � ب � ب و و ر و و ة ة ة ب ب ة و و ب ل ة ة ج ج ة ا ب ّا أ ّ ا ا ُ � ّٰ بّ ّ ة � ا� ا ب � �ا�ّ�ب ا � ب ب � ب ا � � � ل � �وة� ع � � ا م � ا ا � � � ه �ه�مل � ��سسل��� .ل�مل ا � �ة�ل �مل ك��لعل م� � �ل�ك و �م لل عر و ب���ل � ���د � �لأ�ة�مل � و ل��ب� ر ح�� ب آ أ ب � � � ب � ب ْ� َ ب � � او �ل��ة��س��لة�� � او �لأ�ا� �ع�� ب� �ب�د �� ا �ل�اب� ب� { �ب�ت َ�د ب � ع���َ�ة�ل�م} �و ب�لا ر ا �ل�ا ب� �ب�لاب� ب� ا ب�ر �ع��ل� ��ب��ر� َ َ ٰ ْ ٰ� ً ج ب � � ب � ا� ب ام ب �ب � ه ب � ً ة ا �� ّٰ � بّ ّ َ �َ �ّ ْ بَهُ ا ��م��َةَ بَ ًّ ا �َّ بَ � � ه ل � � ا ا � �ل � ه � م ا � � ف � � � � � ��� � �� � � � � ت �� ل � � � � ل { لل ل ع � ل � � � ع ل � � ت �ور� ل � ��ل � �ب� بج ب ة م ة � ةر ر و ب �ل وب ر َب أَ �� بَ ة � 22
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Chapter One
Then there is Abraham, God bless and keep him, and how he was impelled to
4.1
break the idols46 and was persecuted by his own people. They tried to burn him, but God Exalted made the fire «coolness and safekeeping»47 to him and said, «We had already given Abraham his guidance, for We knew him.»48 Then, exalted is He, He tells Abraham’s story up to His words «They said, “Burn him and help your gods, if you will act.” We said, O fire, be coolness and safekeeping to Abraham. Then they tried to trick him, but We made them the greater losers and brought him and Lot safe to the land that We had blessed for all, and over and above this gave him Isaac and Jacob, and made all of them God-fearing, and made them leaders, to lead aright by Our command.»49 Next in this chapter is the burden that God Exalted laid upon Abraham of
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leaving his homeland in Syria, when Sarah grew jealous on account of his concubine, Hagar, and how he emigrated50 with her and his son by her, Ishmael the sacrificial victim, peace on them both, and «settled» them both «in a valley where no crops were sown»51 far away, distant from where he was; and how at last God Exalted made water gush for them,52 and gave them bounty after bounty, and for Abraham’s sake worked for their good, advantage, and profit, and gave Ishmael issue and increase, prophethood and governance— all this, may He be glorified, after laying on Abraham the burden of offering up Ishmael to Him in the guise of a blood sacrifice. What follows is part of Abraham’s story as God Exalted relates it in the surah
4.3
of The Ranks: «We gave him the good tidings of a patient boy. When he was old enough to work at his side, he said, “Dear child, I see in a dream that I am to sacrifice you. What think you?” He said, “Dear father, do as you are commanded. God willing, you will find me accepting.” But once they had submitted, and he flung him facedown, We called to him, saying, “Abraham, you have fulfilled the vision.” Thus do We recompense those who act well. This was the clear tribulation. We ransomed him with a great sacrifice and made all generations say, “Peace on Abraham!”»53 There can be no greater tribulation than one that God Exalted Himself testifies is «clear», namely, to lay on a person the burden of offering up his son in the guise of a blood sacrifice, and to lay on both him and the victim the burden of showing faith and acceptance and of yielding and resigning themselves to the death of a child. Yet, when both had done what had been laid upon them, and God, Mighty and Glorious, knew that they were true in their faith, accepting, and utterly resigned, He ransomed the son «with a great sacrifice», and in
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4.4
� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
ٱ � َّٰ �����ل � بَ ��ل �ة � ه ��لبَ�بْ ه ُ � بٌ ب���ّل ا � � �ع ا �ة��س��ل� ا �م ب �ة � � � � ل � ا � � �ل �م � � ل ه� ه� � � م � � � ل � � ل ل ل } { م } � م م م � � ��س ل � � � ك � ب بر و ة � ا ل� َ َ�ة� أ �� �و َ َ َ ب َ�ة� و � � أة ا �ل ���س�د ا �أ��� ا �ل�علا �ل��ل�ه. بُ بّ ا ُ ّ أّ � � ب �ا��ل�ب� ب� ب� ا ب�ل ب��ه ل��ب� ا ��ل بر ��ة�� أا ��مل ك� � ��ة�ة��ةع�هة �ل�ا �ع��ل� �ملا � �� ب� أا �لة��ه �و�ة�د � �� ب� �ة�مو� أا ��ل�� ا ب� أا � ا ة � م ج م أ ب � أ بّ � ب ُ ّ أ �ة ة ح�ه ل��ب� ا ��ل �ا�� �لبع�ه ا ب� ة ب� ��ع�� ا ب�ل ب��ه ب���سب��ة��� ا ��ل�� ب� ب� ��ل�ا ا ب� �ة� ب�� ب� �م ب � �ل��ك ا � ا �ل��� �ة� ك� ���ة ��ةع�ه. ل � ة ل ج ة أ بّ � أ أ ّ بّ � ّ �ب � ا� ة �سس�د ��ل ا ��ل � ��ل�ا أا ��م�� � حلا �� � او � الاملا �م�ور �ب�ه ��ر�ة� �ع��ل�� ا � أا ���ملا �عة���ل �ه�و ا �ل�� ب�ة�م� ح��س ب� ا �لب�� و ٰ ٰ َ ج َ َآ �ْ�م َةَ َ ْ ةُ بَ َ ّ� ْ بَٰ َ ا ا �ْ�م َ � ب ب � � ة َ � ة ة ة َ َ ة ة ا ب � � ل � � � ك� �الا ب� ا �ل�� ب� ل�� ا � � �� ة��� � �} �� �و�َم� �و را َء أَا �� ��ة ��ع�ه �ب �ل �عو�ل�ه ���عل �ل�� {�شب����� �رل�عل َب��لأَ �� � �ع �و ب ج ة أ أ ب ّ � � ُ ا � ب �� � � ا بّه � ب �ة بة ة �� حلا �ة� � او ب� أا ��م� رر�ة� أا ��م� � ح����ل ة� �لأ�ا� ا حلا �� ��س�ة�رر�� ة����� �عو ب� �و�ل� ة ب � �ور بر ��ة��م ا لب�����ر� �ب�ل �� ��س�ة أ أ � �ب ّ أ ٰ ب ّ ب �ب �ة � �ملا � طم� �الا ب� أا ��م� � ا ب� ة� ���س��ك ل��� ب� ���سلا ر�ة ا ّلله �ة��علا ��ل�� �ب��ل�و ك� ح�ه �ّ ا ب� �ة�لا ��ر� �ب��� ب� حلا �� �ه�و ا �ل�� ب�ة�م� �ل�لم�ب� ة ة ج ج أ أ أ أ � � ة �الا ب� ا ب� ا ا �� �� ب�� ��ل��ك �عل�� ا بّ� ا ��ل�� ���� �� ا ��ل�ا�ّ ��ل�هة 1ة�� ب �هر� �ل�ا �بّ�ه ك� م�� �كب���ل ب�ر�وب� ة�����ة �عو ب� �م ب� ب �� و أ � ب ب ر ر ج أّ � ع � ب � � ب مب ا �م ب� ب� ب� أا ��م� �ّ ة� � حلا �ة� �ةكب���ل �و�ل�ا ��ة ة�����ة �عو ب� �وك� � �الا � �ل�ا �ةل� طم� ���لة ��ع�ه � ب� �م ب� ة���عل�� ا �ب�ه �ل� ة��م�و ة� ج ب �م ة ة ج� ب ا� أ بج� � ب ب �� �ب ب�ك ه �� ���ل ��ب � ب ة ا � � ا � ل � � � � � م � ل � ل ا ا � م � � � � � � � � � � � � �ع�د ع�د � ه � � � ع � � � م ة � ة �و ب� ا �و ة�ربج م� � ر � م ة ربج ب و �� و ة � �ل�� ع ب� � �ّ هة بَّ َٰ بَ ��َ ُ َ ٱ �ْ َ �َٓأُ ۟ اٱْا�ُ � بُ ب ة� ة � بر ��ة�� �و� طم� � ���� او ب� أا � ا هو ا �ل ب�ت� �ل او لم ب�َ�� ح� �و ل��ة� ��مو�ل�ه ���علا �ل�� {َأا � �ع�د ا ل� � ة�} � �لة���ل �ع��ل���ع ��� َ َ َّآ أَ ْ َ َ َّ � ْ م أ ة م ا � اأ أ حَ�ش�� ب } ا �� ا ��س����س�� ا ��ل�ا�� ��لا ��ل�� ب� ب� ة�ل���ّ ب ب� ��ل��ك �ة�م ��ل�ه �ة��علا ��ل� { �ب��ل�ملا ا ��س�� ��تلا �َ �وةَل��ل�هُ �لب���ل ل ل � � � ل � م � ل و � ة� ة رب ب ة� ر َ بَ �� ة ة ة ةّ ب َ ّٰ ج � ّ ّٰ �ع ا � ة ا �� �ب ب ب ب � ب ة ا � ة ا ا � � ل � �ل � ل�� �و��مو ا �ل�� ب� �ع��ل� ا � ا لله �و �مل �ل� ة���� � �ع�د ا ���ة ��ع�ه ح�� ��د ا � ا لله �لب�ل رك �و���عل ل�� � ة ع ج � ّ ّ أّ � � � � �ة �ة ا بر ��ة�� �و��ل��� ب�ع�ة�ر أا ��م� � ب�ع�ة�ر أا ��م� �� � �لة���ل �ع��ل� ا ب� ا ��ل�� بب�ة�م �ب� �لأ�ا� ا حلا �� �ولا� �ة � حلا �� أا �ل� أا ���ملا �عة���ل � � � � � ل � � م م ّٰ � أ ج ا لله �ع��ل�ه� ا ب��س�ع�� ب ة�. ة� م
ّب � �م ب ��ت ب�د ا ا ��ل�لا � �ة��ّ ة � � � � ا ا� ّا ب ه �ة�مو�م�ه �ع ب ا �� �لبعلا � ح ���س�هة �ب������و� �و��� �ا� ب� ��و� ���ه ���و ��ط �ع�لة��ه ا �ل��س�ل� �م لمل �ل� � ب ب � و� � ب ب ّ � �ً أ أ ا � ا � �ب ب ب ّٰ � � ب ب � ة � ب ة � ا ا ا ا ا أ � �ه� ب��مل ��طل �لب ��و� � ح�� �س� ا لله �بل�ه� ا ب �س�ع��ة� �و ب�� � ��و ��طل � او ��ل �ب�ه � �ول ب� ��ة��ة ��ع�ه الم�ل� �����ه �� ��طل �لب ��و� �كة� � م م ب �ا ا ّٰ �� ب � ب � ب �ار ا ��ل � �ار� ب� �و�ة�د �بل ��ط�ة� �بل�ع�د ا ��ل� � ا لله ا �� ��� �م ب� ا ��ل��� �� ���� او ب� ا ��ل ���سلا �� ح�� �ة�� . � ���ة�� ل��ة� �م� او ب� ة م ع م م ز ��� ا. 1ك
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Chapter One
return for the father’s acceptance and willingness to sacrifice his only son recompensed him with another son—God says, Mighty and Glorious, in the verses ending «while others clearly wronged themselves»: «We gave him tidings of Isaac, a prophet and a God-fearing man»54—and in return for their acceptance and resignation, He released them both from those terrible misfortunes. Opinions are divided as to whether the burden laid on Abraham was that of
4.5
actually sacrificing his son or whether he was charged with slaughtering him not in fact but solely in the guise of a sacrifice. Ḥasan of Basra cited the following passage of the Qurʾan as proof not
4.6
only that the sacrifice was meant to be real, but that the intended victim was Ishmael and not Isaac: «We gave her55 the good tidings of Isaac, and, after Isaac, Jacob»,56 after which the tidings reached Abraham also that Isaac was to be his provision, and Jacob Isaac’s.57 Now, a prophet may not doubt tidings imparted by Almighty God Himself.58 Had Isaac been the sacrificial victim, God would not have commanded Abraham to sacrifice him before Isaac had begotten Jacob—for if He had, Abraham would have known that the initial tidings received by him meant that it was impossible for Isaac to be sacrificed before the birth of Jacob, since God would not have laid on him the burden of sacrificing someone he knew could not die before he had begotten someone as yet unbegotten. Moreover, if these had been the circumstances, the burden laid upon him would have merited no reward, whereas the words of God Exalted, «This was the clear test,» prove how great would be Abraham’s reward, and that he was really ordered to make the sacrifice, as is shown clearly by His words, exalted is He: «But once they had submitted, and he flung him facedown» which mean: “once they had yielded themselves to God’s command, never doubting, until the very moment that God, blessed and exalted is He, ransomed him, that the sacrifice would really take place.” All of which goes to prove that the victim was not Isaac, but Ishmael, Abraham’s only other child. God’s blessings on them all!
To this first chapter also belongs the story of Lot, his forbidding his people to commit abominations, their disobedience and disbelief, his entertaining of the angels, and what his people demanded that he let them do.59 God made the earth swallow them all up but saved Lot and bestowed on him the reward of the thankful. Almighty God has spoken of this in several passages of Holy Scripture.60
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
� �����ةع � �� �� �سب �ع��ل ا � ا ب ة أ ب ّٰ ة ا � ب�ا � ا ب ا ب ع ���� �� �ل��ل� ا �ع�ملا وة �و ب� وة�و � ة� �ه�مل ا �ل��س�ل� �م ���ع�د ا �ر� ا لله ���عل �ل�� �ب��� ��ر ��سل �ل�ه�مل �و� ةم ب و بَ ّ ا� ب ا � � ب � ة ب ة ب � ب ب ا حلا �بل�ه�ملا ���� ر�ة ��م ل�� ة�علا ك�ة��� � � او �ممة�� ح�م�ه �ب�ة� ب� �ك� ح��س�د أا �� �و� �ة ��و�� �س� �ة ��و�� �س� �ع��ل�� الم�ل �م ا �ل�� �ة� و ب � ّ بب ّ ٰ ّٰ ة ا �� ب� ب ا ة � ا ا ّ� � � ح��ل���ه ا ّلله �ة��علا ��ل�� �م ب��ه ب��م ب ح� � ح�ةّ ���ط �� � �ل � � ب����ر� اَ لله ���عل ل�� كة��ه ب���عل �ة�ه ا �لأ� ��را �م � ر �و� ل�ة� ا ب ب ّ � بَ اأ ْ �َ ٰ َ �ْ َ ُ � ّ ةُ أ� ٰ � ةب ب ب {�شل � �ل�� � � ��و�} �� ا � �ارا �م�ه � او � �س���ب��د ب�لا � ل���ة ا ّلله �ة��علا ��ل�� ل��� ة���ل ب� �م ب� ��لا ر أا �لة��ه أا �� حلا � � ة � أم ٰ ة � ��ل���ًا ���ّ �� ا � ��ة ا �� ا �ة ا ����ه ب � ب ا ��ّلا � �ع ب �ب �بل���س�ه � � ط�م�هة ا ّلله ��ل�ه �مب ع � �علا �وك� �اة ��ب� ب� ��ع��ل �ع�� �كب�ةس�ه ب���ع�د و � و م ر و ر رةر أ ة � � � � ا �ل� � � ب �ة ا ب� �ة � �� �ب ة � �� �و�ملا ��ل ا ��ل � � �ة� ة����� �عو ب� �م ب� ا ���ع��م � �لهر ��ط ا �لب� � حب����� أا �ل�� �م��ل�ك �م� �لا ء �و�مل ��� أ � �و ة ��و س� � ر � ْ أَ ْ َ ُ أ أ َ أَ َ � �ب �َ ٱ َّ ُ � ا ���د �ع� �ب �بل���س�ه {� �َت��ةّ ٰ ��َلا ب� ب�} ��ل�ه ا ب� ��و� {ا �و ة� حْ ل�� �م ب� ا �ل��ة��� ّر�ة� �و�ب����� ا � �م ا لله} �ل�ه �وك�ة ��� �ة �اّ ب � أ �ة م ب ّ ّٰ ً أب ب ب ���د �مب ب � � � ه � � � � � ا ا � � ه � �� � � � � � ل � س � لل � � � � � ب ه ع � �هم� � ا � �لع�د �ة ��و�� �س� أا �ل�� ا ب�لة��ه ل�مة����ه �ر� � ا ب ب ة ر و ب ة � م و ب �ل ل و � ع ً ا � ا ة ب �ب ة �ب�ل �لب�ل ��� ة� � �وب�لا �ل��ع�م�ه �م���ر�ورا. �أ ا �ممةُ�� ب ب � اأ ة ا �عب �� أ � أّ � � او �ة ��و ب� ��ت��لة��ه ا �ل��س�ل�ا � �و�مل ا ح� �م� ا �ل���س�عل � �و � � ا ��ل�ل�ا � او ء � او �ل��� �و� � او �ل�ا� � او ء �و ب�لا ء � م م م أَ ُّ َ بْ َ َ ٰ َ َّ ُ أَ بَّ �ة آ ب ب �ا� �بل ��� �ة ة ا � اأ ب ح�لا � ���� � اأ �� � ة�لا �� ا ّٰلله �ة��علا ��ل {�َ ب ا � � ه � � ل � ا ا ا � ا � �له ار � �ب��� ��ر �و ط� � � � ل � � � � رب َ �� � �ل ٱ ب ر ب رج ر ل َ َ �� وة �و ب� أَ َ َّ ب َ ٱ � بُّ ُّ َ أَب ةَ أَ ْ َ ُ � َّٰ بَ بَ اٱ �� ْ مةَ َ ْ َ �َ ُ � �َ بْ بَ ا َ ا � ب بُ ًّ َ َ ةَ ْ بَٰ ُ أ ْ �َ ُ � � � � � �����تج���ل �مل �ب�َه َم� ��ر �وء ا ��ة���ت�ه ا �ع�ل�ه � ج�بسلا �ل�ه �ب ك �م َ ������ ا �ل��ر � او ��� ا ر��م ا �لرَ َ��ت�ة� تل ب� ب َ ْ ْ َ َ ب�َ ٰ � ٰ َ َ �م�ْ �َ ُ ّ َ ُ َ ْ َ ةً َّ ْ له�م�س�ع��تف�ْم ر���ت�ه �م ب� َ�ع ب� َ�د �ب�لا �َوَ� ��ار�� َ�ل��ل�َ�شَب� َ�دة� ب�}. �وَ �� �
أ ب ب ا أ ّ ��ل ب ب � ّ � ب �ع� ا ب � ب ّ ة ة � ا � �سس�هة ��س�� � ���ل�ا ���� ب �� �ة � ب �م � او �ب��ر��ل ا ب� ��و�ع��ل� ا � ل � � و ب ب ع ة� ح��س� ب�� ح�م�د ب�� �مل � ا � �ل�����و�ة� � ار ء � �ع�لة��ه �ب�ل � ر � ب ب ا ب � ب � ّ ة ا � �ّ ��ل��ل� ا أ ة ة ا � ة �ّ ب ب �ة ة ا � ة ���ّد��ل ب�لا ا ا � � ب ب � ع � ��د �ل�ل ��ر�و ب�� ��رر�و� �ل �ل � ��د �ل�ل ة����� �عو ب� ب�� ��س��ة�ل � ا �ل�����و ة� �ل �ل � �و �مل ��ه �ل �ل � أ أ � � ب � ة ب ةة ا ة ب ب ب ة ب �ب ّ �� ب� ب ا ��� �ع ب � ���س��ر ب� ب �بل� � ب � ��س��ب��ه �ع� �ك�ل �� �ع� ا �ل�� ر � � � ب ة � ة ���ك �ع� اب ل�ة� �هر�ةر� �ع� ا لم�ب�ة� ّ ّٰ ّة� ����ل�� ا لله �ع��لة��ه �و��سل�� �لا �ل: م أ أ �ّ ب ٰ ة ا � �ب ً ّ � ب لاملا �ع�� ل��� ا ّلله �ع بّر �و ب���ل ا �ةّ��و ب� �ع��لة��ه ا ��ل��س�ل�ا � ا �م ��طر�ع��لة��ه ب� ار � ا �م ب� � �� ب� �ل �ل ب� ��ع��ل م ة ّٰ اأ ب �ب � � � ه �ب � ه ب� �ة � ه ا أ ّ أ ا ة� �ة ا � � ب ب � � � ه � �ة�ل ��د � �وة ب�ع�ل� ل�� � �� �و� ��ة���ل �ل� �ة�ل ا �ة ��و ب� ا �مل � � ا � � � ه ��س� ل ل و م ��س� م� ر �م� لل . ة ب � ة بع بع
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٢،٧
Chapter One
Also Jacob and Joseph, on both of whom be peace, to whom and to whose
6
ordeals and trials God devoted an unambiguous surah of the Qurʾan61 in which He shows how Joseph’s brothers so envied Joseph, because of the dream in which He gave him the good tidings that he should attain the highest honor, that they threw him into the well, from which God Exalted released him through the agency of «him who let down his bucket»,62 only for him to be sold into slavery, whereupon God Exalted moved his new masters to use him honorably and adopt him as their son. Potiphar’s wife63 then tried to seduce him, but God preserved him blameless from her. He tells how He made it the consequence of Joseph’s imprisonment that he became ruler of Egypt, how Jacob became blind with much weeping,64 and how Joseph’s brothers became pilferers, and one of them bound himself prisoner «until his father should give him leave, or until God should give judgment for him»;65 how Joseph sent his shirt to his father and through it God restored his sight;66 and how He reunited them all, and made each of them rejoice in the others and in His blessing.
Also in this chapter belongs Job, on whom be peace, and the sicknesses and
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great desolation, the maggots67 and the maladies with which he was tried. He is mentioned in the Qurʾan,68 and various other accounts give details of his story. God Exalted says, «Consider also Job, when he called out to his Lord: “Loss has struck me; but none is more compassionate than You.” We rescued him from his loss and, through Our mercy and as a reminder to the devout, gave him back his household and as many again.»69 In the year 337 [948–49],70 in Basra, I read back to Abū ʿAlī al-Ḥasan ibn Muḥammad ibn ʿUthmān of Fasā, for verification, his report in which he cited Yaʿqūb ibn Sufyān of Fasā, citing ʿAmr ibn Marzūq, citing Shuʿbah, quoting Qatādah, quoting al-Naḍr ibn Anas, quoting Bashīr ibn Nahīk, quoting Abū Hurayrah, quoting the Prophet, God bless and keep him, who said: After God, Mighty and Glorious, had cured Job, He rained down on him locusts of gold,71 which Job began to pick up and store in his robe. When asked, “Job! Can you still be greedy for more?” he replied, “Who can ever have enough of God’s mercy?”
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7.2
� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
�ا ب � ب � �ل ه ا ��ل �ا � � ا ا �ةة ّ ا ّٰ ه �ة� ا ��ل �م ب �ة ّ ب ب ��� ب ةا �ا ب�ك�علا ��ةس�ه ل��ة� �ع�ة�ر � �مو ب� �وة��و���� �ت�ة�� ��س�ل م �و مل ك���� لل �عل �� � �� ع �م� ل��ل �ب�ه � ��ر ة� أ �ة ة ا ��ل ة � �ة��س�م� �ب � ب �ا ب ب ّ حلا � ا ّٰلله �ع بّ � ��ّ �بلا ���ة���ه ��لا �� ��سلا ��ل�هة � ا ��ل� ب ا �ل��عل � ا �� ه � ح�ه ل�� �بل �����ه �وك�ة��� ب� ���� . � ب و و ب ب ر ر ل �و� �ل� �و ب ة ة م ع �ا بَ ة ا � ّٰ ة ا � َ بَّ ُ بُ َ َا� َ ٱ اْ�ُ ْ َ � بَ بْ أَ َةَ �َ ٱ �ْ بُ �ْ � اٱلْ�مَ���ْم ُ ب بَ َ ا َ َ بَ َ �ل �ل ا لله ���عل �ل�� { � او � �ة �� ��� لم ب ال�� ��س�ل�� أا � ا ب� �� أا �ل�� ا � �لع�ل َ �� �و� �ك���تل ��ع � � �ل � و � َ � ر َة� َ � َ كُ َ ّ � َ م َ َ بَ ٱ اْ� ُْ َ ب بَ بَ اٱ �ْةَةََأ َ ُ ٱ �ْ ُ ُة َ ُ َ ُ � ٌ بَ َ ْ �َ اآ أَبَّ ُ َ �اا بَ بَ اٱلْ�م���مَ بَ � � �َ � ل��ب �َلْ ������هب ���� �تل �ل���تف�م�ه ا ل � � �و� �و�ه�و ��ت�ل�ل�م ��� �لو�ل� ا ��ه ك�ل � �َم� ب� �� ح��ة� �ل�لبَ� َ َ� ب َ َ �َم� الم�د حَ� ة� �َ ٰ َْ ُْ َ ُ بَ بَََ بْ بَٰ ُ ٱ �َْ َآ َ ُ َ َ ة ٌَةَ أَب َ ْ َ َ َ ْ �َ َ َ ًة َّ َةَْ � َ أ ْ َ َْٰ ُ � َٰ �تف � �م ب � �ل� ��ط�� ب ب أا �ل�� �ة�� � ة�لب������ � �كب�س�د ��ه ��لا ���ه ا َء �و�ه� ��س�� �� � او �����ةت ب�لا �ع��ل��ه ��م�� ة� � او ر��س��ل��ه أَا �ل�� َ و و ب بَ ر و َ ةم ب ةَ ب ر � ة َ ً ا۟أَة أَ�مْ ب أَ ْ َ ب ُ بَ �َ�تل ��َه ا � �لً� ا �و �ة�تفَ �رة�ش�د �و�}.
�ة � ة�لا ��ل ��لا � ح ب� ا � ل�� ��لا ب� أَ ب � أ � اأ بّ � ّ ّ {ا �ْو} �علا �� ب�لا ب ���طلا �هر�علا ا ��ل ���س��ك �وة��د ب� �� ب� أا ��ل�� ب� ��ل��ك �ة�مو� �و�ه�و � ح ��طلا �ل� � ا �ل ���س��ك م � ّ ��� �ة �ا � ب ّٰ ة ا �� � ا ا� � ب ب �ا �ب�ه � .ة��د ُ � �� �ع ب اب� ب � ا ب � � �ل� ة ب � �ور �ع��ل�� ا لله ���عل ل�� ا ���عل ل�م �لَ�����س�ه ا ���عل ر�� ب����ل ��ة� ء كب���ل �و و رو ة � � أ أ َ �ع ّ�لا �� � �ه� ا ���� ��ه ا �بّ�ه �ةلا ��ل {ا �ْ ��َتف ب ��شُ�د � ب�} �ل� � ب � ب ة ا � �اا ب ة � ب ا ة � ا� ب ب � و و وب و ة َرة و ب �ل ةرة��� �و� �و�ل �ل ك�ل ��� ا � �رة�ل �� ��ل� ���ة� ب �ب � � ا � ّ أ بّ ا ة ا � أ � بًا ُ �اا ب ة ا � ب � ا ة ��س�� � ب اأ �� �بًا � �ةب ا ور�و�ة� �ع ب� اب� ب� ب� ا � �لعل� . حب��ة�ر �و���و� ا �ل��سل م�ة� ا �ل�ه�مل �ل �ل� ك�ل ��� �ر�ل �� ب ع�ة� لعل� .ع�د أ ّ أَ � ب � ب ّ أ ة ة ة ا � آ ب ب بّ ب ب ة با � ب ْ ����� ة ع�ةس�د� �و�ل �ل ا �ر�و� أا � � ا � {ا �و} ���ل ب�م����� ب�ل��ل �و��د � �� ب� أا �ل�� �ع�د ا ا � �له ار ء � او ب� ��و � ب ب أَ � ب� ب ا ا� ب ْ ةرة��� �و�. {ا �و} �عل �� ب�ل ب�م����� �و َ َ َ ب ا �ة � ة ا �� َ بَ ٱ � بُّ ب ب بّ َ َ ُ بَٰ ب ًا �بَ بَ � بَّ أ ب �ّ ب بَّ ةْ َ َ �َ ْ �بَ بَ ا َ ٰ �ب ه � ل � � � � � � ا ل � ك � ج ع � �د �� ل � � � ع � � ل ل ت � � س � �� � � � َ ر ة َ ت َ� َ�� �عل �مَو�ل�ه �َ��عل ل�� �و�م � {�و�َا ا �ل ��و َ� أَا � � ب�ّ ُ َ� ب َ ٰ ٰ ٱ ّ ّ ٱ ُ ب ْ َ َ أ أ َ َ آ آ َ َ َ ْ َ ب ُ ٱ �� بُّ �� �ُلَٰ ة ب � ا � َ � ا ب ةَ ���م��َٰ بَ � َ � ب �ا ةُ � بَ ا �� بّ �� �ل بَ �ب ا ���مة��َ ْ ب ا � ه َ �ّ ْ بَٰ هُ � � ل� ا� � � م � ك ل � ظ ج�سل �ل� �و بحة�ت�� �م ل � � ت � ا � �ل� َأا �ل�ه َأا �ل� ا ��� ب�ت��ك َأا ل� � ب َ � َ � ب َ ة� ظْ� �م َ ٰ َ ٱ ْ ُۨ َ ٱ ْ َ �َ �ب � � َ ب� ا�ُأ � ب � بَ ال �م ب ا ��ب�ع َّ �َ ��ا � مو م�َش� ة�}. َ � �م و �َل�ك بَ��� � َ َ ب �ةلا �� ���� ب�� الا�م�ب� ّ��� � ب �س�� ب� { �� ب �بَّ�لةْع�د َ َ�ع��لَ ْ��ه} �� ب �بلب �� َّ�ة �ع�د ا �م���� �ة�م ��ل�ه {�َ �َم ب � ه ل � � � ع � � � ل � رة� �� � َ ر ة َ � ة � ة و ل و َو� ةُ َ َ بَ � بْ ُة ُ بَ ْ ب ْ َّآ أ ٱ � ة � ةُ ْ بّ َ َّ َ ٰ ّ ُ َ ّ ُ �ت�د �ع��ل ْ��ه ��ه ���ل�ُتب ��عة َ�م�ملا ءَ ا ��ة�ت�ه ا لله} ا �� ب� ة ��ة ��� َ�ع��لة��ه �و�م���ل ��مو�ل�ه {�ت��ل أَا � رب �ل�� ة َ ر ة َ ر ر ة َ�� َ َ ْ ُ ُ � ٱ � ََّ بْ ةَ �َ َ َ آ ُ ْ َ َ َ ةْ ُ �َ ُ َ َآ أ ب بَ ةْ ُة َّ � ْ بَ ُ َ ُ �ْ� ب�ُ ُ ب ا ا ا ب ب �ة�ب�����م ��ط ا �رر�� َلام ب ة� ���سل ء �َم� �َ�تب�ل َ� َ� � �و �لع َ�د ر �ل�ه �و�مل ا � �ل � هو ةح�َل�ش�ه} �� �ع�ل�م �م� ����� ءً � � � ة �ا�� ة ب ب �ة ا �ُة َ � � ب ب ّة �ب �� �ة آ ب �ب ب �ع�د ا �ةك�� ��ل�� بل�ه �� ا ��ل�ب �� ّ�ة � � ا � ل ل م � ا ا � � ك �� ��ة ��� �ة� لهر � �ة� م�و � �و �د ب�ل ء{ َ�د ر} ب� ��� � ع ��ة ر� و م� ة �ل ر � ة �� أ أ أ � � ��� �ب �� اأ �ة � اأ�بّه � ا � ب ا ب �له � �م ب ا ّٰلله �ة��علا ��ل� ب�� ّ ��بل � � �م ب� ا �ب�ب��ة�لا �أ�ه � او �ل�ا�ب�ب��ة�لا ء � ة � ب� ا حط�و ر � �د ر �ل� � �ل� ب ور ة � ر ب � � ة
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Chapter One
Also Jonah, on whom be peace, whose story God Exalted tells in several pas-
8.1
sages of His book, relating how he was swallowed by the fish and glorified Him in its belly, and how God Mighty and Exalted saved him, and in consequence made him a messenger who experienced His workings. God says, Exalted is He, «Jonah too was a messenger. He ran away to the
8.2
laden vessel, cast lots and was confounded, swallowed by the fish, for he was at fault. And had he not glorified Me, there he would have stayed until the Resurrection. But We flung him down sick on the bare ground, made a gourd tree grow above him, and sent him as a messenger to a hundred thousand or more.»72 The author remarks:
8.3
«Or», in «a hundred thousand or more», has the appearance of expressing doubt, and indeed this is how some have interpreted it. But this is false, for doubt may not be imputed to God Exalted, Who knows Himself and has knowledge of everything before it comes into being. Ibn ʿAbbās is reported to have glossed «or more» correctly as “rather, more,” and to have said that there were thirty thousand more, while Ibn Jubayr and Nawf of Syria say that there were seventy thousand more. All of this establishes that in this case «or» means “rather,” as al-Farrāʾ and Abū ʿUbaydah agree.73 Others, however, say that «or» is here used to mean “and more.” Another such passage is: «When Jonah went angrily on his way thinking
8.4
We would not straiten him, and then cried out in the darkness, saying, “There is no god but You. Glory to You! I am unjust,” and We heeded him and saved him from grief; and so We save believers.»74 One interpretation of «thinking We would not straiten him»75 is that it means “straiten,” by analogy with «Let the man whose provision God has straitened spend according to what He has given him»,76 and with «Say: My Lord makes ample or strait provision to whichever of His servants He wishes; whatever you spend, He will replace.»77 This is a frequent usage in the Qurʾan (hence the common expression “a straitened horse” for one that takes short steps). The reason for this interpretation is that no prophet may flee from God Exalted, nor can a prophet be a miscreant. Now, anyone who thought that God Exalted “had no power over him,” that is, could not catch him, or that he could escape Him by fleeing, would be a miscreant; and prophets, peace
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8.5
� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
� أ � ا �ا أ أ بّ �ُ�� ب ّٰ ًا ب ة �اب � ا � ب ب ب ب � بّ أ بّ ّٰ ة ا �� � ا ة ع � ه �ل� �ة���لهر�و� �و�م� ���� ا � ا لله ���عل ل�� �ل� �ة�لع�د ر �ع�لة��ه ا �ة� �ل� �ة��� ر ��ه ا �و ا ��ه ة ب�ر ا لله �ه �بر�ل ���ع�د ��ل ر � ا أ � اأ ّٰ �ب ب � � ّ �ب أب �ّ ب �م�� حلا �ب�ه �م ب� ا � �ة بل ��� ب�� او �كة��ه �ع�د ا ا � بل��� ب� ا �ل��� �ة� �ه�و ��لاهر. � او �ل��ب�ب��ة�لا ء �ع��ل� ة�ه�م ا �ل��س�ل� �م ا �عل��م �ب�لا لله �� ب َ �ة ُ � أ بّ � ب أ �ة ة �ة � ه � بّ ّ َ بَ ٱ �� بُّ ب ب بّ َ َ �ُ ب�َٰ ب ًا � اآ هة س ��تب�ل} ا �ل�ة�� �و �د ر �و ة� ا � م� ا � ا � راء � �مو�ل� عر �و ب���ل { �و� ا ا ل ��و َ� َأا � � �� ب� �َ� م أ �� �ة � ْا� حّ�� ا ّٰلله ��ل�ه �مب�علا �ب �ًلا مُأْ�م�بت�� بَ } ل��ب ا ��ل���ل�ا �ة � ب�ع�� �علا ل��ب ا � �ةلا ة� ���س�د ا �أ���� �� ع � و ة ر ة� و � رب أا ل�� �مو�ل�ه {ال وَ َ ة� ة� بل �ب ً �وم �ر ب�لا. أ أ ا �ب ب� ة � ب ب � ��ة�ةم ب �ل ��� �� � � ب� ع ����م�هة ��ل ���د �م ب� � او ���� ��ب��ه لعل ل�ة� � ك ��� � او �ب�لا ا � � �� ة ط�ول ��� حعلا �و� ��ار�علا �ع ب� �ع�د ا الام�و ب� ة � � ر ة ع � ّ ب � � ّٰ ّ أ � �اب� ة� ة��د ����� ة �وك� س� �و�ع�د � ة� �ب�لا � �لة�ة���ل ب� ب��ه ّرب� ا لله �ع ب��� � او ��ط��ل�ة� ة� ل��ة� ا �لة ��و� ا �لة�لا ��س� �م ب� �ة ��و� ب ة م ج م ع ّ ب ة ب � �كة��ه. �كب���� �ع��لة�
� ��� � ب � ا ب � ه �� �ا � ب� �ة �ب �� ة ا �� �ة اآ ب � �ة ّ ة ه ل�ب ب � � ب � ب ا ة � ة ا � ��� ��س� �ة� �ع�ة ر م�و� �و م�و �� ب � �تف��ر � �ع�لة�� ا ل��س�ل م �ع�د ل�ط له ل�� �عل ��مو�ل�ه ���عل �ل�� ع م� َ�� َ ر ْ� ب َ َ َ أَ َ َ َ َ ْ َ ْ ٱ ة َ � � َ أ ْ َ� ْ بَاآ ��َٓ أُ َّ ُ �َ� ٓ أ بْ أ ْ ب � ب ا ب ب ب ة � ْ ب ا � �ة �ب � َ َّ َ ا ب ا �ب ه ه ه � � � ل ل ل � � � �� ا ا ا ا � ل ح � � ا � ا ل � � ل ف � � � ع � ت � � � � � � � � � ل ل ل م ل ت � � � � � � � � ة َ ت َ ة َ َ�� ة م و�ل ت َ�� {� او َو ة أَ �� م �وَ � � رَ َ ة َ تَأ ٱْ َ َ َ ٱ ْ ُ ُ َ َ َ َ َ � �َ �َ�ا ة�ْبَ �لبآ ا �ب�ّلَا َاآ�ُّ � �ُ ا ��ل ْ � �َ �َلا �ع��ُل �ُ �م بَ الا���ُْ�َ�س��ل�� بَ �ب لا ��ل�ة ج�ة�َ ����هُ ءَ ا �� �ب ْ َ� ْ ب َ� ب � ُ ْ و�ل رَ�� َأ ر و َأ ة�� َك و ب�ت َ �و َ � ر َة� ت ت ط ل َر � عو� َ�لة����و� �ل�سف�م َ َ ُ ًّ َ َ بَبًا بَّ ب ْ َ ْ بَ َ َٰ َٰ َ َ ُ بُ َ ُ َ ا َ �اا بُ ۟ بَٰ� أ �� بََ �ةَ ا �َ ة ٱ�ْ َ أ ُة �ب ْ َ ْ بَ �ةُ َّ ةُ ب � �ع � � � ح ا � � � ل ل ل ك ت� � ت عو� تفر� � ا م ار � َر� � � � �ع�د � او �و� �ر�ل أَا � �َر� � عو� �و��تف�مَ� �و ب�ت ��آو�َ �مل َّ َو َ ة و َ َ َ ُ َ ْ ب �َّ َ �َ� َ �َ ا ةَةْ ةُ ُ ُ َ� َ ٓ أ ب َب بَ َ بَ ا أ ْ بَ�مة ب ب ُ َ �َ� ً َ ُ ْ � ا َ�ْ ُ ُ بَ َ أ ْ َ َ بُأَ ُ أ َّ �ع�� �ل�� �و�ل�ك �ل� � �ل���� �لو� ع���� ا � ة�ل ������ل ا �و �� �َت�د � �و�ل�� ا �و�ع�م �ل� ة���س�هر�و� � او �ب�م� �م ا � ا � � ة� � �و َ م َ ْ � َ ْ �َ ج ٱ ُ ْ ْ َ َ ُ ُ �ًَ ٰ بَٰ ب ً ا ب َ َ � َ َ َ ه �َ ْ �َ اآ أ ب َّ � ْ �� بَ ا ٰ ة � ا �لةَ� ب � بَ ا� أ � ب بَ َ ةَ ا � ةْ ُ ْ ة ة ا ا موَمَ���ة� �و�تل �ل� � �مو���� �َر��تل أَا � ك�ل � � �ل�تب� َ�د �� �بَ�َ � ��و�ل� ا � ربل���ل �ع��ل�� ��بَل���ل َ����و� َم� ال � َ َ َ � اأُ بْ ة ةُ َّ بَ َ ُ َ ْة َ ب ُ بُ َ ُ ْ �َ ا َ�ْ ُ ُ بَ َ َ َّ ْ بَ ا َ �َ ْ ٱ اْ� ب َ ب �ة ُْ ه � � ح�� �و�ع�م �ل� ة���س�هر�و� �و� َ�ل�� ��� �تفر�م�ل �ع�لة��َه ال�� ار َ� ��ةس�َه �تب�� حَ��َه ��� ع �ََم� كب���ل ��ر�أَ �بَ�َ ع� ب بًْ ُ َ ٰ َ ّ ُ َ َ ُ ُ َ أ َ َ َ َ بَة َ ا � ةْ َ ْ ُ �� ْ َ ٓ ْ َ ْ ة َ�بُ ُ بَ ُ �� ْ َ ُ ْ � ُ �بل ُ َ أ ٰ �اْ ةَ ة َّ �م �و�ع�م �ل�ه َ� طم��� ب �ب َ َ ْ بَ ُ �� ٓ َّ � � �ة���لع�� �ل �و�ه � ل�� ����تل �ل� �ع��ل ا � � ل�� �و� تفر� � ��ه أَا ل�� ا �م�َه ل�� � �لعر �م �ع��ل�� ا �َع��ََل ب��ة�� ً َ ٰ َ ْ أ َ َ َ � � َ ُ ْ � ا َ ْ ُ بَ َ ْبُ َ ا َ �َ ا ةَ� ْ بَ بَ َ ��ةَ ْ اََ أ بّ َ ْ َ ٱ َّ َ� ٌّ � � َّ ا �ة� �َو�َ� �مو�}. ��ب� ا ك��تفر�ع�م �ل� ة����ش��ل � �عة���عل �و�ل� �تفر� �وَل��علل� ا � �و��ت�د ا للَه � م ب أ أ ّ أ � حةّ أ � ة ة أ ّ �� ب ا �ب � ُ ب � �م ب ا � ����ة���ل ا �ل ب�لا �� ب��م��ل�ك ���� ب ب ا � ب��ل�ا ���س�د �ة ا �عب �� � �عل ل�ة� � ا ب�ل�ل ء �ع�م �� ا � �ل�� ا �م �م�و ��� ا ب�ل � ة � ة � � ب � ج ٰ � ب � ّة م� ا � ّ ة أ � ب �� � �م ب � ح� ��و��ل ���ط�ب��� ل��ب� ا ��بل� ا ��بل� � �س� ��ط� �عو�ل�س�ه �و�ل� ��س�د � ا ع �� ��سب� ا ّلله ة�لب�لا رك ا ���م�ه �� � � �ر�ب ك � ل � ر ة ة ب � ّة ة � � ةّ ���مة ب � � ع ب ا �ة ة ا � آ � �ب ب � م ا أ � ة ا �ب ة � � � � ح � � ه ه ه � ل � � ا � � � � � ا � ا ا � ل � � �ل�ك �ع��ه �ب�ل �ل�عل �ط ل رع�و� ل� و مل لعل � �ة� �ل�وبل�ه� م� ر� �ع�ة�� �� حة ��و� م ة � حةّ ّ ا ��ل اأ �ّ �ا � �ب �عب ا ا ��ل � ّ ة �م ب �ب ا �ة ه �ع ب ه ا ��ل � ّ ة � � ه ك ��� �عل ��س�د � � ر � �و �� ��س�د � � � م ��س �و�ر�� الا�� ار ب� � و ع �ع��لة��ه �� ر� �و� أ �� � ةم ل��ب� � ح���و��ل�ه ل��ب� ا ��بل� �ر. ة ة 30
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Chapter One
on them, know God better than to think such disbelieving thoughts of Him, Glory to Him. It has been said that if one continually repeats the words of God, Mighty
8.6
and Glorious: «When Jonah went angrily on his way . . .» up to «believers» during the ritual prayers and other devotions, in times of great misfortune, God will bring forward the hour of one’s deliverance and relief. I am one of those who have done so. I suffered a great calamity, of which
8.7
there is not space to give the details here. I was in prison under threat of death, and God delivered me. I was set free only nine days after my arrest. To this chapter also belongs Moses, peace on him, the son of ʿImrān, whose
9.1
story the Qurʾan tells in several places, as when God Exalted says, «We gave a revelation to the mother of Moses, saying, “Suckle him, and if you fear for him, throw him into the deep, and do not fear or grieve. We will return him to you, and will make him an emissary.” And so it was that Pharaoh’s kin gathered him up, for an enemy and a grief to themselves, for Pharaoh, Haman, and their army were wicked. But Pharaoh’s wife said, “A comfort to us both! Do not kill him. He may profit us, or we may take him as our son”—they were all unaware—and the heart of Moses’s mother grew desolate, so that she would have betrayed him had We not strengthened her heart to make her a believer, and she said to his sister, “Find him.” She watched him from a distance—they were all unaware—and because We had forbidden him to take the breast of a nurse, she said, “Shall I show you a highborn household that will rear him for you?” And thus We returned him to his mother, to be her comfort, so that she should not grieve, and should understand that God’s promise is true—which most do not understand.»78 There can be no greater adversity than for people to suffer the tribulation of a king who slaughters their sons—the mother of Moses preferred to throw her son into the flood, infant though he was—nor any greater adversity than for an infant to fall into the flood. But God, blessed is His name, rescued Moses from this by making Pharaoh’s kin «gather him up» and filling their hearts with tenderness for him so that they spared his life, and by «forbidding him to take the breast of a nurse», whereby they returned him to his mother and He rescued her from the adversity of losing him, and him from that of falling into the flood.
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9.2
� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
ةةأ � بَ َ� ُ ْ َ ُ ًّ َ َ بَ بً أ �َ ُ �� ب ة � ة ا� ��� � �ل سف� �ع�د � ا � � ا � � � ه � � � ل � ا ك ا � � س ل � � � � � � � � � ع ه �و�س����� ��مو�ل�ه ���عل �ل�� {َ�لة� و � م و و �تفر��ل} ا ة� ة ة ر ب ر � �م أ �� ة� ب �ا � ة ة ز �ك�ا� �ةلا ��ل ا ��ل � ��سلا �عر [وا ��] �ع�د ا �و� �ل�ه�م �و�ع�د � �ل��م ا ���علا �كب��ه �م �اُّ ُ � ُ � ْ َ ْ ة َٱ ُْ �� �ْ ب َ َُ � ْ �َ �ُ ��لَ بَ َ ا ب ل��ل � � � � � ا ا � ف � ل ل � ل � � ت ك ل � �� � � َ�ل��� � او َ�ل��ل � �مو َ � و �م ة َ� ة ر أَ �� ت ب َ � � او ب�ل �� او َ� ر ب َ
بّ ا ة ة � اأ � � �ا ة أ بّ � � ا ة � ا ة ة � �� ��بل ���د �بل�علا الام�و ة� � او �لب�بسلا ء �ل� �ة�ل�� �و��د �عل�� ا � ا ���و�ل�� � �ل� �ة�ل�� ���د �َب�ه ا � ارَ ب�ْ �أاو �مل �ع� كب�َ�ه ا �ل���ر م أ �َ َ أ � �ا �ً َّ بَ ب�ك ا ة �� ب � � � ا ّ � ة � ة ا �� َ �ةَ ْ ب َ بَا ل َ بّ َ � ة� �ه�مل �ل���ة�ر أا ل�� � �ل�ك �و�ع��ل�� ا � ��و ب��ه ا �ل��و�ل ��مو�ل�ه ���عل ل�� {�و� �ل�ش�د � را ��ل َب���ت�ل�م كَمة� ار �م� ٱ �ْ َّ َٱ �ْ أ بّ ة ة أ ب�ة ا � ب� ّ� � �� � بّ ب ب ا ب ا بل � �� ح � ح ب� � او �لَأ� ���َ�} ا �ة� أا � �ع�� �كب��ه ا ��ر��عم �و���ع��ل�ه�م � او ح�ةسل ر �عم �ل�� �عو��س�ه�م �ةل���ة ر �عم أا ل�� ب � َ ّٰم أ ب � ا � ا بّ ّٰ بّ ّ ا� ب � ة � ة ب ا � ب ا �ب � بّ ب ة ّ ب � � � �كة����ة ر�و� �ل�عل �ل� � ا لله �عر �و ب���ل ل� ةح�ل� ���د ��ع�دة�ل �� �عر ا لله �ه� �لة ���� ح � �ه�م �ب�ل �ل�ل ر ل�ة� ب � � � ب م م م ب � ب� �ع ب� �ع�د ا ا �ل��طل�� . م أ ٰ ا ب ا ة� � � ة ة ��ع��ل ا ّلله �ع�� �كب��ه ا ��ر �م�و����� �ع��لة��ه ا �ل��س�ل�ا � �م ب� �ةل��ل�ك ا �ل ���س�د ا �أ��� �و���س�د ا �أ��� ب���ع�د�عل ��ل �ل��ه �و ب� م أ أ � ً ب � �اا �ب ا ب� ا � ب � ب اأ �لة ب � ب �ار�علا ا � ب�������ه �ب�ب��ةّ�لا � او �ب �لةع�د �ب�ه ب� ب��� أا ��� ارأ�لة���ل �م ب� ا �ل ���س�د ا �أ��� ا � ��ة� ك�ل ��و ك �ة�ل �ة� � � عو�. �عل س� �ر � ة� ة ة ع ب ة ا � ّ ّ ب ة ا ب � ة ّ ة َ َاآ َ َ ُ ٌ َّ ْ أَةْ َ ا ٱ اْ�َ َ ة َ ْ َ ةَ ا �َ ��ل الم�د �ل ب��ه ���س�ع ٰ ب ���ه {�و ب� ���عل �ل �ع بر �و ب���ل ل��ة� ��مل �م �ع�د � ا � �ل�� � �تل �ل �شل ء ر ب���ل �م�ٱ اَٰ��� ََة َ ة � آ َُٰ َ ٓ بَّ ٱْ�َ َاأَ َأْةَ ُ بَ َ �َةْ ُ ُ َ بَ ٱ بْ ُ ْ بَّ �َ َ َ �� بّ طم�� � بَ �ب�ب �َتفَ بَ� �مبْ َ�لا َب�لا �أ�لبعًلا ب ال � ا � � � � ا ا� ة� � �� � ة� �موَ ��� َأا � الم�ل� �ة�ل بَ�َ��ر�و� �بَ�ك َ�لة����ٱ� �ل ٰوك �تل �ربج َأا ل�� �ل�ك �َم� َ َح�ة� رج َ �� َ ٱ َ ْ َ أ ّ َ �ا � ب ّٰ ّ ّ َةََ �ةّ ُ ةَ ا � َ َّ حَب بَ �ة ْ �� بّ �� � بَ �ب ب ع�د � �� ّ�د �ة ا ب � � � ل � ا � � ا � � � ك � م � � ل ط ل � ع � �س �علا ا لله �ع بر �و ب���ل. } ��س ��ت � � ب � � �ة��رك ب� �تل �ل ر ب َ � َ � وَم َ َ ة� � � ر َ َ� َّ ة � ة � َ َ� َّ ةََ َّ َ ة ْةَآ َ ْ َ َ ةَ �َ َ َ َ َّآ أَ ب َ ْ َ ب َ آ ٱ ٰ اَ ��َ ا ءَ ا ��ل َّ��س����� � لاملا ب ا ا ا ا ا �ل �ل ���عل �ل�� {�ول�شل � ��و ب��هُ �َل�� �لعل ء �م�دة�� �تل �ل �ع����� رب �ل�� ا � ة��� َ�دةَ� ��� � �و َ بَ ة َل و ُ َ ْ ةُ بَ َ َ َ َ َ َ َ َآ َ َ ْ َ َ َ َ َ َ َ ْ أ َّ ةً َّ َ ٱ � َّ ُ ب ُ ٱ ْ َأةَ ْ ةَ ب َ ب �و ر� �ملا ء �م�دة� ب� �و ب���د �ع��لة��َه ا �م�ه �م ب� ا �ل�بتلا ��َ� ة���س� �عو� �و�و ب���د �َم ب� � �و�َل�َه�م ا �م ار ��ة�بَ� ���� �و� ا َ� َ �َ َ بَ ْ � ُ ُ َ َ �َ �َ ا بَْ َ َّ ُ ْ َ ٱ � ّ َآ أَ ُ َ َ ْ َ �ا ٌ �بَ َ ةَ ٰ َ�� ُ َ ا �ُ َّ ةَ َ �َّٓ ا َ ا ءُ �َ ا � �ب ا ����تم بٌ ة ح�ة ٰ � ��� ة�تلا �لةَ�لا �ل� ���س�ةع � � � ك � ل � ك � ل ف س م ف � ل ت �م ��س � � �� َ�د ر �ر��تل و ب ��و�ل ة � �ك � �ةل� �تلا �ل �ملا ح ���ب� �م م �و�� َ� � َب ة�ر �ع� � � َ أ ��َ ٱ � بَّ � َّ ب�َة َ ا �َ َ َّ �بَّ ا�َاآ أ ب بَ �ْ ةَ ��َ َّ بْ َب ْ� ب�َ �ة ٌ ج�ب ب ع�د � ���س ّ�د �ة ا ب� �� ��ل � ��ة�ة��ه َأا ل�� ا �ل��ط��ل ���تل �ل ر ب� َأا ل�� َلمل ا �ر�ل� َأا ل�� �َم� ��ةًر �َ�تة�ر} �� ر ّ � ��ل ا ة �� � ا ب � �ب ا� � ة � ا �ا��ة��سلا � �ب�م �ب�مة ا ّٰلله �ة��علا ��ل� ��ل�ه ���س���سًلا �ب�لا �ل�ا ب�ع��ةرا ب� � او � حل ب��ه أا ل�� ا �ل�� � �ل��ط ار ب� ل�ة� المَ�عة����س�ه � او �ل� � ب َ و ةب � ة ا � ّٰ بّ ّ �ب ة� ا ب ا �� �ة ّ هة �ب�َاآ َةْهُ ْ �َ � ٰ ُ َ ا ة�ْ�م � َ َ ٱ �� ْ�مة��ْ َآ ةَ �َ ْ �ل �ل ا لله �عر �و ب���ل ل�� �مل � �ع�د � ل�� حة�تلاًء �تلا �ل ة� ��� { ب�شل ء �� أَا ��د ل�ه�مل َ����� �ع��ل� ا َ بَّ أَ َْ ُ َ � َة ْ ب َ مَ أَ ْ َ َ َ ةَ ْ ةَ �ََ بَ َ َّ َآ َ ُ َ ةَ َّ َ َ �ْ ٱ �ْةَ َ َ ةَ ا �َ ع ك َ�ةلب�� � �تفر���ك ا ب� �ر �ملا ��س��جة�� �ل ب�لا ���ل�ملا ب� �تلا ء � �و����� �ع��لة��َه ا � �ل�� �ل��� �تل �ل أَا � َ ابَل�� �ة���َ � �و َ ة ٰ ٱ ٱ َ ْ َ ب ْ َ ْ �َ ا ة ب�َ�ب � َة � بَ ا �� �ة ْ � ا �� بّ �� �ل � بَ �و� َم� ل �عو ل�طَ� َ��ت� ة�}. �ل� �� ب � َم
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Chapter One
The meaning of His words, exalted is He, «for an enemy and a grief to them-
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selves» is that the consequence was that he and they would become enemies, a use of “for” exemplified in a line by the poet:79 Beget for death, build for decay: you all are bound to pass away. The poet knew very well that the purpose of birth is not death, nor is the purpose of building ruin. These are simply their consequences. It is in this light that we must read God’s word, exalted is He: «We have engendered for hell many jinn and men.»80 This means that the consequence of their own actions and their exercise of their free will will send them to hell, and there they shall go. God Mighty and Glorious did not create them for the express purpose of torturing them in hellfire, for He is beyond any such injustice, mighty is He! As the consequence of the above misfortunes, and of others that he suffered
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subsequently81 and that will be related in due course, God made Moses, peace on him, a prophet, and caused him to free the Children of Israel from the misfortunes Pharaoh had inflicted on them. God, Mighty and Glorious, tells the story: «Then a man came running from
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the end of the town, saying, “Moses, the nobles are plotting against you to kill you. Flee! I give you good counsel.” And Moses fled, looking about him fearfully and saying, “Lord! Save me from an unjust people!”»82 This was another adversity from which God, Mighty and Glorious, rescued him. God Exalted says, «Turning his face toward Midian, he said, “It may be that my Lord will lead me on an even path,” and coming to the well of Midian, he found a company of people watering their flocks there, and beyond them two women holding back theirs. “What is this?” he asked. They replied, “We may not go down to the water until the shepherds have come back up, because our father is an old man.” So he watered their sheep for them and then went into the shade, saying, “Lord, I stand in need of whatever good You can bestow on me.”»83 This was a further adversity, that of exile and having to toil to gain a living. But God Exalted granted him Shuʿayb. God, Mighty and Glorious, says, «Then one of the women walked up to him shyly. She said, “My father asks you to come and be paid the hire of watering for us”; and when he came and told him the story, he said, “Do not be afraid. You are safe from the unjust people.”»84
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
أ أ ��ّ أ ب � ّٰ �ة ا ��ل ل�ب ب ا �� �ة ّ ة �ا ��ب� ب �ّ ��ه ���س���� ا ��ب��ة��ه ���ع�د ا ب� ا � ة �سسلا ب�ر� � ا �ب� ر ا لله ��عل �� �ة� �ع�د � ل�� ���ه ك�ة رو ب ةب ب ب بم أ أ ب ب ا ب��ّ ّٰ � � أ بّ � �ب ب ة � ب � � ا ا ب ب ل ة ب � � �عل � � � � � ه ه � � � � � �م � � � � � ا ا ا � � ع ��ل�م�ه ا لله ��ملا �ل�ة� ب ب� � و � ربج ب�ل ع�ل� م� ��د �س ة�� ب� ر � ل�ل ر ��� ةل��ب����� م � �ة� ا ��ل ج� � � ه �ب ًّا اأ � ه ��ل �ب � ب �ب اأ � ه اأ ب � � ه اأ ب ا ا ب �بك �َ َّ ا ّٰ �ة� ا �� � ل ه � س �� � � � � �د س ��س � �عل �� �و ب�ع�ل� �ب��ة�ل �و ر��س�ل� أا �� رع�و� ك��سل �ل� ل لل ل ل ع ع ع � � � � � ةر رو � ل َ بُ َ ُ ًا ب ا أ بًا ا اً ً ب اأ � ّ ب � أ ب ب ب � أ �ة ���د � �} ا � �و ب� ��ع��ل�ه �ب�ب��ةّ�لا �س�ع�ه �ل ة� �رب ا � ح��س� �م� �رب ا ل�� ر ب��ل� �ل � �لعل �عل ر�ب�ل { ��ع� بَ ج � ج آ ب ب� �ة �ًا ة ا � �ب �ب ه �� ا �ل �ح � ة ���ز �ب�لا �لبب� ��ّو� � اولام��ل�ك. �ع�ة ر ��د ب ر ل���س� �مل � ة� ز � َ َ ةَ ا �َ ٱ اْ�َ َاأُ ب �ةَْ ب ْ َ ْ بَ أةَ بَ ُ ُ �َ� ٰ َ �ةَْ َ ُ ة � ّٰ ة � ب ة � اأ ب عو� ا ���� ر � �مو ��� �و �مو�م�ه �لا �ل ا لله ���علا �ل�� ل��ة� �� ��ور� ا �ل��ع ار �� {�و�شل �ل الم�ل� �َم� �مو�َم �َر� � َْ َ َ آ َ آ ��لُ��بْ����تُ�د � ا۟ ل��ب اٱ ��ل�اأْ ب�� �َ ��َت ب�د َ َك �َ ءَ ا ��لَ�ةَ��� َك �ةَتلا ��َل �َ�سبُ��ةَ��ةَّت�ُ اأ��ْ�بَتلا ءَ ُ�ع ْ �َ �ب ْ���تمةَ��ْ �ب َ��سلا ءَ ُ�ع ْ َة َ و َ� ر َ� وة ر و َ � �ل ب �م و �َ� َ �م ٰ َ بَّا �بَْ �ةَ ُ ْ �ةَٰ ُ بَ �ب ب � ّ ة �� � ّ � ب ة ب ب ��ة� ة� �� ا ��� ا أ �� ���س��علا ا لله �عب ل �م�� � � حلا �ب�ه �ل ك �ع�د � ��س�د � � � � � �ه�م �لا �ل �� ب ب �ه�م ل�َ�شفر�و�} � � �َأاو ��ل �مو � ة� أ ر ة ل َ � ةَ ا ��َ �ُ �َ�� ٰ �� �ةَ ْ � ه ٱ �ْ ةَ � بُ ۟ اٱ َّ َٱ ْ �ُ آ ۟ بَّ ٱ �ْ اأ ْ ب��َ َّ �ُ �ُ َ ا �َ ب َ �َ اآ ُ � بْ {�شل ل �مو �� َل �عوَم�َ ا �س� َ�جة� �� او �بَ�ل للَه � او � ��بَ� َر� او ْأَا � ا �ل� ر � لَلَه ة ��و َر���ل م� ة����تل ء َم� ُ أ أ َ َ َ َ ْ َ َ ْ � َ ا َ اٱ ��ْ��َٰ �ة�َ هةُ ��ل��ْل ُ ةَّ �ة � بَ ةَ ا ��ُآا۟ اأ ب �لبَ ا �م ب �ةَك ْ ا ب �ةَا ��ةَ بَ ا َ �م ب �� �َ ح أ ة ب ا ةَ شلا �� �ع��� ٰ ا � � � � � � � �د ت � � ع ل ل ل ل ل م � � � � س � َعب�ل َ� َ� �و َ� ب�� َ �م�تَجع�ة� �شل ��و وَة َ � ب �َل � َة وَ � ب َ بَ ج ل �� َ ُ ُ ْ أَ ب ُ ْ َ َ ُ َ ُ �اْ َ �َ ْ ةَ بْ بَ ُ � ْ ب ٱ �ْ اأَْ ب �بََب ُب � َ َ�اْ ب َ �ةَ�ْ َ ُ بَ � ّ م ��� ت � � � � � � ك � � � � ل � ع � رب�ّ ل�� � � ل � ة ك ا � �م َ�� �ل�ر َ� ة � �ر ة�� ��ش� �لو�}. �م ا � �ةل�عَ��ل�ك �ع�د �ول�م و �ت�َل� ل� ب �ة ّ ة ب ب � ة آ َ َة َّ ْ َ �ا َ ُ َ َّ َ ة� ة � ب ة �و�لا �ل ���علا �ل�� ل��ة� ��ملا �م �ع�د � ا � �ل�� ���ه ل��ة� �ع�د � ا �ل����ور� ب���ع�د ا �ة�لا ة� { �و��م ة� ك�َ��ل�م ة� ر�ب��ك ٱْ � بُ ۟ َ �ُ ْ بَ ٰ َ َ َ بآ ْ َٓ َ َ ا َ َ ُ ۟ َ َّ ْ َ َ َ �اا بَ �َ ْ بَ ُ �ب ْ َ ُ َ ُ ا ��ل ح����� �ع��ل ٰ عْو ب� �َو�ة�مْو�ُم�ه �َو�َملا ك�الا � ��وا ��ب��ر� او �َو� ��تفر�ب�لا �ملا ك�ل � ةل� � بَ� ��� أَا ���رءَة�ل��ل َب��مل � ���� َتفر� � � � َ ْ �ُ بَ ب أ � � ب حةّ ع � � ًا ا ب� ا ة ه ب � ب � ب ة ب ة ا ا � ب � ل ����ع�ه �ل�ه� �و���ل�ع�ه ا ب � ��و�} �ل �ب��ر ���عل �ل�� �ع� � ة����شفَر� � �ر �� �عب� ر�و� ة�ب����سل �أو عر �� �رع�و� م �ّ ّ لاملا ا ة�لب�� �ه� . � م أ � �اّ ب َ ٰ ب � ب ة ا ّ �ا ب ب � ّ � ح�لا ر �ع ب ��م �علا �وة ب� � ح ب �ع �ة��م�هة ا ب� �ع�د ح��ل ة� ب��مم� � ب���لة���ل�ه �ل� �ة ��أو� �� ���� � ح ب� �و ��� ل ��را لله �ع�لة� ب � � أ ج ٰ ّ �� ا �ة ة ا �ّ � ا ��ل � �ب � ب ب ّ ّ ��سب� ���س�د ا �أ���� � او ب�ع����لة��ه ��لا ���ل�ا � �� �� � �ع��ل� ا ��عل ��ل ��ل م�ل�عل ة�هر� ك �ا��ه �ة�ل� ب����ل ا لله �ع بّر �و ب���ل ب� ك � أ بأ ج أ أ �ّ � ب ب ّ ة �ب ب ا� ب ة � ب ّ ب ب � ا ا ة ة � � � ب � � � � � ك � � � �م� ��ة����ه ��س�لك �ع�د � ��ا�ل ل ��س�د لم� �م��س�ك �بل ��طل �ع��ه � او ��ل��� ل�ة� ح��سة����ه � او �ل �ج أ ا�� أ � طم� � م�لا ر� ا �و ب� ا �ل��سب��ة���ل ب�ألا �بّل�علا أا ��ل�� ا ��لبب�� حلا �ة �م ب� ال � � ��طر� ��ة� � او �ع�د �� � �لة���ل. ج ة
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Chapter One
Then God Exalted relates how Shuʿayb married Moses to his daughter after
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hiring him for eight years, and how he took his household and left Shuʿayb, saw the fire, and took a brand from it.85 Then God Exalted spoke to him and made him a prophet and sent him to Pharaoh.86 Moses asked Him to send his brother Aaron with him, and «God» Exalted «strengthened» his «arm by means of» his brother87 and made him a prophet also. What deliverance could be finer than one that brings both prophethood and governance to a man who, fleeing in fear and in need, had been eight years a hireling? God Exalted says in the surah entitled The Heights: «The nobles of Pha-
9.8
raoh’s nation said, “Will you leave Moses and his people to be corrupt in the land and abandon you and your gods?” He answered, “We will put their sons to death but let their women live. We will triumph over them!”»88 This was an adversity that befell the Children of Israel and from which God rescued them. He says, glory to Him, «Moses said to his people, “Ask God’s help, and show acceptance. The earth is God’s; whichever of His servants He wills shall inherit it, and the outcome shall benefit those who revere Him!” They replied, “We have been hurt since before you came to us and since your coming.” He said, “It may be that your Lord will destroy your enemy and make you successors in the land and scrutinize how you act then!”»89 A few verses later in the same surah, concluding this episode, God Exalted
9.9
says, «And the excellent word of your Lord was fulfilled on the Children of Israel in return for their acceptance: We razed the works and buildings of Pharaoh and his people»,90 going on to tell, exalted is He, what He brought to pass for them, parting the sea so they might cross it dry-shod, and drowning Pharaoh when he followed them. All these are accounts of grave trials dispelled by glorious gains, for which God can never be given enough thanks, and which every rational person should contemplate in order to understand the inwardness of that graciousness by which God, Mighty and Glorious, rescues him from his misfortunes and succors him, making good whatever has gone wrong for all of sound intent who tenaciously obey and wholeheartedly fear Him and follow this path, which is the plainest and surest way to be saved from injury.
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9.10
� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
أ ب ة � ب َٱ � َّ َآ َ ٱ ْ ُ �أ ب ٰ شلا َء ب� ا ة� ا ��لب�� ُر�و ب�} ا � �ار ا ّلله ��� بتم�� طم� �تلا ��ه �و���علا �ل�� ل��� {� او �ل��� � �و� �� حلا ب� ا �ل�ا ب���د �و� �ور�و�� �ة�مو� �� َ ة م َج أ أ � ة � ب � ب ب� � � � �ب ة � �م ب ا �ع� الا�م�� ال ب م حلا � �لع�ه �ل� أل�ا ��س�ل�ا � �ع ب� ك�ا�ب��ه� ا ���سةسلا ء �م ب� � �ل��ك ��د ��ار ة� ا �ل� ة�ه�و� � او �لب���لا ر�� � �ل ل�ل م م أ بّ أ أ � � ة �� ّٰ أ بّ � � � � � أ ب � ب ا ً �� ا ب ب �الا حلا � ا �ل���� م ط � � � � � � � ل � � � ع � م � ا ا ا ا ا ا� ا � ه ا د � � � � � � � د � � ل ل ل �� لل � ط ع � ك ه � ل ل� � � ك � حهم� � � و أ� ب م رم � م ر و ر � ب و و � �ع ب � �� ب ّ ا �ة ل�ب ب ه �� ا � ة ه ب اأ ا �� ب ا اأ ب ب� ا ب ا ّ �� � ا ّٰ �ة� ا �ل� �عل �ل �ط�ل� لله �عل �� �ع��ل�� ��ب� ر �م �و��ل�و � �لة�ل ل�ه�م �ة� �ة�ل�� �و�طل ع�� �ل ��ر ل�ل ر � كة� ع ب ة ة ّٰ ً � � � ا �ة ب ا ب�ك ا ة ةب �ل��ط � �ع��ل�ه� � �ل�ا � �ة�ه� � �� ب �علا �و ب� ��ع��ل ا لله �ه� �ك � � �عل ��� �عو� ا �و��عة� �ل� رم ة� م و ر � م و ب �ل� �ر � �وا �م � ���و�ع�د �و ة� م ٱ أ َ ُ � َآ َ ة � ّ � ���ْوَء} �ع��ل�� الام��ل�ك � او �ع��ل����ه. {� ا �َأ�تفر� ا �ل � � ا ب ب � ب�ا � ا �ة أ بّ ب ًّ�ا ب ب ب أ �و� ��ر �ه�أو�ل�ء ا � �ل �عو�م ا � ��ب��ة�لا ك�لا � ل��ة� ب� ��ة� أا ��� ار �لة���ل ب���ع�د �م�و����� �ع��لة��ه ا �ل��س�ل� �م �بر�ملا � ��ط�و�ةل�ل� ُ �ّب ب اأ ب �ب � ب� �ة ب �ب ه ا ��ل اأ � ْ ��م ّ هة ل�ب � ّ � �لةعلا �� ��ل�ه � ا ب�ل�لا �� � اأ بّ �ةم �م�ه ���ا � �ب��ل ّ�ملا � � � � � د � � � ح �د �د � � ع ل� � �س � � � ل � م ع ه � ل � � � � � � ة ل ب أ� � بو ة ل و � �و ب و ة� ُ ب م� ً � � أ أ ب � اأ ٰ � ّ � � ا ّ ���ط��ل� ا لله �ة��علا �ل�� �ع��ل� � �لا �ل�ه �ع��لة��ه �و��ب��ر� ��ط��لب�لا لاملا �ل��� �ة�ه ا �م��س��ك ا ��م او � ا �ل���س�د �ع ب��ه ح��س ب اةّ� � � � ع ب ��ّ� هة ب � ب ّ ة � ح�ةّ ة أ ا ا � � � ه � � � ع ل � � � ل � � � � � م�د � � � � � ��لا ر� �ل�ه. ل ل ع � ع � ع ل �س ةر � � م �ل�� روو � بر ب ة و �ة� أ ٰ ا ب � � ا � ةّ ة ب ّ ب ب ب ا � ب ب � � ّ ة �� �كب��� �� ا ّلله �ة��علا ��ل�� أا ر�مة�ل �م� ا �ل��سل � ح�� � ح��ل��� � ا �لة�ل �ل �م� �ع�د � ا �ل��س�د � � او �ع�لك �م� م أ � ا را � أا �ع�ل�ا ك � ا ب�لة�لا �ل.
أ أ �� � � ب ا ا �ّ � ب ا ّ ب أ � � � ّ � �ع ب� ة ة حلا ب� ا ل �ه� ا ���سسلا ء ر� او �علا ا � طم� � � �عل �مل � �� ب� و ح�د��ة� �م � ��د �ل�ل � �ع��ل�ة� ب�� اب ل�ة� ا �ل��ة ���د � ر� اوة�ل � م ة ب ّ ة� ّ أ ّ � � � � � ّ ب ّ ة � ���د��ل ب�لا ا �ل ���د��ل ب�لا � ا ��م�د � ب ح�م �د � ب ا �ل � � ار � �لا �ل � ح��س ب� ب� ب� �ع��ل� ّ ب� ب� �م ��طر�� ا � ار �م�هر��ر�ة� �لا �ل � � أ ب � �م� ب � ب أج ة أ أ � �ع �د ا ّٰ ه � ب ��مّ � � ب ا �ل ا ���� ب�ل ا ا �� �لة ���� ّ �ة ا �� � �ّد��ل ب ا ا ��م�د � ب �ع �د ا � ا � ا ��ل ���س�� ا �لبّ � � � �� د � � � ل ل ل ه ل لل ع � � ل ح � � � � � � � � � � ل � � � ل �م ل ب ب ب �� ة ب ة� � ب ة� ة ر ة� � ب اب و ب ر ب أ � أ أ ب ّ � ب ا ة ا �� ا ب لا�� ا ��ا ح��د��ل ب�لا ب���� ب�� ا � طم� �ب� ���م��ة��ه �م ب� ���س�ة�� ب� ب� ب� � ب�� �ع او � �� � �ل حلا ب�ل ب�لا �ع ب��ه �ع ب� ا �ل� ب���ل � � ل أ� م ج أ ٰ � ة� ��� ّ ّ ا ك ���ب��د �ة� �ع ب� �عب��د ا لله ب� ب� اب �ل�ة� ا �ل�ع�دة�ل��ل �لا �ل أ ب � ة �ب اأ � ب ب اأ �� �ة ا �ع ا ل�ب � ّ بّ ب ا ب ا � با � ة ا � طمب�� حلا � ��ر�� بح� ل� � ��ر ��س�دة � �ل لعل �مل �ة� ب �ه�ملا �ل��م �ةل� ة ح ب� �و ب�ل � 1ب��� ا �لة�ل �ل �ل � �لعل � �ع�لة� بأ آ ٰ ّٰ ب � ّ � � � � ّ ب ا � ّ � � ط�علا � � او �ل ���� ار ب� �لا �و��� ا لله ل� ك ���� �� �ملا ��سلا ء ا لله �� ا ��سة��ه�� �ملا ة� ���سة��ه�� ا �ل� � �مة ��و� �م ب� ا �ل��ل م م ة ا � � ا أ ب أ ّ �� ا ًا � ًا � � ب ا � ب� ة ا � � أا �ل�� أا ر�مة�لا �و�ه�و �ب�ل �ل��سل � ا � ا �ع�د �ل ط�عل �مل �و��� ار �ب�ل �ل�� ا �لة�ل �ل ��عل �ل. م ز ��� ا. 1ك
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Chapter One
In the surah «By the sky with its constellations»91 God Exalted, glory to
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Him, mentions «the People of the Pit». Members of those creeds that do not acknowledge Islam have related some of what their own scriptures say about them. Thus Jews and Christians say that the People of the Pit called people to God, and that the king of their country lit a fire and flung them into it, but God, cognizant of their acceptance and the wholehearted intent of their faith in Him and obedience to Him, commanded the fire not to burn them, so that they were seen sitting in it safe and untouched as the flames burned above them, while God made «the evil turn of fortune»92 turn against the king and destroyed him.
These same Jews and Christians say that there was among the Children of
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Israel, many years after Moses, peace on him, a prophet named Daniel, and that his people called him a liar, and that their king seized him and tossed him to hungry lions in a pit; but God Exalted, cognizant of the perfect trustfulness that Daniel placed in Him and the acceptance with which he made petition in his plight, not only stayed the lions’ jaws but enabled Daniel to set his foot on their bowed heads without suffering harm. Then God Exalted sent Jeremiah from Syria to free Daniel from this adver-
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sity, and destroyed those who would have destroyed Daniel. These narratives are supported by the accounts of the Traditionists, notably a report transmitted to us by ʿAlī ibn Abī l-Ṭayyib al-Ḥasan ibn ʿAlī ibn Muṭrif of Rāmhurmuz,93 citing Aḥmad ibn Muḥammad Ibn al-Jarrāḥ,94 citing Ibn Abī l-Dunyā, who cites Aḥmad ibn ʿAbd al-Aʿlā al-Shaybānī, who says: Even though I did not personally hear this from Shuʿayb ibn Ṣafwān, nevertheless it was cited to me by a fellow Traditionist, from al-Ajlaḥ al-Kindī, from
ʿAbd Allāh ibn Abī l-Hudayl, who said: Nebuchadnezzar baited two lions and threw them into a pit, then had Daniel brought and threw him to the lions, but the lions would not attack him. After he had remained there at God’s pleasure, Daniel began to feel hungry and thirsty, as any human would. God therefore told Jeremiah in Syria to prepare food and drink for Daniel. “Lord,” replied Jeremiah, “I am in the Holy Land, and Daniel is in Iraq, in the land of Babylon. ”
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11.3
� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
أ ب � ة بأ أ أ ّٰ ة ا � ا ا ّ ب ا ا � اأ ب ا� ة ّ ة ب ا � ا ب ا ب �ة�ل ر ب� ا ��ل �ب�ل �ل�ر��� الم�ع�د ��س�ه �و� ا �لة�ل �ل �ب�ل ر��� �ب�ل ب�ل��ل �م� ا ر��� ا ���ه ار �� �ل �و��� ا لله ���عل �ل�� ة ب ب بأ أ � ب بّ ب � أب أ ّ أ ب أا �لة��ه ا � ا �ع�د �ملا ا �� �ر�لا ك �ب�ه �ألا ��لا ��س��ر��س��ل أا �لة���ك �م ب� ة �ح�م��ل�ك �وة �ح�م��ل �ملا ا �ع�د� � �����ع��ل �لا ر��س�ل� أ اأ ّ ّٰ � ب � � �ّ ع�د � ب �� ح�ةّ �و�ة��ب� �ع��ل را ��� ا ب��ل � .ب���ةعلا �ل � ا ب�لة�لا �ل �م ب� �ع�د ا ح ا لله أا �لة��ه �م� �م�ل�ه �و��م��ل �مل ا � � ب �� ة� أ ة� أ ة� � ّ ة � ب� ب ة � ب �لا �ل ا �ب�لا أا ر�مة�لا �لا �ل �ملا ب�لا ء �ب��ك �لا �ل ا ر��س��لب��� أا �لة���ك ر�ب��ك �لا �ل �و� ��ار�ل�ة� �لا �ل ����ع . ة م ٰ � ّٰ ّ � ة ا � ��ل � ّٰ � � ب � � ا � ب � ب � ّ � � ا �ب ب ب�ا �ل � ح�� �م ب ر ب�لا � � او ��حل �م��د لله �ل �ل ا �ح�م�د لله ا �ل�� ة� �ل� ة�������� �م� � ��ر� � او �ح�م�د لله ا �ل�� ة� �ل� ة ة ب � ّ � ٰ � ��ل ّٰ � ب �ْ � ب �ابعلا � � او ��حل ا ��ل�� ب� �ة� �م ب �ة��و �� �م��د ّلله ا ��ل�� ب� �ة� �م ب� �و����ة �ب�ه لا� �ة � �ا�ل �ع��لة��ه ��ل ���ل�ه أا �ل�� �ع�ة�ر� � او �ح �م��د لله ا �ل��� �ة� � � ٰ م ب ً ً ّ � ب � ب � �� � ب � ّ ب ة ا ب ة ب ب ح��سلا ��لا � �و�لا �ل��س��أ�لا � ���ه ا ��لا � او ��حل ح��سلا � أا � ة ب� ب�� �ب�لا ��ل�� �م��د لله ا �ل��� �ة� ة ب�ر�� �ب�لا �ل��ب��ر ب� حلا � � او ��حلم�د ر ب ة رة أ ة أ � ب ا �� ّٰ � ب ّ � ب ب ا � ب �م��د ّٰلله ا ��ل�� ب� �� �ه� ���لة�ة�بسلا ��� ب �ة���� ء ب ���� ب�� ب�ل ب�لا ��لا �ع�ملا ��ل ب�لا ا ل � � � � لله ا �ل��� �ة� �ة ك �� �ر�ل ب��ع�د ��بر�ل�ل � او �ح ��س� � ة و ة� و و ب ��ل ّٰ � ب ا أ با ب ة � ط� ا ��ل � �م��د لله ا �ل��� �ة� �ه�و ر ب�ل � �و�ل ��� ة� ة�لب ��� ��ل حة���ل �م بّ�لا. � او �ح ع آ ّ ٰ ة ب�ا ّٰ ة ا � ب � � ةا � ّ � �لا �ب�ه ا �ل ���س�د �ة ا � ��ة� ب�ر ة� �ع��ل� �ح�مّ�م��د ����ل� ا ّلله �ع��لة��ه �و�ع��ل� ا ��ل�ه �و�ش�د � ��ر ا لله ���عل �ل�� ل��ة� �م ل�� ح� ل�� � � � ة َ � ا �ب� ا ا �ةكة ّ ه � ب �ةم ّ ه ا �� ب� ا ب� �ة ا �� ���م�� ا �ب ه ا �ّ ا ��ةَ ب ُ ُ ُ ب�َ �ةَ ْ �بَ َ َ ُ اٱ َّ ُ � اأ ب ��ر� لله ��� م� �� ا �ل�حة�ل ر ةمل �� ��ر�و� �ع�د ل� ��� �عل ر �عل ل بحل � {أَ �ل� �م� بْ أَ ْ َ ُ ٱ �َّ ب َ َ�بَ ُ ۟ َ بَ ٱ ْ َ ْ بْ ُ َ ب ٱ �ْ َ بْ َُ �ُ � َٰ طم�� ه �َ ا ةَ� ْ بَ بْ ا بَّ اٱ َّ َ َأا � ا ب� َر ب��ه ا �ل��َ�ة� ب� ��لا�تفر� او ���لا َ�ل�� ا ����بت�ة� ب� َأا � �ع�ملا َل��� ا ���ب�تلا َر َأا � �ة�لة �عو�ل َ�ل�َحَب��َ �ل� �تفر� َأ � لله �ا َ ةَ ٱ �َّ ب َ َ�ابَ ُ ۟ َ َ َ ا بَ اأَب بَ �َ ٱ َّ ُ َ � بَ َ ُ َ َ ْ َ َ أَ َّ َ ُ ُ ُ ّاَ� ْ ةَ َ ْ َ ا َ َ َ َ َ ب � � � � � �����ة��ه �ع��ل��ه � ا ��ت�د � � ل ح ب��و� ل� ��تفر �و�عل �و ب� �س�� ب�ل �تل � � ا لله ��� ك ��ع��ل كَ� �م�ه ا �ل�َ�ة�� ل�تفر � او ٱ ُ َ رَل ُ ٱ َ َ ة ٱ ْ ُ ْ ة َٱ َو ةَ بَ ب ً م � ْ �ا�لَ ة ّ � َ � � � ا ���ع��لة�َتلا �َ او ّللهُ �ع بر�بٌر َ� ا �ل ّ��س�بع��ل� ٰ �َوك�َ� �م�ه ا للَه َ �ع ح َك ��ة��ف�ٌم}. � َة أ ة أ � ب ب � أ ب أ بّ � � حلا ب� ا ��ل �ور �و�� ا � طم�� � ح��د��ة �� �ملا �ةل ��ط�و�ل أا �ع�� � ��ه �ب�لا � �لعلا ��ط�ه � او ��سلا �لة��د� ا � ّ �ب ّ ّ ٰ ً �ّ ا� ّا ب ا �ب أ ب �ل��ل ة � م��� �ا � ب� ��� ب ة� ��سلا ر �ع ب� �م�� � ����ل� ا ّلله �ع��لة��ه �و��سل� لمل �ل � ا � ة� ���هة �م�علا ب�را ��ع�ه الا � رو� ا �لم�ب� � ة م أ ّٰ � � ةًا �ب ب����م �ب ��ل � أ� � ا �� ّ � ة ب ا ���مة ب�� ب � ل�� ا � �� � ب���ل ا ��ب�علا ر �ه�و � ا �� �� � �ب� �كة��ه ب�لا ر��س��ل ا لله �عب� ك ل ���د ل ل � � � � � � � � � ل حلا �ل � و � ة ب ب و و ب ر � ج� ة ب ة ّ ا� �ا ب �� �ب � �� ة� �و�ب ّ ب� ة � ة ة ب � ّ ا ب ة � ل ا م��� �ع��ل�� �ب�لا ب� ا ���علا ر �و��ملا �م�ه �ع ���س ���س ة� � �وب�لا ب� ح� �ل��ل�و�ك� ��ل�مل ا �ل��ه�� ال ر�و� أ �� ر �ب أ ب � ب � ّ أ ب ب ب ب بّ ّ ّٰ � ّٰ � ا ���علا ر را � او � �ل��ك �ل�� ة������ �� او ا �بّ�ه ب�ع�� ر لا� �ة��� ب���ل�ه � حة �� او � �م��د ��� ة� � او � ر����و�ل ا لله ����ل� ا لله � أ م م
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Chapter One
God Exalted told him to do as he had been commanded: “We will have you and the food carried there.” Jeremiah obeyed, and God had them borne to the mouth of the pit, whence Daniel called out, “Who is there?” Jeremiah replied, “I, Jeremiah.” “Why are you here?” asked Daniel. “I was sent to you by your Lord,” said Jeremiah. Daniel asked, “Did He utter my name?” “He did,” said Jeremiah, and Daniel said, “Praise God, Who does not forget those who utter His name. Praise God, Who does not fail those who put their hope in Him. Praise God, Who preserves those who put their trust in Him; and praise God, Who Himself takes charge of those who place their confidence in Him. Praise God, Who recompenses good with good and evil with pardon. Praise God, Who recompenses acceptance with salvation. Praise God, Who takes away the losses we have suffered in our afflictions. Praise God, in Whom we confide when we doubt our own works; and praise to the One Who is our hope when we are at our wits’ end.”
In an unambiguous passage of His Book where He tells the story of the cave,
12.1
God Exalted, glory to Him, relates the adversity that beset Muḥammad, God bless him and his exemplary kin, saying, «Though you will not help him, God is his helper, as when the miscreants drove him out, the second of two,95 when they were both in the cave, when he said to his companion, “Do not grieve; God is with us,” and God sent down His tranquility upon him and strengthened him with armies invisible to you and brought low the word of the miscreants, for the word of God is far above it, and God is mighty and wise.»96 The Traditionists, whose versions are too long to repeat word for word with their chains of transmitters, relate that: The Prophet, God bless and keep him, fearing that the idolaters97 would catch him as he traveled into exile from Mecca, went and hid inside the cave together with Abū Bakr the Undoubting, whereupon God sent a spider, which at once spun a web over the mouth of the cave, and a pigeon, which built a nest, laid eggs, and immediately hatched them. When the idolaters arrived and saw this, they were convinced that it was a cave long uninhabited by any living thing; yet Abū Bakr and the Prophet, God bless and keep him, could see
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12.2
� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
ب ّ ب ب أ أ ّ أ �ع��ل��ه � ��سل�� � ا ��لا ا �� �ر ��ل�ة�ر��لا ب� ا ة��د ا �م�ه� �وة����م�علا ب� �� �� � � �ال�ا �م�ه� ���ل�ملا ا �ل� ة و مو ��ر��م او � او ب���ع�د � او �و ب�ل ء ا �ل�لة���ل ب ب ة م م ب � � ة ب � الام�د �ل ب��ه ��م � ا �علا ��سلا لام�� ب ب ا ب ا ة�. �ر ب�ل �ك��سل را ��و ة ور
ّ أ � ّ ٰ ح��د�� �� اأ �ل ب حب ��ًلا �م ب ���� � �لا ��ل ا ��بلم�ب� ّ ����ل ا ّلله �ع��لة��ه �و��سل�� ل��ب� الم حلا ب� ا ��ل �ور �و�� ا � طم� � � � � ة ة � � � ر م ة � � ج أ ة � � � هة ة هة � ب �ل هة ��ة�ة��ه �م ب �� ا � ��ة ��ل ��ةّ ا � ب�له �� �ع��لة��ه �و ��م � � حلا �و��ل�هة اب �ل حع��ل �و��سة��ب�� �و�ع�بس� اب ��� برة�ع�� � ب � � � ة� � � ر ة ة أ اأ �ل �ب ا ب طم ب � � ب � � � ا ����علا �� � ب � ا �أل�� � ���ة���هة � ب ا �ل� �س��� ���ط � ب�ع�� �ع� �ةكة���ل�ه � �ملا � � � � ��س��ل و وب ة� ة � ر ب � ر ب و � � ب � و � ل و ب ب �� ب ة� ة أ و ة ر م ب � � اّ �ا �� ب� �ب ه � ه �م ب ا � ّ ���� ��� � ا �ل�ا� ة س� � ا �لة� � ك� �الا �ب�� او �ة � � �س�ه ب ا ء � ا � �لبع�د � ا �لة�لا �ب���� � �م �ه� أا �ة�ل � �ل �س �عو� ب� � ل�� ب و أ ة ب �و أ � ر و ع �و ة ب ور ة� م � � ة اب ّ � ب ّ ب ب ة ب ��لا ب�ل ���ع�هة � ا �ل�اة���ة ا ء � � ��ر�ع� أا �ة�لا � ح ب��و� �و��� ح� ���د �ع� أا �ة�لا � �ع�ة�ر � ���ع�ه ��لا � �� ا ا �ل�� � � ا ���� ب� ب ب وع � � و ة ة � و ر و أ م م ّ ّ ٰ ب � ّ ّ ب ة ب ب ب � ة �ه� أا �ة�لا � � �و��� �ب�ة�ر��ع ا � �ة�ل�ة���ل�و� ����ل�� ا لله �ع��لة��ه �و��سل�� �و ب��مة�� ب� ��� �علا �� � � � �ل س ل��ة� ا �ل��س��� � �� م ع ة ب و وة � م م م ً ��� � ُ ّ � � ة � ب ة � � ا ا ا � � ح�ة� ب���ع�د � ب�و�ة�� ة� �ع��لةّ�لا �ع��لة��ه ا �ل��س�ل� � �ع��ل�� ار ��س�ه �مل �ةل ��ط�و�ل ا ك���ل ���ه �و�ة��� ر ���ر��ه. م أ �اّ ا �� ة � ب � ب ب � � � ب ب �� ��� ا ���ة���ه ا ّٰلله �ة��علا ��ل� �م ب ب� ��ل��ك ��لا ��لب � � � ا ا ا � �م� ا � � � � � � � � �� ع ل � �علا ر� �ع��ل�� ��ل� ب ر و ة� أو ر ر ة � أو � ب � � ا� �ا ب ة أ ب م �ة � � � � ا ة � ��لبه �ة الا�ملا ة��� ب � الا�م�علا �ب��� � ب � ب�ع�� �ع� �م ب ب أ � � � ل � � � ا � � ل ك � ا ا � ا � �� � د ل � � � � � �� س � م��� ل ح � � ك �ة�� �ول� ب ة � و ر ة� و �ل و ر ر ة� و ة � و ة ر م � � ا�� ّب بع ��ا ب ب � � ب ب �اا ب ب �� � �ا�� ب � � ا ����� � ب �م ة ب أ ب ة ��س�� ب ب ب ا ا ب أ � ب ل � � ل ال � � م���� �ب��� ا � � � � � � � � ك م � م ل � � � � � ه ��س� ل م ل ل � � ل � � � ��ل � �ب�ة�� ا �ل��ة�� ك�ل � �� او �ع� ا � � ة� وب ة � � رة� و �و ة� � ب ة� ة ّ أ ّ ّ ٰ � بّ � � ة ّ ب � �ب ّ م�لا ���س�بع�� ب ��م ا ب ب � ب ة ب ّ � حل ر�ب��ة� � او � �ل �م� ب� ل���ة� �م � �م ��و�ع�دة�� �ول�لم�ب�ة� ����ل�� ا لله �ع�لة��ه �و��سل�م � � ة� �ه�م ب���هر أب � ب ا ب� ا أ ب ط� �� �ا ا ��لبه ل��ب ا ��� ا � �ب���لا �م ب الا�م ب�لا ب���ةع�� ب الا�م��ل�ع� �ب�� ب � � ا �� �� �عل ر� � او ر ر ة� أ ر ر ا �لأ� ٱ�� ْس�ل� �م ب���ع�د ا � �ع� � �ب�لأ �� � ر � و ة� ة� � �َ ْ ُ ّٰ َ َّ اٱ ��ْ��َٰ �َل � بَ { ا �ل��ش�د لَلَه ر ب� ع� َ�م� ة�}. �ة آ ب ب� ب � اأ ب ة ب آ ة � ف�ع�د حب�لا ر ب�لا ء � ل��ة� ا �ة�لا � �م ب� ا � �له ار �
ة ب �و��عة� ب�ر�ة� ل��ة�
ب �ا ةب ب � ��لا �� أا �لة��ه. �ع�د ا ا �لب�ل ب� � �ول�
�ّ ة � ّ أ أ �ّ � ب ا ّ ب أ � � � ّ � ب � � ا � �لا �ل � � � ب ا ���ّد��ل ب�لا ا ��م�د ب� ب �ح�مّ�م��د ب� ب ا ب�ل �� ب� ب� ب� �م ��طر�� ة�لا �ل � � ��د �ل�ل ا ب� ��و ��د �ل�ل �ع��ل�ة� ب�� اب ل�ة� ا �ل��ة � � ر ج أ ٰ ّ � � � � ة� � � ب � �ع �د ا ّ ه � ب ��مّ � ا � �لة ��� ّ ���د��ل ب�لا أا � ا � الام�هر�و�� �ب�لاب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ب� � بر ��ة�� ب� ب� را ��س�د �لا �ل ��ر ب� لل ب � ح�م�د هر �ة م أ � ���ّد��ل ب�لا �ع��د ا �� � ٰ�م ب � ب � ّ�ملا � ا �ل ���س��م�� ّ �ةلا ��ل � �ّ � ب ا � ب ب � � � �ال�ه�م�� ب� ب ا ��ل � ح��س� �ع� اب ل�ة� ا �ل��س�لة���ل ��د �ل�ل � � � ة ة� ب ر � ب� أ ةا � ةا � بّ �ل �ل �ل �ل ا ب� ��و � ر
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Chapter One
the Meccans’ feet and hear what they were saying. Once they were far away and night had fallen, the two of them came out and made their way safely to Medina. The Traditionists also speak at length and with much commentary in
12.3
expounding the circumstances of the trials undergone by the Prophet, God bless and keep him. Excrement from animals’ split entrails was poured over him. Abū Jahl; the two sons of Rabī ʿah, Shaybah and ʿUtbah; Abū Sufyān Ṣakhr ibn Ḥarb; al-ʿĀṣ ibn Wāʾil; ʿUqbah ibn Abī Muʿayṭ, and others all tried to murder him, and went on to persecute him with ridicule and violence, cursing him and calling him a liar, shunning him and claiming that he was possessed. They repeatedly made him the butt of all kinds of hurt, slander, and calumny, detaining him, God bless and keep him, and the whole clan of Hāshim in a valley outside Mecca, threatening him and making attempts on his life, until he withdrew, leaving behind ʿAlī ibn Abī Ṭālib, peace on him, in his bed in his place. But the outcome of this was that God Exalted gave him help and strength,
12.4
made the faith mighty, and caused it to triumph over every other. He subdued the infidels and the idolaters and slew the renegade and obdurate miscreants, those liars who had called Muḥammad a liar, who broke their word and mocked the faith, showed malice to the believers and menaced them, and who had persecuted the Prophet and made war on him. Those who remained, who had sought refuge in a show of faith while secretly harboring unbelief, He abased through the glory of Islam, and they were accursed as hypocrites. «Praise God, Lord of all!»98 The following are accounts connected with Qurʾanic verses.99 They belong in
13.1
this chapter, and should be added to it. We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing Ibrāhīm ibn Rāshid, citing ʿAbd al-Raḥmān ibn Ḥammād al-Shuʿaythī, citing Kahmas ibn al-Ḥasan, quoting Abū l-Salīl, who cited Abū Dharr as follows:
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13.2
� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
َ ّ ب � اآ ة َ َ َةَّة ٱ َّ َ َ �اا ب ب ّ ّٰ ّ ّٰ �ْتج�َع� ��لّ�هُ �َ�مب �ْتف َ�ًلا ب � ة ك�ل � �ب��ة� ا لله ����ل�� ا لله �ع��لة��ه �و��سل�م ة�ل���ل�َو �ع�د � ا �ل��ة�ه {�و�م� ة�ل ��َ� ا لله ة ب� �ل َ ر ب َ َ ْ بُ ْة ُ بْ َ ْ �ُ �َ ا َ ْ ةَ ُ َ َ ب َةََّ�اْ َ َ ٱ َّ بَ ُ َ َ� ْ ُ ُ بَّ ٱ َّ َ َٰ ُ أ ْ � �و�تفرر��ه �َم� � حة�� �ل� ة� ح��سبس�ه َأا � ا لله ب�ل�َ�لب� ا ��تفَر�َ} �� �ت�� َ��س ب� �و�م� ة�ل ��و ���ل �ع��ل��َ ا للَه � � هو ة ع أ أ � ّ ة � ا أ ا ب ّ � بّ � ب ا �ا ّ ب �ب ا ��ب ة � � � � له� ا ��د � او �بل�عل ��ل� �� �ة�ل �عو�ل �ة�ل ا �ب�ل � ر ���و ا � ا �ل�ل �� ك� �ه� . �م � �م م
�ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ � أ � ���ّد��ل ب�لا ��د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا �ةلا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � �و� ة� ج َ أ ةة� � حلا �ة� ب� ب ا ���ملا �ع��� �ةلا ��ل � �ّ � ب ا ب ا ب ب ب ّ ب ب� ة ب � ع�ةس�د� �لا �ل أا �م�� � أ ��د �ل�ل ��س��ة�ل � �ع� �م��س�هر�ع� �ع��ل�ة� ب�� �بَ���ة�م�ه �ع� اب ل�ة� � ب ةل ّ �ب ب ا ��ل ا ��بلم ّ ّ ا ّٰ ه � �ل ه ��سل�ّ ب� �ة ا �� ا بّ � ب �ب �ا ب اأ ب � �� ��وا ا اء � � � � � � �د � � � ع ع � ل ب ب�ل ر ب���ل أ �� �ب�ة� ٰ���ل�� ّلل ع ٰة�� و �م �علّ ل أّ �آ ب �ة� �ل � روأ �ة� � ب � � ّ � �� ب �اب اب �ب�لا �ل��ل� � اوب� ب��� ب���ةعلا ��ل ر����و��ل ا ّلله ����ل� ا ّلله �ع��لة��ه �و��سل� أا � ا �ل ح�م�م�د � � �هم� ����� ا �و���� ا ا �ع��ل �مل �كة� � م أ ُأب ّة� ة � أ ا � ب �� ّ ب ط� ا � �بك��َس� ا ّٰ ه � بّ �� ا ��ل� ا �� ا �ة�ه ب���ةعلا ��ل ة� �ملا �م�د �م ب ��ل ا � � م � � ل � � لل ل ل ع ع � � � ط�عل �م ا و م �ل � � ر و ب �ل ر بع أ � ر ع ّ بأ ّ ٰ ٰ ب � ْ � � ّ ّ � ّ ة� � ب ب ب ة ة �لا �ل �ل��ك ر����و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� �لا �ب��ر�علا ���علا �ل� َ����عَ �ملا ر� ك أا �لة��ه .ل��ملا �لب� �� م ّ ّٰ م ّ بأ أ أ ٰ ب �الا ب�� ة� �بلاأ �ل�ة ا ��بلم� ّ ا ب� ر�ّ ا ّلله �ع��لة��ه أا ب�ل��ل�ه ا �و �بر �ملا ك� � ����ل�� ا لله �ع��لة��ه �و��سل�� �لا ب�ب��ر� �����ع�د � ةب� �ب ّ ّ ٰ �ّ ا� ب �ب � ّٰ أ� ب � أ � ب ا � اأم� ة ّٰ بّ ّ ّ � � ا لم�ب�ة� ����ل�� ا لله �ع�لة��ه �و��سل�م الم�ب��ر �ح�م�د ا لله � او � ��� �ع�لة��ه � او ��ر ا �ل�ل ��َ�ُ ب�م��سل �ل�ه ا لله �عر �و ب���ل َ أ ٱ َ ّ ُ َ َ ْ ْ َ ً ْ َ ّ ب � � � ة ب ة َ �َ ب َة ة ّ َ � َ � ه ��مبْ ا َ ب ة ُ بْ �و ا �ل��ه � ا � �ع��ه �ك��ه � � ا �ع��ل �ه� {�و م� ة�ل ��َ� ا لله ة ب��ع��ل �ل� � او �رب�� �تفر ب�ل � �وة�تفرر��ه �َم� ع أ َة َو ر ب ة و ر ة� م َ َ� ْ �ُ � ا � ْ ة ُ ���� َ��س ب�}. حة�� �ل� ة
�ّ � ب ّ ب أ � � � ّ ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ � أ � ���ّد��ل ب�لا ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � �� ب� �ل �ل � �و� ��د � ��ة� �ع��ل�ة� ب�� اب ل�ة� ا �ل��ة ج اأ� �ع �د ا �� � ٰ ب ا �� ب�ل ��� ّ ح� �ع ب � �� �ب�� ب� ب حلا �ة� ب� ب ��س��ةل�ملا ب� �ع ب �س�علا � �و�هة ب� ب ة� � �ع ب أا ��م � � ة ة � ة� � و � � � � ب ��و ب� ر �م� هر �ة � أ � � ا � ب ّ � ب أ � �� ة �ب �و�ل� ل�ة� ع� اب ل�ة� ا �ل�� ر� ا ء �مة�����ر� �ع ب� اب �ل�ة� أا � رة���� ا �ل� ْ ب � اآ ة ُ ّ � ّٰ �اَّ َْ ُ َ �ب � َاأ ب �ة ا � أ ا ب أ ب � � � ل � � ا � � ه � ع � � � � �� س � �س � �� لل ل ل } ل ه � ع � � ش � � � � � � ل ل � م � ل �و��سس��ل �ع� �ع�د � ا �ل��ة�ه { ل ة وً و َ� ً ل أ � ر و آ �� ّ أ ٰ � ب ة ا � بّ ب � ا ب أ ب ب ب ب ً �ا �ًا � � �ب� ا �ة ا �ًا � �لب ب � � �ب �� ا ّلله �ع��لة��ه �و��سل� ���عل �ل أا � �م� ��سل ��ه ا � ة��� � �هر� ب�لب�لا �و�ة ك ��� ا �ر� ب�. ��س� ��رب�ل وةر� م�و مل � و ة ع ة م ع � أ أ أ أ ب ا� ب � بّ � ة� � ا ب�ب��ر �ل�ب� �ح�مّ�م��د ب� ب ا ��ل ح��س ب ب�� الم�� � � طهر ا �� � ��لا ��ة ب� �ةلا �ل ا ب�لب�لا �ب�لا �ح�مّ�م��د ب� ب� �عب��د ا ��� او � ���د ا ب� ��و �ع��ر �لا �ل � � ة �ّ � ب ا � ب �� � اأ � ّ ة ا � �ّ � ب ا أ � � اأ � ّ ة ا � �ّ � ب ا أ ا ة � ب � ّ ��را �ل���س�د ة� �ل �ل � ��د �ل�ل ب����ر ب�� �م�و ��� ا �ل���س�د ة� �ل �ل � � ��د �ل�ل ا ب� ��و ب� � ��د �ل�ل ا ب� ��و�ل ��م ا � ار ر ة� ّ ة ة � ة ا � � � ب ا ��مّ � ب � �� ة � �ل �ل � ��د �ل�ل ح�م�د ب�� عب��د ا � � ���رة��م �لا �ل ���م�� ة� ��س��ة��د ب� ب� �ع ب�ب����س�ه �ة�ل �عو�ل
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٤،١٣
٥،١٣
Chapter One
The Prophet, God bless and keep him, used to intone the verse: «Whoever reveres God, He will give him relief, and give him provision whence he least expects it; for whoever trusts only in God needs nothing else. God accomplishes His purpose».100 Then he would say: “Abū Dharr! If only everyone were to do this, it would suffice them!” We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
13.3
Isḥāq ibn Ismāʿīl, citing Sufyān,101 quoting Misʿar, quoting ʿAlī ibn Bidhaymah, quoting Abū ʿUbaydah, who said: A man came to the Prophet, God bless and keep him, and said, “Such and such a tribe have raided me and carried off my camels and my son.” The Prophet, God bless and keep him, replied, “The House of Muḥammad, for some moons, has owned not a quart nor a bushel of grain. Ask alms of God, Mighty and Glorious!” The man went back to his wife, and when he told her what the Prophet, God bless and keep him, had said, she said, “He gave you good advice.” Before long, God gave him back his camels as numerous as could be. The man went and told the Prophet, God bless and keep him, who mounted the pulpit and praised and extolled God, telling the Muslims to ask for alms from God, Mighty and Glorious, to rely on Him and desire only Him, and recited to them the verse: «Whoever reveres God, He will give him relief: and give him provision whence he least expects it.»102 I cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing Abū ʿAbd al-Raḥmān al-Farasī,103 quoting Isḥāq ibn Sulaymān, quoting Muʿāwiyah
13.4
ibn Yaḥyā, quoting Yūnus ibn Maysarah, quoting Abū Idrīs al-Khawlānī, quoting Abū l-Dardāʾ: Abū l-Dardāʾ, questioned about the verse «Every day He has some great task,»104 said, “When the Prophet, God bless and keep him, was asked what it meant, he replied, ‘His task is forgiving a misdeed, taking away an affliction, raising up some nations and humbling others.’” I cite the state scribe Muḥammad ibn al-Ḥasan ibn al-Muẓaffar, who quotes Abū ʿUmar Muḥammad ibn ʿAbd al-Wāḥid, citing Bishr ibn Mūsā al-Asadī, citing Abū Bakr al-Asadī, citing Abū Ḥātim of Rayy, citing Muḥammad ibn
ʿAbd al-Karīm, who said, I heard Saʿīd ibn ʿAnbasah say:
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13.5
� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
ب ح��لا �ة �مب�علا ب�����بملا ��� �لا ��ل�� � �ه� ����� �� ��لا ��ل � ��� ة� � ح��د �ب� �بل�علا أا ب� ر ب� ح���� �وة� � ة رب ل ب � و و ة ب ب ب ا ة ب أ ب ب �ب � ّ ا ب ة ة ��ل ا ة �ب أ ب ب ً ب ب ة ���ل � حع�د ب� � حعل �كب���ة�� ا � ح���ل�هة �ل�� �ة�لع�د ر �ع��ل� أا � ار ب� ح��ل � ل�ة� ا � ��ه � �هرا ة ����ل ر� ل��ة� ا � ��ه ب� � � � َ م ْ ٱ َ أ أ ُ ُ ب ُ ا� بْ َ � َّ ب َ َ ا ُ ً َ �ة��أولا�م�ه �كب�ة���بملا �ه�و ب� ا ة� �ة ��و� ب�لا ��ل�� أا ب� ���م� �ةلا ر�أ�لا �ة�لةه ا {ا �ّم ب� ة ب� حة� ب� الم� �ل �� �ر أَا � ا � ��تل � ر َ � آ م ََ ْ أ ع ّ أ ب ة ل� أ ب ا ا� � � � � � �ب ُ ٱ � ُّ آ َ � ا هة � � ب ب ا ب ة ��سب �ب ّ �� ّ �ملا ا �ب�لا ا ا ا ا م �ل��ط �ل ك� � ا � � ل � � � ا م � � ا ا ا ا � � ل ء � �� ح � � � � � ل ل ل } � ��� ��س � � � ع � � � � � � ل � � � ل بة ب و ر ب �ل ة ر ب و ة �و�ة كَ ر ر أ � ب � ة ب�ك��ه ب��ب� بر��ل ة� ا �ل ح��لا � �م ب� ا � �ب�ه. ة ب �ة ��ا � ة�د �� �ة� ة اأ �ب ا اأ � ا �ع ��مّ � � ب �ع �د ا �� ا � � ب ب � ة � �ّ ب � ���د الام�هر�و�� ب���ع�ل�ا �م ���ع��ل ب� �لا �ل �م�أو� �ل� �ع�د ا ا � ل��ل ب� :و� لة�� �ل ب�ل ��رح�م�د ب � ب� �و� �أ � ب أ ب � �ع�د ا ا ��بل � �ّ �ع ب��د �ة� �م ب� ر� او �ة�لا �ة�ه �ولا� ا ���م� � �وب�لا � ب ار �ع�د �و��م��ل ة� �ع ب��ه � او ب�لا ر �ل�ة� ب��مة�� �ملا �ةل� طم� حب��ر م ع ب � ب ع ج ا ة � اّ أ ّ ة ب �م ب��ه أا �ل� ا �ب�ه ��د � ���ل ل��ة� ا �لأ� ب�لا ر� .
�ّ � ب ا ّ ب أ � � � ّ ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ أ �ب ة� ��د �ل�ل اب�� ا ب� ار �ل �ل � �� ب� �ل �ل � � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� �لة�لا �لا �ل ��د �ل�ل �ع��ل�ة� ب�� اب ل�ة� ا �ل��ة ج أ أ أ أ ٰ ب ا �� ب ب � � ةا � ّ ب ب ّ �ل �ل�� ب�� ��دا ��� �ل �ل � ���د��ل ب�لا �عب��د ا لله ب� ب� ر�ة��� ب� ب� ا ��سل�� �ع ب� ا ب�لة��ه ر�ة��� �ع ب� ا ب�لة��ه ا ��سل�� م م أ ُ �ة ا ��ل ه �ع � ا ب� ب �� � ا � � أ �م ب �� ّ ة ح �ب ��ع�� ��ل�ه ا ّٰلله ���ع�د�علا ا ��لا ع�ةس�د�ة � � � � � ك � م ه� �د �س � � � ل ل �� �� م � � � � ة � ل � ر أ ب ة ب ب ب ل ب ر � ر ر ب ب ً � � ب �ب ا �بّه � �ة �� اٱ ْ �ُ ا۟ َ َ ا � ُ ا۟ َ َ ا � ُ �� ا۟ َ اٱ�ّةَ�ةُ ا۟ اٱ َّ َ ب ب � طو �و ل �عو لله �ر ب�لا �و �� ة���ع�ل ب� �ع���ر ة����ر � أل � ةل �عول { � ��بَ� ر�و �و� ��ل بَ�تفر�و �و ر بَل� � ة �َ َ َّ ُ � ْ �ةُ ب�لْ �� ُ بَ � � � �و�}. ��ل� ���ع��ل ل�م َ ���ّد��ل ب�لا � أ بّ ا�
�ّ � ب ا ّ ب أ � � � ّ ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ � أ � ���ّد��ل ب�لا ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا �ةلا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � �� ب� �ل �ل � � ��د �ل�ل �ع��ل�ة� ب�� اب ل�ة� ا �ل��ة ج أ ٰ ّ ّ ّ � � � � � ّ ���د��ل ب�لا ���د��ل ب�لا ا ��م�د ب� ب ��لا �ل ا �ل � ���د��ل ب�لا �عب��د ا لله ب� ب� �و�� ب� ة�لا �ل � � ة�لا �ل � ح��س ب� ب� ب� �ع��ل� ّ ة�لا �ل � � � ج ة أ � أ � ّ أ بّ أ ب ً طم ب أ بّ ب � ة ا ��� ّ ّ � أب ا ب� ��و� � �ر ا � � � ���د ���ه ة�لا �ل ���م�� ة� ا ���� ب� ب� �ملا ��ل��ك �و�ل�ا ا �عل�� أا �ل�ا ا � ا ���سلا �ةر�ب�� ةرة��� ا �ر�ل ��ة� � م ع ّ بّ � �ب ّ ّ ّٰ ا ��ل � ح��د��ة �� أا �ل�� ا �لم�ب�ة� ����ل�� ا لله �ع��لة��ه �و��سل�� أا � م ٰ � ّ �ب � ّ ب � أب ّ ب ة ب � ا ب ب ا ا � ا ب �ة ��و���� �ع��لة��ه ا �ل��س�ل� �م ���ة� �ب��� ا �ل�ه اَ� �َة��� �ع�وا لله �عر �و ب���ل �ب�ل �ل��ط�ل�مل � ���ة� ��ل � ا � �و�ه�و ل�ة� ب � � ّٰ ّ �َ اآ �ََٰ �ّ اآ أ َ ُ ْ َٰ َ بَّ ُ �اب ةُ � بَ اٱ �� بَّٰ �� �ل بَ ب أة ب �� ة ة ا �بل ���� ب ا ��ل �م�� ل�ظَ� َ��ت�� �ت بَ���ك أَا �ل�� ك��� َم� � ة�} �لا �كب���ل ة� له�م { �ل� أَا �ل�ه أَا �ل� ا �� ة� �� ب �و� ���عل �ل ا �ل�� � � � � ة ب� � � ب � ب �ا ب� هة � ّ ب ب � � ب � ة ة ة ا ة ا ا ا أ �و ا ���هر��� ���عل �ل� الم�ل� �����ه �ة�ل ر ب� �ع�د ا ���و� � م��ر�و ب� م� �ب�ل � ع �ر� ����ة ��� � � ا �ل�� �ع�و� � ب � � ب���ةعلا �� اأ �ملا �ة��ه �بم ب ب� ا ة�لا �� ا � �م ب �ه ة�لا �� ب� ا �ع��د � �� �ب ا ��ل�� ب� � لا� � ب ةر��ل ة�ُر�ب�� � �ع ر �و� ك �و و � �و ل ك �� ل ع �ل�ه �م��ل ب ة� ة �و � ة� م
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٨،١٣
Chapter One
A man once sat playing with some pebbles, and as he tossed them around, one of them flew backward and lodged in his ear. He tried everything to get it out, without success, and there the pebble stuck painfully for some time until one day when all of a sudden he heard a voice recite the verse: «. . . Who answers the hard-pressed when he prays to Him and takes away evil.»105 The man exclaimed,“O Lord, You are the answerer of prayers, and I am that hard-pressed person! Take away my present hurt!” and the pebble dropped from his ear. The author observes: I myself met Abū ʿUmar Muḥammad ibn ʿAbd al-Wāḥid,
13.6
also known as Thaʿlab’s Pupil and as the Ascetic, and studied under him, obtaining permission to transmit all the material of his I deemed sound. I never heard him tell this story himself. It does, however, form part of the corpus that he authorized me to transmit. We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
13.7
Khālid ibn Khidāsh, citing ʿAbd Allāh ibn Zayd ibn Aslam, quoting his father Zayd, quoting his father Aslam: Abū ʿUbaydah ibn al-Jarrāḥ, on being besieged, received the following missive from ʿUmar ibn al-Khaṭṭāb: “Whatever adversity may beset a man, God will afterward give him deliverance. A single hardship can never be a match for ease twice over, for He has said, «Show acceptance; vie with each other in acceptance; be steadfast; revere God, and you shall prosper.»”106 We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing al-Ḥasan ibn ʿAlī, citing Aḥmad ibn Ṣāliḥ, citing ʿAbd Allāh ibn Wahb, citing Abū Ṣakhr as saying that Yazīd al-Raqqāshī told him that he heard, from Anas ibn Mālik, who may well have attributed it to the Prophet, God bless and keep him, that: When Jonah, on whom be peace, saw fit to call on God, Mighty and Exalted, in the darkness, crying out to Him from the belly of the fish: “O God! «There is no God but You. Glory to You! I am unjust!»”107 his supplication went up toward108 the throne of God. The angels exclaimed: “Lord, this is the voice of a weak and afflicted man from a distant land!” “Do you not recognize him?” God asked. “Who is he?” they answered.
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13.8
� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
ةة ّ ة �م ة ة � ا�اا ب � ب ب ّ أب عو� ب� ���� حلا �ب�ه �لا � �� او �ة�لا ر ب� ا ��ل�ا ة�ر�� �مل ك�ل � ةل� �م ���ب���ل �و� � � ع ل��ة� ٱ �ْ َآ م ب اأ ��ل ب � ة� َ �و ة� �� ��طر��ه { �بَ�لا ����تفرا َء}. �لا �ل ب�ل��ل�� �ل ��را ��
ب � ا �� ب�لا ء �ك ة�مبب�� حة��ه �م ب� ا �لب��ل�ا ء ر
أ طم ب� ب اأ ب ب ة�لا ��ل ا ب� ��و� �ر �ل �ب��ر �ل�ة� ة � �ة�ل �عو�ل ُ ��� � � اٱ ��ْ��َ ف َاآء �ب اأ �ب ة ا ّٰ ه � �ل ه ا ��ل �ة ��� ب هة �ة �ل ب ا � ا اأ � ا � � ة � � ا ا ��ل �ة ��� ب هة �ة ا �� ���م�� ة ��س� ل ل ب ر� ��س� � �ل ة�ل ب�ل هرةر� و مل ة�� ة طرج {بَ�ل �تر َ} ل �ب��� لل ع�ة�� ة�� ة �ّ ا �ل��� �ب�لا ء. ّة أ �ة ا �� أ� � ة ّاأ ّٰ �ة ا ��ل � ه أ هة �ا �م ب � � � ا � اأ ب�� ب�مة� ب ة ب ّ� ح ���سس�ه �ة�لا � � � ح � � �� ���ء �ك �����مب� ��س �� � � ل � ل ل ا ب ��و�هرةر� ��ة�ل ا لله ��عل �� �ل� ا ر� �وة� و ة ل � ة � ر� ب ة ج �� �اّ � ّ ة � ة � ّ � � ��ر� �ل�ه �وة�ر� �وة�ه �م ب� �لب�ب��علا ���ل �ع��سةس�ه � ح�ة� �ب�ب�� ة� ة����ب��� ��حلم�ه. � � و ب ة أ أ ا � �� ��س����د � ب ���سل ���ط � ا �ب�لا ب و ة ب� ب ة و
ة � أ ّة أ ا ب � ل � �و�ل �ل ا �مة��ه ب�� اب ة� َ �بَ اأبْ َ ةَ � �َ�لةْ�����ط�بسًلا � تل �ب�� ة َ ة
� ة ة �ا ا ب ا �ل����ل� �كب���ل ا �لأ���س�ل� �م ل��ة� ََ �ع��لةْ��َه
أ أ أ �ّ � ب ح��د�� �� ا �بّ�ه ���م� ا ��لا ع�د ا ا ��ل ا� ��د ��ه �بل� � ة ع ب
ب� ���� ����ة�ًلا �م ب � � ل ك بة �
َ�ْ َ ة بَ �بَ�شفر�شف�م�هً �َم�
��ة هرر� ة
ا �ل��س�هر [طوة�ل]
ا ّٰ ��َ ْ �َ ا اٱ ّٰ ُ للَه ��و �ل� لله
ُ اأ �� ب� َ بَ ح�تلا ��لا � َل�عة� � َ ة
�ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ب ��ل ّ � ة ا � ّ � أ � ���ّد��ل ب�لا ��د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ��د � ��� اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � ة� ة ٰ ج أ � �� �� �سب� � ب �م� ���� �ةلا ��ل � �ّ � ب ا �ا ة ب ع�ةس�د ا ّلله ب� ب� �م�و����� �ع ب� أا ��� ا أ�لة���ل �ع ب� اب �ل�� أا ��م� ب� و � ةو ��د �ل�ل � ب حل �� �ع� ر ة ٰ ّ �ب ة ا� ا � �ة ا � � ّ ب ة �ع��ر�و ب� ب� �ة��م�و� �لا �ل � ���د��ل ب�لا �عب��د ا لله ب� ب� �م��س�ع�و� ل�ة� ب��ة��� المل �ل ل �ل أ أ ب ّ ب ة � ة� ��� �ب�� �ع��ل��ه ا ��ل��س�ل�ا � ا �ه� �� ��ه ا ��ل� �ة ا ا ��ل�ا ب�� �ك �� لا�ملا ا ب�لة���ل� ا ��ل � � ��س � � � �م� � م �� � � م و ب أ � رر ر � ع ةو � ب ة ��و ة و � ة ع بج ا ��ل � � ب�ك ب�لا � �� ل��� ح��� ل��ب� ا �� بل���ط��ل�ملا ة� ب ���ط��ل�ملا ة� ���ل�ا �� �بل ���� ب ا ��ل �و ة� �وب ���ط��ل�ملا ة� ا ��ل��لة��� �وب ���ط��ل�م�هة ا ��بل� � � ٰ ل � � ْر ٱ ْ آة ة أَ ب �َ اآ �ََٰ �َّ اآ أَ َ ُ ْ َٰ َ َ بَّ ُ بَ ََ ب َٰ � َ َ �اب ةُ � بَ اٱ �� بَّ �� �ل � بَ ا �� بل���ط��ل�ملا ة� {ا � �ل� أا �ل�ه أا �ل� ا ب�� ة� ��� بتم�� � �ت ب���ك أَا �ل ة�}{ �جب�بس�د �ب�هُ �ب�لا ����تفرا َء م � � � ك ل � ظ � ��ت � � َ � َ َ � َ َ َ َ ُ َ َ ة ٌ ة � �ا أ � � ب ب � � � � ة ب ا ا ��لا � ا � �لهر� الم�س�ع�و ��ط ا �ل��� �ة� �لة����� �ل�ه رة� ����. �س��ة��م} �ل �ل �ل� ة �و�ه�و � َ ج
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١٠،١٣
١١،١٣
Chapter One
God said, “He is my servant Jonah, from whom ever rise pleasing works and supplications that I answer.” “Lord,” said the angels, “will You not pity him for the sake of how he acted in prosperity, and save him from this tribulation?” “Even so,” answered God, and commanded the fish to cast him up «on the bare ground.»109 Abū Ṣakhr said, When I was relating this report to Abū Saʿīd ibn Basīṭ, he
13.9
related to me that he had heard Abū Hurayrah say: “He was cast up «on the bare ground», and God made the gourd tree grow over him.” Asked what the gourd tree was, Abū Hurayrah replied, “A squash.” Abū Hurayrah also said, “God Exalted provided Jonah with a female mountain goat, to eat the herbage of the place and come to him each evening and morning and part her hind legs to give him her milk to drink, until it grew (meaning Jonah’s flesh).” There is a line of poetry on this subject composed by Umayyah ibn Abī l-Ṣalt 13.10 before Islam: God in his mercy grew a gourd above him. Had He not done so, heatstroke would have killed him. We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing 13.11 Yūsuf ibn Mūsā, citing ʿUbayd Allāh ibn Mūsā, quoting Isrāʾ īl, from Abū Isḥāq, quoting ʿAmr ibn Maymūn, who said, ʿAbd Allāh ibn Masʿūd related to me, in the public treasury:110 After the fish swallowed Jonah, on whom be peace, it plunged down to the seafloor, and Jonah heard the pebbles glorifying God in the three darknesses, that of the fish’s belly, that of the night, and that of the sea. He cried out in the darkness: “«There is no God but You. Glory to You! I am unjust!»”111 whereupon «We flung him down sick on the bare ground»112 like a featherless plucked fledgling.
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
� ةّ أ �ا �� ب ّ ب � �ب اأ � �� � ب ب أ� � � �الا ب� ا � �� � �م ب � ّ � ب بة ب � ل � ا � ل ل ل � �� � ا � � � ا ا � � ا � ل � � �د � � ع ل ل ه ل ح � � ك �ش�د � ��ة� ��� �م� ا � ل�� ب� ب ةة� ة ر� ب ب�ة� ��س� ب � ب�ة� ة � و ب و � ةّ � �ْ ا ب � � � ّ أ � � اأ �اا ب �ب � �لة ّ �ب � ا � � ب ب� ب �لا � ا ب��ل � ل � ل � � � � ا ا ا � � � � ء ح � ا � � د � � � ل � � �� س � ع � ل � �� �س � ل ك ل ع���� � ��� � � � � � � ل � ل � � م � ة ورر � � � ة ل�� ب ل � ر ر ر ع ر ة ة ة� ّ � �ة ة � �س�ه بر ا �ل��� �و�ل�ه �لا �ل
١،١٤
أ ةب ب ب ْ أ �ة أ ة �ب ب �� ب � � � ��ة� أا ب� ا � �ع�م��ك ا �� � � ا � ل� ������ ا �� ك حلا ��ه �كبَ� ة� � او ب�� ة� ��طلا �هر�ع��ل�� � ار ��� ��طلا �هر �و��لة�لا ب� ر ٱ �َّ ّ ر ة� ب �أ ٱب� َّ َ ُ آ َ َ ب ْ َ ً َ ْ ٰ � ب � ب َ � ْ ح�ىعلا} ا �ل� ا ب� ا �ل���� �ة ��س��علا � {�َ ا �ل�� ا � ا ���� ���� ٰ �ا��لعلا ���طلا �ه �ة � او �ة ا {�َ او �ل����م�� �و� �} طم�� � أ � ر ور ب و و ة �َل أَ ة � ك� � ر ر َ� ٰ أ أ آ ّ ً ً ً � � ب ا ��ل ا ب� ا �ل �ة ��س�� ا �ّ ة� ا �� � ّ ب ا بّ ا ة ��ع�� ��ل� �ب �لا � � بم ا ب له�م ا ب� ل ة� ر ب و �ر ب�ل �م� ا ��ر�ة� �أل ��ه �ة�ل �لة���ك ل��ة� أ �� ر �� ��ور ب عل �م ��ل ل� � آ أ أ � � ب �ب ا ��ل��لة���ل�هة ا ��ل�ا �ّو��ل�هة 1ا �و ا ��ل��لا ب�لة��هة � او ��ل�� ا ��ل��سلا ب���ع�هة ا ة� ل��ب� �م ب�لا �م��ك �ة�لة �عو��ل ��ل��ك ال بم �رب� �م ب��ه ���ا� ا �و���ا� ا. ً ة أ ج
ة � �بُ ب حةّ أ ة � ب �� ب� ب ب�ا ة ًا أ ب ا ب ة � � ح���� ة ��سس�� ب �ع�د ا � ب ا س� ب���ع�د ة� �ب����س�ه ��طلا �ل ة� ��� ا ة���س� م� ا لهرجب � ��د �� �ر�ه �ة ��و�مل � او ��ل ل��ة� �ل �ل �ب ب ��ل ب ب ة ب � ب � أ ب � � ة � اأّ � ة � ا � � ا ب ة � ا � � ا � � ة � أًا ب � ّ ا�اا ب ب ا� حب����� �����ع��ل� � �ل��ك �ل�م ا ر ل��ة� ا �ل�لة���ل�ه ا �ل� �و�ل�ه � ٢و�ل� ا �ل�ل �لة��ه �و�ل� ا �ل�ل �ل��ه ��سة���ل ��ل�مل ك�ل � ل��ة� أ أ � بّ � ب ب ب� � ة � ة ب ً ة � � ب ا �ل��لة���ل�ه ا � ارب���ع�ه ���ع��ل ة� � �ل��ك �ع��ل�� ا �ر��س� � ار��ة ة� ل��ة� �م ب�لا �م�ة� ك�الا � ر ب��ل�ا �ة�ل �عو�ل �ل�ة� ��ل�ا ����ك م �ع��ل� �ة��� �ع��ل� ب� ب� أا � ا بر ��ة�� . ة� � م ب ة ًّ � أ أ أ ً � ّ � � ب ب ب ب�لا � ب�م�� ح ة� �م ب �ع�د �م�ب�ع � بر ��ة�� ���ل�ملا ك� حب�لا �ولا� ا ��اب� ا �عر�� ر ب��ل�ا �ة�لةعلا �ل �ل�ه �ع��ل� ّ ب� ب� أا � ا �الا � ب���ع�د � ة� م م أ بة ب � � ب ب � ّ � ا ّ � ا ب ب ة ا � � ة �اب ة ا �ة ��و�م��ة� � ���ل أا �ل�ة� ��سل ب� �ل� ا �عر��ه ���عل �ل �ل�ة� ��د ��لع��ل� ب��مل �ع��لة���ك ����ع �أاو � ا �س�ع�ه ر�� ��و�ل أا �ل�� ب ا ��ل��م ّ ب ة �� ب �� ب� ب �� ��س��ّل ب ب� م ب ب ب ة � � بة ب� � حلا � �ب�����س��ةل��م� أا �لة��ه ���ه�م ة� �س�ع�ه �ح�م�ل��ة� أا ل�� �م� ر ل�ة� �و �م��ة� كة��ه � او �ل� ��ر�� ���ع��ل ة� �ل�هم� ة أ أ ب ب � � بّا ب � ب ا ا � ا ا ب � �ة ا �� � ه ّ � ب ا � ا � ب ب � � ب� ��� �م ب� �ع�د ا ���ةعلا ��� او ر ب���ل بر ر م� �ع��ل �ل��ه�و ر ةلعل ل �ل� �ع� بر ��ة�� �ة���و� ل��ة� ا � � � ل ب أ � � ر � ج ة أ أ م ب �ة � ب ا بّ ح�لا ا �ب �بل� ب ���د � ��ة ا ��ل�� ب� �� �����س��ك �ب� ���ط � ب ��سسلا �ع��لة��ه ب�كة��وّ��م ���ط ا ��رك �و� ط��م ب� �ملا �ع��لة���ك كة���ل �ل�ل أا ��ه � ة� ة ب ر أب � او �ر ب���ك. ب �ة ة � �ّ ب � �لا �ل �م�أو� �ل� �ع�د ا ا � ل�� ��لا ب� ب ب �سس�� ب �الا ب� ���ع�د � ب ب���ل ّ�ملا ك� بر ��ة�� �ع�د ا �و�ه�و �س�علا � ة� ب�لا ء �ل�ة� �ع��ل� ّ ب� ب� أا � ا � م � ل ب � ة� ة� م �ا� ة ب ب بة � �ا �رة�ه ��لا ��ل � ح��د��ة �� ���علا �ل ك���ة�ر� ��د ا �� ب ز ز ��� ا. ��� ا ٢ .ك 1ك
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ب ل��ة�
� بّ ب ب ب ب ا �لب��ر �م��د ��سس��ة�
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Chapter One
A Baghdadi state scribe known as Abū l-Ḥasan ibn Abī l-Layth, whose father
14.1
was a state scribe in Gīlān and worked for a former commander in the army of Muʿizz al-Dawlah, Lashkarwarz ibn Sahlān the Daylamī, told me: Somewhere or other I read: In any crisis, you should spend the night in a state of ritual purity, on a bed that is ritually pure, in clothes all of which are ritually pure, and recite the whole of the surah: «By the sun and its morning light»113 seven times, and the whole of the surah «By the night when it descends,»114 also seven times. Then say, “O God! Give me deliverance and relief!” and on the first or second night, or any night up to the seventh, you will have a dream in which you will be told, “This or that thing or person shall be your relief.” Abū l-Ḥasan ibn Abī l-Layth continued:
14.2
Some years after this, I was imprisoned for so long that I gave up hope of deliverance. Then one day I remembered what I had read, and acted on it. On the first, second, and third nights I saw nothing. On the fourth night, after performing the rite, I dreamed I saw a man who said to me,“Your release will be effected by ʿAlī ibn Ibrāhīm.” The next morning I awoke in amazement, for I knew no one called ʿAlī ibn
14.3
Ibrāhīm. Two days later, a young man who was a stranger to me came to my cell and said, “I was told to stand surety for you. Come!” With him was a messenger with orders to the warder to release me to him. He took me to my house, saw me inside, and left. “Who is he?” I asked my people. “A cloth merchant called ʿAlī ibn Ibrāhīm from Ahwaz, who has a shop in al-Karkh,” they replied. “We were told he was a friend of the man who put you in jail, so we threw ourselves on his mercy, and he interceded, posted bail for you, and got you out.” The author adds:
14.4
Some years later, this ʿAlī ibn Ibrāhīm, who had been my partner in the cloth trade for many years, came to see me, and I reminded him of the story. He confirmed it, saying:
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
أب أ ب �اا ب ب � � ب � ب ا � ا ا ��لب� بّ ح ة� اب �ل�� �ع��ل ّ ا ��ل �ع�د ا ا � ب�ل��ة� ة��د �ب����س�ه �عب��د �و��� ب� ب� ا � ح��س� ب � أ بر ��ة�� � ���ع� ك�ل � �� ار �ل�ة� � ة ة� م م أ آ ب ب � �ب ب�لا ب ب �س�ه بّ ا ��ل��� � ��ل�هة � ���طلا ��ل��ه ب ب� ط�ملا ب� � �الا ب�� ة� �ع��لة��ه �م ب� � ��م��س�هة ا �ل�ا �ب� � ر��ع ك� ط��م ب��ه �ع ب��ه �وك�الا � � و و ب ر ر أ � ب ب �م ب أ � اأ ب ً � ب ب �عب��د �و��� ��ل�� � � �ة ا � اا �� � ا � � ا ء �ل �م ب ا �� � � ا � ه ل� ا � ة ���د ةلعل بحل �ة� � ��سل �ة� ح�طل ب� �ة� �ر �ع�د �ر ب���ل و ب ر� �ل� �ر�ع��ل�� ب �ملا �ع ّر���ك.
أ ب � � �ب ا �لبّ �ة � � �د�ة ه ل�ب ّ ة �ع�د ا ا ��ب �ا�ة ��لاأ �� لا ب�ل��د � ��ب�ع�� اأ�� لا ب �و��تلا ا ب�ع ل � � �ل ك � � � ح �د ع�د �د � � � � ل ع � ح س س � � � � � ل ر و و ر ب � � ة ة ة ب ب ب ب أ أ أة أة ب �� ب ة ا ب � اأ � ب ا ب � ا� طم�ّ با ب ة � ب ا ا ب � � � � ا ا� ل حعل �ع��د ة�. ح��ل� �� ا �ل� � �لعل ��ط �وم���� ر��ة ب� � او ��ل ا � ��ر ا � � � � اآ ة ب ة ّ ة � � ّ �ب ��ل ة � اأ ب ا ة � �ّ �و ب���د � ل��ة� ل��الا ب� ح�م�م��د ب� ب� ب�ر�ةر ا �ل��طب��ر�ة� ا �ل��� �ة� ����ملا � ل��الا ب� ا �ل�� ا ب� ا��مة��د� � او �ل���ل� �� �ب ب ة ّ �أ ّ � ���ّد��ل ب�لا �ع��د ا ّٰلله � ب � ب ���� ة�لا �� اأب�ل�لاأ �ب�لا اأ�ب ���د�� ب��� �ح�مّ�م��د ب� ب� �ع�ملا ر�ة ا �ل�ا��س�د �ة� ة�لا �ل � ا �ل ��عة����س�ه � �� � �� ب ب � ةرة أل ب ة � ة أ � ب �ّ ب ���� ا �ل ّ �ا � � ب � ا � ب اب� ب �ع�� ا ب� ا ��ل ب�لا �ب���ع ّ ا ب� ��و � ب � � ب َ � � ب ��ل � �ع ب� ا ب�لة��ه �ع� ب��د � � ر ةرة��� ع� ر�وج ب � احل ر� ب � �ب����� ل� عل �ة ة� أ بّ ة ا � � ب ا ��ه �ل �ل �لب���ة��ه ّ أ أ أ � � اّ ا بّ ب ب � �ا � ا ��ر ا �و �� ���د �مب� ل�� �ار� ل�� � أا � ا � �ع ل�� � �ب�ل�ا �ة�ب��ة���ة ب� ا � �ل �� � ��� � أا �ل� َ �و�ه�و َ ��طل �هر �ع��ل�� � ار ��� ب ة� ب �ة م م م ّ ٱ أ أ َ َ ْ حلا �ب� ���طلا �ه � ��ل�ا �ة������ة بّ �س�ع�ه ا �� ا �ة ���ّ ��ل ��ةه ا {�َ ا ��ل ْ��� ا ب� ا ة��ب�� ����� ٰ } ��س��عًلا ���طلا �ه ل��ب� ��ل � ب � ر و بة � ٰ ر م ة ر و ة َل أَ َٱ �ر�َّ ْة َ بُ طم��َ ٰ ًا ��ّ �� �ة أ � �ّ ّ � �� � ب أ � ب ًا ب ًا ب ا ب هّ َ ا ا �ل � له� ا ب��ع��ل ل�ة� م� ا ��ر ة� �ر ب�ل �و�ر ب�ل �أل �� �س��عل �م لة����ل ا �ل� � {�و ����م��َ� �و ح�ى�عل} � ب م أ أ � أ أ آ أ � أ ب ��لا ة�لة��ه ا ة� ل��ب� ا �ّو��ل �لة���ل�هة ا �و ل��ب� ا ��ل��لا ��ل���هة ا �و ل��ب� ا ��بل حلا �م��س�هة � او ب ��� بّ��ه ة�لا ��ل ا �و ل��� ا ��ل��سلا ب���ع�هة ب�كة ��ة �عو��ل ��ل�ه � ة ة ة ة ة � ّ أ ب �ب �ب ال بم �رب� �م�ملا ا ب�� ة� �كة��ه ���ا� ا �و���ا� ا. ج ة ا �� أ ب �ل ل ا ��ة����� أ �أ ب �ا ب أ ب � ب� ب � ة أ ّ � �� � ة ب أ ب بلاأ � لا � ب ���د �ع�ملا �� لا� ا � ر ك�ة ��� ا ر�ل�ل�ه ����ع�ل� ا �و�ل لة��ل�ه � � ���� ا ب�لا �ة�لا �ل�ة� ا ��ل ب�لا ب� ب�� ��� ح��ل��� ا � � � � � � ب ة� و بع م َ ة أ أ �آ ّ � � ّ ةا � �ا��ل�ه ب���ل ّ�ملا ح ّ��س�ه ب���ل�م�� ب� ح��س�د �ة� ك� ح��ه ب� ���د �ع�ملا �ل��لا � �ع ب��د را ����� � او �ل�ا ب�ر�ع ب��د ر ب���ل� �� �ل � ا � ل ب � ة �م � ا ب ا � ا ة� � ة �� ب � ب أ �� ة �ة ا � � �ب ا ���ط�� ه ��ب� ا ���ّ ا ��لة�ب� ة ا ��ل ّ � � � � � � ا ا � � � �� م� ر �ة� ل ل ب � �عل ���ل و�ل� ح�ل�� و � ا ب�لة��ه�� أا �ل�� م�و� ��� َل� ب هر م � � أ �ة� أ � � ا أ �ا ا �ع ا ب ة ا � ا � ا � مب ط� ة ا ��ل ا َ اٱ �� ةَّ� ب ٱ � َّ ْ ُ ب ��د ع�مل ا �و ��ل� ع�مل ���عل �ل� �ل�� ك� ة�ه�مل {�و ل ا� �ة ��ب� ���و�م�م� أ � � ة� �َ او � بر�لة��و َ�}. � ة َ ة
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Chapter One
This man had been put in prison by ʿAbdūs—Muʿizz al-Dawlah’s treasurer, the son of the sister of Abū ʿAlī al-Ḥasan ibn Ibrāhīm the Christian—who demanded that he pay him five thousand dirhams, which he owed him according to a tax-farming contract he held from him.115 ʿAbdūs was a friend of mine. Someone came and asked me to have a word with him about this man, and what followed was just as he told you.
Here is a wonderful story that I have read in several books, with and without
15.1
chains of transmitters and with different wording, although the sense remains similar. I shall relate what seems to me the soundest version: I read in the book by Muḥammad ibn Jarīr al-Ṭabarī entitled The Book of Praiseworthy Behavior and Valuable Principles: I cite Muḥammad ibn ʿUmārah al-Asadī, citing ʿAbd Allāh ibn Yazīd, who quotes Abū Yazīd Unays ibn ʿImrān al-Nāfiʿī, quoting Rawḥ ibn al-Ḥārith ibn Ḥabash of Ṣanʿāʾ, quoting his father, quoting his grandfather,116 as saying that he said to his sons: My sons, should some affliction suddenly befall you, spend the night in a state of ritual purity, on a ritually pure bed with a ritually pure covering. You must have no woman with you. Then recite, seven times, «By the sun and its morning light» and «By the night when it descends,»117 also seven times. Then say, “O God! Give me deliverance and relief!” Then, on the first, third, or fifth night (and I believe he said: “or on the seventh”) you will be told: “This or that thing shall be your relief from your plight.” Abū Yazīd Unays said:
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When I developed a pain that I did not know how to get rid of, I did this on the first night, and two beings came to me and sat one at my head, the other at my feet. One of them said to the other, “Examine him!” and felt my body all over. When he reached a certain spot on my head, he said, “Have yourself cupped here. Don’t shave off the hair—use plant gum.” Then one or both of them turned to me and said, “Why don’t you add «By the fig and the olive»?”118
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
أ أ أ � ب ب� ة ة�لا ��ل ب���ل ّ�ملا ا � ب�م�� ة ا � ة ّ ��� ح� ��سل �ل� ا �ة� ��ة� ء ا ���ه ار ���ة���ل ب ة � ة �ب � أ ة أ ب ا � أ �ّ � ب ع�د ا ا ��ل � �لا �مب��م� ب� ر��� � او ��ل �لة����� ا � ح��د��ة �� ��د � �بل� �ة� ا ��ل اأ ب�سّ ا �� ا َ اٱ �� ةَّ� ب ٱ � َّ ْ ُ ب �عل �� �و � أ لة� � ل � ة� �َ او � بر�لة��و َ�}. �عل {و � َ ة م
� � � أ � ة ة الم �هة � ��ل ا ��لب ح ��طف��مّ� ا �و ����ة� ء �����م��س��ك �ب�ه ب �ح�م� �ة� أ � ً � اّة � ب � � ب ا ا ب ب ّٰ ��د ا أا �ل� �و ب��د �كة��ه ا �ل��س�عل ء �ب�ل � � ا لله ا� أ
ب ة � أ � ب �ا اأ �ل ا �� ب�ل � ال� بم ب � �م ّ �و�و ب� � �عب��د ا ��� او � ��ر�ع ب� اب �ل�ة� ا � �لةعلا ��س� �عب��د ���د ب� ب� �ل� �ش�د ة� ل��ة� ل��ال ب� ب�ة� هرب �رو� ة ج م أ أ أ أ ٰ ّ � � � ة� ة ا �� � ب � ب ا ���� ّلا �� ةلا �� � � ب ���د � ��ة� ا ب� ��و ��سلا �ع�د� ب� ب� اب �ل�ة� ا � ��و�لة��د ب� ب� ا ��م�د ب� ب� اب �ل�ة� � �أ او � �لا �ل ر �م� ب � ب� � � ل أ أ أ ٰ ب ا � ةا � ّ �ّ � ب أ � ة ا � ّ ة� ّ ���د��ل ب�لا أا � ا بر ��ة�� ب�� ر�ب�ل �ل �ل � ��د � �� اب ل�� �ل �ل � � ���د��ل ب�لا ا ب� ��و �عب��د ا لله ا ��م�د ب� ب� اب �ل�ة� � �أ او � �لا �ل ج ّ ة� � ة � � ّ � م ة ا ���د��ل ب�لا ا ��� او � ��ة� �لا �ل � � ���د��ل ب�لا الم��ة��س� م ب ا � ةّ � �� � ب ���� ����م ب � � ة آ � ا �ب ��ب اأ بّ �ة�م �مًلا ك�ا � �بك���م�ع� ا �علا �ة�لبعًلا �ل ة ل � ا ح � � ا ا �ل م � � ل ع��� � � ه � ل � ل � � � � ة � � ب � ة � و رب و ر و ة ر � ب � م � ة ة� ر أ ب أ ة ب أ أ ّ ب � ب � � � �ب ب بةا � ا �ع��ل�م�ه ك� �� �ا��ل�م�ه أا � ا ا ��لا �ب�ه ���ّ ا �و ا ����ر�� �ع��ل� �ع�ل�ا ك ب���ةعلا �ل�علا ا ب� ك ��س� � �ل�ك �ع��ه ���عل �م ر ب���ل � م أ � �ا � � ه � � ة اآ � ا �ب �ل ب ا �ب ا � اأ�ّ ا ا �� ا �ة�ب اأ �ب ا اأ � �� � � � ة ���ك ع���ر� � � ل � ع � � �م ب� ا �ع��ل الا��رك� ب� سع� ل ل ل ل ل ع��� � � ع ع � � ر �ل � ة ر ج ةل� ل� � ة ّ � � � ب � ب ة ا ب ب�ك ا � � ة آ � ا ب آ� ب ا �ل�ا �� �ة�ل ب�لا ر �و�ع��ل�مب��� ب���ةعلا �ل ا ر� �ب�لا لاملا �ل ل��ة� ا �بل��ر �ر�م�� �ب�ه �و�ه�و �ب��� ر��ل � � ة�ه�مل ع���ر� ا �ل� �� ب بّ أ أ � ا ة ب ة ة � ب َمأ ��هة �ب ا �ة اأ َ �َ ب �لَةَّة اٱ َّ َ ب � ة ا � � � � � �ة�ل ب�لا ر �ك���م� ا �ل�عل � �ل� �ة�لع�و�ل أا � ا ا ��ل �ب�ك �� ا �و ا ���رك� �ع��ل� �ع�ل�� ل ر {�و م� ة ��� لله َ ُْ م � َ َّ �ْ َ َ ٱ َّ بَ ُ َ َ ُ بَّ َ� ْ َ �َّهُ ع �َ�مبْ َ ًا َ �َ ْ بُ ْة هُ � بْ ْ ُ ا َ � �َ�ل�ا ةَ� ْ ةَ ُ َ َ َ َ �ج� � � � � م ف ف � � � ت ت � ل � � �ت�� َ��س ب� �و�م ب� ة�لة��و ���ل �ع��ل�� ا للَه ل� �عوح���تب��ه أَا � ة ب�تج�ع��ل �ل�َ ر ب وة رر َ � ّ ة َ ٱ َّ َ َٰ بُ أ ْ َة ْ َ َ َ ٱ َّ ُ � ُ َ ً ْ � � ة� ب � ب � � ��َ ��� ْ � ا لله ب�ل��ل� ا ��تفر� ��د ب� � ءً ة���د را} ���ةعلا �ل ب��مة�� �م ب� ل��ة� الا��رك�ا ب� �ل��لر ب���ل � �لع�د ���ت��ل ا لله َ� ��ل � َ َ َ ع َ أ ّ ب ّ ةع ا � � ب ة ا � �ا اّ ب ب � � ��� هة � ا ا �� � ّ ل�ب �بل�ب ب ا � � � � � � � � � � ا ������ مل �ل�ك �عل ل �ل أ � �ع�د � � ط� مل �س�ك �ة� ��عل. �ة أ � ب ّ �ة ا �� �ب �ل ّ ا � ب � �ا ب ب أ ّ �ا �ُ �مب ���د ب�ع�ة�ر � ��ل��ك ا �ر ب���ل �بألا �ب�ه �و�ة�� �ه� ا � ل ل � �مل ك �الا � ب���ع�د ا �ة�لا � ك����ر �بل�ه� الا��رك� ب� �ل�� ة �مب� � م م م ع مج � �ع��ل�� ���و�. ج ب ب� ة � �ّ � � ح��د � ب���ع�د � �ل��ك �لا �ل
ب ب ب ب ة ب ا ب ب �اّ � �ب � � ب � �ة �ب���� ة اأ �م ��� ب�ك ب ب ة � � ع�د � ��ة� � ة�علا �ألا � ا �ب �ل�� ح�ة� ا �بل��ر�ع��ل�� ب رةر ��ر�م�ة��� ��د ��ل��ه �أل � ا �كة��ه ���ل �طر أ ة ا� أ ة ّ � أ ب � �م ب ا ب��ل ��و ب� ل��ب� ا ��بل� ا � � �وا �هر �و ب�ع�ة�ر�علا � او ب� ا �ب�لا �� ار � ل� ا ر �� ��ط ا � �علا. � ح��س ب� �م � � ر �مل �ة� ة أ م
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Chapter One
Next morning I asked what plant gum was, and was told: “Marsh mallow,119
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or anything that will make the cupping glass stick.” I had myself cupped, and was cured. Everyone I have told about this has found that it cured him, by God’s leave, exalted is He; and I personally add «By the fig and the olive». I read, written down by Abū l-Faraj ʿAbd al-Wāḥid ibn Naṣr al-Makhzūmī,
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quoting Abū l-Qāsim ʿAbd al-Raḥmān ibn al-ʿAbbās, who said, I cite Abū Sāʿidah son of Abī l-Walīd ibn Aḥmad ibn Abī Duʾād, citing his father, citing Ibrāhīm ibn Rabāḥ, citing Abū ʿAbd Allāh Aḥmad ibn Abī Duʾād, citing the caliph al-Wāthiq, citing the caliph al-Muʿtaṣim:120 A company of seafarers heard a disembodied voice121 call out: “Who will buy? Ten thousand dinars for something that will save you from any grief or mortal peril when you say it!” Up jumped one of the travelers who happened to have the money. “I will!” he cried. “Here’s ten thousand dinars.” “Throw the money into the sea,” said the voice. The man tossed two purses into the sea, and heard the voice say, “In any grief or mortal peril that may befall you, recite: «Whoever reveres God, He will give him relief, and give him provision whence he least expects it; for whoever trusts only in God needs nothing else. God accomplishes His purpose. God has set a measure for all things».”122 At this, the man’s fellow travelers all said, “What a waste of money!” but he replied, “Not at all. I’m sure this will prove very profitable.” Some days later they were shipwrecked. He clung to a plank and was the
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only one saved. This is the story he told afterward:
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The sea cast me up on an island. As I made my way inland, I saw a lofty castle, which I entered. I discovered that it contained not only all the jewels and treasures of the sea, but the most beautiful woman I had ever seen.
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
أ أب ة أ ّ �� �ة��ع � ب ا ب ا ة ا � ة ب ا ب ة ب ا ب ب ب ا ب � ة ا بة� ة � ا ب ���ع�ل� �ل�عل �م� ا ��� � او �ة� ���ة� ء �م�ل��ة� �عل ���ل �ل �ل� ا ��ل ب����� ��ل� � ب�� ��ل� � ا �ل�ل ب�ر �اا ب اأ �ل � ب �� ا ��لة�� ا ة � ا ��ل ة � �الا ب� ��ل�ا �ل���� �ع ب��ّ �بك��سلا �ب �ل� �س�ع�ه ل��ب ا ��بل�� �بلا ب � � � � ك ��ر� �وك�ل � ب�ة� ع��ة�� بحل ر� � ��� ك ب�ل ب�� ر و � � ب ة ب ة� ر ة ر ر ة ّ م ب � ب ب � � ب � ب � ب ة ب ّ ب ة �� ك�ا ��بسلا �لا � ة ة � � � ة � �ل ب � � ب� أا �ل�� ���سل ��طلا � �م ب ا �بل� �ر ة�لة��ل�ا �ع ب� ح� ��ط��� ح�� ح���ل� ل�ة� �ع�د � ا ب�ر�ةر� رج ة ة � رب أ � � ّ ب ب �� ة أ ّا � ب ب � أ ب � ا � ب � اّ أ بّ ا � ب أ ب ب ا ة ب �ل�ة� � ب �س��ع�ه ا �ة�ل �م م� �ع�ة ر ا � �ةل ��طل ل�ة� أا �ل� ا ��ه �ة�ل� م�����ة� �و�ة��و�ة� ��ة� �ةو�ل��ل� �ع ب� ب ل�ة� ��م ة�ل��طر أ ٰ ّ � ب ب � �ة � � ة ّا � ّ � ّ بب � � � ب ا ة ب ا ة ة ّ �ب ب ب � أا �ل�ة� ��م �ة��ر�ل أا �ل�� ا بل�ر ب �س��ع�ه ا �ة�ل �م �و�ع�د ا �ة ��و�م � �م او �ل ��ه �ل � ��� ا لله ل�ة� � �ل���س�ك � او �ربج كب���ل � اّ أ ة ب �م� او �لا �ة�ه �و أا �ل� ا �ل�� �ع��لة���ك.
أ � ب ّة ح�ةّ ا �� ة� ب ���ط��ل�م�هة �علا �أل��ل�هة ب���ةعلا ��ل ة� �ة�د � ا ّٰلله �لا �ب ا ب ة ب �ا ا ا �س��ع�� � � � ء ل�لاك ���ل�ملا �رب� و و ل�مل ا � �ل����� ��ل� �م�عل �� ر ب ة ة ّ �ة � ب ة أ �آة ب � اّ أ بّه ا ��م ة ة ب � ط�ع�هة ب� �م ب��� �وك� �الا � ة��ب�� ���سلا �ل�ة� � ار ة� ا �ل�ا�ة�ه �بألا � ا �ه�و �ة�د ب� ّر ��لا� ��ل حب���ل أا �ل� ا �� ر�مل � ح��ر�� ���ةعلا �ل ة� ة ّٰ �ب أ ٰ ب أب ة ا ب � أة �ع�د ا ا ��ل�� ب� �� �م بّ ا ّلله �ع��ل ّ � �ب��ك. الا�� ار � �ع��ل�ك � او لله �و��لا�ة� ة� ا ��ر� �م� ا ��� �ة�ل ة� ة � أ �ا�ّ �ملا ب�ك��ه �م ب �ب �لبع���� � ب�لا ب� � �� ب �م ب�لا �� � ةّ � � ب ا ح�بسلا ب� ��ل��ك ا ب��ل ب� ة ة ب ا � ب ا ب�مة ب� �و�هرح�� �م�ل�ل ��ل ة � ة � و ر و ر ��ه�م� ا ��ل �و �عة� �ل �ب أ �ا� ب���ةع��ل ة� ��لعلا ا ��ل��سلا ��� �بلعلا �ب�لا ا ب��س� ب ا ب �اا ب � � ��� ب�لا ا ��ل� ا �� �لة�� ة ا � �اا ب ب ا أ ل �ر ع �أل � ا ك�ل � ا �ل�لة���ل ر ب� أ � ��ر�ل �ل �وك�ل � �كة��ه �مل �ة ��و ��ل � ب � أ � ب ة ة �م ب� اة� ب� �ل��ك �ع�د ا ���علا �ل ة� �و ب���د��ه �علا �� ب�لا. ب � ّ ا�اا ب �ًا ��� ًا �ب � ّ � ب ا � ب ب �ب� ب ا �ب �ّ ب ا ّٰ ة ا � � أ ّا أ ب ا ا ح�ل أا �لة��ه ��د ���ل �حم��ل�ل ك��س�ل�م�ل ا لله ���عل �ل�� أا �ل�� ��ل�مل ك�ل � ب���ع�د ا �ة�ل �م راة�ل�ل ��رل ب��ل ب �ة��د �ل�و � ة �ب ب ة �� ب ب � أ � ا ب اأة ة ب � � ب ة ب ب بة ا �لب�� �ه� ���ةعلا ��� او �م ب� �ع�د ا ���ع��ل ة� ر����و�ل ��ل�ا �ب�ه ب���� ة� لعل �ل ��ة�� � ��ر� �مو����� ل�ة� �م��ر�ل ا �ع� � م ب ا ب ب ا �ة ب� � ة �� � هة ة ا �� ا ب �� �ة �ّ ة � ب ا � ا ب ا ب� ة � ة ب � بب �وا �وا ��رب�� ��ل� � �ل رل��� ا �� او عة�� �و�ل �� او �ة�ل �ع�د ا لع�د ب��د � � �ع�لة�سل م��ل ب�ل�ل ��ع�ل� ا �رب � ب اأ ب �ب ة � ّ �� ب ة ب�ا � ة ب ب ً أ � ّ بة ب ح�ة� ب� ��ةس�ه �ه� � � حأ� ة� �بل�ه� أا ل�� ا ب���� �ل ��د �له م �و ��و� �ر�لا �و��سلا � ��و�علا �ع ب� �ب��ر�علا ����� �ل � � او ة� � � م م � �م أ أ أ ب � ب ّ � �لب ا ب� ب� � � ّ � �ه ا �� �ملا ��ل ����ب�� � ����ب�علا ا �ة ����ل ب�لا ب� ��ل��ك ا ب��ل �ع��ل� �و�ة� �بل�عل ���ع�ل� او �وح� �ه� ا � ةر �و ب � ة�ه�م �و��سل �ل � ب ة ة� بوة � ��و ر ر � م أ أ أ � أب ا � �� �ة � �ه�أ ��ل�اء ا � ��ل�ا � �� �مب � ا ل � ا ا ل � � � � ع �علا. ��� � � � � � او ��ل ا �ة وم ة ر ل ب ر و و و ة �
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Chapter One
“Who are you,” I asked her, “and what are you doing here?”
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She replied, “I am the daughter of such and such, son of so and so, a merchant of Basra. My father was a great trader who could not bear to be parted from me and took me with him when he sailed. Our ship was wrecked, and I was swept away to this island, where a demon comes out of the sea and fondles me for seven whole days. Though he does not lie with me, he caresses me and paws me painfully. Then he gazes at me and goes back into the sea for the next seven days. He will return this very day, so beware, and leave before he comes, or he will destroy you.” No sooner had she spoken these words than I beheld a terrifying shadow.
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“Here he is! He’s going to kill you!” the woman cried. The shadow bore down on me and was about to envelop me when I recited the Qurʾanic verse. At once the demon collapsed like a rockfall, leaving nothing behind but burnt ashes. “By God, he’s dead and I’m saved!” cried the woman. “My godsend, who are you?”123 Together we sorted through the jewels and made up a load of the most valu-
16.6
able and splendid. During the day we kept to the shore, returning to the castle only at night for food. “Where did you get it?” I asked. “It was already here,” she replied. After some days, we spied a ship in the distance and signaled to it. The vessel came in and took us off, and God Exalted brought us safely to Basra. The woman told me where her people lived. “Who are you?” they asked when I presented myself. “A messenger from such and such, the daughter of so and so,” I said. They wailed: “O sir! You only remind us of our misfortune!” but I replied, “Come with me,” and took them to where their daughter was. Half dead with joy, they listened as she told her story, and when I asked them to marry her to me, they agreed. She and I used the jewels we had brought with us as joint capital.124 Today I am one of the richest men in Basra, and these are the children I have had by her.125
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
ب أ � ب أ بّ � ة ّ ب ة ٰ � ح � �ا ا � �� ��ش��د ا ّلله �ح�مّ�م��د ب� ب �ع��د �و�� ا ب��ل ���سةسلا ر�ة� ل��ة� ل��الا �ب�ه ل��الا ب� ا � ��ور را ء ا � �� �و� ��ر ب و ب � ب � أ ة� ة� � � ّ � ّ ّٰ ّ أّ أّ �عب��د ا لله ب� ب� الام�ع��ل� ب� ب� ا �ة ��و ب� � ���د ���ه �ع ب� ا ب�لة��ه �لا �ل �لا �ل �ل�ة� الام�ع��ل�� ب� ب� ا �ة ��و ب� � أ أ ب � �� ب � ا �ع ب�ة��ب�� ا �� ب�ل� ب���� � ب �� � ا ب� � � ب ب � ا ب ا � ا ب �� ل ب � رو و ح ب� ل��ة� ب������� ا �ل���س�عل ر �و ��طل �بلم�ة� ب�ع�م��ل ��ط�و�ةل��ل ة�ع�م��ل ل��ة� � أ ٰ أ أ أ ّ ة ة ة ةة ب ا ب ب ّ �ا�ل � �� � �� ا ًرا أا ��ل�� ا ب� ا �� �ل�ب� �ع ب الا�م��ة��س� ��لا ّلله ا ب� ��ل�ا ا �بر� � � � �م�د � ب����ة��د� � او ك�� مب رة � ��ل �لة��ه ل�ة� � ة وم ر ج � اّ �ب ب أا �ل� ب���ع�د ا � �له ار �م ب��ه. ع أ ب � ّ � ب ّ ة ب � � �ل� بب بب ب���ة��ع�د ة� ل��ب� ��لة�لاب �ل�� �و ب�لا ء ا �ل��لة��� ب� � ��ع��ل ة� �ب�ة� ب� �ة��� �ة� � �لعلا ��ط�ه �و ��طرج� �ع��ل�ملا �ل�ة� ا � �ل���س�ه� � �و�ة� ل ة ة م أب ّ � اّ ّ ب � � اأّب ب ة ة ا ة ة ة ب � ا ا �و�ور� �ع��ل� ّ �ع� �ع ���ة�� �ل� � ��� ���ل� �مل ب� حل ���ر�ع��ل� ا � �ة ��و ���ل ب �ل�ة� أا �ل� �و��د �و� ��� �ع��ل� �� ��وء � � � م ة أ �ب ّ ة ب م ا� ة � ا ل � م را �ة� ل�ة� �م� ��س� . م ّ ب بأ أ � �ب ا � بّ َ�� ب ة ب ب ب ة � � � ب ة �� �حم�� حلا ��ل�� � ب� �ة� �ع�� ���� �� � ��د �م��� ا �ل��ل�� � ا ��لا �مة ل لم � � � � � � ع�بسلا �ة� � ار��ة� � � ل و و و ة أل ل�ة� ب � ة� �� ة ة � ل ر � ة ة � ةُ ْ َ ُ بَ َّ ُ � َّ بُ � ة ُ َٰ ة ٱ �َْ َّ َٱ ��ْل َْ �� ًا �ة � � ب � ّ �الاأ بّ ���م ب � � �ه� � �ل �ع �ل { �ش� �م ب ة�م � �م �م ب ���ظ��ل�م� ا �� � او � � � � م � � � � ت � � ح ل �د � �� � ل � �� � � ك� � ب � � � ل ب ة� ة َ ة َ و و ة و َ ب ر َ ب َر َل � ة � � بَ َّ َ ٱ � َّٰ� َ ةُ ٱ َّ ُ ُ ب َّ �ُ ب أ ّ ُ ْ ٰ ً � َ َ ُ ةَ ْ ً َ ب ُ َ َ ُ � ة ٰ ُ ْ ْ َ ب ب ب � ع �ب�ه �ةلب� ّ ا َ ب� ب َ أ ب � بَ ا ب �� � ب ���� ا لله ة�مب�� �تة� ل�� �م ��ت�د � �و ��ر��تل �و�ش�ج�ة��ه �ل�َ�� ا بح�ت�ل �َم� �ع َ�د َ� �ل����و�� �َم� ا �ل���َ�َرة� َل َّ بْ َ ا َ ب ُ�اَّ َ�اْ � �}. �م���ل �و�َم� ��ل �� �ر ًب ّ ��ّ ا �ب ة ة ب ا ب ا اأ ب ا � � � ة اأ �ةك � ب ��� ب �ل ّ ا ة �م بّ � ب ّ �الا � �ورا ء � �ح�م�م��د ب� ب� ��ملا � ��� �أل � ��ل ب�م��سع��ل ��د ب���ل م� ب �ة��د �� �مل �رب� ��ة� ك �م ���ب � أ أ ب ب � � ل� ب ة حلا ء ���ه �ب ��س�� ا ب ا ب ة ب بة � ا ح� ا ��ل � �ب �لبّعلا �����ة ب� �ر��� �و��د ا ب� � �عل �ل �ب��ر��ه �ب��ر�ة� �م���� أا �ل�� � ة ر� ب ب � ة� ��ر � � �ل���� ��ل � ب أ الا�م��ة��س� �بلا ب��� � �بلا ب� ا ا �� ��س�� �ل ���ط��ل �� �ل�ب �ب�د ب���ل ة� أا ��ل��ه � �ه� �ةلا �ع�د � لا�� �ل ��ة ��� ب ���� ��ه �م ب ب ر أ ر ل ة ب و ة� ة وو و م ةب � ب ة� ة ة � ا ��ل ��� م � اّ أ �ب � ه ب� ة ا � �� ا ب � �ب � � ة ه � ه ب� ة ا � �� ب �� ة ّ � ب � �م� ����ك ع أا �ل� ا ��سع�ل� ��عل �ل ل�ة� �مل �ب� رك ك���رح�� �ل� ��عل �ل �وة�ل��ل�ة� �ع��ل�� ا ل�بل�ط�ة� ة�م � ّ أ ب ب � �اا ة� �ب ب ب ّ � أ ّ � ّ �سس�د �بلا �ل ��ّ ب �ة ��ر����� .ل�ملا �و�لة� ة� ر� �ل�ة� � او � ة � ة� �ك�ا� �ه�و ك�ل ب��ة� ا ل� � او �ة� �ة��� �ل�ه �ع��لة���ك ا �� ة� ك�الا �ب��ة� � م � م ّ �ة ا �� ��ل ة��مب� � ����ة ��ّ ة� � ب�ك ه � ا ة� ّ �ة ا �� �ب ا �ب � ة ا ��ل� ا �� ب�ل� ب �� �بك ة � � � � � ل � � ع � � � � � � � � ل و أ � بر ل ل �ة� ��ة� م�دة� �م ر� ة�� مل ح ب� ل ل ل ر ل �� ة � أ ً �� �ر���سة��أ�لا. �ع�� � �ل�ة� لا� ا ب� � م ا� ّ ب الم�ع��ل�� ب��
ّٰ ب ّ � ب ب � � ّ � ب أ �ب ب � ّ �ش�د � ��ة� ا ب� ��و ا � �ل�����ل ح�م�م��د ب� ب� �عب��د ا لله ب� ب� الا��رر�ب�لا � ا �ل ���س�ة�را ر�ة� �و أ ب � ��� �� ��ل ة ا �ة � � � ب �� ب � ���ط�ه �ب� ر � طوةل�ل ��س� �موم ع��ل��
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ا� ب �ا ة ب الم�د ا ��ر� ل��ة�
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Chapter One
Abū ʿAbd Allāh Muḥammad ibn ʿAbdūs al-Jahshiyārī in his Book of Viziers126
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relates that al-Muʿallā ibn ʿAbd Allāh ibn al-Muʿallā ibn Ayyūb cited his father as saying: Al-Muʿallā ibn Ayyūb told me:127 I was on a progress128 with al-Faḍl ibn Marwān. He victimized me, setting me a lengthy task that needed time to complete, but which he demanded several times a day. Finally he ordered me, in the caliph al-Muʿtaṣim’s name, not to stir until it was done. Overcome with apprehension—for I said to myself, “He would never
17.2
dare do this to me unless he had discovered that al-Muʿtaṣim was displeased with me”—when night fell I set a naphtha lantern129 before me and stayed up fully dressed while all around me the junior clerks laid themselves down to sleep. As I sat musing, chin in hand, the night passed away and my eyelids drooped.
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Then it seemed to me that a figure appeared before me and said, «Say, Who saves you from the darknesses of land and sea? You pray to Him humbly and secretly: “If You save us from them, we will be truly thankful!” Say, God saves you from them and from all other afflictions.»130 I woke up to see a torch approaching in the distance. As it drew near, I saw
17.4
that it was borne before Muḥammad ibn Ḥammād Danqash, the captain of the guard,131 who had thought my light looked suspicious and come to investigate. When I told him my story, he went straight to al-Muʿtaṣim. He sent for me and I discovered that he had not been to bed either, for the candles before him were burnt down to stumps. “Explain yourself,” he commanded. When I had done so, he exclaimed, “I am mortified that that peasant132 should humiliate you like this. What right has he? You are my clerk,133 and so is he. You may go.” But as I was leaving he called me back, commanded me to approach, and said to me, “You will soon be on good terms again.” My mind at rest, I withdrew, and went to the office in the morning as usual.
In the course of a conversation, as part of a long anecdote I can no longer remember, the state scribe Abū l-Faḍl Muḥammad ibn ʿAbd Allāh ibn al-Marzubān of Shiraz told me:
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
ً أ ّ أ ة ّ ة �ببا ب ب ً أّ ً أب �الا ب�� ة� ب���� ب��ه � �و�� ب� ر ب���ل��� �م�� ا ب� ر ب��ل�ا ك� �ب �م ب� ا � ا � �ع�د ا �و� � �وب�لا ���س�د �ة��� ا � او �ع�م�ه ا ��ر� � حل ��ه �� � ة ب ا ب ب أ ب ة ا �ااأ بّ ة ا أ ًا ة � � ة أ ب �اّ � �ب �ا��ة � ب � � � � � � � � ه ه � � � � � ل ل � � � � � ا ا ا � ���� � � �ولا� �ة��� َر �مل �ةل� ع � ار َ�� ل�ة� م�ل م� كل � َ ل �ل ةل �عٱوْل ل� ر �ة� �ل ة ��وم �ة� أ ��د � ر �ة� م �ْ ب َ َب َ َ َ ُّ َ أ ْ �ب َْ طم��َٰ � ب � آب � ة � {لا�� �ة�َتف َر ك�اة ��� ���ع�� ر���ك ��لا � ���ل�ا �ة ا �ب�� ح � ا � �لَ�تة���ل} أا �ل�� ا �ر ا �ل����ور� . بَ ل ب بَ َ ر م �ب أ ب � � ّ أ � ّٰ ة � ب بأ ّ �ةلا �� ب���ةه اأ�ةلعلا ل��بملا �مب �� ة� ا ��ل�ا �� ح�ةّ ��لا�� ة� ا �� � �ل��ك ا ���ع�د � � ا �ع��ل����ه ا لله ���علا �ل� �لا ��لا � �س ه � � وو أ � ل ر� � ور � ة ر اأ ة أ ا ��ل ا � اآ ب �ر�و�عل أا �� �ل� �.
ب �ة ة � �ّ ب � �لا �ل �م�أو� �ل� �ع�د ا ا � ل�� ��لا ب� أ ب � � � ة اأ �ل �ة ا ء ة �ُ �ب��� ة� ا �ب�لا ا ��ل� ���س ّ�د �ة ��ل ��ة�ةمب� ���س�د �����ة �م ب �ع�د �ّ �بلا � ة � �سس��ةر ة� �م ب��ه ب� �ع�ل� � ب�ة� ر � ة � و أ� ة� أ أ أ ا ة ا ����ب � ب ب � ة ب � ة ة � ب ا �ا�ّ � �� � � ا �ب�لا ا �ة ا ل��ب ا ��ل�اأ�ّ ��ل�هة � 1مب�علا ا ب � � �ع�دَ� ا �ل����ور� ل��ة� ا �ر��ع�ه ا �ل�ل �لة��ه �م� ���ل� � ب�ر ل�ة� ��ل ة وم و ر ة� و � آ أ �َ ْ بَ �ْ َ ْ �َ َ َ ْ َ �اا ب �ل��لب�� ب اأ � ب ًا ب� ا ب �ل ّ ا � ب ����د َرك}أا ��ل�� ا ب�را ��ل�� ��ور�ة ��بل � �الا � ب���ع�د �عل �� �مل ك حب��ر ك�ل � ب ��ة� ةل� {ا �ل�م ����تفرج� �ل��ك � ��ل كة� أ ٰ �� �ب ب � � � ا � ْ � � ّ ب �ب ب ّٰ أ ب � � ّ ���س�ه�ور ��لاعلا �ل�ة� ا لله ا ��ر � �ل��ك ا ���ع�د �و � او �ع��ل����ه ا لله �م ب� �ع�ة�ر ��س��ع� ل�ة� ل�ة� � �ل�ك �و�ل� � �و�ل ة � ا �ة ّ ة � اّ ا ّٰ أ ب ا أ �ة أ ا �ب �ا� ة ا ���ب� � � اآ ب � � � �ر أا �ل�� ا �ل� �. � �و�ل� م�و� أا �ل� �ب�ل لله � او ��ل ا ر�و�عل ل�ة� ر ة� ب
أ ّ ا �� ب �ب أَ �َ ْ بَ �ْ َ ْ� �َ� َ َ ْ َ َ ب ا بّ أ ا � ب ��� ّ حلا الا�م�ةه � أ ا ��ل�ب م � او ��تل ا ل � � � � � ا �د � ع ����د رك} �أل � ا �ب�ل ب� � �تب��ر ل�ة� {ا �ل�م ����تفرج �ل�ك � ة� ��ر ب�� ب ع ر� ب أ أ � � � � ب �اا ب ب ة � ا ب �ب ب ب ة ةّ �بب ب ا �ل�� �ة� ك�ل � ة ح��ل���ة� �ع��ل�� ا ����ة�لا ر ل��ة� � ا ر ا �لب� ��رب� ب�����و�� ا �ل��ه� او ر ل�ة� ��سس�ه ��س� � او بر���ع��ة� أ � � ��ًا ��م �ّ �ًا � ة ةً ب ًا ب ب ا � ة ا ب �الا ب ����م ب �الا ب� ب�لا بر ب� الم��مب�� ح��د ا ب��ل � �ول��ل��ملا �أ�هة �وك� � حل حلا �س� �بل�علا �وك� � ة ح�د ��ل � �لع�ه ��ب��ة��ل� �م� ا �م�ل ء ا � �لعل ���ة� ع �أ �ّ � ب ا ا ب ا � ب � ح�ب� � �ه� �ح�مّ��د � ب �ع��د ا ّٰلله � ب �ع�� ّ � ب �ح�مّ��د � ب اأ �ل� ا ��ل � ��د �ل�ل �ب�ل ��سسل � �ل�ه � �� ا �ل�ا� ب � ��� او ر ب� � �ار� لا� � �م �م ل ب ب ب ب و � ب ب و � � � � � ة ة� أ م � اأ ة ة ّ ة ة ا هة �� � ب� ب �� اأ� ب� ب ��� ه � � ا الا� �ة ب �ل�� ب� ب ��� ه � ���ُ�د �ع ب � � ا ب ب � ه ا � � ا ا � � � م � �� ل � � � � �د ل � � � � ل � � س � ع ط ��ط� و�ل� م� � ب لأ�ط� بو ع � ة��� ة� أ ر ب � �ل �ل و رة� رب حع�د � � ����ع��ّ�ه � ب ���� ا � �لب �ة � � � � ب ب � ة� و ل ةرة و ة � � ة بّ � اأ أّ � � ب اأ ��لّ حةّ � ة � �ب ا ب� ب���� ب�� ا ��ل��لا ��ل � � ح ���د ر �و���ع�د ر ا �ل��م�ور ��� ك ��ة ��ة� ا �ل� �الا � �ة�ل�ب� ��ط � �ع��لة��ه ا ����عّ �و ب� ة� � ج م ب� ب ً ة � � ز �� �لا � �ة��و�ملا ة��م����� �و�ه�و �ة�لع�و�ل [وا ��] ة َ َ ٱ � بُّ �َّ �َ ُ أَ ْ َ أَ َ ٱ اْ�َْ َ �َ أَ ْ َ �ْ ����ل� مو ة� َلام بْ� ا �م����� ��ت��ل� ا �ل��� �ل �ل�ه ا � ا ر�� ال � � ج ز ��� ا. 1ك
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Chapter One
A man was on bad terms with another man who had it in his power to harm him. He was very worried, and very frightened of him, but did not know what to do. Then he had a dream in which he was told: “Every day, during one of the two sequences of the dawn prayer, recite the whole of the surah that begins: «Have you not seen how your Lord dealt with the Men of the Elephant?»”134 I did so (he said), and after only a few months I was preserved from my
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enemy, whom God destroyed. I continue to recite the surah to this day. The author remarks:
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I too was once made to suffer great adversity by an enemy to escape whom I went into hiding. I made it my practice to recite this surah every day during the second sequence of the dawn prayer. During the first, I would recite the whole of the surah: «Have We not opened out your breast?»135 because I had heard something similar about it. After a few months, God preserved me from my enemy, destroying him without any action on my part. Power and strength come from God alone! To this day I continue to recite the verses when I perform the dawn prayer.
What I had heard about «Have We not opened out your breast?» was this. Abū Bakr ibn Shujāʿ, the Baghdadi Qurʾan scholar, who was my deputy when I was inspector of the mint at Sūq al-Ahwāz in 346 [957–58]136 and who was also treasurer of the local Friday Mosque, was a noble old gentleman and a reliable traditionist, one of the legal trustees of Judge al-Aḥnaf “the Lame” (that is to say, Muḥammad ibn ʿAbd Allāh ibn ʿAlī ibn Muḥammad Ibn Abī l-Shawārib). He transmitted to us the following, with his own chain of authorities, which I do not remember, any more than I remember the exact wording of the report, which I am unable to trace back to its source, but which I have made every effort to approximate, although my version may be longer or shorter: Grief, anxiety, and poverty had reduced a God-fearing man almost to despair. One day as he walked along he declaimed: When a man has been brought low, it seems to me that death is best.
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� � �أّ � ا �لب��ا ب� ا �ل� �و�ل
ب أ أُ � �ب ��ب ��ه �علا �ة�لب ���� � � �ة�ه � ��ا � � ���م ب �� � ة�� � ة م ��و و�ل ةر� �� ح���ه ا �و ا ر ة� ل�ة� ب ع ة � ز عو�ل [وا ��] �ة�ل � أَ َ َ أَ ُّ ٱْ ٱ َّ ٱ ْ َ َْ الأ ��لا ا ��َ �لا الا��َ�فْرءُ ا ��ل�� ب� �� ا ��ل�َه�ُّ ��َه ��تفّر� م بََ ب َ ّة ة � ج َ َ بَ بَ ا ةةَ َ ٱْ� اأْ ُ بَبَ�َ ْ ب أ ا� ْ ب ْ� َ ْ ��ل �� �بَ��ك ا �ل���ر ������عر ل��ة� {ال� ����ر�} َأا � ا � َ م ج ةُ ة ة ا ب ةا � ب �ل �ل ��م او ����ل� � ار ء �ل�عل ل��ة� أ أ ة� �ك�ا� �لا �ل . ا ��ر�ة� ا �و �م
اة ���ل� �ل�ة�
� ا �ل ب��و� م
أ ب � ّ �أ بّ ا ��لا ا �ل ���سلا ك ك�الا �
ة�لا �أ� ًل�ا
أ ّٰ ّ ب ب � � ّ �ا � �ك ����ر� ا لله � ���د ر�ة� � او را �ل ع��مة� �و��برل�ة� ��س�ع��ل ج
ب ب ب ب ب ة � �ّ � ب ب ع�د ا ا ��بل � �و حب��ر �ع��ل�� �ر��ة ب� �م� �ع�د ا �ورا � �ل�ة� ��د � ��ة� �ع�ة�ر� �بل� ْ َ َّ ٱ ُْ َ ْ ٌ ب�تلا ب� ا ����� ْ��� َ ��ش�جةهُ�و ب� �ب���ُ ْ���تف َرْ� ب ب�َت� َل�ا ��ةَ�ْتف َر� َأ َ ة ة َ� ر ر بج � � ة ا ب أ �� �لا � ا �� ب�ل�تف ب� ���ع�د ا ��ل ����ش ّ�د �ة ا ��ل���ة��� ب الا�مّة�����ل�� ب �لا ��ه ل��ةا ح��س�� ب ل��ب ل��ةا ل � �و�ة�د ب� ��ار ا � �لعل ���� ا ب� ��و ا رج ب ة� ة� ب َ ب ب ة ة� َ ة� ة أ ب ًا ب َ��َّ ب ة � ة ا � �ب � اآ ب ب ا بَ أَ ْ بَ �َ � َ ٱ �ْ اأ ْ ُ ا� ب�ا � ا ب ً � ��ل أا � ا بل � �ه�مل أَا � ا ا �ع� ���لك ا �ل� ��ر �ول�م �ة��� ��ر �ل�ه�مل ��� ا � � � � ا �ل� ���� ��ط �وَ�ل �ل ل�ة� ا �ل��ر�م � ب ر وةر�و ة َ ج ْ أ أ � � � � ة ب � ��� َك اٱ ��ل�اأ�ْ�ُ � � �� ب�ع�� � ا �ل���ة��� ب ة� ا �ل�ا�ّو�ل�ة� ب� �ل�اب �ل�ة� ا ����ة�لا ��ة��ه ل��ة� ب�ع�ة�ر � ���د��ة �� �ل�ه. ر ور و ة ر ب ة بَ ب ل��ة�
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�� ز ا �ل��س�هر [وا ��]
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Chapter One
A disembodied voice, which could be heard but not seen, called out to him—or else (I’m not sure which) he dreamed that someone said to him— O you who are beset by care, In your anguish, think on this: «Have We not opened out your breast?»137 The man said, “Thereafter, I recited this verse of the Qurʾan whenever I
19.2
said the ritual prayers, and God opened out my breast, took away my grief and affliction, and restored my fortunes”—or words to this effect. Someone else transmitted this account to me in similar form but with an extra line of poetry: Stand firm! for «hardship»’s paired with «ease» twice over!138 In his book of Deliverance following Adversity, Judge Abū l-Ḥusayn mentions the first couplet, with the variant “When sore perplexed” and without the narrative. Another variant is “In times of torment.” The couplet is attributed to Abū l-ʿAtāhiyah, with no context.
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� ا � � ا �ب ا � بل�تل ب� ا �ل�تل ل�ة� ا ا �ب � اآ� ا ب ب ا � أ �تل ء ل�� ا �ل� ��ل ر �م� � ل� �مل ب� �ر ا � ب�ل�تفرب� ب���ع�د ا ��ل�ل�ا � او ء ة ج ّ � � ب � � � � �ملا �لة�� � ّ ��ت��ل �ب�ه أا �ل�� ك�ا����تج�ب� �ب�لا ر�ل ا �ل ����ت�د �ة � او � بل�ت�ل�ا ء و ةو � ة ب ب� ّ اأ �ل � ه ا ّٰ �ة� ا �� اأ ب� � �لب ا �� �ة ا ب�� اأ� ا �� �ة ا ��س� �� ّ � ب ��مّ �د � ب اأ �ل ا �� ب ل � ه � ا � ل � � م ل لل ل � ع ه � � � � � � � �شب� ر �ة� لعل �ة� ب ��و لعل م ع�ل�ة� ب � ح�م� ب � ب�ة� � م و ة� ب ة� ر � ا ��ل � ّ ة ا � �ّ � ب ا � ب ا ب ة ا � ّ ةا � ّ ّ ة بر ��ة�� َ� ���د��ل ب�لا �ح�مّ�م��د ب� ب� أا � ا ��د �ل�ل ب����ر ب�� �س�عل � �ل �ل � ����ل�� �ل �ل � �ل �ل � ���د��ل ب�لا ��ملا � ب� ب� � او ��د ة م أ أ ّ ّ ّ ّ ّ � � � � � � ���د��ل ب�لا ���د��ل ب�لا اب� ب ا ب��ل ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � �ّ ار � ة�لا �ل � �� ب� ة�لا �ل � �و� ���د��ل ب�لا �ع��ل� ّ ب� ب� اب �ل�ة� ا �ل�� ة � ة� ج أ ٰ ّ � ب ّ � ب ب أ ���ّد��ل ب�لا � ّ�ملا � � ب � ا �ة�د �ةلا ��ل � �ّ � ب ا ب �ح�مّ�م��د ب� ب� �عب��د ا لله ا �ل�ا ر� �ة� �ةلا �ل � ب� و ��د �ل�ل أا ��� ار �لة���ل ب�� �ة ��و����� 1ع� أ � اأ ّٰ ة� اأ �ل ا ��م�� ة � ب بّ حلا �� ا �ل�ه�م�د ا �ل�ة� � ٢ع ب� اب �ل�ة� ا �ل��� �و��� �ع ب� �عب��د ا لله ب� ب� �م��س�ع�و� � ٣لا �ل ب�ة� أ ّ ّ ّٰ � ّٰ ة� �لا �ل ر����و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� م ّ � ب �ب ب � ه �ب ا بّ ّٰ � ّ أ ب ُ اأ �� أ �ب ب ا ��� ا ة ب ة ب � ا� ّٰ ّ ��س��ل� او ا لله �ع بر �و ب���ل م� �� ���ل� أل � ا لله ةح ب� ا � ة���سل ل � او �����ل ��ب�ل �� ا �ل��طل ر ّٰ ة � �ب ا � �لهرب� �م ب� ا لله ���علا �ل��. ج �اّ �ة ا �� �ّ � ب ا ��س��ل� ا ب � ب �ل هة � � �أ � اأ ب � �لب اأ �ل �ة ا �� ّ � ب ���د��ل ب�لا ا � �ل� ب����ل ب� ب� �ح�مّ�م��د ا ����ّ ��طلا ر ا �ل�ا�بل ��طلا ل�ة�� ل ل � �ب� ر �ة� ب�ة� ل ل � ��د �ل�ل ةمل � ب � ��س� �م� ة ا � �ّ � ب ا � �ة ّ هة � ب ا � � � ب � ب � ّ � ب أ ب � ب ا ��بلم ّ ّ ّٰ � ه ��سل�ّ أ بّه ة ا � �ل �ل � ��د �ل�ل بل�ة�� ع� �مل �ل�ك ع� ا �ر�هر ة� ع� ا ���� ع� �ب�ة� ����ل�� ا لله �ع�لة�� �و � ا �� �ل �ل م ّٰ ة � ة � �ب ا ب�لة ب� ��طلا ر ا � �لهرب� �م ب� ا لله ���علا �ل�� �عب�لا �� . ج ز ز زّ ز ة ة ة � 1زز� �ةو���� :ا �ل ز�ة�ا د � �م� ز� ش��� ٢ .ا ��ل�ه���م�د ا �ة� :ا �ل ز�ة�ا د � �م� ز� ش��� ٣ .ا �ل ز�ة�ا د � �م� ز� ش��� .و �ة� ،ل� :ع ز���د ا �ل�ل�ه � زز� �عزّ���ا ���. م
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Chapter Two
What Tradition relates of deliverance following desolation and how one may be rescued from sore adversity and tribulation
I cite Judge Abū l-Qāsim ʿAlī ibn Muḥammad ibn al-Fahm al-Tanūkhī, my late
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father, God Exalted have mercy on him, citing Muḥammad ibn Ibrāhīm of Fam al-Ṣilḥ, citing Bishr ibn Muʿādh, citing Ḥammād ibn Wāqid; I also cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing Muḥammad ibn ʿAbd Allāh al-Azdī, citing Ḥammād ibn Wāqid, citing Isrāʾ īl, citing Abū Isḥāq, quoting Abū l-Aḥwaṣ, quoting ʿAbd Allāh ibn Masʿūd, who said: The Prophet, God bless and keep him, said: Supplicate God of His bounty, for God, Mighty and Glorious, loves to be supplicated, and the most meritorious act of worship is to look forward to deliverance by God Exalted.
I cite my father, citing al-Faḍl ibn Muḥammad the Druggist of Antioch, citing Sulaymān ibn Salamah, citing Baqiyyah, quoting Mālik ibn Anas quoting al-Zuhrī, quoting Anas ibn Mālik, quoting the Prophet, God bless and keep him, who said: To look forward to deliverance by God Exalted is an act of worship.
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20.2
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
�� �ب ّ ة ا � ّ أ ب �ب أ � ةا � ّ ح��س�� ب ب� ب � ب ب ���د��ل ب�لا � ���د��ل ب�لا أا ��م� � حلا �ة� ب� ب� أا � ا بر ��ة�� ا �����ول�ة� �ل �ل � ا �ب��ر ل�ة� اب ل�ة� �ل �ل � ح��س� �ع� ة� � م ّ � ّٰ � � � ب �بب� ة � �ّ �ع ب �ب�م ح� ��ط��ل�ه الا ل�� ��س�ب�ة�لا ب� ب� ب� أا � ا حلا �ع�د �ع ب� اب� ب� �عبّ�لا ��� �ةلا �ل �ةلا �ل ر����و�ل ا لله م�� � بر ��ة��م ّع� ة ّ ّٰ ����ل�� ا لله �ع��لة��ه �و��سل�� م ا ب ة ب �� ا ا �� ب�ل � �ع ا ة �ل��طل ر هرب ب�ل �� . ج ّٰ ب أ � ب � � � ا �أ ّ �ة ا � �ّ � ب أ � �ة ا � �ّ � ب أ � �ة ا � ���ّد�� ب ���ّد��ل ب�لا � � ل ل � � ��د � ��� اب ل�� ل � � � � � ا ا ا ا ع ه � � � � د � � �م�د �د � �� � � ل ل ل � � لل ع ل ط � � ل ل ل � � ب ب � � ب ب ة� � � � ر � ة ة بة ة ة� ّ � ب أ ة � ّ �ة ب أ � ب ة � ّ�ب أ �ع�� ّ � ب �م� ���� ا � � ا ا ����ه �لا �ل � � ���د � �� ا �ل� �م� ���� �لا �ل � � � ��د � ��� اب �ل�ة� ��ل �ل �ل � ة� ب ة� و � ل�ة� ب � و � ر ��د � ��ة� اب ل�ة� ب� ر �ّ ة � ّ أ ّ ة ا � �ّ � ب أ � �ل� � ب ة ا �� �ّ �� ب أ �ل ّ � ب أ �ل � ا � ��د � ��� اب ل�ة� ا ح��س��ة� �ل ل � ���د�� ب��� اب �ل�ة� �ع��ل� �ل �ل � ح�م�م��د �لا �ل � ��د ��ة� اب�ة� �ع��ل�� ب � اب�ة� ��طل �ل ب� � ة ة ة ة ّ ّ ّٰ � ّٰ ّٰ � ب ة � ة � ر ب���� ا لله ع �ه� �لا �ل �لا �ل ر�� ��و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� ة �م م أ �ب ب أ � ا � أ ّ ة ب ة ب � ا � ب � ب ّٰ بّ ّ ا �����ل ا ع�مل �ل ا �م��� ا �ل� ��طل ر ا � �لهرب �م� ا لله �عر �و ب���ل. ة ج
أب ب أ ة� ّ أ ّٰ ب ا ��لب��ع ا ب ة ا � ���ّد�� ب�� �ح�مّ�م��د ب� ب �����ة �ع � ب� ب ���د�� ب��� ا ��م�د ب� ب� �عب��د ا لله ب�� �مل � �ل � � ا �ب��ر �ل�ة� اب �ل�ة� �لا �ل � ل � ة وب � ة� ة ة� ّ أ ��م� ا �ة � اأ � ة ا � ���ّد��ل ب�لا �ع��د ا ّٰلله � ب �ح�مّ�م��د �ع ب ��س�ع�د � ��ه �لا �ل � � � ب ا ب � ّ� ب أا � حل � ا �ل��عرب �ل � � ل ب و ب ��د �ل�ل ا ��م�د ب�� ح�م�م�د ب�� � � أ ة ج أ ٰ � ةا � ّ � ���د��ل ب�لا �عب��د ا ���ه بر� بر اب� ب� �عب��د ا ّلله �ع ب� �ع��ل� ّ ب� ب� اب �ل�� �ع��ل� ّ �ع ب� ب� �� ب��هر ب� ب� �ح�مّ�م��د �ع ب� ا ب�لة��ه ��ر �ل �ل � ب� � ة � � ة ة ة ّ أ ّ ّ ٰ ٰ ٰ ّ � � � ّ ّ ّ ب ب ة �ع ب� ب���د � �ع ب� �ع��ل� ّ ر���� ا لله �ع ب��ه ا � ر����و�ل ا لله ����ل� ا لله �ع��لة��ه �و��سل�� �لا �ل ���ع��ل� ّ �ع��لة��ه ة� � ة� ة م ب ب � ���د��ة �� � �� ا �ل��س�ل�ا � ل��ة� � �ار� م أ ّ بَّ َ َ ٱ �ُْ ْ ُ ْ ً � � � � ب ب ��� �رب� {أَا � �س� ا �������َر ة���� ار}. ��ر�س� ا �ل��ب��ر � او � �لهرب� �س� ا � � � او �عل�� ا � ا �لب�� م ع جع ع
أ ّٰ ب � ّ� �ّ � ب ا أ � اأ � � �ة ا � أ ب� � � ب أ � �ة ا � �اة ا ��ل ّ ���ّد��ل ب�لا ا �م ّ��هة ب� ب � � � � � ا �شب� ر ل�� اب ل�� ل � � � ا ا ا ع ه � � �ل �� م د ك �س �د � �� � ل ل ��� لل � � � � � � � � ل � ل ل ب أ � ب ب ب ة و � � ر ب ة ة ة أ أ ّٰ ب ب ط� � ة � ب ه � ب �ّ � ب ّ � ب �ل � ا � ب ب ب�لا ��ل��� �ع ب ا ��ل � � ح��س��ة� ب�� �عب��د ا لله ب�� م�ة ر� ع� ا ب�لة�� ع� ب��د � ع� �ع��ل�� ب � اب�ة� ��طل �ل ب� � ة ّ ّ ب��� ا ّٰلله �ع ب��ه ة�لا ��ل ة�لا ��ل ���� ��ل ا ّٰلله ����ل ا ّٰلله �ع��ل��ه � ��سل�� ر و ر ة� �� ة و م ّ أ ب ة بب ا ���سةس�د �ة� ا ر�م�ه ة�ل ��هر ب��ة�.
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Chapter Two
I cite my father, citing Isḥāq ibn Ibrāhīm of Kufa, citing Ḥusayn ibn Ḥasan,
20.3
quoting Sufyān ibn Ibrāhīm, quoting Ḥanẓalah of Mecca, quoting Mujāhid, quoting Ibn ʿAbbās, who said: To look forward to deliverance is an act of worship. I cite my father, citing ʿAbd Allāh ibn Aḥmad ibn ʿĀmir al-Ṭāʾ ī, citing his own
20.4
father, citing ʿAlī al-Riḍā, the son of Mūsā al-Kāẓim, citing his father, Mūsā, citing his father, Jaʿfar al-Ṣādiq, citing his father, Muḥammad al-Bāqir, citing his father, ʿAlī, citing his father, al-Ḥusayn, citing his father, ʿAlī ibn Abī Ṭālib, may God be pleased with all of them, who said: The Messenger of God, God bless and keep him, said: The most meritorious of my community’s works is to look forward to deliverance by God Exalted. I cite my father, citing Aḥmad ibn ʿAbd Allāh ibn al-Nuʿmān, citing Muḥammad
20.5
ibn Yaʿqūb ibn Isḥāq the Lame, citing ʿAbd Allāh ibn Muḥammad,139 quoting Saʿdawayh, citing Aḥmad ibn Muḥammad ibn Bakr, citing ʿAbd al-ʿAzīz ibn ʿAbd Allāh, quoting ʿAlī ibn Abī ʿAlī, quoting Jaʿfar al-Ṣādiq, son of Muḥammad al-Bāqir, quoting his father, quoting his grandfather, quoting ʿAlī ibn Abī Ṭālib, God be pleased with him, saying that the Messenger of God, God bless and keep him, said to ʿAlī, peace on him, during a conversation which he reported: Know that acceptance brings help and affliction deliverance, and that «the hardship shall bring ease.»140
I cite my father, who said: ʿAbd Allāh ibn Mubashshir wrote to me,141 citing Abū l-Ash ʿath, citing Umayyah ibn Khālid, quoting al-Ḥusayn ibn ʿAbd Allāh son of Ḍumayrah, citing his father, citing his grandfather, Ḍumayrah ibn Saʿīd, citing ʿAlī ibn Abī Ṭālib, God be pleased with him, who said: The Messenger of God, God bless and keep him, said: The greater the disaster, the greater the deliverance.142
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21.1
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
أ �ّ � ب ا ّ ب أ � � � ّ � �ّ ا � ة�لا ��ل � �ّ � ب ا ب ���ّد��ل ب�لا اب� ب ا ب��ل �� ب� ة�لا �ل � � ��د �ل�ل اب�� اب �ل�ة� ��د �ل�ل �ع��ل�ة� ب�� اب ل�ة� ا �ل��ة � ر ج ة أ أ ��ع�د �ةلا ��ل ا ب��� �ل�ب ���س����هة �ع ب �ع�� � � ب ��ّ �ة �ةلا ��ل ���م��� ا ��لا �ع��ل ّ ب� ب ا ب��ل � ب �ة� � ب ر ة� ب � رو ب � ر �اا ب � ّ ة أ ��ة أ بّ ��ا ب ب � م � ع � � �ر� �و��� ب�� ��ر�و �وك�ل � �م� ار ا ك ��� ب� ا � ٰ ّ � � ّ ة ا ّلله �ع بّر �و ب���ل� 1ة���ة���ل� ا ����ب��د �و�ه�و ة� �� ّر�ع�ه. ح��ه �لة�����م� �لب� ب ب � ة ع
ا ��ل��� ب�ل لا ةلا �� � �ّ � ب ة� � ل ��د � ��ة� � ا �أل�� ة� �ّ � ب ول ح�د � �ع�
ّ � ب ا ّ ب أ � � � ّ ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ � أ � ���ّد��ل ب�لا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � �� ب� �ل �ل � �ش�د �ل�ل �ع��ل�ة� ب�� اب ل�ة� ا �ل��ة ج أ أ � ب � � ة ��ل ب � ّ ة ا � ّ أ � � ا� ب �ة ا � ���ّد�� ب � ا ب� ��و �س�ة��د الم�دة� ��� ل � ���د�� ب��� �ح�مّ�م��د ب� ب� أا � ا ا ��ر ب�� اب ل�ة� ��سة��ب��ه ا � ار م�ة� � ٢ل �ل � � � � � � بر ��ة�� � ل � ب ة� و ب ب م ة أ ةأ ّ �ة ا � هة � ���ّد��ل ب�لا ب �ه �ة ب� ب �ع�� � ا ��ةل��م ّ �ع ب ا �ل� �لا � �ع ب ب ب ا� ّ � � � اب�� الم��ط�ل ب� ب�� اب ل�ة� �و� ا �ع� ا �ل��س�ه��مة� ل �ل � ر ر � روّ ة �ة� � ب ة� رم � � ا ّ أ بّ ّ ٰ � ّٰ � ةا � � ّٰ ب ّ ا ب ّ � ��س�ع��ل ب���� ٣س�ع�د ا �ل��سل �ع�د �ة� ا � ر����و�ل ا لله ����ل�� ا لله �ع�لة��ه �و��سل�م �ل �ل ����ب��د ا لله ب�� �عب�ل ��� أ أ ّ � �� ّٰ ة ا �� � ب� ب �� ّٰ � ب ب � � � ب ب � ب ا ��ل�ا ا �ع��ل�م��ك ك� �ا��ل�ملا ة� �ة���ة��ب�� �بل�ع بّ� ة�لا �ل ب�ل��ل� �ة�لا ر����ول ا لله �ل ل ا ���ط ا لله ة��� ��ط�ك ا ��� ��ط � ّٰ ة أ ب ع ّٰ ب � ب � ّ ب أ � َ ب َ ّٰ ب ا لله ب� ح��د� ا �ملا �م��ك �ة��ه ّر�� أا ��ل�� ا لله ل��ة� ا �ر ب�لا ء ة���هر�ب��ك ل��ة� ا �ل ���س�د �ة ب�ألا � ا ��سلا �ل ة� �ك��س��ل ا لله � او � ا أ أ ٰ ّ ة � � ب ب ة �س�� ب ةَ �بلا � ة �الا أ� ب� �ب��ل�و ب� �الا ب� �و�ملا �ه�و ك� �ب� ا � �ل�ل�� ب��ملا ك� �س���� ب� �ب�لا ّلله ب� � ح�ع�د ا ����بّ�لا � ا � ة�لب ����ع�وك ا � ��� م � �ة ه ا ّٰ ه � بّ ّ � � لا� � �ة ا �ل ه �ب ا ب ا � ة ��� � ة اأ ب �ة��ع ّٰ ه � ا �� ة ���بس� لل عر �و ب���ل �ل�ك � ةلع�د ر�و �ع�ة�� أل � �سل ل ب� ������ء لا� �ة ك ط�� � �م��ل لل ب�ل ل� ���د �� ّم ة م ا ة� ب ً�ا� ً � أ بّ � � � ة ب � ب ب ب ب ب ب ة ا � ا ��ل ��ةع�� ب ا ا ا ب � ��ر�س� ة� �ل ���ع��ل �أل � ل� ���سل ��ل ط� �أل � ل�ة� ا �ل��ب��ر �ع��ل�� �مل � � ��ر� ��ة�را ك���ة�را � او �عل� ا � ا �ل�� وة م ع أ بّ � ب � م ��ع أ بّ َ َ ٱ �ُْ ْ ُ ْ ً � ���رب� � او � {�س� ا �������َر ة���� ار}. ا �ل��ب��ر � او � ا � �لهرب �س� ا � � ع جع أ � ب أ � ة ا � �ّ � ة ب ��م ا ة ب � ب ب ة ا � ّ ب ال�م ّ ة � ��د ��� �ع� أا � ا ب� ���د��ل ب�لا � ا �و� اب�� � � ��ة��� �ل �ل � �شب��ر ل�ة� اب ل�ة� �ل �ل � حل �� ب�� ا �ل� حب��ر �لا �ل � أب ة � ة � ّٰ � ب أ �ل ب � � �ّ � ب ا رر � ب �ع ب �ب ا �� ب� ب ة� ح��� ٤ع ب� ��لا ب�� ة� �ع ب� ا ���� �لا �ل �لا �ل ر����و�ل ��د �ل�ل �عب��د ا لله ب � اب�ة� ة � � ر � � ة ّ ّ ّٰ ّٰ ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� م أ أ ّ � ّ � ة ة � ة ب ة بّ ا� ب ة ب ّٰ بّ ة اأ ب ا ةا أا � الم�ع� �و�ه �م� ا لله �عر �و ب���ل ��ل �ل�ة� ا ����ب��د �ع��ل�� ��د ر الم�و� �و�ه �أاو � ا �ل��ب��ر �ة�ل �ل�ة� �ع��ل�� ��د ر ّة � ّة � ّ ة � بّ � ب أ ة ّٰ ة � ة ���س�د � ا �لب��ل�ا ء �ورب��ملا �لا �ل أا � ا � �لهرب� �ة�لا �ل�ة� �م ب� ا لله ���علا �ل�� �ع��ل�� ��د ر ���س�د � ا �لب��ل�ا ء. ج ّ ّ � ز�� ا ز�� ��� ٣ .ل�ه� � زز� :ا �ل ز� �ا د �ة �م� ز ش���� ٤ . �� :ا �لة��ل� ص��� � ح��ة�� �م� ز� ش���. � 1ع ز� و ز��ل� :م� ز� ش��� � ،زز� ،ل ٢ .ك � ل ة ة ةى � � ة م
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Chapter Two
I cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing ʿAlī
21.2
ibn al-Jaʿd, citing Shuʿbah, quoting ʿAmr ibn Murrah, who said: I heard Abū Wāʾil cite Kurdūs ibn ʿAmr, who had read the scriptures:143 When God, Mighty and Exalted, loves His servant, He tries him, in order to hear his entreaty.
I cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing Abū
22
Saʿīd of Medina, citing Abū Bakr Ibn Abī Shaybah,144 citing Muḥammad ibn Ibrāhīm ibn al-Muṭṭalib ibn Abī Wadāʿah al-Sahmī,145 citing Zuhrah Ibn ʿAmr al-Taymī,146 quoting Sahl ibn Saʿd al-Sāʿidī: The Messenger of God, God bless and keep him, said to ʿAbd Allāh ibn
ʿAbbās: “Let me teach you some words that you will find profitable.” “Gladly,” he replied. He said, “Remember God, that He may remember you. Remember God, and He will be present to you. Make yourself known to God in prosperity, and He will know you in adversity. If you must beg, then supplicate God. When you ask for help, ask it of God—whom no pen can describe! Should people strive to bring you profit in any way that God, Mighty and Exalted, has not foreordained, it would not be in their power to do so. Serve God with sure and certain hope if you can; if you cannot, then there is much good in bearing injury with acceptance; and know that acceptance brings help and affliction deliverance, and that «the hardship shall bring ease.»”147
I cite my father, citing Isḥāq ibn al-Ḍayf, citing Dāwud ibn al-Muḥabbar, citing
ʿAbd Allāh ibn Abī Razīn, quoting Firās ibn Yaḥyā, quoting Thābit, quoting Anas ibn Mālik, who said: The Messenger of God, God bless and keep him, said: God, Mighty and Exalted, sends provision in proportion to His servant’s needs, and acceptance in proportion to the severity of his tribulation. (Or perhaps his words were: God, Mighty and Exalted, sends deliverance, in proportion to the severity of the tribulation.)
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
أ � ّ ا� ا ب � بّ � ب ب �ًا � ب ب ب � ب �ش ّ�د��ل ب�لا ا � �� �ح�مّ�م��د � ��� � ب ة� � ح�� ب� ب� �عب��د ا � ��و�علا ب� المل ر ل�� � �ل� ��طل م� � �� � ��ط�ه ل��ة� � ا ر� ب و ب و ة � ب ة � ّٰ ا� �� �ة ����ب�� ��س�د � �� ا ��ل�لا ��� ب حلا ��ل��� ا ��ل��س��ل�م ّ ��لا � ���هة ب� حلا ���س� �و �ب�م �� �ة �ةب��ر �ب�م ح�ب�� ر����و�ل ا لله حب� و �ب�ل �لب�� ر ب ب � � ب � ر � ة ة ة ع ّ أ أ ح� ب � �ة ا �� � �ّد��ل ب ا �ب �� � ب �ع�� ّ ا ب��ل ط�م ّ �ةلا ��ل ا ب�ل�لا �ب�لا ����ّ ا ّٰلله �ع��ل��ه � ��سل�� ��لا �� �لةه � �م ب � ب�� � � � � � ل �� ل ل � � ��� � � � ل ل ب ب ب ة و م ب رب � ة� ة ر �� أ ر أ � �ة� ل�� �ة ة ب � ب ّ � ب ّ � ّ � ا � � ا �ل ّ ���� ر �ع ب اب �ل�� ا �ة ��و ب� �ع ب �م��س�ل�م�ه ب� �م � �ع ب� اب� ب� ب�ر ب� � ب � ب الامب � ح��ل��د �ح�م�م��د ب� ب� ب� � � � جّ ع� اب � �� � ة ��ر لب� ر��سل �ة ة ة ا � ة ا � �ب ّ ّ ّٰ ل � ل � ا �لم� � ����ل�� ا لله �ع��لة��ه �و��سل�� � ل � ل ب�ة م ب ّ ّٰ ب ّ ً ة ّٰ ب � �ا هة ة � اآ ب ة م�� �ر�و ب� ���ك ا لله �ع ب��ه �� �بر� �م ب� ��س��ر �م��س��ل�ملا ��س��ر� ا لله ل��ة� ا �ل��� ب�لة�لا � او �ل��ر� �و�م ب� ���ك �ع ب� � � ٰ �ة ة �اا ب ل�ب ا هة اأ ب � �الا ب� ا ّلله ل��ب� �لا ب� � حة��ه ك� �م ب� ��ار ب� �ة ��و� ا � �ل�ة�لا �م�ه �و�م ب� ك�ل � �ة� �ل ب�� حة��ه. ة م ��بل � ا � ب ّ ة ا � ّ � اأ ب� � �لب اأ �ل �ة ا �� ّ أ ة ّ ���ّد��ل ب�لا ���د��ل ب�لا �م�أو�م��ل ب� ب� أا �علا ب� �ةلا �ل � �و�ل� ل�ة� �ل �ل � �شب� ر �ة� ب�ة� ل ل � ���د��ل ب�لا ا ب� ��و ����ة���ل ا �� أ أ أ � ّ � ا �� ب ُ َ ْ ب � ا � � ب ا با ب �� � ب ا �� �لةعلا ��س� �ةلا �� � ّ � ا ���ّد��ل ب�لا � �ةلا �ل � م ل ���د��ل ب�لا ا ���وك�ة���ةع �مل �ل�ك ب�� ��س�ع�ة�ر �ع� ا �ل�ع�م��� � او �لب�ل ��ل �ل� ر ب � � ب ب� � ة � ب � آب ب اأ� �� �س�علا � ��هة �ع ب ا ��ل�اأ�ع � ة � أ أب أ ب �م��� �لا �ل اب �ل�ة� � او �لب�لا ��لا اب� ب� ب���� ة�� 1مة��� �م ب� ��طر�ة��ة� ا �ر � او �ل�� �ل� ��ط �ل�ه �لا �ل بو و � ع ّ ا ة � اأ ّ أ� َ � ّ ّ ّ ة � �� �ة �ع ب ا ��ل�اأ�ع�م��� ا ا ا ا � � ب ب ب ��د �ل ب�ل ��مل � �ع� ح�م�م��د ب�� � او ��س� ���د��ل ب�ل �عب��د ا �ل��ع��ل� ب�� ��مل � �ل �ل � � ع � اوب ل�ة� � �وّر � � � أ أ ّ ٰ ٰ ةة� ة� ّ � ّ �ع ب اب �ل�� ��لا ��ل � �ع ب� اب �ل�ة� �هر�ر� �لا �ل �لا �ل ر����و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� ة م � ة ج أ ٰ ّ � �م ب �ة اأ ب ا الم��سل� �ة ا ّ ه � � ا �� �ة ا � هة � �م ب �ب �ب �ع ب ا ب � �ة � حة��ه ��ا �بر�ه �م ب� ��ار ب� � ��س� ر �ل � �م ��س� ر� لل ة ��وم ل�ة�ل م� و � ل���� � � � ب ا ب بّ ا�اا ب � ب � � ة ة بّ ّٰ ب � ��هة �م ب ��ا ّٰ ب ا �ر ب� �ة ��و� ا � �ل�ة�لا �م�ه � او � ا لله ل��ة� �ع�و� ا ����ب��د �مل ك�ل � ا ����ب��د ا �ل�� �لة�ل � �ل���� ا لله �ع��ه �� بر � أ م ل�ب � ب اأ ب � حة��ه. �ة� ع�و� ا ا� � � ب ب � ة ا � أ ب � ب أ ب � � ب أ � �ة ا � �ّ � ب ا ��مّ � ب ��مّ � �ة ا � ���ّد��ل ب�لا �ح�مّ�م��د ب� ب � � � ل � � ل � ��د �ل�ل ح�م�د ب�� ح�م�د ل � � � ا ع م � ا �ب� ر ل�ة� اب ل�ة� ل �ل � س �د � ل � ل � � � � ك � ل ل ب ب ر ة� � ب � ة أب أ أ أ ّ ّ ٰ ّ � ّ ة ب ب ب � ا ا �ل� �ع ب ���ّد �� ة�لا ��ل � � � ب ا ب اا ب ب � ب ة� � ب ة ��د �ل�ل ����ة���ل ب�� ��س�عل ب� ا ّ� ��سل ل�م ب�� �عب��د ا لله ب�� ع��را �ب��ر� ا � اب�� أ ب أ بّ � ّٰ ّ ّٰ ة� �ع��ر ا �ب��ر� ا � ر�� ��و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� �لا �ل م ٰ ب � �ا ة ب ّ ّٰ ب �اا ب ل�ب ا هة اأ ب �الا ب� ا ّلله �ة��علا ��ل�� ل��ب� �لا ب� � حة��ه ك� حة��ه �و�م ب� � ّرب� �ع� �م��سل� �� �ر�ه �رب� ا لله �م ب� ك�ل � �ة� �ل ب�� ة م ب ج ٰج �ة ة �ة ة ً ة ّ ة �ة � �ع ب��ه �بل�علا ��ا �بر�ه �م ب� ��ار ب� �ة ��و� ا � �ل�ة�لا �م�ه �و�م ب� ��س��ر �م��س��ل�ملا ��س��ر� ا لله �ة ��و� ا � �ل�ة�لا �م�ه. م م ة �� 1زم ة �� :ا �ل ز�ة�ا د � �م� ز� ش���. ز
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Chapter Two
We cite word for word what Abū Muḥammad Wahb ibn Yaḥyā ibn ʿAbd
24
al-Wahhāb al-Māzinī recited from memory in his house in Basra, situated in the inner quarter of the Banū Sadūs sector by the tomb of Mujāshi ʿ and Mujālid al-Sulamī, Companions of the Messenger of God, God bless and keep him, in the vicinity of the Banū Yashkur sector. He cited Naṣr ibn ʿAlī al-Jahḍamī, saying, We quote Muḥammad ibn Bakr of Bursān, quoting Ibn Jurayj, quoting Ibn al-Munkadir, quoting Abū Ayyūb, quoting Maslamah ibn Mukhallad, who said, The Prophet, God bless and keep him, said: Whoever refuses to condemn a fellow Muslim will be spared condemnation by God in this world and the next. Whoever ransoms the afflicted will be ransomed by God from one of the afflictions of Judgment Day. God will care for whoever cares for his brother. I cite my father, citing Abū ʿAqīl al-Khawlānī, citing Muʾammal ibn Ihāb, citing
25.1
Mālik ibn Suʿayr, citing al-Aʿmash; I also quote Naṣr ibn al-Qāsim, citing al-Wakī ʿī, citing Abū Muʿāwiyah, quoting al-Aʿmash; My father also said, We quote Abū l-Qāsim Ibn Bint Manī ʿ, with a different line of transmission and reproducing his own wording. He cites ʿAbd al-Aʿlā ibn Ḥammād ibn Naṣr, citing Ḥammād, quoting Muḥammad ibn Wāsi ʿ and Abū Sawrah, quoting al-Aʿmash, quoting Abū Ṣāliḥ, quoting Abū Hurayrah, who said, The Messenger of God, God bless and keep him, said: Whoever refuses to condemn his brother Muslim will be spared condemnation by God on Judgment Day. Whoever comforts his brother for an affliction of this world will be comforted by God for one of the afflictions of Judgment Day. God will help His servant as long as His servant helps his brother. I cite my father, citing Muḥammad ibn Muḥammad, citing Muḥammad ibn
ʿAbd al-Malik ibn Mughīth,148 citing his father, citing his grandfather, citing ʿAqīl ibn Shihāb, who told him that Sālim ibn ʿAbd Allāh ibn ʿUmar related to him that Ibn ʿUmar told him that the Messenger of God, God bless and keep him, said: Whoever cares for his brother, God Exalted will care for him. God will repay whoever delivers a fellow Muslim from affliction by delivering him from one of the afflictions of Judgment Day; and whoever refuses to condemn a fellow Muslim will be spared condemnation by God on Judgment Day.
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25.2
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
ّ ب � �ب ّ � ه �لا ء ��ه اأ� �� � ا � � ل��ب ل��ةا �ع�د ا � � � � �لا ب� ا �ل��س�ب� ب� ا �ل��� �ة� � ���د��ل ب�لا �ب�ه �ع ب��ه �ح�م�م��د ب� ب� ب� � ��د��ة� �م��س� �ور ب ب ب و و ة� ��ر ب � ة �ا �ب ل�ب ا ���� ب� ب �� � �� ب� ب� � � ��� �ة ه � اأ �� �ب ا ب �� ه �باآ �لة � ا �م� ة ة ة �س�����لا � . اب� ب� � ا ��س�ه �ب�لا ح��ل � �ة� لل��ط .ولة����� عر ��� ب �س طر� و لعل �ط� ل �ة� بل�عل ة ع � ّة ة� ّ أ أ ّ أ ّٰ ب �ّ � �ش�د��ل ب�لا ا ��م�د ب� ب� �عب��د ا لله ب� ب� ا ��م�د ا ���ورا �� �لا �ل � ���د��ل ب�لا ا ب� ��و �لا �م�د ح�م�م��د اب� ب� �علا ر �و� ��ل ب �ّ ة ا � ّ � � � ب ّ � ا � ةا � ّ � ب ب � � أّ ة � ا� ���د��ل ب�لا �ح�مّ�م��د ب� ب� ��لا �ل ا �ل� ��طل �ل �ل � ��رم�ة� �ل �ل � ح� ���د��ل ب�لا الام ب��د ر ب� ب� ر�ة�لا � ا �ل��طلا �ل�ة� �لا �ل ج ج أ ّٰ � ب � ب � ب � ب ب ّ ب أ � � ا � ب �ّ ب � �ّ � ب ا ب ح��س� ب�� ّ �ع��ل�ة� ب�� اب ل�ة� ��طل �ل ب� �ع� ا ب�لة��ه �ع� ب��د � ر���ة� ��د �ل�ل �عب��د ا لله ب � ح��س� ب � �ب ّ ّ ّٰ أ بّ ة � ا ّٰلله �عب �ه�م �ع ب� ا �لم�ب�ة� ����ل�� ا لله �ع��لة��ه �و��سل�� ا ��ه �لا �ل � م أ ّ ّ ً ً ّٰ � �ا ب ة � بم ا ب � ّ ب �ا�� ا ��ا� ة وررة��ه �بعلا ر ب� �س�ب� � ��ة ��� �ر ب�ل � ��ع��ل ا لله �ل�ه �م ب� ��ا�ل �ع� �ر ب�لا �و�م ب� ���ل � �م ب� ا �� ر �ل م �م بْ �َ ْ �ُ �َ ا َ� ْ ةَ ُ �ش�� َ��س ب�}. { َ � �جة�� �ل� ة
أ ّ � � ���ّد��ل ب�لا اب� ب ا �ل� ا ��ل��� ب�ل�لا ة�لا ��ل � �ّ � ب ا ب ا � � ب ���ّد��ل ب�لا اب� ب ا ب��ل �ّ ار � ة�لا �ل � ���د��ل ب�لا �ع��ل� ّ ة�لا �ل � � � ب ة� ة ��د �ل�ل �ل �ل�� ب�� � ة� ج أ ّ ّ ةا � ّ حلا ر �ل��� �ع ب �ح�مّ�م��د ب� ب ب�ع ���د��ل ب�لا �عب��د ا ��ر برا �ة� �ع ب ب� ���� ب� ب را �ب�� ��ل � ح�ل�ا ب� �ع ب� ا ب�لة��ه �ل �ل � � ع ا� ّ ة � � ر � ّ ّٰ � ّٰ ةة� ة� �هر�ر� �لا �ل �لا �ل ر����و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� ة م �ة �� � ا � �� � ا �ة ّ �ة ا � اّ � ا ّٰ ه ا ء �م ب �ة � هة �ة � � ب ا ء اأ� ا ا �� ّ �ول �و�ل� �مو أ �ل� ب�ل لل � �و � ��سع� �و ��سع�ة� � ة���ر�عل ل�ه� . �مول �ل� � م أ ب ّ ب بةأ أ أ بّ � �ة ا ب�ب��ر�ب�لا ا ب� ��و �ح�مّ�م��د ا ��ل ��لا ء �بل�علا �ةلا ��ل ا ب�ب��ر�ب�لا �وك� � �اة�� ح��س ب� ب� ب� ��ل�ا � ا � ار �م�هر��ر�ة� ���لة��ع�ه اب �ل�ة� �ع��ل�� ا � �ل� ب� � �ب ع اأ بّ ا �� �ة ا ��س � ب ا �� ا �ع�� اأ � ا الا�م ب ب ا ��ل �م ّ � �ّد �� ه �ة ا �� � ّ ب ب ة ا ���د��ل ب�لا �ل� ��ر ب� ب� ر�ة�لا � �لا �ل ك�� ة� � لعل �م ب � أ �مل ة �ل ب�ل ��د ر ����ور �ة� �� � ل ل أ � ّٰ �ّ � ب ة ا � � ّ � ب �ع ب��د ب� �� ب��هر ب� ب� �ح�مّ�م��د ب�لا �ة�لا � ��س�ب�ة�لا � ب� ب� ��س��ة��د ا �ل���ور�ة� ب���ةعلا �ل �ة�لا اب� ب� ر����و�ل ا لله � ��د ���ة� �ل �ل ة � أ � ب ة بأ أ ب ب ب ب �س�ب� �ب �ا�� �م ب ا ��ا� ة �ر�ع�ه �� �علا ر �أاو � ا �ور� �ع��لة���ك ا ��ر ة� � �ة�لا ��س��ة�لا � أا � ا ا ��س��ب� ��طلا ة� ا �رر�� �لا �� ر � �ل أ ٰ ّ ٰ باأ�ا� ب � ّٰ ب اأ � � �و��ل �و��ل�ا �ة�مّو�ة أا ��ل�ا ��لا ّلله � او ب� ا ا �ب��ع� ا ّلله �ع��لة���ك �ل ���ر �م ا ��حل �ا�ر �م ب� �ل�ا � �ل �� �م��د ا لله. � ب � أ م
ب� � ��دا ��� أ ب �ع� اب �ل�ة�
� � � أ ّ �� ّ ا ب� �� ا �� ب�له ب� �م ب �و��ل��� �ع��ل ّ ب� ب ��لا ��ل �� ب��ه ب� ب ��لا �ل �ش�د��ل ب�لا �ح�مّ�م��د ب� ب� ب� � ��لا � � � ا �ل��لا �ل ح ب� و � � � � ر ر � � ج ة ج ج ة � ّ ة� ّ أ � أ ا� � ب أ ّ �ّ ة ة ة ح��س�� ب حه� ا ��م�د ب� ب ا ��ل ���د��ل ب�لا ا � �� ا �ل � � الام����ل� �لا �ل � ة� ب� ب� ��ط�ل�ا ب� الم��س�ه ار �ل�ة� �م ب� � �رة�ه �م ب� �ر�� � � بو ب � م 70
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Chapter Two
This is a famous report, which Abū Dāʾūd cites in his Sound Traditions and which Muḥammad ibn Bakr ibn Dāsah transmitted to me with some differences in wording. It is not my purpose, however, to collect every single line of transmission and variant. We cite Aḥmad ibn ʿAbd Allāh ibn Aḥmad the Stationer–Copyist, citing
26.1
Abū Ḥāmid Muḥammad ibn Hārūn al-Ḥaḍramī, citing Muḥammad ibn Ṣāliḥ al-Naṭṭāḥ, citing al-Mundhir ibn Ziyād al-Ṭāʾ ī, citing ʿAbd Allāh ibn Ḥasan ibn Ḥasan ibn ʿAlī ibn Abī Ṭālib, quoting his father, quoting his grandfather, God be pleased with them, quoting the Prophet, God bless and keep him, as saying: Whoever pleads much for forgiveness will be granted deliverance from every sorrow by God, and relief from every constraint, «and He will give him provision whence he least expects it.»149 We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
26.2
Khālid ibn Khidāsh, citing ʿAbd al-Razzāq, quoting Bishr ibn Rāfiʿ al-Ḥārithī, quoting Muḥammad ibn ʿAjlān, quoting his father, ʿAjlān, quoting Abū Hurayrah, who said, The Messenger of God, God bless and keep him, said: The words “There is no might nor power save in God” are the cure for ninety-nine ailments, of which the easiest to bear is sorrow.
We cite Abū Muḥammad al-Ḥasan Ibn Khallād of Rāmhurmuz, my father’s
26.3
deputy there as judge, citing Judge Wakī ʿ, who related that al-Qāsim ibn Ismāʿīl Abū l-Mundhir al-Sawramī cited Naṣr ibn Ziyād, who said: I was with Jaʿfar al-Ṣādiq when Sufyān ibn Saʿīd al-Thawrī came to him and said, “Son of the Messenger of God, give me a precept.” He said, “Sufyān, if provision is slow in reaching you, plead much for forgiveness. If injury befalls you, say, over and over, ‘There is no might or power save in God’; and if God bestows blessings on you, praise Him over and over.”
We cite Abū l-Faraj Muḥammad ibn Jaʿfar ibn Ṣāliḥ al-Ṣāliḥī, a descendant of
ʿAlī ibn Ṣāliḥ, owner of the Prophet’s prayer mat, citing Abū l-Jahm Aḥmad ibn al-Ḥusayn ibn Ṭallāb of Mashghrā (that is, from the village of Mashghrā in
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27.1
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
� � � � � ب ّ ة ا �� �ّ � ب ا أ� أ ا هة ب� � � ة � ���ّد��ل ب�لا �ح�مّ�م��د ب� ب �ع��د ا �� � ٰ�م ب ا ب��ل � ل�ع�� �ل ل � ���ة� �ة�لةعلا �ل �ل�علا �م ���سب�ه ار ة�لا �ل � ��د �ل�ل ا ب ��وا ��سل �م� عو ��ط�ه � �م � � ب ر � ة ّٰ �ب ّ ّ ّٰ ةا � ّ � ّ أ بّ ة � ���د��ل ب�لا � �ل �ل � ع�ةس�د ا لله ب� ب� �ع��ر�ع ب� ��سلا لا�م �ع ب� اب� ب� �ع��ر�ع ب� ا �لم�ب�ة� ����ل�� ا لله �ع��لة��ه �و��سل�� ا ��ه �لا �ل ب م �����ب لا ��� �ا ���هة �� ��� �م ب � ب� ا ��� ا أ�ل�� � � � ب ا ب� اأ ب���بد ��ع الا�م��� �بلاأ �َ � ا ا ��ل ب��� �بلا �بل ��� ة ���� ة� م طر وو أ �� ع ر ب ة م ل ر ط � ب �ة� أ ر ة �ل ة��س�ة رو� أ ب أ ّ ٰ طم ب ة ب ّ ب � ب � ة � ب أ� ّ � ة � ّ �ه� � � �ع��ل �ر� �ك��س�د ة� ا ��ب�علا ر ���ةعلا ��� او ���علا ��� او ���لة����سلا �ل ا لله ���علا �ل�� ��ا�ل ر ب���ل �م ب�لا �ب�لا �� ب����ل�ع�م��ل�ه. ة� م ة �اب أ � ّٰ ّ ب ب ة أ بة � أ ب ب ُ � ة ّ ��� � � له� أا � ك� �ا� ة� ���عل�� 1ا �بّ�ه ك� ع � ���علا �ل ا ا � د � � ل �الا ب�� ة� �ل�ة� ا ب�ل ب��ه ��� ب��مة���ل�ه �وك�� ة� ا �ه� او �علا ��د ���� ة� م � م م م � �� ا ا أ هة ب ا ب �ل ّ ا � ةُ �م ب الا� اأ ة ة ا �� ة ا �ةّة ا ّٰ ه � ا ا � ب ��ّ � ا س� �مب �علا �ب�م ح��ل��� ا �ر ب���ل � ��ر � �ل ل� ��� لل ة�ل ب � � �و�ل� �عل �مل �� �ة�ل�ل ر �� �مل ب��ل�� � أا لة� ب ة أ بّ م ٰ ّ ّ � ّ ة ب �ا ة الا�ملا �أ�هة � �ل ب�لا ا ��ل�� ّ ب �ا حلا �� ا �ل�ا ب� ة ب ة ة ب �ة ب�ل� ب��ّ ا ��بل له� أا � ك�� ة� ���عل�� ا �ل�ة� ���ع��ل ة� �علا �وة�رك�� � مأ ��ع�ه ���ه�م� �ع � � ة ر �م � م ب ب� � هة �ب اأ �ب � �ع بّ ا �ب ا �لب �ة ب � ب ب � � ة ا ا ب ب م ب ل � ط � ا � � � � � � � �ل � � ا � � ع ح ع ء ر� . �ع�د ا ��سةس� م��ك و ب �عل مل ��د ك ل ربج �ل ل هربج ��ه� ل�ل� م أ ب �ة ا � � اآ ب � �ّٰ ّ ب �اب ة ة أ بّ �ا ب � أ ب � �ا� ة� ا ب�ع�د � �ع��ل�ه�ملا �م ب� �ا��ة�را ب� �وك� حلا ب� كب� � له�م أا � ك��� ���عل��م ا ��ه ك�لا � �ل�ة� ا ب� �� او � �� ة و ة� �و ل �ل ا �ل��ر ا �ل� � � حه�ملا � اأ � � �ع��ل�ه�ملا ��ب�� �� �ة�ه�ملا �ب�ب�ع�د � ة� �ع��ل�ه�ملا � �� �مًلا �ب�م ���د �ةله�ملا �ب�لا أ��م�� ب ة� �ب � ��ر�� ة� �بل� ب � ة� ة و و ب � ���و� � و روج ة� ب ب و � و �ا ة أ ب بأ ب ا ب� ب ة ب �ع ا ب ة ب ة � ةّ ة � ب ة �ة ب � ا� أب أ ب �ه�مل كة �� � �ع�د ا �ع�د ا ء �مل �م�و����� ح�� ا ��س��ة���طل �ه�ملا �و��ر��� ا � ا �ل� ��ر�� �ع � ا � ا �و�� �� � ب �ب� ة ا ��ل ا ب ا �ع ا �� �ّٰ ّ ا ب �اب ة �ة��عل� اأ �لبّ ا بّ� ا �ب� � ة ب � ب ة ا ا ب � � � �ل � � ا ع ء ك � � � �د � ل � � ع � ل ل ل م ع � م ك � ل�ك ب ��د ��� أ ة� له�م أ � � �م �ة� أ �ه�مل �ع�د ء �مل ا ل� � أ � � ب ب� ة بب ب بب ح ���سةس�ه �م ب���ك �لا �رب� �ع بّ�لا �لا � �لهرب� ا �ل����ل �� ا �ل��لا �ل�ة�. �و ج ج ة � � � � ّٰ � أ ة� ب �اب ة �ة��عل� اأ �لبّ ا ة أ ة أ ً ب ّ ب �و�لا �ل ا �ل��لا �ل �� ا �ل�� له�ّ أا � ك��� � �ة� � �سسلا ب�ر� ا ب��ة�را ���ل�ملا � ���� ة� أا �لة��ه ا ب�ر� �لا �ل � م م أ � اأ ا� � � � � ب � � � �ُأ ب �ب ب� ه �� �ل ب � ب ة ع�م��ل� �ب�ل �� ��ر �م ب� �ع�د ا �ب��رك �ع��ل� ّ ا ب�ر� �و�ةلا �ل ب��ة��ب��� � ب�و�ة����ك ة ��و ة ��و��د كة�� ل� �م ��ط��ل�و� �م ب� ا � بل��طلا لا� � ة� ة م م م ة أ ب�ع بًا ا� أ ب � أ ب� ا أ � ا � ة ب ة��� ّ � ب �اا ب ��� � ّ ة ب ب ة ة ا ا ا � �عل � او ر�ع� �عل �و �عة� � �رة��� �و���� ر ��ل�مل ك�ل � ب ع�د م�د � �و�م���� �ل ب�ل���� �ل�ه �ب�ل ب�ر� ��مل �ول�م ا ر�ل ا �مة� أ ً ب ب بّ � أ ب ب � � �ب �ب ب ة �اب ا � ب ب �ا� ا ���ةع��ل ة� ب���د ا �ة�لا �ل�ة� ���ةعلا �ل �ل�ة� �ة�لا �ع�د ا أا � �ل�ة� �ع ب��د ك ا ب� ار �ع�م��ل ة� ���ا� ا �و���ا� ا ل��ة� �و�ك ة� ���� �و �� أ أ أ ب �ع�د � ا ���ب�� ب �ب� ���� ب���ةعلا �� ة�� ب م���ب�� �م ب ا � �� � �ةله ب ا �ل� ب���ةع��ل ة� ب���بد �علا �ب�ه ��ل��ك �بلا ب���بد �علا ب و � � ب � � ر ��م ٰ �ه�ة� ل ك ل ة� � ر ة ة � ة أ � ��ل �� �ّ ّ ب �اب ة �ة��عل� اأ �لبّ �ب� � ة ب ا ب ح ���سس�هة �م ب���ك � ا ب�لة�ب�علا ء �ملا �ع ب��د ك �بلا �ب ب� �ع بّ�لا � له� أا � ك��� � �ة� �ع�ل� �ع�د و �و� �ع� �ة� ا ل� � ة ر ج م ب م ا ة �ل� طم ب� ة ب � ا � � ب ب�لا �ب ب�له � �ع ���و�. �و ة�م � �ه� �ب�ل ل��ة� ا ��ر� �و�رب � ربج � م �ب � ب� ��ا �ر ا ��ل � ح��د��ة �� ���ا� ا. و
ز �ز ة ة ة �� ��ع��ل :ا �ل ز�ة�ا د � �م� ز� ��� ،ل. 1أا � ل��م م
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Chapter Two
the oasis of Damascus), citing Muḥammad ibn ʿAbd al-Raḥmān al-Juʿfī, citing Abū Usāmah, citing ʿUbayd Allāh ibn ʿUmar, quoting Sālim ibn ʿAbd Allāh ibn ʿUmar, quoting Ibn ʿUmar, quoting the Prophet, God bless and keep him, as having said: Three Israelites were journeying one night when they were caught in the rain. They took shelter in a cave, but a rock fell and blocked the entrance. “Come,” they said, “let each of us supplicate God in the name of the most meritorious thing he has done.” “O God!” said one of them. “If You know that I had a pretty cousin, that I
27.2
desired her, and gave her a hundred gold pieces, but when I was about to lie with her, she said, ‘Cousin, for God’s sake beware! Do not break the seal unlawfully,’ and I let her be, and let her keep the hundred gold pieces—O God! If You know that this I did only for fear of You and in hope of Your reward, deliver us!” As soon as he said this, a third of the rock split open. “O God!” said the second man. “If You know that I had two aged parents
27.3
and brought them fresh milk to drink every morning and evening, and that one day I found them still asleep and, because I did not like either to wake them or to go away and leave them without food, I stayed there until they woke and I could give them their meal—O God, if You know that this I did only in hope of Your reward and for fear of You, deliver us!” As soon as he said this, another third of the rock split open. “O God!” said the third. “If You know that I hired a laborer, and when I paid him, he said, ‘I have earned more than this,’ and refused to take his wage, saying, as he left, ‘The day will come for you and me when the unjust man shall be made to pay the man he wronged’; that with the money he refused I bought some sheep for him, which grew and bred as I fattened and grazed them; and that when, a while later, the man returned and said, ‘Here, you: You owe me wages for the work I did for you at such and such a time,’ I said, ‘Take these sheep, they are yours,’ and he said, ‘You deny me my wages and mock me!’ and I repeated, ‘Take them, they belong to you!’ and he took them, and blessed me—O God! If You know that this I did only for fear of You and in hope of Your reward, deliver us!” As soon as he said this, the last third of the rock split open, and they went on their way. This is the version of Abū l-Faraj al-Ṣāliḥī.
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27.4
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
ّ ب �ب ّ ّ ّٰ ب �ة ب ة � �ّ ب � �ع�د ا ا ��ل � ��لا ب�: �لا �ل � �مأو� �ل� �ع�د ا ا � ل�� � ����ل�� ا لله �ع��لة��ه �و��سل�� ح��د��ة �� �م ���س� � هور ر� او � �ع� ا �لم�ةب� أ أ بم ّ ب أ �ا� ّٰ ب ّ ا ّٰ ب ّٰ ب �ع��ل � ب�� اب �ل�ة� ��طل �ل ب� �و�عب��د ا لله ب�� �عب�ل ��� �و�عب��د ا لله ب�� �ع��ر �و�عب��د ا لله ب�� اب �ل�ة� ا �و ل��� ��ة أ ّ � ّ ة �� � ة � ب �ب ّ ب ب ب ة ب ا ة ب � � ا �ل��ع�ملا � ب� ب � ���س�� ا �ل��ل��لا �� � �ع�� �ع� � �ع ب ��ا� � ا � � ب رة و ة ر م و � ل و � ب ةر و �ه�م �ع�د � �طر�� �و��د ا ح��ل�� ل�ة� ��د �م � أ �ة أ أ � ب ا ب � ا� � ب � � ة ب ب ب ب ب ا ا ا � �س�ة���� �ملا ُ � �� �م ب ب � ��د �و�ل���� �ع ��� ���ل ب �س� ��ط ��ه � او � �لعل ��ط�ه �ل � � � ة� رو ة � ا � �لعل ��ط�ه � اولم���� � او � ة � ر ة� ع ر أ أ ً ّ � � � ب ب � � اّ أ بّ ب بّ ُ ب ب ة ب �ا ا بة ب ة ب � �ل��ك أا �ل� ا � ل��ة� �ع�د � ا �ر� او �ة�ه �ع��ل��طل �ل� �ب��� �م� �لب�ة��ة�س�ه �و�ه�وا ��ه ر�و�ة� �م� �ع�ة�ر ��طر�ة��� �ع� اب �ل�ة� أ � � ّ ّٰ ا� � ا ��سلا �م�هة �ع ب� �ع��ر ب� ب� ��� بر�ة ا ���ع��ر�ة� �ع ب� ��سلا لا� �ع ب� اب� ب� �ع��ر ��لة���� ب�كة��ه ب� ع�ةس�د ا لله � اولم��س�ه�ور � م ّٰ أّ ب ا �ب�ه �ع ب� ب� ع�ةس�د ا لله �ع ب� �ب�لا ��� �ع ب� اب� ب� �ع��ر. ع أ ا ب � ة أ ب أ ب ب ب ة � ب ا � ّ ب� ّ أ � ّ �و ب�ل ء �م� ��طر� ��� ا �ر�� ا �ب��� �م� �ع�د ا �و�و��� �ل�ل ب���ع�ل�و � ح��د�� ب��� ا ب� ��و ا ����بّ�لا ��� �ح�م�م��د ب� ب� ا ��م�د ة ة � اأ� ا� ة � أ ة � ب � ّ ا � ة ب ة ب�ع � ا� ب ��ل��ل� ا أ ة ة ا � �ّ ا � بر ���� ب� ب ب � � ��ر� ��سس�ه �م��� � �و�ل� ���ة� �و �مل ��ه ل �ل � ا �ل� �ر�م الم�هر� ا �لب��ع�د ا � ة� �ب�ل لب�� ��د �ل�ل أا � ا ةم � أ � � � � � � ّ ةا � ّ أ � � ّ ة� � ب ب ة � أب ب � ���د��ل ب�لا ا ب� ��و ا ة��ملا ب� ا ��ل � ل�� �م �� ا �لب��ل�د ة� �ل �ل � ح� ب� ب� ��لا ��� �لا �ل ا �لب�لا ��لا ��س�ة�� ب� �ع ب� ا � بر�هر�ة� �لا �ل ا �ل� ة م أ ٰ أ بّ م ّٰ بع ة ا � � ة �ب ّ ّ ّٰ � ب ا ب�ب��ر �ل�� ��سلا لا� ب� ب� �عب��د ا ّلله ب� ب� �ع��ر ا � �عب��د ا لله ب�� �ع��ر �ل �ل ��م��� ا �لم�ب�� ����ل� ا لله �ع��لة��ه ة ة � م ��سل�ّ ة � �و � �ة�ل �عول� م � � ّ � ب ة � ةّ أ ا� ة � ب ب ب ب ا ب � ة ب ة � � ح��د �ة ا ل� � ا �ل ��ط��ل�� ��ل� ��ه ر�� ��ط م�م ب� ك�الا � �كب��� ل�� ح�� ا � او ��عم المب�ة��� أا �ل�� �ع�� ر ��د ���ل� او �ل � ر م أ ب طم ب ة ب ��ل �ب ّ � � � ��ل � � ة � ا � ��س�د ة� �ع��ل�ه ا ���ب�علا � .ب� ��ا �ر ا ��ل �ع��لة� � � � � �م� ا ب� حب���ل ك �و ا �ر� او �ة�ه ا �ل��و�ل��. ح�د��ة� أا �� � ة� �م ر و �ه�م ر
ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ أ �ّ � ���ّد��ل ب�لا � �ش�د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � ة� ج ب � ّ� ب � ّ� ب ا ة ا � ّ ا ب ب ب ا ب ةا � ّ ّ ���د��ل ب�لا � ���د��ل ب�لا أا � ا ع�ةس�د ب�� ح�م�م�د �ع� ح�م�م�د ب�� �م�عل ب�ر �ل �ل � �عل ر �و� ب�� ��س��ة�ل � �ل �ل � بر ��ة�� ب� ب� �ح�م�م��د ب م ّ أ ّ � ّٰ ّٰ ً بة � �ّ ّ ة� ا اب� ب� ��س�ع�د �ع ب� ا ب�لة��ه �ع ب� ب���د � �لا �ل ك��بتلا ب���ل�و��سلا �ع ب��د ر����و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� ���علا �ل م � ا أ �ا أ �ّ ب اأ ��ا اأ ب � � ����� ء ا ب� ا ب� ب ��ل � ب��� �مب � �� ا �و ��ل�اء �م ب ا ��ل��� ب�ل�لا �و� �ع�� ��ه � ّ ب� � � ل � � � ا � د � � � �� ل ل � � � � � � � � ب بر ر �ل ب رم و ة� أ ل م رب ٰ َ ب َ � ة َّب ُ برج م ّ ُ أ آ َ ْ آ َ ٰ َ � ب � َ ب � َ � � �ا ةُ ب َ ا ّٰلله �ع ب��ه ب���ة��� �ل�ه �ل� ة�لا � � �ع�� ء � � ا �ل ب� {لأ ا �ل�ه ا �ا ا ب�� ة ���م�� َ �ت ب���ك أَا �ل�� ك��� أَ أَ �ل � ب ة �ل ب �ل�� ل ة� �و� � بَ اٱ �� بَّٰ �� �ل � بَ َم� � ل�ظَ� َ��ت� ة�}.
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Chapter Two
The author of this book observes: This report is famous. It was transmitted from
27.5
the Prophet—God bless and keep him—by ʿAlī ibn Abī Ṭālib, ʿAbd Allāh ibn
ʿAbbās, ʿAbd Allāh ibn ʿUmar, ʿAbd Allāh ibn Abī Awfā, al-Nuʿmān ibn Bashīr al-Anṣārī, and others. From each of these sources, there are several lines of transmission and differences of wording, although the meaning is the same. Here, however, it is not my purpose to collect every single line of transmission and variants and give an exhaustive account of the different versions, although I must point out that there is a mistake in a line of transmission that goes back from Abū Usāmah to ʿUmar ibn Ḥamzah al-ʿUmarī, citing Sālim ibn ʿAbd Allāh ibn ʿUmar, citing Ibn ʿUmar, and omitting ʿUbayd Allāh ibn ʿUmar, whereas it is well known that that line of transmission is: ʿUbayd Allāh citing Nāfiʿ citing Ibn ʿUmar. There is another line of transmission that is clearer than the above, and that
27.6
came to me with a chain of long-lived transmitters:150 Abū l-ʿAbbās Muḥammad ibn Aḥmad the Gap-Toothed, the Baghdadi Qurʾan scholar, cited to me, in Basra in the year 335 [946],151 Ibrāhīm ibn al-Haytham al-Baladī,152 citing Abū l-Yamān al-Ḥakam ibn Nāfiʿ, who said, We quote Shuʿayb ibn Abī Ḥamzah, quoting al-Zuhrī, who was informed by Sālim ibn ʿAbd Allāh ibn ʿUmar that
ʿAbd Allāh ibn ʿUmar said, I heard the Prophet, God bless and keep him, say: Three men of former times set out on a journey and retired into a cave for the night, but once they were inside, a rock tumbled down the mountainside and blocked the entrance, and then the narrative continues much as in the first version. We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing Hārūn ibn Sufyān, citing ʿUbayd ibn Muḥammad, quoting Muḥammad ibn Muhājir, quoting Ibrāhīm ibn Muḥammad, quoting his father, Muḥammad ibn Saʿd, quoting his own father, Saʿd ibn Abī Waqqāṣ, who said: We were sitting with the Messenger of God, God bless and keep him, when he said: “Let me tell you this for you to pass on to others. Any of you may use it as a prayer when worldly affliction or tribulation befalls him, and God will deliver him.” “Please do,” we said. He said, “It is this: «There is no god but You. Glory to You! I am unjust,» the prayer of Dhū l-Nūn.”153
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
� � اآ � ة ا � اأ ب� ا ة � � ّ ّ � �د ة ل�ب ل�ةا أ �ّ ب ّ �لا ب� ا � �لع�ه �ح�م�م��د ب� ب� ب�ر�ر ا �ل��طب��ر�ة� �و����ملا � ك�ا�ةتلا ب� ا �ل�� ا ب� ا ل� ةم�ت�د� �و �ل� �و ب�� � �ة� � �ت�ل� �� ة ُ أ � � ّ � ب � ب � � � ٰ ب ا �ل ّ ة ���ّد��ل ب�لا اب� ب � �ّ��سلا ر �ةلا ��ل � �ّ � ب ا ب � � ا �لب��بعة�����ت�ه � ��م�ة�ر�ة� �ب ��د �ل�ل اب�� اب ل�ة� �ع�د �ة� ع� �مة��دُب�� عب��د ا ر �م� أ � ة� ةا � �ب � ّة بب �ة �الا ب� ��لاب �ل�� ا ��ل � ح��لا �ة �ب � �لا � �ةل�� ل�ل�ة� �م ب� ���س�د � �ملا �ب�ه ا �لب��ل�ا ء �لا �ل ��مة��د �لا �ل ��ط��ل�� ة� أا �ل�� ب��ة�� ة� �ل �ل ك� ب ة � �ب أ أ بة أ � � ب � الام�ةع�د ��� ���ل��ة� ة� ا �ب�لا ا ���ع�ّ او � �ك �������و ة� أا �لة��ه ا �ل��� �ة� �ب�لاب �ل�ة� � او ب�ب��ر�ة�ه ب�ب��ر�. م � � ب ب ب � ب ب � � � ب ب���ةعلا �ل �ُ�ر� ���لة��د �بل�ع�د � ا �ل��� �ع�و�ة بر�لّ ب�لا ا �ل��� �ة� ل��ة� ا �ل���ملا ء �عر���س�ه بر�لّ ب�لا ا �ل��� �ة� ل��ة� ا �ل���ملا ء ع �ة�ة ّ �� ا �� ه اأ � � ا ب�� ل�ب ا ��ل�� ا ء � ا � اأ ب�� ��ا� ��مة � ل�ب ا ��ل ّ��� ا ء ب ا � � � ا ل�ب ا � اأ ب � � � � � ع ل ل ل ل ل � � م ع � ل م ك م و �ل ر � و �م� ر ��ك �ة� لع�د � �م� �رك ً� �ة� ب � �ة� �ل ر � ٰ أ أ ّ � ب� ب� � ب ا ب ب ب ا ب� � ا ا ب ا بّ� ب ة � ب ب � � � ة ا �هر �ل�ل � � ��و�ل�ل �وح ��طل �ة�ل ��ل أا ��ك ا ��� ا �����ع� ر ا � حة�� ا �ل��ل�ه�ّ ا ب� بر�ل ر��م�ه �م ب� ر��مة���ك �و���س�بعلا ء ب م و ر م ب ب ا ا ب �م ب� ���س�بعلا �أ��ك �ع��ل� �مل �ب �لع�ل� � �م� �و ب� �� � ع أ ب ب ّٰ ة � ة� ب �لا �ل ��د �ع�� �ب�ه �لا � ��ب��ه ا لله ���علا �ل�� �ع ب��ه. أ �ب ة� ّ أ � ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ���ّد��ل ب�لا ا � ب ا �ل� ا �ل��� �ل�لا �لا �ل � � � ب ا �ش ّ�د��ل ب�لا �ع��ل ّ ب� ب ا ��ل � ح��س� �ل �ل � ��د �ل�ل اب�� ا ب � ارج �ل �ل � ب � ب ة� ة ��د �ل�ل ا ب� ��و �ة� � أ أ ّ � � ب� � ة � ا ة ب ���د��ل ب�لا � ب � ب ا ب ب ة ب �ة ة ا ة ب � ب � حة��م�ه ة�لا �ل � ةرة��� ب�� �عل ر�و� �ع� ��س��ةّ��د ب�� اب ل�ة� �عر� �وب�ه �ع� ك�ل �� �ع� اب ل�ة� ا ���عل �لة��ه �ع� �ب ّ ّ ّٰ ة� ّ اب� ب� �عب�لا ��� �ع ب� ا �لم�ب�ة� ����ل�� ا لله �ع��لة��ه �و��سل�� �لا �ل م �ا� ا ة � ب � ا � � اّ ّٰ � �� � ا � � اّ ّٰ � � ب � � ا � � اّ ّٰ ك��ل�مل � ا � �له ب� �ل� أا �ل�ه أا �ل� ا لله ا �ل � ���ر�� �ل� أا �ل�ه أا �ل� ا لله ا ���ع��ل� ّ ا ���� ���ة�� �ل� أا �ل�ه أا �ل� ا لله ح��لة�� ا � � � رج ة م ة م م ٱ ْ ٱ ْ أ ّ �ا ب ب � َ ُّ � َ ْ � ا ���َ ب �� َّ ُّ اٱ �� َّ َٰ َٰ ة ٱ � َّ ْ � � ا ���� ا �ل ��س�� �و{ر ب� ��تفر��َ� ��َ��ة�شف�َم}. � ا �ل����بَ��� } �ور ب� ا �ل�ر� {ر ب� ل���تف�م�و َ ة� بع ع
ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ � أ � ���ّد��ل ب�لا � �ش�د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � أ ة� � ج أ ّ ب ب ب ب � � ا �أ ة ا � ّ � �� ���ّد��ل ب�لا �ع��د ا ب��ل ���د��ل ب�لا �عب��د الام��ل�ك ب� ب� �ع��ر�و ا ب� ��و �ع�� ��ر �ةلا �ل � ر�ة��� ب�� ا �ر� ا �ل��طل ل�ة� �ل �ل � ب ح�لة���ل م أ أ � �ٰ ب ب �� ب ة ا � �ّ � ب � �� ّ ة ب � � �ة �ع ب ا �ل��ه �ع ب ا ��بلم� ّ ب ب ب � � � ���ه �ع� ب����هر ب�� ة�م�و� ل �ل � ��د � ��ة� �عب��د ا �ر �م� ب�� اب ل�ة� ب� � اب � ع� ة ��ر � ب ة � ب�ة� ّ ّٰ � ه ��سل�ّ ة ا � ����ل�� ا لله �ع�لة�� �و � �ل �ل م أَ ٰ ّ � � ���ل ب ��ل �ب �بل��� ��� ب هة � ب اأ ���� �ل� ا � � ّ � ةَ � ا � ب � م�� �ر�و ب� ل� �و ��ل�ا ة� � ��ة� أا �� ��ة� طر�� �ع�ة� �و ل � �ع� او ة� الا � له� ر �م��ك رب � � �ة� � �ّأ م ج �� اأ �لب ك� ّ � ا � ا �ا��ل�ه �ل� أا �ل�ه أا �ل� ا ب�� ة�. �سل �ة�
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Chapter Two
I read in a book by Muḥammad ibn Jarīr al-Ṭabarī entitled The Book of Praise-
29.1
worthy Behavior and Valuable Principles: We cite Ibn Bashshār, citing Ibn Abī
ʿUdayy, quoting Ḥumayd ibn ʿAbd al-Raḥmān al-Ḥimyarī, who said: When my father was suffering from gallstones, the pain of which was a severe trial, I went to Jerusalem, where I met Abū l-ʿAwwām. I told him about my father’s illness and the pain he was in. He said, “Tell him to say this prayer: Our Lord, Whose throne is in heaven; our Lord, Who are in heaven, hallowed be Your name. Your will is done in heaven and on earth. Just as You are compassionate in heaven, show Your compassion on earth. Forgive us our misdeeds and our sins, for You are forgiving and compassionate. O God! Send down an instance of Your compassion and Your healing on this person’s pain. ” My father said the prayer, and God Exalted took away his gallstones.
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
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30
Abū Khaythamah, citing Yazīd ibn Hārūn, quoting Saʿīd ibn Abī ʿUrūbah, quoting Qatādah, quoting Abū l-ʿĀliyah, quoting Ibn ʿAbbās, quoting the Prophet, God bless and keep him, who said: The words of deliverance are: “There is no god but God, Patient and Kind. There is no god but God, Exalted, Almighty. There is no god but God, Lord of the seven heavens, Lord of the seven earths, «Lord of the mighty throne».”154 We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing Zayd ibn Akhzam al-Ṭāʾ ī, citing Abū ʿĀmir ʿAbd al-Malik ibn ʿAmr, citing ʿAbd al-Jalīl ibn ʿAṭiyyah, quoting Jaʿfar ibn Maymūn, citing ʿAbd al-Raḥmān ibn Abī Bakrah, quoting his father, Abū Bakrah Nufayʿ, quoting the Prophet, God bless and keep him, who said: The supplications of the afflicted are: “O God! In Your compassion is all my hope. Do not abandon me for a single moment to my own devices, but make all things well with me. There is no God but You!”
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31.1
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
أ � ّ أ ب � �لب أ� � ّ �ّ � ا �� �لةعلا ب��� ة�لا ��ل � �ّ � ب ا ب م�� ا � �� �م�� �ر� ب� ب� ا ��م�د ب� ب� �عب��د ا � ��و�علا ب� ب� ب� � ا �� � ��د �ل�ل اب�� ة� ر م أب ر �ة� ب �و ب� �ر � م أ � � � بب � بب ���ّد��ل ب�لا ا � �� �بُ��� �� �ةلا ��ل � �ّ � ا ا �ل�ا بر�هر� 1ح�مّ�م��د ب� ب� ب� �� ب��هر �ةلا �ل � ��د �ل ب�ل �عب��د ا ���هر�ةر ب� ب� �ع��ر ب� ب� �عب��د ا ���هر�ةر ب و ة م ّٰ ب � ب ة � ا� � � ب ����هر �لا �ل �ع ب� �ع�ل� �ل �م�و�ل�� �ع��ر� ٢ع ب� �ع��ر ب� ب� �عب��د ا ���ه بر�ةر�ع ب� �عب��د ا لله ب�� ب ّأ ًأ �ّ ة أ أ ّ ٰ ٰ �ع�ل �ممب�� ا �ّم�� ا ���ملا ء ب�� ب�� ة� �ع�مة���� ���سة��أ�لا ا ��ر�علا ر����و��ل ا ّلله ����ل� ا ّلله �ع��لة��ه �و��سل�� ا ب� �ة�لة�عو��ل�ه � ة ة � م � � �ع ب��د ا � � ���رب�
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ّٰ ّ � ا أ ً ا لله رب �ل�ة� �ل� ا ����رك �ب�ه ���سة��أ�لا.
أ أ أ ب � � ب �ّ ب أ � � ة ا ب �ة ا � ���ّد��ل ب�لا �ح�مّ�م��د ب� ب ا ���ملا �ع��� ا ��ل��س��ل�م ّ �ةلا ��ل ا ب�ل�لا �ب�لا اب� ب م��ر� ب�� ا �م�د ا � �لعل ���� ل � � ا �� ل � ل � أ ةل ب � �ة� أة أ ب ر �ة� � م ّ ّ � � � � ّ ح � ب ا � ةلا � � � � ب ا �ل �� �� ةلا � � � ب بب ب ب بب ب � ���د � ��ة� ة�ة�� ب � ة ��و ب� � ل ب�ة� رةم � ل ��د � ��ة� �عب��د ا ���هر�ةر ب�� ع��ر ب�� �عب��د ا ���هر�ةر�ع� ّ ب أ بّ ٰ � ّٰ � � �ا �� � ��ل �ع �ع ب �ع � ب �ع ا ��� ب � ب �ع ب �ع ا ّ ه � ب � �� � � ا � ا ه� عٰ�ل ل �مو�� ّ��ر�� � ٣ر ب � ب��د هرةر � ب��د لل ب � ب هر � ر�� ��ول لل ���ل�� ّ � ه ��سل� � ب ة � � � ا لله �ع�لة�� �و � ك �الا � �ة�ل �عو�ل �ع ب��د ا � � ���رب� م ّٰ ّ � ا أ � أ اً � ا لله رب �ل�ة� �ل� ا ���رك �ب�ه ��سة���ل.
ّ � ل�ب �م � � ب � � ة ّ � ب ّ � اأب مو����ل �ة� ب� ���د ا �ل��� �و�ل�ه �و�ه�و ة����م� أا � ا � ح�ل��� ع� ���د��ل ب�لا �ب�لا لا � بر ��ة�� ب� ب� �ح�م�م��د ا �ل��ل��لا ر�ة� الام�هر�و�� ع م أ � ب ب ب � ّ ة بّ � �ة �بب �سس�ه �ب�لا ���م�د �ة� �و�ه�و ة ��لا ء ب ب� بر�ر�ة اب� ب� �ع��ر �و� ح��ل���ة� �ة ��و�مأ��د ل��ة� ب��م��ل�ه �م ب� ا �ع�ملا �ل�ة� �ع��ل�� ا � �ل� ب� ة ��� � ب ة ب ب هة اأ ��ا �الا ب �ع ب ���د ا ��ل��� � ��ل�هة ا � ة �سس�د �ع�� � �مب�علا ����ع��ل�ّ ا � ب � �سسلا �� �و�ع�م��ل ��ل�ه � � � م � � ��س � � ع �سس ك � � و و � و أ ر � ة� أ � ً ب ة ّ � ب أ حب �لب � � ا � هة ��مب � ح�ةّ ���م� �م��هب ح��� ���� ب �م ب ا �ع�� ا ����عل�� � � ب�م �� �ر�ه � ��ر�ة� و ب �مل ع� ��د � �كة��ه � او � � ح��ل��سلا بح� و ة� � ل م � ع أ أ ٰ ّ � � ��� � ب ا � � ه ة ا �� � � ب ا � ا ّ � ب ��مّ � � ب ة �� هة ا ا ب � ّ ا � ا �� ّ ا �� ��مّ � � ب � ّ ب �و م��ل سع� �ل ل � ح��سلا � ��د �ل�ل عب��د لله ب � ح�م�د ب � � ةر�ع� �ل� ر� ة� �و ب ��و ��ب�ل � ح�م�د ب � أ � ّا ب ة ا � ا �ّ � ب ا بّ ا ب ب � � ة ا � ّ ّ ة ة ب ��د �ل�ل ���عل � ب�� م��سل� �ل �ل � �� �ر�ل � �ل �ل� � ���د��ل ب�لا ��ملا � ب� ب� ��س��ل�م�ه �ع ب� ا ��سلا �م�ه ب� ب� ر�ة��� ا �لب�� ة م ب � ّ� ب ا ��� ا �� �لةه ب ���ط ّ �ع ب �ع��د ا ّٰلله ب� ب ���س ّ�د ا � ب� ب ا ��لعلا �ّ �ع ب �ع��د ا ّٰلله ب� ب ب� ب ب � � � ب �ع� ح�م�م�د ب�� �� ب ر �ة� � ب ����هر�ع� � � � ّ أ ّ ٰ � ٰ ّ ب � � �ع��ل� ّ �ع��لة��ه ا �ل��س�ل�ا � ة�لا �ل �ع��ل�م ب��� ر����و�ل ا ّلله ����ل� ا ّلله �ع��لة��ه �و��سل�� أا � ا ب� بر�ل ب �ل�� �� �ار ب� ا و� ة � � ة م م �ة ّ ة أ ب أ �ة � ��س�د � ا � ا �مول� ز ة ز ة 1ا � ز :ا �لة��ل� ص��� ح��ة�� �م� ز� ش��� ٢ .ش���� :ع��ز���� ٣ .ش���� :ع��ز����. ز� � �
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Chapter Two
We cite Judge Abū Bakr Mukarram ibn Aḥmad ibn ʿAbd al-Wahhāb ibn Mukar-
31.2
ram, citing Ibn al-Azhar Muḥammad ibn Jaʿfar, citing Abū Nuʿaym, citing ʿAbd al-ʿAzīz ibn ʿUmar ibn ʿAbd al-ʿAzīz, quoting Hilāl, the freedman of ʿUmar ibn
ʿAbd al-ʿAzīz, quoting the caliph ʿUmar ibn ʿAbd al-ʿAzīz, quoting ʿAbd Allāh ibn Jaʿfar ibn Abī Ṭālib, who said: My mother, Asmāʾ bint ʿUmays, taught me what the Messenger of God, God bless and keep him, had commanded her to say in any affliction: God is my lord, and He alone is Lord.
I cite Judge Mukarram ibn Aḥmad, citing Muḥammad ibn Ismāʿīl al-Sulamī,
31.3
who said, We quote Ibn Abī Maryam, citing Yaḥyā ibn Ayyūb, citing ʿAbd al-ʿAzīz ibn ʿUmar ibn ʿAbd al-ʿAzīz, quoting Hilāl, the freedman of ʿUmar ibn
ʿAbd al-ʿAzīz, quoting ʿUmar ibn ʿAbd al-ʿAzīz, quoting ʿAbd Allāh ibn Jaʿfar ibn Abī Ṭālib, who said that the Messenger of God, God bless and keep him, used to say: God is my lord, and He alone is Lord.
Ibrāhīm ibn Muḥammad al-Anṣārī, known as the Eye-Salve Merchant, who at that time was my deputy in a number of my judicial appointments in Jazīrat Ibn ʿUmar and was over ninety years old, was summoned thence to Mosul by
ʿAḍud al-Dawlah becaue of the longevity of the transmitters in his chains of transmission for an audience in the prince’s hearing.155 ʿAḍud al-Dawlah held the audience especially for him to recite Prophetic reports in his presence. I and a number of favored religious scholars were invited to attend and listen too, and he said as follows: 156 We cite ʿAbd Allāh ibn Muḥammad ibn Qarī ʿah al-Azdī and Abū l-ʿAbbās Muḥammad ibn Ḥassān, both of Basra, citing ʿAffān ibn Muslim, citing Ḥammād ibn Salamah, quoting Usāmah ibn Zayd, quoting Muḥammad ibn Kaʿb al-Quraẓī, quoting ʿAbd Allāh ibn Shaddād ibn al-Hādd, quoting ʿAbd Allāh ibn Jaʿfar ibn Abī Ṭālib, quoting ʿAlī ibn Abī Ṭālib, peace on him, who said:
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31.4
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
ٱ ْ�َْ ُ َّ ّ ٰ � � � �� �ع بّ ا ّٰلله � ة�ل�لا ك ا ّٰلله ّ ا ����ه ��� ا ���� ب � ����ة�� �و{ ا �حل ��ل�ا أا ��ل�ه أا ��ل�ا ا ّلله ا ��ل ��� ��م��د لَلَه ح��لة�� ا � � ر ب� وب ر � ر ر ر ةم م م َ َّ اٱ ��ْ�َ ا َا� � بَ ر ب� �عل لَم� ة�}.
أ أ ب �ُ ب ّا ةا � ّ ��� ��م ّ ح��س ب �ع��ل ّ ب� ب � او ب�ب��ر �ل�ب� ا �� �لةعلا ب��� ا ب� ��و ا ��ل ���د��ل ب�لا �ح�مّ�م��د ب� ب �ة ��و��� ا � بر ��ة�� ب�� � � � � �� ا ا � � � ل ل �م � ل أ � � � � � ة � أ ة ة� � � ة ب �ب ة ا � �ّ � ب ا َ � ب ا ة ة ا � ة �ّ � ب ا أ ام ة ب ب �ب ب � ا ا ا � ب � � � � ه ه � � م ل � � � � � ا ا � � � ��د �ل�ل رو ب � عب�ل �� ل ل � �ل �ل � ��د �ل�ل ��سل م� ب � رة��� �د �ر ب�لأ ��سسل �� ��ل� .و �ب� ر �ة� ج ُ ة ا � �ّ � ب ا �� ّ ة ا � ّ � ا ��ل���ب ّ � ���ّد��ل ب�لا ���د�� ب��� ��س��ة��د ب� ب� �مب����ور ب ل ا � �لةعلا ب���� �ع��ل� ّ ب� ب� أا � ا � �ةلا �ل � ����ة���م� �ل �ل � بر ��ة�� �ل �ل � ��د �ل�ل ا � � �ة� � ة ة ة ة �ا �� ة ب � ّ ب ب � �ا ب �ع ب ��مّ �� �ة � ب �ع ا � � ٰ ب م�ع ب ��مّ � �ا ��لا � ب ب ب � � ع � � ا � � � � � ل � �د �د � � � � د د � ح � �سسلا �� �م����ل�ه. ه ح ح �م � � � ل � ة�� �عو ب� ب � ب ر � � �م ب � ب � �م ب � ب رط�ة� ر ب أ � ب �ة ا � �ّ � ب ا ب ��ل ّ � �ة ا � �ّ � ب ا ب أ � � � ب ا �ة ا � ���ّد��ل ب�لا �ح�مّ�م��د ب� ب ���ّد��ل ب�لا �ع��ل ّ ب� ب ا ��ل ��د �ل�ل اب�� اب ل�� ا �ل�� �لة�ل ل � � ��د �ل�ل اب�� ا ب� ار ل �ل � ح��س� ل �ل � � ل � �ة� � ة ج أ ّ � � َ ة ب � �ا ا � �ة ب ّ �ع ّ�لا � ب� ب �م� ���� ة�لا �ل � � �� ب � � ب � ا ة � ب ا � ه � ب � ب ��مّ � � ب �� ب � و� ��د ��ة� ر�وج ب � عب�ل �� ع� ا ��سل م� ب � ر�ة�أ�� ع� ح�م�د ب � � ب� لهر ��ط�ة� ٰ ّ ّ � �� ب��ه �ع ب �ع��ل ّ ب� ب ا �ل� ���طلا ��ل� ب��� ا ّٰلله �ع��هب ب ب ّٰ ب ب �ع� �عب��د ا لله ب�� ��س�د ا � �ع� �عب��د ا لله ب�� ب� ر � �ة� � ب ة� ب ر ة� ّ ّ أ أ ّ ٰ ٰ ب � � ب ة� ة� ّ � ّ �لا �ل �ع��ل�م ب��� ر����و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� أا � ا ب� بر�ل ب �ل�ة� ��ار ب� ا � ا ��مو�ل. ة م ٰ ّٰ � ّٰ � � � ا � ه � اّ ّٰ �� � � � �� ّ � ب �م � �� �� حلا ب� ا ّلله �وة�ل�لا رك ا لله ر ب� ا ���ه ��� ا ���� ���ة�� � او ��حل ل � � � �ل� أا �ل� أا �ل� ا لله ا �م��د ا لله ل ا � ح �� � � � ب ب ر ةم رةم م ّ� ا ����علا لا�م�� ب ة�. رب أ �ب ة� ّ أ �ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ ��د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� �لة�لا �لا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � ���د��ل ب�لا ا ب��و� ة� ج ب ة � ّ �م ّ ّ ّ � � � ة ب ة ب ب� ���د��ل ب�لا ب��س� ب � ���د اب� ب� ر�ة�لا � �لا �ل � ���د��ل ب�لا ���علا � ب� ب� �م��سل�� �ع ب� �عب��د ا ��� او � حة��م�ه �لا �ل � ع ب�� ة ة ح�� أم أ � ب ّ ة� ب ة ا �� ّ أ � ب �ل ل � ���د��ل ب�لا ا ب� ��و ا ����ة ��و�� ���� ب� ا �و ���ة�� ب� ا ���ع��بر�ة� �ع ب� ا ���ملا ء ب���� ة� �ع�مة����� �لا �ل ة� ���م�� ة� ّ ّ ٰ ٰ ة � ّ � ّ ر�� ��و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� �ة�ل �عو�ل م أ أ ب أ أ ّ أ بّ أ � أ ٰ ّ � �م ب� ا ��لا �ب�ه �ع�ّ ا �و ���ّ ا �و ��س�ة�ع ا �و ���س�د �ة ا �و � ��ل ا �و �ل�ا� او ء ب���ةعلا ��ل ا ّلله ر �ل�� �ل�ا ���� �ر��ك ��ل�ه بة ة م م م �ا � �ب ّٰ ب � ك� ��س� ا لله � �ل��ك �ع ب��ه. ح��س ب ���ّد��ل ب�لا �ع��ل ّ ب� ب ا ��ل � � �ة� � � � ب ة� ��س��ة��د ب� ب� ��س�ةل�ملا � �لا �ل
ة ا � �ّ � ب ا ب ��ل ّ ة � ���ّد��ل بلا ا � ب اأ �ل ا ��ل��� ب�ل لا ةلا �� � �ّ � ب �ل �ل � � ارج� �لا �ل � � ب � ب�ة� ة� � ل ��د �ل�ل اب�� ا ب ��د � ��ة� أ � ّ ب � ب ���ّد��ل ب�لا ا � �� ��س��ل�م�هة ا ب�ل �� ب ّ ب ��ةس��ل ب� ب� ��رر �و�ة� �ةلا �ل � � ���د��ل ب�لا �� ب� بو ح���ة� �ع�
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Chapter Two
The Messenger of God, God bless and keep him, taught me to say, if affliction or adversity befell me: “There is no god but God, Patient and Kind. Mighty is God, Blessed is God, «Lord of the mighty throne».157 «Praise be to God, Lord of all.»”158 For the same report, I cite Judge Abū l-Ḥasan ʿAlī ibn Ibrāhīm ibn Ḥammād,
31.5
citing Muḥammad ibn Yūnus al-Kudaymī, citing Rawḥ ibn ʿUbādah, citing Usāmah ibn Zayd and the rest of the chain of transmitters given above. I also cite Judge ʿAlī ibn Ibrāhīm, citing al-Kudaymī, citing Saʿīd ibn Manṣūr of Balkh, citing Yaʿqūb ibn ʿAbd al-Raḥmān, quoting Muḥammad ibn ʿAjlān, quoting Muḥammad ibn Kaʿb al-Quraẓī and the rest of the chain of transmitters. We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
31.6
Muḥammad ibn ʿAbbād ibn Mūsā, citing Rawḥ ibn ʿUbādah, quoting Usāmah ibn Zayd, quoting Muḥammad ibn Kaʿb al-Quraẓī, quoting ʿAbd Allāh ibn Shaddād, quoting ʿAbd Allāh ibn Jaʿfar ibn Abī Ṭālib, quoting ʿAlī ibn Abī Ṭālib, peace on him, who said: The Messenger of God, God bless and keep him, taught me to say, if affliction or adversity befell me: “There is no god but God, Patient and Kind. Glory to God, Blessed is God, «Lord of the mighty throne.» «Praise be to God, Lord of all».” We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
31.7
Abū Khaythamah, citing ʿAffān ibn Muslim, citing ʿAbd al-Wāḥid ibn Ziyād, citing Mujammi ʿ ibn Yaḥyā, citing Abū l-ʿUyūf Ṣaʿb or Ṣuʿayb al-ʿAnazī, quoting Asmāʾ bint ʿUmays, who said, I heard the Messenger of God, God bless and keep him, say: Whoever suffers sorrow or care, sickness or adversity; whoever is brought low or made desolate, will be rescued by God if he says, “God is my lord, and He alone is Lord.” We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing Saʿīd ibn Sulaymān,159 citing Fuḍayl ibn Marzūq, citing Abū Salamah al-Juhanī, quoting al-Qāsim ibn ʿAbd al-Raḥmān, quoting his father, ʿAbd al-Raḥmān ibn
ʿAbd Allāh ibn Masʿūd, who said: The Messenger of God, God bless and keep him, said:
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
أ ّ � ّٰ ّٰ � ٰ � � � � ا � �لةعلا ��س� ب� ب� �عب��د ا �ر��م ب� �ع ب� ا ب�لة��ه ة�لا �ل ة�لا �ل �عب��د ا لله ب� ب� �م��س� �عو� 1ة�لا �ل ر�� ��و�ل ا لله � � � � ل � � م ّ ّٰ ا لله �ع��لة��ه �و��سل�� م أ ً ة ّ � ّ أ ب ب ب ة � � ّٰ ّ بّ ب أ ّ ة � ب ا ة �ب ا � ا ا ا له�م أا �ل�ة� �عب��د ك � او�ب� ا �م��ك ��ل ��ة����ة� ل�ة� �مل ا ��ل ب� �م��س�ل�مل �� ��ط ��عم ا �و �ر� ���عل �ل ا �ل�� � � ب ّ ة ب ا أ أ اأ � � ّ ّ � � � ا ب�� ل�ب ّ �� بب ��ل �وك ا ��سل �ل��ك ب� � ح�ك��ك �ع�د �ل ل��ة� ��� ���ل ا ��س� �ه�و �ل��ك ����مة� ة� �ب�ه � �ل���س��ك ة��� ك مل ً� �ة� �م أ م ّ أ أ أ ً � ب ب اأ� اأ ب� ب ��لة��ه ل��ب ل��ةا ���د ا �م ب ب���ل�ةع��ك ا � ا � ة �لا �ب��ك ا �و �ع��ل�مة��ه ا � �سسلا ��ر ة� �ب�ه ل��ة� �عل�� ا ����ة� ب� �ع ب��د ك و و ر � � ٰم أ ب ة ة �ة آ ا ب � ب ب ا �عّ � اّ أ ب ة �ا ه أ ه� ّ ب � ب ا � ب� ��ع��ل ا � �له ار � بر�لة�� ��لب��� �و ب��ل� ء �رل�ة� �و� �عل ب� ��م� أا �ل� ا � �� ب� ا لله �ع��ه �� �بر� � او �ب��� �ل� ع ة �ة ّ أ ٰ ً ب ��ل ا ة �ة ا � ب ب ا� ب ��� بّ �ا ب ب ب ه �ب ا �ة ا � ا � ّ �ب ا �لة��عل� ب ا � � � � أم�ل � � �ر� ر�ل ل ��� او �ة�ل ر����و�ل ا لله ا �ل� �م �ع�د � ��� �مل � ل �ل ب�ل��ل�� �ة���ب���عة� لم� م���ع� ّ ب ّ ا � ة�لة��ع��ل�م�ع ب�.
أ �ب ة� ّ أ �ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ ��د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� �لة�لا �لا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � ���د��ل ب�لا ا ب��و� ة� ج أ ب � ةا � ّ � ّ ب � ح��ل � ب � ّ ة �ب ���ّد��ل ب�لا ا ��بل ���د��ل ب�لا ب� �� ب��هر ب� ب� ��س��ةل�ملا � �ةلا �ل � ������ ا �ل���بعلا ر ا ��م�د ب�� �مة��د �ل �ل � � ة���ل ب � �ر� أ � اأ ب ة � بة �ع ب� ����ة��ه �م ب� ا �ع��ل ا �ل�ر� � �لا �ل ّ بّ أ أ ب أ بّ ّ ّٰ � ّٰ �الا ب� ا ب� ا ا ��لا �ا� � �لة �ع ��ل � � ح � ه � ��� � � ا � � � � � ك ب�ل��ل�� ب�لا ا � ر����و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� ب� أ ب م و رب ة و ة� م ّٰ � � ب ح��� ا � ا ب �ة � ب الا� ب �ة حلا ���ة �م ب ال� ب � �� ة � � ّ ب � ا � ��بل م ح � ��� ا � ه م ا � � � � � � لل �� ل ة� ح�ل�و�� ب�ة� ر ر ٰ� َ� ررو� َ ب�ة� ا �ر ب� �م� ا ����ب�ل � ح���ب��ة� ا � �� � َ� ْ َ ٱ َّ ُ �َ اآ �َ َ �ّ ا ُ َ َ ْ ةَ َ ّ � ْ ُ َ ُ َ ُّ � ّٰ ب � ا ح����ب� � � ش�� � ا لله �ل� َأا �ل�ه َأا �ل� �ه�َو �ع��لة��َه � ��وك�ا��ل ة� �و�ه�َو ر ب� ح����ب�ة� ا لله �و���ع� ا ���ولة����ل {ح��� َب ٱ�ْه�و ة� م ٱ ْ � َ ْ � �َ � ا ����تفر��َ� ا ��� ب����َظة�ل�م}. َ �ّ � ب ا ّ ب ��ل ب �ة ا � �ّ � ب ا ب ��ل ّ � �ة ا � �ّ � ب ا ب أ � � � ب ا �ة ا � ّ � ��د �ل�ل �ع��ل� ب�� ا � س ��د �ل�ل اب�� اب ل�ة� ا �ل�� �لة�ل ل �ل � ��د �ل�ل اب�� ا ب� ار ل �ل � ح��س� ل �ل � � ���د��ل ب�لا ا � �لةعلا �� � ة� ج م أ � ّ � ا ب �ع� ا ب ة ا � ب ا ��� ة ا � ���ّد�� ب�� ا � ب ا �ل� �ب�د���ك �ةلا ��ل � �ّ � ب ا ب ���ّد�� ب�� ا ��بل اب�� �عل � ��د �ل�ل ��س�ع�د ب� ّ� سم �ل �ل � ة� ح ��طل ب� ب�� �مل � �ل �ل � ة� ب � ب ة� ة أ أ ّ ٰ ٰ ّ � � � � ّ ّ ب ة ة ��س��ة��د ة�لا �ل � ���د��ل ب�لا ا ب� ��و أا ���ملا �عة���ل اب� ب� اب �ل�ة� ��د�ة��ك �لا �ل �لا �ل ر����و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� م أ ّ �ّةّ �ا� ة ��ل ّ �ار� ب��� ا ��ر أا �ل�ا ��م����ل ��ل�� ب�ب��ر�ل��ل �ع��لة��ه ا ��ل ّ �ا � ب� �ة ا �� ا ��مّ � ة �ة � �ملا �� ة ة ��س�ل مَ �عل َل �ة�ل ح�م�َّدُ ���ل ��وك�ل� ٱْ�ُع��ل��ْ ا ��ة� ب ة ٱ ْ َ َ َ ةُ ��لَ ْ ُ َّ ٱ �ّ ب َا� ْ َةّب ْب َ � ً َ � ْ َ ُ � � َ ٌ ب � ا ��ل�� ب� �� ��ل�ا ة� مو ة� �و{�و�ش�� ا ���ت�د لَلَه ا �ل��� �� ل� ة�م�� ح��د �و�ل��� ا �و �ل�م �ة � � ��ب� �ل�ه ���� �ر��ك َل��� الا�ش��ل� َك} � ة ل َ م َ َ َة ��ل آ ب � اآ هة أا �� ا �ر ا �ل��ة� . ة ة �� 1ا ل �ع ز���د ا �ل�ل�ه � زز� �م����عود:ا �ل ز�ة�ا د � �م� ز� ش���.
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Chapter Two
“No Muslim who says, ‘O God! I am Your servant; I am of Your community; my governance is in Your hand;160 subject am I to Your ruling, just is Your decree concerning me; I supplicate You by all the names that belong to You, by which You have named Yourself or that You have sent down in Your Book or taught to any of Your creatures, and by that name which is hidden from us and known only to Yourself, to make the Qurʾan the pasture of my heart, and to dispel my sorrow and take away my grief ’—no Muslim who says this ever suffers sorrow or grief without God taking away his affliction and giving him joy in exchange for grief.” Those present asked, “Should we then learn these words, Messenger of God?” “Indeed you should,” he replied. “Everyone who hears them should learn them.” We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
31.9
Abū Ḥafṣ Aḥmad ibn Ḥamīd the Coppersmith, citing Jaʿfar ibn Sulaymān, citing al-Khalīl ibn Murrah, quoting a jurist of al-Urdunn, who said, We have heard that: Whenever care or affliction befell the Messenger of God, God bless and keep him, he would say, “With the Lord, I have no need of His servants; with the Creator, I have no need of His creatures; with the Provider, I have no need of provision. I have no need except of God, and I need nothing else; God, the best of guardians, is all I need.161 «I have no need but of God, other than Whom there is no god. In Him I place all my trust; He is Lord of the mighty throne.»”162 We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing 31.10 al-Qāsim ibn Hāshim, citing al-Khaṭṭāb ibn ʿUthmān, citing Ibn Abī Fudayk, citing Saʿd ibn Saʿīd, citing Abū Ismāʿīl ibn Abī Fudayk,163 who said, The Messenger of God, God bless and keep him, said: I have never suffered an affliction without Gabriel, peace on him, appearing to me and saying, “Muḥammad! Say: ‘I have placed all my trust in the Living One, Who never dies’; and the whole of the verse «Praise be to God, Who has taken to Himself no son, Who has no partner in His kingship . . .»164 and so on.”
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
�ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ب ��ل ّ � ة ا � ّ � أ � ���ّد��ل ب�لا ��د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ��د � ��� اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � ة� ة ج ٰ ةا � ّ � �ة �� ب� ب أا ���ملا �عة��� ا ��بلب�� ح��ل� ّ �ع ب� �عب��د ا ��ر��م ب ب� ب� أا ��م� أا ��م� � حلا �ة� ب� ب� أا � ا بر ��ة�� �ل �ل � ���د��ل ب�لا ا �لب�ب� حلا �� ل � ر � � ة م ّ ّ ّٰ � ّٰ � ب ا �� �ة ا ��س � ب � ا � � ٰ ب � ب � ا ّٰ �ة ا �� � ب ع� لعل � ب � عب��د �ر �م� ع� عب��د لله ل ل ك �الا � ر����و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� م م ّ أ بّ ة � ب بب� أا � ا �ر�ل �ب�ه �ع�م ا �و ���م �لا �ل ّ ةّ أ ة �ة�لا ��ة� �ة�لا �كة ��و� �بر��مة���ك ا ��س�ب��ة� ��. م
ب أ � � ب ب � � � � ة ب ب� ّ � � �ّ � ب ا � � ب� � ب أ �ل � ا � ���ّد��ل ب�لا � � � ل � � � ا ا ل � � ا � �لةعلا ب���� �ةلا �ل � � � ا � ل ل ل ه � ع � � � � � � � � ل ب ب ب ��د �ل�ل ب��هر ب � اب�ة� ��طل � ب � ب ة� ر � ب� و أو ة ة أ ّ ّ ّ � � � � ة حلا �ة ا � ب ا �ل ا ��� ا أ�ل�� ةلا � � � � ب اأ�� ا � �لةعلا ��س� �ع��د ا �� �علا � ب ا �ل � ّ ���د��ل ب�لا أا ��م� ح��ه ة�لا �ل � � � ب � ب�ة� أ ر ة �ل � ل م ب �و ب� ب � ب�ة� ة ب �و ��د � ��ة� ٰ ٰ ّ � � � � ا ��لب�ب ���د��ل ب�لا �� ب� ب� أا ���ملا �عة���ل �ع ب� �عب��د ا �ر��م ب ب� ب� أا ��م� � حلا �ة� �ع ب� ا � �لةعلا ��س� ب� ب� �عب��د ا �ر��م ب� ة�لا �ل � � ر � م � ٰ ٰ ّ ّٰ � ه ��سل�ّ ب ب ب � ه ب� ّ أ �ا �ة ا � �عب��د ا ّلله ب� ب� �م��س�ع�و� �ةلا ��ل ك� �الا ب� ر����و�ل ا ّلله ����ل� ا لله �ع�لة�� �و � أا � ا �ر�ل �ب� �� ا �و ��ر ب� ل ل� � م م ّ ةّ أ ة �ة�لا ��ة� �ة�لا �كة ��و� �بر��مة���ك ا ��س�ب��ة� ��. م ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ � أ � ���ّد��ل ب�لا ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � �ل �ل � ٰ ج ّ ّ ّ �ة � ّ ب �ّ ب ���د�� ��ة� �عب��د ا لله ب� ب� �ح�م�م��د ا � �لهر����ة� �ع ب� ����ة�� ب� ب� �م�ور �ع ب� ب�� � �وةب��ر ع م
ح��س ب ���ّد��ل ب�لا �ع��ل ّ ب� ب ا ��ل � � �ة� � � ب ب ة� ب �علا ر �و� ب� ب� ��س��ة�لا � �لا �ل �ب طم�ّ ة � �ع ب� ا �ل�� حلا ك �لا �ل ّ � ّٰ ّ � ب ب � ء � ��� � ب �ة ه ا �ل � � � � ء � ا ه � � �ع� م�و ��ّ ��ة� ��و ب�� أ �� رع�و� و� �ع� ر����ول لل ���ل�� � ب � � ُ ��� ب � ًّ � ا ة ة ح ب��� ب �اب ةَ ة � ة� �و� �ع�� ء ��ا�ل � � ح�لا �ل� ��م�و� ة�ل ب�لا �م ا ����ة ��و� م��ر�و ب� :ك��� �و��و� ة ّ ةّ � ا أ ب ّ ةّ ة �ا ب ��ة� �كة ��و� �ل� �ة�لا ب���د ك �َ�سبس�ه �و�ل� � ��و� �ة�لا ��ة� �ة�لا �كة ��و� . م م م
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ّ ّٰ ا لله �ع��لة��ه �و��سل�� �ة ��و� مأ م ة ب� � ب �و�ل� � �و�م � او ب�� ة� ���� ر ا �لب���
ا �� ب� � أ � ا ب أ �� � � � ب ا ّٰ ا �� ه اأ � � ب ا �� ا � ��ل���لةّ ��مْ��د � ا � � � ب ا ��ل ب�لا ل � ��شل ء ا لهرب ا �ع ��طل �لة��ه ا ب� ��و ا � ه � � �م�د � � � � � ل لل �� ل ح ع م ل � � � ب ب و ر ة� و � � � ة � ج � � � ب بر �� �� ب� ب بر �� �� الام�ه � �� �ل ����لا ����لا ب� ب ا ���ملا �ع��� ب� ب ح��س�� ب ب� ب ا �� �لةعلا ��س� ب� ب � ح� ب� ب ا ��ل � � � ا ا ا ا م � أ ة رو ب ب ب � أ ة ل � أ ةم � � ة ة� � ة� م أ ة � � بّ أ � ب �ب ّ ب أ �ا� ة �ب ا ب � ب ب ��ل ا ��ل � ب�� اب �ل�ة� ��طل �ل ب� �و�ل �ل �ل�ة� أا � ا �ع��ل�ه ة�ل �� او ر� �� �و�ه �و�ه�و �ع� ا �م�ة�ر ح��س� ب�� ا ح��س� ب � �ع��لة� � الا�م�أ �م ب��� ب ة� �ع��لة��ه ا �ل��س� �ا � و لم 84
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Chapter Two
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing 31.11 Isḥāq ibn Ibrāhīm, citing al-Naḍr ibn Ismāʿīl al-Bajlī, quoting ʿAbd al-Raḥmān ibn Isḥāq, quoting al-Qāsim ibn ʿAbd al-Raḥmān, quoting ʿAbd Allāh ibn Masʿūd, who said: Whenever the Messenger of God, God bless and keep him, was beset with sorrow or care, he would say, “O Living One, O Eternal One,165 I seek succor in Your compassion.”
We cite Judge Jaʿfar ibn Abī Ṭālib ibn Abī Jaʿfar Ibn al-Buhlūl al-Tanūkhī, citing 31.12 Abū l-Qāsim ʿAbd al-Wahhāb ibn Abī Ḥayyah, citing Isḥāq ibn Abī Isrāʾ īl, citing al-Naḍr ibn Ismāʿīl al-Bajlī, quoting ʿAbd al-Raḥmān ibn Isḥāq, quoting al-Qāsim ibn ʿAbd al-Raḥmān, citing ʿAbd Allāh ibn Masʿūd, who said: Whenever the Messenger of God, God bless and keep him, was beset with care or affliction, he would say, “O Living One, O Eternal One, I seek succor in Your compassion.”
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing 31.13 Hārūn ibn Sufyān, citing ʿAbd Allāh ibn Muḥammad al-Qurashī,166 quoting Nuʿaym ibn Muwarri ʿ, quoting Juwaybir ibn Saʿīd, quoting al-Ḍaḥḥāk, who said: The prayer said by the Messenger of God, God bless and keep him, at the Battle of Ḥunayn, and a prayer for anyone suffering affliction, is the prayer that Moses said when he was sent to Pharaoh: “You were, and You shall be, Living, Immortal. Eyes will close and stars will fall,167 and still You shall live, Eternal, seized neither by slumber nor sleep,168 O Living One, O Eternal One.”
Here is a prayer of deliverance that was given to me by Abū l-Ḥamd Dāwūd ibn al-Nāṣir li-Dīn Allāh Aḥmad ibn al-Hādī li-l-Ḥaqq Yaḥyā ibn al-Ḥusayn ibn al-Qāsim ibn Ibrāhīm—known as Ṭabāṭabā—ibn Ismāʿīl ibn Ibrāhīm ibn al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib. He told me that the members of his family hand it down among themselves, and that it comes from ʿAlī ibn Abī Ṭālib, Commander of the Faithful.
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
� بّ ا ب ة ّ ُ � � ���ّد ا ��ل ���س�د ا �أ��� � �و�لا �م ب �ةل��ل�ةم�� ��ه ال بم م�لا ر� � �و � �رب� � �ول ���ط��ل ب� �م ب��ه ح��ل �ب�ه ���ةع�د الا � �ة�ل �م� � � ل � � � ب ل � � ة ج ة ة أ ّ � َ ب ب � ّ م� ب ل�ب الا� ��ل ّ ا ة � ا �ل ب �ب� �مب � ا �ب �ب ر �ْو� ا � �لهرب� ا ب�� ة� الام�د �ع�ّو ل��ة� الام�ه�ملا ة� � اولا هر �ة� م �مل � �ل� ة ��د � �علا أا �ل� �ملا � ���� ة� ع � ج ج ب ا � اّ ا �ا � ب ة ة ب ب � ع ا ة � ة ة �اا ب � ة � أ ا� ّ � � � �ب � �� ل �و�ل�ا ة�لب� ك � �عل أا �ل� �مل ك���س����� .د �ر�ل ب �ل�ة� �مل ��د �ع�ل�م� �و��د ك�ل � �ل�ة� � �لع�ل�ه � اول�م ب ة� ��س� �م � � أ أ ا� ب ّ� ة � ّ � ا �اب � ����ب�� ��م��ل�ه � �و �لةع�د ر�ة��ك ا �ور� �ة�ه �ع��ل ّ ح ���ه أا �ل�ة� �و�ل� �م� ���د ر لاملا ا �ور� ة� � �وب���س��ل��طل ���ك �و ب � ة� �مل بل� ة� ب ّ � �ا ّ � ّ �ا ّ � ّ �ا ب ة � أب ة �سب� لا�ملا �و ب� �و�ل�ا ك� �الا �� � ح� ة� �و�ل� �لا � لاملا ا �ع�� �ل� ة� �و�ل� �مة�����ر لاملا �ع���ر ة� �و�ل� �س�����ر لاملا ة����ر ة� � ج �ع بّ � �� ا ب اآ�� ��مّ � ا ب�مة ��ل � ا ا �� ب� � � �� � ّ ب ّ � ّٰ ّ � ا � � ������ل ا �ل��ل�ه� �ع��ل�� �ح�م�م��د �و�ع��ل�� ل ح�م�د و � � �ة� ب�ل ب� لهربج بل�ط�و�ل�ك و �ب����� ��ة� ��س�ل�طل � � ب � بج �م أ � ة أ ة �ا ة ا �� ب ب�� ا اأ � ب � ّ � ب ب ة ب ا � ب � � � � � ا � � �و�ل��ك � او ل�ل��ة� ح��س� ل��طر ة�مل �����و� � او � �ة� ��ل �و� ل� ���� ةمل ��سل �ل� ا �ل�ه� ب�� مْ � ب � � ب � ب ً �ا ًا ل�ب � اأ � ب ًّا � ا �ع ً�ا ا � � �� ��ّسًلا �ع�� �� ًل�ا ب ا ل � �م � � �� � �� ب � � � س � � م � � ل ل � ل ل � � � � ع �س � � ل ل � �و�� ب� �ل�ة� �م� �ل����ك �ر ب� ة ب و و ب �ل ة� ة� ةع ر ة ة ة � � ب ًا ة ًا � بم ًا � ً � ا ة� ب ب ا ة ب ة ب ب ح�لا �و�ل� ���س�ع��ل��ة� �ب�لا �ل� �ع�ملا �م �ع ب� ���علا �ع�د �ر�و ب� ����ك � او ��س��ع�ملا �ل �م� �ع��د ك �ر ب�ل � ةر�لب�ل �و�ر ب�ل ر ب بّ ب ة ب ة ة ب ً ا ب ة ح�ّ� ة �ب�ملا ب� ب �� �ل � ��علا �لب � ب �����ب� ة� �ع ب ��م�� �ملا � � ��س��ة���ك ���ع�د � � � � ل ر ة و و ر ����� � ر�ع�� ب��مل �ع ار �ل�ة� �و � � ب ة � ل ة ة أ أ أ ً بً ً ا �ة �ة� ةُ �ة�د ا ���لةع��لب�� �ع ّ�ملا �وة�لب� ّ�د ��ل ة� ب��ملا ا �ب�لا ب�كة��ه �ة��ل�ةعلا �و�ع ّ�ملا � او ب�� ة� ا �� �لةعلا � ر �ع��ل ك� � ب�كة��ه �ا � � ��سب� �مل �د �و�� � ة� ب� ا� أ ة ةّ أ ْ � حب � ب ّ � ا ب ب ة ا ا ب � م � �� � � � �سس�د ة� �و�م�و�ل� ة� � او � ل� ا �� ��ع�ه � او ب بم�� أا �لة��ه �و� �ب�� �ملا �م�ة��� �ب�ه �ل ���ع��ل ب �ل�ة� � �ل�ك �ة�ل � ة ة أ م بع ا� أ ة � ه ا ب ا ��� � ا ��� ب � ّ �س�و بحب�� �ة�ل � ا �هر��� � � ���ة�� ���ل�ا �� �� ار ة�. �أاو � ل�م ا � � م
أ ّأ آ أ � او �ع����ظلا �ل�ب� � �ع�� ء ا ب� ��ل�� بل�ه ب� �و�ةلا ��ل ��ل�� أا ب� ا �ع��ل�ه �بل���ع�د�ة ة�لة�� ا ر���� �ب�ه �ع ب ا �ع�� ا ��ل��� ة� �ع�� ل �هم� ة� و و � ل بة ة ة ر رج � ا �ل��س�ل�ا � م � ا � � اّ ّٰ ةًّا ةًّا � ا � � اّ ّٰ ة ّ ً ّةًا � ا � � اّ ّٰ ا ب اً ةًا ا ب� ب � �عل � � �ل� أا �ل�ه أا �ل� ا لله � � �عل �ل� أا �ل�ه أا �ل� ا لله ����ب��د ا �ور�ل �ل� أا �ل�ه أا �ل� ا لله أا ة��مل ��ل �و� ���د �ل �ة�ل �م� ر�ل أ أ أ أ ّ ب ب � ب ة ّ ّ �ا ا ��ر��م�هة �م ب �س�علا � �بل�علا �و�م�� ����� أ � ا ��لب��ر��� �اهة �م ب� ا �ملا ك� �علا ا ��سلا �ل��ك ا � �ل����ل�� �ع��ل�� �ح�م�م��د �عب��د ك � �بو�ب��ة���ك � � آ أ ب ة ب ّ� � بّ أأ� ّ ةة � � � ب ب ّ ة �و ب���ر�ة��ك �م ب ���ل�ع��ك �و�������ك �و�ع��ل ا �ل�ه �م��لاب�م� � ة ة � ا �ل�� ب��� � او �م�ه ا �ل�ع�د �� � او � � �لهربج ع��ة� � ة � �أ� ج أ ً ب ً ب ً ب ً � ة ة ب ب ب ب ل �ر ب�لا �ع�� ب��ل�ا � �و���ة���ل��ة� ���ل�ا�لا ب��مة�� ا ��ر�ة� ���سلا �م�ل�ا � �و �ل��ع��ل ب �ل�ة� ل��ة� �ة� ��ة� �و� �لة�لا �ة� �ملا ا ب�� ة� ب ب � بع أ ّٰ �اا � �ب � ّ ��� ا �ع��ل�ه �ة�لا ك�ل � �رب� �ة�لا �ع�� �ر ا �ل��� ب�� ب� �ة�لا ا لله �ة�لا ر ب�. �س� ا � � 86
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Chapter Two
O You by Whom the knots of calamity are loosed, Who blunt the sharp edge of misfortune, to Whom we look for relief, from Whom we entreat the repose of deliverance: To You we pray in time of need. You are our refuge in our troubles, against which there is no defense but what You send and which only You can remove. You know my plight. The weight of it trammels me; I sink under the burden of what has befallen me. It is Your power that has brought me to this, Your sovereignty that has visited it upon me. From the well to which you drive us we needs must drink. There is none to remove the misfortunes You send, no key to what You have locked, none to ease what You have made hard Nor is there any to make hard what You have made easy: Bless, therefore, O God, Muḥammad and the House of Muḥammad; and by Your strength open to me the door of deliverance, and by Your might hold back from me the dominion of sorrow. Let me see the good in what I complain of; let me taste the sweetness of Your workings in what I have begged You for. Grant me speedy and salutary deliverance, and let things turn out wholly and gloriously for the best. Grant me swift deliverance and ample relief. Weary though I am with suffering, perplexed at what has beset and stricken me, and unable to bear the sorrow that weighs on me now that my former lot is exchanged for care and dismay, let not anxieties distract me from observing Your injunctions and applying Your laws. You have power to remove what has befallen me, to deflect what has struck me: Do so, my Liege and Master! unworthy though I am; heed my undeserving prayer, O «Lord of the mighty throne»!169 This is to be said three times. Here is another prayer of deliverance given me by Abū l-Ḥamd Dāwud, which he told me his family in Ṣaʿdah hand down among themselves from the House of the Prophet, peace on them. Truly, truly, there is no god but God. There is no god but God, sovereign and to be worshiped. There is no god but God, deserving of our faith and sincerity. O You who send down compassion from its fount and make blessing rise from its abodes: I beg you to bless Muhammad, Your servant and prophet, Your elect and chosen one, and his family, lights of our darkness, who lead us aright. I pray that that You will deliver me speedily and grant that matters turn out wholly to my good, and that You will deal with me body and soul as befits You, O Remover of affliction, O Forgiver of misdeeds, O God, O Lord.
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
أ ب �� ب � � ب �اا ب ب � �ةب � ة ة أ ّ ا � اأ ب �ش ّ�د�� ب�� ا �ةّ��و ب� ب� ب ا �����بّ�لا ��� ب� ا ل ح��س ا �ل�� �ة� ك� � ور�ر الا ك � ل � م�� ل���ة� �و� �ل�ة�� ا �ة ��و ب� �ب�ل �ل��ه� او ر � � � ة� � ة ب ب هة ب� ب ��ل��ل� ا أ هة � ب ب ب � � �سسلا � ��ل�� ة ���ّد�� ب�� �ع��ل ّ � ب �ع ّ�ملا � ��لا � ب ���د �و� ��سس� �م��س��ة� �و �مل �� م� � �� � ��ط�ه �ةلا �ل � ل��ة� � س� ة� �ة� ب � م ب أ اأ� ب �� ب � ���ط�ه
أ أ اأ بّ اأ�ع ا �ل�ًلا �� � ا ��ل� ا �م�� الا�م�أ �م ب��� ب �ع��ل ّ ب� ب � ل � ا ل � �� � � � ربة � أ � ة ر و ة� �ة� � ب ة� ب ً � � بة � � � � �ا� ة ��ة ��ةعلا ل��ب� ا ��ل �و� حلا �ل �و ���ر� �م ب� ا ����ة�لا �ل ���علا �ل �ل�ه �ع��لة���ك ة ُ َ آ َ َ ّ َ َ ُ ْ َ ً � ْ ب � ة ب� ب� َ ا �الا ب� � ب� �مْ أَا �بّ�ه ك� �هُر� او ر�ّبَ ل�� � ��شلا را} ا �ل��ة�لا ة�. {ا �س� َ � ة� أ أ ب ً ّأ ب ة� �ّ ا� أ ب ب ة ة ب ب �� ً ب مو�م���ة� ��د ا ��س�� � �هر ة� ك�ا��ة�را �و�ملا ا ر�� �ر ب�لا �م�ملا ا �ب�لا �كة��ه �لا �ل ���ع��ل�ك ���علا � أا �لة��ه �و�لا �ل �ة�لا ا �م�ة�ر ال � أب ة ة ب ة � ّ � ة �ل�ا � ح��س ب� ا � ���س�ب���هر �لا �ل �ع��ل�مب���. ة ٰ أ ّ ّ ّ �ة ا � أ ب � ب ّ ة � أ � ّ� �ة � � ّ � ب � ة ب ب� � ب � ب �ا�ل � ب�� ب� �ة�مو�ة� �ع��لة��ه له� أا ل�ة� ا �س���هرك م� � ط� �� � � ا �ل� ل �ل ا ��ل�� ������ � ا ��ل � أ ة ك و ع رب ك و � بل � م ب بة أ أ �ة � ا ب ب �� ب ابة ب ا �ة �ب��� �ل�ة� ب���عل �كة�س��ك ا �و ��ل �ل��ه �ة��� �ة� �ب �ل�����ل �ع�مة���ك ا �و ب���م ���� أا �لة��ه �ة��� �ة� ب���سل ب��� رر���ك ا �و ع أ أ أ � ���ل ة� ب�كة��ه �ع ب��د ب� �ول��ب� �م ب��ه �ع��ل� ا �ب�لا �ة��ك ا �و � �و��لة� ة� ب�كة��ه ب� اةّ� � ح��ل�م��ك ا �و �ع�ّو��ل ة� ب�كة��ه �ع��ل� �� �ار� � ة � � م � ة ب� �ب �ب � ب� ا �� �ّٰ ّ ا �لبّ اأ � ة �س�ب� ب �اّ ب ب�� ب حب ة ب�ك ه اأ� ا ب��ة اأ� ب ب � � � ل � � ه �� � ك م � ح � � � � � � ل ه �� م � له�م أ �ة� � �عوك ل� � �ة� و ب س� ة رك � �ل ب� � ة �ة� أ أ آ أ ّ اأ � �ة ّ � ة ب�ك ه �� � ب �لة ا � ا �� ة ب�ك ه �� �لة ا � � � ة ب�ك ه �� ب� � � ا � ا � ة �س�ب� �ع �� ة� ب�ك��ه �م ب و �د م� ة�� ل�� �ة� و ر� ة�� �س�ه�و�ة� و �س ة��� ة�� �ع�ة رة� و ة � وة ة�ل � ب أ ب � ة ب� ب ب � � ة أ أ � ةُ ب� � � ا � ا � ب�ل� ة أ ب �ب � ب � ا دل كه ل � � ��� ا � � ل ك ه � �ل���� ح��ل� ا � ا ب �ة� و ع� ب�� ة�� ب �ل ة �ة� .و ��ل� ة�� �ع�ة��ك ة�ل م�و�ل� ة� �م ��و �� �ة� �ع��ل�� ً � � �اب ةَ � ة� ا � � �س�ة �ع��ل�م��ك ل��ب ّ ��لا ب�ة ا � �� �م� �ب��ع��ل� أا ب� ك� حلا �ب��ك ك� � �الا ر�علا لام����ة����ة� � � � ب ���ب� � ب � ح�ةسل ر�ة� � او �س�ع�مل �ل�ة� ة� ب � ة� ة �ب ح��ُل�م ة �ع ب�ّ لا�� �ة��� ب���ل ب� ب�ك��ه ���ًا � لا�� ة �ح�م��ل ب� �ع��ل��ه �ة�هًا � لا�� �ة بل ���ط��ل�م ب ا � � � � ا �ل � � ل � �� ار � ة� أو ر ة� �ة� �ة� ة ب ب ر و م ب �ة� ة � ر و م � �ة� م ً أة � ب � ّ �ة �ب � �لة ا ا �ب ب �� أ ب ا ا ا � أا ا � � � ح � � �� ل ل ا � � � ا � � � � � ع � ��سة���ل� .ة�ل ا ر �م ر �م�ة�ب ة�ل ��ل �ب�ة� ��د ��س�د �ة� ة�ل م�و ��ة� �ة� و��د �ة� وة�ل �ل ��ط�ة� �ّ ب �اا �� �ب �ا � ���ة � ��لا ��سلا �س� � �ع� �ل�ة � ��لا ا �� �ع�� �ل�ة � ��لا �ع ب ب� � ة � ا � ل� ���ع�م ة � ا � ��د ع بر��ة� ة�ل �وة��ة� �ة� ��ة� �وة�ل كل �س� � بر ة� وة ع وة� وة ر م ب ر ة� وة �ا��ب ا ���� ��ل�ة ��لا �لا �ل�أ ل��ب ا ��لب� ة ا � ا � �� � �ب ة �س�ة���� �ع��� �ل�ة ��لا ا ��له ��لا ��لة�� �ة ة ا ��ة ��� �ة�ل ر��ة� وة�� ة ر ب ة� ة� ة ل ر ة� ة أ � �ة� ب ��ة ��� �ة�ل �م�و�ل� ة� ا ل��س�ة ��� ا ّ � ة �ةة � �وة�ل ر ب� ا �لب�ة��� ا �����ة ��� ة ح ب � ب � ة ا ا� ب ة �� أب �ة ة ا �� �� ة ب � ب ب ا �ر ب��ة� م� �� �ل� لم� ��ة ��� أا ل�� ��س�ع�ه ل�طر�ة��� �و�ربج �م� �عٰ��د ك �ر��ة ب� �و�لة ��� بّ �اّ بّ �ا � �ب �اب� ب �ملا اأ �����ة � �ملا ��ا اأ �����ة ا ��ل��ّ ّ ب ّ �ا�ّ ���س ّ�د �ة � ب �� ��ة � او �� � او ك� ل � � له�م �رجب ة �� و �ل ة �� � � �ع��ة� ���ل ��س� �ع��ة� ��ل ة� و ة� ���طلا ��ل ب� �ع��لة��ه ��لا ��ا� ة �س�ب� �ب ا ب �ل �عل ر
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ا ��ل��س�ل�ا � ���س ّ�د �ة ��ل � ��ة�ة��ه م ب ا بّ ّٰ ة ا �� ة � �أل � ا لله ���عل ل�� �ة�لع�و�ل
٢،٣٤
Chapter Two
I cite Ayyūb son of al-ʿAbbās ibn al-Ḥasan, who had been vizier to the caliph
34.1
al-Muktafī; I met him in Ahwaz around the year 350 [961]. From memory, he cited ʿAlī ibn Hammām, and a chain of transmitters, which I did not memorize: A Bedouin once complained to ʿAlī ibn Abī Ṭālib, Commander of the Faithful, that adversity had befallen him, leaving him in straitened circumstances with numerous dependents.
ʿAlī responded, “You must beg God’s forgiveness, for God—Exalted—says, «Beg forgiveness of your Lord; He is ever-forgiving . . .»170 and so on.” The Bedouin came back to ʿAlī and said, “Commander of the Faithful, I have begged God’s forgiveness over and over, but I see no sign of deliverance.” “Perhaps,” said ʿAlī, “you are not asking properly.” “Teach me how,” said the Bedouin.
ʿAlī said, “Make sincere your intent, bend yourself to the will of your Lord, and say, ‘God! I ask Your forgiveness for every misdeed which Your gift of health has given my body strength to perpetrate, or which Your abundant blessings have empowered my hand to commit, or toward which the liberality of Your provision has encouraged me to stretch forth my hand, or in which, despite my fear of its consequences, I have put my faith in Your longsuffering or trusted in Your forbearance or relied on Your generous indulgence. God! I ask Your forgiveness for every misdeed by which I have betrayed my trust, or wronged myself, or put my own pleasures first, or preferred my own desires, or sought to harm others, or led others astray, or gained my ends by cunning, or tried to deceive You, dear Master. “‘You have not punished me for my misdeeds, for, glory to You! though You hate my disobedience, yet have You known for all eternity what actions I would choose and how I would employ my own free will and choice. Patiently, You did not intervene, and neither foreordained nor compelled me to sin. In nothing have You used me unjustly, most Compassionate One, my friend in adversity, my companion in solitude, my guardian in exile, my patron in prosperity, remover of my affliction, hearer of my supplication, pitier of my weeping, You Who pardon my errors, most truly my God, my sure support, my hope in every strait, my tender Master, Lord of the Kaaba. “‘Bring me from straitened places to broad ways, to Your sure and imminent deliverance. Rescue me from every adversity and constraint, and preserve me both from what I can and what I cannot bear. God! deliver me from every sorrow and affliction; lead me out of every care and grief, You Who dispel
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34.2
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
ّ �ا أ ب ب ب ّ ب ب � �ة � � ّ ب ب �اا �� �ب � ب � � ح� �م �� �س� ا ����عّ � �وة�لا �م�� بر�ل ا � �ل� ��طر1 �ا�ل ���ّ �و� بر� �ة�لا �لا ر ب� ا �ل�ه� � �وة�لا ك�ل ع�م �و��ر ب� � او �ر ب ة� � ج م م م آ � ح ا ّ ب ة � � ّ � �ب ّ ح�� � �ع� �ة الا�مب� � ّ ا ٰ ب � � ب ا � ا ب ة � ا ��م و �ل��طر �ة�ل ر��م� ا �ل�� �لة�ل � او �ل��ر� �ور ة��م�عل ����ل �ع��ل�� ��ة�ر��ك ح�م�م�د ا لم�ب�ة� � �وة�ل ب ة ب آ �� ه ا �� ��� ّ � ب ا �� �� ا � � ب �ب ّ� �ع بّ � ا ب ة ��لا �� �ب�ه � ��بس�ة� ل�طل هر � �و ربج ��ة� مل � ���د ر�ة� �و�عة���ل �س�ع�ه ��ب��ر�ة� �و�ع��ل�� ا ل� ل ة ة ّ ّ � ة � �اّ ّ ب� �ب ّ هة ة ح���ل�ة � ب �ا� ب �وة���ل ة� ب�ك��ه � �سب� �� �����ب� ة� �ل�ه �ة�مّو�ل�� �ة�لا ك� �الا �� � �� ّر � ب�ول��لةّ��ه � �وة�لا �ع�� لا� ���ل ���ر �و��ة�� � � � ة و ل ة � ة م بَ َ بْ ُ ة َ َ ُ �اُ بَ �َاآ اأ �ةُ ��ُ ��َ ُ ْ َ اأ �بَ َّ ب��ُ اأ�ْ �آ ��لَ اٱ َّ ا بَّ اٱ َّ َ ��لا اأ �� ا �� ا ��م�� ب ة� �و{ �ك���شةَ��د ��ر�و� مل �مول �ك�م �و �مو � �تفَر� أَا �� للَه أَ � لله ة رم ر َ َ ��ت ٌ � اٱ ��ْ��� َ ا � �َ � َ ا �ةَْ �بك �ة آ ا �ّ ا � اٱ َّ ه �َ ��لَ ْ ه �ةَ َ َّ �لْ ةُ �َ �ُ َ َ ُّ اٱ ��ْ��َ� فْ ��� �بلَ� ة�ر بَ�ل َ ب�شل َ�} و{و �تل ��وَ ة�تَج�ع� َأ �ل� بَ�ل للَ �ت ة��َ ��وك� � و ه�و ر ب� تر َ� ٱ �ْ َ � ا ��� ب����َظة�ل�م}. َ أ ٰ ً � ّ ّ � � ب ّ � � ة ا ب ب ب ّ ّ ب ب ب ب �ةلا ��ل ا �ل��ع ار �ل�� �لا ��س�� � �� � � ��ة ��ة� �و�و��س� �هر ة� �ب��� �ل��ك �� ار را � ك ��س� ا لله �ع بر �و ب���ل �ع��ة� ا ����عّ � او �لب� ة ع م ب � ب ةب أ ب � بّ ل� � ب هة ا �ع��ل ّ م � ل��ة� ا �رر�� � او را �ل �ع��� ح�� . ة �ة ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ � أ � ���ّد�� ب�� �ع��ل ّ � �ش�د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � � ة أ ة� ة� ج أ � ب حلا �ة� ب� ب ا ���ملا �ع��� �ةلا ��ل�ا � �ّ � ب ا ب ا ب ب ب ة ب اب� ب ا ب��ل ��ع�د � او ��م� � � �أ ��د �ل�ل ��س��ة�ل � اب�� �عة�ة����ه �ع� اب �ل�ة� ا �ل����و� ا ء �ع� اب �ل�ة� ةل � أ �ّ ح��ل ب � ٢ةلا �� �ةلا �� �ع�� � ب ا ��ب ح ���طلا � ب��� ا ّٰلله �ع��هب ل �م ب ر ة� ب� ر ل ل ر ب � أ � ب � أ بّ � ا أ أُ ّ أ أ أ�ّ � ا اأ ا �� ا � �لا ��ل�هة ا � ب�م�� ح ة� �ع��ل� �ملا ا � ل ا � � ع � � ح ب� ا �و �ع��ل�� �ملا ا ��ر� �و� �ل��ك ا �ل�ة� �ل� ا � ر�ة� ل � �� ة مل �ب�ل ة � ُ أ أ أ ب � � ب�� ا ا � ّ � ا ��بل ح ب� ا �و ة��ملا ا ��ار�. ح�ة ر ةمل
�ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � �ّ � ب ا ب أ � � � ب ا ة ا � ّ ��د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا أا � ا ��د �ل�ل اب�� اب ل�ة� ا �ل�� �لة�ل �ل �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � بر ��ة�� ة� أج م أ أ ّ � ةا � � ة ���د��ل ب�لا ا � �� ا ��سلا �م�ه �ع ب ا �ل�ا�ع � �م��� �ع ب� أا � ا اب� ب� ��س��ة��د ة�لا �ل � بر ��ة�� �ل �ل بو � م ب ا� �ب � ب ا ب ب� ا ب � �ب ��ل ب ا ب � ب� ا ب� ّ �� �ر� لا� �ة � أا � ل� �ة � ح ب�. ��� �ل ��ة ر ة�مل ��� �ل�ل ��ة�ر ة�مل � � م م
ز � ة ز ز زّ ز كا ش��س� ا �ل���وء ة�ا وا ��س ا �ل��ل�ط�ا ة�ا ة�ا ��س�ا �م ا �ل�د ع�ا ء ة�ا ع�ا ل ز�م�ا �ة� �ى و�م�ا لا �ة� �ى ��أا ز��ه أا � ة� ك ��ل�ص�ا �� ز� �م� ز� �ع�م�ك � �ة� ل :ة�ا � �� 1ل� �ه�د � ا �ل ك م ع ع ة ةة ّ أ أ ٰ ز ّ ة ّ ز ز ز ز ز ز ة ��م ة ���لل���م ة مة �� �م ز���ه ا ز��ل � ك ز ز � ة �� �ة���ه ز��ا رز�ا �ل ز�ع��ة�ك ز��ع�د �موة��ك. �� ش��س�ةم أ��ا ��سو �ى �وة��ك ل� وأ م ة ��� �م�� ع�م�ك ا �ا ك ا �ل��ل�ه �ة���ه � ز�م���ك وا ع��لم ا ��ك أا � ��ك����� ز ز ش ز ة ز ا ز�ل��� ٢ .11،٤٧م ��ل :ا �ل��ل� ص��� ح��ة�� �م�� ���. ز� � �
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Chapter Two
care and remove sadness, sender of the rain,171 answerer of the hard-pressed sufferer’s supplication, You Who show compassion and pity to this world and the next. “‘Bless Your elect, the Prophet Muḥammad, and his pure and noble kin, and deliver me from the woes that oppress me; make me stray from acceptance; perplex and debilitate me, Remover of every hurt and tribulation, Knower of all secrets and hidden things, most supremely Compassionate. “‘«I commit myself to God, for God sees His servants»;172«nor can I succeed except through Him,»173 and «in Him I place all my trust; He is the Lord of the mighty throne».’”174 The Bedouin said, “I used this prayer several times to ask God’s forgiveness,
34.3
and, Mighty and Glorious, He took away my grief and poverty, gave me ample provision, and released me from my ordeal.”
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing ʿAlī
35.1
ibn al-Jaʿd and Isḥāq ibn Ismāʿīl, who both cite Sufyān ibn ʿUyaynah, quoting Abū l-Sawdāʾ, quoting Abū Mujliz, who said, ʿUmar ibn al-Khaṭṭāb, God be pleased with him, said: I care not how I wake each day, whether to happiness or to suffering, because I know not in which of the two my good may lie. We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing Ibrāhīm ibn Saʿīd citing Abū Usāmah, citing al-Aʿmash, citing Ibrāhīm,175 who said: If suffering does us no good, then neither will happiness!
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
� ب ة ا � �ّ � ب ا ب ��ل ّ ة � ���ّد��ل ب�لا �ع��ل ّ ب� ب ا ��ل ح��س� �ل �ل � � � ارج� �لا �ل ��د �ل�ل اب�� ا ب �ة� � أ أ � � ٰ ب ب ا ��ل � ب ّ � ���ّد��ل ب�لا ا � �� َر �و� � ا �ل�ار� �ة� �ةلا �ل � ا � �م � ��ل بو ج ر � ب�� ج ةة �عة�ة�� ب��ه �لا �ل
� �ّ � ب ا ب ��د �ل�ل اب�� ب ر ب���ل �م�
أ � �� ب ا ةا � ّ اب ل�ة� ا �ل�� �لة�ل �ل �ل � ���د��ل ب�لا �عب��د أ ا �ع�� �� � �ع ب ��س�ب��لا ب� ب� ب و ة � ل ر �
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أ أ � ���� ب���ةعلا ��ل �ملا ��ل� ا ا ك �سب�ع�م� �مًلا ب���ةعلا ��ل ا � �� �لا ب � ب� ��ل��ك ��ل���َ � ب �� ّر �ح�مّ�م��د ب� ب� �ع��ل� ّ �ع��ل� �ح�مّ�م��د ب� ب� الامب� � ة� ر �ر و ب و رم أ ة � � � ة ا � ��مّ � ة ب ّ أَ �بُة � �ب � � � ة ا � �ب ة ا � � ��� �ب ة ب ة �ا�� ب�ك�علا ا ��د ��ه �ل �ل ح�م�د ب�� �ع��ل�� ا م� � �ل�ه ل�ة� ا �ل�� �ع� ء �ل �ل ���عم �ل �ل � �لع�د ب� ��ورك ��ب��د ل�ة� �ل ب��ه ا �� ر ة� ة ّ � ب ة � ب ةج � �ع�� ء ر�ب�ه ك�الا ��� �ملا ك�الا ���.
�ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � �ّ � ب ا ب أ � � � ب ا ة ا � ّ ��د �ل�ل �ع��ل� ب�� ا � ��د �ل�ل اب�� اب ل�ة� ا �ل�� �لة�ل �ل �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � ���د��ل ب�لا �عب��د ة� أ ج أ ٰ ّ � � � � ا ب � ّ ة ا �� � � ب ا � َ � ة ا �� ة ا �� � ب �ع ب هة ا �ر��م ب� ب� ب� ��لا �ل ا �ل� ر� ة� �ل ل � ��د �ل�ل ا ب ��و ر�و �ل ل �ل ل اب � ة�ة���� ج ج أ ّ � � ا ����� ب � � ه �م ّ ا � ّ ا ب �� � � ء � ا � ّ � طمب�� ���ه �ع ب��ه. ح ب� �ل� � �ملا �ة � �ملا �ة � ��ر� ب��د ��ة ر �ل� �مل ة ح�ه �ع��ل�� ا ل�� �ع� �و مل ة ��ر� �ةل� ة ح ب� �ةل�� � لة �ة ا �� ا � ب اأ �ل ا �� � ب�ل ا �ة ا �� � �ّد��ل ب ا اأ� �ب � بب �� ا ���ة�مّلا �ةلا ��ل � �ّ � ا ل � ��د �ل ب�ل ��س��ة��د ب� ب� �عب��د ا ���هر�ةر شل ل ب � ب�ة� ل�� ة�ل ل ل �� �ل ب ��و ر ر � � � ة�لا �ل ة�لا �ل � ا �و� �ع��لة��ه ا �ل��س�ل�ا � م ٰ ٰ ة � � � � ّ ب � ب� ا �ل��� �ع�� ء ��لا �لب��ل�ا ء �� حلا � ا لله �م���م ب� حلا ب� ا ّلله �م���مةب� �م�� �م�� �� �ر �ب�لا �ر ب�لا ء. �رب� ا �ل ���� � ب �� ب ب ر ج ج
�ةب ب ّ ا �ل� ��و��ة�
أ �ب ة� ّ أ �ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ ��د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� �لة�لا �لا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � ���د��ل ب�لا ا ��م�د ة� ج أ � ��ل ّ ا � ّ � ا ة ا � ّ �� � ّ ة ا � ّ � ���د��ل ب�لا ا ب� ��و�عب��د ا �ل� ���د��ل ب�لا ا ���ع�ل�اء ب� ب� �عب��د ا ب� اب� ب� أا � ا حب�ل ر ا ���� ��طل ر �ل �ل � بر ��ة�� ا ���ب��د ة� �ل �ل � ط��م�د م ة�ّ آ ا ����ع�ّ ّ ة�لا �� ���م�� ة� �ملا ��ل�� � ب � �ل ب�لا � �لة �ع �� ل��ب �� ب �ال�ا � ���م��ة��ه ة�ل� � ���ه �و�ه�و �م ب� ا ب�ر �� �ل�� �ب�ه � �م� ل ك ب � ة ر ة ول ة� ر م ة م أ � �ا ب ب � اً � � ة ب �ملا ا �رب� ا �لب���ة�� �م ب� ا �لب ��أو��� ة�����ة�ب�لا � �و� ��و��� � �ل � ر� او �ل�. ة م
ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ � أ � ���ّد��ل ب�لا � �ش�د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا �ةلا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � ج ة � ة ّٰ ب ��مّ � ا ���م ّ � ح��س�� ب �ةلا �� � ّ � ب ���ّد��ل ب�لا ���سم ب� ��ل ��� �� ة �ح�مّ�م��د ب� ب ا ��ل � �ةلا �ل � � ة� ل ���د � ��ة� �عب��د ا لله ب�� ح�م�د ة��ةم ة � � �م�و�� ��ب��د ا �لعة����� ج ةا � � ا �ع ب� ��طل �و �و��� �ل �ل 92
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Chapter Two
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
35.3
ʿAbd al-Raḥmān ibn Ṣāliḥ al-Azdī, citing Abū Rawḥ, a man from Marw, quoting Sufyān ibn ʿUyaynah, who said: Upon meeting Muḥammad ibn al-Munkadir, Muḥammad al-Bāqir asked, “Why do you look so careworn?” He replied that he was heavily in debt. Muḥammad al-Bāqir asked him whether he had been able to pray.176 “Yes,” he replied, and Muḥammad al-Bāqir said, “Anything, whatever it may be, that makes a man pray earnestly to his Lord, is a blessing.” We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
35.4
ʿAbd al-Raḥmān ibn Ṣāliḥ al-Azdī, citing Abū Rawḥ, who said: Sufyān ibn ʿUyaynah said, “Suffering is better for a man than happiness, because suffering moves him to prayer, whereas happiness distracts him from it.”
Ibn Abī l-Dunyā cites Abū Naṣr the Date Merchant, citing Saʿīd ibn ʿAbd
36
al-ʿAzīz al-Tanūkhī, who said: David, peace on him, said, “Glory to God, Who makes tribulation produce prayer! Glory to God, Who makes prosperity produce thankfulness!”
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
37
Aḥmad ibn Ibrāhīm al-ʿAbdī, citing al-ʿAlāʾ ibn ʿAbd al-Jabbār the Druggist, citing Abū ʿAbd al-Ṣamad al-ʿAmmī, who said: When he was ill, I heard Mālik ibn Dīnār say (and these are the last words I ever heard him utter): “How close are happiness and suffering! They alternate, and both are ephemeral.”
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing Muḥammad ibn al-Ḥusayn of Burjulān, citing ʿAbd Allāh ibn Muḥammad al-Tamīmī, citing a traditionist who was a client of the tribe of ʿAbd al-Qays, citing Ṭāwūs,177 who said:
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38.1
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
ا �لبّ ���ب ا ��ل � ح��س�� ب �ْ ب� ا ة� ��لة���ل�هة أا ب� � ب��� �ع��ل ّ ب� ب ا ��ل �ه�ملا ا ��ل��س�ل�ا � ب���ةع��ل ة� ر ب��� ��لا ��ل � � � ة� �ع��ل ة� أ �ة� ل��ة� َ ب � ل ل � ر ة� أم �ج أ أ ّ ح�ة�ر ��ل�ا ����ةم��� بّ أا ��ل�� � �ع�� �أ�ه ا ��ل��لة���ل�هة �ب�����ل� ���ّ ��مب� �م ب ا �ع�� ب���� ة� ا ��بل ح��د �بلا ��ب��ة� ة� ب����م��ع أا �لة��ه � � � ل ة � ة� �م �بك�� ة ة � ُ أ ب ب ب ب ب � ة أ أ أ أ ا ا ا ا ا ب ب ب ب ب � � � � � � � � � �م����ه �ة�ل �عو�ل �عب�ةس�د ك �ب �ل��ل ��ك � ك م�����ة�س�ك �ب �ل��ل ��ك ��ع�ة رك �ب �ل��ل ��ك ��سل �ل�لك �ب �ل��ل ��ك �ة ا �� �� ا � � �� �ب� ب � ��� ة بّ �� ب � ع � � ل ل �طل وو � �
ة بّ ل�ب ا �مل � �ع�و� �بل�ع�
ّ �ب ا �� أا ��ل�ا �ب ّ ب� ل�ة� ��ر ب رج
ّٰ ا لله
ّ �ع ب���. ة
ّ ّ � � ب ة � ب � � � هة ة ا �� أب اأ ب ا أ� ب � ب هة ّ � اأب � �ش�د��ل ب�لا أا � ا ���د ا �ل�� �و�ل� �ل ل ا �لب�ل ��ل ا ب ��و ��لة ��ع� ��ر� ع� مو����ل بح� بر ��ة�� ب� ب� �ح�م�م��د ا �ل��ل��لا ر�ة� �ب�لا لا � � م أ أ ب �� � ا ا �ل ��� ّ ا �� �ة ا ب� ا � � � ب� ��مّ � � ب ��مّ � � ب � ّ ا ب ا � ا�ب ا � ّ ا ��ل ّ ب �ب ب ح�ل � �ل�ل��ل ر ة� ب�� �� �رة�لا � ح�ل ب� ب ��ة� لعل ��ة� �و ب ��و ب��هرح�م�د ب � ح�م�د ب � ب ا � �ل�����ل ب�� ا ل ب ةة� ّ أ �اّ ة ا � ّ ةا � ا ّ � ب ّ ���د�� ب��� ��ملا � ب� ب� ��س��ل�م�ه �لا �ل � ���د��ل ب�لا �م�و����� ب� ب� أا ���ملا �عة���ل ا �لةب� ��و� ل�ة�� �ل �ل � �ل �ل� � � ���د��ل ب�لا ا ب� و� ة � ب � �ا � ّ � ل�ب ّ � �ع ب� �ب��و�ب� ا �لب� � �و ة� �ع�� ار � ا ب�ل� �ل �ل�ة� أ بّ ً أ أ ب ّ ً �ب ب ب �اب � � ب ا ة � � ة� ة ���م� ة ح� ًل�ا ��� ب ���� �� ا �ّم�ه � ���د �ة�لةعلا ب� ب� ب�ع � حب���ل �كب�ة���ملا �ه�و ���� �ل�ك � � ة ��و ح� ب�ر� ا � �ب�ب��ة�لا ا � � و ة ب ة � ة م ج ب اأة ا �� �� ا أ� �ب� � �� ب �ا �� � ب �ة ب ب� �� ا أ� ل�ب � اأ ب�� �ة ب� ّ� ل�ب � �ة � � ا ا ا � �ك � � ا � � � � � ل ل ل ل � � � ل � � � � ع � ع ل �علا �و��ر �ط�ة ر أا � �و�� �ر ط ر �ة� �ل ر � و ب ر �ة� ل ر ب� ط ر ب �ل ة طة ر ة� ج ب أ عّ أ � ّ � ب �ب�م �ة اأ ��س�ه �بلاأ ب���بد ا ��ب ���د �ة��ة ا � ب�له ب� ل��م��م� � لم ا � ح�ه �م ب� ا ��ل��ةرا ب� � او �ع�� �� ل��� �و�� ا � �ار� ل � � ب� و و� ر ة� ة � رج ب ّ ّٰ ّ ّ ة �ر� ا لله �ع بر �و ب���ل �ع��لة��ه ���ع��ل�ه. ب أ أ ب ّ � �لا ةلا �� � � �ّ � ب � ���ّد��ل ب�لا � �م� ّ � ب اأ �ل� ا ����ع�ل�ا ء ة�لا ��ل � �ّ � ا � ب ا ب� �شب��ر �ل�ة� اب �ل�ة� ة�لا �ل � ��د �ل ب�ل ا � �بر��ةر ب�� ب� � ر � ل و ر ة� ب � ب ة� ��د � ��ة� أ ّٰ ب أ � � ّ �ة ة ا � �ّ � ب ا أ � ب ��س��ل ا ب �� � �� ّ � ���ّد��ل ب�لا � ة�لا �ل � ا ��م�د ب� ب� �عب��د ا لله ب�� ا �م�د ا � ��ورا � �ل �ل � طو �ة� ��د �ل�ل ا �م�د ب�� ة�مل � ا ل�� � ّ � � ب ة� � ة� أب ب � ب ا � ب �ر��ر ب� ب� ب� � �لا ر �لا �ل ا �ب��ر �ل�ة� �ع�ملا � ب� ب� ��س�ةل�ملا � �لا �ل بة ٰ ً �ّ �ةلا �� �ع�� � ب ا ��لب ح��ل��سلا �أ�ه � ب�ك�ه� �ع�� � � ب ا ����علا �� �ملا ح ���طلا ب� ر ب��� ا ّلله �ع ب��ه �ة ��و�ملا ب��ل � ب و و � � ة م ر � ة� ل ر ب� أ أ ّ � � � � � ة � ب ة ة � ا ة ا� ح��س ب� ����ة� ء ب���ةعلا �ل ��ا�ل ر ب���ل � ا عو�ل �ة�لا �ع��ر�و �لا �ل [ر ز� ز�] بر �ة�ه �و�ع��ر�و ��سلا ك� ة� ���علا �ل �ملا � �ل �
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Chapter Two
One night, when I was in the enclosure of the Kaaba, I was joined by ʿAlī ibn al-Ḥusayn, peace on them both. I said to myself, “A God-fearing member of the holy family—I will listen to his prayer tonight.” He performed the ritual prayer, then prostrated himself. I listened carefully, and heard him say, “Your poor servant is in Your courtyard; Your beggar is in Your courtyard; Your mendicant is in Your courtyard; Your supplicant is in Your courtyard.” Ṭāwūs said:
38.2
I memorized these words, and whenever I prayed with them in any affliction, God delivered me.
We cite Ibrāhīm ibn Muḥammad al-Anṣārī, who quoted to us, in Mosul, in
39.1
the presence of ʿAḍud al-Dawlah,178 Judge Abū Khalīfah al-Faḍl ibn al-Ḥubāb al-Jumaḥī and Abū Jaʿfar Muḥammad ibn Muḥammad ibn Ḥibbān al-Anṣārī, both of Basra, who cited Mūsā ibn Ismāʿīl the Manure Seller, citing Ḥammād ibn Salamah, citing Abū ʿImrān al-Jawfī, quoting Nawf al-Bikālī: A prophet (or a confessor) once slaughtered a calf in front of its mother and went mad. One day during his madness, he found himself under a tree with a bird’s nest in it. A fledgling fell out on to the ground and was covered in dust. The parent bird came and flew around above the head of the prophet (or confessor), who picked up the fledgling, brushed the dirt from it, and returned it to its nest. Thereupon God, Mighty and Glorious, gave him back his wits. I cite my father, citing Ḥaramī ibn Abī l-ʿAlāʾ, citing al-Zubayr ibn Bakkār; my father also cited Aḥmad ibn ʿAbd Allāh ibn Aḥmad the Stationer–Copyist, citing Aḥmad ibn Sulaymān of Ṭūs, citing al-Zubayr ibn Bakkār, who said, I cite ʿUthmān ibn Sulaymān, who said:
ʿUmar ibn al-Khaṭṭāb, God be pleased with him, said one day to his companions, among whom was ʿAmr ibn al-Āṣ, “What is best of all?” Each had his say, but ʿAmr said nothing. “ʿAmr, what do you think?” asked ʿUmar. He replied:
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39.2
40
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
َْ ا ���ب�َع َ َ ُة �ُ َّ � ا �� ف � ف ش ش � ر� م
َ�مبْ�� َ � بَ ةب ��َ�ل��ة�
ّٰ �اة ّٰ ب � ا ةا ً � ب� � �لا �ب�لا �م ب� ا �ل�ا��سة��ة�لا ر �ةلا ��ل ب�كة��ه ع�ةس�د ا لله ب� ب� �عب��د ا لله ب�� ��طل �هر ل�� ك�� ب� ��س�� ة ش��د ب�� �مة��د أا �ل�� � ب ب بّ � � � ب ّٰ � اأ أ ّ ّٰ ب � ب ّ ة � � اأ � أ ب ة �� � �وا � �ة ك �و رب � ��س� ا لله �ب�لا �ل��م�ة�ر ا �ع بر� ا لله �ع�د � ا ���ع�م�ه ا �ل��ط�و�ةل��ل �م�د ا �علا ا �لب���ة��د �مب���علا �علا �ألا � أ أ أ ّ � � � ب ّ ب ة ا ب ة � � ة ب ��لا �أل�علا �وة� ار ��ة� ا �ة�لا �م�علا ��د ��س�ع��ل ��سب��ة���ل ا �ل��م��ل � �ل� ب�لا �أل�علا. ��ط�و�ل�علا ��د ا ��طف�س� ل��ة� ا � �ل� ب� ع
� �ّ � � ب ب�ة � ّ أ ب �ة ��ة�ةم ب ��م ب ة ب � ة � ��لا � � ��ل � ا � �� ا �� ب�له ب� ة�شلا �ل � �مأو� �لب� �ع�د ا ا � ل� ح��ه �ع��لة ب� ��ط�ه �م ب� ا �ل��س��ل��طلا � � ك � � � ��� ب� أا �لة� و ب ب و � ر � ة ج � �ا ة � � ا � ا ��لب�� �� ّ ا ا� � �ب ا �� ّ ب ا �ة هة � ب � �م ّ ���د ب� ب �بل� � ب ��مّ � ال بم � ا �� � ��ل �� ب� ا �ل��سل عر �ةب ��� لمهر�و� �ب�ل لب ب���عل ء ر�ع�� �عب��د ا ��� او � � ��ر ب � ح�م�د رو�ة ة ب ة ّ �ب حة�علا �� ��ل� ب�ك�علا ���م � � ة�ل ��و ب�ع ة� ة� أ ٰ � ٰ � ّ ب ا � ة ا ب � ب ب ا ة ا� ا ّ ح �� �ُم�د� ا ��لب��ع� ا ���طلا ��ل ا ّٰلله � �لةعلا ب���س� ا ّلله ا �ر��م ب ا �ر� � ا � � � � � ل ا � ء � � � �د � � ع �سس ل ل ل ل م�� ع � س � ل � ر ة� ب ب ة ة أ � م ام ة ل� � بم ب �ة �� ة� � ����� ا ��أ� ا ��له�ّ اأ �ع� ا � � اأ� ب � ا ب ���طلا ��ل ة� ا ��ل�ا ح ���طلا �ب�لا ا � م � ا ح � � � � �� � ل ع س � � � أو � ر ب و ب � م وم و � أو م و أ أ � � ب ��لا لا�م ا �� �م ب ا ة�ل ��� علا ��لا ��ل � � ب ��بسلا �ب�لا �عب�لا ء الام��لا ��أ ب� �م ب� ة�لا �و�م�علا ب���ع�د� ا �ل��ب��ر أا � � ب ��� � ��ر � او �ل�� ب� ب �و ب� � ر ب� � ّ آ ّ � ً ً ّ �اا ب أ ّ � ا ا � ب � ة ب ب� ا �لة� ّ �ب ب ��طل� �� ب ة ب هة �ا ا � ا ب� � ا ب��م ب� ب � ب ك�ل � ا �و�ل�عل �ب�ل ��� ط�م�و� ا � �لهرب� �مب�� ���� ار �أاو �مل ة ����س� � ا �ل��س� � ��ط�ه �م�د ��ر و رعل ج م ّ � ب هة ا �� ب� �ب � هة �سب�ع ً � ب �ب الا�ُبّ هة � هة � ب � ب ��ة ّ ��لا ��ل ا ��ل � ل�� م��س��ك ب�لة��به �ل ���ط ا ��ب�ع ����� م�� ح�م� م� ك �الا � ب� َ��سس� ��ع�ل� �م�ورا �وبل� � بر ب� �ةو ر ة أ ٰ ً ً � � ب � ّ ب ب ب � � ا ا � � �ة ا ل� ا ب�لة ا �� ا �ل ب � � ب�س ّ � ا لا ب� ّ � ا ا ب � حة�لا ر� ا لله �ة��علا �ل�� �كة��ه �عل ر �ر � �ر هر�طل �و��ر ��� مل �و �ر ة� س � �ه�ور �و�ة� � ة م �م��ة��م ب ّ �ً � � ح ��طلا.
ّٰ أ أ أ ً أ ب � ً أ � ّ ًة أ� �سس�د �ب�لا ا � �لةعلا ب���� ا � ا � ا لله �ة�لاة�لة��د� ا �ب��ور �بل���ة�ر�ة � او �� �هر ���ر�ر� � او �مك�ا�ل � بر�ملا � او �ب �لبع�د � �و� ة ة م ة أ أ ّ ً ّ ب � ��لا ءً �و�ع بر�ملا �م ب� ا ب� �ة���ة��س��ل���ط ا ��ل ���س��ك �ع��ل� �ة�لة�ة�بس�ه ا �و �ة�لةع�د � ا �ع��ةرا ب��� ا �ل ���سبس�ه ل��� ��ر�وء �ة�ه �م ب� ة � � ج ّٰ ب ب � ة �ة �ب � � ة ب � ة �ة ��لا ��لا ء الم حب��ه �م ب� �ر��� ا �ر ب� �و�ة�ل ب��ه �كة��� ل�ل�ة� �ملا ا �ع��م�د� ا لله �م ب� ��طلا ر�� ا � �ل� ب� ح ��و�م ب��ع�ة ر � او ب ب � ب ا بّ ا ة ب � � � ٰ ّ ب � ب هة ب ة� ب �ة � الم �ب� ا �لة� ب��ب�ةس�ه �م ب� ا ّلله ب���ل � �� ��� � �ار� حلا �ور ة� �و ب� � او �ل����س��لة�� �و�س� � �ل��ك �أل ��مل ���� ��� ح�� أا � ا ب م ع م �ّ ح ا ������ة � هة � �ل� � ��م ء ا ��ل ّ �� �� ا ب اأ� ا � ا ّٰ ه � بّ� � ا � � ا ��ل ح�هة � ���سب � ة � ��ل � � � ل � � ع ع � � ل لل ل ع � ��س � ع ل ر بل� و ب �و ب� ب و � أا �� � او ب ب� �وب وة ة ر ب �ة� ط� م
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Chapter Two
A sea of troubles, but it withdraws.179 When Saʿīd ibn Ḥumayd was in hiding, he wrote a letter to ʿUbayd Allāh ibn
41
ʿAbd Allāh ibn Ṭāhir, which contained this passage: I am confident that Your Excellency will be the means of God’s removing this extended and extensive insecurity. Its very length raises expectation of its passing. That it has dragged on so long the more easily gives grounds to hope for its cessation.
The author of this book says, When I was subjected to a harsh ordeal by the
42.1
sovereign, I was sent a letter of commiseration by Abū l-Faraj ʿAbd al-Wāḥid ibn Naṣr ibn Muḥammad al-Makhzūmī of Naṣībīn, the state scribe and poet, known as the Parrot,180 of which this is the text: In the name of God, full of compassion, ever compassionate. May God prolong the life of Your Excellency the judge. Periods of blessing, however long they last, are dreams, such is the heedlessness of joy; and times of trial, however short, are years, because they are marred by sorrow. We are favored with gifts by One Who has bound them to thankfulness, and burdened with misfortunes by One Who has matched with them the resources of acceptance. Their beginning should be a warning to us, while their end gives good tidings of assured deliverance. Therefore only those whose wisdom has gone astray, who are sunk in the slumber of heedlessness and are feebleminded and soft, will persist, perversely, in unjust rebelliousness and weak apathy, being too idle to seize the opportunity to show resolution and too peevish to assent to the will of God Exalted. Your Excellency the Judge, may God ever sustain you, has a discernment too enlightened, is too pure-hearted, too perfectly resolute, and has too lively a strength of purpose for doubt to get the better of your assurance or niggling uncertainties to impair your manly honor and faith and prevent you from meeting with the requisite consent and resignation the ineluctable decree that God has determined shall come to pass. Nevertheless, if an ordeal is lengthy, it is felt to be excessive, and God’s warning of the necessity of chastisement, glorious is His name, loses its force. Should the ordeal, moreover, proceed from the sovereign, whom God
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42.2
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
أ ب � ا أ� هة ا ��ل�ا ��ل��س ب �ع ب ��م� �م � ا ��ل��بسلا ء �مب �علا ب��م�د � �مو� ا �ل�ل� �م� � و � � م � � أ ا� ب هة �الا ب�� ة� � ا ب� ا ب ���طلا �ه �علا � � � ا ل ��� او �� ب� م�د م�و م� ك � او �ل � ر أو رع أ � او �ر��.
ب ا ب ب � ة � ب ب ا �� ب ا ة ال�م��ل� هة �أل � ا ��ل� م� �ع�د � ل���عل � ةم� � �ب ا ة ا ��لب�� اأ ��ل � اأ ��� ا الا�ممب اأ�ةّ بل��عل � ع� �و�� �وب�ل مل ء � � � �� م ج
أ ٰ �ب � ب � ة � �م�ة اأ �ع�م� ب� � ا �� ب � �ر ا �ل��لا ��أ ب� �م����ل�ه ا �ع بّر� ا ّلله ب� � � �� �لا �م��ل ���ةع��ل�ه �ورا �أ��� ل �ه� ا �ل��لا �ك ب� � او � �ل� � و� � �ل و � م أ بّ أ ّ ة ب ّ ب ة ب � � � ����ل�ه ة��ملا ���سلا �م � �ب�ه ا �ل��� ب�لة�لا �م ب� ��ر ب� �� ��ب�لا �ةل�علا �و��م�د �ل�ه �م ب� ب���د �ل��� ا �ةل�علا �عل�� ا � ا ��س�ع�د �� ب� ة م ج ع ع اأ� � ا ب�ك ا �ل � ب ا � اآ� ا �� اأ ة � �ب� ا ب �ّ ���ه �م ب ا ��لة�ب��ّ� � ا ��اب�لة�ةلا �� �ب�� �ب � أ ا ا � � م � � ل ل ل � ل � م ��� � � ع ع ع ع ل ه م ل �و ب� �عل ب ب��ل�و �ل ل بر � �م ة �و � ة ر و �ل ل و لعل ة� ع� � ع أ أ ّ � � � �ب � ا ب ا ب ة ا ا �ل ��� ��ل �ّ ب ا ة � ّ ا�اا ب � � ب �علا �� �و ��لا ��ل �ب�لا � � �عل ء ���ء أا �� � ��د � ��ل ���ل �ل�ه �ع�مل ك�ل � �ع��لة��ه أا �ل�� ح�د ر �ل� � �ل � ����� ر � او �م � رع ب ة ب ّ ب ة�ا ل� � ب هة � ب ا �� �ة ا ة � ا �ة �ة ا �ب ا �م ب ا �� ب�ل � � �بل���سم ا � ا ء ا ب�لة ا ء ا ��ل � ّ ة �ل � ا م ���د � �ك� � �عل ��س�د � ع�د� � � � ع�د � � ح� ل ه ل ل � ل � ل � ع ع � ل � � ل � ب ب ب� ر � � رج ة ر ب و � أ � ب أ بج ب أ أ أ ّ ة � ا� ّ ب ب � ب � �علا أا �ل�� �م���مب�� ���و� ا ��ة ا �� ا � ح��د ا �ر ب�لا ء ا � ة�� �سسلا ب� الم� او �� ب� �م � �� �ب�ل �مل ء ا ل���عم � او � ���ل ل�ة� ا � ب ة �َ ا � ة ة ة ب� ّ ٰ � � او �� �لة���س� � �و�ل �ل ���ة ��ع�ه � � حع�� � �م او ��� ا �ل ���ل � او ر� �م ب� ا ّلله �ة��علا ��ل�� �ع��ل� ا ����ب��د � او ب� ب� � � �م ب��ه � ح ل�� � � ل ب � أ ةع َ م ��بل � ة � ب ا �ة هة ا �ب �ة � ب ه ب � ب ا � � ا م ا ة ة ا � ا �ة ة ة � � ب � م � � � ل � ه � � � � � � ا � �ل ع و��سل ء � ��س���ل ر ع�و ك ب� ح�ة ر� ب�معل ر � مل ل���ل �� �ع�ة ر �ل ًل م� ح� ب �ع�دة �م �ع� ب���ل ّ آ � او � ب�لا ر ا ب���ل. ّٰ أ ّ � ب أ � ّٰ ً ب ب� � ة �ع�د ا � ���ب �ملا ب� ّ��ا ه � �الا ب� �ل��ل�م��� �و�ه �س�ب�ة��د ا ا ه � �سس�د �ب�لا ا � �لةعلا ���� ا � ا � ا لله �ة�لاة�لة��د� أا � � لل ك �و و � ر ب ة ٰ ب ة م ًّ � � ب � ب ا بًا ا ��ل بّ ّ � ً أب ��ل �م�ل � �و�ل � ح ���ط �مب�� ���� ار � او ��ل�� الام��� ّر�ة �م�أو�ّ �ة�لا � �و�لا �� ب����ل �ملا �ع�ّو�� ا ّلله ب���ل ا ���م�ه �و�ل�ل�هربج � ب ب أ ً �ع�� �أ��� ا. أ ّٰ ة � أ � � ب ة �اب ا ة ه �� ة�مب�ّ ب ب � � ��م���مة�� � ة ة �و�ه�و ا � ا � ا لله ��لعلة�ل�� ة ب�ر � �ل�ك ب ل�� ح� � ا �ل���ع�ه �و�و ب�لا �ع�ه ا �ل��� �ع�� ء � او �ر�عب��ه �و�و��سلا �ل ��ط م ب � أة م � ّ أ ّٰ � � ب ة ا �ل��ب��ر � اولام�ع� �وب�هة �و���ع��ل�ه ا ب� �ة�� ��و� أا �لة��ه ا �رب� �م ب� �ور �و� ر������ة� �ع�د � �ع��لة��ه �ب �لةع�د ر�ة ا لله ة �و�م ���سة��أ�ةس�ه. ب � ا � ا � ة �ة ّ ب � ا ب � ب � � ا �ب طم�� ا ا� ا � ة ا ب � ب � ة ة ب �و���و�ل� ا �ل� �و�� �م� ا �لأ� ��طل �ل�ه � او �ل��هر��� �ل� أل� � ب حل ر � اولم�ل� �ل�ه �ب�لأ � اربج �ع�د � ا �ر���ع�ه �ع� ب ّ �ة � ب ب بط ا ب � ب � ب�ا ب � �ة �ا طة� �ب�ه �ل��� ا � ل�� �م�د �� ب� ا �ر�لا �أاو � �لا �ل�علا �ب��� ��ر �ملا �ل �� � ��ل ب� �م� ��مل � ا �لة�����ر ب���ع�د ا �������ر ة ع �ب ب ا ا� � ب � اأ � ا � � ا أ ة � اأ � ا ا� م�بسلا ة���ل�هة ل��ب ب� ّ�م�هة ا �� ��سلا �أ ة �و�ملا �ور� � �ب�ه ل�ة� �ع�د ا لم���� ا �ل��م�ل �ل ا �ل��سل �ر� � او �ل� ��س�عل ر ال � ل ة� ر �ل ب أ أ ب� � آ أ ً ّ ب ا� ب ّ � ب��ّ ا ��ر ة� ا ب� ��ل�ا ا �ع�د ��ل �ع ّ�ملا ا �ك ة�مة�� ة ����بعلا ة� ��ل�ا �و� �عة��علا ب�لب� ب�د ا �م ب � �ل��ك ���� ح��علا �ب�ه �و��ة�ر الم� ة� �
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Chapter Two
preserve, people demand reasons, and their tongues, instead of praising him as they should, are reprehensibly critical. If, however, these blameworthy and censurable lapses are avoided, then the ordeal, however fearsome it may appear, should rather be seen as a blessing, and, if anything, deserves to be called a benefaction. When a man of penetrating understanding and a just reasoner such as your-
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self, God preserve you, applies his undivided intelligence and superior powers to considering how many of this world’s impermanent gifts have been granted him, how many of its deceptive delights have been afforded him, he will recognize that those fortunate enough to have their wishes come true are closest to losing these gifts to mutability and transience. The pleasure they afford is always sullied and clouded, and their safe enjoyment tempered by fear and caution, for as soon as anything reaches its fullest extent, it changes into its opposite. According to this principle, however, any ordeal should really rather be called a blessing and classed as a boon and a portion, because ample hope couples it with deliverance, and because adversity must needs end in renewed prosperity. And, in truth, nothing that God, Exalted, sends to His servants is devoid of benefit, ignorant though they may be of its wisdom or blinded to its good consequences by the evils of an altered situation, for it makes them accumulate merit in this world and lay up treasure for the next. It is this that God wished your Excellency the Judge to reflect upon, may
42.4
God always sustain you, for doing so will bring requital, ensure deliverance, give good tidings of good fortune, lead to gladness, and bring about the best things that God, glorious is His name, has taught us to expect. Your Excellency, may God ever protect you, will effect this outcome
42.5
through your own inveterate confidence in God, the assiduity of your prayers and fervent supplications, and by means both of divine aid and of your own acceptance of your ordeal. Indeed, if the Almighty so wills, deliverance may reach you before this letter does. Did I not fear to expatiate and run the risk of being irksome and boring— making this unlike the usual kind of letter and turning it instead into something more like an essay or a kind of composition—a theme I would have touched upon is what Scripture tells us about how ease is sure to follow hardship, and I would have cited well-known sayings and oft-quoted poetry to this effect. But I prefer to keep to the point with which I began this letter and to which I have devoted it, for I am assured that your Excellency the Judge, may God always
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
ّٰ أ ّ � ب أ ب� �� �د �مة ا �� ه �س�ة�ة ًا ا � ة � ا ���مة ب �س�ب�� ب�لا ء � �عل ل� � � �سس�د �ب�لا ا � �لةعلا ���� ا � ا � ا لله �ة�لاة�لة��د� �ع ب� � �ل��ك ب����ر���س�د � � �� ح ع � � ل و � ة � ر أ� ة م ب � ب ب � ب ب ب ب � ��� ��ط�ه �و�و��مور ��� ����ل�ه �و�ملا � ��ور �لب�لا ��ة��ه �و�لب���ل�ه. � �ل ه ل�ب �� �� ا ��ل �ة ا ء �م ب � ا ّ ا ��ل � ا ة � ا ّٰ ه �ل���لب� ه � �ل���لب�� ب ا ب�ك ه �ب ا � هة ا � اآ� ا �� � � ا ب ح�ة�� �ة� �ط�ول ب�عل � م�و � ��سعل �� و لل ة ب ع� ةو ب �ل ة�� ل�عل ة� �ل� مل ل و�ل� ة ٰ � � ب � او ��ل�ا �كةب�لا ��ل أا ب� ���سلا ء ا ّلله �ة��علا ��ل�� �و�ه� � ح��سب�� ب�لا �و���ع� ا ���ولة��ا��ل. و أ م �ب ة�شلا ��ل ب���� ب�� ا ��ل��لا ��ل ح��ة� � ّ ة ب � ب � بّ ا ّٰ بّ ّ � ا ��س��ع�م�� ل��ب� �� �ا�ل ب�ل��لةّ��هة �ةل ��طر�ة��ك � ح��س� ا �ل���� �ب�ل لله �عر �و ب���ل ل ة � �ب � �ب��ك أا �ل�� ا � �لهرب . ج
ب �ا � ب ب بّ �علا �ألا � ل��ة� ك���س� �
ب � أة � �ل��ك ا �رب�
أ بّ ة � � � �ب ّ أ � � � ب� ب� اب �ل�ة� ��طلا �ل ب� �ع��لة��ه ا �ل��س�ل�ا �م ا ��ه �لا �ل � � � ع �ع��ل ورو ة � �ة � أ ّٰ ّ ّ � ة � � �ب ح��� ب ا �ب� ب���� �ع�م�� الام�ممة�� ب ة� ا ب�لة ب� ��طلا ر ا � �لهرب� �م ب� ا لله �ع بر �و ب���ل � او �ل��ب��ر �ع��ل�� ��د ر ا �لب��ل�ا ء. ل ل ج � ّ ب � � �ا � ا ب �ا�ة���ل �ب�لا ��لبب�� � �و�ع ب��ه ا �ل��ب��ر ��ل حة� ب� ب ��� بّ��ه. حلا � � اولامة��و ���ل �ل� ة ج �ب ة � �وك�الا � �ة�ل�تلا �ل
� ة � ا ب �ّ ا ���علا ���ل �ل� �ة��� �ل ّ � م�� �ر�و� �ع�ملا ة���� ّر. الا �
أ � � هة � ا �ب�لا �ّو�ل ب� ك ��ب�� �و�ل�
ّ ب ّ أ ّ أ � أ ب �ة ب�له ب� ��لا �ّو��ل ���ع�م�هة �ب ��ملا ا ة���ل� الم � ��ر � ا حب ��و ب� �ع�ملا �ةل � � � � ل ب و � رج ب ر � ب ع
ب ب ة ّة ب ة � ب� � ��س��ل ا ب ب � ّٰ ب � ا �ا ���� � ح�� ب� ب� �س�علا � ك�الا ة�لب��ه �ب�ل�اءً �لا ��ه �و� ��و���ع�ه ���علا �ل �ل �عب��د ا لله ب�� ��طل �هر أا �ل�� ة�مل � ب�� ة ة ب بة ب ا ة� ّ �ب � ّ �� ا �ة هة � أ ّ � اأ � ا ب ّ ة �� �ر� � �و� �مل ح ب� �ل�ع��ل ا ��عل كب�� �ل�ه ا �ةل�علا ا �ل��م�ة�ر �ل� ة���ع��ل�� بب� �ع��ل�� ���لب���ك أا � ا ا �ع�م�م ة� �ملا ة� � � ب � ا ة� ّ �ة ل�ةّ ا ة� ب ة� ب �ا � ب � أ ّ ة ة ب � ب �ب �و�� �ةلا �ل ا �ملا أا �ب��ك ��د ة����و� ب�مل ح ب� �و ��و�ة� �مل � � ��ر� �ك����و� ل��م ب� ة���س����س��ل�� ا ����عّ � او �ل� م ّ أ ب �ب ّر ب� ح ة� �ع ب��� �ملا ا �ب�لا �كة��ه. ة
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Chapter Two
sustain you, has no need of such a hint, thanks to your own mindfulness, the abundance of your merits, and the distinction and nobility for which you are celebrated. If God Exalted so wills, may He grant Your Excellency, and us with you, all
42.7
that you wish for, and give you, however long you live, continual increase of happiness and good fortune, for He «is all we need, the best of guardians».181
A God-fearing man once said:
43
In every tribulation that may strike you, have full confidence that God, Mighty and Glorious, will remove it, for this is the quickest way to deliverance.
It is related of ʿAlī ibn Abī Ṭālib, peace on him, that he said:
44.1
To look forward to deliverance by God, Mighty and Glorious, is the best work of the sufferer. The greater his tribulation, the worthier his acceptance of it. He also said:
44.2
Acceptance guarantees success, and he who puts all his trust in God will not be disappointed.
There is a saying:
45.1
The reasonable man is not cast down by the first calamity, nor does he rejoice at the first blessing, for sometimes good things give place to harm and bad ones make way for happiness.
ʿAbd Allāh ibn Ṭāhir told his secretary Sulaymān ibn Yaḥyā ibn Muʿādh that he went in fear of an impending ordeal. Sulaymān replied, “General, when you are worried, you must not let feelings of despondency gain the upper hand. Should things turn out for the best rather than the worst, you will, as it were, have borrowed grief and fear.” The general said, “You have delivered me from my fears.”
101
101
45.2
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
أ �ة � ة ب � � بب � ّ� �سس�هة �م ب ب�� �ا ب��هة �ع�� � ب ا ��لب � ب ب بّ � ب ا ح �� � � �بل�هم� ط او �ب�لا لام�دة�ل ب��ه ل��ة� � ب � ل ح ��طلا ب� ��رجب ب�ل�ل����ة� ا � ا �ل�ل ��� ر ب� ة ةً ب ب أ ة بة � أ ب � أ ا� أ ب ب � �ا�� �ةم ��ل�ه ا ��ا� ة � ة �م��س����س���لا � � �س�ب���بعلا ر ���ة�ة���ل �ل�ه �ة�لا ا �م�ة�ر الم�و�م��� �لا � ا �� ر �و �ل ة� ���و � �ع�و� ���علا �ل ا �ملا ���م���� ة � ة ّ ٱ ْ ةَ ْ ب ُ ۟ َ َ ُ َُّ َ بَ بَ َّ ً ُ ْ ٱ � َّ َآ َ َ ُ َّ ْ َ ًم �الا � � �ب ا �مْ أَا �ب�ه ك� ���ت��ل ا �ل�����تلا ءَ ��ت��لة�ْ ل�� ��مو�ل�ه �ع بّر �و ب���ل { ا ��س��ب�تج�َ�تفر� او ر�ّب ل�� �م ��ت�د را را � � ��تلَّرا �ة�َتفر َ َ � ْ َ َّٰ ة َ َ ْ َ � ُ � أَ ْ َٰ � َ َ َ َ َ ْ َ �َّ ُ � ْ أبْ َٰ ً ب ا � ا ة � �َُ�ْ �د ُْل��ا � ب �جب ا �لا �م ب ب � � � � � � � � �سم � � � � � ا ا ا � �ل ل ف ج � ل ل � � � � � � ج � � � � � � ت ع ل } م ل � � � � � � � � ت ع � � � � ل � ة ة ل ر ةو��ت َ � م بَ وً بوَ ة� و ب �ل �م ب ً و ب �ل �م � ر ر � بّ ة � � ا � ا� ة ب� � ب � ة �بعلا ر ل��ة� ا �ل�ا��س����س�ةعلا ء � �ل� �س� �سس�ه أا �ل�� ا �لة ��و� . م أ ُ ب أّ � ة� ل�� �� �ع ب� ا �ب��و����تفر � او � ا �ب�ه �ةلا �ل ب��مة�� ح� ع � � ة با � ا ب � �ا ح��ل�ه �ل �ل�� ��رب� �ل� �ل��ط ار ب� � � او �أو� �و ب� ة
� ب � ب � ب بة ��رب� ب�كة��ه الا � �� �بر��ة ب� �� ب� م�لا ر� ل��ة� ا �ل��� �لة�لا ة�ل�����س� �ع��ل�� ب� ة ب ب�ا � م ��لا ر ���س�بعلا �أو�. ح���ل�ه �كة��ه �لا �ل�� �ة �ل�� ب
�ا ب ب �� �� ة � �� � � ة �ب ا � ا � ة ب � ح���ل�ه �كة��ه ا �ل��ب��ر. ك�لا � ب������� ا ل �م ح��ل�ه ة�مل �ل� ة ح�ك�� ء �ة�ل �عو�ل ا ل ة ّ � ّ � �ب � ��ر. �وك �الا � �ة�لةعلا �ل �م ب� ا ة�لب�� ا �ل��ب��ر ا ة�لب��ع�ه ا �لب�� ع
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�أ � � � � � �و�م ب� ا �ل�ا�م��لا ��ل ا ��ل��سلا أ�ر�ة ا �ل��ب��ر �س�ب�ة�لا � ا � ب�لهرب�َ� .م ب� ��ب��ر ة��د ر����� .ر�ة ا �ل��ب��ر ا � بل�� ب� طهر� .ع ب��د ج ج � أة � ا ���سةس�د ا � ا �لب��ل�ا ء �ة�لا �ل�ة� ا �ر ب�لا ء. بب �� ب � ة ��لا �ةل���ة� ة�ل ��هر ب��ة�. وك �الا � �ة�لةعلا �ل �ل ب� ة
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�ب ة ب ة � �الا ب� �ة�لةعلا ��ل أا ب� ا ا ���سةس ّ�د ا ��ل �وك� ح ب�لا �� ا � �ل� ��ل ط� . ع
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��لا ّ �م ب ب���ل� الا�م��سلا ّ � ا ُ� ا ��لب ب���� �م ب �م ب �الا ب � �لةعلا �� ب� �ب ا� ب ��� الا� ب � � � ا � � � م� � ع � � ل و �� الم� ر � ل � ر و ربج ع � �و ع ع ر �وك� � ة ل َ �� � � � � ب � �م ب � �لةعلا ء ��س����ه ا � ة ا ��ل � ح�لا �ة �بل ��ط��ل ب� الام�و ة� �ب ل�� �سس�د �ع�� ء ا � �لب� ب�لا ء �و�م ب� �ك ب�لا ء ��سب��ب��ه أاة�ل��لا ر ا �لب ��ةعلا ء بب ة � � ب م أ�� أ ة � اأ ة �ب � او ��ا�ر �ملا �ة�لا �ل�ة� ا �ل��م ب� �م ب� �كب���ل ا � �له بر . ع
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Chapter Two
I have heard that:
46
One year during the caliphate of ʿUmar ibn al-Khaṭṭāb, there was a drought in Medina. The caliph went out with the people to pray for rain, but asked mostly for forgiveness. They said to him, “Commander of the Faithful, be pleased to pray for rain!” He replied, “Have you not heard what God, Mighty and Glorious, has said? «Beg forgiveness of your Lord; He is ever-forgiving. He sends down rain on you from the sky in streams. He supports you with cattle and offspring. He makes for you gardens. He makes for you watercourses».”182 To this day, it is the custom to beg forgiveness when praying for rain.
We are told that Anūshirwān said:
47.1
All the ills of this world fall into two categories: those about which something can be done, whose remedy is action, and those about which nothing can be done, whose cure is acceptance. A certain sage used to say:
47.2
What can’t be cured must be accepted. There is a saying:
47.3
Accept your situation and help will follow. Common sayings are:
47.4
Acceptance is the key to deliverance. Acceptance empowers. Success is the fruit of acceptance. When tribulation is at its worst, good times will follow. Another saying is:
47.5
The harder the pass, the greater the deliverance.183 Another is:
47.6
The noose snaps when at its tightest. Other sayings are:
47.7
Beware lest hurt come through happiness. Where there’s lack, expect gain. Safeguard your life by seeking out death: Many a life is saved by courting destruction, many a death comes from trying to preserve life. What you dread will often keep you safe.184
103
103
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
�أ ة ة � بّ �ب � � ّ ب ً � ط�م�ع ّ �س�� ب�لا � اأ بّ� ���� ب�� ا ��ل ���� ّ اأ�ه� ب� �م ب ���� ب حة�لا را �وة�لا ��ل ا �ل�ا � � او ���هرب� � �ل �عو�ل أا � ل�� ا �ل���ر� � � � و ب ب � ر � � ة ة� ب أ هة �ب ا �عل� أ بّ � ب اأ ّ � ب ا �ب � �ة ا �� اأ� � ة ة ا ا ة ب ة � � � ب � � � � ه � � ا ا ا ا � � م � �ع� �ع�لة��ك ع�ةس�د� �س��ل � أ � ��ل ب�ل��ك �ة��ب�� ل �م � �د ة �و� ب���ل م � �عل �ل � و ل ل ب ��و ب �م��ة��ب�ةس��ك. أ � ب ب �ةلا ��ل ���� ب�� ا ��ل � ��� ء �ع� ا �كة� ا ��ل�ا�م� ر �ة���ة ���سلا ��ه ل��ب� ا ���ب�� �� ب� �بُ بّ� ��م ح� م�� ك �ر�و� �و� � حب ��و ب� ل��ة� � � � م م��ر�و� ل��ة� و ب ة ةو ر و ب ب � ة � ب � ب ا ب � أ أ ا �ل � ب � � � ��م ع � � �و� �م� � ا ء �ه�و ��س�عل �و�. حب ��و ب� �ول� س� ب� ��و ��ط ب �م�ه ع � ا � � � �� �ة� و و ر � م م
بب � ك� ب � ُ ّ ب �� ّر. �الا � �ة�لةعلا �ل ر ب� ��ة�ر �م ب� ���� ّر � �و �ل�� �م ب� ب� و ع
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�ب � أ آ �اة أ بّ أ � ا� أ ب ب ًّ ة � ّ مو�م��� �ور�و�ة� ا � ا �م�ة ر ال � ة� �ع��لة�لا �لا �ل �ة�لا اب� ب� ا � �م �ل� �ح�م��ل �ع� �ة ��و�م��ك ا �ل��� �ة� لا�م �ة�لا ة� �ع��ل�� �ة ��و�م��ك م أ أ ٰ � � ً � � ب � اأ �لة �ب ا �بّه ا ب � ح ّ�ةس��ك � ا �عل�� ا �بّ��ك � ب ة �ب ل��ب� �ع�� ك ��لا �ة��ك ا ّلله ب�كة��ه ب��م � � � � � � � � ك�� س� ��سة��أ�لا ����و�� � و ة ا �ل�� ة� �� أل � أ � ة ر ة � ب ب م بً � � ّا �ب ب ة ��م �وة��ك أا �ل� ك�ا� ة� �كة��ه ب�لا ر�ب�لا ��ب�ع�ة�رك ب���ع�د �م� �وة��ك. �ال�ا � ��ل�ه ا ���� �ع�� ا ��ل ���� ّ ا ب� �ة�د ���ك �ب ّ��ملا �و�ةلا ��ل �و� ا �ع�هة ا ��ل��س ّ ل�ب �� ب ر ل�� ر أ بر �ه��مة� �ة� م � ة� ة � ب ة � ��ةر�. عو� ا �ل��ل�� بب� ا �ل� �وح� ا �ر� � ج
أ ّ ب ا ب���ل���ع�ملا �ة�لهر���ك
ة�شلا ��ل ����ر� ةج أ ّ ة أ أ بّ � أ ٰ ب ا� ة�ب أ � ب �� � ّ ة ّ أا �ل�ة� �ل�ا��لا ب� �ب�لا لام��ة��ب��ه ب�لا ��م�د ا لله �ع بّر �و ب���ل �ع��ل �علا ا بر��� �� ار � ا ��م�د� أا � ل� � � � ��� ا ع�� ة� أم ّع م أ أ �م ّ�ملا ��ع � ا ��م�د� ا ب� ب �ةب� ا ��ل���� �ع��ل�علا � ا ��م�د� ا ب� � ب���ة�ب� ��ل�ل�ا ��س��ة �لا لا�ملا � ب�ك��ه �م ب � ا � ب ر ر و و ر رر �و أ أ ب ة� ة ب و � ة� ة� ع � ة أ ب ا� � � ا �ب ب � لعل ل�ة� �ة� ���. ا �ل �� او ب� � او ��م�د� أا � ل�م ة ب��ع� � ة
ب �� � ب � ب ب أ ب � ب �ع�د ا �ملا � � �ع ب ��تف ب ب��مه � ب ا ��ل��ب � �لا ب� ا ��ل ���ه حة� � �وة� ���� رو ة� � ب رر � ر ب � ب ح��ة�� ا �ل��� �ة� ك�الا � �ور�ةر ا � ��و���ر� او � ب ً م ح��د���� � اأ ��ل����س�ه ا ��لب �الا �� �لةع�� ب ���ط��ل�م�هةً � ب �بلا �بّ�ه �����س�ه �ع ب��د �بع ب� ب ة ح ���س ب ��ة��ةعلا �و���بّع�د� ��لا ��ل � � � و و ��بس�ه ل��ة� ب��ة��� ك� ب ر ب أ ب ب ة � أ أ ّ ّ ً ً � ب ب ة ب ب � ا � � ب �م ب ا ��ل��� �� � ا �� ا � �ل� � ب ا � ل�� ��ا� � �� � �ع�� � ���� ب � ة� ب�ب��را ��س�ع�ة�را �و�ل�ا� �م��ل � ةر ة� ل ة وم ل�� ر و و ةر � ب�رة���� ج أ أ � ب ا ب � �بةُب ة � ب ة ا � �و� �ور�� �مل ء � او � ح���� ا � �لعل ��ط�ه ك� �����ل أا �لة��ه 104
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Chapter Two
The Arabs say:
47.8
Some ills are good. Al-Aṣmaʿī explained this as meaning that not all ills are equally bad, while Abū
ʿUbaydah said it means: Should you suffer a misfortune, be aware that it could have been worse, and make light of it. A certain sage said:
47.9
Until they emerge, the outcomes of events cannot be told apart: There is good in many an evil, and evil in many a boon. A person is often envied for a blessing that proves to be a bane, and pitied for a bane that is a cure. Another saying is:
47.10
There is often good in evil, and profit in loss. It is related that the Commander of the Faithful ʿAlī ibn Abī Ṭālib said:
47.11
O Son of Adam! Do not anticipate tomorrow’s sorrow today, for if it is to be, God will make it bring you good. Know too that, of anything you gain beyond your subsistence, you are only the custodian for others who will come after your death. Wadāʿah al-Sahmī said, as part of a longer adage:
47.12
If you labor under an evil, accept it, for it may give way to happiness: Fresh milk lies beneath the froth.
Judge Shurayḥ said:
48
In misfortune, I praise God for it four times, Mighty and Glorious is He. I praise Him that it is no worse than it is. I praise Him for affording me acceptance of it. I praise Him for granting me a return on it, in my hope of reward for it; and I praise Him for not letting it impair my faith.
This resembles what is related of the sage Buzurjmihr ibn al-Bakhtakān, vizier to Anūshirwān, who imprisoned him in anger in a cell as dark and narrow as the grave, loaded him with chains, and made him wear rough wool. He commanded that his daily ration be no more than two flaps of barley bread with a handful of coarse salt and a pannikin of water, and that his words should be counted and reported back to him.
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49.1
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
أ أ أ أ ب ه ًا ��ل�ا �ة���م� ��ل�ه �� ب�ل ب � ب ا ةا � ���ط�هة ب���ةعلا ��ل ا �ب��و ���� � او ب� ا � ب���ل� او أا ��لة��ه ا � طم� حلا �ب�ه � �ل �ل �م �ب�تفرر ب��م�هر ��س� �ور ر ة ب � ع أ أ ب � � �ُ� � ��ع ا ب� ���سلا ���� � � � �لبعلا ���ل�ا � � ا ���م�ع� ا �ملا ة� �� ����ب � � ل�� � � � ا �ه� �و�ع ّر��م بو�لة��ه. � و و � � ب ب و و رو م ة و ة و ة م رة ة م � �ب ب ب� ة ا � � أ ّ ا �� �ب ة ّ �اا �ب �ع�د ا ا ��لب �� ب ���ة ���� ب �ب�د ب��� أا ��ل��ه ب��ملا �ع�هة �م ب الم ل � � ه ه � � � ل ا � � ا ا ا ا � ح � � ح� � � � ل ل ل ع ع ل ك � � ل ك � � � � � � � ر � � ل ة ة� ة � �ّ ة � ة� و ب ب و ة ب ب بّ ةم � طم��ّهة ة ب ة ة �ب �علا �و�س� �ع�د ا �لا � ��م� � او ��ل � ح��د�ة��� � او �ل���و�� � او �ل ���س�د � ا ���� �و���� ة� �ك حع��ك �و�ح� ة� ح��ه �و ب� � أ ة ب ب� ع � � ة ّ ب � ب� ح���م��ك �ع��ل�� �لا �ل�ه�ملا لا� ة�ل�ب�ع�ة�را ل��ملا ا �ل��سب�� ب� ل��ة� � �ل��ك. م ّ ةّ ة أ ب ا � آ ب �ب ب �اّ � أًا �ب � ب ب���ةعلا ��ل ا �ل�ب �ع�م��ل ة� ب�� � ًا ب �ه�و ا �ل��� �ة� أ ة� �وا ر��سل �م� ��سس�ه ا ��ل� ��ط ا ��د �م��ه ���ل �ة ��و�م ��سة���ل � اأ� �ة ا �لب � � ا ة� � ب ة ا �� ا �ب �بْ ه ��ل ب ا �ب������ اأ ب �ب���ة ��م��� � � ا اأ� اأ� � ب ب � ا ب�ل ب�لا بلعل �ة� ع��ل�� مل ر و� �ل ��و �َ� ��ع� �ل �� � ب ���ل�� ب �ل بل�ل�و ك و ��د �م� أا ��و أ اأ بّ ٰ بب ة ��س��ع � بَ ب � ة ا � ��بل � � � ا ّ � �� ة ة ا ّ بّ ّ ��بل � � ب ح�ل��ط ا �ل� �و�ل ا �ل��ع�ه �ب�ل لله �عر �و ب���ل � او � ��� �م�ل�ه � �ول���ع�ه �ل�ه �ل �ل ا � ح��ل��ط ا �ل��لا �ل�ة� �ع��ل��مة� �ب�ل � ة �اّ ة ّ � �س��ع � الا�م�ممة� ب ب ��بل � � ب �الا أ� ب � او ��بل � ح ��و� � او � � ح��ل���ط ا ��ل��لا ��ل �� ا �ل��ب��ر ب��ة�ر �ملا ا � �م�ل�ه � � �د ك ح��ل��ط ا � ارب��� أا � ��ل �س�ع ر � ع أ َأ أ ا� أ � أ ب ا ب ا � ّ ة �� أ ب � ب � او ��بل � ������ ء ا �ع�م�� �ولا�� ا �ع�� ب �ع��ل �ب �بل����� ��لا ب��ل ح��ل���ط ا ��بل � � حلا �م��� ��د ة � �م��ب� ا � ل�م ا ��ب� ر ا ��ل �ل ة � ل ب � ة� ر ة َ � ة م ع أ أ � � � � ة ب ة � �ا ب� ل��ب� ���� ّ �م ّ�ملا ا �ب�لا ب�كة��ه � او �بل ا �� ح��ل��ط ا �ل��سلا � ��� �م ب� ��سلا �ع�ه أا �ل�� ��سلا �ع�ه �رب�. و ر ة ج ب ة�لا ��ل ب�كب���لب� ك� �ا���ر�� �� �ال�ا �م�ه �����بعلا �ع ب��ه. ع
ّ ب ّ �� �� �ا ب � ا ب�ل ب ا � � ّ � ب �ب �بع���ٌ ��ل��� ب�� ل��ةا ا � � ل ل � � � � �� ل ل ل ع ع ه م � � � ��ة�� ب� � � � ل ل ب ب �ل ب � ب ر و و �ة� � ر � �ة� ب أ � أّ ٰ � ب ةّ � � بة �ك�ا� ا ب� ا ّلله ب���ّ �و �ع�ل�ا ��لا �ل�ة� ��لا لم � م�� �ر�و� �م ب��ه � �وة�ل�م� حب ��و ب� �م ب� ا ���و ب��ه ا �ل��� �ة� ��د ر �ور�و� الا � � �و �م ل ةة ب ةج أ � � � ّ ة � ة � � ا �ل � �ب ب�لهرب� �ع ب��د ا �ب �ل� ��لا ا �ا�م� � ا ��س���علا � � � ح�� �ل�� ب� ��سلا أ� ب���ل�ةع�ه �� لا � � ه �م ب �� لا � طع �ل �ل و ب � م و ب �آو ة �ل ةح� ّ� ر أ بم ةرةل� �م � م م ج �ب � ا � ب ا � ا � �ب � ة �ا �ع��ل��ه � ا ب ��ا � ب ة � � ه ه � � ل � � � ا ا ا � ا ا ا � ل ل ء � � � � � � � � � � � � � ل ل �� ع م �� � ه ه � ل ��د �ة � � � � � �ل � ر ل�� �ر أ� ر ب أ ة ّ أو ل � � �م ة� آو ل ة وأ� ةر وو و ب و� � �م �ب �ة ة � ب ا �ة ا ة � ب ة ة � َ � ب ب ا � ا ا � ّ � ا � �لا ��ل �م ب ا ��ل ل�ة� �وك� م� ا �ل� �و ل � ع� � ��و��� حلا �ل� ة� ع ا �ر�وج �م��ه ��ل� ة���ع�د ��� او �ب�ل �مل �ل�ه�م �ع��ل�� ا �ة � أ أ � ب �ب � � ب هة � � ة ا ��ًلا ����ّ �ع� ب��ملا ��سلا ء �ع� ��لا ب ��لا �بعلا �ع� ب��م ح�� ة��س�ة ر� �ع ب� ا ب�لة ب� ��طلا ر �رب� �ةل� ���د ر �ع ب��ه �و���� �ل��ك ا �ةل ب� � ة ة ب ر ج م م م ا أ �عب �� ب ا ب� ة � � �ل ّ ة � ة �م ّ �اا ب أب� ب� � �� � �ة ا ل � ه ه � � ع � � ا ا ا ك ك � � ع م �س � �د � ل � � � �م �ه� . � ل ل ل � � ع ك � � ل ه � �م � � � �مل �ه� ا �� مب � � �م � و �� ة� م و � م و م
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Chapter Two
For several months, Buzurjmihr was not heard to utter a word.
49.2
Then Anūshirwān said, “Send his friends to him. Let them question him and lead him into conversation. Listen to what passes between them and inform me of it.” Several of his former close associates visited him, and said to him, “Sage!
49.3
We see you in confinement, in chains, clothed in wool, and fallen into this adversity; yet your face is as serene, your body as sound as ever. What is the reason that they remain unchanged?”185 He replied, “What has preserved me is an aid to digestion, which I have
49.4
made from six ingredients. I take a little every day.” “Give us the prescription,” they said, “so that we may share it, if we or any of our comrades suffer a tribulation like yours.” He said, “The first ingredient is trust in God, Mighty and Glorious. The second is my realization that whatever has been decreed will come to pass. The third is knowing that it is best to accept one’s trials. The fourth is: What is there for me but acceptance? Do I wish to be known as a faint-heart? The fifth is: Things could be worse; and the sixth: Deliverance may come at any moment.” When Chosroes186 Anūshirwān heard what he had said, he pardoned him.
An aphoristic passage composed by a contemporary state scribe, ʿAlī ibn Naṣr ibn ʿAlī the Physician:187 Just as God, Glorious and Sublime, brings good to pass from the very place whence He has decreed evil should come, and grants deliverance at the very moment when hope is gone and no recourse can be descried, thereby favoring all of His creation by showing them the completeness of His power when hope is directed toward Him alone and when they wholeheartedly hope and place their complete trust in Him, that they may never turn their faces from anticipation of His sending them comfort, nor in any manner let their expectations swerve from looking forward to the deliverance that will emanate from Him, so also He causes their woes to bring them rejoicing, inasmuch as He saves them by means of a lesser trial from a greater, and ransoms them by means of a light misfortune from what would have caused them greater injury had it befallen them.
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49.5
50.1
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
ة ا � ��م� ة � �ل �ل أا � حلا �� 1ا ���علا �ب��� � ّ ا �ممة ّٰ � � ة ب ّ ا ب � � ب � بة أ ّ ب ة �ب � �� ���و ب� �ةل��ل�ك الم ح ب ا لله ا ����ب��د ب�م ح��ه ة� ����هة �ك�ة� ح��ل���ه �بل�عل �م� ا �ل�ع�ل� ح��ه ا ب���ل ���ع�م�ه. رب�مل ا �
ة� ب �لا �ل ���م�ع�و� ٢ � � ّ ّٰ � ب � � بة � هة � � � ا ��ل � ّ�د �ة ك�ا � � �ب ح�ةم�� الم أا ب� �م ب� ا ح��ه �ور ب���� ب�لة��د �ب�ة�ر ا لله �ة��علا �ل�� ل��ة� ا �لب� ك ��ب�� و��ب� ر ع��ل�� ��س ��س� ل ة � ب بب ة ا �ّ �ب �ع� الا�م ة ��س� �ع ب��ه �م ب �م�����ل ة ح�ة� �ة�لة � ح�علا. �عل � � ل �ور � �ل�ه �ع� �م ����� � � � �
ّ أ أ ٰ آ ٰ ا� � ّٰ � �وة�لا ��ل �عب��د ا ّلله ب� ب� الا�م�ع��ة بر �ملا ا �و ���طلا را ���ل�هة ا ��� او ����ة �ب�لا ّلله � او �ب�� �م���و�� الم ة� � ��� لله. � � ع أ أّ ة� � � ���� ب�� ا ��لب���لا ر�� ا ب� ���� ب�� ا ��ل�ا�ب����لا ء �ع�� � ل�� ل �ه�م ا �ل��س�ل�ا �م �لا �ل ب � ب ة ة� ح�� ب � �أ � أ �ّ � ة ّ ب � ّٰ � اأ � ا الم � ح ب� �ة�لا ���ة ب� �م ب� ا لله � او �ل�� ب� �ل� �ة��� �و� �� ��ط�و�ل�� لام ب� �ل��ب��ر �ع��ل�� ا �لة�لا ���ة ب� � �وة���ب� ة� �ع ب��د ب م ّٰ � ّ أ � � ب هة ب�م�� � � � �ا��ل��� ا ���ب�ع��لب��هة � �وة�لا ب� ا �� �لبع�ل�ا � ا ��ل�� ب� �� �و�ع�د ا لله ��ه �م الم � حب�ةس�ه � او �ع��ل ��طلا �عة��ه. ح�� ةب ج ج ة ب ح ب� �ل�ه �لب����� أا ك ة ل �ة ا �� ا ��م�� ة حلا �� لل أ أ أ ّ ة ل� �ب ح ب � اأ�ع ا ب�� ا �� �لبع��ة ب �بلا بّ� ا ��ل���ط ��ة � ا ب� ا ا ��لا �لة���ك ا � ب �سس�ه ا م ���بد ر ا �ل� � ا� � ب طمب�ر أ � و ر � � أ رة� � ا ��لب�� ة حلا � ���� ب� الام��س��ل�ك. ب ةا � ب �ل �ل �ب�تفرر ب��م�هر ا ب�لة ب� ���طلا ر ا �� ب�له ب� رج
ا� أ ّ � الم�و� �ة� أا �ل��
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� �اب � �ب�لا �ل��ب��ر ة�����ة� ب� ا �ل��عة�بسلا ��ط.
ةّ آب � ب � �� �� ب �ا ب � ا ب�ل ب ا � � ّ � ب �ب ا ا � � � ل ل � �� �� � ��� �� ل ل ل ع ه م � �ع����ل ا �ر �لب��� ب��� ل�� ب� ر و �و �ل�� ب � � ر ب � ب ر ب ة ب� ة � ب �� � �ع��ّهة ا �� ا ء � � ا ّ �ة ه � ب ا �� ب ��� بّ �ك�ا� اأ بّ� ا �� �لا ء �ملا �ّ �ة ا ��ل���� � الا�م�ع�� ب ة� �ع��لة��ه �ب � � ح � �� � � ل ل ل م � � ل � � ل ��س ك �م و بر و ب رب ر أ � � ّٰ � ب � ا ب أ ب ب ب ّ ب ب � ب َ ة ب ة ب ة ح ب ب ���� ب��هّ � � ب �ور ا � ة� حة� ب� �ألا ��لا ��د ���س��هر�� ا � � ا م�� � � � � � ب � �ب�لا لله ا �ل��� �ة� �ل� ة ب�� ���ر�مل ء بح�د �عم �ةر�ع�و� م� ا ��س� ة
ح���� �م� ز ل .ش�� � :لسم��ع ة ة �� :��� .ا �ل�ما �عة���ل ا �ل�ع�ا ز��د. � و :��� 1أا �ل�ما �عة���ل ٢ .ا �ل��ل��ص��� ة� �
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Chapter Two
The holy man Isaac188 said:
50.2
Sometimes, by testing a servant through an ordeal that delivers him from death, God turns the ordeal into a glorious blessing. Simeon189 said:
50.3
Whoever bears an ordeal and is content in calamity with God’s disposal, Exalted is He, and shows acceptance in adversity, to him will He reveal its utility, so that he understands the benefits it concealed.
ʿAbd Allāh ibn al-Muʿtazz190 said:
50.4
How sure-footed is the mount of one who puts his confidence in God! How pleasant the dwelling of one who obeys God! As related by a Christian, one of the prophets, peace on them, said:
50.5
Trials are God’s discipline. The disciplining is of short duration. Blessed are they who bear it with acceptance and persevere through their trials, for they shall wear the crown of victory and the diadem of salvation, which God has promised those who love and obey Him. Isaac the holy man said:
50.6
Be not dismayed if the shafts of trial and blades of temptation strike you, for the path that leads to salvation is hard to tread. Buzurjmihr said:
50.7
Rejoicing will follow when deliverance is looked forward to with acceptance.
Here is another aphoristic passage composed by our contemporary, the state scribe ʿAlī ibn Naṣr ibn Bishr the Physician:191 Just as hope is the substance and vehicle of acceptance and its helper, so the instrument and substance of hope is confidence in God, which cannot be disappointed. We seek the hospitality of generous men, and find that they raise up those who have confidence in them. They avoid the sin of disappointing their
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51.1
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
ة ة أ ب �مة� ّ� ب � ب ا ب� �ب ة �ب �ّ � �� ب �م ب ة�ب ���د ��ع �ب ك حة�ة�� ب� ا �م��ل�ه �ك �و� م �علا �� ر ب�لا ء �م ب� ��� �بل�ه� �وة�م�� ب� �ه� �وة�رب � ��ة ��� � أ ة� و و � � م م أ� م � اأ أ �ا ب � � ب � � ا �� ب أ ب ��ممب أ �ّ ب ب ب ا ا � � ه ه � � � � � � � � ا ا ك � ل �ل � ة�ه� ة�� . � م�و م�ة�� مل ةرة��� �ع��ل�� مل � �ب�لا ��ار� ا �ل� �رم�ة� ا ل�� ة� �ل� ة ع�ور� � ة � م م ج أ ب� ّ ٰ � � � � � ّة ّ ّ ب �ا ��ة ّ �� م��س��ك �عب��د� �بر�لا �ب�ه � او ب�لة ب� ���طلا ر ا �ر�و� �م ب� ��ط��ل�ه ح��ه ا لله ب���ل � ��ر� � او �ع�د �ل ا �ل � � ��� او �ع�د بم ب ج �ه ا ��لب�� ا ة ا � اّ �� ا ب� �ب ة أ ب �اّ � ب � �ملاآ ��ه اأ بّ ا ���ا �ب��سلا ب ���ا ��لاأة�ل��ه ا �� ب�له � � ��ل�ا �ة��� ���ا � � ع�د ل � ح � ل �علا �� ا �م��ل�ه ل��ة� ���ل �ملا ك�الا � و ب � لأ � ل ة ة ربج و ر ب أ ب أ ة ّ ه ب� اآ � ا � ه ب� ة ه � ب ا �ب ب� �ا �ة � �� ا �� ه �ع ب � � ة ه ة ب ا �ع ب ّ ��م ب ة ه ��ل � ب ح��ل�� �و�ل�ل �ة� � ة�ل ��و ب�� � ��ر� �وح�س� ة����و� �و� �ب�ل مل �ل� �ورعب�س� �وع��د �ع�ل� م�طل لب�� �و ب�ر ة أ ة ٰ ً ً ً ّ � ب �ب ب� �� ّ بّ �ا ب � ب �ه اأه � �ل��ك �ب�لا �ع��لا �ل�ه �ع��ل�� � ��ر� ر ب�ل �� ا �ب��� ا أا ل�� ا لله �عر �و ب���ل �ورا ب� ار �ل� �ع��ل�� بحل �ور ح��س� � ب ��� بّ��ه �ب�ه. ّٰ ب ش��د ا لله ب� ب� �م��س�ع�و� �ور�و�ة� �ع� �� ب ا �� ب� � ا � َ � ل�ب ا �� �ة � ب ا � ب ا ا �� ّ ا ��ل ب لهربج �و �ر�وج �ة� لة�ع�ة� �و �ر� � بر� ��ل �و ل�ه�م �و أ � اأ �اا ب ة � � ����ور �ة��� رك ا ��م�د ا �ل��م�ور. �وك�ل � �ة�لع�و�ل ا �ل� ب
�� � ل��ب ا ��ل ���س�� ّ � ا ��ل��م ب ح ��ط. كو ة�
� اأ ط� � ّ �ع ب اأ � ا �ل ّ � �� ج ع ر�و�� ا �ل� ش � ع �ة� � رب ة� ب ب � � � � �م ب � ب � ا ��ل � ّ �بُ ّ � ا ة ح�� � ا ُ� ا ��ب ل ��� ا ��بل َ� � � �� �� �� س ل ��� م � ح ح� � �� ا �ل ���� ّر �م ب� �م�و ب� � �علا ��ط��ل ب� � بب� �ة ر و ربج ة ر � و ع ر رب ة � � ع ��ل ا ة أ�ا� ا اأ �ة � اأ ب ب ب ا ة �بل� � �ب ة ا� ة �و�. ح��ه ا � ح�ل � � او ���ر �مل �ة�ل ل�ة� ا �ل��م� �م� ��ل �ة الم�و� �و�م�و� ��سب��ب��ه ��ط�ل ب� ا �ة ة� �لا �ل
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ُ أ ً ة � ة � أ ب ةب �لا �ل ا �ب�لا � ب� ب� ���ع��ل ب� ���م�� ة� ا �ع ارب�لة�لا �ة�ل �عو�ل � � أّ ب � أ آ اأ ة ة أب �س��ع � � � أ � ���د ��ع ب�ل � �م ب� ا �� ب����ل ا � ا ب� ا �ر ب�لا �ل ا �ب�ه أا � ا ب� ب �رل ة� �ب�لا � ح�ه ا � �م��ل ا �ل��ب� ر �ع�ل� ة�علا � او �ل�هم� م ا �ب ا ة ّ � ا � ب � ا � ةّ بب �ا ً�ا � ا ّٰ ه � بّ �ااأ�بّه ��ل� � � ��� ا � ب ا ��ب ا ب ب ل � � � � � ا � � � � � ء م � � � � � ح لل ل ل ع ع ع � � � � � ل ل ل � �ل���س�ه ا �ر ب�ل ء �ر� او �ل�عل ح�� ك�ل � �ب� ر ة علة � ر أ� � و ٰ و �� ّ � ب ب � بّ ل�ب ة � ب ب � �ع�د � ا �ل� ��بع�هة لا� �ةل��لب� �� ا ب� �ة�لة� ب���� ا ّلله �لا ب� �و ب���ل �و� �ار�لة��ه حة��ه �و� بر�ل��ل �� ح��س� ���� �ب�ه �م��� �ر� ة ة ب ة م م �مب�� � ���ه �و��ر�وء �ة�ه. � ��ط��لب�ةس�ه �و�س�ع�ه �ة�ل ب��ه �و�عر ب� �ةوب� ج أ ا �بّ�ه
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Chapter Two
expectations and refrain from dashing the hopes of those who seek them out. How much more so the One Who is most generous of all, and has no difficulty exceeding the expectations of any who put their hope in Him! The truest witness that God, glorious is His name, delights in His servants’
51.2
frequenting His courts and expecting to find repose in His shadow and abode, is that deliverance and salvation come to no one until they have met with disappointment from every other to whom they have brought their expectations and desires. Only when the door has been barred to requests and there is no more that they can do, and their pain and suffering are extreme, are they moved to direct their hopes ever and always toward God, Mighty and Glorious, and deflected from relinquishing their confidence in Him.
ʿAbd Allāh ibn Masʿūd is reported to have said:
52.1
Deliverance and serenity come from firm faith and resignation, sorrow and grief from doubt and anger. He also used to say:
52.2
Those who accept what God sends achieve the worthiest ends. Abān ibn Taghlib said, I heard a Bedouin say:
52.3
When catastrophe befalls any man, his best practice is to counter it with acceptance and inspire his soul with hope of its cessation. Then he will all but descry his release from it and the peace of mind that comes through relying wholly on God, Mighty and Glorious, and through confidence in Him. This done, God will lose no time in granting his wishes, putting an end to his affliction, and vindicating not only his request but also his faith, honor, and manhood.
Al-Aṣmaʿī reports that a Bedouin said:
53.1
Fear evil where good is, and hope for good where there is evil. Many a life comes from seeking death, and many a death is caused by seeking life. What you fear will often keep you safe.
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
ّ أ ب �ة �ب ب � ة� ّ �ا ّ � � ة�لا ��ل � �مأو�� �لب� �ع�د ا ا � حلا ء �ة ا ��بل ��لا ب� �ملا ا �ةرب� �ع�د ا ا �� � ���ل�ا � �م ب� �ة�مو�ل �� ��طر�� ب� ب� ا �ب��� � ل � حل ر ب��ة� ة م أ ة ّ � � أّ ب ة �ا ه ا ا� � �ب ا ��ل ة كا �م�ل] ا ب� ��و ��ملا � ا �ل��طلا �ل�ة� ل��ة� ل��ال �ب� لمهر�و� �ب�ل �ح �م�� ��س�ه [ � م َ َ ْ ُ بَ ْ أَ َ ٌ َ ٱ � ْ َ ْ َ ٱ �ْ َ ب�َ �ُ��مةَ ب�َ َّ ب ً �َ �لا َ�ل � لأ �ة�تفرك�� ب� ا � �ش�د أَا ��ل�� ا �ل�ا ب�� �شلا �م �ةل� �و�م ا � ��و��� �� �و� �َ�فَ�ملا � أ َ َ َم ّ َ أ �بَ �َةَ ْ أََ � ب ��ل��لَ ��َ ��لا � شلا � �َ ���أَش�هةً �م بْ َ�ع بْ ة��م�� ب�� �َ��فَّ �ةً �َ ا � َ �م ََ � � َ ة َ ة�َ ر و ��ل����د ا را َل�ة� َ َر َ ج َرة ةَ أ أ ْ� بَ ا َ َ ْ� ْ بَ ا بَ �� �َ ةَّ بَ� بَ ْ ةُ � َ ا ة�َ َّ َ � بْ َ �َ �لا � � ل �م م � � ا ء � ح ا � �شم ع � ل ل �� ح� � � ت ش � � � ب � َ ج�� ََب��تل �ت�د ر َم ُ� � ة� َب َ رَ ة� و َ �� ب ةَ أ ْ أ َ َ ب َ ٱ �ْ َ َ ْ ْ َ ة ةَ ا َ� ْ � ا ة َ َ ْ َ َ ُ � ُ ب ��َُّ اٱ�ب َ � ة َ ة ا ة َ � ْ ا ْ � ب� ���ة�ر� �شل َر ا �لأ����د ا � �ش�د ا �ل ب� ��رك� �و��د � ع ل�م ل� � ��ب��� �و ل�م � َ �� ب َ ج َ َم ع �ب ب َ ب أ� ّ ا� ة � � ًا �� � ة � ب� ل ح�لا � ا �ل��� ��ار. � �ع�د ا �م� ا ح ب� الم�و� ��ط�لب�ل ة أ ب � ب �� ا� ّ� ّ � � ة � ح���� ب ع�د ا ا ��ل � �و�ة�د ا ��� عو�ل [طوة�ل] طم� ة� ب� ب� ا ��حلم� �م ال��ر ة� حة�� �ة�ل � � �بل� ج َ َ َ َ َ َ َ ْ ٱ َ ْ أ أ أ أ َ ْ َ َ َ � َ ً ةَاأ ب�َّ ْ ُة ْ ة ْ ة �� �ََا ة �ب ا ْ � ْ �ل�بش�جب��� �َ َ ا ة � ْ� َ ب �ة�ة ّ َ �تلا ل ا � ا ا ا ا � ��ل �تفر� �س�� ب�تَج�ع� حة�ل � شلل� ب�َش�د َ َ ��� ��ة�ل � َ�ت���ل � ل���د � ة ة م ب ب � ّ �بّ ��ل � � ب ب ب ة � ب ة ب� �� �ا��ة�ر �م��ة��س� �و��ل���� �ه�و�م ّ�ملا � �و�ع�د ا ك� ��� ا � ��س�وكة��ه ��س�وعب��ه ح ب ب�كة��ه ب� �� �� � س �� � � � � � � � � � ح�د��ة� � �و و و ة ب ل � � ع ة� � � � �ّ ب � ُ ب� ب ���م�� ب � �و� � او �ل����ة�ء �ب�لا �ل����ة�ء �ة��� ��ار �و���ع�و� أا �ل�� �ملا ك�ا�بتلا �كة��ه. ب� ب � �� �ار�
أ ة � اأ ة � اأ � ة ا � ب ة ا ا ��لة�ّ ب �شل �ل ب������ ���ع�ل� ء ب� حلا ر �ملا ا ��ب�هرالام��ة��ب��ه �ب�لا �ل�ر�ب�لا � أا � ا �ع�� � ة� ب���س�ل�ا �م�ه ا �ل�ر� او �. � ج ج أ ب ة � �� �ّ ة ب ا ��ل� بْ �الا �بّ�ه �م ب �ة�م ��ل ا ����ه � أا � ���سل� ا بل � ح�ل�ه �ل �م�� ح��ل �ع�د ر. �وك� � و رب م َ ب �ا أ أ ب �ا �و�م ب� ��ال� �م�ه�م �ل� ة�لة�لا ��� ا ر��� �م ب� �ع�� ار � ا ��� ا �ّ هة �ة�ة �� �ب � � ب�ك ه الا� ا ء � ا �و �عل م� ل �عول ل�هر ب ر� ة�� مل �ل�
ب �أاو �
� ب ب� ��بعلا �علا ا � بر�ملا �.
� ّ أب �ب��� ا � ة��� �عو� أا �لة��ه.
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Chapter Two
The author of this book observes: This is very similar to a poem by the Khari-
53.2
jite Qaṭarī ibn al-Fujāʾah, which Abū Tammām quotes in his book Valor: If you fear death in war, don’t seek safety in flight. I’m the target of spears from in front, from the right; My gore drenches my pommel, my cantle, my reins. I strike down my enemy, and I survive him, In mettle a yearling, a lion in daring. This is an example of someone who wishes to die so that his name will live on. The same idea is expressed elegantly by al-Ḥuṣayn ibn al-Ḥumām al-Murrī
53.3
in the line: I hung back to prolong my life, but found I gained it by advancing. The theme is very common, but as it has nothing to do with our topic, there is no reason to pursue or indeed include it. “Conversation tends to drift,” however, and “one thing calls another to mind.” 192 Let us return to the matter in hand.
A sensible merchant said:
54.1
Getting home safely is worth more than turning a profit. This is like the Bedouin saying:
54.2
It’s worth losing a lamb to save a sheep. Another saying is:
54.3
Exhausted fields may yet bear crops. The common people say:
54.4
A river that has flowed once will flow again.
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
ة� ة � �و�لا �ل ة��م��م �� � طو��� أ ة � � اّ ب �ة � � �س��ع ا �� ا �� ب� ب ل�ب ا �� �� �ة ة ا ��لب��ع هة لا� ة�لة��بعلا ب����ل ا �ع��ل ا ����� �عو�ل � او �ل���ة� ب� أا �ل� ل��ة� ا � �مل ل ل�����ل �ة� �ل ل ا لع�د ر� �و �م� م ب ا � � � ّ ة ل� ةب � � � ب هة ا � م � � ا ل � � � ا ا � � او ب�ل��د ل ل��ب� ر �ة� �ل ل ل��س�د � وح�� . � ة�لا ��ل ���� ب�� ا ��ل ��� ء ح�ك � �م و ب � أ أ � �آ � ّب ب ب � � � ة م�� ���د �ع�ملا ا �ل���ر�ور ب��ملا ب� ل���ة� �ل�ه � او �ل�ا ب�ر ر ب�لا ء �ر�و� �ب�لا ��ر� ب� ا � ا ���علا ���ل ة�لة��هر�� �ة�ملا ب�ر�ل �ب�ه �م ب� الا � � ة ب � ة أة أ � �ا � ا اأ ّ � ا ��ل ه � ا � اآ ب � ة ا � � حلا �ع�� ة ب� ب ل��� �م ع ا � ب� � �م ا ب� ب �� ه ��ل � � � �سم � ا � حب�س�ه �ب�لا ��ر� ب� ا ��د �مل ل�ل ر مل � ة� أ ة�� و �ل� ر لهربج �مل رلأ �ب� � او ب ل رع ة ة ّ ة ب� ب ّ �ّو��ه �م�ملا �ه�و ا ���س�د �م ب��ه. � أ � ب ة � ل� آ ٰ ّٰ ب ة اا ا ام ح ب ا � ا � ا ّلله �ع بّ �و ب���ّ ��بل � ح��ل�ةع�ه � �وة�لا ���ة ب� ا لله �ة�ل�م� � �وك�ل � �ة�ل�تل �ل �� ب ر ل ج � اأ � او �ل��بل��لا ر.
ا �� �لةع��ل� � � ا ��ل�اأ���ملا وب و ع
� ح ب ب���ةعلا ��ل ب�ك�علا ح��س ب ب� ب ��س�ع�� الم ب ��ل � � ة� �و�و���� ا � � ل � ة � ب ة ب ه � ب ا �� ب� �ب ة ة ب � �ب �ا� ا ��لب��ع هة ��م ح���� �م ب� ا �ل��� ب�� ب� � �و���ب�ةس� م� � �ع��ل�ه �و���ه ّر��� �ل��ل��� او ب� �ب�لا �ل��ب��ر � �وة��� ��ة ر �ب�ل �م� �ة � ة ب ب ب � ّٰ ّ ّ ة �ب � ا� ة ��لا �أ�ه ا ��ل حة�لا ر. �سس�د �ع�� ء �ل��ل�م��� �وب�ه �و ل��ة� �ل ��طر ا لله �ع بر �و ب���ل �و�� ب� و أ ��� ب� ب ب � ا �� ��ل ّ اأ �ب ا ا ب اأ �� � � ا ��ل ة ح�� �ع�� � ��ه اآ ب� �ة � أ �ع�د ا ا ��بل ��ر� � �ع��ل�� اب �ل�ة� ب� � ��ر �م ب�ل ب�� ��ر ل� ��و�ة� �و �ل �ل � �ب ر ل�� و ب ر � بولل���ة� ر ع أ ة ة ّ ب � ب � �لا ��ه ل��ا �سس�هة ب��م�� � ���ل�ا ���� ب � ��ل��ل��ملا �أ�هة ل��ب ل��ا ل��ب � ب �ا ا ب� ا �� �لةعلا �� � ب ���د �� ل�� �لا ب� ا ���ور را ء � � و ة� و ة� ة� � ا ب� ��و � ��و ب سم ب�� م �� ا � �ة ا � أا �مل عة���ل ل �ل
أ � � ب � ���م�� ة� ا �ب�لا أا ��م�� بر ��ة�� ب� ب� ا ����بّ�لا ��� ب� ب� �ح�مّ�م��د ب� ب� ���و�ل ا �� � حلا �ة� أا � ا ��لا ��ة ب� �ةل���� م ب� ة ّ ّ ة� ب � �الا ب �م ّلا � ّ � ب أ بّ أ ��س�ع��ل � �وة��� ��ار � �لةع�د �م�ه �و�ع��ل�م�ه �و��ار�م�ه �وك� � �م ���د � ��ة� �ب�ه ا ��ه �بر�� �م ب� �ع��ل�ه ك�الا � ةا � � ب ب ب �ا ا بّ ا � ا ب� ة ب � ّ ا ب ب � ب ا �� ب ا �ل�ل�ل ��� �و�� ��و� �ب�ل ���عل كة��ه ��ل�مل �رع ا �ل�ل ��� �م� ��ل� �م�ه�م �ل �ل ا � �ل�����ل ة � بّ ب � ��لب � ًا � ا ب ب � ا ة أ ب � ب ب ة ّ ب �� لعلا ��م ح���� �ل��ل��د �� ب� �و���هر��� �ل �� او ب� ا �ل��ب��ر أا � ل��ة� ا ���ع��ل�ل �ع�مل �ل� �ة���ب���عة� �ل��ل�عل ���ل ا � ة ب� � حع�� � �ة �ب ب ب ا � �ل�����ل ب�� ب ب �علا ب�� � �كة� ح�ل���
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Chapter Two
Themistius said:
54.5
Philosophers and divines193 are superior only insofar as they are virtuous in good fortune and practice acceptance in misfortune. A certain sage said:
54.6
Two things console the rational man for the ills that befall him: first, he takes pleasure in whatever remains to him; second, he hopes for deliverance from his plight. The fool, in his time of trial, is made wretched by two things: first, his plight, which he exaggerates; second, his fear of worse to come.
As the saying goes:
55.1
Trials are the lessons that God, Mighty and Glorious, teaches humankind. God’s schooling opens up their hearts, hearing, and sight. Al-Ḥasan ibn Sahl said, of trials:
55.2
They cleanse us of sin; they rouse us from heedlessness; they give occasion for divine reward through the exercise of acceptance; they remind us of our blessings; they call forth divine recompense. Whatever God rules and decrees is for the best, Mighty and Glorious is He. The same report has also reached me in a different form. In Basra in the year 335 [946], in my presence and hearing, this passage from Abū Bakr al-Ṣūlī’s Book of Viziers 194 was read back to him for verification: You cite195 Abū Dhakwān al-Qāsim ibn Ismāʿīl saying: I heard Abū Isḥāq Ibrāhīm ibn al-ʿAbbās ibn Muḥammad ibn Ṣūl, the state scribe,196 describe the eminence, learning, and generosity of al-Faḍl ibn Sahl. One of the things he related to me was that, on recovering from an illness, he held audience for people to congratulate him on regaining his health.197 When they had finished paying their compliments, al-Faḍl said: Sicknesses bring blessings no rational person should ignore. They cleanse sin, are an occasion for acceptance to be rewarded, awaken us from heedlessness, and remind us what a blessing health is. They call forth divine
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55.3
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
� � � ب ة � ����ل � هة �ّ ة �الا ر ��لا �لب��ع�م�هة ل��ب� �لا ��ل ا �ل� طم� � او �ة�لةعلا ب ���ط �م ب� ا ��ب� � �بع��ل�هة � او � ك� ح�ه � او ��سس�د �ع� ء ل �م �� �وب� ب ة �أ ة ة ب ة ب ا أ ّٰ ُ �� ة ب ا ل � � � � ا � ه ��ل ء ا لل و �د ر� ب�ع�د 1حة�ل ر. ا �ل� ���د ��ه �و ل��ة� ���
� بّ �وح���
�ع��ل��
ّ �ة � � ب �ب ّ ة � ب ّ ب �ب ّٰ ب ّ ا ب �ا�ة� �ح�مّ�م��د ب� ب ا ��ل ح��ة��ه أا �ل�� �عب��د ا لله ب�� �عب�ل ��� ���ة� ��س�ة�ر� اب�� ا � �بر��ةر �ع� �م����ه أا �ل�� � �وك� ب � � أب ا �ل��طلا � �ل� أ أ أ بّ � ّ ّ � � � ّ � ّٰ ّ ا �ّملا ب���ع�د ب�ألا �ب�ه ب�ل��لب��ب��� ا � اب� ب� ا � ب �ر��ةر ��س�ة�رك أا �ل�� ا �ل��طلا �أ�لب� ب�لا � ���د �� ا لله �ع بر �و ب���ل �ل��ك ب ة ب ً ا ب � ّ بّ� ا ة � ا �� ب �� أ ً � ّ � � ب �ة� ّ �� � ا � هة �� �اأ ب ح�لا ب � ل � � ه ا � � � � � ا ا ا � � � �� �و� و�ع�د ا � ح ��ط �ب� ع��ك ور ر ة�ل ب � � أ �مل ة�ب ���ل�� ل��ل � ��ر م� ل�ل ة ر �ب��� �ل�ك ا ب� ار �و ةم ة � ّٰ ة � َ َ َ أَ ب َ ْ �َ ُ ۟ �َ ًْأ ّ أ ة �� لا�� �ة أ � ا � ا ب�� ا � ّ � ة ّ � ا �� �ه� ا ���ش�لا ا ا � ٰ ة �و��و ��و ب ر أ �ل� ةمل حَ ب� ُ� �ل���ل ا �ل� ب�ر �و��د �ل �ل ا َلله ���عل �ل�� {�وع����� ا � � �ر و ة ۟ أ أ ّ َ ُ َ م ب َ ْ ٌ �َّ ُ ة َ َ ُ ُ ُ ب ّٰ � ب ا � � ا � ً � ٌ ّ ب ْ �ت �� ا ����ش ْ�لا �َ �ه�َ ����ّ � ْ �َ َ�ع َ��� ٰ � � � � � � � � ا ا � ه ل � � � �ه � �� � ل � ل � ل ل لل } ع � � � � ك � � � ل ك � � و ب بر و �و �تة ر �م و � � َ ب و أ ة و و ر أ م رم � � � � � اب ا ا �ع�� ا ��ل��ل�ا ء � ا ��ل � ��ر�ع� � �ل��ع�ملا ء �و�ل� ا ����م ة� ب�ل ب�لا � �وب��ك ا �ل��ع�د ا ء � او �ل��س�ل�ا � . ��� � � ل ل�� ب و � م � ةّ �اة ة � �ب ��ا �� � ب ه � ل ل � ا ���د � ل � ل � � � � � ة� ة� �وك�� ب� ب������� ا � ل�� ب أ � بّ ّٰ ة ا � ���ممة� ب � � � ���� ا ��لة ا ب��� ���ه � ا � ا� ة ح��ّد � ا ��ل � �س��علا �ب�هة �ب�ه �و ب� أا � ا لله ���عل �ل�� ة � �ر�ع��ل� �ملا �ة ��و�ل��ه ل � � � � � ل � � ��� � � � ل � ة و ح� ا ����ب��د � ر و ة ة � ع أ أّ �ابعلاة�لة��ه � �و�لا ب���بد ب�ل��د� ل��ب ���س ّ�د �ة�ه ��ل�ا ب� � � او � ا ��لب���ع � او ����علا ب�ك��هة ة�ل� ���ط ا ب� ا ��ل�ا �ب��سلا ب� � ح�ةّ �ة ب��ع � �م ب� ��ل ح ب� � � ة ب ر أ ة ةب ة ّ ة � � م م بب �ا ��ه � ��د ة�لا �ل ا �ل � � ب ��سلا �عر ز[������ة��ل�ط] ب�ل �����س�ه �و�ة��ع�د �ل �ع� � ��ر رب و �َ ا َ ةْ ُ ُ ّٰ ُ َ ْ ً �َ ْ َ َ بُْ ُ ُ َّ بْ ُ أَ َّ ُ ُ أَ ْ َ بْ ُ أَبَّ ُ ُ �ار� �َ��ف�م �ةل� �و� �ب���ه ا �و �م� �ةل� �و�� ب�ش�ه � � أَ�ل� ��ة�تفرك ا َللْه ع ب�ش�د ا �لة����� �ة�ت�د � أَ � ُ ْ ْ َ ْ ْ ٱ ُ ً َ َ ُ َ ُ ّ ب ُ َ �ُ ُ � � �َ �ُ � ه ْ �ب �ة َ هة � بَ ا �ْ �ب��ْ�تفَ�م�هة �ة�لة�ةَ�ب�� �� ��ب��ه �� �ر ة�لب�ْ ك �� ار ة��� �و �ل� ا �و َله�م�ً َ�� �� ة� �ة�������� ا �ل ���� � � و َ ً َ �ة� م ��م ب ح��هة ��ل � ��ة�ة��ه
� ّ �و�ةلا ��ل ا ��ل � ح��س ب� ا �لب�� ��ر�ة� ل� � ب � �م ب �مب�� � �ل ه ب � �ب � ا ح��هة �ب � �س� ا ����علا ب�ك��هة � ا ��ل���� �ع ب��د ا �ب م ا ��بل � � �� � ع � ل � � � � ع ح�ة�ر ا �ل��� �ة� �ل� ���� ّر �كة��ه �ه�و ا �ل ���� � ع � � ة ةر ة و بر � ر ع م م � بة ب �ا � ل�ا � �م�ةس��ل ب��م �� ا � ح��ه �و�ه�و �ع�ة�ر ��لا �بر. �سل �ر و�م ب �� ُ ة � 1ع ز���د�� :س�ا ���ط �م� ز� ل.
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Chapter Two
recompense. They encourage acts of charity. What God ordains and decrees is indeed for the best.
When Ibn al-Zubayr made ʿAbd Allāh ibn ʿAbbās leave Mecca and go to Taif,
56
Muḥammad ibn al-Ḥanafiyyah wrote to him: Now I come to what I have to say.198 I have been told that Ibn al-Zubayr has made you go to Taif. Cousin, may this be the occasion for God, Mighty and Glorious, to reward you and relieve you of a burden. Only the God-fearing are made to suffer tribulation and only the virtuous are held in esteem. Few would be rewarded were we rewarded only for what is agreeable. God, Exalted, says, «You may dislike what is good for you and like what is bad for you.»199 His will is that both you and I should accept our tribulations and be thankful for His favor. May our enemies never rejoice in our discomfiture! Farewell!
A state scribe wrote to a friend in time of trial:
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God, exalted is He, tries His servants in order to make them more humble and dependent, so that they will once more thank Him for His protection and for standing by them in adversity; for uninterrupted prosperity and well-being make men insolent, vain, and forgetful of their Lord. As the poet200 says: By teaching or by reprimand, God makes His servants mindful of Him: His blessings demand ceaseless thanks, His wrath pursues the thankless.
Ḥasan of Basra said:
58.1
There is one good that is unmixed with any evil. It is thankfulness in wellbeing and acceptance of one’s trials. How many are ungrateful for their blessings, and how many are unable to accept tribulation!
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
أ ا� أ ب ّ ب ة � ة �ا ا �� ب� � �� � � ّ ة ا �� ب ة هة �وة�لا ��ل ا ب� ��و ا ��ل � ح��س ب� الم�د ا � �� ��ة ��ع� � ل��ة� ل��الا �ب�ه ل��ال ب� لهربج ب�ع�د ا �ل��س�د � �و ل� ة ّ � � ة بة �الا ب� اب� ب� ���سب��ر�م�هة أا ب� ا ب� ب ��رل ة� �ب�ه ���س�د �ة �ة�لة �عو��ل ��م� ك� حلا �ب�ه ��ّ ة�ل ��� ���س� . م ع ب ة ا � ب ةا �ا �� ب��ه � ب ��س��ل�ملا ب� ا ��لعلا ����م ّ ة�لا ��ل ة�لا ��ل ���� ب�� ا ��ل ��� ء ح�ك � �م �و�ل �ل ل��ة� ل��ل �ب�ه �ع�د ا �ع ب� ب� ر ب � ة ب � � �ة� آ ب � ّ أ � �ب ا �ر ا �ل�ه� ا �ّو�ل ا � �لهرب�. ج م
٢،٥٨
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�ب � �اا ب � ب ة � ة ����هر �ة�لع�و�ل ��د �و ب���د�ب�لا � ���ا� �ل��ك. �وك�ل � ب
أ �ة ب�ا ب �لا � ا �� ب�له � ���ع�د ا ��ل ���س ّ�د �ة �ع ب الا�م�د ا أ� ب� ّ �لا ��ه ل��ةا ح��س�� ب ل��ب ل��ةا ح��ر ا �� �لةعلا ب��� ا � �� ا ��ل �ع�د ا ا ��بل � � ب � ب �ب ب �و �د � ��ر ة� و ة� ة ب ة� � ب رج �ب � ������ ا. � أ �� �ا ا �� ب� � � � � ّ ة ب� ة ا � با ���ّد�� ب�� ���� ب �لا ��ه ل��ةا ح��س�� ب ا �� �لةعلا ب��� ل��ب ل��ةا ل � � � � � ا � ل ل � � �د ع�د � � ��س ل ه ل ع � � ل ب رج ب ب ة� ة� ب �و� ��ر ا ب� ��و ا ة� ة� ب � أ أ طم ا ب ا ة ا � �ّ � ب ��ل ب ب �ّ ة ا � ّ � ّ �ع ب ���س�� هة �ع ب �ةكة ا ة ا �� ��د � ��� ا � م��ر� �ل �ل � �ل �ل ل ل � � � � ���د�� ب��� اب� ب� اب �ل�ة� �ع�د ة� � ب�� � �ل �� ح ة ح ب� � ل أ ة ��س� ب � � م أ ب ةة� ب ة �ع ب� ر را ر� ب� ب� ا �و ل��� �ع ب� اب �ل�ة� �هر�ةر� �لا �ل ّ ة � �َ اأ بْ أ ّٰ �ا ب ل�ب �� ّ ة اأ�ة �ّة� �� ا ب ا ء اأ� ّ ���م�� ة� ا ��بلم�ب� ّ ����ل ّ � ا لله �ع��لة��ه �و��سل�� �ة�ل �عو�ل �ل�� ا ��و� �ة� �س�د � ��و� ب�ع�د�عل ر�ل ح ب� ة� � م ع أب أ �ا ب ل�ب ب ا ء اأ�ة �ّة� ��� �� ّ ة �ّ أا �ل�ة� �م ب� ا � ا ��و� �ة� ر�ل ��و� ب ع�د� �س�د � . ع ّ بُ�ا ب � ب ّ ّ ّٰ ب أ بّ ة � � ����ل� ا لله �ع��لة��ه �و��سل�� ب��ب�ع�ة�ر أا � � � �ع ا �ل�ت� �سسلا � ا ��ه �لا �ل و� �ر � ب�ة � م ب ّ َ � � ب بأ ب �او�ة ب��ل ���و ك� �الا ب� ا �������ر ل��� �� � حلا ء ة���� ار � �لا �ر ب�لا �. ة
ب �ة ة � �ّ ب � �لا �ل �م�أو� �ل� �ع�د ا ا � ل�� ��لا ب� ب � أ بّ �اب ة ة � أ ُة � � �� �اا ب �� �ب ب ح�هة �علا ��ًلا � م ط حلا � أا �ل�� ا �لب� �ع�د ا ا ��ل ح��د��ة �� ب�ب��ر ���ط � �لب� �و� �ل��ك ا �ل�� ك��� ��د ب�ل � � � � ة ك�ل � ل�ة� ل�ة� ر رب أة ة أ � � � � ة ة ب � � ب �ع � ب � ا � ب ���هة ��ل �ل ّ � ط� ة ا � ا � � � ب � ه �ل ا �ل ��ة�ةمب� � او �ع�� �م ب� ب� ك ��ب ة� �م� أ�ب�ل �م�ة ر�عل سع�ة� ا �ل�� �و�ل� اب�ة� ح��س�ة� �� ار � ب � ��سل �ع�ة� ا �ل��س� ��مة� �اا ب � �ة �� � ه ا ّٰ ه ب ا �� �ب ة �� ب ا � ا هة �م ب � � ا ل�ب � ا ��ل ة � ب اأ ب ب �ع��ل�� �ملا ك�ل � ةل �عول ر �م� لل �ل ل�ة�� �ل ك ب �مل �ع� � سعل ر �ة� ب�ل ب�� ��ر� �و� او ��م ��ط �ل � �لع��ة�
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Chapter Two
Al-Madāʾinī says, in his book Deliverance following Adversity and Hardship:
58.2
Whenever adversity befell Ibn Shubrumah, he would say, “It is but a cloud and will soon disperse.” In the same book, al-Madāʾinī quotes Jaʿfar ibn Sulaymān al-Hāshimī as saying:
58.3
A certain sage has said: The end of sorrow is the beginning of deliverance, and adds: Jaʿfar used to say, “We have found this to be true.” Judge Abū l-Ḥusayn quotes this report in the same form in his Book of Deliver-
58.4
ance following Adversity, where he also says: I cite a colleague, citing al-Ḥasan ibn Mukarram, citing Ibn Abī ʿUdayy, quoting Shuʿbah, quoting Qatādah, quoting Zurārah ibn Awfā, quoting Abū Hurayrah, who said: I heard the Prophet, God bless and keep him, say, “I would rather anticipate prosperity in adversity than adversity in prosperity.”
It has been reported, with no chain of transmitters, that the Prophet, God
59.1
bless and keep him, said: Were hardship in a loophole, ease twice over201 would come and dislodge it.
The author of this book observes:
59.2
In connection with this report, a curious thing once happened to me. Fleeing a calamity, I had taken refuge in the Marshes, putting myself under the protection of the Lord of the Marshes, Muʿīn al-Dawlah Abū l-Ḥusayn ʿImrān ibn Shāhīn (a member of the tribe of Sulaym, or so he used to claim, God rest his soul).
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
ب ب ة ّ ة � � ب �اا ب �ب ب � � � ة ة ب ً �اأ ��ل ا ��ل� ���طم�� هة ة ور� ار �و ب��ل �ع��ل� �ب ب�ل �عو��س�ه� ��د �ه �ر�� او �م� اب�� �ب �ل�ة��ه ا �ل�� �ة� ك�ل � ل�ة� � �ل�ك ا � ��و�ك� � حل � او أا �� ب ةح� ة ب ّ � � ة أ � ب ب ة �ا أ ب��ّ ا ب� ة مب ل� � � ��ل ا � ���س�ةْ� � � � ب � � ا ��ل ب�لا ا ا ب ب � ب م � م� � ل � � � � � ا � ه � � � �� � ل ك � � ا ا ا س � � � � � �ك ���بتل بح�م� ل��ة� ا بح�د بحل س ع ب ��� ا ل�� ة� ب�ل�ل � هر ا ل�� ول� ب ��و ح��س�ة� �����سل �� �و ع ب � ّة � ب��ة�م بّ ا �� ب� � �م ّ ا � ب � ب �ب �و�� � او �ل ���س�د � � او �ل ���س�ةعلا ء. �و ��� لهرب �مل ح ب� �كة��ه �م ب� ا �ل� ج أ ّٰ ب � ا ب �ل� � ���� ّ � ة ا �اا ب ب �ب ّ ب� �ة ا �� ��ل � ا �ل � ب ��م � � ب � ا�ل � �� ا �ل�ل ب�ر �وك�ل � �ع�د ا ل �� � � �عل ل �ة� ا ب��و ح��س� ح�م�د ب � عب��د ا لله بأ� ب�ة����سل � َ ة� �ة� ة �وم ةّ ب ��ل��ل� ا أ ة �ّ � ب ب بة ب ا �ل ة � ة � � ب � � �سس�ه ��م��� �و��سس��ة� �و �مل ��ه � ��س�ع�ه �ل����س� �لة�لا �ل ب���ل�و� �م ب� ب��ملا � �� ا �ل�ا�و�ل�� � ب ��د � ��ة� ل��ة� ع � أ أ ّ � ب � �ا ب � ب ب � ّ � ب � � ا ب ب ةب ب �اا ب ���د ب��� �ب ا ء ا �ل �ع�د ا ا �لة ��و� ا ب� ��و �ح�مّ�م��د ا �ل �� حل ب� ل��ة� � ا ر ح��س� ب�� ح�م�م�د ب�� ع�مل � ب�� �ك�ة ��� �وك�ل � ا � لعل ب ا� ة ة ام ّٰ ا ب � اآ ب ب � ة ب � � � ة �ة ا � �ّ � ب ا أ � � ة � ا ب � �� م � ه ه س � � � � � � � � � � � س � ا ا ا � � � � ه � � � � م��س�ه�ور م�ل ر �ل� � �د م� سع�ة� ا ل�� ول� ل ل ��د �ل�ل ب ��و لعل � الم����د ر �ب�ل لل و ه�و ة � ّم بم أ � ب ج �ّد��ل ب ا ا � �بل ا ���ة ا �ة ا �� � �ّد��ل ب ا � ّ ا � ب ��س��ل هة �ع ب �� ا �� ة ا ��ل ب ا �ل ّ اب� ب� ب���� ة� �مبة��� �ةلا �ل � �� �ل ب ��و � ��ر �مل ر ل ل �� �ل �مل � ب � �م� � �ل ب� ب�سل �ة� ع � ة� أب �ع ب� ا ���� ب� ب� �ملا �ل��ك �لا �ل ّ ّٰ � ّٰ ة� ّ � ب � �ّ ة ب بأ ب �لا �ل ر����و�ل ا لله ����ل�� ا لله �ع��لة��ه �و��سل�� ���و � ���ل ا �������ر ��او� ب�لا ء ة���� ار � �لا �ر ب�لا �. م ً ز ب���ل ّ�ملا ���م�� ة� ب� ��ل��ك ة���ل ة � �ب��� �ةل�علا [�م�م��س� ] � أَ ّٰ أُ َ بَّا ُ ْ بَا َ ب اٱ ��بَّ َّ َ ُ ��و��َل ا �ل� ��ل�َه َ�بكة��فَ�ملا ا �بَ�ة��د �َم بْ� ا �َ �ب���َه أَا ��ل ر�ةو�ل�ل �ع� َبلم�� ر� � ََ َ �َ ْ َ بََ َ ٱ �َُْ ْ ُ ةُ ب بَ ا ْ مةَبْ َ َ ا ُ بْ � ةَ �اَّ ةً � اأ�ةَ ُْ �� � �ت�� ا ������� ��و� �ل� ل�� ة���س� ا َ� �ل � �تل � �َم� � �ل� ب���َه �ر ب� � ��و � � ل ر ر َ ب � ب ب ح��ل�� ا ��ل�اّ اأ ���ع�هة اأ �� حةّ �ب ّ� ا ّٰلله �ة��علا ��ل� �ع ب�ّ � �ع ب ك�ا � �����ر �م ّ�م ب �ع�د ا البم � ل��ملا �م���� �ع� ه �س � � � ب ل ر أ � ر � � ر � ة� و � ة � ب � � ج � � أ � ب ب ا ب � ه ��ل � ّ � ح��� ب ح��ل�� �م ب الام�ممة�� ب � ��ر ب� ��ل��ك البم �� �ر. ة� �ور� �ب�لا أا �ل�� �ع� او ����� ع��د ��ل ��ل� ا �ح �م��د � او �ل ���� � حب� � � �
أ ة ب بة ّ � ة ب أ � � �ا � ه � ب �ع�د ا ا ��بل � حب��ر �ع��ل� ب�ع�ة�ر �ع�د ا ���ع�د � �و ب��د � ����هر ب� ب� اب �ل�ة� ��طلا �ل ب� ���د��ل ب�لا �ب�ه �م ب� ا ����ل ل��ال ب� ب � أ ّ ّٰ ب ��مّ � �� ب � ّ ة ا � �ّ � ب ّ ب �ل� � � � � ��د � ��� �ع��ل� ب�� ا ب� اب� ب� ا �ل ���د��ل ب�لا ا ب� ��و ا � �لةعلا ��س� �عب��د ا لله ب�� ح�م�د ا لب�� �عو ة� �ل �ل � �ع��ل�و�ل ة�لا �ل � ��ع�د � ب ة ة� ٰ ة ا � أب اأ ب ا � ة ب ا ة ب ة ّمة � ّ ب ّ ةا � ���د ���ه �ع ب� �عب��د ا ّلله ب� ب� �م��س� �عو� �ل ل� �ل �ل ا �لب�ل ��ل ��س��ب��ه �ع� �س�عل � �وة�ه ب�� �ر� ع�م� � � ّٰ أّ � ب �ب � َ�� ا � � ّ بَا بَّ َ َ � �� ��و ا ب� ا ������� � ��� ل�� ب� � بل � ح�ة� �ة��� ب���ل �س�ع�ه ة�لا �ل ا لله �ة��علا �ل�� {�شأل � �س� حل ء ا �لة�� ��� ل ر ر ر ة َ ع اٱ ��ْ�ُ ْ ُْ ً بَّ َ َ اٱ ��ْ�ُ ْ ُ ْ ً � � ا �����َر ة���� ار َأا � �س� � ���َر ة����فر}. ع
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Chapter Two
There I found several of my acquaintances from Basra and Wāsiṭ who, fleeing in fear of their lives from Ibn Baqiyyah, who was then vizier, had also sought refuge in the Marshes. We used to meet in the Friday Mosque that Muʿizz al-Dawlah had built at Shaqshā to bemoan our situation and hope and pray for deliverance from our wretched and fearful plight. It was in these circumstances that the merchant Abū l-Ḥasan Muḥammad
59.3
ibn ʿAbd Allāh ibn Jayshān of Fam al-Ṣilḥ said to me, on Friday 9 Jumada I in the year 365 [14 January 976]: Today a saying of the Prophet was related to me by Abū Muḥammad al-Ḥasan ibn Muḥammad ibn ʿUthmān ibn Qanīf, who used to be a deputy chamberlain in the palace of the caliph al-Muqtadir and is a well-known transmitter of Prophetic traditions, now in the service of Muʿīn al-Dawlah. He said: We cite Abū l-Qāsim Ibn Bint Manī ʿ, citing Abū Naṣr the Date Merchant, citing Ḥammād ibn Salamah, quoting Thābit al-Banānī, citing Anas ibn Mālik, who said: The Messenger of God, God bless and keep him, said, “Were hardship to wedge itself in a loophole, ease twice over would come and dislodge it.” On hearing this, I immediately extemporized a couplet:202 From God’s Apostle come words of wisdom that we have just been told: Were Hardship wedged tight, Ease Twice Over would flush it from its hole. Only four months after this gathering, God Exalted delivered me and many
59.4
of the sufferers who had been present there, restoring to us the way of life to which He had accustomed us, praise and thanks be to Him. I have read this hadith in a different version: We cite Jaʿfar ibn Abī Ṭālib Ibn al-Buhlūl, who read it out to us from his notebook, saying: We cite Abū l-Qāsim Ibn Bint Manī ʿ of Baghshūr, citing ʿAlī ibn al-Jaʿd, who said: We quote Shuʿbah, quoting Muʿāwiyah ibn Qurrah, quoting an unnamed transmitter, quoting ʿAbd Allāh ibn Masʿūd, who said: Were hardship to enter a stone, ease would enter it at the same time. God has said, «So, the hardship shall bring ease. The hardship shall bring ease».203
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59.5
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
�ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ � أ � ���ّد��ل ب�لا ��د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � �و� ة� ج ب ب � � ��لا � ب �ع��ل ّ ب� ب ا ب��ل �ا � � ��ع�د �ب�د � �سسلا ��. �ة� � �ر �و ب أ ُ أ أ ة ���ّد��ل ب�لا �ح�مّ�م��د � ب �س�ع��ّ ة�لا ��ل � �ّ � ب ا � ب � او ب�ب��ر �ل�ب� اب �ل�� 1ة�لا ��ل ة�لا ��ل ب� �� ب��هر ب� ب� �ح�مّ�م��د ب� ب� �عة�ة�� ب��ه � ��د �ل�ل �مة��د ب�� ب� ر ة ة ّ � ّٰ ب ا � � �ة ا � �ّ ا �ة ا �� �ّ � ب ا � �أ ب � ب � � �ة ا �� ��� � ة أ ب �اا ب � � � � � ا ا ه � د �ل � � ٰ�مل � ل ل �� ّ �ل �ع� ��� ب � ���ةرج ل ل م�� ���� ب � مل ل�ك ل ل كل � ر����ول لل ���ل�� � � � ا � � ه ب� ة ا � � ب � � ب ّ � حع� ��عل �ل ح�ل �ل �و ب � ا لله �ع�لة��ه �و��سل�م ة�ل� ��طر أا �ل�� ب�ر ب ة أ � ّٰ � حةّ ة ب ة� ة ب � َ�� � ة �ع�د ا ا ��ل � حةّ ة ب حلا ء ة� ا ��ل����� �ة � � ل � � حعلا �بلا ب� بر�ل ا لله � ���و ب�لا ء ة� ا �������ر� ��� ���� ���ل ح� � ب ة ر � ر � بر ب بَ بَّ َ َ ٱ �ْ ُ ْ ُْ ً بَّ َ َ ٱ �ْ ُ ْ ُ ً ة � ���علا �ل�� {�شألَا � �س� ا �������َر ة���� ار أَا � �س� ا �������َر ة� ْ����فرا}. ع ع
أ ب أ بّ � ب � ّة �لا ��ه ل��ةا ح��س�� ب ل��ب ل��ةا �ا ا �� �لة�تلا ب��� ا � �� ا ��ل � �لا ب� ا � ب�لهرب� ب���ع�د ا �ل ���س�د � ب��ب�ع�ة�ر أا � �سسلا � ا � � ب �و� ��ر ة� و ة� ة ب ج ة� � ا �ل��س�ل�ا �م �لا �ل � � ب �ب ة ب ة ب ا ة � ا � ب � � ّة ��و� ا �ر ب�لا ء �و�س� ��ل �ة��� ا �لب��ل� ء �ة� �ع ب��د ة�ل ب�لا ��عة� ا �ل ���س�د � ة����و� ا � �لهر ب��ه �و�ع��د �ل� ع ا �������ر �ب � �ة���و� ا �لة�����ر. ً �ع��لةّ�لا �ع��لة��ه
أ بّ ة � � � با �و� ��ر�ع ب��ه �ع��لة��ه ا �ل��س�ل�ا �م ا ��ه �لا �ل � ا اأ ا ��ل ا ���� ُ � ة اأ ا �� � اأ بّ �ةّ ا ّٰ �ة� ا �� ل � مل �ب�ل �ة� �ب�ل ����ر ر مة�� �و �ب�ل لة�����ر �ل� � � �� لله �عل � � ��ل � �� �ر. ا �لة�����را �ح �م��د � او �ل ���� �
ب ل��ة�
� � ب ا � ب ا �������را �ر� ��ل � او �ل��ب��ر �و ل��ة�
ب �ة ب ة� �ّ �� ب � ب ا ��ل � ة �ة ا �� � أ ��ّ�لب � ��لا � ا � � ا � ل د ��س��ع�ه ب��ب�ع�ة�ر أا � � �ع�د � �� � � � � � � �سسلا � �لا �ل � ة� ب � ة ب ل ل م�و ب � بّ �م ة ب ّ أ ّ أ ة ًأ ب � ا �م�ة�ر الا�م�أ �م ب��� ب �ع��ل ّ�ًلا �ع��لة��ه ا ��ل��س�ل�ا � ���ةعلا �ل أا �ل�� �مم�� ح ب� ���ع��ل�مب��� ���سة��أ�لا ا ب�لة���� �ب�ه. ��� ���د ا �ع ارب �ل� ة و ة� ة ة ة م ع � أ ب � ة ّٰ � ب أ �ة ا ةًا � ا ب � ا ة �ب ا � ة ا ا ��� �ب ��م ة ب���ةعلا ��ل ��لا ا �ع ا �ل� ّ ا بّ� �ل��ل� � ل � � ا � � � حب�ةس�ه �كب���ل أا را �ل�ه ا لله ح � � �د ح � � � ل ل ل � ل ل ل ع ع � ع � � ل � � ب ة رب ة� أ � ٰو و � ّ ة ْ أَ � بَ ٱ َ ب ة� َ ْ ُ َ َٰ ُ ّ � َ ّ ّ َ ّ ة ا � َّا ا ب ا ة ب ُ ب � � �بَٰ ةُ بُ َّ ا ّ ة ب ً ا ب ب ��ر �ع��ل �ع� ك�َ��س�� � �عل �ة�ل �عو�ل ا لله �عر �و ب���ل {أَا � ا را � َ�ل�� ا لله �بَل� ���عل �ل�� أا �ة�ل �عل ر�ة�ل �� �كة� ��ر�َ
أ ز أ أة 1ل :وا ز���ز� �ة� ا ز�ة� ز�اأ �����ز���ا د لا ا �و ع�لة���ه. م
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Chapter Two
We also cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing ʿAlī ibn al-Jaʿd, who cites this in similar form with the same chain of transmitters. My father told me: Jaʿfar ibn Muḥammad ibn ʿUyaynah said: We cite
59.6
Muḥammad ibn Muʿammar, citing Ḥumayd ibn Ḥammād, citing ʿĀʾidh ibn Shurayḥ, who said: I heard Anas ibn Mālik say: Contemplating a stone that lay before him, the Messenger of God, God bless and keep him, said, “Were hardship to squeeze beneath this stone, ease would be sure to come and dislodge it.” God Exalted then sent down the verses: «So, the hardship shall bring ease. The hardship shall bring ease».
In his Book of Deliverance following Adversity, Judge Abū l-Ḥusayn reports,
60.1
with no chain of transmitters, that ʿAlī ibn Abī Ṭālib, peace on him, said: When adversity is at its worst, then comes relief. When tribulation grips tightest, then comes release; and with hardship comes ease.
He is also reported to have said, peace on him:
60.2
What care I whether I endure hardship or enjoy ease, for in hardship we owe God Exalted resignation and acceptance and in ease, praise and thankfulness.
The author of this book says: A Shi ʿi told me, with no chain of transmitters:
60.3
A Bedouin sought out the Commander of the Faithful, ʿAlī, and said, “I am in a predicament. Teach me something that will help.”
ʿAlī said, “Bedouin, each trial has its time and purpose. If a man struggles against his ordeal before God Exalted chooses to remove it, he will only make it worse. God, Mighty and Exalted, says, «If God means to hurt me, can they take away His hurt? Or if He means to show me compassion, can they hold back His compassion? Say: God is all I need; on Him those who trust in Him
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60.4
� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
َْ ُ ْ َ ْ ٱ َ َ َ َ َّ أَ أَ َ َ ب ْ َ ة َ ْ ُ َّ ُ ْ َٰ �اُ ٱْ�ََُ َّ �ا�ُ بَ �� ح��� َ ا ّ ُ �ل ْ ه �لَ � ةُ َ��مة ه ة � َ ْ َ ا ة ة � ب �م �ب � � ��� � ا ل � ه � � م � � � � � � ع ل � � � � } لل � ك � � � ا �و ا را � َل�� بَ�ر��م�هً �ع��ل �عأ� �مَ��� ك� ر َ َ �ل َب �� ة َ ة �و �ل �و و� و � ّٰ �ا� � ا ة ب ب ب بّ ّٰ ّ ّ � بً ة� ة ا ��س���� ب� �ب�لا لله � او ��ب��ر � او ���ر �م ب� ا �ل���س����علا ر �ألا � ا لله �ع بر �و ب���ل �و�ع�د ا �ل��لا �برة� ب� ��ة�را َ�و�لا �ل ُ � بَ بَ بَّ ً ُ ْ ٱ � َّ َآ َ َ ُ ٱ ْ ةَ بْ ب ُ ۟ َ َ ُ � أ ْ َٰ � � َّ ْ َ ً َُ ْ ْ ا ّ ��تلا � ْ ا �بّ�َهُ َك�الا � � � ��تلا ءَ �ع��لة�ْ ل�� � � ���ت��ل ا �ل��� ا ف � � ت �م ��ت�د را را � ةو���ت َ�د � ل��م �بَ�لا � �مو�ًل � � { ا �س��� َت�جهر� او رَّب� لم أَ َّرُ ة أَرْ َٰ َ ٰ َ َ َ بَ َ َ َ ُ �ْ َ بّ ة َ َ� ْ َ � ْ ب َ ً �و���بت�� �وة ب� �ْتج�ع��ل �� ل�� � � �وة ب�تج�ع��ل � ل�� � �م ا �ل��شفرا}. ب َ ة� � ب�ج� ً م � با ب �� �ب� ا �� �� ب���ةعلا ��ل اأ �م�� الا�م�أ �م ب��� ب ة� �ع��لة��ه ا �ل��س�ل�ا � [طوة�ل] ةر و �ل �ل� ر ر ب �ل م بَ �َ ْ َ ُ �بْ َ ْ بٌ بَ ّٰ � �ْبَ ةَ بَ اأ َّ �ُ َ ا َ�ْ ب َ �َ ْ ٱ ْ ة َ ا ُ ُ عو� �َم ا للَه َ�ل�ل��� �تل �و�ل �مل ة بح� �ع�لة��َه ا ب� � � � ح���شل � � � َ ة� � � أَا � ا �ل�م �ة �� َ
أ � ّ ا� ّ ّ ب ب ة ة � �ش ّ�د��ل ب�لا ا ب� ��و �ح�مّ�م��د ا ��ل � � ح��س ب� ب� ب� ح�م�م��د الم�ع��لب��ة� ل��ة� �ورا ر��ه �لا �ل �اب ة ل�ب �ة ة � ب � اأ ة ا ة ���� ب ل�ب أ ّ �� أ ة ُ �ب� ة ��ل � ّ ة � ة ب� ب ك��� �ة� �وك� م� ا �ل��و�ل � ة ��ة� �ة� ا �ول ا ��ر� ��د � ��� أا �� ��س�د � ��س�د �ة���� �و � �و�� ة ً أة ب� � ة� ب � ا ��ل��ل ب�ل� اأ � �ب ا ���ب�ع ب �ب���لاأ ة ا ��ل ا �� �ا ة � ع ���ة�� �ل�ا ���لة��ه �ل�ة� �ك� ة�ه�ملا �بلا ل��م ة� �ة ��و�م�ة� ���ل�ةعلا �و ب�ع� ة���ل � عر� �م��� بحل � أ �� ل���ل � م م م أ أ ة ٰ � � � ح��� ا �� ب�له ب� ��ّ �و�م��سلا ��ل�هة ا ّلله �ع بّ �و ب���ّ ��ب�ع �لا ء ل��ب� ��مب� � � � او ��ل��� �ع�� ء � او �ةكب���ل ة� �ع��ل� ا �لب� � �و� �ة� � او �لة�ب� � ة ل ل ر ر ر ة � ج أ ب ا �� � اّعأ � بّ ة �ب ة ة � ًا �بل� �� ب���� ��ب � ة ب ��ل�� � او � ب�م�� � ا �لة ��و� ح ة� �م ب� �ع�د �ع��ل� �ر�� ب� �م� �ل ل�ة� أا �ل� ا ل�ة� ��د � ك ������ ��لة��ل� � ة سل ة � مأ ج م أ � ةّ ا ب � ب ا � ب ّٰ ةة ا � ب ّ بّ ا �اب ب ب ب ة ب ة ة ة ا ح�� ب�ل ء �ل�ة� ا ����ة�ل � �م� ا لله ���عل �ل� � � � �ع��ة� �مل ك��� �كة��ه �ع��ل�� ا ������ل �مل ا ر� � ���ع��ل� � و ربج [طوة�ل]
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�ُ �َ�َ �ْ ةُ ��لَ َ َّ ٱ ��ْ ََ � ا َا َ ا �َهةً �ةََ َّ َ ��ل ب َ ا ُ َ �تلا ءٌ �ُم�بَتلا َ� طم� ب���� أَا �� ر ب� ا ��� ��طل �ة�ل َر���تل �ل� ��و��س��ل �ة� َ�ت�ة��ل � � ج َ ا ُ�اَ ٌَ ب َ ا ةَ ةْ َّ ٱ �ْ ََ ُب َب�َا َ َ َ ٌ ا � ا َ ا َ ة َٱ بَ َ �َ ةْ ��تل �ك� �ل�ع ب ا بل �وا َ� �ء � �تل �ب�َه � او ب� � � او ب� �ب�ل �لأ� ب� � ح�ل � ل ع ل � � �� � � بَ ر ب بحل ب � َ َ بَ َ � ج
� أ أب ب أ ّٰ � ّ � ب � ب ب �� ة ا � ّ � ا� ا �ب ب ع�ةس�د ا لله ح�م�م�د ب�� ع�� ار � ب�� �م�و ��� �ل �ل � ���د��ل ب�لا اب� ب� � ر�ة��� ة�لا �ل ا ب�ب��ر�ب�لا ا �ل � �شب��ر��ل ا ب� ��و � ب ������ ب�� أ ب أ �م� ة � اأ ّ ة � � ����ل� ّ ��س��ة��د �ع ب �ح�مّ�م��د ب� ب �عبّ�لا � �ع ب اب� ب ا �� � � �ع ب� ا ب�لة��ه ة�لا ��ل ك� �الا ب� �ع��ر�و ب�� ا ة� ح�ه ا �ل��و����ة� �ة�ل �عو�ل ب� � � � � ة � � ب � ب �ا أ � أ � ّ ة � ب �ب ة ة �ع ب��د ة�ل ب�لا ��عة� ا �ل ���س�د � ة����و� ا � �لهر ب��ه �و�ع ب��د �ل ب� ��لا �ة��ة� ا �لب��ل�ا ء �ة���و� ا �ر�لا ء �و�ل� ا �ب�لا �ل�ة� ا �ة� أ أ � اأ بّ ّ � �ب ا ب � ا ا ��ل�ا�� � ب ب� بر��ل ب �ل�� �ع��� ا � ���� �ل� � �� �ا�ل � او � ح��ه. ��د م � �ه�مل �ةر �و�ل �بل��ل � ب رة� رمة ر ة
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Chapter Two
place all their trust».204 Therefore, seek God’s help, show acceptance, and pray much for forgiveness, for God, Mighty and Glorious, has promised good things to those who show acceptance, saying, «Beg forgiveness of your Lord; He is ever-forgiving. He sends down rain on you from the sky in streams. He supports you with cattle and offspring. He makes for you gardens. He makes for you watercourses».”205 As the man went on his way, the Commander of the Faithful said:
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A man’s first sin is to struggle when he gets no help from God.
We cite Abū Muḥammad al-Ḥasan ibn Muḥammad al-Muhallabī, who told us,
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when he was vizier:206 Once upon a time (that is, at the start of his career) I found myself helpless in dire and terrifying straits. A whole day passed in agitation, and when night fell I knew no rest. I turned to prayer and supplication, weeping, begging, and imploring God, Mighty and Glorious, to hasten my deliverance as I prostrated myself. The next morning, I was almost as distraught, if a little less agitated; but hardly had the day passed before succor came to me from God Exalted, and I was delivered in a way that met my dearest wishes. As a result, I composed this poem: I sent a message to the Lord of Gifts, a prayer to be my friend and plead for me. The answer He returned granted my plea, and from the grip of anguish set me free. Abū ʿUbayd Allāh Muḥammad ibn ʿImrān al-Marzubānī informed us, citing Ibn Durayd as saying: Al-Sakan ibn Saʿīd related to us, quoting Muḥammad ibn ʿAbbād, quoting Hishām ibn Muḥammad Ibn al-Kalbī, quoting his father, that ʿAmr ibn Uḥyaḥah al-Awsī used to say: When adversity is at its worst, then comes relief. When tribulation grips tightest, then comes release;207I do not care whether I suffer hardship or enjoy ease, for each removes the other.
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� ا �� ا ب ا �لب�ل ب� ا �ل�ل �ل�ة�
ّ ب بةأ أ أ بّ � � �ة �شب��ر �ل�ب� ا ب� ��و �ح�مّ�م��د ا ��ل ا ب� � ��لا ء ح��س ب� ب� ب� �عب��د ا �ر��م ب� ب� ب� ��ل�ا � ا � ار �م�هر��بر�ة� ���لة ��ع�ه اب �ل�ة� �ع��ل�� ا � �ل� ب� ة � � ب ّ ةا � ّ ا ةا � ّ � ب ��مّ � � � ب ّ �ة ا � ���د�� ب��� �ع�ّ�م ا � ب�ل� ب����ل ب�� ح�م�د ا �ل�ة ر���� �ة� ل ل� ���د��ل ب�لا �ح�مّ�م��د ب� ب� ا ����بّ�لا ��� ا �ل�ة�ر���� �ة� �ل ل� � � �بل�عل �ل �ل ة ة� ة ة أ ب ب � ّ �� ب � ����ه ب� ح�م�م��د ا ل � ا ا � �ّ ل��مب��ع�ه الامب����ور. �� ب ر ر � ب ج أ � � � � ّٰ �� ّٰ ب ّٰ �ب � � حلا ب� ا ّٰلله ا ��ل�ا�ع��ل � �م ��لا ل��ب� �� � � � ب���ةعلا �ل ا ��حلم�د لله ا ح����ب�� ا لله �و ل���ا� �لة����� �م ب� ا لله �ممب���� �ملا ���سلا ء ب � ة � ة َ ّ َ � ْ ةُ َ َ ٱ َّ َ َّ َ َ ّ ُ � �َّملا �م ب �َاآ�ّ�َهة ا �ّ�ل�ا �ُه�َ ا ّٰلله �ة� ب��� ��ل���� � ا ء ا ّٰلله �مب�ة�ه { ا �ل�بَ �ةَ��َ ّك�ا��ل� �ع�� ا لله �ل� � �َ � ل � � ل � ة � ور �� َ رب� و رب م َ � ب ً أَ و � �� أَ � و َ ب بٌ بَ ا َة َاآ بَّ َ َّ َ َ َٰ � ُّ ْ ةَ ة ٰ ء ا� ��تفر ��ًط �م��س َ���ة�تف�ًم}. �َت�د بَ���تل َ� ��ةَ�����تل أَا � رب�ل�� �ع��ل�� َ� � �ّٰ ّ بّ ب ب���ل�ة �ك�ا� ب���ل�ة�ةمب� ��ل���� ��ل�ه �ع�� ّ �ب� ب���� ا ��ل�اّ �ملا ة ب � � ه � ا ع � م �د �د �ع�د � � � س ع� ك � له�م أا � م ل أ ا �ل� � ب � بة ة� ة � ل�ة� ب بّ بأ � ة � � ّة ب ب �ب� ب ����لة��ه �ع�� ّ ��ه ب�لا ��لا� ب� ���� ّ رر� ب� ب��ة�ر� � او ة��د � ��ل�� ل��ب� ة���لب��ه الم ح��ه � ا ا ��ر�� �ع��� ا � ا � � � � � ل و و ب ب � � � ر ة ٱْ ٱْ ج ة ة � ة ة ّ ّٰ � ّ� � � ا � ه � اّة أ ب ة ���م�� ا ب ّٰ َ ُّ ا ���َْ ��� ا ���َ ب �� ب ّ � م � ا لم ا ا � � � ه ه ا � ا ا �� � �� �لآ� أ ل� أ ّ�ل� � بحل � لل {ر ب� هر َ� ��َظة�ل�َم} و ���ل�� لل �ع��ل�� ح�م�د �ب�ة� و�ع��ل�� � ا� ً ا ��ل�ه �و��سل� ك� ���ة�را. م أ � �ّ� ب ب ة� � ب ب �. �لا �ل �لا � � �ل�ه الامب����ور ل��ة� ا ب�ل� ج
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Chapter Two
I was informed by Abū Muḥammad al-Ḥasan Ibn Khallād of Rāmhurmuz, my
63.1
father’s deputy there as judge,208 citing Muḥammad ibn al-ʿAbbās al-Yazīdī, citing his paternal uncle, al-Faḍl ibn Muḥammad al-Yazīdī: Jaʿfar al-Ṣādiq wished to perform the Pilgrimage, but the caliph al-Manṣūr would not permit it.209 Jaʿfar said: “Praise be to God, the Sufficient. Glory be to God, the Sublime.
63.2
God is all I need, He suffices me. There is nowhere to escape from God. What God wills is decreed. God is infinite. I «have placed all my trust in God, my Lord and your Lord. There is no creature whose governance is not in His hand. The path of my Lord is straight».210 “O God! This man is one of Your servants; You created him as You created me; he has no superiority to me other than what You have allowed him. Therefore preserve me from his malice and grant me his good will, kindle love for me in his heart and let him not harm me. There is no god but You. Glory to God, «Lord of the mighty Throne».211 Much may God bless, and may He keep, Muḥammad the Prophet and his kin. ” After this, al-Manṣūr allowed him to perform the Pilgrimage.
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63.3
ا ��ل�تلا � ا ��ل��تلا ��ل � � ب ب ُّ ب ب � ب �م ب� ب� ����ر �ب �ل�تفرب� �م ب� �ل ��ط�ة� �تلا �ل أ � ة ة �ج أ ب �تلا �م ب �م ب � ح��ه �ب �ل �عو�ل ا �و � ��تلا ء ا �و اب�ة���تلا �ل �و ب � � ا� ب � ح �� �� ّ ا �� ة ب ة ب اأ ب� � �لب اأ� � ّ ة� � �ول��ل��ملا �أ�هة �ةراء �ة �ع��لة��ه �سس�ه ��م��� � �و�ل� ��� ��ر� � �شب� ر �ة� ب ��و ب� � ��ر �ح�م�م��د ب� ب� ة�ة�� ا ل���ول�ة� �ب�ل لب�� أب أ � ةّ ة � � او ��لا ا ���م� �ع ب� ا �لب��ر ل��ة� �لا �ل ع أ ة أ ة ا � ا ة ة ا �َ�َ ب ب �اا ب �� ا �ب� ا ء ا �� ب ا �� ��� بّ �ب ا ب � �ب ب ة را ��ة� ا �� ار � �ب�ل �لب�ل � �ة�ه �و��د ب�ل ء ا �لب� ر� ��د �� ب� �بر ر ك�ل � ل�عل بحل ل�ل � ة هر�ول�عل �ر��� ع ��� �ب ا ا ��ل ا ��ل��� ا ء � �ة ا �� ة ا �� �ّٰ ّ اأ ب ة الا� اأ � �� � اأ� ب ا ��ب ح��ل�ب � �ل �د ا ��لة�� � ب �ع ّ ا �ةل��ل�ب ل � له�م ��� مل م�ول �ل�ح��س� � بو ة� ك ع�وةل��� �مل � �عل �� مل و ل ل� ل� � طر � آ ب بّ أ أب ة أ � � ة ب ة ب بب ��ر�و��ه أا �لة���ك. �لا ���ع��ل ب�ل ب�لا �ملا ا ��� ا �ع��ل�ه �ألا � ا ررا �ك ب�لا �ع��لة���ك � او �ملا �ل ب�لا �م�
بُ أ ة� ب أ � �الا ب� �ب�م ��� ��لعلا ح��ّد �� ��ملا ح�ةّ �لا ء ��� �م ب �م�لا ا � � � � � � � � � � � ا ل ا � � ع � � �� د1 � ك س ل� � ب بر ب و ب � �ل �ل �ل�م ا ج � ب ر ل � ة ة ر ل ب ب ة ��م���ملا �أ�ه �ة�ل ب�لا ر.
ب ب� � أ �ّ � ب أ � �ب ا� ب �اة ه � ب ه �ب �� �ا ة � ب �� ب� ب �� � ا �� � � �لة � ب ���ب ��� � الا�م�� ب ��� ��ط�ه � لا ل � ه � � ل ا ا ا � ع �و� م � � ك � � م�د � ع � ل � � � � � ل ح س � ط � ب � ل � ط و و و و � � � م ب � ��د � ��ة� اب ل�ة� ل�ة� ال ر � ة ة� أ أ أ أ � �� ّ �� � ب� ب � ّٰ ب � ب � ب � ا ب � بّ ب ة � ب � ��مّ � � � ��ط � ب � � او � ��د �و��ع��ل ا ل�ل ةرة��� ا �و ة�ل ������ ع� اب ل�ة� ح�م�د عب��د ا للهأ ب�� ا �م�د ب�� �م�د �و� �ل� ا ���� �ّ أ أ ٰ � ّ ّ ّ ب أا �ل�ا ا �ب�ه �ه�و���م�ع�ه �م ب��ه ا �و � ���د ���د ���ه �م ب� ���م�ع�ه �م ب� �عب��د ا لله ب� ب� ا ��م�د ب� ب� ��م�د �و� �ب���ة�� الام��ة� ب� م ا ّٰ � ب الا� � ة ب أ بّ ة � �ب�ل لله ع� م��� ���د ا ��ه �لا �ل ّ أ أ � هة ا� ّا ب �� ّ� أا ���ملا �ع��� ب� ب �ل��ل��� ب����ب�� � �و�� ب ا �ل� الا� � �ب ة ب ا � � بّ � ح�ةّ �ب�����ب�� ا ��ل حب����س� ة ل � ب ب ل ة ة� ب ة� ب ة� لمل � رب ة� مو �م� �ل �وح��س�ه �م��ة� � � آ أ ً ّ الا� � ة �اب� ة اأ ة ب �ّ �ب� ا �� �لة�ة � ��سلا �لا �و�م��سلا ءً �و�ل�ا ا �م ب� ا ب� �ةر�ب�� أا ���ملا �عة���ل �ع ب��� �ملا � ب � � � ةرة��� م��س�ه�ور� �وك� � � � � و ل ب ة ع أ ّ ز ز ز ��� ا �ة� ل ،و �ة� ش��� :ر ز��ل �م� ز� الا ز��لا ء. 1ك
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Chapter Three
Presages bringing tidings of delivery to those saved from trials by speech, prayer, or entreaty
I cite al-Barqī, on the authority of Abū Bakr Muḥammad ibn Yaḥyā al-Ṣūlī,212
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to whom I heard this was read back for verification in Basra in the year 335 [946]: I saw a woman out in the countryside after hail had fallen and destroyed all her crops. People came to commiserate; she responded by raising her eyes heavenward and saying, “O God! You are our hope of ample restitution; You have power to compensate for what has been destroyed. Deal with us as befits You: On You we rely for our provision; all our hopes are placed in You.” No sooner had she said this than a wealthy local appeared and, on being told
64.2
what had happened, made her a gift of five hundred dinars.
The following is something my father transmitted to me in the course of conversation, in his own words, from memory. Although I did not write it down at once, it stuck in my recollection; there may be a few words more or less, but the sense is the same. He cited Abū Muḥammad ʿAbd Allāh ibn Aḥmad Ibn Ḥamdūn, the court companion of the caliph al-Muʿtaḍid. To the best of my knowledge, his source was Ibn Ḥamdūn, viva voce, or else he transmitted al-Muʿtaḍid’s own words as told him viva voce by Ibn Ḥamdūn. Ibn Ḥamdūn said: When he was caliph, al-Muʿtaḍid told me: Ismāʿīl ibn Bulbul stirred up trouble between my father al-Muwaffaq and me, and drove us apart. This led to the famous incident in which my father imprisoned me. Day and night I lived in fear of death, convinced that Ismāʿīl would report whatever I said to him and make him so angry that he would
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65.1
� � � ا �لب�لا ب� ا �ل��لا �ل ��
� ّ �ب ب ب � ا� �بّة ّ ب� اأ ة ة ب ب ب� ب � ب ب ح�ةّ ب� ب� الا �اب� ��ل��ك � م �ب�مة ا ��ل�� ا ب��ل �� �� ة� ��� مو �م� �ع��ل� كة�ل ��ر �ب �ل����ل� � ك حب���ل �لا ر� ا � � � ل�ة� �عة� ��ط ال � �ول��ة� ر و � ة� ة� ب ج � �ةً � ب ا � � ب أ ب اأ �� ب� �ة ة اأ ب � ����س�ع�ه � ��لا ��ع�� �ع���ة��ه ��ط � �لعلا �لا ة�ل��ه� 1ع ب��ّ ا ���ملا ���ب� ب� �ةمب�� � � � ه � � � ا ع � � ل ك � � � � � � � � � �و �س��� ل � � أ و أ ة ب ة ة ة ب ة ل ة� ة ر ل ب ة رة أ � � � �ة ب ّ �� ّٰ � ا ة ا � �ب ب � �لة�ة��� �بلا �ةك���ل ة � � ا ل ل ل � ا ا � ه ا �ل ء ا � � � � � � � � ح��لة�����. ل لل �� � ع � ل ع ع � � � � � � ل � ل ل ب و � ة� و رع أ � ب ل�ة� ب �� ة أ ب ب �اّ ب أ بّ ب � ب ة � ب ب ً ب �الا ب� أا ���ملا �ع��� ة ب� �وك� حة�����ة� ل��ة� ���ل �ة ��و�م �� ار �عة�لا �ب��ر�ة� �و�ة ةر� ��ة� ا � � �ل��ك ���د �م�ه �ل�ة� ��د ��ل� ةل اً � ال�مطم ب أ ب ا أ ة أ ب ة�اة أ ب �ب ة أ ا � ب ة ا � أ ّ ا � اأ أ � ب� ا ��ل ّ � � �ة ��و�مل �و�ل��د ة� � � �� �� � او ��ل ا � ار ���رك���ه � او ��د � ا �ل � ��ه ���عل �ل ا �ةل�عل ا �ل��م�ة�ر ا ع����ة� بة أ �ة أ أ � ب � � �ب ا�ة�ب ا ء �� �� � � ه �ل� ا � � الم� طم� حب��ه ب�����ة�ء. �� �ل�لعل ل ل�ك ب� �م ب َ َ َ ُ ُ أَ ب ُ ْ َ َ ُ َ ُ أ � �اْ �ْ ّ �ب ب���ب�مة�� ب� �لا ب ل��ب اأ�ّ �� ��م ���ط �م ب��ه {�ع��� ٰ � ب�لا ب���بد الم� طم� � رب�ّ ل�� � �� ح�ه � � � ة� ول � �م ا � ة���َ��ل�ك ��ت�د �ول�م ر � ْ ب ٱ �ْ اأَْ ب بَ َ ب ُب � َ َ �َ ْ ةَ بْ بَ ُ �اْ�ب َ �ةَ��ْع َ �ُ بَ �ب ا ّ � � ه � ا � ّ � ب� � �� ا �� �ة َ � �وة���تم�� � ك � � � ت � � � ل � ك ا �م َ�� �ل�ر َ� ة � �ر ة�� ���� �لو�} ل ����و� و بح�ع� و رب��� .و �ل�ط ��ور� �ت�َ�ل�� ل� َ بُ ُ أَ ب بَُّ َّ َ َ ٱ �َّ ب َ ٱ ْ ةُ بْ بُ ۟ ب ٱ �ْ اأَْ ب َ بَ ْ َ َ ُ ْ أَأ َّةً � ب�مة�� � ة ب � �ع او َل��� ا �ل�ر��� �و ب� له�م اَ��م�ه ��َ� � ح�ه ا �ل��لا ب�لة��ه �و�رب� {� �و�تفَر�ة��� ا � ��م ب� �ع��ل�� ا �ل��َ�ة� ب� ا ���ت�� و �تج�ع�� � َ َ بَ ْ َ َ ُ ُ ٱ �ْ ج � ة � َ� ْ بَ ُ بَ ب ا ب ة ةًا ب � ً َ ٰ َ � ب ا � له�م ا � ��و َر���ة�} أا �ل�� ��مو�ل�ه {ة�ش�د ر�و�} �ل ر� ا � ���ل�عل � او � �ل��ط ار �ب�ل. �و ب�تج�ع�� � َ ٰ � ْ َ َ ُ ۟ ٱ �� َّ َٰ ��َ َ ْ َة بْ َ َ َ ٱ َّ ُ ٱ �َّ ب َ َ َ ُ ۟ ُ ب ب ح�� �لبَ��بَّ ُ ْ ��ت�� ح ة� لة�����م � ب ب ب ل ا � �و�مة�� � � ا � � ة � ب � � � � ل � � ع � ا � ل � � ه ى � � ��ت َ َ � م ح�ه ا �ل�ل �ل��ه �ربج {� َو��ت�د ا لله ا �ل�َ�ة�� ء ا �م �� او �َم� ل�م و َ و َ ة ا � أ ّ ا � اأ �ا ٱ � ْ�� مةَبْ َ ب َ ٱ �ّ ب بَ ب ةَ ْ ْ ب ب ل� ب ٱ �ْ اأَْ ب َ َ � �ب ب ت م ا � م ط � � � � � � � � � � � � ك � � � � � ا ا ا � � � ل � � � م م ا ح ��� ف � ل � �� � � ل ل م } � � � ت م � ل ع � � ك � َة � َ � بَ �َ م � � َل��� ا �ل�ر��َ� �م� � � ة و ل ةل� �ل ة ر ة وع أ ٱٰ � � �ب هة � ب� � � � ّ ل�ب ا � ّ ا ب�� ة� � او ّلله ا ��بل �ة� ب� ���سلا ر �ل�ة�. ح�لة�ع� ب�ع�ة ر ��س�ك �مل � أ أ � ّٰ أ ب ة أ � ب � اأ ب���ةع��ل ة ا ّٰلله ا ّٰلله ل�ب اأ �� � ا � ة ا اأ ب � �ة� ر ة� ���� ب� � �م�ة� ا ��سل �ل ا لله ا � ة�لب ل���ة� ا �م�ة�ر الم�و�م���ة� � او �ل��م�ة�ر � � ا اأ �ب ا ب ا �م���� � ل�ب ���ةع�� � � ا � �� � ة �م� ب ا ا �� �ة �� ��م� ب ا ا � ا�ةّ�ب ا �ة ��ر �و مل �ل �و�ع�د �و لك �ة� لك �ل� ةل�ط�ل�� ���ل �ع�د ل �عول ب ���ل �ع�د �ل� لعل �. ا �ل ب�لا �
ب اأ � � بّ ا ب � � أب ب ب ب ب ح��ّد�� ب�� �وة ب� ب� � � � ا حب�� �م ب� � � ل م ل ���د��ة �� � �وة��� ���ل��ة� ل��ة� �ع�ة�ر� أا �ل�� ا � ة �ل �م��س�ك ع��ة� و ر ة� ر ة أ أ ب ب ب � ة أ بّ ا� � � ب أ أ � ���د��ة �� �ملا ب����ب�� � �و�� ب اب �ل�� ب�لا �ةك��� ة� ب�ر�� � ح��ل�ب� �ل�ة� �ب�لا ة��ملا � �ع��لة� ��ط�ه ا ��ه ل� �ة � ��ب� �ل�ه ل��ة� ا ��ر�ة� ب ل ة ة� ب ة� ة م ب بً ب � ا ا هة � � �ب ّ �ة ة ه ا� أ ب � أ ب ا �� � ا ة � أب بب � ���� �و�ل� ��س�عل �ة� ب � �م��ر�و� �� �� ب� �ب�ه � �ل���س�ه �� �و�لا �م ب� ا � ���د ك�� �ول�م ا ر�ل ا �ل � ب ���ه ب�مل �ل ��ة ع أ أ ب ب ب� ل�ب ا ��لة�د � � ��لة��لب ا ��ل ا ب ا �بل �ب ���ّ ا ا ��ل ّ ة� ب �ر��� �و� � ب���ع�د � �ل��ك � او ب���د ��ر��� .ل ر أ � ح ���سةس�ه �ة�����ر �ة� � ب�ةر � ل��� أ �� � � ة ة م ة أب أ ّ أ بّ � � ة � ة � � ةّ �ب ا� �ب � ة ب ّ � ا ةعب � ب ة ا � � � � ح � � � ���د �ة��� � او �ل ب� ��و�ل �� � � �هر �ل�ه ا ل�� ���� �ول�م ة���س�ك ا ل�ة� ل�ة� ا ل�ل����ل � او �ل��ع��د ا ر � او ��ل ا �� � �س�ع��ة �ب� ��� ا ء �ة ��سلا � ة ح��ه. ر بب ر ّ ز ز ز ��� ا �ة� � زز� ،��� ،ل .و �ة� ش���:ة��د ش��ه. 1ك
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Chapter Three
order my execution. This continued until al-Muwaffaq set off for al-Jabal on campaign,213 when I grew even more frightened, fearing that Ismāʿīl would use his absence to manipulate him into having me executed by writing him lies about me that would go unquestioned. I fell to praying, beseeching, and entreating God for my release. Now, every day Ismāʿīl would call on me so as to keep watch on me—though
65.2
he pretended that he came to pay his respects. One day he found me holding a Qurʾan, which I laid aside to speak to him. “Prince,” he said, “give me your Qurʾan and I’ll predict your future from it.” I refused flatly. But he took it and opened it, and the first line he encountered was: «It may
65.3
be that your Lord will destroy your enemy and make you caliph214 in the land and scrutinize how you act then!» His face darkened; he glowered. He riffled the pages and opened the Qurʾan again. This time it said: «Yet We will favor those that are deemed powerless. We shall make them leaders;215 We shall make them the inheritors . . . and make them make Pharaoh and Haman and their hosts see what they dreaded.»216 Increasingly uneasy and agitated, he opened the volume for the third time. It said: «God has promised those of you who show faith and act righteously to make you caliph in the land as he made those before you.»217 At this, he put down the Qurʾan and said, “Prince! You will be caliph. There is no doubt about it, I swear. What will you give me in return for giving you the good tidings?” I replied: “Unhappy me! Spare my life! I beseech God to preserve both the
65.4
caliph and Prince al-Nāṣir.218 What have I to do with being caliph? A man of your intelligence has no business saying such things because of a coincidence.” Ismāʿīl let the subject drop and resumed the conversation, leading it from one thing to another until it touched on the bad relations between my father and me. He swore heartily that they were nothing to do with his meddling and slander—which I pretended to believe. So as not to alienate him any further, lest he hasten my destruction, I was all conciliation until he left. Subsequently he came to me full of excuses and apologies, which, to reassure him, I made a show of believing and accepting, leaving him convinced that I thought him innocent.
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65.5
� � � ا �لب�لا ب� ا �ل��لا �ل ��
ب�ب أ أ ّ � ّ ا ة ب اأ ب � ب � ا اا ا ب ب ا ا ة � ة ّ ة �ة م �ب�مة �م ب ا ب��ل � حب���ل �و��د ا ��سس�د � �ع�ل��ه �و�مل � �لّ �ر بح�ة� ل�مل ك�ل � �ب�ل ���رع �م� ا � ب�ل ء ال �و � � أ ٰ � ب ّ ب � �مبب� �م ب م�� م�لا �ب�ه �و�بتفّرب� ا ّلله �ع ب��ّ �و�بلا ب�لا �ل�ب� 1ا ��بل ح�ل�ا �ب�هة �و� ك ا ��ب�ع��ل�ملا ب� �م ب ا ��ل � � حب���� �����ة�ر �و �ل�� � � ة� � ة� � ة ة � ج ّ ّٰ �� ا �ع � ب � �ل �ب اأ�ب �ب ب ة � ّٰ ب ّ � ا لله �كة��ه. ح� �ع�د �و�ة� �و�ع�د �و ا لله ٢أا �مل ة���ل ب � بل� ب���ل ل لع�د � � ل� م
أ ّٰ � ا ة � ا �أ ّ ة � �� ة �ش ّ�د�� ب�� �ع�� ّ � ب � � �ا ة ة ا � �� ة ا ���سلا � ا �� � ع�ةس�د ��ل �� ب� �ل �ل �م��� ا �ب�ل �عب��د ا لله ا �لب�ل �� ��طل ل�ة� �ة�ل �عو�ل �م��� � ب �و� � ل� ب � ة � ةب� ة � ب م ب ة ة � � أ ا ا ّٰ ب ا لله ب�� ��س�ةل�مل � �ة�ل �عو�ل ل��ة� �ورا ر��ه �ل �ل �ل�ة� اب �ل�ة� � ّ ة ب ب ا ب ة � �ة آ �اب ة ًا �ب ا�اب ة ب � ّ� ب ا� � � ب ا � ك��� �ة ��و�مل ل�ة� �ب����� ح�م�م�د ب�� �عب��د الم�لك ا � �رة�ل � ل�ة� ��ل� ��ه ا � �� او � ��� ا ة���� �مل ك��� �م� أ أ ا �� ب�له ب� � ا ���س ّ�د ��م ب ح��هة �و�بع ّ�مًلا � ح�ةّ �ور� ة� �ع��ل ّ ر�ة��ع�هة ا ب��� ا ��ل � ح��س ب ب� ب� �و�� ب� �وب�كة��علا ���س�هر ��ل�ه رج و � � ة �ة� كا �م�ل] [ �
أَ َ أَ ُّ َ أَْ َ َ ُ ��مَ بٌ �َش��ّل�َتلا ا �ل� لا ا �ل� � � ا ب�� ة� ��م َح � ب ة َو ب � بَّ ٱ �َّ ّ ٱ َ َ َ ْ َ َ َ ْ ب ب � ب ة �ةع�د ا �ل��َ� �ة� ا ��� � ��ت�د ة� �ب�َه أَا � ا �ل��َ� �ة� � � َ َ بَ اٱ ْ ْ بَ ا بّ ّٰ َ ُْ ة ُ بُ ْ َ ةً �ت�ه ت�ج� ب� �تفر ب� �تل � ��بَ�ر �تَأل � ا لله ة���� َ َ َ َ َ ةَ ُ � بُ ةَ َ ةً بْ َ ْ �ُ ا� �و�ع����� ����و� �تفر�لب��ه �َم� � �جة�� �ل� َة
٦،٦٥
١،٦٦
َ ََ َ �ُُ�� �بَلا ب� ا َ� بَ ْ�ع ةَ �م بَ اٱ ْ��لب ط � ل�ب�م بْ ��ل�َتلا � ح � � ب َ َأ ر � و بَ � َ� ُ ُ ةَ ُ ٱ اْ�َ َ � حْ��س بُ َ���ّل �َتلا �لا ر� �بَتة��� َك ة� َ� � ��ت�جع�د الم � َ َ َ ��َ َ �َّ َ ا أَ بْ ةَ�مبْ�َ َ ��َ�َ �َّ اَ � �����ل �شل ا � ����ل�� �و����ل��تل َو ْ ُ � َ ةَ ْ َ� ب َ ة َ ُ �َّ َ �ُ بْ �ة� ف � � �ش�د ��ت�د ك ب� �ل �َتلا �و �و�م� ترب � � �و �ع� ب� َ ة َ
� ب �ة ة � بب � ة�لا �ل ب�كة��بعلا ء �ل ة� �ب��� ��ل��ك �و�ة�مو�� ة� � �ل������ �ب ك ���ب��� ة ة َ َ أ َ َ أَ ُ َ َ ةَ بْ َ َّ�ْ ة�َ ب َ َ �َ ب �َ��� ��َت��ْ َلأ ا �ة�مُ ��ُل ����َ����ّل�َتلا �لا � ��س�م عْ �����ةَ� ب�� �َ ا �بل� لا ��ل �َ � � � ل ���ب� رَ��ة� �و�و و و ب َ�� ب ل � َ ة� و � َ َ ُ ُّ َ ا َ بْ َ �اا بَ َ ا � َ َ� �ةْ َ ا ���ةَ هةً ه ةبْ َ ا بَ َ� ْ � � ُ �َ �َّ اَ �وة� ��ل َح ب� �ع َ�د �عل َل�ت� �بَ�َ أَا � كل � ة�مَ�لك �ت�ل��تل �ت��ل��ل �م� ك�ل � � ة� ب �لا �ل �ل�� م
أ ّ ا ����عة ة ب � � � � ةّ ا ����ل �م�ه � �ل�ك ا �لة ��و�م ح��
أ بّ �ور �و�ة� ا �
كا �م�ل] أا �لة��ه [ �
أ �� � ة ة �ب �ّ ة ا �ب ا �ط�ل��� ����لة���عل ل�ة�
� �ة ا ة ب � �ة� ة ب �ة ة ا �عل ���ة� ا �ر�����ة� �و����ل ب�لة��د ا ��� او � ���
� ا ر�ة�٣.
بأ � اة � ب ا �� ��سلا ��ل�هة � او ب��ل �� �وا ب� �لا ��ر �ب�لاأ ��ط�ل� �� ��س�ةل�ملا � ر
ز ش ة �� ا ز��هة ا � ّ � ٢ .ز ا ز� � ز . �� ،ز� ش�� � :م� ز ع�د ّ � � ٣ .ز ا ز� � ز � � .ه ز�د � ا �ل�� م��هة ز 1كز ز ز ز �� ل ك�� �ل ك�� ة� ز� � و ة� � � و ةى ��� ا �ة� �ز� .��� ،و �ة� ��� :و��ا د ا �ل ل أ ة� � ة� ز� ةة أ ٰ ز ش ز مل�� � م زد ا ك � ةّ ز ّ ّ ز ع�ّ ا ط�لةل�ه ة �� �م� ز� ��زم���ى. ح�ى ��ز� ا �ل��ل�ه � ةى و �ة� ز� ،ل :��� ،ولم ة� � ةو ة� ة
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Chapter Three
Al-Muwaffaq returned from al-Jabal gravely ill, and died. The Turkish
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troops lost no time in taking me from prison and setting me in his place. God delivered me, making me heir to the caliphate unexpectedly, and giving into my hands Ismāʿīl ibn Bulbul, God’s enemy and mine, on whom I executed God’s judgment.219 I cite ʿAlī ibn Hishām, the state scribe, who said I heard Abū ʿAbd Allāh of
66.1
Bā Qaṭāyā say I heard ʿUbayd Allāh ibn Sulaymān ibn Wahb say, when he was vizier My father Abū Ayyūb Sulaymān ibn Wahb told me: During the caliphate of al-Wāthiq, I was imprisoned by Ibn al-Zayyāt,220 and was laboring under the grief of the ordeal in utter despair of deliverance, when I received a note from my brother al-Ḥasan ibn Wahb with a poem that he had composed: Abū Ayyūb! Ordeals have befallen you. If you let misfortunes grieve you, who shall withstand them? He Who has let the knots of calamity bind you, Well can He loose them! Who knows, who knows but that they may dissolve? Therefore accept them, for God will make joy follow: It may be near, from whence you do not hope,221 And it will wipe the stain from your young life. I took this as a prediction. My spirits rose, and I wrote in reply: Your exhortation to accept I follow. I know the knot of woe will be dissolved; That He who tied the knot can loosen it, And He alone. In Him I put my trust. And indeed I was released from my imprisonment before the bedtime
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prayer,222 which I performed in my own house. It is related that both notes—the letter and the reply—fell into the hands of al-Wāthiq, who ordered Sulaymān’s release, saying, “By God! I will leave no
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ة ا � ّٰ � ا ة�ا ةُ ب �و�ل �ل � او لله �ل� �رك�� ل��ة� � ّ �ب� �م ب� اب� ب� ا � ب �ر�لا ة� �ل��� �ل��ك. ة
� � � ا �لب�لا ب� ا �ل��لا �ل ��
����� �م ب � � ا �� ب�ل � � ا � �و هرب �و�ل� ب �ة� � ةرب � ج
����ّملا ة
ب ب� ب �م� ��د �م��ة�
أ � ب�لا ��ط��ل�ةع�ه �ع��ل� �� �ار� �
� بّ � با ا ب ا ب � ّ �� ب �� ب �� ب �وب�ش�د ��ة� ب����� �سة ��و ح�ل �ب�لأ ��سسل � � �� ب� ع��ة� ب� � ب ��س�� ة� �ب�� ب ا ��بل حب��رة�� ة� أّ � ب � ّ ا أ ب ا ة ا � ��ل ّٰ أ بّ � �ّ � ب ا ��ل� � ّ � ب �� ا ��ل ا ب� ا ��ل �� �م��د لله ا � �ه�أو�ل�اء �� ع ح حلا ب� ب� �� او ��م ��ط ��ل�مل را �� ب�ل�ل ء � �ل �ل ا �ح � � � ��س � � � ل ب ب � ل ر � أ ة � ج � �ً ���ع أ � � ��ل �ة �ب � ّ �ً أ بّا � ب� � ب �� � ب ب بب � ل ع ا ا ا ا � � � ك ا ا �� � الام��ل�وك �ل�ة�ر �و� ل��ة� ا � �ل���س�ه� �عب� ر و �ل �ل� ر� � ة�ه� �عب� ر ة �م�د ��د � أ �� �� ��ر ة ��سةس�د� أو �� م م م �� �بد � � �ة�د � �ب ّ � ه ب�ع��ل ا �ب ه ��ّ � �ة �� اأ � ا �ب ا �ب بل ��� � ا � ا � ب �ب ��� �بكة�مةّ ب ����� ة ب���ةع�د اأ�ل ب�لا ��لا �ع�د �ّ ل � � ع � � � ل ل 1 ل ح � � م ط م � � ل � � ل رة ة و رو و ر� ةو ب أّ أ ّٰ ا ب ة ل�ب ا ب ا أ �ب ة �� ب ة مة ا أ �ب ا ����ب ة أ ّ ا أ ا ��ل�� ا �ب ا ب � ا لله �مل � ������ �مل � ا �ة�ل ا ك�� ��� ا �ل���س�ع�ه � �وة�ل ا ب�ر ب�ر� ا �مل ا �ع��ل �مل ء �ل�� ��وك � او �مل ا �ع��ل � اأ ب ب ة ا �ل�ر��� ل��س��ة��وك. � ا �ة � ة � بّ أ ب ب ّٰ � ة �ّ ب � ّّ � ّ م �وب�ه. � �و�ه�و �ة�ل �عو�ل أا ��ملا ا ���د ا لله الاةم��سلا �� �ع��ل�� ا ���ع��ل�ملا ء �لة�بسة��ب�بس�ه �ل��ل ب�لا ��� �و�ل� �ة��� � ��م �رجب � ً � � أ �ّ ب ً ب �� ا ب �ع�د ا ُ�ع�س�د اأ�ع� ا ��ل� ة � �����ة ب � ب�لا �عة�لا ب ���ط ا �بل� حلا ب� �عة ب� ���طلا ���س�د �ة��� ا ��ّ ة�لا �ل �ة�لا ا �ع��ل ا �ل��سل � �ل ب � بة ��ر� ة �م��ة� م ج م ل�ب � �ب �ا ب� � ه أ � ّ ه ٱ ّٰ � اأ�كة ّ ة ب � ه � � ا ا � � � ل ل ه � �ر�ع�ة�� ��د �ع��ل�� ب� و لل �ل� �� �� . حه�� �ل ة�ل� � ة� و ب � ة ة أ أ ب ة أ �ل� � ا ة ا � �ب� ب ب � �ا ل��مب��� ا �ع�� ا ��ل ���سلا � �بلا � ��ر�و� �و��د ا ع� ب�مل �ل �ل � �لا � ل��ة� ��ط �ر�لةع�ه ة� ّرك ���س�ب�ة�ةس�ه ب��ملا �ل� ة����م� . حب� � ل م ة م ع � أ ّ � � �ّ ا � ا � ا ��ل� ب �ب��ل ّ ا � ب �� ا �ل ط� �ب�� ب� �ة��� �ة�ه �و�ه�و �مة�ب��ة ب� ���ط �ب��ل ّ�ملا �و�ة��� ة� �ع��لة��ه �� �س��� � او �لب� ��ل حلبج ر � �مل ���ل ع�ل�� ب ة ة �ع ب � ب أ ��� �ّ ا �ا ّ �ّ ا � ا � � ب �� � ب ب ب ل ��� ب ا ��ل ب � حل ب� ك��� ��ل�ا � �ع��لة� ��ط� .ور ��مة ��ه ا �ل � ل � � ه ح��س ب �و�و�ع ��ط�ه �لا �� ار ب� � حل ب �ب�ل �ل� ة � ط� � � �س�� � او �ل��ل � م ع �ب أ � ب م ة� ب ج ع �� � � بأ�جا � ب ب ة ب ّآ � ّ � � ب � ب � � �ب �ب��علا ��ّ لا� � ب ��لا ةر�ل ا �ل � ح��س ب ة���� ّر ل��� �� � �ال�ا �م�ه أا �ل�� ا � � �ع�� ا بل� حلا ب� �ب�لا �ل��ل ��وء �ك ��و� ط�علا �م �لا ��ال� � �وب�لا ���و� � ر � ة ج ا � ب ا � مة مب ب ّ � ّ ب �ّ ً ب ا م��ر�مل. ��ر��ه � � � �وب�ل ���عل �لة��ه ���ع�� �لع�ه ٢ب�لة��د� �� � م �ب � ���ط�ه � �ول��لب��ب�� �ع ب ��لا ��ل � � ب� ب ة� � ج
ب� ا ب�� م���مل ر
أ �ب ة � �وة�لا ��ل ��لا ��ل ح��س ب ب� ب اب �ل�� ا ��ل � ب� ب �م���ملا ر �ةكة��� �ل���ل � ح��س ب� ب�� ك�ا� ة� � ّرك ���س�ب�ة�ةس��ك. ل � � � ة م ج ّ ّ ّ ب ة ة � ح �ب ب � ة ا ا ةا � ة ة ا ا ب ب �ا ة ا ا � �ل �ل ���ل� �ة�ل �عة�ل �ل�ة� �ع��د � �ع�و�ل�ة� � �وة�ل �ع�د �ل�ة� ل��ة� �م�ل�م��ة� � �وة�ل رب �ل�ة� �ع��د ��بر���ة� � �وة�ل ��ل �ب�ة� ل�ة� ز ز ز ز ز ز ز ��� ا. ��� ا �ة� ز� ،ل .و �ة� ش��� :د ز�ا ز� ط��م و��ا ش��� ز�ا ر ٢ .ك 1ع�ل�ص�ا ز��ه :ك ع
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Chapter Three
one in my prison who puts his hope in deliverance, especially one who has served me.” He had Sulaymān released despite Ibn al-Zayyāt’s objections.
I cite one of our teachers, on a chain of authorities that I do not recall. I also
67.1
have this from Ṣāliḥ ibn Mismār, and have merged the two accounts: Ḥasan of Basra paid a visit to al-Ḥajjāj in Wāsiṭ. When he saw what he had built for himself, he exclaimed, “Praise be to God! These grandees think of themselves as examples, but we see them as warnings. One will build himself a mighty palace223 and fill it with furnishings; his attendants cluster round him,224 and he cries out, ‘Will you not look upon my works?’ Aye, enemy of God, we have looked on them! And what are they, you vilest of sinners and filthiest of fornicators? In heaven you are cursed, and on earth you are detested!” With this, he departed, saying, “God made a covenant with the doctors
67.2
of religion that they should disclose these things to the people, not conceal them.” Furious, al-Ḥajjāj exclaimed, “Syrians!225 This sanctimonious Basran insults me to my face and no one gainsays him. Fetch him back! By God, I’ll kill him!” The Syrians went after him and brought him back; but he had been told
67.3
what al-Ḥajjāj had said, and as he walked, he moved his lips soundlessly. When he came before al-Ḥajjāj, he saw his anger, and the sword and the executioner’s leather mat that had been laid before him; and al-Ḥajjāj raved at him when first his eye fell upon him. But Ḥasan answered him gently and admonished him, and al-Ḥajjāj had the sword and mat removed. Ḥasan continued to speak, and al-Ḥajjāj sent for food, water, and perfumed unguent. The two men ate, and rinsed their hands together; then al-Ḥajjāj pressed the perfume into Ḥasan’s hand and sent him away with every mark of honor.226 Ṣāliḥ ibn Mismār said:
67.4
Ḥasan was asked, “What was it you said under your breath?” He replied: “I said, O You my succor in my supplications, my resource in emergencies, my Lord in my affliction, my companion in adversity and
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
� اأ �ّ ب ب ّة � � � �ا ة ة بر ��ة�� � او ���ملا �عة���ل � او ��م� ���س�د �ل�ة� � �و�لا �و�ة��� ل��ة� ���ع�م��ة� � �و�لا أا �ل�ه�� � او �ل�ه أا � ا �سسلا ��ط حل �� �و�ة���� �عو ب� � او �ل�� ب أ أ ة ة ة أ ة ة ا ّ � �� ه �� � �ا�ّ اأ �� م� � ب � � ا ّ ا ّ ب ب � � � � ا ل � � � � � � � �و�م�و���� �و�عة������� وة�ل ر ب� �ب��ة��ة� ك� � له�م ب سع�ة� وة�ل ر ب� ل� ة ������ و�ط� و����� وة���� آ أ آ ّ � ّ �� �ة ب ��ل� ا�اا �ب �� �ب ب ا ب ح��ة�� �ة�ل ك�ل ل�� �م�و ��� ر�ع�و� � �و�ل ك� � ا �الا ل��� �ح�مّ�م��د ا �ل�ا� ب ار ب� ����ل �ع��ل� �ح�مّ�م��د � او ��ل�ه ة �ور ب� له ار � ا م أ ة ة � � � �ّ � ّ ة � ب ّ �ب � � ب اب ح ا � ا � ب � � �ة �ع��د ا ل ب ��س�� ب � �� ة� ا �ل��طلا �هر� ب� ا �ل��ة�ل ر و رر �ة� م�و ب ك حلا ب� �و��ة�ر� �و�س�هر�و��ه � او � ��ر� ب ب ا �ل��ة ج ة أ � ةّ بّ ب م�� �ر�و�ع�ه �و س�ه �ر�ه. �ع��ة� ا � ا � �و ���� ّر� �و� � ا ��ل ب � ة� ب ّ ة � اّ ب ب �ب ّٰ ة � � ل��ملا � � �� ع �وب�لا �بل�علا ل��ة� ���س�د � أا �ل� �رب� �ع بّ�لا. ��لعلا � ا لله ���علا �ل�� ���� ّر� ب��م بّ��ه �و��ار�م�ه� .لا �ل ��ل � ج ج
ب � ��ة� ��ب�ع�� ا � ب �و ب� �ش�د ة� ل��ة� ب���� ب��� ا � ك �سسلا � ��� ب ب ة ر أ ة � ا� ب هة ّٰ � بّ �ا�� ا ���� ��ل��د ب� ب �عب��د الام��ل�ك ب� ب �� � او ب� أا ��ل�� ��لا ��ل ك� � ب� ب� �عب��د ا لله الا�� بر�ل�ة� �ع�� �م��ل�ه �ع��ل�� الم�دة�ل�� و � � ر ب ة ج أ أ ح��س ب � ب �ع� ّ � ب اأ �ل� ���طلا ��ل� ب�� ا ّٰلله �عب ب ا ب ح��س ب ب� ب ا ��ل ا ب� ا ب� بر��ل ا ��ل �� ��ه ل��ب� �م��مب� � � ح��د � � ب � �ل�ة� ب � ب ة� � ب ر �ة� � � �ه�م �ل � بر ة ّ ّ ة � ر�� �� ��ل ا ّٰلله ����ل ا ّٰلله �ع��ل��ه �و��سل�� ب� �تف�م���م�� �أ�ه �� ��و ��ط. ة و �� م أ أ � ة � � ا� � ّ ب ب � � �� � ة � ة�لا ��ل ب�لا ب�ر ب��ه ��لا ��ل � أا ��ل�� الم��مب� �ه�م ل��الا ب� ا � ��و�لة��د ب� ب� �عب��د الم��ل�ك ��م �ة��ر�ل ح�د �لة ��ه ار �ع�لة� ب�ك ب اج ة أ � ة ً ب ا ّ ب �� � � ب� ب ب ا � ل �� ب� ا ��ل � ا � ل �� � � � � ة�ه�ملا ا �ل��س�ل�ا � �مب�لا � را ا ع ء ح��س ب� ب�ة���مل �ه�و �ة�له ار ا � ل��ل ب� أ � ب�ل �ع��ل� ب � ح��س�ة� � كة�� ر ة� م � ل� بة � ح��د � ا ب� � ب �ب ب �� ب ا �� � � ه �ل ا م � م� ح�ةّ ا ب�لة ح�ةم� ا ��ل ب�لا �� � ه أا ��ل�� ا ��ل � � ا ��ل � � � � ح��س ب� ���علا �ل ةرة��� ح��س� �د ���ل � او ل�ل � سع� ا �� ب و ع � � � �� ب � � � ّ ��� �رب� ���ةعلا �ل �و�ملا �ه�و �ة�لا اب� ب� ���ّ. �ل�ه �ة�لا اب� ب� ��� ا � �ب��� �ع�� ء ا � � م م ع ّ ّ ٰ ٰ ٰ � � � � � � � � � ّ ّ ّ ب � ّ � �� �ا ا �ل�ه ا �ا ا لله ا ���ع� ّ ب ة�لا ��ل ة��� ��ل�ا أا �ل�ه أا �ل�ا ا لله ا �ل �م�� � ح��لة�� ا � � حلا � ا لله ر ب� ���رة �ل أ أ �ل � ا ���� ���ة�� �� ب �ل � ل ُ ُ ٱ �ْمَ ٱ �ْم ٱ ْ� ة َ � َ � � َفْ ُ َّ َ َمّ اٱ ��ْ�َ ا ا�َ � بَ ّ ْ � َ ب َ � ا ��ل���ملا � او ة� ا �ل��س�� {�و�ه� ر� ا ���ه �� ا ���������ل� } �و{ ا ل �ت�م�د لَلَه ر ب� �عل لَ�ش�ة� }. و ب ر َ� َ ة َم بع أ � � ب �ّ ا �ب ا ة �� ة ب ّ ب ب � �م ب ة اء ة ةا � ب �� �ب� �ع��ل ّ � او �ةكب��� ا ��ل ��رر�عل � ��عل � ك �ا��ة�ر� ���ل�ملا �ر ��لا �ل � �ر � ح��س� �ة � �ل �ل � او �ل� ر � ل � ج ع ة ّ أ أ أ أ �ة � ��لا � � ب� بر��ل �ع ب الا�م ب��� �ةلا ��ل ��ل��ل بّ�لا �� ا �� ��م �ب ح��هة ر ب��� � بم ���ط��ل� � ا بّ� � او ا �� � � � ح�ة� ا را ب� �� ا � ل�� ر ر و و ب � ب ل أ� م ر ر ع أ أ أ � ا� أ ب ب �ة ب ب � � ا� ب � �ا ة � ّ � � ةر�ل �ة � �ا� ب� ل��� ا ��ر� ب� ب����ع��ل � �ل�ك �ول� � ح�ة� ا ��ط��ل�ة�. �ل �� ب� ا �م�ة ر الم�و م���ة� � او ك ة م � ب ب �ّ ب �ّ ب ب � � � � ب ب � �ةلا �� � ك� ب � ّ طو� �ةلا �ل ل��ملا � �ع� �وب�لا �بل�ع�د ا ا �ل��� �ع�� ء �الا � ا �ل ب�لا ��� �ة��� �ع�و� �و�ة � ��� �� � ��رر�و� �ع�د ا ا �ل�� �ع� ء �و لو ّ ٰ � ّ ب ب �ّة ا حعلا ا لله �ع بّ�لا ب��م بّ��ه. ل��ة� ��س�د � أا �ل� �ر ب� � 136
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Chapter Three
friend in prosperity; my God, God of Abraham, Ishmael, and Isaac, of Jacob, of the Tribes of Israel, of Moses and of Jesus; O Lord of all the prophets, of kāf-hāʾ-yāʾ-ʿayn-ṣād, of ṭāʾ-hāʾ, of ṭāʾ-sīn, of yāʾ-sīn,227 and of the Wise Qurʾan; O preserver of Moses from Pharaoh, of Muḥammad from the factions, bless Muḥammad and his noble kin, pure and elect; make the love, good will, and beneficence of Your servant al-Ḥajjāj my provision, and keep from me his harm, evil, injury, and perfidy.” God’s favor and goodness preserved him; and, Ṣāliḥ said, “Whenever we
67.5
use this prayer in adversity, we are delivered.”
I read in a book, with no chain of transmitters:
68.1
The caliph al-Walīd ibn ʿAbd al-Malik ibn Marwān wrote to his governor of Medina, Ṣāliḥ ibn ʿAbd Allāh al-Muzanī, with the instruction: “Arrest al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib”—God be pleased with them—“and administer five hundred lashes to him in the mosque of the Messenger of God”—God bless and keep him. Ṣāliḥ brought al-Ḥasan to the mosque in order to read out the caliph’s
68.2
sentence publicly before flogging him; but he was interrupted when ʿAlī ibn al-Ḥusayn, peace on both of them, burst into the mosque, surrounded by a crowd, which followed him as he hurried up to al-Ḥasan and cried, “Cousin! Say the prayer of affliction!” “What prayer is that, cousin?”
ʿAlī replied, “Say: There is no god but God, Patient and Kind. There is no
68.3
god but God, Exalted, Almighty. Glory be to God, Lord of the seven heavens, «Lord of the mighty throne».228 «Praise be to God, Lord of all».”229 Then ʿAlī left, and al-Ḥasan fell to repeating the prayer over and over; and
68.4
when Ṣāliḥ had finished reading out the letter and come down from the pulpit, he said to his henchmen, “I can see from his appearance that this man has been wronged.230 Do not carry out the sentence until I have written to consult the caliph,” and he sent letter after letter until al-Ḥasan was released. People memorized this prayer, and repeated it in their own devotions; and whenever we231 have used it in adversity, we have been delivered, by God’s favor.
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68.5
� � � ا �لب�لا ب� ا �ل��لا �ل ��
�ّ � ب ا ّ ب أ � � � ّ � � د�لّبلا ا � ب اأ �ل ا ��ل��� ب�ل لا ةلا �� � �ّ � ب ���ّد��ل ب�لا اب� ب ا ب��ل �ّ ار � ة�لا �ل � �� ب� ة�لا �ل � � ��� �� ب � ب�ة� ة� � ل ��د �ل�ل �ع��ل�ة� ب�� اب ل�ة� ا �ل��ة ��د � ��ة� � ج ا� ة� � ب ة� ���ّد�� ب� �ح�مّ��د � ب ��س����د �ةلا �� � ّ � �ح�مّ�م��د ب� ب ا ��ل ح��س�� ���د��ل ب�لا ��� �رة��ك �ع ب� �عب��د الم��ل�ك ب� ب� �ع�م�ة�ر �لا �ل ة� �لا �ل � �ة� �م ب � ة ل � ة � ح��س ب ب� ب ا ��ل �ا�� ا ����و��ل��د ب� ب �عب��د الام��ل�ك أا ��ل�� �ع��ملا ب� ب� ب �ةّ ا ب ا� ّ ّ ب �ب ��ل � ح��س ب� �بلا ب���ل��د� ح�ل � ال��ر�ة� ��د ا � � � � ة � ك� ب ّ أ ًا � ا � ب � ا ة ا ة � ة ا � ب� � � �ب ا ��لب ب ا أ ة � � ة ة بْ � � ب ا � �مل ��ه ب��ل�د� �و���ع�ه �ل�ل�ل ��� �ة ��و�مل �و�ل� ا را ل�ة� أا �ل� �ل �ل�ل�ه �ل �ل كب���� أا �لة��ه ب��ة�ء �ب�ه � �وب�ل ح���و�م �ب�ة�� � ا ب ة � أ ب ة�ّ � ���ل�ملا ة� ا �� ب�له ب� �ة ب�له ّ ب� ���� ��ه ب���ةعلا � أا ��ل��ه �ع��ل ّ ب� ب ا ��ل ح��س�� ب �ع��لة��ه ا �ل��س�ل� � ���علا �ل ��لا ا ��� � � � �ل�� ب� � ةة ة م ة �ة� � ة� ر ر ة م ج ج م ّٰ � ب � ة ا �� ا بّ ا لله ع��ك �ل ل �مل �ع�. ّ ٰ �� � � � � ا �� ه ا �ّ ا ا ّٰ ه ا ��� ّ ا ���� ب �� ���م�� ب ّٰ ّ ة�لا ��ل ة��� ��ل�ا أا ��ل�ه أا ��ل�ا ا ّلله ا ��ل ح��ة�� ا � � حلا � ا لله ر ب� ���رة�م �ل� أا ل� أ �ل� لل �ع��ل�� ���ة�� ب ل ٱ ْ� ة َ ُ َ َ ُّ ٱ �َْ ْم � ٱ �ْ َ � � � َفْ ُ َّ َ َّ م اٱ ��ْ�َ ا ا�َ � بَ ب ا ��ل���م� ا ة� ا �ل��س�� { �و�ه� ر� ا ���ه �� ا ���������ل� } �و{ ا �ل �ت�م�د لَلَه ر ب� �عل لَ�ش�ة� }. و ب ر َ� َ ة َم و بع أ أ أ أ ّ ة � ب � ب بب ب ب ّ ة � �اا ��ة ا � � الا� أ �م ب � ب ��� ب � �ب ا ب ا �� � ا � � � ا � ا �لا �ل ���ةعلا �ل�علا �لا � �لع�د �ر� � �و�لا �ل ا �ب�لا ا ك�ل ب� م�ة ر م�و ��ة� ب ع�د ر أل � ل��سل �ع�د ةر� مل �ل� � �ةر�� ا ��ب�علا ��أ ب�.
ة ب �ب أ أ أ� ة ب ب ب � � ة ب ّ أ � ّ �و�و ب���د � �ع�د ا ا �ل � حب��ر �ب�لا �ع��ل� � او ��ب��� �م� �ع�دة�� ا �ل��ط �ر�لع��ة� � ���د��ل ب�لا ا ب� ��و ا ����بّ�لا ��� �ح�م�م��د ب� ب� ا ��م�د أ� ة � � اأ� ا� ة � أ ة ا � �ّ � ب ا � ب � ا �ل���ل ّ ��بل بّ ب �� � �ب ّ �ة ا � ���ّد��ل ب�لا ا ��ل ح��س�� ب ب� ب �ع��ل ّ � � ل � ��د �ل�ل ا �م�د ب�� ا �ر�ل�� �� � ا �ل� �ر� الم�هر� �ل �ل � ل � � ل ع ب ��مة� ا � ار ر 1ا وة� بة أ ة� � �ة� ب م �� ا� � � ب � ة ا � �ّ ةا � � ة ة ب ب � ّ ب ب ب ل � � ة������� ا ب�� ل�ع�� �ع� � او �ل��� �ع� ��د ا �م�ه �ع� �عب��د الم�لك ب�� ع�م�ة�ر �ل �ل � ��د � ��ة� ا ب� ��و �م���� ب� �ل �ل ة ة أ ّ ة � � �اا ةَ ة ب � �ا�� �ع��د الام��ل�ك ا �ل� �ع�� �م��ل�ه ��لا لام�د �ل ب��ه � � ح��س ب ب� ب� � ���سلا � ب� ب� أا ���ملا �عة���ل ا � � ح��س ب� ك�ل �� ب� ب ة أ� ك� ب ب � م � � � ب ةأ ة ب ب اأ�ع� ا ����ه ا �ة� ب�لا ب� ا �لا ء ك ل��ا �لاب �ل�ة� �ع�د ا �لا ب���� �� أا �لة��ه ا �ل ����ر ��ط ���لة�لا � �� او �ب�ه. �ل ر أ ب أ أ ح�� �� ب �ع��ل�ه� لا ا ��ل�� � �ا � ب���ةلا �� �لا ا � ب ���ّ ة�لا ��ل ب�لا �ل�ة� ��ه �بك��سلا ��ل�ه �ع ب ������ ء ب���ةعلا � أا ��ل��ه �ع��ل ّ ب� ب ا ��ل � سة� ة� م سل ع ل ة� ب ة � ب � � � ة ة � م م م �ا�ل ا ة ا �� ب� � � ا � ه �ّ ا ّٰ ّ ا ��ل ّ�� ةة �� ّ َ ُ َ َ ُّ اٱ ��ْ�َ ْ ��� اٱ ��ْ�َ ب �� ة � ا ل ا ا ا � � � � � ه � ���� ��ل�م} ���ل ك�� �مل � لهرب �ل� أا ل� أ �ل� لل ر ب� م�و � ��س� { ه� � ه ج بع و و و ر ب ر َ� َ ة َ ٱْ � َفْ ُ َّ َ َّ اٱ ��ْ�َ ا ا�َ � بَ �و{ ا ��ل �ت�م�د لَلَه ر ب� �عل لَ�ش� ة�}. �ة ا �� ب� �ة ا �� ا ��ّ ا بّ ا � اأ� � �ب بل ��� �� ل � ل ل �عل ل�عل �م أ � �ل� م�ة ر طر أا � �� �� � ه ب �اأ � بّ أ � ا� أ � ب ب ب سب ة��ل� ��ل را ب����� ا �م�ة ر الم�و م��� ة� �كة��ه.
بة � أ ب ة ّ ً ا � حعلا �ة�د �ةر�ب� ب� � � � ���� �ب�ه ب��� �لوا � � ب �و ب� � حع�ه ���عل �ل ا ر و �
1ا �ل�ز زّ ا ز :ا �لة��ل� ص��� ح��ة�� �م� ز� ش���. �ر � �
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Chapter Three
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, who cites
68.6
Muḥammad ibn al-Ḥusayn, citing Muḥammad ibn Saʿīd, citing Sharīk, citing
ʿAbd al-Malik ibn ʿUmayr, who said: Al-Walīd ibn ʿAbd al-Malik wrote to ʿUthmān ibn Ḥayyān al-Murrī: “Seize al-Ḥasan ibn al-Ḥasan; give him a hundred lashes, and put him on public display for a whole day. I want him to die of his treatment.”
ʿUthmān had al-Ḥasan brought before him, along with some people prepared to swear against him. But ʿAlī son of al-Ḥusayn, peace on him, went to him and said, “Brother! Say the words of deliverance, and God will deliver you.” “What are they?” al-Ḥasan asked.
ʿAlī said, “Say: There is no god but God, Patient and Kind. There is no god
68.7
but God, Exalted, Almighty. Glory be to God, Lord of the seven heavens, «Lord of the mighty throne». «Praise be to God, Lord of all».” Al-Ḥasan repeated the words, and ʿUthmān disregarded his instructions
68.8
and released him, saying, “I will write to the caliph to have him pardoned. Eyewitnesses see what those who are not present cannot see.” I have read the same account with an older and more reliable chain of trans-
68.9
mission. We cite the Qurʾan scholar, Abū l-ʿAbbās Muḥammad ibn Aḥmad the Gap-Toothed, citing Aḥmad ibn al-Rabī ʿ al-Lakhmī the Silk Merchant of Kufa, citing al-Ḥusayn ibn ʿAlī (al-Juʿfī, that is), quoting his father, quoting Qudāmah, quoting ʿAbd al-Malik ibn ʿUmayr, who said: I cite Abū Muṣʿab, who said: Caliph ʿAbd al-Malik wrote to his governor of Medina, Hishām ibn Ismāʿīl: “Al-Ḥasan son of al-Ḥasan is in correspondence with the Iraqis. When you receive this letter, have the police fetch him in.” They brought him to Hishām, who was questioning him when up came ʿAlī 68.10 ibn al-Ḥusayn, peace on them both, and said, “Cousin! Say the words of deliverance: There is no god but God, Lord of the seven heavens, «Lord of the mighty throne». «Praise be to God, Lord of all».” When al-Ḥasan had repeated these words, the governor studied his face, 68.11 and said, “I see in his face that he has been falsely accused. Let him go. I shall take up his case with the caliph.”
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
� ���ّد�� ب� �ع� ّ � ب اأ �ل ا ��ل��� ّ ةلا �� � ّ � ب �ّ ا � ة�لا �� � �ّ � ب ا ب أ � � � ب ا ب � ب ب ���د � ��ة� اب� ب� ا ب�لرج ل �� ب� � ل � �ة� �ل�ة� ب � ب�ة� ة ��د �ل�ل اب�� اب ل�ة� ا �ل�� �لة�ل �ع� ا � �ل�����ل �ة ا � ّ � ب ّ ة � اب� ب� ة�����ة �عو ب� ل �ل � ���د��ل ب�لا ا � �له �رة�لاب �ل�ة�� 1لا �ل أ أ �ّ أ ب ب أ أ � � بأ ب � ة اا � �� ب��ه أا ���ملا �عة��� ب� ب ا �مةّ��هة ا �� �ب�ه أا ��ل�� ا ��ل � � � حب����� � ار �� ل��ة� ��ط �ر�لةع�ه �ع��ل�� �لا �ل ��ط � ب ب ل � ر لمل ا ��د ا و ر ة ب ة �ة ًا ا �� ّ �ب ���ع ة ا ا � ب ّة ب� �ك ح�ب�� ل��ة� �و� ���د �ل�ة� � �وة�لا �ع�د �ل�ة� ل��ة� ��ابر���ة�. م�� �ل �ل � � ل �م� � �ل � ل ة ��وب� ة� وة�ة� �ة� �ة� وة� � ة ة ا � ب ب � �ّ ا ّ ّ � � � ب � � �� ر�عل � حة�لا بر �ب� ب�� ��ل��ك ا ��ل ح�ة� ب���ل� ��سب��ة���ل�ه �بلا ب� حلا �أل ��ط �بألا � ا �لة����� �ع��لة��ه ����ة� ء �ل �ل �ل�م �ةر�ل �ة �ر � �ة �ك م�� ��و ب�.
� � ة � ب � � � � اأ بّ � ّ ح��هة ا ���مةب�� حلا ر ة� �بر ب���ل �م ب� ا ����بّ�لا � �م ب� ر ب���ل � ةرة��� �كة���ل�علا �ةلا �ل �ر�ب�� وةر و� � ة ع � � ب� ب � ة ا � ب���ل�� �كة� ��ط�ّو�ك ة� �ع��ل�� بل����ه. ة ة � بّ � ا ة أ ة �ة ة � ا �ب � � ة ب ة ّ ا ا �و ب�لا ء ر ب���ل ب�� ة � لعل � ح��ه �هرب��� م��ة� ا �ل��سل �ع�ه ا ر� � ك�� � �س�� �و�ل �ل �ل�ه �ة�ل ر ب���ل �ة �ع��ل أ ة� أ ً ة �علا �لا �ل �ملا ا ر�� ���سة��أ�لا. راة�ل � �ة ة � ا ة ا � ة � ��ل ّ ة � ا ّ ب �ة ة � � ب ة ا � � ا � ب �ل ّ ا أ ا ا �ب ب ��ر�� �م ب� � � �� �مل ا ب�ل ر�عل � او ل� ةرة��� ك�� � لعل �ل �ل� �ل�ه ا �ة ح��ه �ل� �ب��� �م� ك��لك ���عل �ل �ل�عل ا �ر ب���ل أ ب أ ّ �ا ب أ آ ّٰ ّ � ة � �ب ب ب ب ب �ع�د ا ة�لا ��ل ة� �ل�ا ة�لا ��ل ب�لا �م�ع��لم ب� � � ب� عو ا لله ح�ة� ا �ل�ة� ���� حب���ل �لا ����ل�� ر���ة���ة� � او � � � ة � �لة����� ع��� �ع� ة ة ج � ً ة ا �� أ� ب ب ة ب ب � بب � ة� ب ��هر�لب �������� �ب��را �ألا � ا ب� ب �رلة��ه �لا ���ع��ل�� �ملا �ب��� ا �ل��ك �لا �ل ة� ا ���ع��ل. ���عل ل�� � او ة ة أ ب ّا ّ �� � ّ ة ب ا بّ ا ة ة ب ّٰ � بّ ة ة� با ة ب � � ح��ه �أل �ل�عل ��م�و� ل��ة� ��ل�مل ����ل�� �و� �ع� ا �و��� ا لله أا �لة��ه أا �ل�ة� ��د ر��م��ك �ل �كب���� �ع��ل�� ا ل ة �اة �� ّرك. �ة��� ك �و�ل� �لب� ة ّ ة ب � ب� ب ���ع�ه �و� ���سلا �ع��ل ب����ب�لا �� ر�ب�ه. � ب����ع��ل � �ل��ك �و�ع�� � أا �ل�� �م�و ب� ب ة� � �ةل��ل�ه �و�لا �ل
ب ��بل � � ب � ب � ب � ا ��ل ا �ة هة ا �ّ ا حب� ر ب�� �ور �و�� �ع�د ا ا � ��هرا ���علا �ب��� � ا بر �م�هر�� بر �ع��ل�� �ع�ة ر �ع�د ��سسل � أ �ل� ة بأ ب � بة � بب ة �لا �ور� � �ملا ب�ل��ل����ة� �م ب� � �ل��ك ���علا �ل ّ ّ ة �� 1د ش�ز��ا ا �ل��ز��� �ةا ز�ة� :ا �ل ز�ة�ا د � �م� ز� ���.
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الا�م�� ب � � �
ة �مة��علا ر ب�
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Chapter Three
I cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā from al-Faḍl
69.1
ibn Yaʿqūb, who said: We cite al-Faryābī: The caliph al-Manṣūr had Ismāʿīl ibn Umayyah seized and ordered him to be taken to prison; but on his way there, he saw written on a wall: “O my friend in prosperity, my companion in solitude, my resource in affliction!” He repeated the words over and over, and was eventually released. Later,
69.2
he passed the wall again, but there was nothing there.
It is related that a snake sought refuge with a holy man from someone who was
70.1
trying to kill it. The holy man lifted the hem of his garment, said, “In here!” and the snake wrapped itself round his waist. Up came a man with a sword and said to the holy man:
70.2
“You there, a snake I was trying to kill has just escaped me. Have you seen it?” “I see nothing,” he replied. Once its would-be killer had gone, the snake said to its protector, “I must
70.3
slay you.” “Must you?” “Indeed I must.” “Then,” said the holy man, “give me time to go up on to the mountain and say two prayer sequences, make supplication to God Exalted, and dig my grave. When I have laid myself in my grave, do as you wish.” “Very well,” said the snake. When the man had prayed and made supplication, God said to him:
70.4
“I am moved with compassion for you. Take hold of the snake: it will die in your hand without harming you.” He did so, returned whence he had come, and devoted himself to worship-
70.5
ing his Lord. In Rāmhurmuz, Jaʿfar the holy man told the same story differently, although the gist is similar. Here is what I know of his version:
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70.6
� � � ا �لب�لا ب� ا �ل��لا �ل ��
أ أ أ � ا � � ا �� ة ة � ا أ بّ ا اأ � ة � ة أ ة �ب �ا�ة� ا ��ل�ا� ا �أل�� ا بّ� � ّ ة ب ة ة ب ح��ه ا ���ل�� �م� �ة��� ��طل �ل ب� �ل�عل لة ����� � ة لعل � او �ل�عل ��سل �ل� ا �ر ب���ل � ار � ل�ة� ك� ب و ل أ ب ب أ بب أ ب ب أ � � � � حب�لا �علا � � ا � ة� �� �ر�علا �ل��ل��طلا �ل ب� �ل�علا. حب�لا �علا ل��ة� ل��م�ه � او ب� � أ � أ ّ ا� طم� حلا ب� اب �ل�ة� �ح�م�م��د
ٰ ّ � � ّ ةا � � ���ّد�� ب�� ���� ب ���د�� ب�� � 1عب��د ا ّلله ب� ب ا ��ل � حلا ر �� ب� ب� ا �ل��� ّار ب� ا � �� او ��م ��ط� �ل � � �� � � ل ب � � � � ة� و ة ة ج ٰ ة� ّ �ة ة ّ ��س�ع��ل ب� ب� �عب��د ا لله ا �ل����س��ر�ة� �ع ب��ه �لا �ل ٰ ب �اا ب �ب ب أ �ب � طم� � ا ء �ة �لب��هة �م ب� ب� حب���ل ة����ب��د ا ّلله �ة��علا ��ل�� أا � �م����ل ة� ��ل�ه ك�ل � ل�ة� ب� ��ة� أا ��� ار �لة���ل ر ب���ل ل�ة� ر ةر � ّ هة ب� �ة ا �� ة �� ه �ة اأ ���ة� ب �م ب � � �ةكة �ب اأ� �لب اأ ا ا ّٰ ه ل�ب ب �����ّه � � � ا ب �� ّ ا �ّ ا ح�� �عل ل� ل� �د ر �ة� � ةرة��� ���ل�� ل ب ر�ة� ب�ل رك لل �ة� طل� ة ��و �ل� �ط��ل أ �ل� ة م ة ب �����ّه ة ا �� �� ا �م ّ ب اأ � ة ا �� ة �م ب ّ � � �ةكة ة ا �� �م ّ ب ا ب�� ة ة ا �� ة �م ب اأ� � ا طل� �ل ل ل�عل �و�م� ب��ة رك �ل ل� � �ع�د �و ةرة��� ���ل�� �ل ل �و�م� � �ل ل� � ع��ل �ل� ب ة�ب � ب ا �� ه ا �ّ ا ا ّٰ ه ة ا �� ب اأ � ب اأ ب� ّ � ة ا ��ل ة ل�ب � ب �و���ك أا � ك�ا� ة� ة� �رة��� الام�هر�و��. أ ل� أ �ل� لل �ل ل �لة � حب�ةس�ك �ل � �ة� ب � ب � � ب���ب مة ب ا ة ا � ب ب� ب� � ة ب �ل ّ ا ا � � ا � ة ا � � ه أ ةَ � ّ ة ة ح��ه ���س��ع� ���ةعلا �ل ا ���علا �ب��� �� � �ل � �و�ل �ل ا � ���ل�ة� ���ع�ل� �� �مل ب�ل ء ا �ل��طل �ل ب� �ل �ل �ل� را ��ة� ة أج ٰ ٰ ً �ة ل�ب ب � � ب� ة ا �� � ه �� � ا � ّ ب� �ة ا �� ّ �ب �ة �اه � �مب��� ���ّ �ةلا ��ل ��لعلا �ملا ا �� ���س��أ�لا � � � � ا ا ا � ه ه � � � ���د ل � � � � � � لل ل لل ل ل � ع ع ل ل � � ط � ل � ك ل ل � و ر و � � ر ة ّة �م ة � ا � ب ب ب �� �ّ آ ب � ة ب ا ب ل ا ا ب� ب�� ا ��ل�ا � ���ةعلا �ل ة� ا �ل� �م ب ��م � �ل� � �ا أ �. �م� ر ة� أ ة� � وم ة �ل �ك ��و� �ع��ل�� ب��مة���ل أا �ل� �ب �ل�ب ة ج ّ ة ّ ة ���ّ ��سلا �ة� ا ��ل � ح��د��ة �� �ع��ل�� �ر�� ب� �م�ملا � �لةع�د � . م ة م
أ ب ب ب ب �ا �ب � ة � � �ة� ا ��ل ّ �ع�د ا الا�م�� ب �ع�د � ا ��ل ا ة ة ة أ � ّا � ا ��بل � � � � � ع وو� � � ل � ل ��سسل ��ه �ر�� �ع��ل�� اب �ل�ة� ا ����ب�ل ��� ة حب��ر �ب �لهر��ة ب� �م� ع أ �ة � أ�� � � ّ ّ ب ��� � ل�ب ب� ب ه� ّ ة ب ا ��ل�اأ�� � الام�ه � أ � ا �لب��ع�د ا � �ة� �و�ه�و �ح�م�م��د ب� ب� ا ��م�د ب� ب� ��ملا � ب� ب� أا � ا بر ��ة�� ب�� �ع�ل ب� �ة� �م� ر�ل� رم ر �� ة أ م أ أ ّ � � ب ة � �سس�ه ��م�� � ��� �ا ���� ب � �ل��ل�ملا �أ�ه � ا �ب�لا �لا ب �� �ة ل��ب ب��ملا � �� ا �ل�ا� �ل� � ب � �ع��ل ّ ���د �� ل�� ��ر ا ���م� � �ب�لا �لب� � � � ل و و و و � � � ة� ر � ة م ة� � ب � � أّ � ع ا ب ةا � ا � ب � ا �� �� ا �لأ ّ الا� � ّ ة ا �� � �ّد��ل ب ا � ب ب � ر ب� ل�طل �ة� � ����هر ب� ب� الام ب��د ر ا �ل��طلا �ل�ة� ا ���علا �ب��� ب��م�هر� �وب�ل � �ل �ل مو ���ل�� �ل ل �� �ل ب ة
أ زّ ةأة ز ز ّٰ أ �لز ةأة ز أ أ ز ز ��مة أ زّ ً ز ز 1ز� :و��ا � �ة� ز���ل��� ا �ل ك ز �� ا � ع�ا ز��د ا �م�� ز��ةى أا ��س�ا �ة��ل ز��ةم��ا �هو �ة�ع ز���د ا �ل��ل�ه ا� .ل :و��ا � ...ا � ع�ا ز��د ا �م�� ز��ةى أا ��س�ا �ة��ل ّٰ �ة�ع ز���د ا �ل��ل�ه ا �لز. �
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Chapter Three
I have read in the books of the Ancients that a snake slipped from the grasp of a would-be killer and asked this holy man to hide it. He hid it in his mouth and feigned ignorance of it to its pursuer. I cite ʿAbd Allāh ibn al-Ḥārith ibn al-Sarrāj of Wāsiṭ, citing Abū Muḥammad
70.7
Sahl ibn ʿAbd Allāh of Tustar232 as quoted by a follower of his: Among the Children of Israel, there was a man living in a wilderness near a mountain, worshiping God Exalted. A snake suddenly appeared to him, saying: “One who would kill me is in hot pursuit. Protect me, and may God’s shadow protect you on that Day when there shall be no shadow but His!” “Who is this person?” the man asked. “A murderous enemy!” the snake cried. “What is your tribe?” asked the man. “The tribe of those who declare there is no god but God.” “Where shall I hide you?” The snake said, “Be so benevolent as to hide me in your belly.” The man opened his mouth and said, “Get in!” so that when the snake’s
70.8
pursuer appeared and asked, “Have you seen a snake heading this way?” the holy man was able to declare truthfully: “I see nothing at all.” “Honest to God?” “Honest to God.” When the pursuer had gone away, the holy man said, “You can come out now.” But the snake said, “My people return only evil for good.” My source then told the rest of the story in much the same way as the previous versions. I have also heard the story told differently, though with the same meaning, as read back for verification to the Baghdadi Qurʾan scholar, Abū l-ʿAbbās the GapToothed, whose name is Muḥammad ibn Aḥmad ibn Ḥammād ibn Ibrāhīm ibn Thaʿlab, in his house in Basra in Jumada I 335 [December 946]233 in my presence and hearing, as follows: You cite ʿAlī ibn Ḥarb al-Ṭāʾ ī of Mosul, who heard it from Jaʿfar ibn Mundhir al-Ṭāʾ ī the holy man234 in Mahrūbān, who said: I was with Sufyān ibn ʿUyaynah when he turned to a Hadith scholar who was present and said, “Tell us the story of the snake!” The man said, citing ʿAbd al-Jabbār:
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
�ب ب ة ب ا �ة ب ة � � ب ا ب ب ة ا � � ّ � ب ب ���د �� ا � �لة �عو� ب� ��ر ���عل �ل �ل�ه � ك�ا� ة� �ع ب��د ��س��ة�لا � ب� ب� �عة�ة����ه �ل �ل ���� أا �ل�� ��ةسم� � �ل � ح��د��ة �� � ّ أ بّ ُج � ة ّم �ب ��ل ّ ة ب ة ا � � ّٰ ب ة � � ���ّد�� ب�� �عب��د ا ب�ل � �م � أا �ل�� �م���ب��د� ل ��ل� حب�لا ر ا � ��مة��د ب� ب� �عب��د ا لله �رجب ا �ة ح��ه ���عل �ل ا �ر ب���ل � ة� أ أ أ ّ ب ه � ّة ةا � ة � ّٰ ب ب � ة ا � � ّ ةا � ة ب ّ ب ا ح��ه �و�ل �ل� �ل�ه ا ب�ر�ل�ة� ا ب�ل رك ا لله ل��ة� ��ط��ل�ه �ل �ل �وم�م ب� ا ب��ة�رك �ل �ل� �م� �ع�د �و �ب�ة�� �ة��� �ة� ة أ أ ب � � ��� �ةكة�� ة ا �� ب ا � ب ا ب� أ � ة ا �ل ة ل� � ب �و���ك. ةرة� �ل�� �ل ل �لة � حب�س�ك �ل � �ة� ب � ة ب ّ ب �م ّ ب ة ا � � ا � أ ب �ل� � ّة ةا � ب���ب�مة ب ا � ا ة �س�ةهّ ة� � ح�ة� � او ب�لا � ر ب���ل ب�� ة � � ح��ه �ل �ل �س�� ب�ر� ���عل �ل �ل�ه �ة�ل �مة��د اة�� ا ة � �ل � ل�مل ا � � ر أ أ أ ة ً � � � � ب بة � � ّة ا ةا � ة ا � � ّ ا أ ج � أا ب با � ة � ح��ه را ��س�عل �و�ل �ل� �ة�ل �مة��د ا ح��� ا �ر ب���ل ���علا �ل �مل ا ر�� ��سة���ل ��د �� ب� ا �ر ب���ل �ل ��ط�ل��� ا ل ة ب � ة ب ّ ا أ ب أب ة ة ّ � �� ب�ةةً ب أ ة ب � ���د �� � ��ك � ك �ل�ا �ة�د � �� ب� �بلا ب�ر ب��ة� �ةلا �ل ة� ا ب���ر �م ب��� أا � ح���ل���ة� أا �مل ا � ا � ل�� ����ه �لا �كة���ل�ك ة ة � ً � ّٰ بة �اا ب�ك�ة�� ب ب� �ة ا �� ة �ة � �بك ةَ ا ���� ا ة اأ� اأ �ب �� ك�ا ط�علا ب���ةعلا �ل � او لله �ملا ك�ل ة ��� �عل ل� �د عر � ع�د �و� ���د ك ���ر�مة��ه �م ب� � �برك �� ��ل و ر ب ة ب أ � آ ة ً ا � ب اأ � � � ا ّهة ب اأ � � � � ا ب� ة ا � � �ة ب ا � �عل ��عل �ل ���ك �و�ل� � ا �ب� �ل �م�لك �ع�لة� ا � ��ة� ب��ة����ة� � �وب��ة� ا ب�لة��ك ا � �م ��دة�مل �و�لة����� �س��عة� �مل �ل �ل �ع �� ة ةً أ� ب� � ب حةّ آ �لة ���ب �ب � � ا ب��ل � حب���ل � ا �هر�لب �������� �ب��را. � ب و ا �م�ع�ةلم�ة� �� ا �ة� ة ج � ب �� �ة ه �بة � ب �� ه �� ّ � � � ب � � ا ا ة ا � ة � ب ب� ب �� ب� ا �ةر ح��س� ا �ل�ةسل ب� �ل �ل� �ل�ه ا ���ع��ل كب�ة���ل �ه�و ة���س�ة ر أا � ل�ة�� �� ح��س� ا ��و ب�� �ة ج � أ ة � ًا � � ة آ ًا ب �� � ا ة �ة ا � � ب ّ �ب � ب ب���ةعلا ��ل ��ل�ه ��لا ���سم ب� ا ح�ل � ل �ل م� �ع�د �و ل�ة� ب � �ول��ة� ة ة � �مل �ل�ة� ا را ك �م��س����س�ل�مل �ل�ل�م�و� ا ة���سل �م� ا ل ة ج �اّ � ًا ب ب � ة ا � �اْ ة ةر��� �ع�ل�ا ل�� �ا� �بلا ���م ب� �رب� �م ب� ل��م�ه ��سة��أ�ل ��د ���ع�ه أا �لة��ه �و�ل �ل ك���ل�ه �� ة ة ج ة ا � ب� ب � ة ب � � �ب � ة ب ًا � ً � ّ ب ا �� ب � أًا آ ب ب ا ب ا �� � ّة ة � ل �ل �ل ����ع�ل� � �ل�ك �مو ب��د � �س��� ح��ه ��س�� ��� ة� ��ل ��س�د �ة��� ا ��م ��ل �و ��ة� ��سة���ل ا �ر �أل � ا �ب�ل ة ب �ب �ة � ً �ول�ة� � ��ل ط�علا. �م� ب�� ب ة � أ ب � ب بّ ب� �ة � ة � ه � ب أ ب ة � � � ّٰ ل�ب ا أ � أ �عب �� ّ ّ ة �ع�ل� �ل� م� ا ��� ةر �م�ك ا لله �مل ا � � �م ب��ه �م ب���ك ���علا �ل ا ��لا الام�هر�و�� أا � ��د ا �� � �ع��ل ب أ � مّٰ �ة أ ب ب ة ا � � ّٰ ّ ب �� � ّة ب أ ا ��ل ا أ ب ح��ه �ب��ك �ك��سلا � �� او ا لله �ع بّر �و ب���ل ا � ة����ة��د ك ���عل �ل �ل�ة� ا لله ا �ع��ل ���مل ء را � او �ع�د ر �ع�د � ا ل ة
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Chapter Three
Ḥumayd ibn ʿAbd Allāh had gone to the place where he practiced his devotions, when suddenly a snake appeared and said to him, “Protect me, and may God’s shadow protect you!” “From whom am I to protect you?” he asked. “From a murderous enemy,” the snake replied. “Where shall I hide you?” “In your belly.” He opened his mouth, and no sooner had the snake slipped inside than up 70.10 came a man with a drawn sword, saying: “Ḥumayd! Where’s the snake?” Ḥumayd replied, “I see nothing,” and the man went away again. The snake poked out its head and asked, “Is he still there?” Ḥumayd said, “No, he’s gone. You can come out.” The snake said, “I give you a choice. I can either kill you by felling you with a single bite, or I can pierce your liver and make you excrete it in little bits.” Ḥumayd said, “By God, that’s not a fair exchange!” The snake replied, “You well know the old enmity that is between me and your father, Adam.235 And in any case, I’ve no money to press on you or horses to reward you with.”236 Ḥumayd said, “Give me time to go up on to the mountain and dig my grave.” “Very well,” said the snake; and Ḥumayd set off; but on the way he was met 70.11 by a comely youth, sweetly perfumed and handsomely dressed. “Old man!” said the youth. “Why do you despair of life and yield yourself up to death?” Ḥumayd said, “Because there is an enemy in my belly who means to destroy me.” The youth took something from his sleeve and gave it to Ḥumayd, saying, “Swallow this.” Ḥumayd takes up the narrative:
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I took it, and my bowels churned. Then the youth gave me something else to take, and I vomited up the snake from my belly in little bits. “Who are you?” I asked the youth. “May God keep you in His mercy! Never was I so deeply indebted to anyone.” The youth said, “I am Benevolence. In heaven they saw how treacherously this snake treated you, and supplicated God, Mighty and Glorious, to keep you
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
�ة��علا ��ل ��لا �س�ه � �ب اأ� ْ �ع��د � ب�لا ��ّلا � اأ ا � ��ملا � ب ���� . �� ة رو� رك ب ة� أ ة ة� ر ب ع
ب بأ ا� � اة �ل��ل�ب�ت ب� اأ�بّ�ه ب� ب ا ب ح�� ر ب���ل ب ح ب�ل �ة�ه �ع��ل�� �ع�ع�د �عب��د الم��ل�ك ب�� ��ر� او � �ل �ع�د ر ب �ة� أ ب ّ ة � ب � � � � ب ب � � ��أ � ��ه � ا �� �ل ��ط��ل��ه �م�� ا ا ب ا �ا � ل��� ا ب�ل �لا � ة���ةسم � له� � � حب�لا �ل � او �لب��را ر�ة� حل �مل � ا �ل�ل ��� ك��� � ة ووة و ر ب ب ج� ة م أ � ب ب ا ب ُ �ب � ا� ب� ب ب � ب �س�ة ة ��لا �� ا �لة ��و� � او �لة ��و�م��ة� �أل � ا �عر� ��طر� �ول� �ة��� ا � ة�� �هر. كة�� م م ع � � �ب ا ب � ����تم ب أ ب � أ �� ا ��ل���ل ة �ب ة أ ���تم � ًا ل�ب � �� ب ا ا ا ا ا �ل �ةلا �ل ا �ر ب���ل �ب ك � � � � ���� ا ة � � � � ل � � � � ح��ه �ع��لة��ه ��لة�لا ب� � ب ة بة � ر � و ة � ة ��و�مل �ة� بل � و أ جب �ّ ة � � ة ا أ� � ّج ب� �ة ة ��ل � ب ّ ّ ب ب أ ة حب�بس�ه ���ل�ملا ��سل�� ا � �ل�ة���ل أا �ل�ة� �و�لا �ل �ل�ة� �م ب� ا ب�� ة� ���ل ة� ب�لة�لا ��� �و�ه�و �ل �م ةل����ل�� �ه�م� أا �� ب م ة ّٰ ة � ب أ أ ب أ ب أ ب ا �ب ب � � � ا ب ة ة ب � ب ر ب���ل ا �ل �� ا �ل��س�ل��طل � �و��د � حلا �ملا �ل�ة� ا �ل ب�لا ��� �ل�� ة ب�ر�ل�� ا � ���د �م ب� ��� �لة� ا لله ���علا �ل�� �لا �ب�لا ا ��ةسم� � أ أم ة ة ج أ ّ ل�ب ب � ا �� � ا � ب ا �أ�بًا � �ب �بل���� �ة ا �� �ب ا � ب ا ب�� ة �ع ب ا ��ل � �ة ة � � � ا � � �س� . �ة� �ع�د لب� ر ر ة� �ل لعل ع��ل�� �ة� ل ل لة � � ��س� �ل� و � ة بع � بع ب أ ة � ةة � � ا ب � � أ� � � ب � � � ا ب ّٰ � ا � ه ا �� � � � ب � � �م ���د �� � �م� � ا ا � � � حل � ا لله ا �لأ� �ل� �� او � � ا ا � � � � � � � ل � �� �� ل ل ح ع ل ل �� �� � � ب �لا �ل � �ل �عو�ل �� ب ر ة م ة ة � ��د ا �ل�� ة� �ة � � ب � ا بّ � � ا ���علا � ��ل�ه ����� ء ���م�� ب � أ � ة �م�� ا ب � � ب � � ح�ة� �ةو�� ةم� ة� حلا � ا �ل��� ا ��م ا � �لع�دة��م ا �ل��� �ة� �ل� ���� �ل�ه �و�ل� �ع�دة�ل��ل �� ب ة� ب ة حل � ا �ل�� ة� ة ة ب � �اّ � � ل�ب � اأ ب ���م�� ا ب � � ب � ب � ة � ا � � � ا � ا � � ���م�� ا ب ب ا م � �� � � ب�� حل � ا �ل�� ة� �ه�و ���ل ة ��وم �ة� ��سل � بحل � ا �ل�� ة� ��ل�� مل ةر� �و مل �ل� ةر� بحل � ٰ أ أ أ ّ أ ّ ّ � � ب ب �ب �ا ��� � ب� � �ة� � �� � ّ ا �ل ا ا � � �ةّ ����ل� لا ة � � �مة بّ ب ة ب � � له�م أ �ة� ��سل �ل�ك ب � ا �ل��� �ة� �عل�م ���ل �ة� ء ب�ع�ة ر �ع�لة��م ا ل� � �� �ع�د � ا � � م � و ر � �ع� ا � � �ل��ع��ل �اب � ��� ة ّ �اب ا � اأ�ع�� � �ع بّ �ع� ّ �ب� ب ب �ع ب�. ب �ل�ة� ���� ا �و���� و �� � � � �ل�ة� ح �ب اأ ���ة ا ّٰ ه �ة�� ا ��ل ا � اأ�م ب ل�ب ة���ل� � ب ح ة� �م ب �ةلا ��ل ا �� ب��� �وب���ةع�د ة� � ا � � � ب ��تل �ب�ة� ل ل��� لل عل �� �ل� � �ة� ب�ة� و ر ر ل � �ة ة ة ّ ً ا� ةاأ ب ب ة � ه �ب �ل ّ ا ب � ة � ه �ة ا � � ب ة ب ة ا � � � � � ا حعلا أا ل�� �عب��د لم�لك �مو���� ب�� ب�تل �ب�ه � او ���ت�ل � ��� �ع�لة�� � �مل � ��ل� �ع�لة�� ل �ل �وت��ة� �م ��و ب� � أ أ أ ّ � ب ب � ب � � ة ب � � �ل� ة � ة���ل ة� �ل�ا ��لا ا �م�� الام�أ �م ب��� ب ا �ة��ع��ل�م ة� ا �ل��م� ة� �و� �� �ب ك� �الا � �م ب� ����تلا �ل�ة� ���ا� ا �و���ا� ا �و�م� ��� ة ةر و ر ��� � ه ا �� �ة ّ ة ���ه. �ع�لة�� ل�� أ أ �ّ ب�لا �ّمبم ب�� � او � ح��س ب� أا �ل�ة�. ة ب � �م�ه �و� �م �م� � ��ل�ا �� ب�� ��ا �ر ا ���م�ه و ة
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Chapter Three
from harm. God Exalted said to me: Benevolence, go to My servant; for what he did, he did for My sake.”237
I have heard that:
71.1
When ʿAbd al-Malik ibn Marwān was caliph, a man committed a crime and
ʿAbd al-Malik declared his blood lawful as well as that of anyone who sheltered him. He ordered him to be hunted down, and everyone shunned him. He roamed over hill and dale, concealing his name so as to obtain hospitality for a day or two; but as soon as he was recognized he would be expelled, and could not settle anywhere. The outlaw takes up the narrative:
71.2
One day as I was crossing a valley floor, I came upon an old man with white hair and beard, clothed all in white. He was performing the ritual prayer, and when I took my place beside him, he turned to greet me, asking, “Who are you?” I answered, “A man in fear of the authorities, shunned by everyone. No creature of God Exalted will give me refuge, and I roam these wastelands in fear of my life.” The old man said, “Have you tried the seven?” “What seven?” I asked. He replied, “You should say, ‘Glory be to God, the sole god than Whom
71.3
there is no other. Glory to Him Who will exist for all eternity and is unequaled. Glory to the Eternal Who has existed from all eternity and has no match or peer. Glory to Him who gives life and death. Glory to Him Who «every day» has «some great task».238 Glory to the Creator of what is visible and what is invisible. Glory to Him Who knows all things of His own knowledge. O God! I supplicate You by these sacred words to do thus and thus for me.’” I memorized the words, which the old man made me repeat to him. Then he vanished. But God Exalted cast peace into my heart, and I set off at
71.4
once to find ʿAbd al-Malik. I begged admittance at his door, and the moment I appeared before him, he exclaimed: “Are you a magician?”239 “No sire,” I replied. “This is what happened,” and I told him my story. The caliph pardoned me and treated me generously.
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71.5
� � � ا �لب�لا ب� ا �ل��لا �ل ��
� ةّ أ أّ �ب � � اأ ب ا ���د �ة��ة ��ل�� ا ب� ب���� ب�� ا � طم� �شب�� � � ل �� ل � � حلا ب�ل ب�لا �م ب� ا � ل�� ب� ر و � � ة � ة � ة ب ا � � ب ب �� ّ �ة ا � ب � ب � أ � �ع�� ��ه �ة�لا ك�الا � � ��ر �ب��ك ا ��س��عل � م� ا � �س� ا �ل� �ل�طر ل �ل ٰ �ب ّ � ة ��سب� ا ّلله ��م �� �� � �الا � �ةر� � ا �ل��� �ع�� ء �ب�ه �ب ك حب�ةس�ه �ع ب� �ر�� ب�. �وك ة
�ُ �ب�� ا ��ل� ��م ب �ا ب ب ح��هة ����ب��هة �ب � ع أ� �ل � �م� أ ب ة � ب ة ب �و�ة�د راة�لة��ه � �ل� ��� � �ل��ك �ع��ل� �لا ��م�ه � �
أ أ ٰ � ب � ّ � ب ّ ب � ا ة ا � �� ة ا � ّ � ْ ب ��مّ � ا �� �ة بّ ا �أ ب ب� ة ��ل �ش�د � ��ة� �ع��ل�ة� ب��ّ ����سل �م �ل �ل �م��� ا �ب�ل عب�أ�د ا لله �م�د ب�� ح�م�د ل��ل ل�ة� اب�� ا ح� ا ح��س� ب �ة ب � بم � � � � ��لا ب� ة�لا ��ل ��ل�� ا ب� ��و ا � �لةعلا ��س� �عة������� ب� ب� �ع��ل� ّ ب� ب� �عة������� ل��ب� �� اب�� � ح��ل��د ة�لا �ل � �مأو� �لب� �ع�د ا ا � ل� �ال�ا � � ة ة� ة أم م �م � �اا ب ب � �اا ب بب ا ب � ب �ب �ب ب � ّ � ب ب � ّ ة ��ل ح��ل�د �وك�ل � اب �ل�ة� ب�ر�� ب��ة���سل �ع�ة�ر �ع�د ا ��ط�و�ةل��ل ك�ل � ��م�د ب�� ح�م�م�د �ع�د ا اب�� ع�م�ه ا ح��س� ب � ّ ب أّ أ ة � ا ب�� ب � �ة �ّ � ا �� ب ة �ة ا �� �ب اأ ��� ةُ �ة ّٰ ة � ��ل�ه �عر�ب�ة� ا �ب�ه ا ���سلا ر �ع��ل�� الام��ة��د ر �ب�لا لله �و��د ا ��س����سل ر� ة�م� ةلع�ل�د� ��ورا ر� ل ل ل ةم� أ أ �ّ ب أ ��مّ � ب ّ ا� ا أ ّ ب ة � طم ب� أ ب �ع�د ا � او ��لا �عة������ ا ب�لا اب �ل�� � �ر�ة � او �ب�لا بر�لب ��ور �وح�م�د ب�� �ع��ل� المل � را �لة��� ��م�د ب� ب� ح�م�م��د ة� �لا �ل ���م�� ة� ب � ة ة� ّ أ ة ا ب ب�ا ���د�ل��ًلا ة � �اا ب ا� ة�ا ب ب � � ب ا ّٰ ب � ا ب ب ع�ةس�د ا لله ب�� ��س�ةل�مل � ب�� �و�� ب� �ة�ل �عو�ل ك�ل � الم ��و ���ل ا �عة� ��ط ا �ل�ل ��� �ع��ل�� أاة�ل�لج� �و� ��ر� ة �ب ّ ّ � ب �ا �� �م ب ا ��ل �ا �ب �ةك ب الا�مة �� ��� � ً�ا � �ب ب�ك ه ك� ا �لة ا � � ا ��ب�� ه �ل�ب� ا لا ا � �ّ ب�لة��د �� ط�وة�ل و��� ة�� ة�� ب���� ��و �ل �ع��ل�� أة �لج و ب ة�� ب ب ع�د � مل ر بع � جب أا ��م�� حلا �ة� ب� ب� أا � ا بر ��ة�� ب� ب� �م���� ب� م أ ُ �ةلا ��ل ب�ك��ه �ةلا ��ل ��س��ةل�ملا ب� ب� ب �و��� ��سلا �ع�هة �ةك�ب�� �ع��ل أا �لة�لا ب� ب�لب�ب�ع�د ا � �ةك�ب�� �ع��ل ّ � ب���� ّر �م ب� را �� ة ب ب � ب � �� ة ج � �ة ّ ٰ ّ � �و��س��ل�م ة� ا �ل� �ع�س�د ا لله ب� ب ة� ح��. � ة أ � بة ّ أ � ا ةأ ة ب� � � ةّ �ا�� الا�مة��و �� �ا�ل أا ��ل�� أا ��م�� �وك� حلا �ة� ب� ب� أا � ا �و�ل ��� ّر �م ب� را �� �لة�ة �� �عو�� �ب�ه �ع��ل�� ا �ل� � ار ك بر ��ة�� �ب��� � ب م ب ة � أ � بًا �� � ة � � ا ّ ة ب ا ب � ّ ة � �اة � اأ�بّه � ب ��وك� �ه� . �الا � �س�ع�ه �بل� �ل� � ك ���ع�ه �ع���ر ا � �لعل �و������ر� ا �ل��طل �ه �ر�ه ب� ار ��سل � �و��س�د � � � � ة م أ � ّ �ا ����ة��س��ل � ة ا � ب �ا ة ا اة �م�ه �ع ب �ع�د ا �ع�د ّ�و�� ب� ب����ّ��� ���حل � ب���ل ّ�ملا � ب���ل أا ��م� ه � � ا � � ل � � � ل � � ب ل م حل �� ��سل �� ار ء ا ��رالم ��و ل ة �ة� أ ة و ل � ة أ أ أ أ � ب� ب حة ا �� ه ب � ّ �الا ب� �ةل��ل�ةعلا �ل�ب� ل��ب� ا �ّ�لا � الام��ة��س� ب��ل�ا ة�لب��د ا �ل�ب� ��لا ��ل��س�ل�ا � ب�لا �ب��� ا � �ب�ه ��ل � ع ��طف�م�ه �ع�د ا ك� � حلا ب��� أ لة�� ��ة ر� ب ة ة ة أ م ة ة م م ّ ب ب ّ �ع��ل ّ �ك�ا� �ةر�ّ الا�م�و��ل�� �ع��ل �عب��د� �و �� �ا�ل �ملا � ب�ر� أاة�لة�لا � ل��م ب� را �ة�ه. � �م �� ج �ة أ أ � ب ب ب ا �ل����� ب � ّ ة ب � ا ة ة ّ ب ة �ة �ا�ب ب �بلا ب���د �ل�ب� أا ��م� ت��� حل �� �و�كة��د �ل�ة� �ب �ل�ة��د � �ل�ة���ل �و ب ��ة� ب حب��ه ���و�� �و�ب�������ة� ل��ة� ك� ة ة أ أ � اأ ب�ع��لة � ّ ب�� هة اأ� ا �ب �ب� ة� ��ل�ا ا �ع �ب� ا ��ل��ل��� �م ب ا ��لب�علا �بلا ل�ة�م ة� �ع�� ب� ��ل��ك � � ع��� � ب � � ك و �� ع��ل�� م��س� ب ��و ب� ل ةل � � ر رة� ر �� ة ّ ّ � � ب ُ ة ة ب � � �ًا � ا �ُ�لب�مة ّ ا ��ل ا ا ا �ب� ه ا � � ة �ا � � � �ل��� ه � �ب� ا �ل ّ � � � ل � ك د� � � � �� � �� � � � ل � � ع ع � �علا ب�ب�� بر �و�م��ل � ل � � � � � � � ل � � � � ة ��و مل �ل� ة و ل�ة� ب ب أ ة� ل ة وم و ة ة ع أ ة� ة� ج ج 148
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A friend of mine told me that an associate of ours, a state scribe, under the
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compulsion of a severe ordeal, prayed: “From You, Remover of hurts, the hard-pressed seek succor!”—a phrase which I noticed he had had engraved on his signet ring. He said this prayer over and over, and before long God rescued him from his ordeal. I cite ʿAlī ibn Hishām, who said: I heard Abū ʿAbd Allāh Ḥamd ibn Muḥammad
73.1
of Dayr Qunnā, the son of al-Ḥasan ibn Makhlad’s sister, say: (The author of this book observes: Abū l-Qāsim ʿĪsā, son of ʿAlī ibn ʿĪsā,240 told me, in the course of a long conversation—not the one in which I heard this anecdote—that Ḥamd ibn Muḥammad was in fact the son of the paternal aunt of al-Ḥasan ibn Makhlad. He added: “My father informed me that when the caliph al-Muqtadir asked him whom he should make vizier, he nominated Ḥamd ibn Muḥammad, Abū ʿĪsā the brother of Abū Ṣakhr, Abū Zunbūr, and Muḥammad ibn ʿAlī. The latter two belonged to the Mādharāʾ ī family.”)241 I heard ʿUbayd Allāh ibn Sulaymān ibn Wahb say: The caliph al-Mutawakkil was extremely angry with Ītākh—and he related a long anecdote describing how, when Ītākh returned from the Pilgrimage, al-Mutawakkil had him and his two sons arrested in Baghdad by Isḥāq ibn Ibrāhīm ibn Muṣʿab. In the course of this anecdote, ʿUbayd Allāh said: Sulaymān ibn Wahb said:
73.2
At the very moment Ītākh was arrested in Baghdad, I was arrested in Samarra and handed over to ʿUbayd Allāh ibn Yaḥyā ibn Khāqān.242 Al-Mutawakkil sent written orders to Isḥāq ibn Ibrāhīm ibn Muṣʿab, who
73.3
had some ten thousand men, to enter Samarra and strengthen the caliph’s position there against the Turks. The Ṭāhirid forces were numerous, and they were all-powerful in Khurasan.243 As soon as Isḥāq ibn Ibrāhīm arrived in Samarra, al-Mutawakkil had me
73.4
transferred into his custody, saying, “This is my enemy. Strip the flesh from his bones! When al-Muʿtaṣim was caliph, he would never be first to greet me when we met. Because I had need of him, I would greet him, and he would return my salutation in the manner of a master acknowledging his slave. He is the brains behind all Ītākh’s plotting.” Isḥāq took charge of me and loaded me with heavy chains. He made me wear a woolen shift and imprisoned me in a privy, where I could not tell night
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73.5
� � � ا �لب�لا ب� ا �ل��لا �ل ��
آ ب أة� بّ ا� ّ �ب ب ا �ب با ة م ة� �م ب ���س ّ�د �ة �ملا �ب� ة� ا �ب�� ��لا ��ل �� ب�ر� ���� �و�ملا ء �لا ر �ب ك � ب ح�ل ك��� � بو�ل�ل � �ور� ا � � او �م��� ال �و � ة أب ا ب � ه ك ا ��ل ة�� . أ أ � � � � ة ب�كة ب ّ ة � ّٰ ة ا � �ب��ه ب��� ��ل�� �لة���ل�هة �م ب ا ��ل��لة�لا ��ل�� ا ب� ا ���ط��ل ة� ا �ل���ل�ا �ة �و��مب� ح�د � �� ��ر�ع� أا �ل�� ا لله ���عل �ل�� � ة ر ة أ � ّٰ �اب ة �ة��عل� أ بّ �اا ب �� �ب ة ا �� ب� � �ة � ة �ب ب� ا � � ب �ل هة ب ّ � � � � له� أا � ك�� � ا ��ه ك�ل � ل�ة� ل�ة� � � بحل ب � ��س� �م� �و� �ع� �و�ه �ب�ل لهربج �و�ل� ل�ة� � �ع� ل�ة� ا �ل� � ب ب ةب ّ أ ب �ابمة �ة� � أ بّ � ام ب � ب � ام ب ج � � ا ة� ���� ا � � �س ب�� �م ّ�ملا ا �ب�لا ب�كة��ه � او � ك��� � ���� �ل�� �كة��ه �و�ل� ل��� ا �ل�� �مل ء ا ل ع ل ه � � ا � � � � � � � � ل � ة� ع ��ل� ح� ة� ة ع ة أ م � بب �� بس�� ك �� ة� ���ه ّرب� �عب���. ج ة أ ة � اأة ب � ة ب ة أ بب �ب ا ��سة��ة ة � � � � ةّ � �بل�� ا ���س�� ّك ا �بّ�ه ا �� �لة�ة��� ����مة�� ل�مل ا �م�م� ا �ل�� �ع� ء ح�� ���م�� ة� � ��و� ا �ل� ���علا �ل � �ل�م� ح ة� ل م �أ ج � اأ ا ّٰ ا ��ل ���� ��م��ل ب ا �� ب� ّ � ب � ة ���د�ة��� �ة� ب���ةع��ل ة� ��ل حلا ب� � حب��ه ��سلا �لة���ك �ب�ل لله ��و� �ل������ل � ا �ل�ب� �� او ب� �و ب��ة� ء �ب�ل م� �و ��ة� له ار � � أ ع ا ةب � ���د ��ة� �ع ب� ا ��ر�ة� أ �ا� ا ��ل�اأ�م�� ا ��ل �� � ���س��أ�ًلا ��ل�اأ�بّ�ه اأ ب�ع�� بل���ط �ع��ل��ه ل��ب اأ �� ك � ب� ��ل��ك اأ بّ� اأ�م�� الا�م�أ �م ب��� ب بةا � ا � � ة ة� ر و ���عل �ل �مل ا ل ة ر ة و ة ر و ة� ة م � بة � ّب ح�ه ���س����� � ة�لا �� ��س��ّل�م ة� ا ��ل��� ��س��ل�ملا ب � ب � ��� �ة����م ب��ه اأ� �ة���مةب � � � �ملا �ل�ه ���علا �ل � بو� ب ب ب ك و ل رجب و أ ة ك ة � ب� و ب � ة أ � اأ � ا � اأ� � اأ �ب ا ا � � �ب � ا أ ب � ب � ة �و���علا �و� ��و � ّرر ا ��ر� �س�� �و�ل� ا �عر�� الام ب�لا ��طر� �ع��ل�� ا �ل�� �م او �ل �و�و ب�� �ل� م�ة ر �ل ��ل ح ب� ة ّ أ أ أ ة � ب� � ا� أ ب ب � ا � ا �ة � � �ا � �ع��ل� ����ة� ء �ل���طلا �لب�ةس�ه �ب�ه �بلا ��ر ا �م�ة�ر الم�و�م��� ��لا ب� �ب�ل �ل� ب ة� ا � ل�� ح�ملا �ع ب��د ا �ل��م�ة�ر لام ب�لا ��ط �ةر��ك � ة ع � ب � ا �ًا أ ب �ب ة � ب � � � ّ ة ة � ب ة ا ح � � � � او � ار �م�ك �مل �ل� �ة��و��د �ب�ه � ع�� �ل�ع�د ا. ح ��ط�ك � �ول ��طل �ل ب� �ب�ه �و �د ا ب م�ع� او � او ��سس�د �ة أ ب � � � �ب ا ب ب� ه ��� ب � الا� � � � ب ب ��بل � ��ل ا� �ةلا ��ل �ح��م��ل ة� أا ��ل�� البم ح�ل��� أل � ا كة�� �م�و �أ� ب�� عب��د م�لك ��ل ح ب� � �ة �� اوأ� ا � اربج � او ح��س� ب � ا�ب �ب �ا ة ب ب� �م ح��ل��د ��لا � ��ةسلا � او ��م�د ب� ب� أا ��� ارأ�لة���ل ا �� � ح ب� � �ة �� او � ا �لب� ��ل �� ب� � او ب� ��و � ��وج �عة������� ب�� ب� ع �اا ة � � ب ا �ب �� ب � ب ح ة ل�ب اآ�ب ة ّ ة ب ا ا ا ب ب ا �� � ب� �ل �ل � � ا � � � ا �ل � ار � ��ل � أا � ا ح ب� ا �ر�مل �م ��طر�� �ة� ر بر ��ة��م ك�ل �� ب� ل�م� � � و و ب� ب ج ج � البم � ح��ل���. ب � ا �ة اأ ة�م � ة � �ة ا �� � ا �ب ا � ا ا �ب� �ة� ّ ب �سب�� ��ل�ا��سة��� ���طلا ء اأ�م�� الا�م�أ �م ب��� ب �ك �����ة�مب�� أا ��م � � � � � � ع � �� � ه ل ل ل ل ل ل ح � � � � � � ل � � � ر و ب ة ب ة لة ر ة� ة� و ة� � ج �م أ � اأ ّ � � اأ ّٰ � اأب ّ ّ ة ع ب�� اأ� ّ ب ب � � ا ��ل���ك �م ب ب ����ه �علا اة� ب ب � � ل ب ب � � � � � � � � � � � ا � ك ف ح ع � � ل ط ح � � � � ع ل � � � � � م � � � � ل ل ك ك م ب و و � ب � ر � ب أة � �ر � � او لله �ل� �ر � بةة� أ �أ � � ب �ب �ب �م � � ب ة ا � ب �ب ة ب � � ة ب � ب ّ ا ة �� ب� � ب ��ل ا �ل�ا�م� او ��ل ب�لا� بتمب��� ح ة� ب�لب� ك ح�ل�د ���عل �ل ا ��د � �م� ��ب��ه اب�� ا � �رة�ل � ل�ة� كب��د ر ل�ة� ا ح��س� ب �
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Chapter Three
from day, behind five locked doors. For twenty days, my door was opened only once a day for me to be given bread, coarse salt, and tepid water. My companions were dung beetles and cockroaches. My suffering was such that I longed for death. It so happened that one night I prolonged my ritual prayers, prostrating
73.6
myself and entreating God Exalted as I prayed for deliverance: “O God! If, to Your knowledge, I had any part in the death of Najāḥ ibn Salamah,244 then do not release me from my plight! But if You know that I had no part in his death, nor in any other blood that was shed, deliver me!” No sooner had I finished this prayer than I heard the sound of the bolts
73.7
being drawn. I was sure that this meant death. The doors were opened, torches were brought, and house servants hoisted me up (my chains were too heavy for me to walk). “I implore you in God’s name, tell me truthfully what’s going to happen to me,” I begged Isḥāq’s chamberlain. This was his reply: “The general Isḥāq ibn Ibrāhīm ibn Muṣʿab has been so harassed on your account that he has not eaten all day, for the caliph has taken him to task regarding you, and they had this exchange. The caliph said, ‘Did I give you charge of Sulaymān ibn Wahb for you to fatten him up, or to extract money from him?’ To which the general replied, ‘I’m a man of the sword. I don’t know how to conduct cross-examinations about money and financial matters. If Your Majesty will only give me something to go on, I’ll make him pay up.’ “As a consequence, the caliph has commanded the state scribes to assemble in the general’s house to cross-examine you. You are to be made to pledge yourself to pay over the sum that they will demand. They are all here, and you have been summoned to appear before them.” I was carried into the meeting, at which were present: Mūsā ibn ʿAbd al-
73.8
Malik, head of the Bureau of Land Tax;245 al-Ḥasan ibn Makhlad, in charge of Estates; the state scribe Aḥmad ibn Isrāʾ īl; Abū Nuḥ ʿĪsā ibn Ibrāhīm, secretary to al-Fatḥ ibn Khāqān; and Dāwud ibn al-Jarrāḥ, head of Bureaucratic Supervision. I was flung down at the back of the room. Isḥāq began by yelling abuse at me. “You scoundrel! You blackguard! It’s on your account that the Commander of the Faithful accuses me of dragging my feet! I’ll split your flesh from your bones, by God! I’ll make you wish you were dead and buried! Where’s the money?”
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73.9
� � � ا �لب�لا ب� ا �ل��لا �ل ��
ب بأ ب ب � �اة ة أّ �� ب ا �� أ ب ب � � ب ا ل�ل � ا � ���علا �� �ملا ا � ��ة ة� �و�ع�� � ة� �ة��� ك أا �ل�� ك��بس�ه أاة�لة�لاج� �لا ���د ة� ب� ��ةسلا ا �ل��س��ل��طلا � ع أ أ أ ً ّ �ةة � ب ة ةب � � � بْة ا ة ة � ةّ ب ّ � ب ط��ة ا � ب ب لعلا ا � ل���ب� ا �ل�ب� � ر��ع � �وة�� بر�ة�لا �بر�ة� ا ���ور را ء �عل �ل�����س��ك �و�ر�ل�عل ���ر��ه أا �لة���ك � او ��� ���ع� � � او ك� ��ل � ة م � ّ �ة �ة ة ة � � ب ة � � ا� ا ة � � ة ا� ة أ ّ ا أ ب �ب ة �� �� هة �ة ح� ب � ل � ك � � ا � � � � ح ع �م� � � ب � � � � � � �و �د �ب �ل�ة�� �ع�لة��ك �م� �ل�لك الم��ل � ر� ب �م�ل�ه ل�م � ��و� �عل � او ��د � ا ب م ب و ة� ل ب ة �ّ ج ا� � � ب ا بّ �اا ب ا ةاً � ���د ا ة��هة ك� أا �ل�ا �م�و����� ب� ب� �عب��د الم�لك �أل ��ه ك�ل � ��سل ل� �لا �ل �الا ب�� ة� ب��ة�� ب��� � ب�و�ة�� ب��ه. � � ة أ ��م� ا �ة ة ا � ا ّ � أةاأ ب ب �� �ب ��بل � ة � اأ�ب ب اأ �ة ب ب � � �سس�د ة� ا ��ل � � ل�� ل�� ا � � ك � ا � � م �� ح�ل�و� �ب�ه �ل������ل ا ��ر� � � � � � � ل ل ل ع � ح � � ه � � ل �ل ب �ل � ب ة � م ل�� أ � و ة ة ة ة أ ا ّٰ � ة ا � ب ب ا ة ب ا � ب �ب�� ة � ب ا ّ � ب ة ا � ب ب ّ ا ب ا �� �ل �ل ا ���ع��ل �ل ��سس�د ��ل ل�ة� �حم�ل� أا �لة��ه �ك��سل ر ل�ة� �و�ل �ل �عر�ةر �ع��ل�ة� �ة�ل ا ��ة� �ل �ل�ك � �وب�ل لله � ��و � �ة � �كة�م�� هة � � ا اأ �م�� � ا �ّ ا � �اا ب ب ا � ب ب ا أ � �ب �د�لة���ك �ب�ه �و� � ���ب� ���ور�ك ب ةح� و مل لك أ �ل� ك�ل � ��ل� ���ك ب�ل����� �مل ا �م��ل����ه � �لع ة ب ب � ب ب بأ بّ �أ ب ب ة ب ّٰ � ة � ب ة �و ة� ��ل�ا ����ك �أاو � �لا � �ل�ةم�ة� �لا ب�� ة� � او لله �علا �ل��ك �لا �ل ���ع��ل ة� ا � ار �ة� �ألا � �كب���ل ة� �م��ة� رب�� ة آ� ب أ � � أ � � � أ أب �ة ب� ّ � �ع �ة أ ّ � ا ل�ب � � ة �ل�ا ا ب�لا � �لبع��ك ب���ةعلا �ل ا � ار �ة� ا � ة� ك ح ��ط��ك ب���� ����ر� ا �ل�ا �� ا �ل�ب� � ر � ��و�ةل�عل �ة� ع���ر� ��� ب� م أ ب بة ب ا ّ ة بّ ً ّأ ب أ� ب أ� ب ��ل ء �� �ا�ل ���س�هر ا �ل�� ا �ل�� � ر�ع� � �وة��ر��ه �ع�� ب��ل�ا �م�ملا ا ب�� ة� �كة��ه. ا ���س�هر �ع��د ا � �ل�� م � اّ أ ٰ ب � ةّ � � ة � ة ب� �ة ا �� ��ل � ا � � ب� �ة � ة � ه ا ّ � ا ا � � هو� �عل ل �ة� مل �ل�ك �ع�ل� �ل� �و لله مل ر ب�� �ك ك �علا أا �ل� ب���ع�د �� ������ �����و� مب � ع أا �ل�� بر��� � ّ أ ب � ا � هة � �ل�� ���ةعلا �� � �م ب � ���س��ة �� �م ب�ّ � اأ �ب�لا �مب �ا��ب� �لة�� �ب ��ل� ا �����م ب � ا �ب�لا �ع�د � ا ��ل � � ك � � � � � حل �ل� ع � � � ل ب و و ر ة و � ة رة �ة� و ة � ة و ب ور ة � �� ةع أ أ أ � � ً ب � � � ب ّ ب ة ب � ب ب ب �� �ملا ة�لب��د �ل�ه � �ول ��طف�س� � ���ب� ا �ر��� � �ل���س��ك �ع�� ب��ل�ا ب���� �� ���ةعلا �ل ا �ب�لا ا �عل�� ا �ب��ك ��لا � �� �و� � ع كة��ه �م� ة م م �� � � ب هة ح��� هة �� � ل�ب ���� ء اأ �م�� � ه اأ � ا ��ب ����ك � اأ �ب ا ب ب حة ل ل � ا � � � � ا ء ل م م � � ح ����ك ة���ع�و� � � � ل � ع � � ل � � ل ك � ح ة و � ور ة � ب� ب� � ة ة� ة� ة �ل ب ر ة ة ٰ ّ � � ة ة � � ا ة ب � ا �ل��ع � ا ��ل� ���ل�ا ���ك � ا ّلله الام�ع�� ب ة� �و�م ب� ��سلا �ع�هة أا ��ل�� ��سل �ع�ه �رب �و�ل� ب� مو ة� �و� ��و لا� �� ة � �س�بع�د ح��ل الا � و أ� م ج �ّ ا � ة � ّ أ �ً اً � ب ب س� اأ�ةّله� � �ّ ك � ��ل�ا اأ���ك � اأ ��لاب �ل�ب �ةلا ��ل ب���ةع��ل ة� ��ل�� ة ة أا �ل� ا � ار ��ه م�ملا ا ��� �كة��ه �ة ��و�مل � او � ���� � م و و رة و ��د ا �� ةة � أب ا ���ع��ل �ملا � �لع�و�ل. أ ة بّ ��ل ة � ب أة أب �ة ب� ّ �� ه � ��� ء � ا �م�� �ع�ه �و�ةلا �ل �ة�لا ��سلا � �ل�ة� أا �ل�ة� �ة�د ا ����ر ة� �ع��لة��ه ا � �ة ك �لا �كب���ل �ع��ل�� ا ب �ح ��� ب� ح�ط� ب ��ة� �ل� أ �� � أ أ � ة �ب ب ًا � ّ ا أ�ا� ب � ة� ا ب� �ب��علا � �وب�ه ��لا �م� ا ��ل ب�لا �و ب�لا �� ب�لا ة� � م����� ا ��ر� �وة��د � او �ة��ب�ة��ه ه � �ةل �� ة � م � � � ��ع�ه �� � ب و ���ل� ع�مل �ه�وا ���ر ورب و ة أ ب � � �� ة ب ب � ب � � ب �� �� ب� ب� � لة� ك ���� ا �و���ا� ا ���ةعلا � �� او ا �ل� �� او ب� �ل�ه ا � �ة ب�ل��ع��ل �ع�د ا.
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Chapter Three
I pleaded that Ibn al-Zayyāt had stripped me of office.246 Al-Ḥasan ibn Makhlad interrupted, “You took twice as much as you paid up. You controlled Ītākh’s scribes. You annexed state properties, assigned them to yourself, and took criminal possession of them. They bring in two million dirhams! And you dress like a vizier even though you still haven’t paid over everything that was confiscated!” At this, they all began to hurl abuse at me, with the exception of Mūsā ibn
ʿAbd al-Malik, who kept silent because we were friends. Instead, he turned to Isḥāq and said, “Sir, may I see him privately and get to 73.10 the bottom of this?” With Isḥāq’s consent, he motioned for me to be brought to his side, and whispered, “It grieves me to see you in this situation, brother. I swear to God I’d give half of all I have to get you out of it. But things look bad for you, and I have nothing but my ingenuity. If you’ll be guided by it, I think I can have you released, but unless you do as I tell you, you’re a dead man, I swear to God.” “I’ll do whatever you say,” I said. “Then here’s what you must do. Sign a pledge that you’ll pay ten million dirhams over ten months, in installments of one million at the end of each month. That’ll buy you easy terms immediately.” I was stunned into silence.
73.11
“What’s the matter?” Mūsā asked. “God! I couldn’t find a quarter of that amount unless I sold my properties, and who would buy them? I’ve been stripped of office! How would I get paid when my income’s forfeit?” Mūsā said, “I know. Of course. The thing is to buy safety for now by raising these people’s expectations and making them greedy. Meanwhile, I’ve a plan to win the caliph over to your side. With God’s help, it’ll work. Deliverance can come at any moment! No need to meet death halfway! It’ll be worth it even if you only gain one day’s respite.” I said, “Your love and advice are unimpeachable. I’ll do as you say.” Mūsā ibn ʿAbd al-Malik now turned to the others and addressed them. 73.12 “Gentlemen,” he said, “I have advised him to put his signature to a sum that is more than he can afford, let alone any greater amount. May I ask that we use our own money and position to help him out and make the arrangement work? This is the sum I’ve said we’ll back him for.” “Fair enough,” they said.
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
ب ب ّ أ ب ب ة ة أً ة � أ ب �ب ب� ّ � � � ة � � ب ��د �ع�� �ل�ة� �ب��� � او �ة �و�ر ��طلا ��� � او ��د ح ��ط�� �ب�لا لاملا �ل �ع��ل�� ب�� �و�م�ه ���ل�ملا ا ���د � �لا �م �لا ��ملا �و�لا �ل ة أ ٰ أ ّ ب � ا �ة ا ّ ��ل�ا ��م� �سس�د �ة� �ع�د ا ر ب���ل �ة�د ��لا ر �ع��لة��ه ��ل��ل��س��ل���طلا ب� ا �ع بّر� ا ّلله �ملا ��ل �و��سب��ة���ل�ه ا ب� �ةر�ب�ه حل � �ة�ل � ة أ ة ابب � ً ب ب ��ل ا � ب ّ ّ ب ة ّ ة ب ب � ب ا ب ا � � � � � حل �ل �و���ع�ة ر ر��ه �و�ر� ب�ل �ع�ه �ب�ل � ار �ل�ه � ا را كب��ة ر� � او ��دا �م�ه �و ر��� � �ل���س�ه �و�ل �����ل �م� �ع�د � ا � ة ة ة ة أ ّ أ آ ّ ً ّ � � ة � ب ب ب ا ب � � �ب �م ب � �لةعلا ء �م ب � ��أ�ر � �لةعلا ء � �م ب � �ب ب�له ���� � او ��ل�هة � ح��سس�ه � او ��دا �م�ه ��د ا �مل �ب�ة�� �ة��� �ة�ه �ةو � � ةو � �م��� � ر أ أ � ا � � ا �ّ ّ � � ب � ّ � ة ا ا ا ا � � ة ب ب �ه � ه ل�� ح�د ل��� ��م�� المل �ل ا �ل � حل �ل �ع��لة��ه � � �� ه � � � ل س�عل م�لة�� �و م� ةح ب� �لعل ء � أ م� ا �ع�ل� �و�و�ل��� �و�ل ��سة���� ة ب ة ب ة �ّ ة � ا �ة � ا هة �كب��� �م �� �و� ا �أ��ع�ه �م ّ�م ب ��ع� �ع ب��د� ب���ةعلا ��ل أا ��م� ح ب � �و���ة�� ا �م�ل�ا ��� ح��ل�ه �و�ب��ة��بس�ه � �اه �و�ر ب� حل � ا �ل��سل �ع� ل � ةب � ة أة ع ع ّ أ �ب ب ب ب ة �� �ب � ا ب أ �ب ب �� هة � � ا ة � ل � ا ��ع��ل � �ل�ك � او ب�ل�ل�ع�ه ب �مة�� �مل � ��ر� � او � ك ��� ا ب �حم� �ع� . م���ه �م��ه �و�ل��� ع بأ ّ ��م ا ة ب � ّ ب � � ة ة � ب �ب ا ح�� ب ح��ل�ع�ه � ���د���� �ة� � او � ب�لا �ل�� ا ��حل �م�� � �و ب�لا ء �ل�� ب� � � �ت��ه �و ة� � ا � � � � � ل � ح ل � ع ك � �� ب� �وب��ور �ل ر أ ة ب ة ة أ م أ ة ة � � ب ب �ّ ا ب � ة � ب ب �� ّ � �ب ل��ب� �ب�م �� ب�لا ��س��ع�م��لة��ه � او ���ت��د �ع� ل�� ��ل�مل � ��ل� �ع�لة��ه �ل���� أا ل ح��ل��س�ه ا � ���د � �ولا� �ة � � � ة ة � ة أ مأ أ �ة � �ت� ب�د ا ��ل� ّ �م ّ�ملا ب�لا ����م ب� ��ه � ة�لا ��ل ا �ب�لا �س�ب� � �ملا � �م � ة��د ا ��ل ة ��تلا � ح ب� � ة � ��� ب�� ا �لة ��و� � و ر و ب ة� ب و � او � ر أ ة� و ة أم أ ا �اّ حةّ ا �م�ةت ب���� ة� �ع ب ا ��ل���ل ا ب ًّا اأ ب أ ة ة ة � �و� � �م ب ا ب���ل�ك ���شف�مل �� � � م� � � � ط�عل �م �ع�مل �ب�ل � ا ب�ل���ل�� �ب �ل��ت��ل�ك ا �و ل � ر � � �ب ب ة ع أ � ا � اأ بّ� ا ب ا � ة � ب � � ة ا ة ب � �ة ب ب أ � � � � ّ ل � � ��س�ك �ب��� �ل�ك أا ل �م�ه �ع�د ر ��ت��د �ه�و�ل�ء ا �ل� ��� ار ر ة���� ب� اح�لة ��ع�ه �ع��ل�ة� �م� ا ب��لك �أاو �مل �ل ��ب � � ب ب ة ة � � �ة�ه � ة���ل ة� �ملا ��لة�بس��لب� �ع ا ا ��بل ح��لة ��بع�هة ب� ��ل��ك �و ب� � ��رب� � او ���ع�د ا ب� �ك ���� � �تج�ع��لة��ه �و�لا �ة�ه �ل��ك �م ب� ا �لب� ��ر و و ب � � حب ا ب � ��ر�ل�� �م� ا � � ���ل� � . � ة م ة ّ ب ّ �اا ب � ب ا �� ب� � ّ � ب � �ا��� �ة � ا ���تج�ع�هة � ب ة ب � �ا� �ل� ب�ك�علا ���ل�ملا ك�ل � م� �ع�د � �و� ��ة� أا �ل�� � ا ر كب� ة ر و ح���ت��ه � �سهر�و��س�ه �و�و ��ل ب ة� ة� أ أ ا � � ة با ة ة ّ ا� ا ب �ا � �ا�ل �م ب ا ر����� �و�ة���تلا �س� ب �ل�� ا � طم� �ع��ل�� أ حل ب �ل�ة� ح���تل � �أاو ب��ل� �ل� 1ع���ر� �ل ���ت��د �ة ع ة ع�� � � ة ب� ا أ � ب ب� حل �و �و ل�ة�. ب ً ة أ ب ّ ّٰ بّ � ة أ� ب أ� ب �� ة� ��س��ع�هة � � � � ا لله �ع��ة� �و�مب� ع���ر�و� �ة��و�ملا �و��د ا �ع�د� � ا �ل�� ا �ل�� � ر�ع�م �ملا �ل �و �رب ب و ج أ أ ا ��لب� � اأّ � أ ب ا أة �ّة أ ب ّ ب ا � ا � ب ا أ ّ ب ا ب ا� � ة ب � ّ ب ب�� ا �ل��و�ل � او ��ل ا � ��و�� ا � ة� ح��ل �ل ��طل �ل ب� �ل �و� �ة�ه �أل � ا ب��م�و����� ب�� �عب��د الم��لك ��د � ���ل أا �ل�ة� ع م �� ا ّ ب���ةه�م ة ا ��ل��ه ب���ةلا �� اأ� ���� ب���ةع��ل ة �ملا ا ��ب ل � � �سس�د �ة�. ل � ح � ع ل ب ر � �أة بر ة ة ة � ب � ب � � ع�د � ا ��ل ب ��سس�هة ب� �ح�مم� ًل�ا ل��ب �م���لب� ��ل � ��ر ب��مب���لب� �ملا �ل �م� ���ةعلا �ل �ور� ل��الا ب� �ع�� �م��ل �م� ��ر �ل� ة� ب ع ا �حم��ل � ّ ب ّ ًع أ أ ب ّٰ ب �ا �ب �ّة � � او ��لب ب����ةعلا ة� أا ��ل�� ا ب� ة�لب��بع ب�د � ���ل�ا ب���ةه ار ب� ع�ةس�د ا لله � ��ل��ك �ع��ل� الامة��و ���ل �مو�� ح��سلا �ب�ه �س�� � ع أا �ل�� � �ة �� او �ل�ة� � ا� ز � ش ة ش 1كز ز ز ع��س�� واأ ز��لا ل. ��� ا �ة� �ز� :��� .��� ،ع��ل� أ ح����ا �
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Chapter Three
So Mūsā sent for inkwell and paper,247 and made me put my signature to 73.13 the payments. Then he rose to his feet and addressed Isḥāq: “Sir, here is a man who owes money to our revered caliph’s government, which should secure his person by granting him easy terms. Let him be taken from custody and his clothes changed, and let him be restored to his proper status and lodged in spacious quarters with servants, fine furnishings, and personal attendants. Let him be free to meet with whichever of his associates he wants, and with any wife, children, or household members he likes, so that he will do his best to get the money he owes before it falls due. We will help him. Let him sell his possessions, and let all his deposits be called in from their consignees.” “I’ll have this done at once,” said Isḥāq. “I’ll tell him what you said and give him a free hand.” With this, the meeting broke up. On Isḥāq’s orders, my shackles were struck off and I was taken to the bath- 73.14 house. He had them bring me a handsome robe of honor, and scents and incense to perfume my clothes. Then he sent for me. He rose as I entered; we were alone. He apologized for having been rude to me: “I’m a man of the sword and I obey orders. I’ve had an earful on your account today, and I was put off my food worrying that I might actually have to execute you to avoid the caliph’s displeasure. I said what I did to cover myself in front of those villains so they’d report it to the caliph and I wouldn’t have to have you flogged and tortured.” I thanked him as best I could. The next morning, he had me moved to large, handsome, spacious, fur- 73.15 nished quarters, and as a mark of kindness and respect provided me with ten servants. I could invite whatever visitors I wanted. Word reached my friends, who rallied round. Then God delivered me: for when twenty-seven days had passed, I had 73.16 raised a million dirhams, the amount of the first installment. I was just waiting for it to fall due, and to pay off the demand, when Mūsā ibn ʿAbd al-Malik was shown in. I rose to greet him and he cried, “Rejoice!” “What news, sir?” I asked. He replied, “The comptrollor of Egypt has sent in his provisional finan- 73.17 cial statement for this year, surplus and expenditure combined, with a detailed statement to follow. ʿUbayd Allāh ibn Yaḥyā ibn Khāqān read it out
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
أ أ � � � ة � ب ��سلا ح ة� ب� ��ل��ك �م ب � �ة �� او ب� ا ��بل ��ر �لة��هر�ب� ا ��ر ا ����علا �م��ل ب�لا ب�ر ب� �ب�لاأ � ار ب� ا ���عب��ر� لام� � � او �لب� � ارجب ة � ج ع ة � اأ بّ � بب ح ا � ا ا ��ل ا �� � � ا �ب � ب � ة �� ب� �� ل��ب� � �ة �� او ب� ا ��بل � م ��ةسلا �ةو�لب��ع�د ���سل بل�عل أ �� ل��ة ��و � �ل� � ة� �مك�ا� ��د �ع��ل�م ة� � � او �لب� � � ارجب ر رة ة � ةع ّ أ � ّ � � ب ب ة ة ة ة ة �� ة ب ب ا ة ��ر �م� �علا �ع�ملا �ل�ه �م� وب ��ع��ل� ��س�����ك ا � ��ة� � ��و�لة�� �كة� ���د ر� � او �ور� � ب���ع�د�عل ا �ل��سس��ة� أ ً ب � ة ب ب � � ة ة ّ ب ب ا ��ل ب ا � ه �ع ب ة � �ة�� � �ب ا ل� ب �ا � � � ة ة ب �ا ب بة ا � �ل ���� � ��س����ك ل ل�طعل �ة� ��ل ���ك �و ب ��ع�ل� ا ��مو�ل ا �ل �����ل � ل�ة� ��سس�ه ���� ا �ع� ّ � أ ٰ � �ا ة � ّ ّ ب ا ا �اب �اب أ � بًا ب � ّ ا ة � ب ة �ب �ب � ة �سس�ه ���ا� ا �و���ا� ا ا � ��ة� � ع�ةس�د ا لله ا ���ع�م��ل �ع��ل�� الامة��و ���ل �لا �ل ���د ر��ل �عل ���� ا �و���� ا ا � �لعل ��ل�مل � ار � ب ّ �الا ب� �لة�� ��ل� �ع�ملا ��لة�علا ب���ةع��ل ة� اأ �ب�لا ��س��ل�ملا ب� � ب � ��� ��لا اأ�م�� الا�م�أ �م ب��� ب ب ب � بة � بة ب ب ة ر و � � ة ���ع�د � ا �ل��سس�ه ا ��� او �ر� �م� ك� ة و � ب ة و ة� بة � � ّ أ ب ب �ا ب�ل� � ا ُ� ّ ا ��ل ب ة � � � �ة ة � � �علا ���ةع��ل ة� � اوة� ب� ��س��ةل�ملا � ب� ب� �و�� ب� � ا ك � �س�ة��و�ل �ب�لا لام��طلا �لب��ه ��د � � ���علا �ل الامة�� � � � ل ة ر أ ة� ول م بة ة ا ��سل� ل���ب� � او �كة��هر. ة أ ّ �ّ ب بة ب���ةعلا ��ل ة� ب ار ��ل �ع ب��ه الا�م���طلا ��لب��هة �و���علا ب� ب��ملا �أ�هة ا ��ل�ب� � ر�ع� �وة��ب�ع ��ةسلا �ع�ه ح��ل أا � ار ب��ه ���ع��ل ة� �وة�ر� ب� ة أ ا ة ا � ب ب � � ة مة ة ّ ّٰ ب ة اأ ب ا� � ب مأ �م ب��� ب ا ة ع�ةس�د ا لله �بل�ع�د ا � او ��سسل � �ل��ه ة� ��ل�ة�ر ب� �� �ة�ل ا �م�ة�ر ال �و ع ب�ل �ع�ه �ل �ل � �وة�ل��ع��ل � �ل�ك �و��د � �لع�د �م أا �ل�� � ب أ � أب ب � � ب هة حلا �ة� ب�ر��سلا ��ل�هة ا ��بل �الا ب� �ة�د ا ر��س��ل أا ��ل�� أا ��م� ل��� أا ب� ار ب���ك �بلا � ب� ��ل�� ب���ة�ع ب�ل ب�لا أا ��ل�� ا ���و بر�ر �ةلا ��ل �وك� � ح�لة��ع� ة ة ة ةاأ ب ب � �ب � ا �ة ب�ب م ة ب ةة ا� أ أ ّ ب ا � ا ��لب � � اأّ �� � ّ ة � ��ل � ��ه �ل�ه ل�� أا ��ط�ل� ل���1ر ب� ���د�ة �ور�� �ة�ه ا ح��ه � او � � � � ل ل � ح� �م� �و��ة� �ول�م ا �و� �م� �مل �ل ب م و ب ة ة أ ّٰ �ب ّة �� � ا أ ة � � � �ع� �س� �ب هة � �� بس� � � �ب� ا ��ل ّ ب ة أ ���ع�ه �و ب� ح�� أا �ل�� � أا �ل�� �م�و ب� ع�ةس�د ا لله �مو��� ل�ة� ب�مل ��ه ا �ل�� � ر ع�و� ع��ل�� هر ة� و� � ع أ �ة� ب م ع �بب � ة � �علا. �ع�ع�د �ة� �ع��ل�� �م� ��ر�ر ب ح� أا �لة�
� ّ � ب أ � ��مّ � ب ��م� ة � اأ ب ّ ��ر ح�م�د ب�� أا � �ش�د � ��ة� ا ب� ��و ب� � حلا �� ا �ل��ه� او ر�ة� ّٰ � اأ ة ا � ّ ة ا � ا لله ا �ل���سسل � ة� �ل �ل
أ أ ا� ���د ���س�ه�و� اب �ل�ة� �بل�علا �ع ب� �م���ر�ور ب� ب� �عب��د
أ ح � ب ب ا �� � ا � اأ ب �ة بب أ ب ��ة� ة� ��ه ب� �عً�� ب�لا �ة��� ة � ة � � ل � ل � � � ل � ر ر� � بر� ��ة� ا ��ر� � ب ر ة ة� ب � ب اآ �لب � ً ة ً ب � � ُب � �ا أ بة �ر �ة� � � م��ر� �وب�لا ���ل�ةعلا ���ةعلا �ل �ل�ة� �ملا ���سلا �ب��ك ���ع��ل ة� � ���� ة� أا �ل�� كة�� ة� ّ ٰ ً � � � ب ب ّ � ب �ب�لا �ل��ب��ر �ألا � ا لله �و�ع�د ا �ل��لا �برة� ب� ب��ة�را ���ةع��ل ة� �ل�ه ا � �ل�ة�. ع
ة ��ا ة � ��س�ا �ل�هة ا �لز � ز�� ا ز� �� .ش�� :ة��د � ز ز ��لة�� ز�ه�هة ز�اأ ط�لا �ة�. كا � د ��ل أا �� ا ��س � ز� 1ك ة� � � و
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�اا ب �م���مة�� ا ا �� � � ة بحل ب� ل�� ع�و� �وك�ل � �ا ة ب� ة ا � �� ة ب � �وكة�� ��عل �ل ل�ة� ا ��س�����
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Chapter Three
to al-Mutawakkil, who authorized my office248 to draw up Egypt’s adjusted averages, so as to see how the comptroller has performed. I took the figures from the offices of land tax and estates, since Egypt comes under both and its accounts go through both offices, as you know. To help persuade them to release you, I put down the year when you were comptroller of Egypt at the top, followed by the years that were in deficit by comparison, and explained to them: “‘The deficit in the year such and such, as compared to the year so and so, at the top, is X thousand.’ “When ʿUbayd Allāh read out the arithmetic to al-Mutawakkil, he asked, ‘The bumper year—who was comptroller then?’ “I said, ‘Sulaymān ibn Wahb, sire.’ “‘Then why wasn’t he reappointed?’ “‘Where is Sulaymān ibn Wahb to be found? Fined to death! A pauper, his fortune confiscated!’ “‘Cancel the fine,’ said the caliph. ‘Give him a hundred thousand dirhams 73.18 for his expenses and send him to Egypt with all speed!’ “‘And may his estates be returned to him, sire, to restore his standing?’ “‘That too!’ “ʿUbayd Allāh ibn Yaḥyā ibn Khāqān had already agreed to this, and I’ve got his authorization for your appointment, so off with us to the vizier!” The caliph’s written order for my release had been forwarded to Isḥāq, enabling me to set off on the instant—without my having paid a jot of the first installment, which I gave back. ʿUbayd Allāh wrote me a draft for a hundred thousand dirhams for travel expenses and handed me my letter of appointment, and I set out for Egypt.249
I cite Abū Bakr Muḥammad ibn Isḥāq of Ahwaz, who acted as a legal witness there for my father, quoting Masrūr ibn ʿAbd Allāh al-Ustādī: Vexed by an intolerable situation, I went to see Yaḥyā ibn Khālid the BlueEyed, for he was a person whose prayers were answered. Seeing me afflicted and troubled, he asked, “What is the matter?” I told him my plight. He replied, “Call acceptance to your aid, for God has promised good things to those who show acceptance.”
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
� � ة ب � ة � ة ب � ّ ا أ ��م�� ة أة ا ب � ا ب ا �ب ب مل �ه�و �ل ل� ��ر�ك ة� �ع��ل�� ب �م�ل��ة� �م� ا � �لع� �ل� ��ل�مل ا ب ح� ا ��ل �ل�ة�
� �اأ ب �ب �� ّرك ��س��ة�ةس�ه ب�����ة�ء �ل� ا �عل�� م ب ب ّٰ ة � �ب ا � �لهرب� �ب�لاأ � � ا لله ���علا �ل��. ج ب �ة � ب ب ا �� ب �ّ � ّٰ ب ��مّ � ب � � اأ ب ّ ة � �ّ ب �ا �لا �ل � �مأو� �ل� �ع�د ا ا � ل�� ح�� ا �ل��ه� او ر�ة� ح�� ب�� �ل �ل�� �ع�د ا �ه�و ب��د عب��د ا لله ب�� ح�م�د ب�� ة ة ��ل ب� �وة ة ّٰ ب ّ � اأّ � ا �� � ��لا ��ة ب� �و�عب��د ا لله �ع�د ا ب���د �ة� �ل��م�ة�.
أ ّٰ � ّ � ّ ب �ش�د�� ��ة� �عب��د ا لله ب� ب� ا ��م�د ب� ب� � ا ��س�ه ا �لب�� ��ر�ة� � ة � � ة �ّ ة � ة أ ة ب� ا � ب �ب �ب �� ّ ة �اب� ة� ب�ك�علا �ب��علا � �ل�ب ���� ب � � ل �� ا ع��لل� �ع�ل�ه ��س�د �ة���� ا ة���س� كة� م ك � � � �د � � �س ع � � � ل ة� ة� ب � �عل � ة� �� أ أ أ ٰ ٰ ب � ّ ّ ة ب ا� طم� حلا ب� اب �ل�� �ح�مّ�م��د ��س�ع��ل ب� ب� �عب��د ا ّلله ا ��ل��ة��س��ر�ة� ب���ةعلا �ل ك� �الا � ا ب� ��و �ح�مّ�م��د ��س�ع��ل �ة��� �ع�وا لله ل��� �ع��ل�ل�ه � ة ة �ب � ا � ه أ � �ّ ا ل�ب ب� ة � ة ا ب� ة ا � ة أ � �ّٰ ّ �� ب �س�� ب� � � �ب أ ا � ل ا �ب��� �ع� ء �مل � �ع� �ب� ا � � � � � ل ع ��س ��د أا �ل� � � له�م ا ة� ب �ك و و�ة� عو�ة� ��ع�ل� �و�مل �ه�و ��عل �ل ���ل ا �ل� � ب �ب��� � او �أ��ك �و�ع�� �ب�� �م ب� �ب�ل�ا �أ��ك. ة � ب� ب ب ة� ب �لا �ل ��م او ����ل ة� ا �ل��� �ع�� ء �ب��� �ل��ك ���ع�و�كة� ة�. ة� �لا �ل
أ ّ�ب أ �أ ب ��م� ا �ة ب � � ��ل � � ح��س ب ا ��م�د ب� ب� �ة ��و�� �سب� ا �ل�ا بر ر�ة� ب� ب� ة�����ة �عو ب� ب�� أا � �ع��ل�و�ل حل � اب�� ا �لب � �ش�د � ��ة� ا ب� ��وأا � � � � ة أة� �ةب ب ّ ّ ح��س�� ب � �ع ب اب �ل�� ا �ل � ة� ب� ب� ا �لب �� او ب� الام�هر�� �لا �ل ا �ل� ��و��ة � ة � � أ أ �اا ب �ة �اة �ة آ ب ة �الا ب� �ةل� طم� ��س� ر ��لا �ل � ك� � �ة��ب��� ا �ب�لا ا ��م�د �وك�ل � �ة ك ��� ب� ك�� ب� حب�بسلا �ع��ل�� ا � �له ار � ر ب���ل �م � و ج ب ً ة� � � �ّ� ب طب� ��ل��ل ب�لا ��� � ا ���� �� � ح��د � ��ة� �ة ��و�ملا �لا �ل أ أ ب ّ �الا �ل�ب � �ة�د � �ع� ة� ا ّٰلله ا ب� ���س ّع�� �ة�م �ل�ة ل��بملا � �لة�� ة� �ة �� �مًلا ��ل�ا ������ ء � او �ب�لا ب�لا ��ل�� ل�� � � ك و ة � ل وة� � � و بة � ة أة و ب ة ًّ ب ّ ة ّ ّ ب ب � � ب ة ة ا ��س���ةم�م ة� ا �ل��� �ع�� ء � ح��س ب ا ���و ب��ه ب���د ا �ك��سل�� �ع��ل� ّ �و ب��� �الا �ل�� �ع�ل�ا � ا ��ر� � � �ب�لا ب� � ك� ح�� �م � ل�� � � ة � م بج � أ ة �� � ب � ا � ب ب م ة ّ ة ا � � ب���ةع��ل ة� ��ل�ه �ملا �لا ب� حة���ك ���ةعلا �ل ا �ب�لا �عب��د م�م��ل�وك �و��د �طر� ل�ة� �م�و�ل� ة� �و�ع� �� ب� �ع��ل�� �و�ل �ل ب ة أ � ّ أ � ب ب ��ر�ب� �ع ب��� أا ��ل�� � حة� �� ���س��أ ة�� .و�ملا ا �ع�د� ة� �لب ��ب������ �م ب� ا ��طر� ح�علا �ع��لة��ه ل��ة� �م����ل �ع�د ا ا �ل� ة ة ة ة ة ة ًّ ب أ ة � بّ� ة�ة �اة أة �ا أ ب �ة ���د� �و��د �ب �ل�ة�� �مم�� ح�ة�را ل��ة� ا ��ر�ة� �و�كة���ل �ل�ة� أا ��ك � ك ا ���و�ك ة� �و�ل� ا �عر�� �م ب� ا ��� ��� ب� ك�� ب� ا ����� ��� �ب با�اة �� ةا �لا ��ًلا ط� �ل ك�� ب� ل�ة� ل�� ب 158
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Chapter Three
“Pray for me!” I said. His lips moved, but I could not make out the words, and went away just as
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troubled as before; but the very next morning brought me deliverance from God, exalted is He. (The author of this book observes: This Yaḥyā ibn Khālid was the grandfather of ʿAbd Allāh ibn Muḥammad ibn Yaḥyā of Ahwaz, the state scribe, who was my own maternal forebear.)250 I cite ʿAbd Allāh ibn Aḥmad ibn Dāsah of Basra, who said:
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I suffered an adversity that made me so ill I despaired of my life. I received a visit from a follower of Abū Muḥammad Sahl ibn ʿAbd Allāh of Tustar, who told me: “Whenever al-Tustarī was ill, he would say a prayer to God, which always healed whoever said it.” “What was it?” I asked. “Say: O God! Give me Your remedy; treat me with Your medicine, and cure me of the tribulation You have sent.” I said the prayer over and over, and was cured. I cite Abū l-Ḥasan Aḥmad ibn Yūsuf the Blue-Eyed, son of Yaʿqūb ibn Isḥāq ibn al-Buhlūl al-Tanūkhī, quoting the Qurʾan scholar Abū l-Ḥusayn, son of the Doorman, who said: An upright man whose courtesy name was Abū Aḥmad used to study the Qurʾan with us. He wrote charms to reconcile people who had quarreled, and told me: One day I was sitting in my shop, and because no business had come my way, I made a prayer to God to let me earn my bread. Before my prayer was done, my shop door was opened by an extremely good-looking beardless boy,251 who greeted me and sat down. “What can I do for you?” I asked. He said, “I’m a slave. My master is angry with me and has thrown me out. ‘Leave me and go where you like!’ he said. But I’ve no one to turn to in an emergency, and I don’t know what to do because I’ve no one to go to. But someone told me you write charms for people who have fallen out. Write one for me!”
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
ْ ٱ َّ ٱ � َّ ْ َٰ ٱ � َّ ٱ ْ�� ب�ة ة � � ة �ا � � ب �اب ة أ ة �َ ْ ُ َّ َ َّ ل ��ل ب� ا �ل�� �ة� ك��� ا ك� �ا�بس�ه �و�ه�و { ب�����ف�م ا للَه ا �لر��م ب ا �لر� �ك ه ل �د � ل ���ب��� �ل�ه ا � ل�� حة�� ا �� َ َ ر ب� آ َ� َ َ َ َ َ م ٱْ َ أ آ ْ ة � ة �ا ب ا ����َٰ�ت��َل��ت�� بَ } ا ��ل� ا ب� ا ��ل���� �ة � الا�م�ع�ّ ب� �ة�� ب � ���� � {�� ��ْ ا �ب�تف بَ��ل�بَتلا ة� �و����ور� ا �لأ���ل�ا ��� � او �ة�ه ا � � و ر أ � ���ر ة� و و َ ر و ر و َ ة� َٰ بَ ٱ �ْةُْ َ بَ َ َ َ َ ّ�َ َأَْ َ ُ بَٰ � � ًا ُّ َة َ َّ ًا َّ بْ بَ� �ْ َ ة ٱ َّ َة �ْ� َ ٱ �ْ اأ ْ �َٰ ُ ة ٰ � � �ع�د ا ا � �لعرء ا � �ع��ل�� بح ب�ت��ل �ل ار��ة�ت�ه ح َ���تج�عل م�� ���د ��تل �م� ح���تة��َه ا للَه � �َول�لك ا �ل��م�ت��ل �َ َ َّ ُ ً َ َ َ َّ �بَ ب ُ َ � َّ � ُ بَ ا ��ل اآ ب� ا ��ل ة �ا�ة�� ة اآ � ا ة ا ����� ��� �ب ْ � � ع ك � � � � � �� ل } � ط � ل� � ��ْتفَرب���لا َ�ل��ل�بتلا ��َ� ���ع��ل�سف�م ��ة�ة�ب�ج� � � � � � � � � و ر و أ و ة� � ر و ة ر ب َٰ َ ٱ َ أَ �َّ َ ً َآ أَ �َّ َ َ ْ َ ٱ أ أ ْ ْ َ ُ َ ُ َ ْ � ْ � � ْ بب َ َ ب ا ْ �بّ ّ َ ا � �ب �َ ب ُ َ ََ ّ {� ��و ا � �ل � �ة� ة� �ملا َل��� ا �ل� ر ب��َ� ب�َ�مة��علا �ملا ا � �بل� ة� �ب�ة� ب� ة�ت�� �لوب��سف� ْم �َو�َ� ���ف�ْم} ��� ا لله ل� ب�ة�� � َ َ َ َ � ْ أ بْ َٰ ً �َّةَ ْ ُ �ُآ ۟ �َ ْ َ َ َ َ َ َ ْ َ ُ � َّ ْ أ ب بُ ُ � اآ ة َ ْ َ َٰ أَ بْ ب َ َةَ �َ ُ � ََّ َّ ةً ا �ل��ة�ه { �و�م ب� ء ا ��ة�ةَت�َه ا � � ��ب�� او َأا �ة���لا �و ب� �م ا ر �و ب� ��ع��ل ب��ة��ب� ل�� �م �م ب� ا � �ل�َ��� ل�� �ت�� �ل� � ل�� �تلا �ل����� ك �م� �مو� � َ َ َ َ ْ ُ ُ ْ ّ أ َ ُ ۟ آ أ ٱ ٱ َْ �ُ �ب�ْ َ ةَ َّ َ � ْ� ْ ب � َ ةً �� آ ب � اآ ة َ ب �ا ب ُة ْ ْ َ ً �بَ ا �� �ب َ �َ�ْ بَ ا � �َو ر ����ه} أا ل�� ا �ر ا �ل��ة�ه {� او � ��ر� او َ��تف�م� ا للَه �ع�لة� ل�� �م أَا � ك�ت�ل�م ا ��ت�د ا ء تل ل� ب�ة� � ْ بَأَ ْ ُُ ُ ��تمَ��ْةُ �لب��ْ�تفَ ة ه بْ� ًٰ � آ ب � اآ ة ة�ت�� �لو� ل�� �َ �وب�لا} أا �ل�� ا �ر ا �ل��ة�ه. �م �لا � بح�ل�م بََ �مَ��َ أَا � َب ّ �ا أ � اأ ة � بب ب �ة ة ب ّ � ا ة ّة �و���ل ة� �ل�ه ���د �ع�د � ا �ر���ع�ه �ك ���س�د �علا �ع��ل�� �ع ب� �علا �ع��لة���ك أا �ل� � او ب�� ة� ���د ك ا �ل�ة��م ب� �و�ل� ���ع�� �ل � ةب ّ أ ب � �� � ب � ّ ب ا ً ً ب ب ة ب � ���طلا �هر ب�لا ب���د �علا �وة�لا � �و�ه�و ة�لب� ل�� ع�بسلا ��د ا ���لم�ة� �ل�ه ر��م�ه ������لة� ة� �� �و�طرج �ب�ة�� �ة��� ة� �ة�ل�ل را �ة ة � م أ ب ب ب ة ّٰ ا � ة ��ا � � ّ � �ل ه �ة � � � ا � �ا�ة��� ب ر�� ة� �و� �ع�و� �ل�ه ا � ة�ل����ع�ه ا لله �ب�ل � ل��ل ب� وةر� ع�ة�� �ل ب� م�و�ل��. ّ أ � ة ب ب ا ب ب �ب � � ب���لة��بع�هة ب�ع �� ة� أا ��ل�ا ��سلا �ع�� �ة�لا ب� � او ب� ا ��لاب �ل�� ا ب��ل � �و ب��ل�� س� ل��ملا �مب� �و� حة� ب� �ع�ل� �م ��لا ر�وك �وك�الا � أ ب ة بة � � ا أ أ أ � � �� هة �ة ا �لب ب� ة ا �� ��ل � � ا ب ا ب ب ب ا با ة ة ا ���لة ���ة��ه �ع��ل�� ا �ل���ر�ط� �د ب�ل ء �ة� ��عل ل �ة� ا ب ح ب� ا �ل��م�ة�ر ��ل ر�وك �ل ر����� ���عل �ل �ل� �ب�ل ��� ً أ�ا ب ة� ب ب � ب ب ب �ل ّ ا � ب � �الا � ب���ع�د �ع��لة���ك � او ركب�مب�ة� ب��ب�ع�ل�ا �و ب�لا ء ب �ل�ة� أا �ل�� � ا ر �ب�لا ر�وك ���ر��ا��ة� ل��ة� ا �ل��� �ع��ل�ة� بر �و� ���ل �� �مل ك ةأ ��سلا �ع�ه ا � ب���ل ة�.
� ب ة ب� ب ه ا �� ب� �ل ا ب �ة ا ًا �� ا �� ب ب� � � ة ب ب ب �و�ل��ل�ملا �أ�ه ب�ع�ل�ا � �ألا � ا �ب�لا ر�وك ب�لا �ل��� ل��ة� ��� س� �ع ���ة�� � �وب��ة� �ة��� �ة� �ع� �مل � كة�ل �مل �مل �ط��ة� � أ م م أ�ا� آ ب � ا أ ب ب ة ة أ ة � اةّ � ب � ب �الا ة�ل��ه ا ��ل ح��س��ة� ب�لا �ل��� �ب�ة�� �ة��� �ة�ه �ور ب���ل ا �ر �ل� ا �عر��ه �لا ر����� � او �ه�و��ة� �ل� �كب��ل� � او ���ر �وك� ب ب ب ب ب ��ل ّ ا ب ا ب ب� ب ب ا � اأ ب�� ب���ةلا �� �م�ه ��� �بلا ا ّٰلله � ا �ة ب �ع�د ا ا ب��� � � � � ا � � � � � ا م ح � ل �ع�د � ح �� �� � ل ل � س م � � ع ل�� � ر �ل�ر � ع ل ع ك �ل� ل � � ب ب رة � و ة � � ا � � ة ب ا أ ب�ة ة � اة ب � � �ا ًا �� � � � ب� ح��ل�� ة �ب� ب�� ���ب��� �ل�ه ل��ل �ب�ل ل�ل�� � � �و�ل�ا ب� � س� ب���ةعلا �ل ��ل�ة� ب�لا ء ك ا �لة ��و� �ع�ل� � ا ��ر� � ك �ة�ل ��ةسم ب� ط� م م بً بً ة جب ة � ةب ّ ب ��� �ر�لا �ر�لا. �ك ���ل ة� ���ع� �لا �ل ا � ���د ��ة� �ع�ملا ب�ر�� ب��ة��� �م م ب اأ ة � � ةّ ا� أ �ا� ة ة ة � � اآ ا ة � �اة ة ا ب �ل ّ ا � � ب ة �� �ة � ة �عل �� �مل بل�ل��� أا ل�� �مو�ل �ل �ع�د ��ه �ع�لة��ه ح�� ل�م ا �ع ك��ل�م�ه � �ول��ل�و� �ع�لة��ه ا �ل��ة�ل � ا � ��ة� ك��ب�� � أ أ �ب ب �� ا � � ا أ ب أ � ً ب أ �ة ة ��لب ��ب ا ���ب�ع�ل�ا � ا �ب�لا �ع��د ��مم��ل� ك � �ملا ���د� ل�� �ع�د � ا ل � � � �� ��د ا ا ا حل �ل �و�ل� ا �عر�� ا � م � � � ع�د� � � � و و ب ة� � ة م
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Chapter Three
So I wrote him my standard charm: the whole of the first surah, «In the
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name of God, full of compassion, ever compassionate: Praise be to God, Lord of all . . .»;252 the two refuge surahs;253 Ikhlāṣ;254 the Throne Verse;255 the end of Ḥashr: «Had We made this Qurʾan come down upon a mountain, you would have seen it flatten and split for fear of God; these parables We strike for men, to make them reflect . . .»;256 and I wrote the conciliation verses:257 the whole of the verse «. . . had you expended everything on earth, you could not have reconciled their hearts; but God has reconciled them . . .»;258 the whole of the verse «And one of His signs is that He made you spouses from your own selves to live with in peace, and set love and compassion between you . . .»;259 and the whole of the verse «. . . and remember God’s blessing on you, that you were enemies, and He reconciled your hearts, and by His blessing you became brothers . . .».260 Then I said to him, “Take this and bind it on your right arm, making sure
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you’re in a state of ritual purity.” He took it and got to his feet, weeping, and threw me a solid-gold dinar. I felt so sorry for him that I said a prayer of two sequences for God to make the charm work for him and give him back his master’s heart. Not two hours later, I was sitting in my shop when Abū l-Jūd, the lieuten-
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ant of ʿAjīb, Nāzūk’s henchman, who was his deputy in charge of the police, came in and terrified me by saying, “General Nāzūk wants you.261 It’s nothing to worry about,” he added, and put me on a mule, took me to Nāzūk’s mansion, and left me in the antechamber. After a while, I was told to enter. There was Nāzūk, seated on a great throne, with soldiers drawn up in
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two ranks in front of him, three hundred of them or more, his secretary Abū l-Qāsim seated beside him, and another man I did not recognize. I threw myself down in terror and made to kiss the ground. “Whoa! Stop, bless you!” said Nāzūk. “That’s for tyrants; it’s not our way. Sit down, sir, and don’t be afraid.” I sat, and he continued: “Today, a beardless boy came to see you, and you wrote him a reconciliation charm.” “Yes,” I said. “Tell me truthfully what passed between you, every single syllable.” I repeated what had happened without leaving out one word, and recited the verses that I had written down. When I came to the part where the boy said, “I’m a slave, and I’ve no one to go to in an emergency. There’s no one to
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أ ��لاأ � ة � ب ا ب� حل أا �لة��ه �و��د ��طر� �ل�ة� أ � ا �ع ��طلا ب�لة��ه.
� � � ا �لب�لا ب� ا �ل��لا �ل ��
ة � أ �ب � �ا � � ة ب ب � �مو�ل� �ة� ب� ك ��ة� ة� لاملا ���� ا ���ل��ة� �م ب� ر��م�ه �ل�ه � او رة�لة��ه ا �ل���ة�ل ب�لا ر ا �ل��� �ة�
ةّ ّٰ ة� ة � ة �س�ول��ب� ا ��ل ع�بسلا �ب�لا بر�وك �و ب� � �ب�د �س�� ة� � ح��د��ة �� �و�لا �ل ل�� �ة�لا ��ةسم ب� ح��ل��د � او � � � �ب�لا رك ا لله �ع��لة���ك ة م ةأ � � أ �� ج �بلا �ب�ّلا �ب �لة� ب���علا � اأ ��ا ���د � ��ة �بك��س��لْ ب�لا ا ��ّلا �علا �ا � �� ة� ��ل��ك �م ب �لا ب��ه ا �و ب�ل � � � �و�م�ه�ملا �عر ب� � ة� و ر أة أ � حل ر �ل�ك ا و ة� � ب ب ا �ب � �ب ب ب �ع�د � ا ��ل��� ا ر ب�ألا �بّ��ك ب�ع�ة�ر ب�م� �علا. �� �ع��د ��ل � او �ب����م ��ط ل�ة� �و ب� �ع � أ � ح��ل�� ا ب� ا ��ب�ع�ل�ا � ة��د ا �ع ���طلا �ل�ب �ة ���طلا ��سًلا ح ة� ب���ل ّ�ملا ��ر ة� ب�لا ر ب� �ب�لا ب� البم ب��د �ع�و ة� ��ل�ه �و ب�ر ب� � � أ ب ة� ر � م ج أ ة ل�ب � � � � � ب ا ب ا ا �� ب�ل�ة �ب� �� �ل �� ب�ك��ه ��ل��ل��ملا �أ�هة � �ع� ب�لا ب���بد �ة�ه � ب� ب� ة ب � ّ ا ل � � ا ا � ع � ع�د � � � � ل �� � ل � ل ل ب�ة� أ �� ح� ��ل�مل � ر� �ة� ة ور ةر أ ب � أ رم بة � أ أ � � ب ب ب ب ب ا ة ب ب ة ب � ب ب ا ة ّ �م�و� ��� � او ب���ل�����ة� ���ع��ل� �ملا �ب��رك ���علا �ل ا ��لا �ع�ل� �م ا �ل��م�ة�ر �وك�الا � ��د ��طر� �ل�ة� �و�ع� �� ب� �ع��ل�ة� ع أ � �اب ب ب � � �ب��ل ّ�ملا ���ل�� ة ���د �كة ة� ا ��ل س� �ع ب��د ك�� 1ط��بلمب�� �بر ب� � ��� ة� �س� ر��س��ل�ه ���ةعلا �ل �ل�ة� اة� ب� ك�� ة� ��� ح��د��ة �� ب ة �بل� � ّ �ة ب أ ا � ب ا ب �ل ّ ا ةّ ب ة ب اع �ب �ل� � � � ب � ة � ا هة أ� ب � ب ة ا � ��ل رك �� �مل ا � �ل � � ةل� ���ل ل�ة� اح�د��ة� �و�ر بح� ا �ل��سل �ع� ا ح� ���د �ة� � او ��ر �ب�لأ ح� ��رل�ة� �و�ل �ل م أ أ أ أ ب ّ ب � ب ب� ّ �ب � ب ة ا � ب ّ ب ة � ا هة ب �ا ة ا � ب ب � � � � � ل � ل � ل � ل � � ا ا ا ا ا � ع ك � م م ا � م� ك �� ع ل � � � � �د � ح � � � � ل ل ع م � � �� � ه ه � س �ل ة� و � � � ب�ة� و � � � ب�ة� أ � �ة�ل ب �ة� � �ة� � ب �ل �م م ّ � ب � لا�مّلا �بع ب ���� ة� �ع��ل���ك �ملا ب�ع�ّ� ك ب� ��ل��ك �ع ب ��م حم�ة � او �� ب�ع��هة ل��ب� ب���د �م��ة �و ���ط��ل� ا �ل � � حة���ل ل��ة� ا �رب�و� ر ب ب ة ة ة� ب ب � ة� ر ة ً ة أ � بع أ � ّ �� ب � أ ّٰ � � � ّ ب ا ب ة ة ب ا ب � � حلا أا �لة��ه ل��� � � حعلا �لب���ل � � � � أا �ل�ة� � او ب� ك ��س� ل�ة� ا ��ك �مل ا �ع�د� � �ل �����س�ك ب��ع�د ا لله ���� او ة� �و�ل� �عرك� �و ب� � ة ّ أ أ أ ب بب � �اّ � ا ة� ّ � ب ب �ا ا �ل��� ب�لة�لا �ع�ة�ر�ة� ل��ملا ة�ر�� ب���ع�د �ع�د ا أا �ل� ���ل مل ح ب� �و��سلا �ع��ل�� �م��ر�لة���ك � او ب�ل��لب� �ب��ك ا �ع��ل�� �� ار��ة ب� � ّ ّٰ � بة � � اع�� � � �ب ب�ل��ع��ك ��لا ��ل�ا�آ�لا �ة ب ب� أ حلا �ب�ه ا ���مة�� ا ب � ل �م�� � ا � ل � ل � � � �ل ��ط ار ���ك �و���ع��ل ا لله �� ب جو ب حل ب� �كة��ك � �ع� ء �ع�د ا ا ر ب �ل ب ة ب� اأ ّ �� أ�اا ب اأ ة � ب� ة � ة ا أ � �� ب ب � � � � ا � ع � ل � ع ��ةس�ه �ع�ة�ر � �ل��ك ا �ل���ة�ل ب�لا ر. ل م � � � � ب كب�ل �ة� ة ����� ك�ل �ل � ا �ر ل ة ب ّٰ ة � �ب ب ة بب ْ أ أ بة � ح��بد �مب�علا �ملا ة� ���� � ا �ع ���ط�ه �بلا ب���بد ة� �مب ا ب � ة � ا حلا � ا لله ل�� أا �ل�� ا �ل � ب ا ��ه � �م�� ���علا �ل �� ب � � رة و � �عل �ع�د ا ا � �لهر ��طل ��� ر م بب ْب أ � ب أ ً ب بّ أ � � حأ�ةس��ك ��ه � ��لا ��م���ملا �أ�هة � ر�ع� �و�ةلا ��ل ��ل�� ا � بر�م ب��� �بألا �ل�� ا � �و ب� � ح��د � � او �ع ��طلا �ل�ة� ا �ةل ب� ح��س ب� أا �لة���ك ب ة ة ة م ب ةب ب �ة � � ب ه ب ا ب �ة � � ا� ب� ب � هة �ب � �ل ب � � هة ة ب� � حأ�ةس�ه ب���ع�د �م�د �ة���� �ألا � ا �ه�و �لا �أ��� ب���لة���ل �و �د بل�ل� �ب� ��ل ر�وك ل�لك الم� ر�ل� �مو ����� بل���ل� ة ب ً ع � ة ة � ّ ًة ب���لة���ل�ه �و��لا ر �ل�ة� �ع�د � �ع��ل�� ا �ل��� �هر �و� ب��ة�ر� . حأ�مة�� �� ة �ع ز���د ك ، .ش�� :ز��لصّ�ا اأ ز � أة حة���م����� ة �� �ع ز���د ك. :��� 1ز� �ك ز �ل������� ز� � � � ز ح�م���ك وا � ز
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Chapter Three
give me a home now my master has thrown me out,” I burst into tears of pity, and showed Nāzūk the gold coin the boy had given me. Nāzūk wept. Then he mastered himself, and when he had heard me out, he
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said, “That will do, sir. God bless you. Whenever there is anything you need— you, or any neighbor or friend of yours—come to us, and we will take care of it. And come here often; make yourself at home; to you, our door is never barred.” I thanked him and left. Outside the audience chamber, a soldier gave me a
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receipt for three hundred dirhams. I was on my way out through the antechamber when I suddenly saw my young man. He took me aside and sat me down. “What’s going on?” I asked. He said, “My master, who lost his temper and threw me out, is the general. While I was with you, he sent messengers to look for me. I went back with them and he asked me, ‘Where have you been?’ I told him, but he didn’t believe me and sent for you. Just now, when our two accounts tallied, just after you left him, he called me in and said: “‘Child, from now on, I shall think more of you than of any of my other men, and I will love and trust you more than any of them, for even when I was angry with you, you didn’t stop loving me and wanting to serve me and trying to find a way to get me to take you back. I realize now that, God excepted, I am your sole support and you have no one else in the world to turn to. From now on, you shall always be well treated. I will promote you and pay you the highest salary your peers receive. It seems to me that God, glory to Him, has answered that good man’s prayers on your behalf and made the verses work for you. How have you repaid him?’ “‘I only gave him the one dinar,’ I said. “‘Good heavens!’ he said. ‘Go to the treasury, take as much as you want
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and give it to him!’ So I took this voucher. Here!” he said, giving me another receipt for five hundred dirhams. “Stick to me and I’ll look after you.” Shortly after, I went to see him, and found that Nāzūk had made him a high- 76.10 ranking officer. He gave me a large sum of money, and became my insurance against vicissitude.
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
ة� ّ أ ّ ة� ا � ّ � ب � ّ � ب � ّ � ا� ب ا ب ا� ب ���د�� ب�� ا ب� ��و �� � او ب� ا ب��ل � حلا �م�د �ة� �لا �ل �ش�د � ��ة� ح�م�م�د ب�� ح�م�م�د الم�هر�و�� �ب�ل ب�� 1الم����د ��� �ل �ل � ة� ر � أ ب ب ةّ � �ّ ب � � � � � هة �� ب ّ ��ر ا �ل�� �و�ل� لاملا ��طل�� ا �ل ب�لا ��� ب� �� او ��م ��ط ا ��م�د ب� ب� ��س��ة��د ا �����ول��ة� �و�ه�و أا � � ا ك ة�لة��ع��ل��د�علا �ل ب�لا � ب ة ا � ا ة ب ّ بًا أ ب ًّ ة أ م � ا ة ب �اب ة أ � ب ب �� � أ ب �ب ب ������� ��ل ب�ل � حل �م�د� �لة��عل � او ر���ع��ة� �� � � �ارا �و��د ا ��ر� ا �لأ���ر� ب�لب��ع�د ا � ك��� ا � ��د �م� �طل�م � ٢او ��د م� ة ة� ب ب أ أ � � اأ بًّا ا ��لب �ب � ب �ةّ ا � �ة هة � ب� � ة ا � � ا � هة � � ا ا ب �ب � ّ �ة� ب��ة�� ة� الاملا �ل �س��ع� ����و� مل ��د � ب � رر �ب�ل ���� م� � �� �ركب�� ب� ّع�ة ر ��ل �وةل��ل �و�ل� � ب ب� ب أ ب ً ب ب� ّ أ ّ � ب � � � ب ب ّ � ب � �اا �� ا ب ا ب ��لا �كة� ��ط��ل�م ة� أا �لة��ه �وك���ل�مة��ه �ل�� ة�لب �������ة� �س�ع�ه ����ة� ء �وك�ل � ا � �و ��طل�� �كة��ه ا �ةل� ���ر ا �ل�رر �ب�لا �لب����� م م ً ا ب� ب� ا ك �ل���ل�ا ���� ب ة� �ة�ل ب�لا را. ب أ ّٰ أ أبب ب ة � ة � ة أ ب �ب بّ ّ � � أب �سس�د �ة� �ملا ا ���د �و� او لله �ملا ا ��ة��د �ة� ا ��لا �و�عة�لا �ل�ة� أا �ل�� �ملا �� ��و�� ���ع�ل� �ل�ه ��د ا ��د �م��ة� � ة بب ا ��ل ا أ �ة ة � ه ا ل�ة ��سب�� ة � ا ا أ �عّ � ه ب� ة ة � أب ب� �������ة� �و��د ��طلا ب�� ة� � �ل�����ة� ا � � �ل��ك �و�مل �ة� �مل ا �م �ول�ه�م ب� �ب�ل �ة� ��ة� �و�ل� �مل ا ��ر ب� ة أ � ب � ة ب ّ بة � ع��� �ة ا ��ا �ةل ���ط��ل�ة ��ل� ب � � ة � �را ر �و ب� ��ع��لة���ك �م ب� ا �لب�لا ل��ة� ل��ة� ���ل ���علا �ل �ملا أا �ل�� �ع�د ا ��سب��ة��ل� � � �م� بأ�م�ل��ه � ر ب ة ة ة �بب ة �ا ب ة � � ا أ ّ ب ��ل � �ا� هة ة ة ة ب � ة ّ ة ة ة ا � ة � � � ���ع��ل� �م��س�ه ا ��را ر ���عل �ل �ل� ا ���ع��ل كب� ك ��ة�� �و�كب��ل� �ة���� �ور������ه �و��ل� �� ب� �ة� ��ل �� � أ أ�ا ة ّ � �ب ّ ب ة ا � � ا ّٰ � ا أ ب ة � ة �بمة� ّ ��د� � ���د �ة� �ع��ل� ّ �بل�علا � او ب�� ة� �م ب� ا ب �ل�مة�� ل�ة� ���ل ���عل �ل �ل� � او لله �و�ل� ا رر� � او � ا � ا � �ل ح�ة�ر ة� �ر ر و ّ� أ ّ ة� ع ٰ � ة ب ب ةب ا �� ب �� �ا هة ّ � � ّ ة � ب � � �ا �� �رر�علا � �ب��علا ة� �و�ة ك �و���ل ة� �ألا �ل�ة� ا �ل ��طل�� �م ب���ك أا �ل�� ا لله ���علا �ل�� ���ةعلا �ل �ل�ة� ��ب� �ع��ل�� ل�ط�ل �م� �ة � �����ر أ م � �� ب ة ب الامة�� ب�ل��ل��سلا � ا �ع��ل ا �����و��ه. م �ب � � � � � ب � � ب ��� ة ة � ب ب ��ر�ك ة� �مب� ك �����را � �لةع��ل ب� �مب ��� ��ل ط� ا �ر ب�لا ء ب��س�� ة� �عة�لا �ل�ة� �و�ملا ر�ل ب�لا �ب��� �ع�و�ع��لة��ه �لة�لا �ل�ة� ك�ا��ة ر� . �لا �ل� ع � ب � � ة � ا ة � ة أ ب �ب � اأ بّ ب � اأ بّ � أ ة �� � ب ب � �هر ب� �م ب � او ��م ��ط ل��� ا �ل�لة���ل�ه ا �ل � ل � ا ا ا ل ح � �د س � � � � � � ل حل � �ة�ه �ع���ر� �م� ا ��د � ا �ل�رر ب أ � ب ة ر و رر �� � ة بأ ب � � ا أب � � � ب � �� ب ّ �. �م ��طر�و� �لا ب���د �ة�ه �و��م��لة��ه أا �ل�� �م�� بر �ل�ة� �و�ملا �ع�� � ا �����ول��ة� ب���ع�د�علا أا �ل�� � او ��م ��ط �و�ل� ا ���ل ج ج � ةّ أ ّ � ��لا � �عّ�م ب ���م� ا ��لا �و� �ش�د�� ب��� ب�ع�ة�ر � او � ���د �م ب� ا � ل�� ب � ع ب ة �ّ � ة � ح��د � �لا �ل ة
�ع�� ّ � ب �س�ةع��ل�هة لا�مّلا ل�ة� ب �
بً با �ع�� � �م ب� �ل ر��� �ور�ة ار
أ أ أ أ ّ �ة ب ب � ب ح ة� � ا �ب�لا �ع�د � ا �� ��ة ا �ّة� ب�� ا ��ل� ا ���� ب ا �ة ا بّ� ب�� ا � ب�م �� � ا ة ب ة �� �ب ب� ك � و ة� ة� أ � ور ر ة� �م� ��ط �رة�ل� �مل ا � �ل �ع� ل�ة� ل�ة� بم�ة� أ أ ح� �� �س�ة� ّ��د ل��ب � � � �ة �م ب � ا ��لا �ة�م ة� ا �م�� ب�لا �� � ة��د ��ل � ��ة�ب� �م ب ا ��ل�لا �� �م ب ا �� ب�له ب� � و ر ر ر �م ب �و � ة ة� ب ة � � ة و ة � � � � ر ر ة ج
ش ز ز أ ز ز ز ة � ز� ّ �ه �ة�ة�ه�ّ�د ا ���ل�ط �ل ز���ا �س ا ��د ��هة ز ز � ل ول 1ا �ل���م�ع�و�� ز�ا � زز� :ا �ل ز�ة�ا د � �م� ز� � زز� ٢ .ك ��� ا �ة� ��� :��� .ط�ل�ص�ةى ا ح���د �ز� ع��لة� �ز� ��س�عة���د ا �ل كو ة� و و ة ل و أ أ ة ّ ز ة �� ا ��د �م� ز زط��ل ز� ز��ط�ل ز ��م ة �ص�ى. و��د ة���ة�ه�ل�د أا �م�� الا �م�ا ء ز�ز� ز�ع�د ا د ول� ة � م
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Chapter Three
I cite Muḥammad ibn Muḥammad, known as the Son of the Geometer, who
77.1
said: Abū Marwān of Jāmidah told me: When Aḥmad ibn ʿAlī ibn Saʿīd of Kufa was perverting the course of justice in Wāsiṭ, of which he had been appointed governor by Nāṣir al-Dawlah at the same time as he was supreme commander in Baghdad,262 I was one of his victims. He unjustly took from my estate in Jāmidah some forty half-bushels of rice in dues,263 for which he gave no explanation or excuse, in addition to what he levied in tax, which he also assessed unfairly. I went and lodged an official complaint, and reasoned with him, but it was no use. At that time, the value of a half-bushel of rice was thirty dinars. “I swear to God that what Your Excellency has taken from me is all that I
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and my dependents have to live on,” I told him. “I have nothing left to feed them on for the rest of the year, and nothing to keep the farm going. If you give me back ten bushels, I’m happy for the rest to be legally yours.” “Impossible.” “Five bushels, then.” “Certainly not.” I wept and kissed his hand and wheedled: “Give me three bushels as charity, and all the rest is yours by law!” “No, by God, not one grain!” Confounded, I exclaimed, “I’ll lodge an official complaint against you with the Almighty!” “Go right ahead with your complint,” he said, repeating the word several times and distorting it, as Kufan speakers do. I went away heartbroken and desperate, and gathered my household, and
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together we cursed him for several days running. On the eleventh night after he stole the rice, he fled Wāsiṭ. I went to the
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threshing floor where the rice lay, loaded it up, and took it home. The Kufan never returned to Wāsiṭ—nor did he prosper.264
Several state scribes have told me what they heard Ibn Muqlah relate, after he returned from Fars as vizier:265 A curious thing happened to me during the disgrace that brought me to the vizierate. I was imprisoned and lay in chains in a suite in the palace of
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
ّا أ � ا أ �ة ب �� ب �اا ب ب ح ��س�� ب ة ّ ة �ا ب ا ب ا ب �م ��ة ��ة� ا �ل� ة� �س��ة��دة� ب� ل��ة� ب��ة�� ة� �و ب� ���د ر �مل ا ك�����ة� �وك�ل � �ة��� �� ب� ب�����ع��ل�ة� �ول ب��ل ا ��ل �و��ل� � � ب ��و � � �ّ أ ة ب �ا ب ب � ب ا�اا ة � ا ة ة �اا ب � ً �ر�ة أا �ل�ا ا �ب�ّلا �ع��ل� ��سب��ة���ل �ر�كة��ه � او ��را � ��د ���ل �ع�لة�سل ك�ل �� ب� �لة�ل ��مو� �وك�ل � ك� ���د �م ب� ا �بل� �ا��ة�را � او � � أ م أ أ � ا �ا� �� ب� �ع��ل�� ة ا � أ ب ا � ا �� ة ه ب� �ة ا �� � ا � � �ة أ�� � ا ة ّ ب ب ��لا ء �ك�� �� ب� �ك�� ا �ل��س�ل� �م �ةو�ل��هر�� ا حب�ل ر �مك� �وة�هر�� ة �م �مل ة بحة����ل ب ر��سل ل�� �عل ل ا �ل��م�ة ر ةلهر �م ة ب �ا ب ة � ���. ��ك �لا ب��ه أا � ك�لا ��� � �م ب ة ة � ةة أ أب أ ��لا �ة � � � ة � ا ة ة � � ة ّٰ ب �� ة� ا � ا ����رب� ���ع��ل� �ل�ه � �له ار �ع��لة��ه ا �ل��س�ل� �م � �و �ل �عو�ل �ل�ه ��د � او لله � � ���د ر ة� � او ��س�� ة أ ب با � ّ �� �بد � ه � بّ هة ّ ً ة ب بّ ب � ًّ �مةّب ��� ب�لا ب� ب�لا بر ا ب� ���سلا ��م ب ا ب � � � � �وة��� ا � �ل�����ل �ب��� �ل��ك �ع��ل�� �ع�ل ء ��ة ب أ ح�ل �ب��� �ل�ك ��� ار �وةح� ب� م�� �ع��لة� ة � ا ب ا �ب ة � ب ا �ب ب � � ب � � ب ة � ة � ��ا ة أ َّ � بّ � �ب �اا ب ب���ةعلا ��ل ��ل�ه الم � � � � � ع � ل �� � � � � ا ا � � � � �ل � � ل� ا � �� � � � � � ح ل �ع�د ل ل � � س � � � � ع ل ل ل ل ل � م ل ل � � ك � � � � ل � � � ك � � � ع � � � ب و � و ة ل ة� ة ة� ب ة ب ا ة ة � ة ا � �� � � ا هة ل ا �� � �مل ���ل� �ل��ك ل �ل �م� � او �ل��طل �ع� . ع أ أ � � ب � ّ ة ب أ � ة ب ب ة ب ا � ة ة �و�م���� �و�ع�� � ���ةعلا �ل ا �ل��م�ة�ر �ة�ل �عو�ل �ل��ك ���ع� �و��ارا �م�ه �و�ع بار ر� ا �ة� �و�ك ة� ���س�� ة� ���ع��ل ة� � �م أ بّ � ا ة �ب � ة ب �ّ ا ا ة � ّ �ا� ب ا ا ا� � ّ � ب �ا � ب ا �ل��سل �ع�ه ل� ��م�� أا �ل� ��سل �ع�ه ط�علا � ب�لا ك��ل�ل � �وب�ل ل ح�ة� ب�لا ء � او �ب�لا �ل��ل م��سلا �م � او � �ل �ع او ���ه � او �ل ب�ب��ة��د �و� ��� � م �بم ة أ ب ا ل� � ّ � ب بةب ا � � ب حة ب � � ة ة ة ة � ا ا ب ح��ل��س� ا ��ل �وم البم � ح��ل�� ب� � حب ��و��� ا �ل��� �ة� �س��ع� ل��ة� ا � �ل�ة��دة�� �و���ل� �ل�ه ���عل �ل ��� ����رب� �و�ل ��عل ء �ل أ � ة � بة � ّ ا ب ب ب ّ ة �ة ب بّ ا� ب بّ ة �ب � �ّ ا �� �لبعلاأ ��ل ب���ةعلا ��ل اأ�ّملا اأ �ب�لا �ب�ل�ا � � � ب � � م � � � � ط�م ا ه ه ه ه ه ل � � � � ل ا ل ل ك �ب�لا �ّو�ل ���و� ���ةس� م��ةس� �ة� ���ر�ع� لهرب �مل ح� ة�� ع�ل� ة � ج ج أ ب� أ ب � أ بة � ّ ا ����رب� �ل� ا ر�ل ا ر �م�� �ب�ه ح�ة� ����رب�. م �ب�ا ب أ ّ � ة ب بّة ه ا� ب� بّ هة � �ل � ا �و�ل ���و� �ع�س� الم��ةس� [طوة�ل] ٱْ ْ ََ � بَّ ْ َ ُ َ � َّ ْ ُ �بَ ُ � � َ بْ َ ُّ َ َة �ُ � َ �ة�� ا �َ�تَ�د َ��ل��ل�َش��ْ ب ا �ل �تَ��لة�ع ��ط َ�لة��� ب��ة�� او �و�لا � �� او َ� ار َ���ة� ا �ل��� �وَ� � �مْوَ�ع�د ك ا �ل��سب�� ة� و ب ة َ� َ بْ َ� بَّ ُ ْ َا بُ َ ��َ ْ أَ ْ �َ بْ ةَ ةً َ أَ �بْ بَ � ُ �� �ُ أ َ ٱ �� َ ب�ْ ةُ َ ْ � � ب ل � � � � �و� �ك����ف�م �ب�ل � �� او �ول�م ا � َر ب�����ه � او ����ظج� َ ��ة� ءً َ���ة� ة ب ��وك ا بل�شج�� َ ع
� ة� أ أ ّ ب�ا ا� �ّ �ب �ا ة ا ه الا� � �ب ا �� � ا �تفّ�م�د ب� ب ��لا ��ت�� ا ��ل��� ة� ا ��ل�ا �ّو��ل �ور � او � لم � � � � � ل � ا � � م ل ف ك � � � � � ت � � ل ل ع � � م � � ت � � � � ل و ر � ب ر ب ب �ل �ل ا و �ة� ر ب ب � ل ة ة ة���س�ة�ر1. ّ بةا � � ا ب ّ ا ة ب ا � ه أ�ّ ح ب�لا �بتج�ةع��ل ة� �ملا � �س��ب��� ب�كة��ه ��تفّ�ملا �ة��� ��ل �ع��ل� �بر ب� ���عل �ل �ل�ة� �مل �ع�د ا ��تف�مل ��ة�تج�عل ء �ل �ب� � او ة � أ ب ا أ أ ب ب ّ ة ّٰ ب ب ا ب ب � ا � ة � ة ب �ّ ا ب اأ � ح ب �ع��ل�علا ا � � ا ل � � � � ه � � � � � �ل ا ا ا ا ا � ه � ل م � � � � �ع�د �� � � � ل ل لل ه � ل ل ح � ل � � ك ت � ل � � �ه�و أا �ل� �ل � ب ر و رب و ة ر� ة� � ة� ب ة وب ة� ز أ ّ ز ّ � ز�� ا ا ��ل� ص��� ح��ة�� :محمد � زز� �م��ة� ،ا �ةى ا �لسم��ة� �ةى. 1ك و� �
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Chapter Three
Yāqūt, the military governor of Fars. Depression and despair of deliverance had sapped my morale and almost deprived me of my reason. I and another man, both of us in chains, occupied a single room in the suite. It was, however, luxurious, and we were treated with deference. One morning, Yāqūt’s secretary, who often came on errands from him, entered, saying, “The governor sends you his greetings and inquires after your health. If there is anything you want, he is at your service.” “Return his greetings,” I said, “and tell him how very depressed I am. I long
78.2
to drink wine and listen to good singing. Would he be so kind as allow us to do so in private, if he feels he may, as a favor for which I would be much obliged?” “We haven’t the heart for it, friend,” said the other prisoner. “Convey my message,” I told the secretary. “To hear is to obey,” he said. He went off and returned, announcing, “The governor says, with the deep-
78.3
est respect: Yes, you may, whenever you please.” “This instant!” I said. In no time, we were brought perfumes, fruit, and date wine, and were served a meal. The singer took her place,266 as did I and my fellow prisoner in our chains. “Come,” I said to him, “let’s drink. The first song the woman sings we’ll use to tell our fortune and see how long it will be before we’re delivered. It may come true.” “No wine for me,” said my companion; but eventually I coaxed him to have some. The first song the woman sang was this:
78.4
My lover’s tribe resolved to part. They told the herdsman, “Load the beasts On Saturday.” But suddenly they left, and I all unawares. How dire it is to be surprised! (Ibn Muqlah observed: Al-Mubarrad quotes the first verse in his Comprehensive Corpus and says that it is by Muḥammad ibn Yasīr.)267 “You can’t tell your fortune from that,” my companion objected, “and what’s in it to show we’ll be delivered?”
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
� ة ة ا � أ ب �ب ب ا ب �و�ل��� ب ا �� ب�له ب� � او ��ل� ا � ��ج�� �ل �ل � او ��د ��ل ل��ة� ��ت�ل�ج �ة ��و�م ا �ل� ب ة ب ةّ� رج � ة الامب��ب�ةس�ه.
ب � ب � �بر�لا � او �ل� ��� ����تف بر�ل ب�لا �ة ��و�م ب�لا �و� � ��تفر�ك ة�
� ب ة � اأّا ب � ّ ا�اا ب ب ب ة � ة ة ب ب �ب �علا ر ��سلا �عة�لا � أا � ا ب�لة�لا ��مو ة� �و م� ��� ا �ل� �ة�ل �م ��ل�مل ك�ل � �ة ��و�م ا �ل��سب��� �و��د �م���� �م� ا �ل � أ أ أ �ة�د ب � �ل ب ا �ب ا �ة��� ب ا � ل�ة�م ة ا ��ل ه ب� �ة ا �� ا �ّ ا ا �� ب � ا ّٰ ه ا ّٰ ه ل�ب ا � � � ا �ةك�� ا ��ل ّ � �م��� �عً�� � ���ل ع�ة�سل ل ر �ل و � أ ة�� �عل ل ةل�عل ��ورةر لل لل �ة� �ر ة� و ب �ل أ � ر � ة � اأ � �ب �ة ب أ � ب أ ب �ب � بّ ب ا � ب ة ب� ّ � ب �ب ب � � � � �� ة� �ولا� �ة � �و�ع� ل��ة� � او ب��ل�����ة� � او ��د ةل���ة����ة� �ب�ل ���ورا ر� كب � ��� �ع��د ة� عل�م ب ����ة�ء �م� ا �ل���ر م �ا ّ ة � �و�ل� �س�ةع�د �م�ه �ل�ه.
ّٰ ب اأ ب � � ّ ةا ً � ب ة �ة �لا �ب�لا �ور� �ع��لة��ه �م ب� ا � �لةعلا �هر �ب�لا لله ة���ع��ل�م�ه �كة��ه ب��ملا ب�ر�� �م ب� �كة���ل الام��ة��د ر1 �ل �رب أا �ل�ة� ل�� ج أ أ أ ا ة � ب ا � ا �� � �ا �ب هة ا ب �ب ا ��ل � هة � ب ب ا �� � ب � ا �� ا ب ة ب ة ا � � ل � ه ه � �� � � ا � � � ك ل � � � � ء � �و�مب�لة���ع�ه ا �ل�ل � ل� ب�ل ح�ل � وة�ل ��ر� ب�ل �د ب�ة�ع� �ع��ل� م� بلعل ر � م� �ل�ولة�ل و ة�� لع�ة��د� ة � ّ � ب ة أ �ّ � ّ أ ب ً �ا ًا ب � اأ � ب ب� ه ا �� ب ب �� �ب أ � � ة ة ا أا �ة�لا �ة� ا ���ورا ر� � �وة�لا ��ر� �بل ��طلا �ع��ة� �و��سل� أا �ل�ة� ا �ةل� ��لا ل��ال �ب�ل �م� ا � �لعل �هر �ة�ل ��رل�ة� كة�� �ب�ل ل��طر ل�ة� ا �م� او �ل م أ أ أ ة � حلا � �ملا ة� �مبب� �م ب الا�ملا ��ل � �ة��� ��� ا �� ا ��ل���ل��د ��ملا �م�� ك ب�لا ر��� � او ��ل�ا�و��ل�لا ء �بل�علا � او ��سل� طم� � ا ا ا ا ل � � �د � و ب ةر ر ب ب ر و ب ر � ب ة� � ة أ أ ا ��ل � ب �ة ه اأ�بّه ا ���مة ب � ب بّ �� ح�� �لب� ��ل�� أا ��ل�� ا ب� ا � ��را �� � ��ر� �و � ����ل�و� ا �ل�ة�. حب� أ �� ح� ة �ب � ة ّٰ �ا� ً � � ة ب ��ل �ّ �ة � ة ب ب�ة ة ّ ة � ب � ّ �ة �� �ر�ه � او � ا ا � � د ا ه ك� � ا � � ح�د ا � � او � ��� ك ��ع�د �م� أا �لة��ه �ب �لع�ك كة ��و� �ة� �وكة ��و� ا �ر ب���ل �حم� � ّلل ��ةأر و�� � أ أ أ أ أ � ب ة � ب � ب ب� ة ب � ا � � ا � ��� � � ا �����ل ة ح ة� �كب� ��طر� ل��ة� ا �ل��ع�ملا �ل � او �ل��م� او �ل ح� ا ��ر�ة� � او ��ر ا �ر ب���ل �و�ر ب �و� ���ل� ا ��حلم م و أ أ ً ة � ة � �و ب��س�� ة� �ملا ��ل�ا ب���ل�� ًل�ا ل��ب� ا �ّ�لا � ���س��ر�ة �و �ة ّر ة� ا �م� ر ا ��لب���ل��د �و��� ة� � او ��سل� طم� حب�� ا �ر ب��ل� ة ة ةم ة ة و ر ر ّٰ ة ب � � ��ل ب ة � ّ ب �س��ع أا �ل�� ا � �ع�د ا البم � ��ر� ح��ل��� �و� ّرب� ا لله �ع بّ�لا. ح�ة� ب���ل�� ح� س� ة� ج أ ا ��م�د ب� ب �
ة بّ أ �ة�لا ��ل �ح�مّ��د � ب �ع��د � �� ل��ب ل��ةا �لا �ا�ةتلا � ا ���� ب ا ء��� � : ح ���ط اب �ل�� �ع��ل ّ � � ه � د ك � ب � و ر ر ب ب و �م ب � ب و � ة� ب ة �ة� �ّ � ب أ � ب أ � � اأ ب �ة ا � � أا ���ملا �عة���ل ا �� � ��لا ��ة ب� � ��د � ��ة� ا �م�د ب�� اب ل�ة� ا �ل�� ���� ل �ل ب ع أ ب ة أ � ب أّ ة ة ّ أ أ أ ّ �� ح� ا ��ل� ا �ل� ا � ّ�� � اب� ب ح�ب�� �ع�س�د ا ّٰلله ب� ب ة� � ح� اب �ل�� ا ��� ر�ر ا ��لا � � �لع��ل��د اب �ل�� ��لا �ل � ا � �و ب ة� ب ة � ة� أ � ب ة� ة و ب � ة أ وأ ة ة م ة � ج � ا ّ ب ب �� ا � ه ب� �ة ا � �ل� ب ة �ع��د ا ّٰلله � ب �ح�مّ �د � ب � ب ةر� ا � ا ���ورا ر�ة �وك� �الا � اب� ب� �ةر� ا � �ة�ل�� ���د ا �ب�ل ا �ة ��و ب� �وة�عل �ة� �عل ل �ة� ب ب � �م� ب � ّٰ �ْ ّ � � اأ ة � أ � أ ب �ب � ّٰ � ّ �ب � ة � ة ع�ةس�د ا لله ا �َ�لع�ه �و��س�ع��ل �ع�لة��ه ا �ل���ر �و���ل �ل�ه ا رب � �وا � �ة���ل�ة��ك ا لله ���ر� �مو���ل� أا �لة��ه �و�ه�و �ب أ أ ّ ّ ُ � � ب ة ة ة ب � �رةل�علا � او �ّ ��ة ة� أا �لة��ه ا �ر��سلا ��ل�هة ب���ةعلا ��ل ��ل�� �ة��ل ��ل�ه ب� �� �ةل����ل�� �و��د �ع��ل�ة� ل��ة� ��م ار �ب�ه ر���ع�ه �لا ب� � ��ع��ل ة� ة ة
ز ز ��� ا �ة� � زز� .��� ،ش��� :ز�م�ا ز���ى ع��ل� ا لم��ة�هة���د ر. 1ك
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Chapter Three
“On the contrary,” I cried, “it’s a blessed presage! I’m sure it says that God will part us from our painful situation and make plain our deliverance and happiness this Saturday!” The singing woman left, and we spent the rest of the day getting drunk. The days passed, and on Saturday, two hours after noon, Yāqūt startled us
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by bursting in. As I rose to greet him, he rushed up and embraced me, forcing me to take my seat again, and exclaimed: “My lord vizier! For God’s sake forgive me!” And he started congratulating me on becoming vizier, which amazed me, for I knew nothing about it and had had no warning of it. Yāqūt then produced a letter sent to him by al-Qāhir telling him that al-
78.6
Muqtadir had been murdered and that he had been sworn in as caliph. The letter ordered Yāqūt to administer the oath of allegiance to al-Qāhir’s supporters in Fars, appointed me vizier, and commanded him to obey me. Yāqūt gave me another letter in which the new caliph ordered me to take stock of the finances of Fars and of his supporters in the province, and bring as much money with me as I could, to organize local affairs as I saw fit, and hasten to Baghdad, where al-Kalwadhānī would act as my deputy until my arrival. The smith appeared as I was pouring out praise and thanks to God. I told
78.7
him to strike off my fetters and those of my fellow prisoner. Afterward I had a bath, put us both to rights, and went off to inspect districts and finances. In a few days I had collected a large amount of money and reorganized local government. Then I traveled to Baghdad, taking my fellow prisoner with me; and now I’m vizier, and God has delivered us both!268 In his Book of Viziers, Muḥammad ibn ʿAbdūs al-Jahshiyārī says: I have read, in the handwriting of Abū ʿAlī Aḥmad ibn Ismāʿīl the state scribe: I cite Aḥmad ibn Abī l-Aṣbagh, who said:
ʿUbayd Allāh ibn Yaḥyā ibn Khāqān sent me to see Abū Ayyūb, the maternal nephew of Abū l-Wazīr, when Abū Ṣāliḥ ʿAbd Allāh ibn Muḥammad ibn Yazdād was vizier. Ibn Yazdād was Abū Ayyūb’s enemy and sought to destroy him.
ʿUbayd Allāh said, “Go and see him: tell him things aren’t so bad. I’m sure God will preserve you from the vizier.”
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79.1
� � � ا �لب�لا ب� ا �ل��لا �ل ��
ة �ب ة ب� �� ّٰ ة ا �� �ة ّ ة ب أ �ع ب ب � ة أ ب ّ � � اأ بّ أ ة ب ��د ا ك �ل�� س� ا �عة�� ب�����ة�ء �ل� � ا ��ر� �ر�� ب� �و��د ر���� كة��ه أا ل�� ا لله ���عل ل�� �� �ر�ل�ة� ���ه أا � ا ب ة ال� ب ة ب أ ا ة م ا ّة ة �ب � ة � ة ب� ب ب � ب طم�� � �ب ب �� ة �ب �بل��� � ا �ب ب م ح��ل�و��مو� ا �مل � ار �عل �س�ع��ل�ع�ه ل�� ا � �ل�ب��ل�ه � � � �لا � ة���ع��بلم�ة� ا �ل�ح�ك �� ��بل��� ��ة� و ل� ��ر�ك ة� ة ب ٰ ب ب ح��ّد��لة��ه ا ��ل أا ��ل�� �ع�ةس�د ا ّلله � ح��د��ة �� ��� طم�� � � ح��ك �م ب��ه. ب
�ّ أ ّ �ةلا �� �بم ا ّٰلله �ملا �مب�� ة ��لا � ب � ب ةر� ا � أا �ل�ا ا �ة�لا � ل �و � � ب ب� م � ا�� �ب � � اأ أ ّ ب ب ب �ل�ب �ل�ة� ا �ة ��و ب� ا � �لهرب� �وب�ر�ل �ب�لاب� ب� �ةر� ا � ال � م��ر�و� ل�ة� ج �ة �ل���. ا � �ل��
�� �� حةّ �ُ�م ب �� �ب� �بلا �ةّ ب�لعة ة� � ه ل � � � � ع ح � � ط � � ة���س�ة�ر� �� ة و ر � � � ا� ّ ة ا � ة ة ب � ب� ا �ة ة ا ة ب �عل ا �ل ��و�كة��عل � ل��ة� م���ل الم�د � � ��ة� �ربج كة�
أ أ أ ة ا � أ �ّ ب � ة ب � ��لا � � ا �ب�لا ���سلا �ع�د ة� �م� �ع�د ا � ب� ��ل��ك ا بّ� ا ��لا ا �� ب�له ب� �ح�مّ�م��د ب� ب ا ����� ّ�لا �� ب� ب � � � و و � ب �شل �ل �م�و�ل�� ا � ل�� ب ل � � � ب رج أ ب� ا ب ا�اا ب ُ ة ّ �ب � � � � �ب ا ب� � ّ � � ب ح��� لاملا �و�ل�ة� ا ���ورا ر�ة ا ب �� �هر �م ب� ا �ل ���� ّر�ع��ل�� ا �ل ب�لا ��� � او �ل��طل�� �ل�ه�م ب ح�ل� �� �مل ك�ل � �ة�لع�د ر � ك��سل ب أة � م أ أ أ أ ب ب � ّ � � ّ ب ب ا �ة ب ب �علا ��لا �ل ب�كة��ه �وك� ���د �م ب� ب ��ط��ل�م�ه ب�ألا �ب�ه ا ب���د � �ا� ة� ا � �������ة� �ب�لا �ل��ه� او ر � او �� ��ل حعلا �ع ب� �ة��� �ة� ة ��ع��ة� � او �ر ب� � ط� � ب ة أ ب ��ل ب أ ب � ًّ � حلا ��ل ل��ملا ا �ل� ب��� ب�� �ع��ل� �ر�ملا ة� ك� ب�لا ���ع�د ة� ا ��ل�� ب��ب�ع�د ا � �مة ب� ��ط��ل�ملا أا �لة��ه �م� ا � �الا ب�� ة� ب��ة��ب��� � ب�و�ة�� ب��ه. ة � ة أ ب أ � ب أ ة ب ����م بً ب ّ� ب ّ ب �ا� ة� ا ة�ر�ّ � أا ��ل�� �ب�م ح��ل��س�ه � ا ��ة� �كة��ه ة�� �وك� ��ر �ح�م�م��د حلا �م ب� ���سة ��و� ا ���ع�ملا �ل ة���هر�� �ب�لاب �ل�ة� �ل� ر ج أ أ ً �اا ب �لة ّ �ب ل�ب �ع ا � ا ة ب ا � ا � ا ا ب � ب ةا � اب� ب �ح�مّ�م��د ا ���� ا ��م ���ط ّ � ا� ��ر� �ة� �مل �ل�� ب�ل ��و �ة� �ل��ه�و ر �وك �الا � � ���د �م ب� ك�ل � ة �� ���د �ة�لعل �ل�ة� � أ � و أ �ة أ أ أ ّ ب � ب � � � � ب ب ة � ب ب ��سلا �بك��سلا �لة��ه �ع ب ا �� � ��د ��ار ا � ا �ل ط��م ب ا �ع�ملا �ل ا �ل ���د ��مّ او � ا �ل��� �ةل�� � ح��س ب ب� ب� ب� � حة�ةسلا ر ا � � � او �لب� � ارجب ة � ر � � � �م ع ب أ بب � أ ب � � ب ّ ب � ا ب � ب ب ب ا ا ب � � � � � � � ه � ه ل�طل ه ك� � ا� �هر �ة�ة�ر�� �و�بل�عل �م��ر�ل اب �ل�ة� �ل� ب�ل � ��ر �ع�د ا � او �أ� ��طل لب�� ب �م �ل� �ةل�لر�م� ب�أع�د ع� لب��ل�د ���ب����� أ �ا�ّ ا ا �بّه � ب � ب ّ �الا ب� �ب�ملا ا ب���بد ُ�عَع�د ب� ا �الا ب� ب�ك ا � ا � � ا ب���بد ب��م�� ا ��ر �ل��ل�ور�ةر �ح�م�م��د لعل �و � ح� �عل �وك� ة ر و � ��ةسل �ع�ه ك�� � ع �مل ك� ة� ة ّ ً �ة ا ب � � أ ب ب ب ا � � � �� � ب �ة ا � ّ ب ب ب ب ّ اب� ب ا �����ب�لا ��� �مة� ��ط��ل�ملا �م ب��ه ���ل�ملا �ع �� ا �ل � ح��س ب� ب� ب� بح�ةسل ر � �ل�ك ا � �لع�د �ب�ل �����ع�د أا ل�� ا ���ور�ةر �و ل �ل � ر � ة أ ب � ب ا ب ة � ب ب ب � � �اة �� �ب � � ب ا ة ة � � � � � � � � ������ه �ل�ه �د ا �ع�د��ة� أا �لة��ك �ع�د � ا �ل� ��ةسلع ��ب���ل ا ���ور�ةر �م��ه � �ل�ك �وك� ب� أا ل�� �ولة��ل�ه ل�ة� �ة ل�ب ب ا � ة �ة ب �� �ّل ة �� ه �بل� �لب����� بب � ا � اأ� ا ب ب اأ � ب � ��� ��ةسل ��ة� �و��د ل�ط� �م� أا لة�� � ة ��. � � � � � ب�ل �ل� ه�و ر �ل �ل ة ة� ة م ب ّ �ة � �اا ب ���ع�د اأ �ّا � ب � ة الا� � ع�د �� �ة ا � ة � � ب ب ة � ��� � ب � ب ���ل�ملا ك�ل � ب ة�ل م � ��ل� م��س� بمعل بر �رة��� �رر� م�و �� ب � ب ����هر �و�ع�د �ل� أا �ل�� ب � ا ة � اأ ّ ب ب ة ّ ة ّة ة ب ّ أ ح ���ط ا �ل� �بل� ب ة �اة ا �� �� ب � �م � ��� ا �ل���ل� � �ل�����ل�� �ألا � ا �ب �ل�� ���ه �س�ع�� �لع�ه ب� ب ة� ��ر �ع�د ا �و��د ك��ب��عل أا ل�� � �مو ��� ب�� ة وع
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Chapter Three
When I arrived, Abū Ayyūb was saying his prayers. In the prayer niche he had stuck an odd-looking piece of paper. I delivered the message, to which he responded: “Tell ʿUbayd Allāh, with my thanks, that I’m not at all worried, as Ibn Yazdād’s time is at hand. Since no earthly creature would help me, I have brought a suit against him with God Exalted. Look, it’s up there in the prayer niche.” I nearly burst out laughing, but contained myself. When I reported back to
ʿUbayd Allāh, he laughed out loud. But I swear to God, only a few days later, Ibn Yazdād was disgraced and
79.2
dismissed. By coincidence, Abū Ayyūb was delivered and Ibn Yazdād ruined in pretty much the time that it takes for the depositions in a lawsuit to be processed.
The author of this book observes: I myself have witnessed something similar.
80.1
When Abū l-Faraj Muḥammad ibn al-ʿAbbās ibn Fasānjus became vizier,269 he showed himself unexpectedly malicious and inequitable. I was one of his victims: he seized my estate in Ahwaz, impounded it for unpaid taxes and dues,270 and expropriated me. I sailed up to Baghdad271 to make an official complaint against him, but he denied me justice despite the ties of obligation that bound us. On one of my many visits to his audience chamber, I noticed a senior admin-
80.2
istrative officer called Abū Naṣr Muḥammad ibn Muḥammad of Wāsiṭ, who had held office in the Ahwaz district and was friends with me. I asked what he was doing there. He said that a Daylamī commander, al-Ḥasan ibn Bakhtiyār, had been granted the farming of land tax and estates in Nahr Tīrā, where Abū Naṣr had his house. He made wholly extortionate demands on Abū Naṣr, and in Abū Naṣr's absence he occupied his house and seized its contents, including the title deeds to all his lands. Abū Naṣr had come to the vizier to make an official complaint, but when the commander heard about it, he sent the title deeds to the vizier, saying, “I make you a present of these estates.” The vizier accepted his gift, and (said Abū Naṣr) “instructed the steward of his own estate in Ahwaz to take possession of mine! I have complained to him officially, but he has denied me justice.” Some days later, I went to the graveyard of Quraysh to visit the shrine of Mūsā al-Kāẓim, and as I turned aside to pray, my eye was caught by a deposition
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80.3
� � � ا �لب�لا ب� ا �ل��لا �ل ��
ّ ب ا �� هة �� �لة ب� ���طل�ّ ب�ك ا �م ب ��مّ � � ب ا ����� ّ ا �� � � � اأ� � �لة ��ّ ل�ب ا �� �ة ّ هة ��مّ � ب ��م��د �و�ع��ل�� �و�ل �طف�م� ��� بح �عل � ح�م�د ب � ب�ل � �وة���ر �ر �ةو ��و س��ل �ة� ل�� ب �� هر ة �م ة� ج ة � ا أب أ أ ب � � � ّ ّ � ة أ � ة ّ ا ب ّ ة � ح��س�� ب ا ب � ب ح��س ب � او �ل �ل � ة�ه� ا �ل��س�ل� � ا � �ة�لا ���د �ل�ه ب� � ة� � �وب�لا ل��ة� ا �ل� ��م�ه �ع��ل� ��ع�ه �م� ح�م�م�د ب�� ا ����ب�ل ��� � او � م م ّ � ب � ��ةسلا �ع�ه. �وة ح��ل��� �ل�ه ب� ب � ّ ا ة أ ة � ة ة �ع ة ب ب � � � ًا � ً ة ّ ��لب طم�� � � اأ�بّ ا �ة ّ هة �� حب�ل ��س�د ���� ا �و�و��� �ع��ل ا ح�� �م � �ل�ك بع � � � ل ا � � �� ل � ع ل � � ح � � ل ك أ� � �ل�مل � ار � ا ���ور��ه ب�ب � ة أ ع �ة� أ �اب �ب ب ب ّ ة ة ّة � ا ا ّة � ا� ب �علا �ع ب��د را ��س�ه �وك�� ة� �عر�ك ة� ا �ب�لا �ل� ر ب���ل �مة�� �و��د �ع�� �ل � ��ر ب�م�د �� ب� ا �لأ��مل �مة��ه ا �ل� ���� أ أ ب بّ � ّ ة �ب ب � ب � ا ة ة ا ب أ� ة ا �� ب � ا �� �ة ّ � ��� ب� ب�� ة� ا �بّ�ه �س� �ع�د ا ا �ل��ع ��عل � ك� ���هة ب�ألا �بّ�ه �ع��� �ر�ه �الا � ا ب��ا�ر ��� ���د� ا � ة� ���س�� �ع��ل�� ��ورةر �ب�ل ل�� ة ع ع �� ة ّ هة � ب ب� � ه �� �ة � �� ب � � ب� � ه � أ � أ ب �ة�ة ب �� ب ا � � � ا ل � � � � ا � � ا � ل ع ا ا � �ول� أ �� ب� ر م�و �� ب � ب��هر�ع�ة�� ل��س�ل 1 ا م��ل � ل� �ع�ة� ��ورةر �ع��ل�� ل�� ��� ��د � � م ب ع أ أ ا ��ل��عل� بّ � ب �اا ا ����� ا �� ب ��لا �ة ��ل�ه ا �ّ�لا � � ب ا �ة�ه � �ةك���لعلا م�د ����ه �بك�ةس ب�د �ّم� �م ب � � ا � ا � � � ع�د� � � ل ع ع � � � ة � � � ل ب �وك�ل � ك� ة ر رة ر ة م ور ر و ب � بو ب ة م � ر ل �� م � � ب ب �ب ب ��ط��ل�م�ه �و�ر�� ب� ا ��ل��� �ع�� ء ل��� � ��ل��ك الا � م�لا �. ة ة أ ا �� ب � ب أ ة ه �ا� ب �� � �ة هة بب �اب� ة� ل��ب الا� � �الا ب� ب���ع�د ا �ةّ�لا � ك� ��ر�بك ة� ب���ل ّ�ملا ك� م��س�ع�د �و ب�ل ء ا ��ورةر � ار �ل�� �ة�ل ح�ط ا �ر��ع� �لا �ل� � ة م ة أّ ة ة أ ّ ب ب ب م�د �ة � � ا �� ا �� �لة� ّ ة � ا أ ب ب �ع�د ا ا ��ل � ���ع��ل�م ة� ا �ب�ه ��د � ار �علا �و�م��� � � ع ح��د��ة �� � و مل ر ب� � � ���ه �و�ل� ا �ل���� ل � � � ً ة ّ ة �م ب ة � � ا �ر ب���ل � او �م��د � � ح��ه ا �ر ب���ل ���س�ه�ورا. � � اأ ب � ب � ب أ � � ةة أ � ّ � أ ة ّ � ّ �ور���ل �ح�م�م��د ب� ب� ا ����ب�لا ��� أا �ل�� ا �ل��ه� او ر �ل��لب� ��طر ل��ة� ا ب� �� او ب� الاملا �ل � �و �لهر�ر ا ��را ���ع�ملا �ل � او ل��م ة� ة أ ب ا ب � اأبّ ا� �ب أ �بل ب� ب � ا �� ة �ب ب ا �ب ّا � � ح ة ه � ا ب� �د اأ� �ب طم � � � ا ��ل ب�لب��ع�د ا � �ل� ��ه ل� �ة � ل ح� � �� س � � � � � � ��� ا ����ة� �و�ل� �طف�س��� ل�ة� أا �ل��ل �ه أا �ة�ل ة� � و ب و ر ب و ر مب ب ل��� ب��م��ل�هة �م ب� ا � ح��د ر �س�ع�ه. ة ب���ل ّ ا ا � ا لا� اأ � ب�ل ّ هة ة � هة � ا �� �� �ة ا � اأ� ا ب � � � � ب � ��لعلا �م ب ب�ع�د � � �م ب � � �مل ��ل ر ب�ل مل م�و ة�� �رة� ة ح�ل ل ��و� �ل� ه�و ر و ه�و ةرة��� � و � � ور � آ ّ �ا � ب ة� ب � ة ّ ة � ب ح����� ا �ل��ر ل�� ب��ب�ع�د ا � ل��ال ب� أا �ل�� ب� �الا ب� ة�لة��ةع��ل��د ا ��ل �ا� � �مو��ل�� �س�ه بّر ا ��ل��� �و��ل�هة الام�هر�و�ب� �ب�لا برا � ر � �و�ه �وك� �رب� ة� ة ة � اأ ب أ � � ه �ة �ا ا ب� �ة ب �ل ه � �ة ّ ب � ا ��بل ا ك � � � ار ب� �ب�لا �ل��ه� او ر �و ��ور�عل ��ب���� �ع�ة�� وكب���� �ع��ل�� م� او ل� و ة��د�. و ج أ � ب ب �اب � ا � ب � ب أ ب ةة بأ ب ة�علا �و ل���� مل ك ��ةسلا �ع�ه �لا � ���ل �ة���� �ك� �و�م���� ا ب� ��و�ل� �الا � �م ب� ا ��را ���ور�ةر � او ��س��ه ّر ة� ��ر أا �ل�� ب� ة ب � � اآ ب ��ةسلا �ع�ه ل��ة� �ة���� أا �ل�� ا �ل� �. ب� أ ّ � ز�� ا ز�� � زز� .��� ،ش��� :ا ز� ة� ش�����زّ�� ع��ل ا �لو زرة�� ز�ا �ل��ة��ل��ص�هة �ع ز���د ة���ز� �مو�ل�ى � زز� ز� ح��ع��ز��� ع�لة���ه ا �ل����لا . ع � 1ك ة م
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Chapter Three
hanging there. It was in the writing of Abū Naṣr and was addressed to Mūsā al-Kāẓim. It was an official complaint against Ibn Fasānjus, explaining Abū Naṣr’s case and imploring Muḥammad, ʿAlī, Fāṭimah, al-Ḥasan, al-Ḥusayn, and all the blessed imams to see that he got justice from Ibn Fasānjus and that his estate was given back to him. Astounded by this document—addressed to a dead man, and suspended
80.4
in his tomb!—I started to laugh. I knew that Abū Naṣr was a Twelver Shi ʿi; nevertheless, I imagined that all he was hoping was that when Ibn Fasānjus entered the tomb of Mūsā al-Kāẓim, peace upon him, which he visited often both before, during, and after his vizierate, he would catch sight of the deposition, and realizing that he and Abū Naṣr were both of the same creed, be ashamed of his iniquity and afraid to pray in that place. I left the shrine, but a few days later I was there when the vizier came. I saw
80.5
him eye the piece of paper, so I knew that he had read it. Time passed, but the deposition failed to frighten him; nor did he give justice to Abū Naṣr, whose ordeal stretched to months. Then the vizier journeyed to Ahwaz to inspect local finances and give
80.6
orders to the district officers. I remained in Baghdad, for he had not given me justice, and I had no hope that he would do so even if I traveled with him. Abū Naṣr, however, went down to Ahwaz in his entourage. But at the village of al-Maʾmūniyyah opposite Sūq al-Ahwāz, which the vizier had intended to visit the following day, a letter came from Baghdad for Bukhtakīn the Turk, known as Āzādhrawayh, the protégé of Muʿizz al-Dawlah, who was in charge of War and Land Tax in Ahwaz and its dependencies. He arrested the vizier, threw him in chains, and seized his property.272 Rid of the vizier, Abū Naṣr went to his estate, regained possession of it, and remains in possession to this day.
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80.7
� � � ا �لب�لا ب� ا �ل��لا �ل ��
أ ّ أ أ � ح��هة ا ���ة ب ���ط��ل�م ب� ب�ك ا � ّ � ب � ّ ا �ب ا أ �ب ب� ب ل�ة ة ب ا ب �سس�� ب ا �ة بل ���طل�� �م ب �ةل��ل�ك الم ب � �ة� �ة� ة� �عل ح�م�م�د ب�� ا ����ب�ل ��� ل�مل ا ل����ة� � او �م� ا ��ل � ة� م � آ �ّ � اأ�ل �ب اأ� �د � اأ� ة � ب ح ة �ةل��ل� ا ��لب ����ع�هة �م ب ���� �� ل��بملا �ع�� � ة� أا ��ل�� ا ��ل�ا ب� �و� طم� � � ل � �� � � ك � � ل � ب ة � ب �� و ة��س� و ر �ة ة ر ج ة ة � � ة ّ � ب ة ب ب ب ة حب�ةس�ه � �م ب ���د� ���علا ر �ه� ب�ل�ب�ع �الا ب�� ة� ��م � حة���ل ا � �لهرب� �بل�علا �م ب� � �ّ ��ل�� �وك� حم�� � او � ��ةس�ه �ملا لا� �ةل� طم� حة� �� �ب �ل�� و و ة ة م ج ج أ أ � � � ّ � ب ب ب لا� ة��ب�ع��ل ب� �ع��ل�� ��� ب��� ا � ا ��ط��ل ب� ا � �لهرب� �م ب��ه. ة م ج
ّ � � �ّ ة � � ب �ةشلا ��ل �ح�مّ�م��د ب� ب� �عب��د �و��� ل��ب� ك� �ا�ةتلا ب� ا ���ور را ء أا ب� ا � ا بر ��ة�� ب� ب� ا ����ب�لا ��� ا �ل���و�ل�ة� �لا �ل ة م ً بأ أ �اب أ�اة � اأ � ةًا ب ّ �ً �سب� اً � ب ب �� ار ع�م�و�مل ك�� ة� ا ك�� ب� �ل���م�د ب� ب� اب �ل�ة� ب�لا �ل��� ��د ���ل ة� �ع��لة��ه �ة ��و�ملا � ار �لة��ه �م ��طر�ل �س�� � ة ح ���� ّ هة �م ب اأ � بّ � ا � ه �ع ب�د� ب� ا ��َ�لب �بك لاأ ��لة��ه �ع ب ا ��ب ح�� �بلاأ ب� � ا ��ل ّ �ة��ع�هة �بلا ب� ا ب�ك أ بّ ب ل � ��س � �علا ا � � ة�� � عر ب � �و رة� � ةحل � ب � ب ر رج أ ة� ر أ ة� � ب ة ب � ة ا �� �ل� ة ا ��ل لا � �ة �� أ � ا �� �ه ب��� � � ���س�� ���سع�د ل� ا � �ة��ع�ه ب � ا ب �اا ب ا � ة ة ب ب �ع و ��وط�� ر �س عة ر وة � �ة� ر ب حل � �م��ة� ك�ل ��ل � �ل����ة� �ع��د� �و�ل ل �ة� أ ة� أ ة ��ب ا ب �ب اأ �ة ا ب ب � � ب اأب� ب�ة ّ � ا ة ب ة �لا �ب��ب � �� �لة�ه�ملا ا ا ا ا ب عو� ا ل � �ه�مل �ع� � �ل�ك �ل � � � �� بر � حل � �م��ة� ك��سل �ل � �ع�د � �ل�ه�مل �ل �ل �مل �ع��ل� ا �لأ�� � ر �� ار ك � � بّ ا� أ ب ة أ آ ّ أ� ب ة �� ا � ة � ب � ع�د ا ب� �بلا �ع��ةر�بلا ب� � ���ل �ملا ل��ب� ا ��ر�ة��ع�هة �ع��ل� ا ب��ل حلا ر��هة � او �ل�� ل� ا � � � ��ر� ل�ه�مل ا �ل�ه ا ��� ا � م�� � او ح� � � ة � ة أة م � ً �ا � � ة ط�علا �ملا �و�ة�د �ع�سف�م ة� �ب �لة�ة��� ا ب��ل �و�ل� ا �لة ��و� ��ل حلا ر�ة�ه. ل م ب طم�� �بًا ب���ب�مة�� ة ه � ا �أة�ب ا ء �� � ا ب� � ب�ك ه �ب �لا ب اأ�ّ �� �ملا � �ة��� ة �عم ب � � ��مو ب���د ة� �ب�ة� ب� �ة��� �ة�ه �م��عل ح�� �ل� لعل ل ب�مل ة رب ة�� � ل � � و و ة ة� ج َٰ أََُّ ٱ �َّ ب َ َ ُآ ۟ ب َ آ ُ � ة �ب � �اْ ب�َتلا ���ةٌ ���بَتَ�لا �بَتةَ���َ�َّتبُ��آا۟} ا ��ل�ا�آ�هة �بك � �ع��ل��ه { ��لا ��شلا ا �ل��� � ب ءَ ا ��تب �� ا ا � ا َ � � � ل �� � ك ��� � � ة� و أَ � ب �تل ء ل�م َ �� بَ بأً ب ة و ة ة� ة َة � أ أ ّة � ة � أ � ب ب ةا � � � ّ � � ة ب ا ب ب ة ب ب ة ا ا ح�ه ا �ل � طم� � � ط� ل��� ك� � ح��د ��ة� �وا ر�لة��ه �مل �رب� �ب�ه ا � �لعل �ل �و���ل� � �ع��� ا �ل��ل�� � ��س� �ع�د ا �ل �ل ة ة ة ج ب ا ���ع��ل. بة أ أ ب أ ب �ب��ل ة �لا ��ب ���د �ع�ملا ب���ةعلا ��ل ا ��ل ب�لا � ��ل�ا ا ����علا حلا � �م�� ب �مب ب��ه � � ب � ���� ة� ��لا �ا ا بّ� ا �� ا �ة اب� ب ل � � � � � � � � ح � � و ر و ر ور ة و ر ب ب ر � ة� ر � أ � ب ا �� أ � ة أ � اأ � ��ل ا هة أ� ب � ب �� � ة ب ������ ��مب حة�� �مًلا ا � ا ة ب � اب ل�� �ل �ل�� ا �ع����ه ا �ل�� �ة�ل�ل ر �و��سل �ل��ه ا �ل��س�عل �� �ع��ل� ا ب� حل ر�ة� � او ح� ��رل�ة� ا ��ة � و � أ ةب ة ا� أ ة أ ة أ ب � ا ب�ا � ً �ّ ا أ � � � ب ب �� ا ����� ة �ل���لب ة � ح�� � � �ع� �ة ا ب� حلا �� ال�� ار � � او �� �ر�ه ا � �ل� �ة��� ��ر��سة��أ�لا أا �ل� ب���ع�د ا � �ة ��و��� �ب�ه ال � م��ر�و� �لة���و� ب � ب ر و و ع � اآ ب م ب ا ة ب � � ب � � أ ب اً ��ل. ا �ل��ر �ل �ع��ر�� ب�م���ل � �ل�ك ا �ةل� � أ ةب � � حةّ ا ة ه �ة هة ��ل ّ ة �ة� �ل ه أ بّ � �ة هة ب �كب�لا � ر ة� أا �ل�� ا ��م�د �ب�لا �لب�� ���سلا ر� ل��ملا �و����ل ة� أا �لة��ه ��� ب�ل ء �� ر��ع� ا �ر� �ع� �م� ا � ا �ر��ع� ب � ة أ بّ � أ بّ ب ا � اأ �� �الا ب�� ة� �م ب �ب��ع��ل�علا ب�ع�ة�ر�ة �ع��لة��ه �م ا ب�ل � � ل حلا ر�ة�ه � او � ب��مة�� �ملا �ك� ك � ة�علا �ب�لا ��ط��ل � او �ل�علا ��م��ل ة� �ل� �و � � � ع
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Chapter Three
I, on the other hand, spent years seeking redress for the ordeal of the unfair
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dealing visited on me by Ibn Fasānjus and could get justice from no one. In the end I gave up and lost possession of my estate, which I have still not gotten back. Abū Naṣr, with his deposition, achieved what I could not achieve, although our predicaments were identical. He won early deliverance, whereas it never entered my mind to appeal for deliverance to a higher power! In the Book of Viziers, Muḥammad ibn ʿAbdūs al-Jahshiyārī273 says: Ibrāhīm ibn
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al-ʿAbbās al-Ṣūlī274 says: I was secretary to Aḥmad ibn Abī Khālid. When I came to him one day, I saw that he was grief-stricken, his head bowed in thought. I asked him what was the matter. In reply, he showed me a letter, which said that his concubine, one of his most beloved slaves, was deceiving him with another man. Two of his trusted eunuchs were cited as witnesses. “I sent for them and questioned them,” he told me. “They denied it; I threatened them. They still denied it, so I flogged them and threatened them with torture. Then they confessed to everything the letter said about the woman. No food has passed my lips for two days. I mean to kill her.” Now, there was a Qurʾan lying there. I opened it in search of a presage, and
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the first passage my eye lighted on was: «Believers! If an evildoer brings you news, find out what it means . . .».275 The allegation must be untrue, I thought, and I showed the passage to Aḥmad, saying, “Let me use persuasion to discover the truth.” “Very well,” said he. I interviewed the two eunuchs separately, in private. Because I was gentle
81.3
with him, the first one said, “Better damned than dishonest,” and told me that Aḥmad’s wife had given him a thousand dinars to bear witness against the slave woman. He showed me the purse with her seal on it. To strengthen his evidence, she had ordered him to say nothing unless the worst came to the worst. I then called in the second eunuch, who made a similar confession. I hurried to bring the good news to Aḥmad, but was forestalled by a letter from his wife telling him that the first letter was her doing. She was jealous of the slave woman, and everything it said was a lie. She had made the eunuchs bear false witness, and was truly sorry for this and for other things she had done.
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
أ ٰ ب ب � أّ ب � ا هة حلا � �م�� ب بر ء �ة ا ب��ل ا ��بل ة� �ع��ل� � ��ل��ك � او �بل�علا �ة�لا أ�لب��هة أا ��ل�� ا ّلله �ة��علا ��ل�� �م ب� �ع�د ا ا � ب�ل��ع��ل � او �م��لا ��ل�ه ب�� � حلا ء �ة�ه � ا حل ر�ة� � أ ّ � ة ب �ا�ل �و ب��ه �بك��� ّ �� ب�� ��ل�� �م ب �� ح��س ب أا ��ل�� ا ب��ل �الا ب� ب�كة��ه � او � ورا ��ل �ع ب��ه �ملا ك� � حلا ر�ة�ه. ك رب � �
� �ّد�� ب� اأ� ا �� �ة ا ��س ���ط���ل هة � ب ��مّ � � ب � ب ��ه ا ��ل ���سلا �ع�د الا�م�ةه � أ � الا�م�ه �و�ب� ب��ب�ع�ل�ا � اب� ب �ب�م حلا �ع�د �� �ة� ب ��و لعل �م ح� ب � ح�م�د ب � ب م � ر ر �� ر أ أ أ ّ ّ ب ا ب � ة ا ب ةا � ح ّ ةا � ةا � ���د�� ب ح��س�� ب ا ��بل ح��س ب ���ّد�� ب�� ا � �� ا ��ل ���د�� ب�� ا ب� ��و ا ��ل � � �� �� � � � � � � � � ا ا � � � � � ل ل ل ل ل � ع � � � � ل ل � � � ة ر ب ب ب و و � � � � �ل �ل � ة� ة� � ة ة ة ة م أ � ّ ة� �ّ ا ��م�د ب� ب� ح�م�م��د ب� ب� الام�د ب�ر �لا �ل � ةّ أ بّ � ّ � ب �ب �اا ب ب � � �� ا اة �ا�ل ب� ب� ة�لة��ب� بّر� ��لا لحم �ّ�م��د �ّ�هة � � � ح�ل�ا �ب�ه ا � ل�� ��لا ب� �� ب�لا ك ك�ل � �ب��� ء �ر�و ب��ة� أا �ل�� ا �ل��سل �م ا � الم ��و ر ب ة ج بأ � ّ أب � ا أ �ة ّ أ أ ب � ح�ة � ب ب� �ة ا �� ا �� حب ة � �ع �ب�م ���هة � ا �ب�لا ��ل�ا ا �عل�� ���ّ ������� ا ا �ل� � ا ��لا ا � � ّ � � � ل ح� � � ا ل ا ا م ل � � � � � � � ع ل �� م ع � ع � � � � � � ل � � � � � � ل م م ب و أ ة� و و و ة� ر وم و �ل و � رة � ة أ ة أ بّ أ ة أ ا� � � ب ة ا � �� ة �الا ب ال� ب � ا � �� �� ب م �سسلا ب� ا �و ب� �وك� � حب�� ا � ا �م�ة�ر حل ��� ب� ل�ة� �م�و ��� ب�� �عب��د الم�لك��� .عل �ل ل�ة� ��د ب�ر� ا � ب أ أ أ ة ة � ّ � � � � � ا هة ة � � ة ا � �لب ب� �ة ب ب ّ ب مأ �م ب��� ب ة� ا ��را ب� ب�رب� أا ��ل�� ا �رة��ه �ب ل�� � ح�ل ب � ��ة���ك ���ةع��ل ة� ا �ملا �ر�و ب��ة� �لا �ل���م� � او �ل��طل �ع� الا � و ج ج م � �ب ا ع ة � ةّ � اأ� � الا� أ �م ب � ب � اأ �ّ ا ا ���� ب� � اأ� ة ا � ا ��ل ه ��ل��لب ب� �ة هة �ب �� �ا �� ب اأ ��ل�ب ل � ح � ع ح � � � � � � � � � ل �ل� م�ة ر م�و ��ة� و مل ل ة� ح�ل ع � م � ه � � � � ل � � بر أ ر � ة و و � بج � م أ أ ب � ة ّ � � ب ب ب ة �� ّ ة ا � ب � � ا ة � ة ا أ ب ب ةا ا � � � ����� أا ل�ة�� .و�ل ��� او ا �ربج ا �ل��سل �ع�ه ���ع�ل� ا �و�ع ا �م�ة�ر الم�و�م���ة� ���عل ��� او �مل أا ل�� � �ل�ك ��سب��ة���ل أ أب ب � �ا ب ب � �م ب� ���سلا �ل�ة� ���ةعلا ��� او �و�ل� �ع�د ا. ���ةع��ل ة� ا ����ل ج أ ب ّ ب �� أ بّ � � ا ب ة ��م ب� � ّ أ بّ � �ل� ب ة � � � او ب���د �م�و���� ة���هر��� ل�� ا � ا �ل��س��ل��طل � ��د � ح ��ط �ع��ل�� � او � ا �ل��� او ب� ا �ر�وب �و�رك ة ج أ ّ � ة با � � �ب � � � � � اأ ب ح�ل�ا �ب� � او �ةكب��� �ة�لة �ع ��ل أا ب� ا ��ل��س��ل���طلا ب� أا ب� ا ��م ب� ا ��بل � ا ا � � ل � � � � ل � � � ح ��ط �ع��ل�� ا �ر ب���ل �ل � �و ب� ل�ك ر ب �ل � ل و أ أّ �� أ � ّ أ � ب � ب ةر ب� ��ع�ه ل��� ����� ء � �و�ب��ب��ب�ع ا ب� ة���عل�� ا ب� ا ��لة�بسلا �ع�د �ع ب� ا ��ل��س��ل���طلا ب� ��ل�ه �ا��ل�ه � او ب� �ل�ا � ا �ة���ة��ه�� أا ل�� ا ��ر� ك ة ة � ة ة ة م � ب ا ّٰ ه � �ل��ل��� �ب � بّ � ب ة ة ب�كة��ه ا ��ل ط�. ح ��ط ���ع��ل� �ة��ل��ة� لل ةو أ أ أ ّ ا ة �ّ ح��س ب �مب�علا ح ة� �م ب ا ��ل���ل��د � ا �ب�لا ل��ب �لا ��ل�هة ا ��ل�ا��� �ع ب � ح�ة� ب�ر ب� � �ب � �ا��ل� او ب �ل�� ب��مل �ع�ه ا �د � � � ب و ة� � � ر ة أ م�وك ة ّ � � �� ب� �و� ح��� او ب �ل�ة� ا �ل��س�ة�ر. � او ��ة أ �ّ أ ّ � ��ل ا ��ل�علا اأ� ل ب��ا �لا ا ��ل��ل��� ب�لا ب� ا ��لا �ع ا �ل� ّ ل��ب �ب�لا ب���ل ّ�ملا ة�لا ر�� ة� ا �رة��هة � او ر� ة� ا ��ل��� ب� � ح��هة �ع ب��� �و�س�ع�ه � أ ر � � ة� ة ة و أ ل ب ر ب ة ة ة ب �� ا ة � ز عو�ل [ر ز��] أا ب�ل��ل ةح�د �و�عل � �وة�ل �
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Chapter Three
Aḥmad’s gloom lifted now that he had proof from all sides of his slave woman’s innocence. He rejoiced, and showed her every kindness.
I cite Abū l-Qāsim Ṭalḥah ibn Muḥammad ibn Jaʿfar, the legal witness and
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Qurʾan scholar, known as Ibn Mujāhid’s Pupil, citing Abū l-Ḥusayn al-Khaṣībī, citing Judge Abū Khāzim, citing Abū l-Ḥasan Aḥmad ibn Muḥammad Ibn al-Mudabbir, who said: This is how my posting to Syria came about. The caliph al-Mutawakkil went on an outing to al-Muḥammadiyyah.276 There the state scribes took him aside and made a complaint against me of which I knew nothing, and sent for me while I was still in ignorance. When I arrived, there they all were, and they said—their spokesman was Mūsā ibn ʿAbd al-Malik:277 “Circumstances have arisen that oblige the Commander of the Faithful to order you to proceed to Raqqah. How much do you need for your travel expenses?” I replied, “I will certainly proceed to Raqqah in obedience to the Commander of the Faithful. My expenses will be thirty thousand dirhams,” and I refused to budge until the money was paid. Then they said, “Proceed immediately.” I said, “I must first take leave of the Commander of the Faithful.” “Impossible!” “I must put my affairs in order.” “On no account.” Mūsā ibn ʿAbd al-Malik represented to me that I had fallen from favor and
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ought to leave at once without arguing. “When a man has lost favor with the regime,” he said, “that man ought to call it a day and not quibble. He should realize that it is in his best interest to remove himself from the scene.” “God’s grace will suffice,” I retorted. Prison would have been less irksome than the way they kept me under observation and nagged me to leave. Finally, as I neared Raqqah and was about to enter the city, night fell, and a Bedouin appeared, herding his camels and saying:
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
�ا ُ ب َ َ �َ ّٰ ُ أَْ َ َ َ�اْ َ َّ ة َ بَّ ةْ َ ٱْ� َ َ �اا ُ �ل َر� � � �ب��ك الام � �تلا ر �ل��ك ا لله �َ او ب�� ة� ك�ل َر� ل� � � � �� �م �رً � َ
أ ّ أ أ ب ة � � ب� �ب ب�ة ة ّ �ا ة� ��لا �� �لبعلا ��ل � � ب���ل ة� ا �� ّة��هة �بل�� ا ل��ة �لعلا ا ��ل�ا ا �ّ�لا �مًلا �ّر ب� ��ل��ك � �لا �ل �ولا� �ةر�ل �ة � و ر م م ب� أ ة ��� �����ه � �و�ب�رك� ب ��ر م أ ة ة � ةّ � �ا أ � ا� � � ّ ا أ هة ا مأو�م ب��� ب ��لا ��بل � � ا ا ل ل � ة���س�ة�ر� ح� � �ر�وب� أا �ل�� ا �ل ���سلا � �ل��لة��ع�دة�ل��ل � او ب�ر�� �ع��ل�� �مل �� ل � م � � � ر ور ة ب ب � ة� م ج ة أ أ ّ أ� ��ل ا � ة �عب �� ب� � ب ب �ار ا ب� �ع�د ا �ع�م��ل ب���لة���ل ك� �الا ب� الا�ملا �م�و ب� ب�رب� ب�كة��ه ب�لب��ب���س�ه ب� ا �ل�ب� � ر��ع �و� �� ح ��طر� � ح�ل� �ل��ه �و �� ج م م أ بّه آ �لب أ ًا ه� � او �� را �ة� ا �ع�ل� �ل� . أ ب�ب �ب �ة �ة � � � ب ا � هة �اّ � ا اأ� ّ ح ة� �ب اأ�� ة ح�ةّ ���� �� ب�� ��ل ة� ��ل� ا ����ه ا �ة� ��لا ��� �علا �� � � � ا ا � ل ل � ح � ل ح�� ل ل ع م � ك � � � � ل �ر ب� رة ل ة ب � وب ة� ر ب ر �� ر � ة �ب �ب ًا ب � � �ب ّٰ ��ل � ة �ملا ���م �م��د � اولام بّ��ه. ح� ل���سل �ب��� �ل�ك �له ا �ح
أ � � ب �ا � ب ب ة ا � با ح��س�� ب �ب ةا � � ّ� ب ���ّد�� ب�� ا � �� ا ��ل �ع�د ا ا ��بل � ة� �عب��د ا ��� او � ���د �و� ��ر حب��ر ح�م�م�د ب�� �عب��د �و��� ل�ة� ل��ل ب� ا ���ور را ء ���عل �ل � ة� ب و أ أ ح ّ � � ب ��مّ � ا ��لب ���ّد�� ب�� ا � �� ب�لا ب � ا �� �لةعلا ب��� ة�لا ��ل � �ّ � ب �ّ � ب � ّ � ب � ة�لا �ل � � ��ةب���� اب � ح�م�د ر ب و ��د � ��ة� ب��د ك ا �م�د ب�� ح�م�م�د ب�� ة� � ة ة م ّ أ أ � أ ّ ّ ّ � � � �ّ � ّهة ب ة � ّ �اا ب � ا ّ ���د�� ب�� ا �بّ�ه لا� �ةر� �ة� ���ط ا ب� الامة��و �� �سس�ه أا � �ا�ل ب�رب� أا �ل�� الحم�م�د �ة� � ���د �� �م�د ب�ر �وك�ل � ب��د � �ل��م�ه �و� ة� م ج � أ ب ب �ب أ ب ا أة ب ة ب بّ ًا ب اأة ا � ب حب �� ة� �ب�م ب���د ة� �ع�س�د ا ّٰلله ب� ب ة� �� � � � ح ه ل � � � ل �� ا � � ح �� � � ل � � � � � و ر � � ّر و و بة � ة� ر � او بر�ع��ة� �و�مل �ل���ة� م��أر�عل ل ��ل �ة ة ّٰ �ة ة ��ا � ب ً ب ة ا � � ب �ب ح�� �د � ا ��م�د � ب ا ��لب � � � او ��ل � ع�ةس�د ا لله ح��ة�� ب� �و ب��ملا �ع�ه �م ب� ا � ل��ل ب� ح� � ح��س ب� ب�� �م ل� و ��ورا ���عل �ل �ل�ة� � ب ب� ح بّ أ � ا� أ � ب ب ة � � ة ب أ � ّة ة اب� ب� ة�ة�� أا � ا �م�ة ر الم�و م��� ة� �ة�ل �عو�ل �ل��ك ��د �ك��س�د �ع��لة�بسلا ا ��را �ر��ه. � بً � اأ � �ّ ا أ ّ � ة� �ب ب�ك ه ا ��� �ا �ة �� �ا �� � ب أ � ب �وا �م ب ا ��ل ���ّ ب� ��ار � � ح��د��ة �� ا �ل��ّو�ل أا �ل� ا �ب�ه لا� �ة � ��� ة�� أ ط�ل � �ل � � ة� ا �ل�� � ر�ع�م ب�ل��ل �لا �ل � م م أ أ أ � ة ب ا� ّ ب ّ ب ب ة ب ب � ة ة ب ة ب ب � �ر ب� � ة �� ب ا �����د� � ا ��س�� � ب � ا � ه ل� ا �ا � ال � ح ة� �و�ملا ا ��د ر �ع��ل� � �ل � �ةع�ه � ب��� �� �ر� ة�م� � و ع�ة� ب�مل ل� �مل � �ر� �ع�ة ر مع��ل�� � أّ �اا ب ة ��� ب � ب ه � ة ��ة�� ة� ا ��ل��ه �ة��ع�هة ��م��ل ة� �ب �بل����� �ع�� ا ��ل����� ب�ك�علا �� ح ���س�ه �ب ك اب� ب� ا �ة ��و ب� �وك�ل ��� ب�ة ��� � بو�ة���� � ل أ ر و ب ة� ة � � ب ة � آة ب�مة ّ �ب�م بّ��ه ا ��ل� ّ ب��م��س�هة ا ��ل�ا �ب� � �ل ب�لا ر �ح� �م��ل ة� �بل�علا. و أ ة� ة
�ّ أ أ ّ أ � ب ح�� ا ��ل�اأ�ّ ��ل ا ��ل�ا ا �بّ�ه ة�لا ��ل ا بّ� ا ��ل�� ب� �� ا � �� �ع��ل��ه لاملا �ار ��لا ل��ة� ا ��ل ح��د��ة �� �ع��ل� ��سسلا ة��هة ا ��بل � ��ّ � �� ا � � أ �ب ر و أ ة ب رة ة ب ة ر ة � ام ��بل � � �� ة � ا � �ب �اّ �� � ا �أ هة اأ ��ل�ب ع��� � ب اأ ��ل�ب � �ع� ة�لا �� �بك���م ب ة � � � � ل � ل � � � ا � � ل ل � � � � ح ع�د ل ه � ل ل �س م ع � � � و ر� � ر ل � �ب�ل �ر�وبج � ة �ل �ة� �ل � ر ��� أ ة� و �و ة م أ ّ � بب ً ب � اأ �ع ��� ة ا � اآ ب � �ة �ا �� �� ب�ك� ا ّ ب لعلا �ملا ���م � ح ة� � �ل���سلا �ب��� �ل��ك. � ة�عل ���ر �م� را �� ك��� � ة ��� �ل� � بل ر ة
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Chapter Three
Oft, when calamities surround you, God has planned it for your good. Again and again he said this, and I memorized it and took it for a blessed
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presage. And indeed, only a few days after my arrival in Raqqah, a letter came from the Commander of the Faithful saying that I was to be paid a hundred thousand dirhams to proceed to Syria and assess the harvest—a matter of such magnitude and extreme importance, he said, that the caliph al-Maʾmūn had undertaken it in person; but I, he said, was equal to the task. To Syria therefore I proceeded, and everything went so well that, had I
82.5
been offered the whole of the revenue of Iraq to leave the province, I would have turned it down. Praise to God for His favor!278 Muḥammad ibn ʿAbdūs al-Jahshiyārī mentions this story in the Book of Viziers,
82.6
citing Abū l-Ḥusayn ʿAbd al-Wāḥid ibn Muḥammad al-Khaṣībī, citing Judge Abū Khāzim, who said “your grandfather” Aḥmad ibn Muḥammad Ibn al-Mudabbir told me (that is, his grandfather on his mother’s side, whom al-Khaṣībī said he had never met): Al-Mutawakkil went on an outing to al-Muḥammadiyyah in 241 [855]. I was summoned to him by messenger, but instead found ʿUbayd Allāh ibn Yaḥyā ibn Khāqān, al-Ḥasan ibn Makhlad, Aḥmad ibn al-Khaṣīb, and a number of other state scribes waiting for me when I arrived.
ʿUbayd Allāh ibn Yaḥyā said, “The Commander of the Faithful says to you: ‘Raqqah is being misgoverned.’” The narrative that follows is similar to the one above, except that instead of
82.7
being given thirty thousand dirhams, Ibn al-Mudabbir says: I set off without the wherewithal to pay my expenses. I wondered who to turn to for money, and the only person I could think of was al-Muʿallā ibn Ayyūb,279 with whom I had fallen out. I humbled myself to write to him, and he sent me five thousand dinars, with which I equipped myself for the journey. The narrative then unfolds as above, except that Ibn al-Mudabbir says that what he was paid when he received the order to proceed to the assessment of the harvest was 120,000 dirhams per month; and he says: And so I went to Syria; and if the whole of Samarra were offered to me now in return for my mansion there, I would turn it down.280
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ً �ب ة ا � � � هة � ب �الا � ب���لة��ل�ا. ��ر� �ب�ل �رم�ل� �وك �وك �الا � ���
� � � ا �لب�لا ب� ا �ل��لا �ل ��
ب أ أ ب � � ب أ � ا � ��مّ � ب أ � ب ��م� ا �ة ب � ا� �ع��ل�و��ل ة��ملا ا ب�لا بر ��ل�� ر�وا �لة��ه �ع ب��ه �شب� ر ل�� ا ب� ��و ��طل �ل ب� ح�م�د ب�� ا �م�د ب�� أا � ل حل � ب�� ا �ب � ة ة ة �� � ا ��� ج� ة ه � ب ه � ب � � ة ا �� �ّ �� ب اأ � � ج� اأ � � ب ا �� �ة � ب �� ا ب ��د ��ة� �ل ل � ب�ع�د مل ��ت��� م�� م� � ��د ��ة� ب ��و ��ت�ة��د �م�د ب � ل��هر ب � �� �وب�ل � أ � � � ب ب�ا أ بّ ب � أ أ �اة � ب ّ � ب ة بأ ح ��ط�ه � �و �لع��لة��ه ا ��لا �م ب� ا ����ل اب �ل�� ��طلا �ل� ا �ل��� �ة� � ��ر ا ��ه ب� �م����ةم��ل� ب�ل ب��د ا ر �وك��بس�ه �ل ب�لا ب� ح ��ط اب �ل�ة� ب ة ة� ّٰ � اأب ا ّ �ة ا � ��س�� �ة ا �� � �ّد��ل ب ا ��مّ ح���ت�� ب ب � ���ّد��ل ب�لا �ح�مّ�م��د ب� ب �ع��ل ّ ب� ب ا ��ل � � � � � � ا ا ع ه � ة��د ل ل �� �ل ح�م�د ب � ب��د لل �ل�ل� ��تل ر ة� ل ل � �ة� � ة� ب ّ ة� � �لا �ل ا � �ع��ل ب � �ة أ � �� ب ا ة ح��س�� ب ح��س ب ب� ب �ع��ل ّ ا �و ا ��ل ب���� �� �س�علا � �و�هة أا ��ل�� ا ��ل � � ة� ب� ب� �ع��ل� ّ �ع��ل� ��بسل ر� ة�ه�ملا ا �ل��س�ل�ا �م �و� �ع� بل� � � � ة � � ا ّ ب � ّ ا ب ة ��ل ب � � ة ا أ ب �ب � � ب � ب ب ا ا � �عل �ب��� �ة��� �ة�ه ��ل�مل � ���ل ا � ��سسل ��ط �رم�� �بل�عل �و�م�د �سسلا ��ط ��مو ب� ��� � ح��س� �ع�لة��ه ا �ل��س�ل� �م ا ��د ا �ل ة � ة ة آ ً � � ةا � � ة اب ب ا ةا � ة ح�لا � ّ � ا ة � �س���� ب �لعلا ��سس�د ��سبسل ب� �رة���� �و� �ع�� ب�������ر� ا �ل� �� �ة�ل�ل ر �و�ل �ل ا � � ب � �ة���� أا �لة��ه �و�ل �ل ��ر� ب ب ة ب �ع��ل�� ر�ملا �ب��ك. ب ح ب���ةلا �� ���ه �لا ا � ب �� �� ا ّٰلله ا �بّلا ب ب ��سسلا �ع�د ا ا ��ل��س��ل���طلا ب� � ��ل ب �ب��ل ّ�ملا ب�رب� ة�لب��ع�ه ا ��ل � � ح��د � حلا ب� ب� ع ل ل ة� ب � ر ��ول أ � و م أ ةج ة أ � ب ا بةا � أ ّ ة أ ب � ا �ة� �ّ أ � ً ب � ّ ة � ة � � � � � � � ل ل ع � ��د ا �ب�لا �م ب� �ب�لا � ر��ه �و��د راة�ل��ك رك ��س���ةس�ك ب �����ء �مل �ه�و ��عل �ل ا �ع�ل�م�ك �ع��ل� ا � �ل� � ا � ة � م آ� ةة� ب �م ب� ا �ل �س�علا � �وة�ه �لا �ل ����ع . م ة ا � ب �ة ة �ب � ّ ة أ � أ ب� ب ة � ب � � ا ب ب� �ة � ا � ه �ّ ا ّٰ �ل �� ��� م� ��س�ل��طل � ����ل �ل� أا �ل� أا �ل� ا لله ا � م��ر�و� ا �و � �ل �ل أا � ا �و���� ل�ة� ��س�د � ا �و � � ح�ل �� ةم ّ ٰ ٰ � � � ّ � �� � � ا � ه �ّ ا ّٰ ا ��� ّ ا ��� ب � � � � � الا ة� ا �� ���م�� ب ّ ّ ���ر � �ل� أا �ل� أا �ل� ا لله �ع��ل� � � ���ة�� �ل�ا أا �ل�ه أا �ل�ا ا لله ا � ك ا� � حلا � ا لله ر ب� ا �ل���ملا � او ة� ���ب��ة ر م�عل ل ب ٱ ْ ٱةْ� ة م م ٱ ْ ٰ ٱ ْ َ أ َ ّ � ُ �َ ْ ُ ّ َ َّ � َ ا ا� بَ � � ّ ّ ا ��ل��س�� � { َ ّ� ا ����َهْ ��� ا ����َب�����ظ�ل� } � { ا �ل �شف�م�د لَلَه ر ب� ا ����تل لَ�ش��ة�} ا �ل� له� ب���ل ��ل ب�لا �أوك ب و ر ب ر َ� َ م و � أم ع � ّ ب ا ب ةأ �ةَّٰ ّ بّ أ ب � �ع بّ �لا ك�� � 1ل�ا ا ��ل�ه ب�ع�� ك ا �ل��له� ا �ل� ا �ع� � ���ك �م ب ��� ��ل� � � ا �ل�لا �ع�ه � ا ���سسلا �ع�ه �م ب و ر ب ر و أ ةر وب و ة � � ر � م أ ة� و ب ّ أ أ ب � �� � � � ب أب ب ا ب��ل ح بّ� � او �لأ�ا���� ا � �ة ب�لهر ��ط� او �ع��ل� ا �و ا � ةل�ل ط� �ع او. ة� أ ب ا ب� �شب��ر �ل�ة�
بة ة � ّ أ ةا � ّ � أ � � ّ ���د��ل ب�لا ا ب� ��و ��س��ة��د �ل �ل � ا � �لةعلا ب���� ا ب� ��و ��طلا �ل ب� أا ب�لا ر� �لا �ل � ���د�� ب��� ��س�ع��ل ب� ب� �ح�م�م��د ة ة
ز ة ��� ا .ز��ا ر ك ��س�ا ���ط �م� ز� ز�. 1ك
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Chapter Three
(His mansion was in Ramlah, and was indeed magnificent.)
I cite Abū Ṭālib Muḥammad ibn Aḥmad ibn Isḥāq ibn al-Buhlūl (this is part
83.1
of the material that he authorized me to transmit from him after I had studied Tradition with him). He cited Abū Saʿīd Aḥmad ibn al-Ṣaqr ibn Thawbān, who was lecture-room assistant to Bundār.281 Abū Ṭālib Muḥammad copied it down for us in his own hand, and I myself transcribed it from his original, which said that it was in the hand of Abū Saʿīd, who cites Muḥammad ibn ʿAbd Allāh al-Anṣārī, who cites Muḥammad, great-grandson of ʿAlī ibn Abī Ṭālib, who said: The caliph Muʿāwiyah summoned either al-Ḥasan ibn ʿAlī or al-Ḥusayn ibn ʿAlī, peace on them both, first sending for a bundle of whips, which he had placed before him. But when al-Ḥasan, peace on him, entered, Muʿāwiyah took the whips and cast them aside, and held out his hand to him, saying, “Welcome to the sovereign youth of Quraysh!” Then he sent for ten thousand dinars and said, “Accept this as a contribution to your living expenses.” When al-Ḥasan left, the chamberlain followed him and said, “Grandson of
83.2
the Messenger of God, although we serve this ruler, we are not safe from his wrath. I observed your lips moving—what was it that you said?” “I will tell you,” said al-Ḥasan, “on condition that you never pass it on to any member of the House of Muʿāwiyah.” “I agree.” “When you experience adversity or injury, or are in fear of the powers that
83.3
be, say: There is no god but God, Patient and Kind. There is no god but God, Exalted, Almighty. There is no god but God, Great, Sublime. Glory be to God, Lord of the seven heavens, «Lord of the mighty throne».282 «Praise be to God, Lord of all».283 O God! Glorious is Your praise and powerful Your protection, and there is no god beside You. O God! I seek refuge with You from the malice of so and so, his henchmen and faction, be they jinn or men, lest they wrong or oppress me.”
I cite Judge Abū Ṭālib Muḥammad ibn Aḥmad ibn Isḥāq ibn al-Buhlūl, who authorized me to transmit this, and who cites Abū Saʿīd Aḥmad ibn al-Ṣaqr
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
أ ة ا � �ّ � ب ا أ � ا � ب ا � ّ ة ا � ّ �ا�� ة�لا ��ل � �ّ � ب ا ب ���د��ل ب�لا �وك� ��د �ل�ل ا ب� ��و ����سل � ا �ر�ل ��ة� �ل �ل � �ل �ل � ��د �ل�ل �م��س�هر�ع� اب �ل�ة� ة أ م ع � ب � ب ب � ��ل � ب ��ل ع� ا ح��س� ب�� اب ل�ة� ا ح��س� أ بّ بة � � ب بب� �� ب��ه لا� ّلا اأ ا � اأ ب �لع�د � ا ��ب��ة��ه ا ��ل ب � � ب ّٰ ب حعلا ��ل�ا �بل�علا ���علا �ل �ل�علا أا � ا �ر�ل ا � �عب��د ا لله ب�� ب� ر م ر � ة � ة� ب أ �� رو ب � ّ ٰ أ ب � � �� � ا � ���� � �م ب اأ � ا �� � ب�ل ا اأ� الا� ة �ب ا � ة �س��ة�ب���لة��ه �ب �لة �عو��ل ��ل�ا أا ��ل�ه أا ��ل�ا ا ّلله ا ��ل �ب��ك ا ��ر � ب ة� � م�ور ل�� ة�ل و م�و� ل ���ر � �ل� ح��لة�� ا � � ةم م ٱْ � �ّ ا ّٰ ع َ ُّ ٱ ْ ٱ ْ �َفْ ُ َّ َ َّ اٱ ��ْ� َ ا َا� � بَ � ا ����َهْ ��� ا ����َب�����ظ�ل� } � { ا ��ل �ش�م�د لَلَه ر ب� ��تل لَ�ش� ة�}. أا �ل�ه أا �ل� ا لله {ر ب ر َ� َ ة َم و
� �ب �ب ب� � ��ر ب � ������
أ أ �ّ ا � ب� ة � ة بّ �ب �ل ّ ا � � � ةُ ب ه �ة ا � �� ة � � � � ب ب�ك��� � ا ��ل ّ ا ��ل � �ةلا ��ل ا ��ل � �ع� � �مل م��ل� �ب��� �ة��� �ة� ل �ل �لع�د ب�� � ل � � ع �� ة� أا �لة���ك � او �ب�لا ا ر�ة��� ل ح ب ح��س� ب � أ �ة� ب ج � ة ّ ب � �ب ْ � أ �ةكة��� � � ا ��ل � � ا اأ� أ� �وا ب� ح��ك. لك و ة ��و مل ���د ا ��ار�م �ع��ل�� �م��ك ك��س��ل � م ة
ة� ّ أ ح��س ب �لا �ل � � � ب ا ب �ش ّ�د��ل ب�لا �ع��ل ّ ب� ب ا ��ل � � ��د �ل�ل ا ��م�د ب�� �ة� � � � ة ا � ّ ب ا بّ � � �� �ةلا �� � �ّ � ب �ل �ل � ���د�� ��ة� ال �مم�� ب� ب� �عب��د ا � � ���رةم ل ��د ���ة� ة� �لا �ل
أ � ���ّد��ل ب�لا ا � ب ا �ل� ا ��ل��� ب�ل�لا �ح�مّ �د � ب ا ��ل �ّ ار � ة�لا �ل � ب � ب ة� ة �م� ب � ب ج برا �ب ب� ب ���ت��ةل�ملا ب� �ع ب ة� �ةت��� ب� ب� ���ت��لة�� � ر � م
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ّ أب ّ أب ب � أ ب أ بّ � ةأ ب ب ّ �سسلا � � ر�ب�ه �ع بّر �و ب���ل ا � ة���سل�� �ع��ل� ة�����ة �عو ب� �بلا � � �ل�ه �بلا �ة�لا � ب�ل��ل��ب��� ا � �م��ل�ك الام�و ة� ا � ّ ة �ب ب ة أ م ب� ة ا � � ا �� بّ أ ّ � ة ب � ب ة ة ب ة ا ا � � � � � � � �ك��سلال� �ع��لة��ه ���عل �ل �ل�ه ة����� �عو ب� �ب�ل �ل�� ة� ���ل�ع�ك ا كب�� ��� ر�وج �ة ��و�� �س� �ل �ل �ل� �و������ة� ا �ع�ل�م�ك �ا�لم ا ة � ا ة اأ �� ّٰ ا � أًا �ّ ا أ �� ا ة ا �� ا �ع ة ا �� ة ا ب الا� � �ب ك�� �مل � �ل� ����شل ل ا لله �بل�عل ��سة���ل أا �ل� ا �ع�طل ك �ل ل �مل �ة� �ل ل ���ل �ة�ل � ا مهر�و� أ �ب ا �� � ب � � ا �لب �ة �� � اأ � ًا � � ا � �م ب ب�ع�د� � ةّ ة ا � � ��س�ه ب�ع�ة�ر� ب���ةعلا ��ل�علا ل��بملا ���ط��ل� ا �ب�� � ح ل�� ة� �ل� ة ���ل ط ب��� و�ل� ة � ح�� ا ��ل � ا �لب����س�ة�ر ة ع ر � ع �ة �ب�لا � �له�مة����.
�ّ � ب ا ّ ب ��ل ب ة ا � ّ � �ّ � �ة ا � �ّ � ب ا ب أ � � � ب ا �ة ا � ���ّد�� ب ��د �ل�ل �ع��ل� ب�� ا � ��د �ل�ل اب�� اب ل�� ا �ل�� �لة�ل ل � � ���د��ل ب�لا اب� ب� ا ب�ل ار ل �ل � ح��س� �ل �ل � � � ل � ة� ة ة� أ ج ّ ب ّ ا ب ا� ب ح��س�� ب � ب �ع��د ا �� � ٰ ب �ةلا �� � �ّ � ب ا ��ل ����ب�ع �ع ب� أا � ا بر ��ة�� ب� ب� ب��ل�ا � � ة� ب � ب ر �م� ل ��د � ��ة� ا ب� ��و �ع��سل � �مل �ل��ك اب� ب� �ة م م � اأ ب ّ ة � ا �ل� ر� �ة� �لا �ل
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Chapter Three
ibn Thawbān, citing Sahl ibn Muḥammad, citing Abū Hishām al-Rifāʿī, citing Wakī ʿ, citing Misʿar, quoting Abū Bakr ibn Ḥafṣ, quoting Ḥasan of Basra: When ʿAbd Allāh ibn Jaʿfar ibn Abī Ṭālib was about to give his daughter in marriage, he took her aside and said to her privately: “Should any worldly abomination, or even death, befall you, meet it with the words: There is no god but God, Patient and Kind. There is no god but God, «Lord of the mighty throne».284 «Praise be to God, Lord of all».”285 Ḥasan said:
84.2
I said these words when I was summoned by al-Ḥajjāj, and when I appeared before him, he said: “I sent for you in order to kill you, but now there is no one I am more eager to honor. Only tell me what I may do for you.” We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
85.1
al-Muthannā ibn ʿAbd al-Karīm, citing Zāfir ibn Sulaymān, quoting Yaḥyā ibn Sulaym, who said: I have heard that the Angel of Death286 asked leave of his Lord, Mighty and Glorious, to salute Jacob, and having God’s permission, went and did so. “By Him Who created you,” said Jacob, “does this mean that you have claimed Joseph’s soul?”287 “No!” said the angel. “I have come to teach you words by which to supplicate God so that He will grant you anything you ask.” “What are they?” “Say: O You of Whose beneficence there is no end and which none but You can enumerate!” Jacob repeated this, and no sooner had dawn risen the next day than the messenger brought him Joseph’s shirt. We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing al-Ḥusayn ibn ʿAbd al-Raḥmān, citing Abū Ghassān Mālik ibn Ḍaygham, quoting Ibrāhīm ibn Khallād al-Azdī, who said: Gabriel came down to Jacob, peace on him, who complained to him of his longing for Joseph.
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85.2
� � � ا �لب�لا ب� ا �ل��لا �ل ��
� � ا �ب � � � � � ه � ب ا �� � ة � ب ب� بر�ل ب�ب��ر�ل��ل �ع��ل� ة�����ة �عو ب� �ع�لة��ه ا �ل��س�ل� � ك��� ل�� �� أا �لة��ه �ملا �ه�و�ع�لة�� م� ل � ���و�� أا �ل�� �ة ��و�� �س� أ أة � م بة � � ا ّ ة ب ّ ّٰ ة� ب ة� ة � ا �ا ب � ا لله �ع ب���ك �لا �ل ب�ل��ل�� �لا �ل ���ل �ة�لا �م ب� �ل� ة���عل�� ك�ة��� ���علا �ل ا �ل� ا �ع��ل�م��ك � �ع�� ء أا � � �ع�و� �ب�ه �رجب م ّ ب � بأ � ب ب �ة �ا �ّ ا ة �ه�و أا �ل� �ه�و � �وة�لا �م ب� �ل� ة�لب���لب� ��د ر�ة�ه �ع�ة�ر� � ّرب� �ع ب��� ���ةعلا �ل�علا �لا �ة�لا � ا �لب�� ���س�ة�ر �ب�لا � �له�مة����. ج ة ع
�ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � �ّ � ب ا ب أ � � � ب ا ة ا � ّ ب ��د �ل�ل �ع��ل� ب�� ا � ��د �ل�ل اب�� اب ل�ة� ا �ل�� �لة�ل �ل �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � ���د��ل ب�لا �علا ر �و� � ج � ب � ة ّٰ �ة ا � �ّ � ب ا � � ب � ا �� ب ّ � ب الام�عّ ب ��س��ل ا ب �ة ا � اب�� عب��د ا لله ل �ل � ��د �ل�ل �س���د � �ع� �� ل� �����ع� ع� ��ر ب�� ة�مل � ل �ل ة ب� ر ب ة � �ا أ �ب بة � � � � � � ب ��� ة ة �ة ة �ك�ا� ك�ا� ة� �ةلا �ل ��ط�و�ل ا � بر�ملا � �و ��ا ر� � ل���ة� ة����� �عو ب� ر ب���ل ���علا �ل �ل�ه �ة�لا ة����� �عو ب� �ملا �ل�ة� �ل� ا را ك �م أ ا � اأ ب ا ب ة ا �� ة �� �ّٰ ّ ا � � �اّ ّ ّ ب �ا ب ب ب ب ��ع��ل �ل�ة� �م ب� ���ل �ع�م �ع�م��ة� �و��بر� ��ة� �م ب� ا ��ر�ة� ل��ة� �ة� ��ة� �و� �لة�لا �ة� له�م ب �ل��ر � �ل ل ���ل ا ل� � آ ب ة ب ًا � ب ً ّ � ةّ ة ب ّ � �ه ��ل�� ب� �ب�� �ل�� � �و���� ة� ر ب�لا ء ك ل��ب� ة���لب�� � او �� ��ل � ب � او �ر�ل�� � ب�ل �وم �ر ب�لا � او � ب� و ط�ع�ه ع�م� �� �� او ك ح�� ة ة� ر ة ر ة بة ب ّ ا � ا اّ �ا � ب � �ل� �ة���و� �ل�ة� ر ب�ل ء أا �ل� أا �ة�ل ك. � � ُب ا � ��و�لة��د ب� ب� �م��سل�� �ع ب� ���لة��د ب� ب� � �عب��ل � م ج
أ ب �ع ب ا ��ل � ح��س ب� ب�� اب �ل�ة� �
ةلا �� � ا � � � ب ُ ���سس�د � �ّ � ب � ل و ب� ر ة ��د � ��ة� ة� ا ��ل � ح��س ب� �لا �ل ب � ا أ � � آ� ّ �� �ا �� ا �ب ب ب ة ���و �عر�ة� �م� ا �لب��ل� ء ا � ���د ���هر�ة� �م ب��ه ا �ل ة�����ة �عو ب� �م��س�ه� ا لب��ل ء �مل ��و� � �سس�ه1. م ب ��ل ب ة ا � �ّ � ب ب ��ل ّ � ة ا � ّ ّ � أ � ���ّد�� ب�� �م�د ب��ل � ���د��ل ب�لا �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ��د � ��� اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � � ة� ة ج ة ج ا � ب �ع��د ا ����ه ب � ب �ع ب ���سم ب� � ب �ة � ب � ب رةر � ة � م� رة���� ج اأ بّ ��� �ل� �ع��ل��ه ا ��ل��س� �ا � ��� ��� �ع� �����ةع ���ّ ا ّٰلله �ع��ل��ه ب���ةعلا �� ��ل�ه ��لا �����ةع ة��م��ّلة ة � ب ب رة �ل ة ل ة ة �و ب� �� ل م ب أط �ل�� ة �و ب� �ل�� أ � ب بأ ّٰ � � � � ة ة ب � ب � ب أا ��ل�� ر�ّ��ك ب���ةعلا ��ل ��لا ب�ب��ر�ل�� ك�اة ��� ا ��مو�ل ���ةعلا �ل ��� ��لا ك�ا��ة�ر ا �ل � ح�ة�ر �ة�لا � ا �� الام�هر�و�� �لا �و��� ا لله ة ةل لة ب م � � � � �اا ب ا ب ا � ة � ب � اأ ب � �ة ا � ب ة ة � أا �لة��ه � �لع�د � �ع�و���� �ب��� �ع� ء ���و ك�ل � ب�ل�ل ك مة�س�ة� �ل�����رل�ه�مل �ل�ك. ة
� ب �ة ا � �ّ � ب ا ب ��ل ّ � �ة ا � �ّ � ب ا ب أ � � � ب ا �ة ا � ���ّد�� ب ���ّد��ل ب�لا �ع��ل ب� ب ا ��ل ��د �ل�ل اب�� اب ل�� ا �ل�� �لة�ل ل � � ��د �ل�ل اب�� ا ب� ار ل �ل � ح��س� ل �ل � � � ل � ة� �ة� � ة ج أ ّ ّ � � � � � ب ب ب ب ��س��ل ا ���د�� ب�� ا �ل� ة�لا �ل � � � ب ا ب � ة ّ ةا ب ب � ا �ل � ح��س ب� ب�� �ع��ر�و ب�� �ح�مم��د ا � �لهر����ة� �ل �ل � ة� ب ة� ��د �ل�ل را �ر ب�� ة�مل � �ع� ة ة ح�� ّ ّ ش �� :��� 1ل ز�ل�ه� ا �لز���لا ء �م�ا ز�ة��هة �����ز���هة .ز� :ز��ا ���ل�ه� ا �لز���لا ء ا �لز .ل�� :ا �������لز�ه� ا �لز���لا ء ا �لز. � � م م م
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Chapter Three
Gabriel said, “Let me teach you to say a prayer by which God will deliver you.” “Gladly!” said Jacob. The angel said, “Say: O You Who are known only to Yourself, O You whose power is unmatched, deliver me!” Jacob said the prayer, and the messenger brought him Joseph’s shirt. We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
85.3
Hārūn ibn ʿAbd Allāh, citing Saʿīd ibn ʿĀmir of Ḍabuʿ, quoting al-Muʿammar ibn Sulaymān, who said: Jacob encountered a man who said to him: “Jacob, why do you look so wretched?”288 “Another day, another grief,” he replied. The man said, “Say: O God, in every sorrow of mine that grieves or afflicts me in body, soul, or for the life to come, give me deliverance and relief. Forgive my misdeeds; make firm in my heart hope in You and sever it from all others, that I may have hope in You alone.” Dāwud ibn Rushayd said: I cite al-Walīd ibn Muslim, quoting Khulayd ibn
85.4
Di ʿlaj, quoting al-Ḥasan of Basra, who said: If anyone could have been spared further tribulation, it should have been the House of Jacob, after eighty years of it!289 We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
85.5
Mudlij ibn ʿAbd al-ʿAzīz, quoting an elder of Quraysh: Gabriel, peace on him, went down to Jacob, may God bless him, and said: “Jacob, woo your Lord!” “How, Gabriel?” “Say: Great is Your goodness, continual Your beneficence!” And God said to Jacob, “This prayer is such that, were both your sons290 dead, I would resurrect them for you.” We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing al-Ḥasan ibn ʿAmr ibn Muḥammad al-Qurashī, citing his own father, citing Zāfir ibn Sulaymān, quoting Yaḥyā ibn ʿAbd al-Malik, quoting a certain man,
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85.6
� � � ا �لب�لا ب� ا �ل��لا �ل ��
ّ ّٰ �بّ ا� ّة� أب � اب� ب� �عب��د الم��ل�ك �ع ب� ر ب���ل �ع ب� ا ���� ب� ب� �ملا �ل��ك �ع ب� ا �لم�ب�ة� ����ل�� ا لله �ع��لة��ه �و��سل�� �لا �ل م � ب بأ � أب ب ب ّٰ ّ ّ ب � � ة �ب � ة ك �الا � �لة���� �عو ب� �ع��لة��ه ا �ل��س�ل�ا �م اج� � �مأ اوج� ل��ة� ا لله �ع بر �و ب���ل ���ةعلا �ل �لة���� �عو ب� �ملا ا �ل��� �ة� ا � �� ب� ةّ ب � �هرك. �بل� ��رك �و��مو��� �� �
ب ب أ � أب ب� ة ا � أ ّ ا � � ب �ة ّ ب �� � � ب ب� �ع�� �����لا �هر�� �بلا ��ل ة� � او �ّملا ا ��ل�� ب� �ة� ا � �� ب� � ��ر�� �بلا �لب� � � � �لا ء � ل � م � ل � ب ��عل �ل ا �مل ا �ل�� �ة� �مو��� ب ة ة ة ر �� ب �ع��ل�� �ة ��و�� �س�. ة ا � بّ ا أ � � �ّ ب �ب � �لب �� �بلاأ� �� ا ّٰلله �ة��علا ��ل� ا ��ل��ه اأ�ملا �ة���مة� �ة� � � � � � � � � ل ل � ا ا � � ع ا �� ��� � � � �د � � ل ل م � � � � � ل � � ب أ و ة� و رة� و� � أة وة� أ � ب ة ��ة� أ أ ٰ � ب � � � ّ � ة ّ ���� ا � ��� ة �ل�� � � �ةمّ �� ة ��ب ا ا ب �ه �� ا ر�� �ع��ل ّ أا ��ل�� ا ّلله ��� �ل �ل �ة�ل ر ب� ا ر�� ا �ل��ةسم ��� � ا� ك � � س� � � � و ر � ب ة ر ب و � ب ر ة ة ة� م ب أ � ّ � بم ج أ � حلا ب� ��ة� �ة ��و�� �س� ا ����م�ه ��ّ ا ���ع��ل ب �ل�ة� �ملا ���س�� ة�. ةر ة م ة � � أ � � بة � � بّ ّ ة �ب ة ���علا �ل �ل�ه ب�ب��ر�ةل��ل �ع��لة��ه ا �ل��س�ل�ا �م أا � ر�ب��ك �ة�لهر�أوك ا �ل��س�ل�ا �م � �وة�ل �عو�ل �ل��ك ا ب� ����ر �و�لة��هرج� ���لب���ك �ب بّ �ة � �اا ب ا ة ب � اأ ب � ة ا � � ب ا ب � ً � �ا� ب � ا � ا ��ل ه �ب ا بّ اأ� ّ ���� ��ل �مو�عرل�ة� ���و ك�ل ��ل �مة�س��ة� �ل����� �رل�ه�مل �ل�ك �ل � ح ب� ط�علا �ملا �ل��ل�م��سلا ��ة� و � ع�ه�م أ ة�� أل � ع � ّ � اأ �� ب � ا بّ ا ��ل�� ب� � ب� �� �ل��� � �ةمّ�� ب ����ه � ��س��ّ � ب � ا ���� �عب�لا � �ة� أا �ل�ة� ا �ل��ب�ب��ة�لا ء � اولام��سلا ��ة� أو � ة� ب� ب ب � رك و �و � � رك و ب ب� ع ة � ا ب أبّ ب ب حة �� ا �ة ب اأ�ة ا ل��ا � ر ب��� ��لا أ�� �بل�� �ل ��ل ����ع� ا ا � ل�� �و�ة �ة ��و�� �سب� �ب�ه �مل � ط�ع�م�و�. � � ب� �� �سل �ل �ل � أا �� ل م م م و م م �ب أ ب أ ب ب� �ا ب ��� �ة �الا ب � � � ب ب� ب � �عو ب� ب���ع�د � �ل��ك أا � ا ا را � ا ���ع�د ا ء ا ��ر�م ب�لا � �ة�ه �ك ب�لا � �� �م ب� ك� � � �ل � ة ةرة��� ا ���ع�د ا ء �م� أً أ ب �اا ب ب �اا ب �ا� ب ب���ل�ة�ب�ع ّ�د �س� ��� �ة ب ا ب� ب ا ا� ا ا� ا ا أ�ًا ب الم��سل ��ة� ة ع ة � �عو ب� �أاو � ك�ل � ��ل �مل ا ��ر �م�ل � �ة�ه ك�ل � �� �م� ك�ل � ��ل �مل �م� ا� ا�ا ب ب ب � ة الم��سل ��� ة� ���لة ��� ��طر�س� ة����� �عو ب�. ع ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ � أ � ���ّد��ل ب�لا � �ش�د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � ة� ج ّ ّ � ا �� �ة ا ��س � ب ا ���س ة ا �� � � � ب ا �لب ّ ب ح ���طلا � ب� ب �ع��ملا ب� ة�لا ��ل � � � ب ا ��م ب � ب لعل �م ب � �عل �م �ل ل ��د �ل�ل � �مو� ب�� ع��ر�ع� ر ب���ل �م� ��د �ل�ل ا � ب � أ � � �ب هة ا �ع��ل ا �����و�
أّ ب ا ��ل��م� ب ب ة ا � � ا � ّ �ب أ ب ا ب� ب�ب��ر�ل��ل �ع��لة��ه ا ��ل��س�ل�ا � � ب���ل �ع��ل� �ة ��و�� �س� ب� ح ���عل �ل �ل�ه �ة�ل ة� � �� ب� �ملا ا �ل��� �ة� ا � ���ل�ك � � م ة � ةأ ب ة أ � � ل ع �علا �� ب�لا �لا �ل ا ��� ا � . م
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Chapter Three
quoting Anas ibn Mālik, quoting the Prophet, God bless and keep him, who said: Jacob, peace on him, had a brother in God, Mighty and Glorious, who asked him: “What is it has taken away your sight and bowed your back?” “My back is bowed with grief for Benjamin; my sight is gone with weeping for Joseph,” he replied. Then God, Exalted, said to Jacob, “Are you not ashamed to complain of Me
85.7
to My servant?” and Jacob said: “Rather, it is to God that I complain of my sadness and grief,” and then: “O Lord! Show mercy to an aged man. My sight is gone; my back is bowed. Give me back Joseph, my scion and sweet-scented flower,291 that I may smell his perfume.292 Then do with me as You please.” Then Gabriel, peace on him, said to him, “Your Lord salutes you and says:
85.8
Take cheer! Let your heart rejoice! By My might, were both sons dead, I would resurrect them for you. Make a meal for the poor and invite them to the feast, for the dearest to Me of My servants are prophets and the poor, and the reason why your sight is gone and your back is bowed, and why Joseph’s brothers did what they did to him, is that once when your household slaughtered a sheep and a fasting man came to you, you gave him nothing to eat.” Thereafter, whenever Jacob was about to eat, he would send out a herald
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calling: “If any poor man wants to eat, let him eat with Jacob,” and if he were fasting, the herald would cry: “If any poor man is fasting, let him break his fast with Jacob.”
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing al-Qāsim ibn Hāshim, citing al-Khaṭṭāb ibn ʿUthmān, citing Maḥmūd ibn
ʿUmar, quoting a man from Kufa: Gabriel, peace on him, came to Joseph in prison293 and said: “Sweet-scented one! What has brought you here?” “You know better than I,” replied Joseph. “Do you wish to learn the words of deliverance?” “Indeed I do.”
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86.1
� � � ا �لب�لا ب� ا �ل��لا �ل ��
ٰ أ أ ّ �ا��ل�ملا ة� ا �� ب�له ب� ة�لا ��ل �ل�� ة�لا ��ل ة��� ا ��ل��ّله�ّ ��لا ���سلا �ع�دًا ب�ع�� ب�ع�� ��أ� � ��لا �ة �ل�ًلا ة�لا ��ل ا ب��ل�ا ا �ع��ل�م��ك ك� ل ة ر ب وة ةرب � ب ل �مة ر � ج أ ب ا � � �� �ع�د ا �ب ًلا � � ب ب�ع�� ������د � ��لا ب�ع�� ��ل�ًلا ب�ع�� �سب �م �ًلا � ا ب �ةب� �م ب ب � � � ل � ا م � ل � � ع � � � ع � � � � � ب رر و و ة ر ب ة وة ب ة ر ب ب � و ب ة� � ر ر ل ة � رة � � � ا اأ ة س�. �� حة�� �ل� ��� ب
�ّ � ب ا ّ ب ��ل ب ة ا � ّ � �ّ � �ة ا � �ّ � ب ا ب أ � � � ب ا �ة ا � ���ّد�� ب ��د �ل�ل �ع��ل� ب�� ا � ��د �ل�ل اب�� اب ل�� ا �ل�� �لة�ل ل � � ���د��ل ب�لا اب� ب� ا ب�ل ار ل �ل � ح��س� �ل �ل � � � ل � ة� ة ة� ج ّ أ أ أ ب ب � � ا أ ب بّ ّ ّ � � � ة ة ب ّ ة ة ب اأ ب �ه ا � ب �� � ا ا � �لا ���� �لا � � � ر ر ب � رو � ر ة� ل ���د � ��ة� � بر�ع�ه ب� ب� ���� �وة��� �ع ب� اب �ل�ة� ��س��ة��د �م�و� � ا �ل��طل � �ل� ا � أ ّ � � � � ب ةا ة � ةا ب�ب��ر�ل�� �ع��لة��ه ا ��ل��س�ل�ا � ا �ل�ة� �ة ��و�� �سب� ب���ةعلا �ل ��لا �ة ��و�� �سب� ا ���سةس�د �ع��لة���ك ا �ل حب����� �ل �ل ����عم �ل �ل ���ل ٰ ةل ة م �ّ � �اّ �ملا اأ �عّ�م ب� � � ب � ب� �م ب اأ�� � ب�ل لا � �اآ ب� �لة �ب �ًلا � �مب � �ًلا � ا ب �ة�ب ب ا �ل�� له� ا ب� � ��ع��ل �ل�ة� �م� ���ل �ة� و بر �ة� � ر ة� ة� و ر�ة� ر ب و ر ب و رر ة� م أ ّ ّ ة� بب � ب ب ة ب � � �ا ة س� � او � ��هر �ل�ة� � �ب��و�ل�ة� � �و��ب�� ة� ر ب�لا ء ك ل��ة� ���ل�ب�� � او �� ��ل ط�ع�ه �ع�م ب� ���� او ك �م� حة�� �ل� ا ����� ب ب ة حةّ � ا اأ � اأ� ً ب ���د ا �ع�ة�رك. ��� �ل� رب � �و
�ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � �ّ � ب ا ب أ � � � ب ا ة ا � ّ ّ ��د �ل�ل �ع��ل� ب�� ا � ��د �ل�ل اب�� اب ل�ة� ا �ل�� �لة�ل �ل �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � ���د�� ب��� �ح�م�م��د ة� ة ج ب � ب ا � ب �ع ا � ب � ��� �ة ا �� � �ّد�� ب� �ع �د ا ���� ب � ب ا �� �لة ���� ّ �ع ب � ب ����هر ب� ب� ��س��ةل�ملا � �ع ب� �ع�� �ل ب� ب � ب�ل � ب � م�و �� ل ل �� �ة� ب� هرةر هر �ة� � ب �ة ّ � ب ة � ا � �ل� ��طلا � �لا �ل ةّ � � أ با � ب لّا�ملا ا ���سةس ّ�د ��ا ة ح ب��ه � ا � ا ا � � م � �� � �� �� �سب� � ���طلا ��ل ��م ب � � � � ه ه � � �� � � � � ا ا ل �ل � � � �س ح � �� � � ل ل ل س ع � � � � � ر ةب و ب و و وب � رب ةو ّ� أ ّ ا ّ � � ب ب � � ب� ة ا �� � �ّٰ ّ �لبّ أ �� � � � ا �� �ة ة � ب ّ � � له�م أا �ة� ا �����و أا �لة��ك �مل ل�ة�� م� �و� ة� �و�ع�د �و ة� ا �مل �و� ة� � �ع� ع��د � �ل�ك ��عل ل ا �ل� � ٰ ب أ أ ّ ٰ ً ً ّ ب� ح����� ب� ا ���� ّ ا � � ��ل ب ا � � بم ب � ّ ّ ب�ك�لا � � ب ّ ا ّ � � �ر ب�لا �لا �ع ��طلا � ا لله �ع بر �و ب���ل � �ل��ك. له�م ب�ع��ل �ة� �ر ب�ل و عو�ل�ة� � او �مل �ع�د �و�ة� ب �ة� ل � ب
� ب �ة ا � �ّ � ب ا ب ��ل ّ � �ة ا � �ّ � ب ا ب أ � � � ب ا �ة ا � ح��س ب ���ّد�� ب�� ا ��ل �ت ّ�د��ل ب�لا �ع��ل ّ ب� ب ا ��ل � � ��د �ل�ل اب�� اب ل�� ا �ل�� �لة�ل ل � � ��د �ل�ل اب�� ا ب� ار ل �ل � ح��س� ل �ل � ل ة� �ة� � � ة ج � � � � � � � �ا ة ةا ب ب ��س�� ب� ب �ع�لا ب�� ة�لا �ل ا � ا ا �ةل� ّ اب� ب ��م حب ��و ب� ة�لا �ل ة�لا �ل ا � �لب�ة�ب�� ب� ب� أا ��م� أ حل �� �ل �ل ا � �ل�� ة ل � ة � � � بر ��ة��م ة��مة� � ب أ �ّ �ةك ب� �� ّ ا �ل ح ب��ه الا�م�ه � �ب� ��لا ��ل��� ��ملا �� � � حلا ب� ب� ب �ة �� �� �سب� ب�لا �ب �لةع ب�د �ل�ب� أا ��ل�� ��مب� � حب�����ب��� ب�كة��ه �� �� ع و ة � و ب � ر ة ة ب � �ل�ة� أ ب ج ّ ّ � � � ب ة �ب ا ��� �ب�م ح��ل��س�ه �وب�كة��ه ��ة ��ة� �ل�ا ة ب� ���د �و� � ب��د ب���ل ة�� 1ع��ل� ا �ب�لا ��� ل��ة� �كة��د � او � ح��د ا �ر ب���ل أا �ل� � �مو ب� م�لا � ب� � ع أ �ا� ب ب� ه �لة�ب� ّ �� ب ب� ه � �ّ ب ك � �ة�لا ك��ل�و� �وكة�� ة �عو�ط�و� و ة�� ةل��� �لو�. ّ ُ ةُ ش 1كز ز ز ح� ز ز��اأ ز� ز �ل ة م���له �ة اأ د ز��ل ة ة ش �� ا �ل����� �� ا �لز. ��� ا �ة� �ز� ،��� .��� ،ز� :لم�ا ��زم������� ا �ل��زم����ه ا ل � ور ز� � �
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Chapter Three
“Say: O God, ever present, never absent, ever near, never far, victorious, never vanquished, give me deliverance and relief, and grant me provision whence I least expect it.”294 We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
86.2
Azhar ibn Marwān al-Raqqāshī, citing Qazʿah ibn Suwayd, quoting Abū Saʿīd, the muezzin of Taif: Gabriel, peace on him, came to Joseph and said: “Joseph, do you find prison hard to bear?” “I do indeed,” said Joseph. “Then say: O God, from everything that grieves or vexes me in body or soul, give me deliverance and relief. Grant me provision whence I least expect it.295 Forgive my misdeeds; make firm in my heart hope in You and sever it from all others, that I may hope in You alone.” We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
86.3
Muḥammad ibn ʿAbbād ibn Mūsā, citing ʿAbd al-ʿAzīz al-Qurashī, quoting Jaʿfar ibn Sulaymān, quoting Ghālib the Cotton Merchant: When Joseph’s affliction grew hard to bear and he had been long in prison, and his clothing was soiled and his hair matted and men shunned him, he prayed and said: “O God! I complain to You of how friend and enemy have treated me. My friends have sold me, my enemies imprisoned me. O God! Give me deliverance and relief;” and God, Mighty and Glorious, did so.
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing al-Ḥasan ibn Maḥbūb, who said, al-Fayḍ ibn Isḥāq said, al-Fuḍayl ibn ʿIyāḍ said, Ibrāhīm al-Taymī said: Al-Ḥajjāj arrested me and sent me to his dungeon known as the Black Hole, where I was imprisoned. I was put in a cell with other prisoners, shackled together in a narrow space where there was no room for a man to sit down; and there all ate, defecated, and prayed together.
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87.1
� � � ا �لب�لا ب� ا �ل��لا �ل ��
ب � ب �م ب اأ�ع� ا ��ل� ب أ ب ة�لا �ل ب� ���ء �بر ب�� �ر� ب� �لا � ���ل �ع��لة�بسلا �ل�� ب � � ل ل � ة ة م � �ب ا بّ� ا � ا �� �ل � هة ع � ل ا ��ب� ر � او أل �مل �ة� ة��ل� . ّ �ّل ة ب ة � �ّ ّ � �ب��ل ّ�ملا � ب��� ا ��ل��ل��� �ةلا � �ةل����ل ب���ةعلا ��ل ��لا ر ّ� �م ب� ب�� ة� �ع��ل ّ ���ل ب���ك �و�ع� � �ب� �مم�ة� ل��الا �ب��ك �� ��س��ل��� ة� ة م ل ة ل م � �ةة� � ة �ة أ ب ب �ة ّ ا ب �ع��ل ّ � �كة��ه. � ���� ّر���ل�ةع��ك �ة�لا ر ب� ا �ل��لة���ل�ه ا �ل��لة���ل�ه �ل� ا �ب�م� �ة ج أ أ أ أ � ّ � ب ا � ةّ ب � ا �ل�بّ ا � ب ا ��بل� بّ ب ة ا � �ا بّ ا ا �� �� ة� ا ب� �� ا � ا �ل��مب� ل��بملا ا � ب�م� � ب ب ��ل� � ار �ل�ة� ���عل �ل ���ل �م�ل �مل � ���ة� ح�ل ح�� � رب و ب ح� اة�� ا ب ر ة� ة � ّ ا ��ل��سلا �ع�هة ا ��ل�ا ��ل ��ة� �ة � � أ ة ل ّ �بب ّ ا ا ��ل��م �ب ب ب ا ةا � أ � ّٰ � ا حلا ء ب���ةعلا � �ع��ل ��ل � ب�� � ح��ل� ��سب��ة���ل�ه ب�� ���� ل�� �. �� ���ع� او ا لله �ل� �ةلب� ح ب� ك��سل��م �ع��لة�سل �و�ل �ل ا �� ة ة ب � ب م � ة� م ب � �ً ب ب بة � م�لا �ب�لا ب�� ب� ح�د � � ��ع��ل� او ة�لة�ب�� ّر� �مو� �ب�ه ���علا �ل
أ �ب ة� ّ ب أ ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ � �ش�د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� �لة�لا �لا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � ���د�� ��ة� ا ب��و� ة� ّج أ أ أ � ةّ � ة � � ّ ب � ٰ � � أ ة� ب ب �ل� ��ر الام�أو� ب� �ع ب� اب �ل�ة� �عب��د ا �ر��م ب� ا �ل��طلا �ل�ة� �لا �ل ا �ب��ر��لا ا ب� ��و ��س�ع�د ا �لب ��علا �ل �لا �ل � �ّ � بأ ة بة � ح � ًا ل�ب � �� ا �� ا ��ل �اب ة � � حلا ب� � �س�� ب�لا بر �� �� ا ��ةةل���م ّ ب�ك�لا ة� ل��ب� ا �ل��مب� � � ا ا ح ب� �لا �ل�� ر ب���ل ���علا �ل ك��� �م ب ��و�سل �ة� ةمل � ب ج و أ ةم ة� ب أة ة ب ة ا � ا � ب ب ّ بّ ة ا � بّ ب �ا� � ا أ ا ��م� ا ة ب أ ّ � �ل�ه �ة�ل ا �ب�ل أا � حل �� ل��ة� ا �ة� ����ة� ء �ب����س� ���عل �ل ب�ل ء ا ���ه �رة�ل� �كة�ب��را �م��ة� �و�ل �ل أا � �ع�د ا ك���ة�ر أ أ أ � ا ��ل� �� � � او ��ل���ل�ا �ة � او ب�لا �ب� ا �بّ�ه �ةر�� را �� ا �بل � �وا ر ب�. � ة وم ج � � ح ب ب���ةع��ل ب�لا ح��ّد �� �س� �سب���� ا ��ل ����م�� � �س�� ب�لا بر �� �� ا ��ةةل���م ّ أا ب� � ب��� �ع��ل�بسلا ر ب��� ا �ل��مب� ب�ألا �ب�ّلا �ل ب�مة�� � � ا ا و أ ة ة ل ل ة ب � ّٰ ة ّع أ �م ة�أ � أ أ ّٰ � ب��ّ ا ب���بد ة� ل��ب� را �� ا ��ب�ل ��ةس��ك � او �� ك ب���ةعلا ��ل ��ل�ا ا � ر�� �و���� � �وا ر ب� �و� او لله �ة�لا �عب��د ا لله �ملا ��� ة ة ة� ر ة ج أ أ أ � ا �بّه � اأ � � ا اأ�لة ه �ة ّ �� � ا ا � ��ة ه � ا �ا � ا ��وء. ح�ب�� ة� ا �ع��ل�ه �ة�لا �ه�أو�ل�ء ا � �ع� او �ل�ة� ب� ��و ب� � أ � �ر ة� مل رة �� ��ط �و�ل� ب ح�ب �� �و�ل� ب ّ أ � ة � ّ ة � � ّٰ ّ بّ ة أ بّ ا �ة �اب� ة �ب�د �ع� �ب�لا ��ل�ه ��ه ���ّ �ةلا � �ب�����ل ا ��� ��اعلا � �� �لا �ل ا �ل��له� ا ���ك ���عل� � � ل ل ا ا ء ك � � �� ل ع س � � � � � ل و ب م م � ر ر أ � أ ة� � � أ بع � م� ً � ا م ً � ا م ًّ ة � ا �ب ً �ب� ب ة بّ � ب بب ا � � ب ا ا أ � � �وب ���ط��ل��م � او ��� ار ل��� �ع��ل� � �ل������ لا� ا ب� ��ع��ل �ل�ك �و�ل�� ا �و�ل� ���ر� � �ل �و�ل� ���� ا �و�ل� ��لع� او �أل � ���ع�د ب� ة ة ة� أ � ة م ٰ �ب � ب ة ب ُ ب ا بّ� أ ب ة �� ب ب �ل� �� ا ��ل��ّله ّ ا �ل�بّ اأ��سلاأ ��ل�� ��لا �م ب ���ا �ة�ب�ع��ّل���ط�ه الا�م��سلا �ل�أ �� �أل ��ك ا ��� ا ��هر�ر ا � ��ع�د �ل � او � ��� � كة �ل ح��ة� � �م أ ة� �ل أ ة م أ � ة �� �ب ا � ة ب ا � ب � ا � ه �� � ا � الم���لّ � ب ا ب �ا ب � � � � � ل � � ه ع � � ل ل � ا � � � � � � ع �و�ل� ة� ���سب�ع�ل� م � م وة�ل م� �ل� ة�بر م� أ حل ح�ة� � ب�ع��ل �ة� �ة� ��سل ��� �ع�د � ة ج �ب ًا � بم ً ّ عا اأ ب ا ب� هع� ب � � اأ � � ب � � � ا اأ � ب ب � �و �و���د �ل�ة� �ب �لةع��ل ب� �عب��د ك �و �و م� حة�� �ل� رب � �ر ب�لا �م�مل ��ل كة�� م� حة�� رب � ر ب�ل �و
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Chapter Three
A man from al-Baḥrayn was brought to share our cell. The prisoners grum-
87.2
bled that there was no room. “Wait until tonight,” the new prisoner said. Night fell, and when he had performed the ritual prayer, he said:
87.3
“O Lord, You have favored me with Your faith; You have taught me Your scripture; You have given Your creatures power to do me mischief. O Lord, may I be free of it on the morrow of this very night!” The first thing next morning, there came a knocking on the prison doors:
87.4
“Where’s the man from al-Baḥrayn? Where’s the man from al-Baḥrayn?” We said to one another, “They must have sent for him to execute him.” Instead, he was released. He came and stood at the prison door to take leave
87.5
of us, and said, “Obey God and He will not suffer you to perish.” We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
88.1
Abū Naṣr the Tutor, quoting Abū ʿAbd al-Raḥmān al-Ṭāʾ ī, who said: I was informed by Abū Saʿd the Greengrocer: I and others were prisoners in al-Ḥajjāj’s Black Hole together with Ibrāhīm al-Taymī. After he had been a night in prison, another prisoner was brought. Ibrāhīm greeted him: “Abū Isḥāq! What are you in prison for?” The man replied, “A sergeant came and declared me an outlaw, saying, ‘This man fasts and prays a lot. I suspect him of being a Kharijite.’” As we and Ibrāhīm al-Taymī were chatting at sunset, another man was
88.2
brought to our cell. “Whoever you are,” we said, “tell us about yourself and why you’re here.” “I have no idea,” he said. “I was arrested for being a Kharijite, but I swear to God I was never a Kharijite and I have no love for them or their creed. Please ask for water so that I can wash and pray!” We did as he asked, and he performed four prayer sequences. Then he said: “O God! You know that, wicked, unjust, and profligate as I am, I have never attributed to You a son, a partner, a peer, or an equal. If You punish, it is justice; if You spare, You are the Mighty, the Wise One. O God! I supplicate You— You Whom no petition fails to reach, Who can hear one and all, Whom no amount of importuning vexes: Give me deliverance and relief from my plight this very instant, from whence I hope and whence I do not hope for it. Incline to me the heart, the hearing, the eye, the hand, the foot of Your servant
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88.3
� � � ا �لب�لا ب� ا �ل��لا �ل ��
� � ةّ �ّ ا ��ل �� حلا ب� �و���م�ع�ه � �وبل� ��ر� � �وة���� �ور ب��ل�ه ح�� بج �ا ّ �ا ّ ب�لة��د ك ة�ل ر ب� ة�ل ر ب�. ة� أ � �ا�� �ب � � ب � ا � ه ب � ا �ب �ة �� حةّ ب ا ط� � �ع�� �أو� � حب �� � ��لا � ا �ل��مب� � � � � ا � � ا ا � � ل � � � � ل � ل م � � � م ل ع ل � � ل � � � ر ر أ ة � رب ب ب �ل �ل � او و ة � ع أ � ة ّٰ � � � �ا ب � �ب�ل�ا ب� ب���ةعلا � ��لا � �� �ب� ا ���علا ب�كة��ه �ب�م او لله �ل�ا ا � ا �ل��� �ع�� ء �� ل�� حب�بسلا ب���ةعلا �ل �ة�لا �ه�أو�ل�ء أا � ة� � �� ع م أ مب ّٰ ب ة � ة ّ ب ا ب � ب ة � � ا ��ل�ا ب�ر�� ب� � ل�� �م�� � � �تف�س� �ت�هر ر �م��ه. ع ا لله ب��ة�ج�سل � بو�ة��� ل�م� ة � ب أ بّ ب ّ ة ا � ب� � ب ب ا ب ��ج�ةس��ل�ه. �ل �ل كب��ل���ل �م� ا ���ع�د ا ��ه ���ل�ة� � ب ةب �ب �ر بح�ة�
ب ل��ة�
ا �ة ��سل ع��ة�
ّ ب �ع�د � ب�ألا ب� ة���لب��ه � �وب�لا ��ة��ة��ه
أ � �ةك��� اة� ب وة ل � �ب � او ب� ة� �� �� أ
ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � �ّ � ب ا ب أ � � � ب ا ة ا � ّ ّ � �ش�د �ل�ل �ع��ل� ب�� ا � ��د �ل�ل اب�� اب ل�ة� ا �ل�� �لة�ل �ل �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � ���د�� ب��� �ح�م�م��د ة� ة ج ب ا ب �� ة ا � ّ ��� ب � ا � ب ��ل� ب � ا ا ����ة ب ّ ة � ���د��ل ب�لا ك�ا��ة ر ب�� ����سل � ع� ا � ل�� ح� ب�� ����سل � ل� ل��ع اب�� �عب�ل � ب�� �م�و ��� �ل �ل � � �لا �ل م م ة م ّ أ أ �� ّ م ب ة ب ةُ ّ أ ب � ة أ بّ ًا أ ب �ب أ �ً �ب اأ �� ة �ب � � او �� ل���ة �ع��ل را ��� ا بل �� � ح� � ط� � � ت���ل�ة�� ب ب�كة��ه ا � ل �ا دا ا ا ح ب ر ب � �ب� ر� � ر ب��ل �� ���ت�ة ر ل ل��ة� �ة� ب ة� �� ة ���م�� ا ب ا ّٰ ��ل ّ ا �� �ة ّ �� ���م�� ا ب ا ّٰ � � ب اأ ب � � ب ب � اأ ب � ب اأ ب ه ا ب ا ب ���ل بحل � لله ا ��� لع�د �و � بحل � لله �وب �حم�د� �ل �رب م� �ع�ة ر � �ة���و� �ر ب�� أ ���سل �. ج ة
ب �ة ب �ة ب �ا ه �ة ا � �ا ا �� �ة ا ب �ة ا �� � أ ��ّل�ب �ع�د ا ا ��ب ���ّد�� ب � ح�� ل��ب ل��ةا ��لا � ل ا � � � � � � ا � � ل � � �د �ع�د � � � ل ل ل ل ع � � � ل � � ر و � ب ب ر شل ل م�و ة ب ة� ة� ة ا � ّ � ا أ ب ا ب �ل� � � � ّ �ة ا � ��� ة أ ا ��� ا �� ب� ب � ّ �ة ا � ��س��ة��د �ل �ل � ���د �ل ب�ل ا ب� ��و ��س��ة�ل � ا �م�ة رة� ل �ل م��� ا �ب�ل بلبل � له ار ر ة� ل �ل ج أ �اا ب � � � �ب �بل� ه ا ب ب ��� �ب �ّ ا � � ب � �� �ب اأ �لة ا ��ل � طه ��ه ا ب� � �لة�ة���ل�ه �ةلا ��ل �ب��ل ّ�ملا � � � � � ل ل ع �� � س ح س � ك � � � ع � � � � � ب � � ل ب ب ب بر ة أ �ة� ب � ةو رب ل ل �� ج��ّ � ا �بب ّ ب ���ل ه ة� � �ل � � ح��ل� ��سب��ة���ل�ه � �� � � ���ل ع ة�� �م ب �ل م � � ب � بّ ب� �ة � ه أ � ّ � ������ ء ة���ل ة� ب���ةعلا ��ل ة���ل ة� ��لا �ع ب � بر ��لا ��مة��د ��لا ب� ا ا ����ه ���� البم � حة��د ا � ��ة���ل �ل� ا ة ة ة رة ة ��ر�� ع��ة� ر ة ب أ ّ � � � �ملا اأ �����ة � �ملا �ل�ا ا �� ة ا ب � ّ�ا ح ّ�لا � ب ع�ةس�د. ة� ��� � او ��ل��ة� ���ر ���ل ب� ب ر ة �� و ب أا � ا بر ��ة��م ب��
ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ � أ � ���ّد��ل ب�لا � �ش�د �ل�ل �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا �ةلا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � ج ة � اأ � � بّ ة � ّ أ أ � �ب � ّ ب ا ��م�د � ب �ع��د ا �ل��ع�� ا �ل��س���لا �ل� �لا �ل � � � ب ا � � ٰ ب �� �ب ّ ب ا ��ل ح��سلا � ل�� ة ب ة� ب� ب ��د �ل�ل ا ب� ��و�عب��د ا �ر �م� ا �����ول�ة� �ع� ��لج ب � �ع ب ��مّ � � ب ّ � ح�م�د ب � �ع��ل�ة�
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Chapter Three
al-Ḥajjāj that I may be freed at once, for his heart and governance are in Your hand, O Lord, O Lord.” He repeated this over and over, and—I swear by the Only God—no sooner
88.4
had he finished praying than someone knocked on the prison door and cried: “Where is so and so?” The man got to his feet and said, “Friends, if I’m to be spared, then, I swear by God I shall pray for you continually. If I go to my death, then may God unite us all in Paradise.” The next day we heard that he had been released.296 We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
88.5
89
Muḥammad ibn ʿAbbād ibn Mūsā, citing Kathīr ibn Hishām, quoting al-Ḥakam ibn Hishām al-Thaqafī, who said: I have been told that a man was taken prisoner and cast into a pit, and the mouth of the pit was stopped with a boulder. Something prompted him to say: “Glory be to God, the Living One, the Holy One. Glory be to God!” and to recite His praises. Through no human agency, he was released.
The author of this book observes: This next item is taken from Judge Abū
90.1
l-Ḥusayn’s book. He says: I cite Ibrāhīm ibn Saʿid, citing Abū Sufyān al-Ḥimyarī, who says: I heard Abū Balj al-Fazārī say: There was a man whom al-Ḥajjāj had promised himself to kill if he ever fell into his hands. When the man was brought before him, he muttered something, and al-Ḥajjāj set him free. “What was it you said?” the man was asked.
90.2
He replied, “O Mighty and Praiseworthy, enthroned in glory! Avert from me both what I can and what I cannot endure, and preserve me from the malice of all obdurate oppressors.” We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing Aḥmad ibn ʿAbd al-Aʿlā al-Shaybānī, citing Abū ʿAbd al-Raḥmān of Kufa quoting Ṣāliḥ ibn Ḥassān, citing Muḥammad al-Bāqir:
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
أ بّ �ب ّ ّ ّٰ ّ ّ ًّ � ب �اّ ّ � ب ا ا �لم� � ����ل�� ا لله �ع��لة��ه �و��سل�� �عل�� �ع��لة�لا �ع��لة��ه ا �ل��س�ل�ا �م � �ع�� ء �ة��� � � عو �ب�ه ل��ة� ���ل �ع�م �وك�الا � � ّ ب�ة م م ّ ّ ّ ً ً � � �ّ ب � � ا�اا أ ب ا �ة � � � �ا�ل ����� ء � �و�لا ك� �الا أ�ل ب�لا ب���ع�د � �ا�ل ����ة� ء �ة�لا �م���و� � �ع��ل� ّ ة���ع��ل�م�ه ا �ل ب�لا ��� �و�ه�و �ة�ل ك�ل �ل�ل كب���ل � �ا�ل ����ة� ء ة ة ة� �ب �ب ب ا ا � � � ا ���ع��ل ب ل�ة� ��� ا �و��� ا. � ب ة ا � �ّ � ب ا ب ��ل ّ ة � ���ّد��ل بلا ا � ب اأ �ل ا ��ل��� ب�ل لا ةلا �� � �ّ � ب �ش ّ�د��ل ب�لا �ع��ل ّ ب� ب ا ��ل � ح��س� �ل �ل � � ارج� �لا �ل � � ب � ب�ة� ة� � ل ��د �ل�ل اب�� ا ب ��د � ��ة� �ة� � أ ��م ا ة ب � � � ة ب ب ّ ة ا � ّ ب �ة ���د�� ب��� أا ��م� أا � � �ع��ل�و�ل ا �ل� ��و��ة� �ل �ل � حلا �� اب� ب� �عة������� اب� ب� ب���� ة� � ا �و� ب� ب� اب �ل�ة� �� ب��د حل �� ب�� ا �لب � ة � ة� � ّ �ع ب ا ��ل � حلا ر �� ا �لب�� ��ر�ة� �ع ب� �ع��ر�و ا �ل��� ار �ة�لا �لا �ل � أ أ ب ب � ب �ا ب ���د �ة� ب�كب��� ب�لا ا �ب�لا ب� ا ة� �ة ��و� �ب�لا أ�� أا ب� �ور� �ع��ل ّ �ع��ل � ّ� ك� �ا� ة� ا ب�ع�ة�ر ل��ة� �ب�ل�ا � ا �ر�و� �و� � �ر���ة� ة �ة� جب م م م با بة �� ة�. �بر ب���ل�ه �ل ����ب �
ا ب هة ب � أ ة � ا � ب هة ب � أ ة � ا هة ّ ة ب أ ب � � ���ةعلا �ل �ل�ة� �ة�لا �عر�ل�ة� ا ب���ر أا � ���س�� ة� �م��سل �ة�لع� �أاو � ��س��� �م ��طل ع�� �أاو � ��س��� م��ل ر�ع� ب ب� ة � ة أ ّ ا ا� ا ب ة ا� � ا � ب ة ب ا ة ا �� ا �� ��� ب اأ ب �ب �م� لا �ع�هة ب�ب� ب �� �بل� �لب � ب � ه ه � � � � � � ع � ا �� ل � ل ل � � � ه� � � � ل � � � ل ل ل ع م � � � م ��ع�ل� ا �مل الم��سل ة و ط ر رل � ة � � �ة� � ل بأ ة � و أ� م أ ب ة ة� ّ ة ة ب ���د ر�ة� �و�لا �ل ا �ة� �كة���ل�ه ة� �رة��� ا � ا �كة���ل�ك. ��ر�ع��ة� �و ب���ل��� �ع��ل�� � � بة أ أ أ بّ �اّ � � ب ب�ا � ب بب ��د ��ر ة� ا �ل��� �ع�� ء �ر���� ة� را ����ة� أا �ل�� ا �ل���ملا ء ���ع��ل ة� ا ���س�ع�د ا � ���ل �س� ب� ��و� �ملا � �و� �عر���س��ك أ أ ��ل �ة ا ا � اأ ب � ب ا �� ب � � � �� � �� ب���ةع�د ة�ر�� �ملا ا �ب�لا ب�ك��ه ب� ب��ه ّ ب� �ع ب��ّ � او �بع��م �ع��ل ّ � حع�ك ا �� � أا �� ر ر �ل�ر� ���ة� �ب�ل �ط��ل �ع�ة ر �و ب � ة رج ة� ة� �ة� رةم بأ ً � ة � بأ ب ّ �لا ���ة� ة� � ار��ة ة� ا �ر�و�م�ة� �كة�ةس�ل�ا أا �ل�� ب�لا ب��ب��. ة أ � ّ � ب � أ� حلا �ة� ب� ب ب�� ب�� ة� � ا �و� �بك��سلا ��ل ة� ا ��ل �ةلا ��ل أا ��م�� � ��ر�ة� �ع ب� ا �ل��� �ع�� ء ���ةعلا �ل ��سلا �ل ة� �ع ب��ه �ع��رو� حلا ر �� ا �لب�� � � ا �ة ا �� ا � ا ب� �ة � ة �� ه � ا ّٰ ه � ا �ع � ا ة � ة ة ا �� ة � ة ا �� �ّٰ ّ ّ ا � � م � � � � � ع ا ا ا ا � � � � � �� ل ل ح م � � ة �ل أو � له�م ر ب أ بر ة� أو ل���رة�ل �ع�ل� ل� ب�ل لل ة�ل ��ر�و مل ��ل� �ل ل ��ل� ل� � م آ ب � � � � ة ب � �لا أ�لة���ل � او ��� ا ب�كة���ل �و�م�ب� بر��ل ا �لة��ورا �ة � او �ل�ا ب� �و�����ة �عو ب� �ور بّ� ب�ب��ر�ل��ل �و�مة� � حة���ل � او � ب �بر ��ور � او � �له ار � أ ر أ ة ة أ � بّ � ّ ب أ � بّ ا ��� ب �� � ّ � ع ع ا ا ا � ���ة�� � ر ��� ���ر� �د ر ��� ���ر�. ة ة م �ب ب ب � ة ة ة أ �ّ � ب ا ب � ة ب ا ب بً �ا ب ا حلا �ة� ب� ب ب�� ب�� ة� � ا �و� � ة�لا ��ل أا ��م� ��� �����ه �و���ل� ا �ع�ل�م�ه ا �ل�ل ��� ��مو ب��د��ه ��ل ��د ا �و�ه�و ا �لأ���ل� ��� � � ب���ة��بس�ه.
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Chapter Three
The Prophet, God bless and keep him, taught ʿAlī, peace on him, a prayer to use on all occasions of anxiety, which ʿAlī in turn taught to others. It was this: “O You Who were before anything was, Who make all things come into being, Who will be when all has ceased to be, do this for me.” We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
92.1
Isḥāq ibn al-Buhlūl al-Tanūkhī, citing Isḥāq ibn ʿĪsā son of the daughter of Dāwūd ibn Abī Hind, quoting al-Ḥārith of Basra, quoting ʿAmr of the Squadrons, who said: One day as I was journeying alone through Byzantine territory in search of battle, I lay down to sleep. A Byzantine barbarian came and kicked me awake, and said: “Arab! How do you want to fight? With sword or spear, or shall we wrestle?” “I have lost my sword and spear. Let us wrestle,” I said. He dismounted, threw me effortlessly, and sat on my chest. “How do you want me to kill you?” he asked. Then I remembered this prayer, looked heavenward, and said: “I bear witness that all that is worshiped under Your throne, unto the foun-
92.2
dations of the universe, is vain except Your gracious face.297 You see my plight. Deliver me!” Then I fainted, and when I regained consciousness, I found the Byzantine lying dead beside me. Isḥāq ibn ʿĪsā, son of the daughter of Dāwūd ibn Abī Hind, said: I questioned
92.3
al-Ḥārith of Basra about the prayer and he said: I questioned ʿAmr of the Squadrons about it and said, “In God’s name, ʿAmr, tell me truly what you said.” He said: I said, “O God, Lord of Abraham, Ishmael, Isaac, and Jacob; Lord of Gabriel, Michael, Israfel, and Azrael; Who sent down the Torah, the Gospels, the Psalms,298 and the Mighty Qurʾan: ward off his malice!” And He did. Isḥāq ibn ʿĪsā, son of the daughter of Dāwūd ibn Abī Hind, said: I learnt this prayer and said to myself: I must teach it to other people, for I have found it efficacious, and nothing better expresses true belief.
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92.4
� � � ا �لب�لا ب� ا �ل��لا �ل ��
�ّ � ب ا ّ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � �ّ � ب ا ب أ � � � ب ا ة ا � ّ �ة ���د��ل ب�لا أا ��م� ��د �ل�ل �ع��ل� ب�� ا � ��د �ل�ل اب�� اب ل�ة� ا �ل�� �لة�ل �ل �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � حلا �� ة� ج � � ّ ة� ةا � ���ّد��ل بلا � � � ب � ب ب �� ا ������ �ع ب� ا �ل��س���ب�ة� �لا �ل اب�� أا �مل �عة���ل �ل �ل � � ب رةر ب � ب ً ُ� ا � � ّ �ب �ة ة � ب� � أة ك� �ا� ة� ب�لا ��ل��سلا �ع ب��د بر��لا � �بلا �ل�� �بر ب���ل ة �حم��ل �مل ة���س�ك ل�� ك��ل�ه � ّرك ا �ر ب���ل ���س�ب�ة�ةس�ه ب� ������ء ة ة ة ة ّ ب � �ب ب ة �ملا �ب��� ر�� �ملا �ه�و � ح��ل�� ��سب��ة���ل�ه ���ةع��ل ة� �ل��لر ب���ل �ملا ���ل ة�. ة ٰ ةا � ة ة � ّ �ا أ �ل �ل ���ل� ا �ل�� بر ��ة�� � او ���ملا �عة���ل � او ��م�� حلا �ة� �و�����ة �عو ب� �ور بّ� ب�ب��ر�ل��ل �و�مة� � له�ّ ر بّ� أا � ا � �ل �لة���ل ة ة أ أ م م ب ب أ ب أ ّ � ا �� ب� ة ا ب ا ��� ب � � او ��� ا ب�ك��� �و�م�ب� بر��ل ا ��لة�� را �ة � او ��ل�ا ب� حة���ل � او � ب �ر ��ور �و لهر�ل � � � ���ة�� ا � را �ع ب��� ���� ّر ر�ة�لا � ��د را � و أ ر ةل أ ب ة م ّ �ع ب���. ة أ ب �ب ا �ب��ر ل�ة� أب ب ا �ب��ر �ل�ة�
��مّ � ب ��ل ب ب ا� ب �� بّ ة ا � أ ب � ب ح��س ب�� الم� � � طهر �ل �ل ا �ب��ر ل�ة� أح�م�د ب�� ا � ّٰ ة ا � ا ب� ��و �عب��د ا لله �ل �ل
� بب �عة������� ب� ب� �عب��د ا ���هر�ةر
�ب� ّ ا �ل��طلا �هر�ة�
ة� �لا �ل
ب � ة � ب ا ب ّ ة ب ا ب�مة أ � ب � ب �اا ب ا ��ل��ل��� هة �ب� ا ��ل ا ��ل ب � � � ه � � � ا �ل حعلا �و ب���د � ل � ع � � ل � � ا ��را �ر���سةس�د ب���� ب��� ���د �م�ه ���ةعلا �ل أا � ا ك�ل � ة ل� � ل � ��ر أ �� ب ة ر أ ب بأ � � ب ا ب ّ ة ب ا بّ �َ ّ ة � ًا � ب ً ب ب �اب� ا �م ب ا �ل� طم� �ا� ا �و��� ��� ��� � �عورا ب�لا ر� �ب�ه � ار ء ا � �لع�ل� �لة��ه �أل � �� ��لة�بسل �م � �م ب� را ��ة ة� �ك �علا �لا ة� �ب�ه � �م � ة� و � َم م ع � � �ب �س�ع��ك �ب�ل�ا ب� ا ��ل حلا ب� �و ��طفّ�م�ه �ب�لا ��ل��ةرا ب� �و�ل�ة �� � ح ب�. �� � ة ب���ب مة ب ا ب ب ا ب ا � ب ب � ا ء ا ���ب� �ا � ا ��ل � ا ا ��ل ح��بد �ل ب�لا � ���بد ��ًلا �الا �ل ����م�� ا ��ل���طلا ����ع�هة ب� ح�ه �أل � ا � � � ��� �ةلا ��ل ب� � � � � � ك � � � ع ع ل ل ل ح ع � ك � � � ل ل ب ب أ � ة� ب ب ب ب ر � م م ب ً � ع�ة ��بعلا.
ب � � ةّ ّٰ ب بّ ّٰ ب � ّٰ ب ّٰ ّٰ أ ب ة ���ةعلا �ل �ل�ه ا � ��ة� ا لله �ألا �ل�ة� اب� ب� ر����و�ل ا لله �لا لله ا لله ا � �ل�� ل�ل�ة� ا لله �ب��� �م�ة� �ل�� م � � أب ��� . � او �ر ب��ه أا �ل�� الام�و ب� ع � � � ب � � ّ ّ ة� ب ا ا ةب ب � ّ ا أ � ب ا �� ب� ة ا ة � ةا �ا ب� ��ل�مل ا ���ر�� ل��� �ع��ل�� ا �ل��ل�� �و��سل �ع�د ا � �لع�لة� ب� �ل �ل �ل�ه �ة�ل �ع�د اُ أا ��ك �ع��ل�� ر� �مل ل�م � �ل��ع��ل بة � � أ � أ أ أ ّ �ا�ة��� ب ا ة��د ر �م ب���ك �ع��ل� ر�ّ �ملا �ب��ع��ل ة� ب��د �عب��� ا ����ل� ر�� ة� � او �مب��َ� لاملا ا ��ر ة� �ب�ه ���علا �ل �ل�ه ���سلا �ب��ك ة� � ة �و�ملا ة� �رة���. ب ةا �ب ة ب ّ �ا ة ب ة ا � ب� ا ا ب�ب ّ � � � ب أ ب�ع� ب �ب �ةة ب �ع�د ا � ا ��ل��� �ب ا �� � � م � � � ك � ل � � � ا ا � � � � � � � ل ه� ل � ل ل ل � � م ط � � ط� � ل ل � � ة� و و ر � � ة� ة ة� ���عل �م ل��� �����ل�� ة� ة ة� �ب ّ �ل� �ل��ل���ط�بع��ك ا ��بل �. �ل�� ب ة� ب ة ةب ة � �ةل��ل ���� أا �ل��
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�ة�مو��ل�ه
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Chapter Three
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
93.1
Isḥāq ibn Ismāʿīl, citing Jarīr ibn Ḥafṣ, quoting al-Shaʿbī, who said: I was with Ziyād ibn Abīhi when a man was carried before him. I was certain that he would be executed, but his lips moved and he said something we could not make out and was released. I asked him, “What was it you said?” He replied, “O God, Lord of Abraham, Ishmael, Isaac, and Jacob; Lord
93.2
of Gabriel, Michael, and Israfel; Who sent down the Torah, the Gospels, the Psalms, and our mighty Scripture: ward off the malice of Ziyād!” And He did.
I cite Muḥammad ibn al-Ḥasan ibn al-Muẓaffar,299 citing ʿĪsā ibn ʿAbd al-ʿAzīz
94.1
al-Ẓāhirī, citing Abū ʿAbd Allāh al-Ḥazunbal, who said: The caliph Hārūn al-Rashīd commanded one of his servants: “Tonight, go to a certain prison cell. Open it. Seize the person you find there. Take him to a certain place outside the city, where a pit has been dug. Throw him in, and fill in the pit. So and so the chamberlain will go with you.” When the slave opened the cell door, he beheld a youth like the rising sun.
94.2
He grabbed him roughly. The youth said, “Beware! I am descended from the Messenger of God. God help you if you face Him with my blood on your hands!” The slave took no notice but dragged him off to the pit. When the youth saw the pit and realized he was close to death, he said to
94.3
the slave: “My friend, you will find it easier to take back what you have not done than what you have. Let me say two prayer sequences. Then carry out your orders.” “All right,” said the slave. As he prayed, the youth said, “O You Whose grace works unseen, succor me now, and graciously grant me Your invisible grace.”
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
ب ا ّٰ ا ة ة ّ � � ّ ّ ب ة � ةّ � ��ًلا ح�ة� � ب�� ة� ةر� �و�عب��ر� ��ل� � او لله �مل ا ��س�� �� � �ع� ء � �ل�ه� ب���� ب� ح�� لا�م �ةر ب���� ب� م ج � ة مأ � � بة ب � � ب ا � ب�ل�ة ��ّ �ب � ّ � ة � �و���ه� � او � �س�ب�ع��ل� او �ب�لا �ب �بل���س�ه� ع� �� � � ك ����� ة� ا �ةر� � او ��ب�عب��ر� �و ��ط��لب�بسلا ا � �ل��� �ل�� ���وب�� م م م م ج ة ة �و�كة ��و�� ��ر�مةّ��ه. ٰ ب� ة ا � ��ل ا � � ة � اأ � ا� أ ب ب أ بّ أ � ة ب ب ب ة � ل�� ��عل �ل ا � ��بتلا � او ّلله � ة � �س��� �ل��م�ة ر الم�و�م��� ح ب� لام ب� �س�ع�ه �ع�� ك ة� ا ��لا ا ��ط��ل�� ب�لا � ل��ملا � ا � �ل �عو�ل حل ب �ب ب ة ع أ أ � � ب �ب � � �ّ � بّ � ب ا ا�� ب� ة ا �� ه� ة ب أ ة ب ���د �ك ب�لا � �لة�ب�ع م��ر�و� ��عل ل �ل� ح�ل� �ل�ل ال � �ل�ه أا � ���ا� ب�ل ب�لا � لا� �ب�لا �م ب� ا � ة�لب���لب�ع�ه �ب��ر ا � �ل��� �كة ���ة���ل ب�لا �و�ل�� ب� � م ب ب� ة أ أب � اآ ب ة � ��ل� ب �اا ب ��� ب ا م � � � � � � � ا �� ا � ل ح� �� ���د �� ا ر ب��� � او ب���. ل ل � ك ا �ل��ر �ة�ل �عو�ل ا ة�� أ � � � ب� ة ب �� � ة م ا ب ة �ب ّ � � � ّ ة ة ة � ة ا ا ب���ل�ملا � ب���ل� او �ع��لة��ه �ل �ل �ل�ه� �مل ���ع��ل �� ة�مل � �لع�د �م� �ب�ه أا �لة� ل�� �. م م م � اأ ب� ة ا � � ��ل ا � ا أ � ا� أ ب ب �� �ة أ �� ا ةّ �ب �م� � ا � ��عل �ل �ل�ه ا � ���د � ا �ول�� �مل ا �لب�� ل�ة� ب �مة�� ا �ل�� �مور �و ���ل�� �ل� مو�م���ة� ا ل� حل بح ب� �ة�ل ا �م�ة ر ال � ة ع � � �ع � ب � ب ة � بّ � �ة � أ اأ ب �الا ب� �م ب ا �بل � � ه � � � ا � � � ح �� � حب��ر كة�ا� ة� �وك�ةا� ة�. �� ب ك � � � � ك ة بح� ر� � و ة ب � ر أ ٰ �أ ��ع��لبّ�علا ل��ب �س�ةع ّ�د �ملا ة� � �ع�� �ل�أ ا �مب �اه �� � �� �ب ا ��بل � ب� �ة ا �� ا �� � �� �ة ة �� �ب ّ � او ّلله �ل�ا ب� � � � � � � ة ة أ�عل ل ر��سةس�د لع�د ���� ا ر � ا ل�ل�ط� ل��ة� �� � ا ب � ا � ة ل��سل ��ك �و � �ا�� �ملا ب�ر��. م
بة ��مو��� �ع او �ة ��و ب���د
� ة� ���ّد�� ب� ��مّ �د � ب �ع�� � � ب ا ��ل ب �� ة ّ � بّ ب ب ا ا� ب �ش ّ�د�� ب�� �ح�مّ�م��د ب� ب ا ��ل ح��س ب� �لا �ل � �ة� ح�م� ب � رو ب � ب ح��ر�ة� ا �ررا ر 1ل��ة� ب�ل �س� الم����ور � � ة� ّع � ّ � ب ب هة � ا � � ا � ب � ة � ب � ّ� ب �ا ة �� ���د��ل ب�لا ا � ب�ل� ب����ل ب� ب� أا ��م� ل��ة� ��سس� ��ل� � � �و�ل� ��� ة� � �ول��ل�ملا �أ�ه ة�لا �ل � حل �� ا �ل�� �ور�ة� �ع� ح�م�م�د ب�� أ ّٰ ة� ة ا ��ل � ح��س ب� �ع ب� اب �ل�ة� ��س��ل�م�ه �عب��د ا لله ب� ب� �مب����ور �لا �ل ً ً � ��ل ة أ أ �ع ّ أ �ة � ة ب اأ �� �ّ ل��ب ا ��ل��� �ع�� ء �ب� ة � برب� ر ب���ل � ب �بر�لا ���س�د �ة��� ا �ع��ل� ����� ء � ���ب� �ب�ه ��ع�ه � او ��را �م�ه � او �ل�ع�ه �ل � جل ة� � ة �ا�ّ ��� ة� � ��لا ��لا � أ � ا ��لب ب�� �ع �� ���ع�د الا�م� ة� � ��لا �م ب ��ل�ا �ة�ب�� ���سل �ا اة ب ا ب ة ا ا �عل � �ل� �ة�ل �ع�د ا ���ل �ة�ل ��سل �س� ��ل و وة ب ر و� ب و وة � � � ا ب ع� � � ا � بل��ط��ل�ملا ة� � �وة�لا �م ب� �ل� ة� ���س�ع��ل�ه ����ة� ء �ع ب� ����ة� ء. ّٰ � ة ة �ّ ا أ � ة� ب � أ � ّٰ ة بب �لا �ل ��د �ع�� �بل�علا ���ه ّرب� ا لله �ع ب��ه �ولا� ة���سلا �ل ا لله �ل��ل�ك ا �ل��لة���ل�ه �لا ب��ه أا �ل� ا �ع ��طلا �. م ج ّ 1ا �ل ز ا ز :ا �لة��ل� ص��� ح��ة�� �م� ز� ش���. �ر ر � �
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Chapter Three
And by God! no sooner had he finished praying than a wind arose, and a dust that made them300 invisible to each other. They fell on their faces and forgot about him. Then the wind and the dust dropped, and when we301 looked for the youth, he was nowhere to be seen, but his chains were lying on the ground. The chamberlain said to his companions:
94.5
“We’re dead men. The caliph will think we’ve let him go. What are we to tell him? If we lie, he may well learn the truth and have us executed; and if we tell the truth, we’ll die anyway, but sooner.” His companion rejoined, “The sage has said, ‘Though lying saves, the truth is better, and safer in the end.’” “And how have you acted on my suggestion?” asked the caliph, when they
94.6
reported back to him. The chamberlain replied, “Commander of the Faithful, the truth is always best, and the likes of me could not make so bold as to lie to Your Majesty. This is what happened.” Hārūn al-Rashīd responded, “He has indeed met with unseen grace. I swear to God that from now on I will preface my own prayers with his. Now be off, and keep this secret.” I cite Muḥammad ibn al-Ḥasan ibn al-Muẓaffar, citing Muḥammad ibn ʿAmr
95.1
ibn al-Bakhtarī the Rice Merchant as having cited to him, in the mosque of al-Manṣūr, in the year 333 [944–45], al-Faḍl ibn Isḥāq al-Dūrī, quoting Muḥammad ibn al-Ḥasan, quoting Abū Salamah ʿAbd Allāh ibn Manṣūr, who said: A certain man was much grieved by something that was causing him anxiety and dismay. He prayed insistently, and a disembodied voice called out to him: “Friend, say: O You Who hear every voice, Who absolve the souls of the dead, Whom darkness cannot veil, Whom one thing cannot distract from another!” He repeated the words, and God delivered him; and on that night, whatever he asked of God He gave him.
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95.2
� � � ا �لب�لا ب� ا �ل��لا �ل ��
�ّ � ب ا ّ ب أ � �� �� ّ ة ا � �ّ � ب ا ب ��ل ّ ة � ���ّد��ل بلا ا � ب اأ �ل ا ��ل��� ب�ل لا ةلا �� � �ّ � ب �� ب� �ل �ل � � � ارج� �لا �ل � � ب � ب�ة� ة� � ل ��د �ل�ل اب�� ا ب ��د �ل�ل �ع��ل�ة� ب�� اب ل�ة� ا ل�ة ��د � ��ة� أ أ � � ة ا �� ب ا ��� � ب � � ���ّد��ل ب�لا ا ب� �� ا ة��ملا ب� �ةلا ��ل � �ّ � ب ا ب ب ب � س �ةلا �ل � س � �عل � ا � �لعل � و ��د �ل�ل ��� �ع او � ب�� ع��ر�و �ع� اب ل�ة� ة ة ح�� م ب �� ب م ّ ة� ا ��م�� ة حلا �� ا ���ع�د � او �ل�ة� �لا �ل أ ّ آ ً ب � ب ب ة � �ا ة ةب ة ب � � �ة ب � �ب � ب ا ل� �� ا ب ب ب� �ا �ب � ل ب��الا �ب�لاأ را ء ا رر�م�هر�1ع ب��د �م�دة�ل ب��ه ا � � ���ربج �و �د ر�� أا �لة�سل �ة� �مل ���ة� كة��ل �ل� � � �ل ��أ���� � ب ب ة � ةّ ة � ب � � ب أ ب ب ا �لب � ا ب با � ّ ب � ة ا ب ا اا ا �ل��� �ع �� �و���س��� ا �ل � حة ��و�ل �وك�ل � ا �م�ة�ر��ل ح�م�م��د ب�� ا � �لعل ��س�م �ك ب�ل � �� �ع�� ار � ب�� �ع�مل � ا �م�ة�ر و أ أ ب ّ ا أ ة � اأ � اأ ً ب ب � ب ة ب ا ا ا ا ب �� ا ل��مل ا ��سل ��طل � � � ا �ع��ل ��م�� � او �� ار ء ا �ل� ب� ع�س�ه ا �ل�� �مور ��ل � �� �� ار را ح ب�ل � �ك � ��� �و ع او ��ل�مل ا �ة � � ا � � ا ة ّ ة �ّ ا ا ّٰ � ا � ه �و�ل �و�ل� �مو� أ �ل� ب�ل لل . �ل� �� ّ � � ا � أب ب ٰ � حعلا ب� ب��ه ب �ع ة� ا ��ل� الا�ملا ء ل��بملا ا � ة �سل ���طلا � ّ �بلا �ل� ة�عل ا �ل طم�� ��سب� ا ّلله ا � �لب�ة���ل�هة �و��س�� �� � �� � ل �ب ك � � � ع ل � ط أ � � ر ر ع أ �اا ب ا �� �لب�مة ب ب ّٰ ة � ا ��ة ب ����ّ او ��س�علا �و��ل�ا ا � طم�� � � �ب�لاأ � � ا لله ���علا �ل��. حة���ل ب�لا �وك�ل � � حلا �بل�علا �ب����س�عل �و �م�ل� ج أ ب ��ل ب ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ ّ � � ���ّد��ل ب�لا ���د��ل ب�لا �ع��ل� ب�� ا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا �ةلا �ل � ��د �ل�ل اب�� ا ب� ار �ل �ل � ح��س� �ل �ل � � � ج ة أ أ ب ا �� ة ا � ّ � � ب � ���ّد��ل ب�لا � ب�� �ع ا ب� ب� ب �ع�� �و �ع ب ا ��ل�ا ���سسلا ب� ���د��ل ب�لا ا ب� ��و ا ة��ملا � �ةلا �ل � س �ل �ل � ا � �لةعلا ��س� اب�� �عل � � و ة � � ر ج م أّ م �اا ب ����مة�� ّ ب �� ة � ّ أ ب ا ب � بًا أ ب ة � � ا � � ة ا ب� � ��سل ا � �ة�ل �عو�ل �ل� � ح�ة�� ب� ب� ب� �م��س��ل�م�ه ك�ل � ة ح ب� أا � ا ل���� ا ���ع�د �و ا �و ��ل ����� ح� �و�ل ب ة � ا ة ة �ّ ا ّٰ �و�ل� ��مّو� أا �ل� �ب�لا لله. ًا � بًا ب ا ب ب � ة� ّ � ّ ح� ب آ ب � أ � � ب � ب���ةعلا ��لعلا ��ب �� او ل��ب� � ��ّ أا �ب�ه �ب�لا �� ب�� � ا � � � � � � � ح ح ه ل ل ل م ل � � ��س � � � و و � ط��� ا �ر �ل�ه�م ا بعر � ة ر ر و ة � م م م �� بب ب ل � ا � ط� �. �لا �ل� ���د ح� ع � ّ � ب ا ّ ب أ � �� �� ّ ة ا � �ّ � ب ا ب ��ل ّ ة � ���ّد��ل بلا ا � ب اأ �ل ا ��ل��� ب�ل لا ةلا �� � �ّ � ب �� ب� �ل �ل � � ارج� �لا �ل � � ب � ب�ة� ة� � ل ��د �ل�ل اب�� ا ب �ش�د �ل�ل �ع��ل�ة� ب�� اب ل�ة� ا ل�ة ��د � ��ة� � ٰ ة� ح��س�� ب ا ��ل � ة� ب� ب� �عب��د ا �ر��م ب� �لا �ل ب ب أ بّ ب ًّ ً � بب ب ً � � ب �ب مو ب���د�ة �و ب���د�علا �ع��لة��ه ب�لا �عة��ّ �ل��� ��ل��ك �ع�ملا ���س�د �ة��� ا ب�ل��ل����ة� ا � ب���� ب��� الام��ل�وك � ل���� �ور�ة ار �ل�ه لا � م ب ب أ ب� �ع�د � ب ا ��ل���ة��� ب ب با ة� [ر�م�ل] �كب�ة���ل �ه�و ة���س�ة�ر أا � ا ���س�د� ر ب���ل ة � ةب ز ��� ا. 1ك
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Chapter Three
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
96.1
al-Qāsim ibn Hāshim, citing Abū l-Yamān, citing Ṣafwān ibn ʿAmr, citing Abū Yaḥyā Isḥāq al-ʿAdwānī, who said: Our battle line was drawn up outside the city of al-Karaj opposite Āzarmihr,302 who brought up eighty elephants. Our ranks were about to break and the cavalry was on the point of scattering. Our general was Muḥammad ibn al-Qāsim al-Thaqafī. He called on the commander of the Syrian divisions and ʿImrān ibn al-Nuʿmān, who commanded the troops from Ḥimṣ, to reinforce us. They tried and failed. Seeing there was nothing to be done, he cried out repeatedly, “There is no might nor power save in God.” Then God put the elephants to flight. They grew hot, poured with sweat,
96.2
and bolted uncontrollably toward the water with their mahouts and the men they carried. Our cavalry charged and victory was ours, by the leave of the Almighty. We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing
96.3
al-Qāsim ibn Hāshim, citing Abū l-Yamān, citing Ṣafwān ibn ʿAmr, quoting various authorities: Whenever Ḥabīb ibn Maslamah engaged the enemy or stormed a fortress, he thought it pleasing to God to say, “There is no might nor power save in God.” Once, when he stormed a Byzantine fortress, the garrison fled to another stronghold, which he could not take. He said, “There is no might nor power save in God,” and it fell.
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing al-Ḥusayn ibn ʿAbd al-Raḥmān, who said: Once upon a time, a king flew into a rage with his vizier and banished him. As he went on his way, grieving sorely, the vizier heard a man declaim this couplet:
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97.1
� � � ا �لب�لا ب� ا �ل��لا �ل ��
بُ ّ �ك���ر�ة�
َ ٱ � بَّ � َّ َ ًّ َ َّ َ َ َ َ ًا أَ ْ َ َ َّ أََ َ ْ أْ ب ب ب � � � � � � ا ح � ا ا � � � ف �� � � � � ح � ش م ل ل �� ع � �� � ��� و �و� و ك ا َ��س� � بَ ر ب� �و ك � بَ ْ � بَ ْ� اأَْ َ َ َ ْ �ب َ بَ َ ْ َ بَّ ًََّا َ ��ب � َ ٱ �َّ� ب َ ا ا ا ا ا � � � � � � � � � � � َأا � ر�ب�ل كل � �ة لَ��ة��ك ا ل�َ� ة� كل � بَ�ل �ل��م��� �سةم�َل�ة��ك �ع�د ك َ � ب أ � ة آ� ا ب �ع ب� ا � ��ور�ةر � او ��ر �ل�ه ب���� ����ر� ا �ل� �� � ر�ع� . م
ّ � ب ا ّ ب أ � � � ّ ة ا � �ّ � ب ا ب � ّ � ة ا � ّ � أ � ���ّد��ل ب�لا � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� ب�لة�لا ة�لا �ل � ��د �ل�ل اب�� ا �ل��� ار ب �ل �ل � �� ب� �ل �ل � �ش�د �ل�ل �ع��ل�ة� ب�� اب ل�ة� ا �ل��ة ج أ ا �� ب ا ��� ة � ّ �ح�م�م��د ب� ب� اب �ل�ة� ر ب�ل ء �م�ول�� ب� ��� �عل � سم �لا �ل ة أ �اب ة ا � ًا � ه ب ا ب � �ة هة ة ً � � اأ �ب ب ب ب ا ��لاب� ب��� �ع�ّ ���س�د �ة��� �ل���ر ك�ا� ة� �كة��ه �ر���� ة� � �س��ع�د ا �ل�ة� ك��� ب�ل �ل��سل �ع�لة�� �أل � ا بر��ع� ة �ة ة ب� ب ب �� ةم ب� ا ب ا ب ب� ا �ة � ا �عل � ك �ك ك ك � � م�� ��و ب� ز[������ة��ل�ط] ل ل ط � ع � م�� �� �وب�ه ك ر� ة� أ ة� �أ بْ َ ةَ أَ َ َّ َ لأ ��ة�ْتلا ��س ب� ك�الا �
َا َ ا َ ٱ �ْ َ َّ بَّ ٱ �ْ َ َّ ُ بْةَ �ٌ ��ل � ط� ح� ا �له� أا � ا �له� �م ��� ��ل �ة�ل � َ ب � م َ � م َع ة � بب بّ �اب ب � ب � أ� أ ب �لا �ل ��د �� ب� �ع��ة� �ملا ك�� ة� �كة��ه �م ب� ا ����عّ �ولا�م ا �لب� �� ا � م
ّ أ � ا ��ل���ةل�عب ّ � �ش�د�� ب��� ا ب� � � � � � � � و ب ر ة� ة ة�لا �� ���� ب� أ ا ب � ّ ب ��ة� ة� ��ه ب� ر�عً�� لب �ل�ه�م ا ��ل ب� ��ة� ع�م � � ب ُ اْ � ْ َ َ �ْ َ ُ ةَ َّ � � ط�عًلا �� �ب� َ�ل��ل�� � �لا َر�َ �بَ�لا ���َ�تف برا َء � �س�م ��ل َ �َ ََُّ ٱ ْةَ َ َ ٱ �ْ َ ةُ ُ َ ٱ � اأَبَ �و� بر��ملا ا �ب�����سف�م ا � ��و��مور �َم ب� ا �ل�� �� ة� �لا �ل
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ةَ ْ بَ َّ َ� ا ّٰ ُ �ش�د ��فرب لله ج
�ب ّ� ّٰ �ع بّ �ب ّٰ ��ل � �� �ر. رب ا لله ��ة� �له ا �ح �م��د � او �ل ���� � ج
�ب ب ب أ �ااأ بّ ة أ ً ة � ��م ة� � ار��ة ة� ك�ل �
٢،٩٨
٩٩
كا �م�ل] عو�ل [ � �لا ��ل�ا �ة�ل �
بَ َ َ َّ َ ْ ً �َ ا َ َ َ ْ �َ ُ ��ر� ���ل��ش��ل �ة ��و��تلا �ل� �ة�تفر�� �ملا ةَ� � َ بَ ُ ُ بْ َ َّ َ ةَ اأ َّ ُ ���فَ�مة�تفر� �َم� � �و� �تفر�َ ��ة�تل �و�
� ّ � ب أ ��ل ب ّ ب �� ا� �ب ا ��ل ّ � ّ � ب ب ب � ه ة ا � ���ّد�� ب ح��س ب ا ��ل ���سلا ل � �ش�د � ��� ا ب� ��وا � � � ا � � � ل ا � � م م � � �ع�د � � � ل � � ل ه � � ط � � ل � ة� رو ب ب ر ة� � ح��س� �ع��ل�ة� ب�� ا � ة أ أ � � ��ل � ة ا � � � ّ � ة � ا ا ا ب ب � � ب ب � ل ��ل �م ��ل �� ب� ��ل � � � ح ب� ا ب� ح��س ا � � حة����� �ل �ل ا ب� ��و ا ح��س� ب�� اب ل�ة� ا �ل��طل �هر ح�م�د ب�� ا � أ ّٰ � � ّٰ ب أ ّ ب �� ب �ةكب�ب�� �ع��ل� ّ ا ب� ��و ب� ��هر �ح�مّ�م��د ب� ب� ا � �لةعلا ��س� ب� ب� � ع�ةس�د ا لله ل��ة� ا �ة�لا � �ورا ر�ة�ه �ل��ل�ةعلا �هر �ب�لا لله � � � ع � ل و � ب ّ� م م أ �ب � ة� ب � ة ب ّ ة ة أ ّ ب � ة ب � ��ا ب � ا ا ا ا ا ب ب ح�� ب �� ��ع�ه � او ب���ل��سسل �ع��ل ا �ل��را � �و��س�د � �ع��ل�سل �وك�ل � ة� ب� ب ��سسلا ل��� ب� ح�ل ل��ة� ��ل اب �ل�ة� �ب ب �ر� � ة ة ر ة ��
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Chapter Three
Don’t doubt a Lord who yesterday was good to you and met your needs. A Lord who kept you yesterday will certainly keep you tomorrow. The king relented, and presented the vizier with ten thousand dirhams.
97.2
We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Sarrāj,303 citing Ibn Abī l-Dunyā, citing
98.1
Muḥammad ibn Abī Rajāʾ, a protégé of the Abbasids, who said: Once, when something was causing me great anxiety, I lifted up what I was sitting on304 and found a piece of paper underneath. When I examined it, this is what was written on it: O anxious man! Anxiety will shortly cease to trouble you. Do not despair! for God, it seems, already has delivered you. My anxiety left me, and before long God did indeed deliver me. God be
98.2
thanked!
I cite Abū Bakr al-Thaqafī, citing an anonymous source:
99
Once, when I was laboring under an intolerable anxiety, I went to sleep and dreamed of someone saying: Through equanimity, give surcease to adversity, and it may disappear. A man of dignity, although inside himself he burns and sighs, smiles at his woes.
I cite Abū l-Ḥasan ʿAlī ibn al-Ḥasan the legal witness, known as al-Jarrāḥī, 100.1 citing, from memory, Abū l-Ḥasan ibn Abī l-Ṭāhir Muḥammad ibn al-Ḥasan, the state scribe in charge of the army,305 who said: When Muḥammad ibn al-Qāsim ibn ʿUbayd Allāh ibn Sulaymān ibn Wahb was vizier to the caliph al-Qāhir,306 he arrested me and my father and imprisoned us in a narrow chamber where we had to sit on the bare ground. He treated us harshly every day he would fetch us out and demand forfeiture
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
أب ا ب ة أ � ا ُ ب � ا � أ � � ا � ا� ا ة أ ب ب اة ب ا ب �� ب� ا ��ل ب� ��ر� اب �ل�ة� �و�ل� �ةلب� ح� ��رب� �ه�و ��ل� �كة�سل �م� �ة ��و�م �كة� ��طل �ل ب� اب ل�ة� ب�مل �ل الم��ل � ر� � او � ر ً ً ب� أ ً � �ل��ك ا �� ار ���س�د �ة��� ا ����ب�لا. أّ ة � � أ بّ � ا � ّ ة بة ّ ة � ب ّ �ا ب �ا ب ة ���ل�ملا ك�لا � ب���ع�د ا �ة�لا �م �لا �ل �ل�ة� اب �ل�ة� أا � �ه�أو�ل�ء الام�وك���ل��ة� ��د ��لا ر� �ل�ه�م ب�ل ب�لا �ر�م�ه �ك ��و���ل� � �ة ة أ ةًا � اأ� � ّ ب � ة آ� ا ب �اا ب � ا ��ل� � ل�ب ّ ا �ل� � �ا � � ل � ل � � � ���د ح�ة� ة�لب ��بع�د أا �لة�بسلا ب�ل���ل�ا ���ه ا �ل� �� � ر�ع� ل ل � ل � � ع ك � � � � � � � ل � � م�ل �لب��ه اب ة� ب ر ة ر ة� و أ� ة ب ة� م أ بة ة � ّ ّ �ا� ب �ب �ع � ّ ب � � � ب ب � � � ة ب � ب ب ب ب ة ا ا ا ا ا ب ا ب � � � � �ب ب�له � �عل �����ع�ل� � �ل�ك �ل � �لع�د أا �لة�سل �ب�ل لمل �ل �م� �ة ��و�م�ه ���ع�ل� �ل�ل�م�وك��ل��ة� ل�ة� ����� � �ل�ك ا �لة ��و� � ر ة م ة �� � ب ا ة ة �بب ب ب � ب ب ةب ب ب بة ة ا ة��د �و ب� �� �ع�لة�سل � �� �عو�� � حب�� � ل�� � �� �� ل س ل م ب ب� ح��د � او �ع�د � ا �ل��� را �ع� �لا �ل ���� �ع او �بل�علا �لا �م�ةت��� �ع او ���ع�� � م ّم �ب � أ بة � ب � � �ب�مور � او �ع ب� � ��ل��ك ب���ةع��ل ة� أا �ّملا �ةكب���لة�� � او �ّملا �عر��م� �وب�لا ا �ل��سب�� ب� ا �ل��� �ة� �ل�ا ب���ل�ه ا �مة�بسلا � ل�� ا �مة�بسلا � ل�� ع� ع� أ ّ � � ة م م م ب� �ة ا �� ا �ب � ب � � �ب���مة� �م ب ب� ��ل�� ب���ةعلا �� ��له اأ �ل� ا ب� ��ا ��س�عة � �ر�و� �ع��ل �� �ا�ل �لا �ل �ةلا ��� او ��د �ع بر� � ل � � ع ل � � � ك ل � � � � م ب ة� �عل ��و � ة م و �ة� � �� أ م ب أ أ ب � � ة ب � ب ب �� �س� �ع�د ا � 1ة���ل ة �ا �ل �ملا ا � ب ب ةة ��� ا ��ل��لة���ل�هة �و��ل�ا ����م�� ���� ل�ك و � �ل ب� �ك� ح��س ب� ا ���د ����ة� ء �م� �م ا ���ور�ةر �ع��ل�� �ك��� �م � ة ع ع أ � ب � ّ ب �� �ر �ر�� �ةل�علا �ع��لة��ه. �ب�لا �ل��� را �ع� ���ةعلا �ل ر� �علا �ع��ل�� اب �ل�ة� ب� � م �ب أ ب ّ �ا�ّ ا ب �ل ّ ا ب � ة ا ��ل ���� �ة �� ّ ّ �ب ة � � � اأّا اا �هر �و����ل�� الام�هرب� ������لة� ة� لعل �� �مل �ع� ب��� م��� ل� � �وك�ل � اب �ل�ة� �ةل� ��و�م �ل�لك ا �ل� �ة�ل �م ك�� � � ّ � ب بة � � ب � � ّ أة ة � � أب � اآ ب ة � ّ �س�ع�ه �ولا�م �ة�ل� ��طر��م ا �كب���ل �ع��ل�� ا �ل���ل�ا � � او �ل��� �ع�� ء أا �ل�� ا � ����ل�� ا ���� ���سلا ء ا �ل��ر� ��م � �ع�� �ل�ة� ���علا �ل أ �اب � بب ا ���ل�� ��لا � ب� ّ ا ��ل� �لا ب�� �لا ��ل�ًلا �ع�� ك�ا �� ��ل��ك ��ّ ر�ب�� را ��س�ه ��ةس��ك �����ع��ل ة� �و ب���ل��� �ه�و �� ب � ة ب �ة� أ � ب ب�ة� ب ة ل�� ر ب أ م ع � � � � ب � ب ّ ّ ة أا �ل�� ا �ل���ملا ء ���ةعلا �ل �ة�لا ر ب� �ح�م�م��د ب� ب� ا � �لةعلا ��س� ��ط��ل�مب��� �و�ب�����ب��� �ع��ل�� �ملا ة�ر�� � او �ب�لا �ب�ة� ب� �ة��� �ة��ك �و��د ة م ة أ أ � � ا �ا � � ب ب ا � ا � ب � � ب ب � � ��ّ ا � � ا �� ا� ة � ب با � ا ��ل ل � �س��ع�د��ة ة� أا �لة���ك � او ب�� ة� ا � ل�� ا ع � � �� � � � �� ل ل ل ل ح� ح� � � ع � س � حل ل�م��ة� �ل � � ب ة �ل ةرة � ل�ك م ج بل� أ �� م م ة ه ا� ب � �س�ب� ا �� هة ا ��ل اأ ب ب ���� ب ب ة اأ�بّه �ة �مب �ّ � لا �ل لا � � �ب��� ا ء � ا � ة اأ ب ا �ة ب � � � � ل � � � � � � �� �د � � ل � � � � ل ع ع � � ��س � � � � � � ل � � ةر و و ر و أ � ب � ةر � رع و م ةج � بر��� ا �ل��لة���ل. ع ا� أ � ّ ب بأ أ ٰ ّ � ّ ة ب � � ّ ّ ة ة ب ب ة ط� ا � �� ة ا ا ة � � ّ � ُ ��م او لله �مل �� ��ل � �عل ح�� �م��� ا �لب�ل ب� �ة��� �� ��د �� ب� �ع��ل�ة� ا ��ر ة� �ول�م ا ��س�ك ل�ة� ا ��ه ا � �ل����ل أ أ بة ة � اأ ب ب ة �� بةا ّ ة ب ب ا با �ةا بةا � ب �و�م�� ح� ا �ل�ب��� او ب� ��د ���ل �م�و�م ب ���م�وع �ك�ل �م��ل� �أاو � ا �كة� �ه�م ��سل ب���ور �ل � �م ا � �لعل �هر ���عل �ل اة�� � أ ب � أب ب � أ ب ب� ة ا � ب ب � ب ب � ب � أ � ب ��� ��ك ا ب� ��و ��طلا �هر ���ةعلا �م أا �لة��ه اب �ل�ة� ���ةعلا �ل �علا ا �ب��� ا ���ةعلا �ل اة� ب� ا ب�ل ب���ك ���ةعلا �ل �ه�و� ا ��عل �ل ا �ل� ��ر�لا أا �ل�� �م�� �ر �م ز ز ش �� ا � اأ � � ز�ع�� ة��ل�ك ا ��ل� ص �ة ز���ة�ه�ا �م�ا �ل�ك ز��اأ ز��� ة��ه �ا �لز ز ة ة زة ة ة ���ز�. ل � ور � 1ة� ��� ز��ع�د �ه�د � ا �زل����م�ل�ه���� :ه�لل�ه�� ود ��ل أ � زة� ز ة� ز� ز
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Chapter Three
payments from my father, and instead of flogging my father, tortured us cruelly by having me flogged in front of him. When some days had passed, my father said to me, “The guards are on our 100.2 side now. Bribe them to let you write to Abū Bakr al-Ṣayrafī”—a friend of my father’s—“asking him to send us three thousand dirhams to distribute to them.” I did as he told me, and Abū Bakr sent the money at once. That evening, I said to the guards, “We are much obliged to you. Please accept this money for yourselves,” but they refused. I insisted: “Either take it or tell us why you refuse.” “We’re sorry for you, and we feel awkward about it.” “At any rate, explain why,” said my father. They said, “The vizier’s going to execute you this evening. Under the circumstances, we don’t like to be beholden to you.” “What shall I do with the money, then?” I asked my father. “Give it back to Abū Bakr.” I duly returned it. All the time we had been in prison, my father had been fasting. Now, when 100.3 the sun went down, he performed the ablution, and the two of us said the sunset prayer. Without breaking his fast, my father continued his prayers and devotions until the time of the final night prayer, when he called to me and said: “Come, child, get down on your knees beside me.” We both knelt. Then he raised his face to heaven and said: “Lord! Muḥammad ibn al-Qāsim has imprisoned me unjustly, as you see. I am in Your hands. I appeal to You, for You are the best of judges. All I ask is that You judge between us!” Lifting up his voice, he shouted the words, with yells and cries and screams for help, for what I reckoned must have been a quarter of the night. I swear by God that he had no sooner ceased than I heard knocking on the 100.4 door. Certain that this meant death, I was beside myself. The doors307 opened, and in came a group of men holding candles. Among them I recognized Sābūr, al-Qāhir’s eunuch. “Where’s Abū Ṭāhir?” he asked. My father rose. “Here,” he said. “And where’s your son?” My father said, “There.” “Get out of here and go home,” said Sābūr.
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ب ح ب�لا ��بر ب� � س ا � �لةعلا �� � م
� � � ا �لب�لا ب� ا �ل��لا �ل ��
با ب �� ة ة ب �ةا �ّ ب �ةا س � �� � � � ّ� ب �أل � ا �ه�و ��د �كب���� �ع��ل�� ح�م�م��د ب�� ا � �لعل �� �م و ��د ر� أا ل�� � ا ر ا � �لعل �هر� .و�ع� ��� ح�م�م�د ب�� ب �ا � ة أّ ل��ة� ا �ل��عة��ةعلا �ل ���ل�ا ���ه ا �ة�لا � �و�ملا ة�. م
ب حلا ��هة �ع�� ّ � ب �ع����� � ب �ملا �علا ب � ب ة ّا� ا ب � � ا ب ��ل � ب �� �م � ب ��ع��ل � ا � �ة ��و�م ل��ة� ل�تل �ربج ��طل �هر ب�� ا ح��س��ة� أا ل�� � رب ل�ة� ب � ة �� ب � أ ا �ّه ا �ع � ب�ل ّ �ة ا ب � ب �ةه ا ء ���ّ ��سعلا �عب�علا ب�لا ��س��لعلا �بكة�س ّ�د � ة� ب�كة� ���ط�ّ� �� ب�� ��ل��ك � ا �بعة��ّ �بع ّ�مًلا ل��م� � ر � ةه و ةر �عل ل��ة� ا � �ل � ر م � � ر � � ب ب ر م م � ً � ةّ ة ّ ب ب حع�ه. ��س�د �ة��� ا ح�� �لب��ة�� ل��ة� �و ب� � أ ب ب � �بلا �ب ���س�د� ���سلا �عر ك� كا �م�ل] ع�����ر� [ � �الا � ل��ة� � � َ بَ ��ت�د ا َ ����� ْ ءٌ ة�
ةَ بَ ُّ ةُ َ � ْ ْ �َ ا بَ ْ ُ ُ ��تف�م �ل� �عة�تفر� �س� َ� � �ل�تفر�� ب َ َُ � بُ اٱ ��ْ َ ُّ �َ�ْ بَ �ُ � �تفُر�و�ب�َه � � � ه ل � � � � � م � �ة و ب � َ
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بَ ُ ُ ْ ُ َ � ْ ب� ��َلا ُ اٱ ��ْلَه� َّ �َ � ��َ شلا �ب�ه �َ�شب� ل�� �م ش ب� � م و َ بَ ْ َ ب ْ َ�ا ب ٱ �ْ َ �َّ لأ � حة�شفر ل��� َأا �م���تلاَ ���َه ل��� ا � ل�� �م َة َة
ة ا �� �بك �ا �� ا � � اأ � �� ه �ل� �ا ��� ب أ � ب �ل ل ��س�ل �طل هر و �ر ل� ب ��ل � ة� ا �ل�� � ر�ع� . م
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ب � ب ب ا � � � �ّ ب ب � ا � ة ب ا ب � �ب ة ب ح�� ب�� �ل �ل�� ا �لب��ر� ل�� ا �ل� ��شفر�� ة ة م�� �م� �ع��د ا �ل�عل � ة� �و��د ��ل ��طر� ل�ة� ���س��ة���ل أ ة ب ب بة � � ب � ح ا �بّه �ب� � ب ب ب �ع��ل �علا ر�و ب� � حع�د �كة��ه �لا �م�ةت��� �ع��لة��ه �علا ر�و� ���علا �ل ح��ل�� �ل�ه ة�ة�� � �ع��ل �و ب � �� ع ّٰ � اأب � بّ � أ ب بّ ة ّ � ّ � ب ب ع ��� هة هب ة ������ �و� ��و�ع�د� ب� � �ا� ب��� �و� او لله �ل� � ��� � ا � � � ل � ع ��ر�� . � � ���ل ة�م� �و� ك و ب � � أ ب�ّ ب ب � ب � ح ب ا �ب �ة �� � ة � ة هة ب حلا ء ا ��ل�� ب����ة��ه � � ب�� �ل�� ب���� ب��� �ع��ل�ملا �ب�ه ب� ������ء ب�لا ب�لا �ب�ه ب��ملا �ع�� ب ��ط�ه ���ل��طف�م�ه ة�ة�� �ل ل��ل ط�� ��ل�ع� ة ة م ح ة � ّ� � ب ه ب ب ا ة� ه �� ا � �� ب� ّ �ب ا � ة ّ ب � ّ ة � � � � � ا � � ة م ا � �ل �م� �و�طل ل���� ل �سس�د � �ل�ك �ع��ل�� ة�� ول�ط�ة ر �� و ع �� . ج م أ أ �ة ب � ا �� ة ّ هة �ب ا ب � �ب ��ل � ب ب � � ّ � ��� ل ���س�د� ل�� ا � كا �م�ل] حلا �ل [ � ��سسلا ر�ة� ا �ل ���سلا �عر �و �د ا �ب� ر �ب�ل �ل�� ��د ���ل �ع�لة��ه ا �ل ة ة ُ ٱَ ُ أَ ب ْ َا َ بْ ُ َّ ٱ �ْ ُ ٱْ أَ َ �ْ َ �بَ �ا�ل ا �ل�ه�ُ �م � �ُ�س�ة �ع ُ ���ط�هُ �َ او �ة�َلا ك ��لا � ب�ل�تفَرب� ا �ب ب�ل�تفَرا ب� ا ��ل �ت�ل� ك �َم �� ا� �شلا �َة�ت�ف وَم و � بَ َم ج َ ٱ َج َ ُ ْ َ َ َ َ َ َ َة ْ �اا ب بَ ا �ة ب�َ بَ � ّ � � �ةَ هة ب �ة ه �ب ا ْ ���ُ� ْ �بتفَ�ملا ب� ةُ � بّ َ ب َ أ � � � � �د ل � � ل ل ل � ع ع � �� �� ك � ع � � � ك � � ��ة��� ا �ر�ملا َ� �بَ��� ا �َ�تف�َم ر َ َ ب َ َ ةَ
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ب� � ��ل� �ع�د ع ا ��� � � � �ل�ه ا �ل�علا � �ة�
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Chapter Three
We did as we were told. It turned out that Sābūr had arrested Muḥammad ibn al-Qāsim and taken him away to the caliph’s palace, where he lingered in detention for three days before dying. One day, when Ṭāhir ibn al-Ḥusayn was at war with ʿAlī ibn ʿĪsā ibn Māhān,308 101.1 he put some dirhams up his sleeve to give away to the poor, but forgot he had done so. When they fell out and scattered, he interpreted it as a bad omen and was very worried, as could be seen from his face. In the ranks of his army, however, was a poet who declaimed:
101.2
It’s no good keeping cash up your sleeve— cash as good as spells care.309 This is how it was meant to be given away. It’s done—so now stop fretting! Ṭāhir cheered up and gave the poet thirty thousand dirhams.
Yaḥyā ibn Khālid al-Barmakī had been with the caliph al-Hādī, who wanted to
101.3
102.1
make him persuade Hārūn al-Rashīd to renounce his claim to the succession. Yaḥyā swore that he had done his utmost but Hārūn had refused. “You lie!” yelled al-Hādī. “I swear to God you’ll suffer for this.” He uttered terrible threats and dismissed him. Yaḥyā went home, where he gave an order to a page,310 whose answer 102.2 angered him. He slapped him; his signet ring came apart and the stone fell out. Yaḥyā was dreadfully upset, interpreting this as a bad omen. On hearing this, the poet al-Sayārī came to his audience chamber and 102.3 extemporized: The loss of the stone means your cares will cease. The damaged ring means deliverance. Too tight, it loosened: accept this means the straits you’re in won’t last.
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
ة� ب أ � ب � اأ � ح�ةّ ا �ة ب�ل��� ة� ا �� �� ا �ع��هة �� � ة ا �ا مو� � �مو����� ا �ل�علا � �ة� �و��لا ر ا �ل���ر أا �ل�� �علا ر�و� �ل �ل ل�مل ا �م����� �� ر و ة ب � بأ � ة أ� ب ا �ر���سةس�د �لا �ع ��طلا � �ملا �أ�ه ا �ل�� � ر��ع . م
ة ا � أ ّ � ة ّ أّ ة � � ّ � ا � �ل� ب�لا �ل�ة� �لا �ل �ل�ة� ب���د �ة� ��ل �ل ا � �� �ع��ل ب و �ة ّ ب بة � � ة � �ًا ��ل � ��� � ب � الا� �� � � ب ا � ب ا ��ل ّ ب ة ب � ب� � ��ر� ة ��و مل أا �� م�و �� ب � عب��د ملك �وح� � ارج� ��مو� ��� أا �ل�� ب�لا ��ب�ة� ���علا �ل ��ر� �و� ب � ب أ � � ا � ب � ة ب �� �الا ب� ��ل� ا �م�� ب��� ��ط � �لب� ا �بل� ب ة ب ب ب ��ر�ك� �م� �ع��د � �مو����� ب�� �عب��د الم��لك ��مو ب��د � ل��ة� ل�ة� ك� ة� � ب ر ر ة أ ب � �ةه ��ل ّ �ة ا � ة �ة ا �� أ ب اأ ب �ب ب����� ة �� �ب �ا ب ّ هة ب � �م�� بر �ل�ة� ا �� ار �ة �م ب� ���� ار �أل�ب� ا �ل ب����سلا ء �ك ���� ك ���� أا �ة� �و ل �ل� �د �ل �ول ا � �ة�ل ��د �ة ��� ا لع�ل �لة�� ة ةً أ ً ب أ ّ � ة ّ ب أ أ ب ة أ بّ ة ب � ة أ بّ ب ة � او �� ة� ���عل�� ا �ل�علا �ع�م�د �ل�ة� ل��ة� �س�عة�������ة� � او � ل��ة� �ع بل���� ��ب��ة��ه اة�لة�لا �ملا �لا �ة� ����ة� ء ����ب�ر ل��ة� ا ��ر�ة� ة م أ أ � ب� ة � ة أ ّ ا � ة � �ب ا � �ة ���س�� �ع�� ّ ب���ةع��ل ة� �م ب �س�ع��ك � اء ا ��ل��س��ة ب���ةعلا ��ل ة� �ملا � ل � ا � � � ا ا ل � � د � �د ل س �� � ع � ل � م � � ع ل ر ور ر و ب ةر ة� ة� ة � � � � أ � ل�ب ا ��ل ة ب ح��� هة اأ �ّ ا الا�م � �ة ب� �ة ة ا �� ا ��لب ��� ّ � ا ة�ل �ْ اأ ب � �م ب ا ة � � ه ا � ا ك � � �د �د � � � ل � ع � � � ل ل � م ��� � � ل � ا ��رك �مل ة� � ل ب ط�� �ل ب ر� ر و ة � ة و ���ك � أ م ر ب �ل ة ب بّ � � � � ة ا � اأ ب�� ة�ل ة �ب � ة �� ع�ب �ب ة ل ا � ��رك�. ا �ل����وء �ألا � ا �ر ب���ل ا �ل����وء ة�م�و� �و �ل�ر � ب ل���� �د ع� �ة� و ل� ب بة ب � ا حةّ ب� � �م� ���� ب���ةعلا ��ل ��ل��� ا � � ��لا اأ ��لا ��س��ل�ملا ب� ��ل�ا ة�ل��ْ اأ ب ����ك �م ب � ل��ملا ا � �ل����� ��ال� �م�ه ��� رب و ة ب ة ب ر � و � ج أ � � عب ّٰ � بّ ب � � ة � اأ ب أا ��د ا �م ا �ر ب���ل ا �ر� �ة� ء �ألا �ب�ه ة��م�و ة� � او �ل�ر��� ة�لب ل���ة� ���ةعلا �ل �ل�ة� � ا �و� ا ���م�� ة� �ع�د ا � او لله الام�و ة� آ أ أ ّٰ ب بب � ا �ب��ع ة ب اأ � ّ � ا أ ب ة أ أ ب ���� �كب���ل �ب �لبعلا � اة� ب� ا �هرب� اة� ب� ا �م���ة� �ملا ا �م ب��ه � او لله �ع��ل�� � �ل�����ة� �و�ل� �ع��ل�� �م��ة� �ل ���ر�ع��ل�� ب�مل ا � ة ع ّٰ أ � � � ب ب � ة ��ط �ر�ل� ب�لا �وب� بر�و�ل ب�لا �س�ع�ه أا �ل�� ا �ل��� �ة �� او � ���ةع��ل ة� � او لله �ملا ا � ر�ة�. ة ٰ �ب ب أ � ّ ب ّ ب بّ ة ة ّ ة أ بّ ّ � �س�� � ا �ل� �ملا �ب �ب�� ���� ��ه ا ��ل� ا �ل���ملا ء � ة�لا ��ل ا ��ل��له�ّ ا ��لا�� ا �� � � ��� � � � ا � � � � م ة� ر و ر و و ��ر� �أل ���ك ��عل�م �� ة� و ة� رع ة ة أ � �ّ أ ّ � ة ا ب ة � ا ر� ة� ب��ملا �ة��ل ة� أا �ل� ا �ل � ح�ة�ر � او ���سةس�د ���ل�ع�ه �و�ب � �لا �أو� �و� �ع�� �أو�. � اأ ّة � ة � � ب ب � ة � ب �ع�د ا ا ب��ل � �و �ر�ل ب�لا �م ب� ا �ل��� �ة �� او � ب���ةعلا �ل �م�و����� �و�ه�و �ع��ل� � ا ب�ل��ه م��� � ��د � حب���ل ا �ل�����و� ل��ة� أ � ب �ّ � � � ��ط �ر�لة� ب�لا �و�ملا ��ل �ع��ل� ���ر ب��ه ح�ة� ��س�ة� ��ط � او � ك ���� ة� � ة �ب�ُ �� ب ب � �اا ب آ ب � �ع�د �ب�ه. �حم��ل أا ل�� �م��ر�ل�ه �وك�ل � ا �ر ا ��� �
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Chapter Three
That very evening, the wail went up for al-Hādī’s passing. Hārūn succeeded 102.4 him, and Yaḥyā gave the poet a hundred thousand dirhams.
Abū ʿAlī of Dayr Qunnā said: my grandfather told me:
103.1
One morning when I went on duty at Mūsā ibn ʿAbd al-Malik’s,311 Abū Sulaymān Dāwūd ibn al-Jarrāḥ came and stood beside me and said: “A funny thing happened to me yesterday. When I got back from the office, I found a noblewoman at my house. She made a complaint to me about Mūsā ibn ʿAbd al-Malik, saying, ‘He tried to seize my estate. You know that it’s my prop and livelihood, and that I have fatherless children to take care of. Can you do anything, or advise me?’ “I asked, ‘Who is with you behind the curtain?’312 “‘No one,’ she said. “‘There’s nothing I can do for you,’ I said. ‘As for advice, I can only say what the peasants313 say: Don’t let a bad man make you sell your land. Bad men pass, land lasts.’ “She thanked me and went away.” The words were no sooner out of Dāwūd’s mouth than Mūsā made his 103.2 entrance and addressed him: “Abū Sulaymān,” he said, “don’t let a bad man make you sell your land. Bad men pass, land lasts.” “Did you hear that?” Dāwūd gabbled. “This means death for sure! Where can I run to, where can I go? Neither I nor my fortune is safe from him, by God. Tell me what to do, before we have to make our way down to the office with him!” “Goodness!” I said. “I’ve no idea!” Dāwūd lifted up his hands to heaven and said, “O God! Preserve me from 103.3 him, from his wickedness and spite! You know what happened, and that I meant what I said for the best!” He wept and prayed frantically. As we drew near the office, Mūsā, who was on horseback, exclaimed, 103.4 “Where did that black mound in the road come from?” Then he lurched in the saddle and fell. He had had a stroke. They carried him back to his house, and that was the end of him.
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103.5
� � � ا �لب�لا ب� ا �ل��لا �ل ��
أ أ أ �أ ب �ا الا��ت�د ا أ� ب�� ّ ل��ب ل��ةا ط�م�ع ّ �لا ��ه ة�لا ��ل ا ب� ��و ��س��ة��د � او �ب�لا ا � ��سس�ه ة����ب��� ا �ل�ا � ح ة� ة� � � ��ر ب ب ة� ة � ب ب �ب ا ة ة ا� � ب ب� ة ّ ب �ا��ل� ��م � ب ة ة � ة � م او ����ة� �و�مب��� ة� ��س�و� ل�مل ��� ال � �ه� ا �ل � ح�د �ب�ة�� ��د � �� او �ل� �ع�لة� � �رل� ب��ة� �م� ك� ب ب م أ أ أ � � ب ا ة أ � ة ��ل ا ة � ا �ب � ة ا ��ل�ار ب�� �م ب ا ب� ا ب� ��ع��ل ة� ا �ب بل ���ط أا ��ل�� ا �ل��م� م������ ا ���مل ء �� � � � � ا حلا �ب�ه ة� �رة ب�ل�� � � ك ا � ل ل ل ط ع س � � و ب � � رج ب ر ر ع ة ة ةّ ة � ّة � اأ ب ب ة � ّ ب � أ � ب با � ة �ة ة ��ل ّ � �ب� ب ة ا ا � � � � � ح � ��� ا �ل�ر�� كة��� � ���و� �ل�عل ا �ع��ل ا��ة� �وةر�ع�و� ح��ه ا � �ل�ب���ل�ه ����و� ا ء �م ��عل ر�ب�ه �� ل� ب � م� ��ل ة أ ٰ ً � � � ّ ���� ��ّ ���ع�د �لعلا ا لله �عب �� ا ��� او �ةل�ه� �ب�لا �لة� ك �ه� �� ار را. ر � � ة ة ب م م م أ أ ً � � � ب ب ب � � �مب�ه� �ب��ع��ل ة� � ���� ب ا �م ب ا �ل�ا ب�� ��ّ �ب�لا � ة� ��لا �ع�� ��� �ةلعلا ��لا ح ة� ب�ع �ا�ر � �ل��ك ب�ر ب� ب���ل ّ�ملا �� �� ر ر � � و ب ل�� و � ة � ر م م �ا �ب � أ ة ب ا بّ اأ ب ا �ة ب� ا ا ����ه ��� ا � ب ا ب � � ك ل � � ل ع � ة��ك ���� ك�ة�� ��س��� �أل � رر ر� ع �ب ا ب ب � ة ب ب ا � ةّ �ة�ب�ع ّ ة ا ��ل�� ا ب� ًا � ً أ � � ً �اا أ ب ب ة ل�مل � �رل� �م� � �مو� �هم� �عل ح�� ة��م� �مل ء ة ع��مل ��س�د �ة��� ا � او �م ��طر� او �م ��ط ار ك�ل � ا � ة���هر� � ��� � أ ��ر. � او �ب�لا �لا ب�
ب �ا الا��ت�د ا أ� ب�� ّ ل��ب ل��ةا �لا �ب�ه ة� ة� �و� ��ر ب � � ة بأ � ة أ � ا � �و بّ��ه ��س��ةل�ملا ب� ب� ب �عب��د الام��ل�ك ��� ب �و ��ل�� ا ��بل ح�ل�ا ب��هة �ح�مّ�م��د ب� ب � � � � � � ع ةرة��� أا ل�� ا ���ه ار �� �ل ��ط�ل�� ا �ل � � ة� ة �� أ � ة �أ ّ � �ّ ا � �ب ب �� ب� ه � ب اأ ب � �ة هة ل ب � � ب ة ا ة ا ا � ب ا �ل��مب� � ةر��� ب�� اب �ل�� �م��سل� ك�ل �� ب� ب� ��ة ��� �ع��ل� � �و ب� �و�ك��س� ا �ل�ا� �م او � حل ب ��طهر �ب� � � � ةرة��� �ب�ل �رل�ة�� � � ل و ة � ة ج ة م �ّ � ب م � �ب � ب ب ة ب اا ب � � ل � � ع � ��لا � �ع ب��د الامب�هرب� و�ة� ة���� � �عو� ع� ب�. �علا ل��ة� ���س�هر ر م� لمل �و�لة� � ة �أ ب أ � � � � ��مّ � � �ة �� � �ّٰ ّ � ب� ب � ب� � ��ط ��ل�ة� أا ��ط�ل�ا ل��ة� ا �ل�ا���ر�� � او �ع ���طلا �ل�ة� ا � ب�ل��ةه ار ء ب���ةعلا �ل �ل�ه � ب � ��ع��ل ح�م�د ةل �عول ا �ل� ةرة��� له� ا � � أ م ب ب ا ب ه ��مّ � ب ب ا ب � ة أ اأ � ّٰ أ ب � ب �� ب� � ب � �ة ا � � ه ا ب � ة أ اأ � ���ة� � ��ل �م�� ح�م�د ب�� � � ةرة��� �مل ر�ل� ا ��سل �ل ا لله ا � ةل�طهرل�ة� �ب�ك ل �ل �ل� �و�مل ر�ل� ا ��سل �ل آ أ أ أ أ أ ٰ ٰ � � ّ ب � ة ّ ّ ب ة ا ب ا ة بّ �ا ا ا ا ّٰلله ا ب� ة� ب ب ة ا ح�ة�ر �ل�ة� �م���ك �ل �ل � او لله �مل ا ب�ل رك �و�ل� ا �ع�� � ك �م��ة� �و� او لله �ل� �ك���ل���ك �كب���ل ا � ا ���ل ب � ة ة � بأ ة ب ��ل ّ � ّٰ � أ ة � � � ا� ةر��� �ةكب�ب�� ر�و���ك �ل� ب � مو ة� � ح��هة ا ��� ب�� ب� �و� او لله � � م � ا ا ل �� ل � ك �علا �لا �ة��م ة� � � � ر �س����ه أا �لة� ة �ع�د � ا � ب و � ة ةة ّ ب ّ � ا ة �ب ب ب ��ل ّ ة � ��� � � ح��ه ا ��� ب�� ب� �م ب� �ة���� � �و �لع�د � ������ل�� �بل�ه� . ا �ل���ل� � �م � ةرة��� ا � ب م م وع أ أ أ أ �ا ب �الا ب� ا �ع�� ا �ب � �لة���هة �ة�د ا ب��س�ع� ا �ع�� �ةكة���ل�ه �ب��ل ّ�ملا �� ��ه ب��� �مب �وك� � � �ه� �ع��ل�� را ��س�ه ب���ع�م�و� � ل ر ر � ة ل ع بر و �� ل رة م بة � ���د�ة��� ����ة���ل�ه. ة� �لا �ل
� �ً أ ب ب �و�ةك��� لحم �ّ�م��د ا ب� ��� � حة� �� ���س�� ة� ل��م���� ��سلا لاملا. ةل ب 210
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Chapter Three
This is from al-Madāʾinī’s book.314 Abū Saʿīd (by whom I think he means 104.1 al-Aṣmaʿī) said: I visited a tribe of the Kalb confederation, that was suffering drought. They had had several dry years: their animals died, the soil bore no crops, and still the rain refused to fall. I looked at the clouds that had piled up, covering the whole earth toward the south, black and close-packed. The tribespeople scanned them and raised their voices in cries of “God is great!” but over and again, God drove the clouds away. When this had happened many times, an old tribeswoman came and 104.2 climbed on top of a piece of raised ground and cried at the top of her voice: “Lord of the Throne! 315 Do as You will! You are our sole provider!” Before she had even climbed down again, the sky filled with clouds and the 104.3 rain came down in floods, as I saw for myself.
This is from al-Madāʾinī’s book.
105.1
When Sulaymān ibn ʿAbd al-Malik became caliph, he sent Muḥammad ibn Yazīd, client of the Anṣār, to Iraq, where he freed the prisoners and distributed the revenue equitably, but put Yazīd ibn Abī Muslim, al-Ḥajjāj’s scribe, into prison. But when Yazīd became governor of North Africa, Muḥammad fell into his power. This was in the month of Ramadan, at the time of the sunset prayer, and Yazīd had a bunch of grapes in his hand. Muḥammad began to pray. “O God!” he said. “Remember how I freed the 105.2 prisoners and gave to the poor!” Yazīd said, “Muḥammad ibn Yazīd! I’ve been begging God to throw you into my power.” “And I have begged Him to protect me from you,” Muḥammad said. Yazīd said, “He can’t protect you now. He can’t save you from me. By God, I’ll have you executed before I’ve finished eating this bunch of grapes. If I saw the Angel of Death coming for you I’d get there first, I swear to God!” As it was prayer time, Yazīd put down the grapes and joined the worshipers. But the people of the province had agreed together to kill him, and when 105.3 he bowed in prayer, one of them struck him on the head with an iron bar, and he died. Muḥammad was told: “You’re free to go,” and he went on his way safe and sound.
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أ ب ب ب �سسلا � � لا�� ���ه ب � ا ��ل� الا�م�د ا أ� ب� ّ � ب ب ةا �لا ��ه ��ب�ع�� ا � ب �ا� ا �� �لةعلا ب��� ا � �� ا ��ل � �و ب�لا ء �ب�ه �ع��ل�� ��ل�ا �� ة� ح��س��ة� ل��ة� ل�� ب ب ة ر أ وم ة ر أ � � ��ر ة� ب و �ّ أ ب � ب ب� � بّ ً � ��لا �لا ��لا � ���د أا �ل�ا ا �بّ�ه ب� �ع�د ا ا �ل��ل� ��ع��ل �ب��� �ل �ح�مّ�م��د ب� ب� � ب � � ��ط � اولام��ب��� � او � ح ب� �ع��ر ب� ب� �عب��د ةرة��� �و� � � � ب � ب� � ب �ًا ا ���ه بر� بر � �وب��� �ل� �م ب� ��س��ةل�ملا � ب� ب� �عب��د الام��ل�ك �ع��ر ب� ب� �عب��د ا ���ه بر� بر �ولا� �ة��� ��ار ا �ل��� �ع�� ء ل��ة� ب�ب��ر�. ة م ة ة �� ّ ب ب أ � �� �� ّ �ة ا � ب � ب �ّ � ب �ّ ا � ���ّد��ل ب�لا اب� ب ا ب��ل �ع�د ا ا ��بل � �� ب� ل � �و�و��� � حب��ر �ع��ل� �ع�ة ر �ع�د ا � ل ع أا ل�ة� ��د ����ة��ه �ع��ل�ة� ب�� اب ل�ة� ا ل�ة � �أ رج أ ب ��م ا ة ب ب ا ة ا � ّ ة ا � �ّ � ب ا ب � � � ب ا ة ا � ّ ّ ���د��ل ب�لا ة�����ة �عو ب� ب�� أا �� ���د��ل ب�لا ا �� �ع�ملا � حل �� ب�� ر�ة�ل � �ل �ل � ��د �ل�ل اب�� اب ل�ة� ا �ل�� �لة�ل �ل �ل � �ل �ل � ب �و م �ّ ة � � ا ���ّد��ل بلا �م��س��ل�م�هة � ب �ع��ل�ةه�م�هة �ع ب � ا � � � ب اأ �ل �� ب��د ةلا �� � �ّ � ب ا ��ل����ل ة� ب� ب �ح�مّ�م��د ا ��بل حلا ر ل�ة�� �لا �ل � � �ل � و ب � ب�ة� ��د � ��ة� ب� � ��مّ � ب ب ة ا � ح�م�د ب�� � � ةرة��� �ل �ل �ّ ا � � ب�ك ه � ب � � ة ا � ّ ا بّ ��س��ل� ا ب � ب �ع��د الا�م��ل� اأ�ب �لبع ب�د ��مّ �د � ب � ب ��� ا ��ل � �� ا �� ا ��ل �� حل ب و ة�� ك1 ةرة��� ا �ر�ل ����ة� أ � ةمل � ب � ب ح�م� ب � ةرة� أ �� ةمل � ب ب ب بج أ ة أ � ة ب اأ � ة �اّ � �س� ّ ��ر� �ل ��ط��ل�� ���ل �م ب� �كة��ه �ع�ة�ر � � �و� ب �رة��� ا �لب� ةرة��� ب� ب� اب �ل�ة� �م��سل�� . � �و�ع�� �ب���� �م ب� ا �ع��ل ا �لب�� ب� ة ة م ب ة أب ة ة ب ة ب ب أ � � أ ً ً �ب��ل ّ�ملا �ملا ة� ��س��ةل�ملا ب� �ةلا ��ل �ح�مّ�م��د ك� �ا� ة� �م��س��ع�م�ل�ا �ع��ل� ا � �ر�ل�ة��ه أا � ��د � � � ةرة��� ب�� اب �ل�ة� م��سل� ا �م�ة�را � م ة ا� � � ة ا � � ّ � ب بّ ب ب ًا � ً � ةّ �ا ب � ا � ب اأم�ة ل��ب ب��ل�ا �ب�هة � ب � ب � � �م � م ل ل � � ك � ل ل ��� ع ط � � � ة� ة� ب ة� ة� ةرة��� ب�� �عب��د الم�لك �ل �ل ح�م�د ���ع�دب� ��ة� �ع�د ا �ب�ل ��س�د �ة��� ا ح�� ر � أ ً ب ا� ب ب ا ا ا � � �ة ��و�مل ل�ة� ك���سل ء ا �م��ل �ع��د الم�هرب�. � أ � ب � �ة � � ة ب ب ���ةع��ل ة� �ل�ه ا ر��مب��� ���ةعلا �ل ا ��م��� ا �ر��م�ه �م ب� �ع ب��د �ع�ة�ر�ة� �و���و را ��ة ة� �م��ل�ك الام�و ة� �ع ب��د ة أ ب � حةّ اأ ��م � � ب � �ل��ك. را ��س��ك �لب�لا � ر�ة�ه أا �ل�� � �بل���س��ك ا � �� ب� ��� ب � ج ة ّٰ ة ة � ّٰ ّ ب�ا � ب بّ ب أ ب � ب �ا � ب � ا �� ّة ا ���� ّ ا ا اا ��د � � له�م ا � ��ر �مل ك�ل � �م��ة� ل��ة� ا �ع��ل ا �ل���ة��مل ��� ا � ��ر ةرة��� ر�ل �ة� عو� ا لله �و���ل� ا �ل�� � �اب� ب � ّ � ب � � ب اأ �ل �م��سل� � �� �ّ �� ���ل ه �م ب � ا ��ع�� ب� ��ل��ك �م ب �و�ب�ل�ا �ب�ًلا �و�ب�ل�ا �ب�ًلا � او �� � ل ه � � ا � � � ع س � �� � م � � ل ��� � � � ط � � ل � ب ب ةر ةر و و � ب ة ل � � ة� ر ة � أة �ة أ ب ة ّ �� ّ � م �� �ب ا � ا ا هة � ��طرل��ب� �و ب� كب���ل ا � � � ل ��ع��ل ة� ا �ب����� �طرل�ة� ر ب�ل ء ا �لأ� ب�ل �ب� . ةر��� أا �ة ة أ أ �ب�د ب���ل �ع��لة��ه �ب�لا ��� �م ب� ا ��لب��ر�ر ب���ة�ة���ل�و� ���ّ ا ���ط��ل�ة �عو�ل�ب� ب���ةعلا ���� او ��ل�� ا ب� ��� � حة� �� ���س�� ة� ب ة ب ة ة �ا ب ب ا بّ أ ب ا ب م ب ب ب ة أ ب ب � ّ أ بّ ب ب � ب � ب ��ر�ك� ا � �ةل ��� ا � �ع�د ا �م� ع ب���ةع��ل ة� �ل�ه� ا �� �� او � او �ر ��و�ل�ة� �أل �ل�ة� ا �ل �� أا � ا �ل � � � م � � ل ب � � ة� م �ب بب �� �� او �وة�ر ��او�ل�ة�. ��د ب أ أ ّ ّ ز � 1زز� :لم�ا ة��ا ��س��ل�ما ز� � زز� �ع ز���د ا لم�ل�ك � ز �م ا ز ��عش�م ز� ا � ا �ل�ع ا ة ا � ا �ه� ا �ل�د �م�ا �� ا �ل ز�د � ز ��س ح�ا ز��ا ز� � � ز��له� ا �ل���� حة��له� ���له� م ة ز� أ �و � ز ةى أ � � � أ � ل ة � ة� ز � م ز ز� � ز � م و ة� م ّ ة ة � ز �د ا �ل ة��ا �شل� ّ � ز �د ا ��لز��م ّ ّ ى وع�ا ز��د � �م� ز� ا �ه�ل ا �لز��ل��س��. � � � ة�ة � ةى وة�ة � زة
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Chapter Three
Judge Abū l-Ḥusayn reproduces this in his book with no chain of transmitters 105.4 and without attributing it to al-Madāʾinī. The wording is different, but the gist is the same, except that his protagonist is Waḍḍāḥ, the appointee of the caliph
ʿUmar ibn ʿAbd al-ʿAzīz instead of Muḥammad ibn Yazīd, and he substitutes ʿUmar ibn ʿAbd al-ʿAzīz for Sulaymān ibn ʿAbd al-Malik and omits the captive’s prayer. I have also come across a different version. I cite ʿAlī ibn al-Ḥasan, citing Ibn 105.5 al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing Yaʿqūb ibn Isḥāq ibn Ziyād, citing Abū Hammām al-Ṣalt ibn Muḥammad of Kharg, citing Maslamah ibn ʿAlqamah, quoting Dāwūd ibn Abī Hind, citing Muḥammad ibn Yazīd, who said that: Sulaymān ibn ʿAbd al-Malik sent Muḥammad ibn Yazīd to Iraq to al-Ḥajjāj’s Black Hole, where Yazīd al-Raqqāshī,316 Yazīd al-Ḍabbī, and a holy woman of Basra were imprisoned. Muḥammad released everyone except Yazīd ibn Abī Muslim.317 After Sulaymān’s death (said Muḥammad), when I was financial comptrol- 105.6 ler of North Africa in the caliphate of Yazīd ibn ʿAbd al-Malik, Yazīd ibn Abī Muslim arrived as military governor. He tortured me so severely that my bones were broken. One day, at the time of the sunset prayer, he had me carried in wrapped in nothing but a smock. “Have pity on me!” I cried. “Don’t ask me for pity,” he said. “If I saw the Angel of Death at your side, I’d get to you first. Away with you—I’ll deal with you in the morning.” Then I prayed to God, saying:
105.7
“O God, remember how I freed the prisoners in the Black Hole. Remember Yazīd al-Raqqāshī and the others, and preserve me from the mischief Yazīd ibn Abī Muslim means to do me, and throw him into the power of someone who will show him no mercy; and let this happen in the twinkling of an eye!”—and I covered my own eyes in the hope that my prayer would be answered. And so it was: A band of Berbers burst in on him and murdered him.318 The 105.8 Berbers released me, saying, “You’re free to go,” but I replied: “You go, but let me stay here. I’m afraid that if I leave prison, this will be thought to be my doing.” They did as I asked and left me behind.
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�ّ � ب ا ّ ب أ � �� �� ّ ة ا � �ّ � ب ا ب ��ل ّ ة � ���ّد��ل بلا ا � ب اأ �ل ا ��ل��� ب�ل لا ةلا �� � �ّ � ب �� ب� �ل �ل � � � ارج� �لا �ل � � ب � ب�ة� ة� � ل ��د �ل�ل اب�� ا ب ��د �ل�ل �ع��ل�ة� ب�� اب ل�ة� ا ل�ة ��د � ��ة� أ ب � �ة ة � �ع � ب � ّ هة �ة ا �� �ّ �� ب ��م �ّ � � ب � ّ هة � ب ب ا � � � ب ب ّ ��ر ب � ��سبس� ل ل � ��د ��ة� ح�د � ع� ا مة�� ب � �ل �ل�� ع� �و� ��لاج� ب� ب� حة��م�ه �لا �ل �ّ أ أ أ � ا �� �ل�ب� �ع�� ب� ب �عب��د ا ����ه ب � بر ��لا ب� ا ب� �م ب ل��ب� ا �ل��مب� � ح ب �بلا ب�ر ب� حة��ه� أا �ل�ا � ب � ةرة��� ب� ب� اب �ل�ة� �م��سل�� رة ر � � رة ب أ رج � ة م م ب ب �ك ب��د ر � �م�ة�. ّ َ أ أ �بلا �ل�ب ��ل�لا �ب � �لة���هة ا ب� �ةك��� ��ل� �ة�د �ة�د � � ب ���� اب� ب ا �ل� �م��سل�� �ب�ه �� ة� �م ب��ه �بلا ��س�� ل��ب ���ط�� ل � ب� ةر أ ة� ب أ رة ة أ ة ل ة� ر ل ة� ة� م ة � ب ة� م � رب ب اأ ب �ب ة اأ �لة �ل ا �� ه ب� �ة ا �� ب ّ ا � ة � ة ب ّ ا � ب� �ة ا �� اأ� ا ا ّٰ �� ا ا� ا اأ � ة ا ّٰ اأ ب ��لج ��ل� �و� �ل ��د � �و �ة� ب�ة� أ لة�� �عل ل �و� ��لج �عل ل مل �و لله �طل لمل ��سل �ل� لله � ّ أ أ أ ٰ ٰ ب ب �مب ب ب � ب� ة � ة أ ب ا ّٰ � � ا ا� ا ا � ة ّ ب �� � ب � ب� ة ا � ّ ا � ب � �م� ل � � � � � � � � � ا ا ا ا ا ا � � ه ه ه � ل م م � � � � �د � ل ل � � � � � ع � �� � ل لل ل لل ل ل ل لل ل م ع ع � س م ل ك ة� ك ة� ��ك � و و ط � � ة ة �ة� ��ك ل و َ �م بّ � � ا ّٰ ه � اأ�كةة � بّ � � �� ا � �لة� ب ا �� � �م�� � الا� ة ��ل� �ة ة ه � �س� �� . ��ة� وو لل �ل� ��ل��ك و��و ��سل ب �ة� أ لة��ك لك م�و� ب �ب � ب ���ّ ا � ة�د �� � ا ��ل� ب �اةّ��ب� ة� � اأ �ة��ع�د ة� ب�ك��ه ��لة�ب �� ء �بل�ه�ملا �وك� ط� � ��رب� �ع بل���ة �و�ةلا � �س��� � او �ل� ��ل � و ة م �سس �� ب�ل ة ع ب ة� ة� م أ � ً � أ ب �ةلا �� �ع��ل� را ����� �ب�لا �ل� ة � �س�� �م��س�ه�ورا. م � ة ّ ً أبب �ب اأ ة�� ة ا �� �ا ة ب�ب ب ّ ب �س� �ب� ا ب��ل � �رب� � ب � ل ة�م� ل��� � ح ب��د ةرة��� �و����ل�� �بل�ه� ���ل�ملا � ّر ��سلا ب���د ا ا ���د �ة�ه � ة و� ل ج م أ � � او ��ط��ل�ة� ة�.
أ �ّ � ب ّ أ أ أ � ب ب ا� ب �� ب � �ةلا ��ل ا ب��� �ب�لا طّه �ةلا ��ل ا ب��� �ل�ب ا ��م�د ب� ب ح�م�م��د ا �ل��� � ���ّد�� ب�� �ح�مّ�م��د ب� ب ا ��ل ح �� � � ا � � � � � � � بر ب ر ة� � � � ة� ر ة� ب و ب ر ح��س� ب�� الم� � ر ب ّ أ � ب ب� �ا ة ا � ا ب� ��و ا ����بّ�لا ��� ����ع��ل ب� �ع� ا � �ر��ر ب�� ب� � �ل ر �ل �ل بة ً � � ب ا ة أ ا ب �اّ �اا ب ب ّ حب� ة حب�لا ���ع�� ب� ب �عب��د ا ����ه ب � بر ب���ل ّ�ملا � ��لا � �لا ب� ك�ل � ��ر� �ع��را ���و�ل � ا ��ر �ب�لأ � ارجب � ���ل � ر ر � و� ج ة ّ أ � ب �ار ا ��ل � ب ل�ب ا ��ل � ةر��� ب� ب� اب �ل�� �م��سل�� �و� �� � ا � ب� ح��د��ة ��. ة م� �ة� حب����� أا �ل� ة م
أ أ � ّ � ّ أ � � �ب ّ ّ �ش�د�� ب��� ا ب� ��و ��طلا �ل ب� �عب��د ا ���ه بر� بر ب� ب� ا ��م�د ب� ب� �ح�م�م��د ب� ب� ا � �ل� ب����ل ب� ب� ا ��م�د ب� ب� �ح�م�م��د ب� ب� ��ملا � ة ة � ا� ا� � ّ ب � ّ � � � بة � � ا ب ا ا ا ة ب � � ة � ح� �ر��س�ه �وك�ل � ح�م�م�د ب�� �مل � ب� � ا ح� ا � ��سس�د � اولم����س� � � �ل���� �م�ول�� لم����ور �و��ل � ب ب ر� ة � � ة م أ أ أ ���ب� � � �ل� ا �ل ���� ��ط�ه �لعلا ���د ا �� �لة �عّ ا � ���� ّ �م ب ا �� �س� ��لا ��ل ب � او ��م�د ب� ب� �ح�مّ�م��د ا � ر � ب�� �و� ة � وو ة� ر ب � و ب � ر �ّ أ أ ع � ج �اا ب أ � أ ب ا � �ب ة ة ب ب ا ��ل��ل�م� ة �ل � � ا ���د �ة� � او ��م�د ب� ب� �ح�مّ�م��د ب� ب� ا � �ل� ب����ل �ة�� ب��� ا �ب�لا عة������� �وك�ل � ا � ��ل � ب ب�ع�د � ��د ا �م�ل ء ا �ل�� �ّ � ب ب ّ ة � ّ � ب �ة ب أ أ �� ب ���د � �� ا � �لعلا �ةلا ��ل �ةلا ��ل ��ل� ا �� �لةعلا ب��� ا � �� ا �� �لةعلا ��س� �ع�� ّ � ب ح�م�م��د ا �لة� �� �� �لا � � � � � ا � � � ه � � ل � ب ل ب و ة� ة� ة� ب و ة� م �ة� � ة� ب و ر 214
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Chapter Three
I cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing 105.9
ʿUmar ibn Shabbah, citing an unnamed transmitter, quoting Umayyah ibn Khālid, quoting Waḍḍāḥ ibn Khaythamah, who said: The caliph ʿUmar ibn ʿAbd al-ʿAzīz ordered me to release all prisoners. I released everyone except Yazīd ibn Abī Muslim, who swore revenge. Then, in North Africa, I was told, “Yazīd ibn Abī Muslim has come.”
105.10
I fled, but he had me pursued, and I was captured and brought before him. “Are you Waḍḍāḥ?” he asked. “I am,” I replied. He said, “I’ve been begging God for ages to let me get my hands on you.” “For ages I’ve been begging Him to save me from you.” “God can’t save you now,” he said. “By God, I’m going to execute you, and if it were a race, I’d beat the Angel of Death to it!” He sent for the sword and execution mat. My arms were pinioned and I was 105.11 thrust down onto the mat to have my head cut off. Sword aloft, a man stepped forward. But it was prayer time, and Yazīd went and joined the worshipers; and when he prostrated himself, the soldiers fell on him with their swords, and I was released. I cite Muḥammad ibn al-Ḥasan ibn al-Muẓaffar, citing Abū Bakr Aḥmad ibn 105.12 Muḥammad of Sarakhs, citing Abū l-ʿAbbās Thaʿlab, quoting al-Zubayr ibn Bakkār, who said: Waḍḍāḥ was ʿUmar ibn ʿAbd al-ʿAzīz’s chamberlain. On his deathbed, ʿUmar ordered all prisoners except Yazīd ibn Abī Muslim to be released. Al-Zubayr ibn Bakkār then told the story as above.
I cite Abū Ṭālib ʿAbd al-ʿAzīz ibn Aḥmad ibn Muḥammad ibn al-Faḍl ibn 106.1 Aḥmad ibn Muḥammad ibn Ḥammād Danqash.319 (Ḥammād Danqash was the freedman of the caliph al-Manṣūr and his captain of the guard.320 Muḥammad ibn Ḥammād was chamberlain to the caliphs Hārūn al-Rashīd and al-Muʿtaṣim. Aḥmad, his son, was an army chief at Samarra together with Ṣāliḥ ibn Waṣīf, and chief of police at Samarra under the caliph al-Muhtadī. Aḥmad ibn Muḥammad ibn al-Faḍl, whose courtesy name was Abū ʿĪsā, was
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
أ � ا �ة � ب ا ��ل � � ة ب ب ّ ا ��م�د ب� ب� أا ��م� �ع�� �لو�ل ا �ل� ��و��ة� حل � ب � ب � �ب ّ ة� ا �لب��ر �ور�ة� �لا �ل أ ب ح � ًا ب� �ة ا �� ��ل ا � ب ب � بّ ة ب � ة �اا ب � ب ة � ّا ��� ��ط �ع��ة� ���ل ة� ���ع� � ���ل� �ع��ل�� اب �ل�ة� ا ����ب�ل ��� ب�� � �� او �ب�ه �وك�ل � �م ب ��و�سل �عل ل �ة� م بة � ���علا �ل [طوة�ل] ا ��اأب�ل لا � ّ ةلا �� � �ّ � ب �ل ب� ر ة� � ل ��د � ��ة�
أ أ ّٰ ب ا ب� ��و �عب��د ا لله ب�� اب �ل�ة�
ب �� عو��
َ ُ َ ةُ َْ � َ ا ٌ َ أ َّا ُ ُ �َ ا ةَ ُ ُ �ة َ ا ُ �ُ� اٱ � اأ�ُ ب � � ء � ا � � � عَ او َ�ك ب� �م � ��رو�َ �ل� �موَر َحة�ل ر و ة�ل م � � �� ��وً �ل� �ت�د وم َ�� ��تل ر َ َ َ َ َ َ َ َ � ّ ب� َ ا ُ � ّ ��ل�ْ��ٌ ���ُ�ف�َّ ل�ا �َ ��لَ��ْ��َ ���تلا �ة �ُ�أْ��ُ �َتلا �َ �ب����تف�ُل َ�لا ا ب� ا ل�ا � ل � ت � م ر ر وة � بَ بَ ً� ب �و �� وَ ة � أَ ر ة ل � ة �ّ أ � �ّ أ ّ � ب ة �ةلا �ل �ل�� ��مب��� أا �ل�ا ا �ة�لا � ة���س�ة ر� ح�ة� ا ��ط��ل�ة� �م ب� �ب����س�ه. م م
ة ب أ � ب ح��س�� ب ا �� �لةعلا ب��� ل��ب ل��ةا �ع�د � ب ا ��ل���ة��� ب ��ب�ع�� ا � ب �ا ا � �� ا ��ل � �لا �ب�ه �سسلا � �ولا� ر ة أ � ب ب ة �و��د � ��ر ب و � � ة� ة� ة ة ة م � ��سب�� ب� ا �ل ���س�هر.
٢،١٠٦
ب �ا ا �� �ة ّ هة � ا ��� �و�ل� �ة��� ��ر ل��
� ّة ة� ّ ب أ أ ّ أ ّٰ ّٰ � �� �ر �ح�مّ�م��د ب� ب� �عب��د ا لله �ش�د�� ب��� ا ��م�د ب� ب� �عب��د ا لله ب� ب� ا ��م�د ا ���ورا �� �لا �ل � ���د�� ��ة� ا ب� ��و ب� � ة � أ ٰ ّ ّ ّ � ة � ا �ب ا �ب ا لام��س���م ب ّ � ���د��ل ب�لا �ع��د ا ّلله ب� ب ا �ل� ��س�ع�د ة�لا ��ل � � � ب � ّ � ب � ة�لا �ل � � ا ���ع�ل� � الم�هر�و� �ب�ل � ب ة� ب ��د � ��ة� ح�م�م�د ب�� ةة ة ��ل ب � اأب ا ّ ة ا � ّ �ب ب ّ � ةة� ا� بر ��ة�� ب� ب� �م��س�ع�و� ع� ب������ ب� ���د�� ب��� أا � ا ح��س� ا �ل��ل��ل ر�ة� �ل �ل � حلا ر الام�دة�ل ب��ه �لا �ل � ة م ب ب �ّ ب ً � ببّ �اب ة أ ب � حة���ل�ب� أا ��ل�� ب� ����هر ب�� ح�م�م��د �وك� �ا� ة� ��ل�ه ب���لة� ���طلا �وك� �الا ب� ة���هر�بب�� ب� ك��� ا ح��س ب� �لا �ل �كة��ع�ة�ر ة� ة أ أ أ أ ب � � ه �ب ا ب � ة � ز �لا ��ل�� �بلا �ة���ة��ه ب� � ��ع��ل ة� ا �������و أا �لة�� ل � ��سلا �ة�لع�و�ل [وا ��] ة ة َ َ �بَ اَ ةَ�ْ بَ ْ َ بْ أ ْ َ ْ َة َ ْ ًا ب�َ ةَ ْ أ ْ َ ْ َة �ب ٱ �� بَّ�َ ب ٱ �� َّ �� ا � � ل � ا � � ا � ت�ل� ب�تفر �أاو � ا ع���ر� ة ��و مل �ع�د ة���ر� َ�ة� رمَ� ل� � طَوة�ت��َل ع َ
١،١٠٧
ب أ أب � ة�لا ��ل ��بر ب� ح ة� �م ب� �ع ب��د� � او �ب�لا ا �عب��� ا �ل ب�لا ���.
أ ّٰ ب � �ّ � ب � ب ��د � ��ة� ا �م�د ب�� �عب��د ا لله ب�� ا �� �لةعلا ب��� ة�لا ��ل � �ّ � ب ا � ا ب ��د �ل�ل ��طل �هر ب�� ة�
� ّ ة ة � ّ أ �ب ب أ أ � ب ا ��م�د ا ���ورا �� �لا �ل � ���د��ل ب�لا ا ب� ��و ا � �ل�����ل ا ��م�د ب� ب� ��س�ةل�ملا � ٰ � ب ب ح��س ب ب� ب ب� ب ب ّ ب ��ل ة�ة ب ��ل ����هر ب�� �عب��د ا لله ب�� ا ح��س��ة� ب�� ح�� ب�� ا � � �
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Chapter Three
a legal trustee in Baghdad.) Abū Ṭālib ʿAbd al-ʿAzīz cited Judge Abū l-Qāsim
ʿAbū ibn Muḥammad al-Tanūkhī, citing Judge Abū Jaʿfar Aḥmad ibn Isḥāq ibn al-Buhlūl al-Tanūkhī of al-Anbār, citing Abū ʿAbd Allāh ibn Abī ʿAwf the Grain Merchant, who said: I visited Abū l-ʿAbbās ibn Thawābah when he was in prison. “Would you memorize what I tell you?” he asked. “Willingly,” I replied, and he said: Dire events lead to good things. Hard times are short: they pass. Pain does not endure, but time brings joy, and joy will last. Only a few days later, he was released from prison.
106.2
Judge Abū l-Ḥusayn reproduces this couplet in his book, with no chain of transmitters and no narrative to explain the occasion that gave rise to the poetry.
I cite Aḥmad ibn ʿAbd Allāh ibn Aḥmad the Stationer–Copyist, citing Abū 107.1 Bakr Muḥammad ibn ʿAbd Allāh the Fodder Merchant, known as al-Mustaʿīnī, citing ʿAbd Allāh ibn Abī Saʿd, citing Muḥammad ibn al-Ḥusayn al-Anṣārī, citing Ibrāhīm ibn Masʿūd, quoting a merchant of Medina, who said: I was on close terms with Jaʿfar al-Ṣādiq and often visited him. When he first knew me, I was well off, but my circumstances changed. One day I went to see him and began to tell him my woes. He declaimed: When you’ve had many years of ease, do not repine if times are hard! I went away feeling incomparably rich.
I cite Aḥmad ibn ʿAbd Allāh ibn Aḥmad the Stationer–Copyist, citing Judge Abū l-Faḍl Aḥmad ibn Sulaymān, citing Ṭāhir son of Yaḥyā son of al-Ḥasan son of Jaʿfar son of ʿAbd Allāh son of al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib, peace on
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107.2
� � � ا �لب�لا ب� ا �ل��لا �ل ��
أ أ أ ب �ّ ب ّ ب ب �ه�ملا ا ��ل��س�ل�ا � ة�لا ��ل � �ّ � ب � �ع��ل� ّ ب� ب� اب �ل�� ���طلا ��ل ب� �ع��ل ة� ��د � ��ة� اب ل�ة� �ع� ا ب�لة��ه �ع� ب��د � �ع� �ع��ل�ة� ب�� ة � م �ة ب� ب ��مّ � �ة ا � ب���هر ب�� ح�م�د ل ل� �� � � ب� ب ��مّ � �بك � �ا � ه � ا ب ة ة ب أ ب �� ب�� � ب ��ّ ز ب�لا ء ر ب���ل أا ل�� ب��هر ب�� ح�م�د ��� � م�م��د [وا ��] ��لا ��ه �لا � ���س�د� ب� هر ب � ح �ل أا �لة�� ا �لأ�� ً ََ َ َ َ َ ةَ � ْ أ ْ بَ ا َ ا ��ْ ُ ْ ٱ �� َّ �� �ْتف بَ ْ ا ب�َ ا اأ ْ�ع َ���ْ َة �َ ْ�ملا �ب ب ا � � ا � �� ا � ل �� � � ل � � ل ل ل ت � �� ط � �ت�ل� ب رع أَ َ ْ ر�ُ ةْ�و �م ر� ك بَ ة �َر �َوة �َل ََ ةَ َْأ ْ بَ بّ ٱ � َأ َ �اب ٌ �َ َ َّ ّٰ ُ ُبْ ب َ ْ ةَ �ولأ �لة�لا ��� �تألَا � ا �لة�لا ��� ��ل�تفر ����ت��ل ا لله ة���َ� َت��ة� �ع ب� �شَ��لة�ت�َل� َّ أ َ ْ ََ ةَ بُ � بَّبْ َ َّ � َ بَ َْ بَ �َ ح�ْتف ب�َ�لا ب� ا ّٰللهَ ا �َو��ل�� ��لا ب��ل � ��ف� ةم�ت�َل� �ولأ �ل ��ط��� �بَ�تفر�ب�ك �ع�ة�ر ة ًر َأ بَ ّ �ب أ ة� � بب �لا �ل ا �ر ب���ل ��د �� ب� �ع ب��� �ملا ك�ا� ة� ا ب���د. ة
أ � �لا ��ه ل��ةا ح��س�� ب ل��ب ل��ةا �ور �و�� ا �� �لةعلا ب��� ا � �� ا ��ل � �لا ب� ا � ب�لهرب� ب���ع�د � ب و ب ة� ة� ة ج �� �ل� �ا با ب � ب � ب ّ � ب أ �ل � ا � �و�ل� أا ��سسل � �و� ��سس�ه أا ل�� ا ح��س��ة� ب � �ع��ل�� ب � اب�ة� ��طل �ل ب� ب ة أ � اأّ � �ب ��بل � ب ة ة �ك�ا� ر � او � اب� ب� اب �ل�� ��س�ع�د ل�� ا � ا �ل� �و� � ل حب��ر ا �ل��� �ة� ر �و��ة� �كب��ل� م ة ة ة ُ ّٰ بَ ا بَّ اٱ ��ْ��ُ ْ َ �َةْ َ ُ هُ َ َ ٌ شلا ر �َوَ�كة�ت��ل ا للَه �تأَل � ����ر ة��� ب�شج�ع� ة���� � ّ ا ا � ة ب � � ا ب � � ا � � �ا ا ب ��م ب�ل ء �ب�ل �لب�ة�����ة� ا �ل�ل �ل�ة� � او �ل�ل �ل� �مك�� ب�ل ء ا ل��ة� ز �و�ه�و [وا ��] َ �َ ْ أَ بَّ ٱ � ُ ةُ �َ ةَ ُ ةُ �و� ��و ا � ا ����ش�ج �عو�ل � � ���و��
� � ّ ة ب �� ب ب ا �ل��س�د � �ع�د ا ا �ل��س�هر ب���ع�ة�ر �ب��ر � � � �ه�ملا ا �ل��س�ل�ا �م �ور �و�� ا �لب�ة�� ة� �ع�لة� ب ة� ز �ع�د ا �و�لا �ل ب���ع�د� [وا ��] أَ ْ َ ةُ ُ�اَّ ا� ���د �� ���ل
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�ة َكة�ت��ًل
ب ح�� � ب � ب ا � ���ع�د ب� ��ل��ك ����ة�ًلا ب�لا �م��سًلا �ع�دة� ب ا ��بل �ب رة � ور ب � بة
ْ ً ََ �ا بَ ٱ اْ�َا �ُ � بَْ بَ � ٱ � ُ ةُ � َر برة�تلا �� � �ل � المل �ل َع��د � �و ة� ا ��� � � �عو�َل َ
ب�ا �ة ب أ � ب ب ةا أ �ة �لا ��ه ا بّ� الا�م�د ا أ� ب�� ّ � �� �ع ب �ح�مّ�م��د ب� ب ا �� ب ��� ا ����ت�م ّ �و� �� ا � �ل�تلا ��� ا � �� ا �ل � � ر و ر ة � ر ة� ب و ح��س��ة� ل�ة� ل�� ب � ة� ة� � بر ة أ أ أ أ ب ّ ٰ ّ ب ة بة � � ب ة �ة ّ � � ة ة � � ّ ا ب� ب� ع�ةس�د ا لله ب� ب� ر�ة�لا � ا �ل�ة� �بر ب���ل �م ب� ا � �له ار ء ك����م�ه �و�لا �ل �ل�ه ا �ر�ور�ة� ا ��� ���علا �ل ا �ر ب��ل� � � ��ا � ا ّٰلله �ملا اأ �بلا � � � ّ ب���ةلا �� � ا ّٰلله ��اأ�ب��ع��ل بّ � � � ��اأ� ب ������ بّ ا �بل ���ط��ل�ة �ع ا ��ه أا ��ل�� ا �ل��مب� � ح ب� ب�لا �بل ��ط��ل�ة �عوا � ب رور ة� ع ل و �ل � ب�ك و�ل �ل و وب �
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Chapter Three
them all, who said: I cite my father, quoting his father, quoting his grandfather, quoting ʿAlī son of Jaʿfar al-Ṣādiq son of Muḥammad al-Bāqir, who said: A man went to Jaʿfar al-Ṣādiq complaining of reduced circumstances. Jaʿfar said: When you’ve had many years of wealth, do not repine when times are hard. Despair is thankless, impious— soon, God may make you rich again. Never criticize your Lord: God deserves your commendation! The man said, “At this, all my sorrow left me.”
In his book Deliverance following Adversity, Judge Abū l-Ḥusayn quotes this 107.3 poem with no accompanying narrative and no chain of transmitters and attributes it to al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib, peace on them both. He quotes the first verse in the form in which Ibn Abī Saʿd quoted it in the version I quoted above. He gives this as the next line: Nothing is truer than God’s Word: after hardship, easefulness!321 He then quotes the second and third verses, as above, and goes on to add a fifth: If being wise could yield provision, every wise man would be rich.
In his book, Judge Abū l-Ḥusayn reports al-Madāʾinī as quoting from 108.1 Muḥammad ibn al-Zubayr al-Tamīmī: A “Qurʾan reader”322 was haled before ʿUbayd Allāh ibn Ziyād. ʿUbayd Allāh heaped abuse on him and asked, “Are you a Ḥarūrī?” The man said, “I swear by God I’m no such thing!” But ʿUbayd Allāh yelled, “By God, I’ll make you suffer for it! Off with him to prison!”
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
ب ��ه �ك���م�ع�ه ا � ب ب ��لا � �له�مه� �ب �ّ � � ة�لا ��ل ��ل�ه �ملا ة���ل ة� ب���ةعلا ��ل �ع بّ ��ل� ����ة�لا ب� �م ب ا ��ل ���س�ه ة���لة�ه�ملا ر � ب � رة ة � � م ر و � ة� ةب ب � أ أ � � � � � ب ة ة ّ ب ة ب ة ة ب ���علا �ل ا �ب��ك � �لعلا ا � �لع��ل ا �� ة ���لة �ه�ملا ا � ����ة� ء ���م��ة��ه �لا �ل ب�ل��ل ���لة��ه�ملا �و�ع�ملا [طوة�ل] أ ب� � � م رع ْ َ ّٰ ُ بَّ ُ �َ ُ َ�ع َ بَ َ ٌ� َاأ �ة ُ �َّ �َ ْ � ل�ب ب �َش��ل ��ةَ�ة��ه اأ�ْ ُ � ه ه ه ل � � ا ا ه � � � � � � لل ل ك � ����� ��فرب �ة�لَ�ة� بَش َ أَ ش �ل َة �وًم َ�ة� َة َ َ مر ج َ َ َ ْ ٱ أ ٱ ْ َ َ ّ ٰ ُ َ َ ُ ا ب� ا اٱ ��ْ�سةَسَّ�د �ُع ْ���ٌ �بَلا ْ ُ� �ُ ْ���ًا �بَلا �بّ�هُ �ة� ب�� ا ّللهُ ا ب ا ����� ْ��� َ ����ة�تج�ُع�هُ � ْ���ُ � � ب ر َأ ة ة ة ر ب ر � ر ج ر أَ
ة� ة� ة أ ّ ب ب � �ب �ك ك ����� ة� اب� ب� ر�ة�لا � ��سلا �ع�ه �� �لا �ل ��د ا �ة�لا ك ا � �لهرب� ب��� �ل او ��سب��ة���ل�ه. ج م أ أ أ � ب ب ا� ب �� ب طّه ة�لا ��ل ا ب��� �ب�لا �ح�مّ�م��د ب� ب �ع��د ا ���� ا � � ة ا � ب � ب ّ ب ا ب�ب��ر �ل�ب� �ح�مّ�م��د ب� ب ا ��ل بر � ب و ��د �ل �ل ا �ب��ر ل�ة� �ع��ل�ة� ب�� � ح��س� ب�� الم� � ر ة أ �� � بّا ب �ع ب �ع�� ّ ب � ّ ا� أ ب ّ ب � ّ ب � ب � ا � ��بل ��لا ��ة� �ع ب ا ��م�د ب� ب ا ��ل � ب�� ح�م�م��د الم�د ا � ��ة� �ع� ح�م�م��د ب�� ا � �بر��ةر حل ر� ا ر ر � لة� � � �ب�ة����� ا � � ب � ب ب� ب �ة ا ����ت�م ّ �و�. � ��د ��ار �� ة ة� � ة � ّ�ب أ ة � ّ�ب أ أ ب ب ة � ب ب ةاا ا ���د � �� ا �ل� �لا �ل � � ب �ا ا �� �لة�تلا ب��� ا � �� ا ��ل ح��س��ة� ل��ة� ل��ل �ب�ه �ل �ل � ة� ب ة� �و� ��ر ة� ب و ��د � ��ة� ا ب� ��و �ة ��و�� �س� ة����� �عو ب� ب�� �ب ة ة � ا ب ةا � �ّ ح��س�� ب ���ّد�� ب�� �ع��ل ّ ب� ب ا ��ل � ة� ب� ب� ح�م�م��د ب� ب� � �مو����� ب� ب� ا � �له ار � �لا �ل ب�لة�ل � �ل �ل � ة� �ة� � ا ّ ب ب �اا ب �ة �ًا �ة �اب ة أة ��ّ ا ب ا� � �اا ب �سس�د ا ب� �وك� ح ب� ا �لب��ر���� �بل�عل �ع��ل� ب�� � � ةرة��� �وك�ل � �دة�مل �ة ك � ل ل � ��� ب� � ك��� ا � ��ول�� �مل � ب ة أ ة� أ أ ب � ب �ب � ا�اا ب � �� � ّ ب � ّ ب بّ � ّ �ل��ل��بّ�لا ��� ب� ب الا�ملا �م�و ب� � ح�ة� أا �بّ�ه �� ب� �ع��لة��ه � او ��د ب �مة�� �مل ك�ل � ة�م�ل����ه ح��د����ة� ا � ا ����ب�لا ��� �ع ب� � ً ّ أ � ا عّ� ب ة � ً ة ��ًلا ب� ل���ة ب���� ّ �م ب را �� ��ل�ا ة��م��ل�ك ���س��أ�لا أا ��ل�ا �برب� � �وب�ه ب���� ب��ه �و ب�ل حل �م�ه �و�مب� �����ه �و ة� � � ����ل��سلا �ب�لا �ول��مة�� ر � ر ة ة�� ّ ة أ بّ � ب �ا ب أ � ة ا � ّ ب �ب �ب � � ب ّ ة � ا ا ا ا� ب ب �عل ر �كة��� ل�ل�� �م� � � ةرة��� � �لعل ء � �� ة�ل�� ��ر� كة�ب���� �و��سل ��سةس�ه � او ��ه ك�ل � �ةرك� ب� ل��ة� ا �و�ل ا �ل � م ب � � ب � �ب ه ا ��ل ��� ب� � س� �ع��لة��ه �ملا ة���ع��ل�بع�ه �و�ملا ة�لب ب����ةع�ه �ه�و �و�ع�ل�ا �م�ه. ب�ب ر� و� أ �� ا � ��� ار ء كة���ك�� ب أ أ �ك��س� ����ج�أسًلا ب�ك�لا ة� �ه� � ب�ع�ل�ا �م�ه ���طلا � ��� ب �بلا �ةّ ب�ل �عة ل��ب ���� ب�� ا ��ل�ا ��ّلا � ا بّ� ا ��ل��� ا �ّ�هة لا�� ة � � � و و ب و ب � ة� ب � ة ة ة� ة ب مب � ب ة ا � ب م ا ا � ا ب �ب � � اأ ب �ب � ب �ةلا ��ل � �وب�لا ��ل ب�لا �م ب� ا ���ب�ع�د �م����ل � �ل��ك ���عل �ل �ع�ل� �م�� �ة�ل �م�و�ل� �ة� � ��تب��ر �و� � ح ب� �ل� ���� ا �ل��سل � ل�ة� � ّ ة ب بّ أ ب ب أ ب ة � ة ة ب أ ّ ة أ � ����� ء ا �ع�م�� ��ل���� ا ��ل�ا ا ��ل��� ب� � ا ��ل��ل� حلا � � ����تل �ل�ا ا ا ا ل ة �أ رج و ب م و ة ب ة� ا �ل��� ا �ب�ه �أل �ل�ة� ا �ل �� ا � ���� ��� ب� ���ل� �ل �ة ة�
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Chapter Three
As the man was dragged off, ʿUbayd Allāh heard him muttering. He called him back and demanded, “What’s that you said?” “Just a couple of lines of verse that came into my head.” “You’re a cool one! Did you make them up, or are they by someone else?” “I composed them myself. Listen: God may yet bring deliverance, Who every day works for mankind. Great hardship brings us hope of ease: ease after hardship God decrees!”323
ʿUbayd Allāh was momentarily lost for words. Then he said, “You have been 108.2 delivered. Let him go.” I cite Muḥammad ibn al-Ḥasan ibn al-Muẓaffar, citing Muḥammad ibn ʿAbd al-Wāḥid, Thaʿlab’s Pupil, citing ʿAlī ibn Dubays the state scribe, citing Aḥmad ibn al-Ḥārith the Cobbler, quoting al-Madāʾinī, quoting Muḥammad ibn alZubayr al-Tamīmī, for a similar version. Judge Abū l-Ḥusayn, in his book, cites his father, Judge Abū ʿUmar Muḥammad, 109.1 citing Abū Yūsuf Yaʿqūb ibn Bayān, citing ʿAlī ibn al-Ḥusayn ibn Muḥammad ibn Mūsā Ibn al-Furāt, who said: When I was governor of Māsabadhān, the postmaster and intelligencer was ʿAlī ibn Yazīd, who had been secretary to al-ʿAbbās, the son of the caliph al-Maʾmūn. ʿAlī ibn Yazīd told me that: He fell out of favor with Prince ʿAbbās, who seized everything he owned, leaving him in Samarra with nothing but his horse, its saddle and bridle, an under-jacket, a stole of office,324 a shirt, and a turban. He would ride out first thing in the morning to meet whoever he had business with, and then go home and put his horse out to hire. This brought in enough to pay for the beast’s fodder and to keep him and his servant boy. It happened that, one day, the horse earned nothing, and he and his servant 109.2 went hungry.
ʿAlī ibn Yazīd takes up the narrative: The next day the same thing happened. My servant said, “Sir, you and I can put up with hunger. The problem is the horse—I don’t think it can go on.”
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
��ة ّ ب ة ا � ب ا ب ب � ب ب �� ة � ب ب � � � أًا �ة� ّ �� � ة � ب ��ل� ة � ج�سل ���ط�ل� ع� ا �ر���اه �و ��ط��ل ب� ا ل�� ��ر�� �ل �ل �ل �ل ��طر ل��ة� �أاو � ب��� م� � �ل�ك ��� ة ة ة أ ب ة � ب ّ ة � ة ب ّ ة ب ةة أ أ ب� ب ب �� ة �ب ا ب ��ت�ة�ر�� ���ل� �و�م � ح��د �ل�� �لب�بس�ه �س�� ����تلا � ب�ر��ه ا � �ع�علا � ك � ا � � ح � ل � ط ك ب � � ح� را ����ة� ر أ ة � ا ر ة أ � بة � � ْم ����ه �ة ب� ب �ب ��ل��ل����ه ب�ل�� ا ���د ب�ع�� �م ب��د �ل� ��ل ��ة ّ ب ة ة ة � ���ل�� ��د �ب �ل�ع� �م ب��ه ا �ر���تف�م ���ع��ل ة� � و � ر ر� � � ور م ب ة ر ة �ًل ب ة �عة ة ً � � � ب ا ب �ب ب ب ّ � ة ة ب � �� � � ب�� أ �ع�د ا الام ب��دة�ل�� �كب��ع�ه � او ����ت��ر �ع��ل�بعلا �ل��ل��د ا ��ه �و ��حل �ل�ل�ع�ل� � ��د � �ب�ه ���ةع�د �م�� �ب��� ر�ع�م � او � �َو و ب ل ة ةم � أ�ا ���� �ر�م� أا �ل�� ا ���ل ا ل�ل� . م أ ب � ب� ا � ا �ع � ة ا �ل� ب � ب ة ة � �ع ب�لا � ب�لا ب���د الام ب��دة�ل��ل �و�م���� � �وب�ل�ة�� ل��ة� ا �ل��� ا ر �و� ��د �ة� �وكة � �عل ��سل ��ربج ��د ب�لع ب��و ب�ل� أ �� � � اّ �� ب �ة ة � �ب ا� �� ة ا �� ة ب� ا ا� ا � � � �� � ً ب �ه�ور ع� �هر� ��ة� ك� ���سلا �ك ����رب� �م ا �سهر أا �ل� ب����� �عور �د ��س�� ��ط ل�ة� الم� � ة�عل المل ء �ل��ل�� � ب� ب ب �� ه � � ا �ع � ب� ب ا ب ب � �ا � ب �ّ �����بع�ه �ملا �ة�� ب ���ه ���لب� ����� أا لة�� ا �ل��سل ��رب ك�ل ��� ��ر�ع��ه �و ��طل ر ا ������� �عور ��م �ع�� � أا �ل�� ك� ج ب � ب ب ب � � ّ ة ب ب � ح ب�لا � �هر�ة �كة�ب����س��ل �و� ����ر ب� الام�� ���ه ا �ل ���سلا �ع��رب� ���لا ب�لة��ه ���ة�ب�ب��� �ع��لة��ه ����لا � � 1كب� ك ح��ه �ك ب�لا �� ب� ��ة� ة� � ة ج ج �ب ة أ �� �� ا ��ل�� ا ة � ة � �ّٰ ّ�ا� ب ّ� ة ب ب �ع�د ا ا ��ل ���سلا �ع�� ب� �ب ّ ب� �ع بّ�لا � ا ب �ةك ب�لا � ع رج رج و رر �ور���� را ��ة� أا ل�� �مل ء �و��ل� ا �ل� � له�م �مك� �ر بح� � � ب � � � ا ب� ة س�. �� م� حة�� �ل� ح�� ب
حةّ � �ةّ ��لا �ل� ب���ةع��ل ة �م ب اأ ب�� ة �ةلا �� اأ �ب�لا ا � ا ��� � ب �� � بّ ا ا � � ّا �ب ا ة � �ب � ح�ل �ولة����ل ا ����ب�ل ��� ل�مل ر�� � ��طرل�ة� �� � ب ب ة� � � � ل أ بر ة�م ب � ة �و ة � � أ ب ب ّ ب � � ب �أ ب ب اب� ب� الاملا �م�و� ���ةع��ل ة� ا � ب���ل ��د ب���ل ���ل�ملا � بل ��طر أا �ل�� ���ور �ل�ة� �ةلا �ل �ملا �ل�ة� ا را ك �ع��ل� �ع�د � � ب� ة أ �أ � �� � ب � � � ا ا �ل���ور�ة �����مة��ه ب�ب��ر�ة� ب���ةعلا �ل ��ل�ة� ا �ل�ا�م�ة�ر �ة�لةه ار �ع��لة���ك ا �ل��س�ل�ا � �وة��د ا � �ل�بطم� � ٢ا �لة ��و�م �و� ��رك م ج ة أ �� ب ّ � ة �� ب أب �و��د ا �� �ل�ك ب ���ع�ه �ب�ة� ب� �ة��� �ة�. ح���ملا �أ�ه �ة�ل ب�لا ر � او �رب� ا ����ة����� ��مو ب� ر ج ب ة ة �� � ّ ا � ّ � � ة � �ة ّ ة أ � ب ة ب ّٰ ة � عو� ل�ل��ب�ل ��� �� ���تفرح� �ل�ه �� �ح��م��د ة� ا لله ���علا �ل�� �و� � � �س��ة� � او ��ط����ه ل��ة� � ا ر�ة� � بو�لة ��و�ل�ة� م ّ � ّ ح��د�� �� ا ��ل��� ا �ّ�هة � �ملا �ة�لةعلا ���ت��ه �م ب ا ��ل�ب ���د ����ةت�ه ب� �� ّر � اولام ب��دة�ل��ل � او ��ل ���سلا �ع��رب� � او ��ل��� �ع�� ء ب�كة��و ب� �� �و� ب و ة ة � ج ّع أ أ ّ � � � ��ل �ب ب ب ب � � ���د ����ةت�ه ب� ح�� ةد�ل����ك ك� �ا��ل�ه ��ر ة� ا �ل�� ا �ل�ا�م�ة�ر �و� ��ر�� �ولا�م �ةل��لب� �� ا � �ع�� � ���ةعلا �ل �ل�ة� � �ة� � او ل� ب ا ب ة ّ � � ب � � أ � � �ب ��م ا �أ هة ب ا اأ ب � ة ا �� ةاأ�ّ ة �لة��� � اأ �ب ب� ة ب ��ل اأ ب �ل �ع �� �ل�� �ل�ك � او ��ر �ل�ك ب ���تف�مل � �ة�ل�ل ر �ر� �ل ل ��ل ��� ب لك �و ل �ع� �ع�د � أا �� � ب م ّٰ �ة�لهرب� ا لله. ج ز ز 1ك ��� ا �ة� ز ة زّ ��ا ز���ل�ع�ه ��ل�ص�ا
ة ز ز ةز ���ّ���هة ز ز ش ز ز ز زأ ز ز � ش � ش � ل :��� .وط�ا ر ا �ل��ل��ص�هور وو���� ا �ل����ا ه�م� ز� ���ع�ا د ا �ل��ل��ص�هور أا �� ا �ل����ل��ل���� � ز���ا د ر� ا �ل����ا ه�م� ز� ����ا �����ص�ه ��ا ��د � زح ة أ ز ز ة �ص�ا ر �� � حو�ص�ل���ه ع�ا د ا �ل ٢ .ز� :��� ،ا ��م ز���� . ة � �
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Chapter Three
“What are we to do?” I asked. “All we have is the saddle and bridle, and my clothes. If I sell any of those, I won't be able to go out and look for work.” “Think,” the boy said. I did, and realized I also had a worn reed mat, my pillow—a brick wrapped in rags that I put under my head—an earthenware washbowl that I used for washing before prayers, and, other than these, only a tattered Dabīqī kerchief held together by the embroidery.325 I told the boy, “Take the kerchief and sell it. Buy fodder for the horse, and a dirham’s worth of meat. Have it roasted and bring it home326—I’m longing for some meat.” The boy went off with the kerchief, leaving me alone in the house where, 109.3 like us, the resident stork had gone without food. Suddenly, I saw a sparrow hop into the water in my washbasin to quench its thirst. The stork pounced on it, but was too weak to catch it. The sparrow flew off, and then flew back again, bathed, and spread its wings. Once again, the stork attacked, and this time it caught the sparrow, which let out a cry. I wept and looked heavenward. “O God!” I said. “Deliver us as You have delivered this stork, and provide for us whence we least expect it!”327 No sooner had I lowered my eyes than there came a knock at the door. 109.4 “Who’s there?” I called. “Ibrāhīm ibn Yūḥannā, the steward of Prince ʿAbbās,” was the reply. “Come in!” Taken aback by my appearance, the steward said, “You look dreadful!” I did not explain, and he continued, drawing out a purse which he placed before me: “The Prince sends you his greetings. When he drank his wine this morning, he thought of you, and has sent you five hundred dinars.” I praised God Exalted and called down blessings on the prince; and then 109.5 I told Ibrāhīm ibn Yūḥannā everything. I showed him round the bare rooms; I told him about the horse and its sufferings, and about the kerchief, the stork, and my prayer. He took his leave, full of commiseration, and in no time he was back again, saying: “I’ve just been with the prince. I told him all about you, and he was very upset. He’s sent you another five hundred dinars, with the instructions to ‘Get some furniture with the first lot, and use this to tide you over until God delivers you!’”
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� ب ا � ة ا ا� ب �و�ع� � �ع�ل� م�ة� �و��د �ب�لع الم��دة�ل��ل ب� ب��ه � � ةّ �ا أ ب ة ب � ���ةّ� �� ار ر�ة�ه ح�� ك�لا � ا � ���� � رج
�ةشلا ��ل الا�م�د ا أ� ب�� ّ ل��ب ل��ةا �لا �ب�ه ة� ة� �� � ب� ب �� ا ب � ة�ة ا ا ب � او ل�ل��طل � م�عل ر�ب�ل �
� � � ا �لب�لا ب� ا �ل��لا �ل ��
أ أ � او ���س��ةر�� �م ب��ه �ملا ا ر� �ة�ه ب�لا ر�لة��ه ة ا ب � ب ّٰ ب ا � ���� ا لله ة�لة��علا �ع�د �ل. �و�مل را �ل � ع
� ���ّد��لة��ه ا ��ل � ا �ل��� �ب�لا �ب�ة�ر �و� ح��د��ة ��
� ة ا ب أ �� �لا ��ه �ع ب الا�م�د ا أ� ب� ّ ح��س�� ب ل��ب ل��ةا ا ل � � ة� �و ب�ل ء �ب�ه ا � �لعل ���ة� ا ب� ��و ا ة� ة� ب �
��ب�ع�� ا � ب �سسلا � ب ةر أ
بّ أ ّ ة�اا ب ة ة ب � ب ا �ب ّ ّ ّٰ �ّ �اا ب ة �ا� ً ا ة ة ّ ا ا � ا �ل��ه �ل �� � ح�د � � ل ء ا �لم� � ����ل�� ا لله �ع��لة��ه �و��سل� �وك�ل ��� ك���ة�را �مل أ � عربة ك � م ��س ب�ة م َ ََّ أَ�َ ا َّ ُ ْ بُ � ْ َ ة ٱ �ْ ُ ٱْ �بْ بَ� َّ ا � ب �َ �َ��ْ �َ ا �� ��َ ����َتلا � �م بْ �ةَ��َعلا ح�� �ل ب�لا ا �ل� ا �ب�ه �م ب ������ � � � ل � ه ل ا � ل � �م ل � ت � ع ب وةوم و ج َ � َ ة ب َ بر َر ب َ ة� َ أَ َ � َ ة � أ �اب ّ ب ب � ّ � اأ ب �ة ّ ب � ب ة � ّ �� ����ة���ل �ل�علا أا �ب��ك ة�����رة� ب� �م ب� ا ���م����ل �بل�ع�د ا ا �لب�ة�� ة� �أاو �ب�لا �ل ��� ب��ه �ل���ر ل��ملا �ه�و �لا �ل ة� ا ب���ل ك�� ة� ب �ة ��ا ا ���� �ب � اأ � �ب ب � ة ا هة �ع� �ب هة �� �ة � � ا ��ل ا � � هة �ة ا �� � أ ��ّ�لب � � ا � ا �� ل �ع�د �س�� ا �ل� ب��ة ر �مو� ���� ب�ل ر�ة� ل � � � ة ب ة �س�ع� ع�ل�� �موم ب�ل ب�ل ة� ل ل م�و أ أ ب �ا ً ب � � ب ب ب ا ب ة ب ة ة ب ب ب ّ ة ة ة ا ا ا ب ة ب � ب ب � � � �ه� �و��سل �ل ل�� � ���عل ب� �ل � ح� ��ط����ه �وح� �ل� ���� ر ة� ��� � �ع�د ��ه �و��ل� اة�� �ه�و ا ��� �م � ر م ب ا � ة ه �ب� ب ةُ ة ب ُة ب اأ ب ة � ة � ة �س��ع�د � ب ��لا �� �لا ��ل �ب� ا ��ل حب�س� حل ء � او ح��ل��� � او �ع��د ر� �ل �ب�ة�� �كب ��و�ل ��مو�ل�ة� �و�ع�د ر�ة� � او � ة � ب ر ب ب أ َ أ ّ ً ح��د � ا ���س��أ�لا ب���ةعلا �� ���� ب�له ا � ب ب ة� ب���بع��ةّ � ��� ا �ب ب�� ل��بملا ح�ةم��لة��ه ل��ب �ب ْ� ا ب ا ��� �ل�ب ب�ل� � � � ل ب � � م� ة و حعل �ل را � � او ا � �ة�لع�� �و ر ة� � ة� ر ب � ب ة � وة م � � ا اأ ة ة ب� ا �ب ب � � ب ��� ب�ّ ل�� � ب�ل ��ر � حل � � �ل�ك. م أ أ � ب ب � � ّ ّ � ب ب ب ب ب �ب��ل�ملا � � �� ة� ا �ل ���� ّر ر���� ة� را ����ة� أا �ل�� ا �ل���ملا ء ���ةع��ل ة� �ة�لا ر�ب�لا � ا �ع�م�� ل��� ّر ة� ا ��� � �ةعلا ب� ة � � � ب �ا هة ب ب ب �ّ ب ة �ب� ���ط � ة م����� �ة�بس�هة �و ب� ح��ه ب��ة��ب�بسلا �ك ب��د �م� او �وة�لا ��� او ب ��ط��ل�م ب�لا الا ك ��ع��ل� او ة����ة��د ر�و� أا �ل�ة� ل��ملا �و���� ة� ل��ة� �� �بر� ر �ّ � � ب ب ب � ب � ا � ة ة ا أا �ل�ا � ��ر� � �ل��ك �و�ه�و �ة ��و� ا � ��و��سل � �ر� �و� ا � �لهرب�. � ج ب م ج
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���م����ل [طوة�ل]
�ّ � ب ا ّ ب أ � � � ّ ة ا � �ّ � ب ا ب ��ل ّ � ة ا � ّ أ �ب ة� ��د �ل�ل اب�� ا ب� ار �ل �ل � �� ب� �ل �ل � � ���د��ل ب�لا اب� ب� اب �ل�ة� ا �ل��� �لة�لا �لا �ل ��د �ل�ل �ع��ل�ة� ب�� اب ل�ة� ا �ل��ة ج � أ أ � ّ ّ ّ �ا � ا � ب ��مّ �د � ب ا �ل �س�� ّ ة�لا ��ل � � � ب ا ب ة ب ا ة ب �ا ب �� ح�م� ب � ب ��د �ل�ل ا ب� ��و �س�عل � �وة�ه �ع� ����سل �م ب�� �عر�و� �ع� ا ب�لة��ه �ع� حلبج ل� ب ة� أ ة ة ب � ا ب ا ة� ة �ّ ب ع�د ا ا ��ل��� ة ب��� ا ّٰلله �عب ا ة ا � ة �اا ب ة � [طوة�ل] �عل �ل �ل� ك�ل ��� ا �� ار � ������سل ��ل ��م���ل �بل� � ةب ر ة�
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� �ّ � ب ��د � ��ة� � أ � هة �ع� ���س�
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Chapter Three
My servant returned, having sold the kerchief and bought what I had told him. When I showed him the money and explained what had happened, he nearly burst for joy; and from then on, God took care of us. Al-Madāʾinī says in his book—and Judge Abū l-Ḥusayn reproduces this, quot- 110.1 ing al-Madāʾinī with no chain of transmission; the two versions are similar: An Arab woman who waited on the wives of the Prophet, God bless and keep him, often used to recite: The Day of the Sash was a marvel of the Lord: He saved me from the shadow of the underworld. They said, “There must be a reason why you say this so often. What is it?”
110.2
She replied: You’re right, there is. When I was hire-quean to a Bedouin tribe (the author of this book observes: a “hire-quean” is a paid servant), a young tribeswoman took off her sash and a passing eagle snatched it, but no one realized. When the women couldn’t find it, they said, “Where is it? You took it!” I vowed I hadn’t and pleaded with them, but they wouldn’t take my word, and set the men on me. The men searched me but found nothing. “She must have put it up her vagina,” said one of them. They meant to search my vagina!—a woman’s worst fear, as you can imagine. In my terror, I lifted up my face to heaven and said, “O Lord! Send me 110.3 succor!” and at that very moment the eagle flew by and dropped the sash. Then they were sorry and said, “We did the poor woman an injustice,” and apologized. Whenever I’m afflicted, I remember what happened then, on “the Day of the Sash,” and put my hope in deliverance. We cite ʿAlī ibn al-Ḥasan, citing Ibn al-Jarrāḥ, citing Ibn Abī l-Dunyā, citing 110.4 Muḥammad ibn al-Ḥajjāj al-Ḍabbī, citing Abū Muʿāwiyah, quoting Hishām ibn ʿUrwah, quoting his father, quoting ʿĀʾishah, God be pleased with her, who said: A woman who used to visit us was in the habit of reciting this line:
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
َ ََّ َ َ أََّ ُ ْ بُ � ْ َ ة ٱ �ْ ُ �بْ َ َ ْ َ اٱ ��ل�َ�ّم بَ بْ ةََ ب ا ا ا ب � ب �و� ��و� �� � � ل � � � ه ه � � ا � � ا � � � �ل م م ل ح � � � � � � �م � ل ل ل ع � � ع � � بر َ ع َر �ل�� َ � �ت بَ � َ � بَ ة ب َ ة م
ب� ة ا � ة � ا أ ّ �ل هة ��عل �ل� �ل�عل ا � ��س� �م� م
بَ َّ ا � ب ب� �تل َل�ة�
� ب با � ب� ��ل��ك ا ��ل�اّ اأ�بّ�ه �ةلا ��ل ب�ك��ه ب���ةعلا ��ل ة� � ��� ا �ملا ��لعلا اأ �� �بَ ْ � ب �مب�ع بّ ��ل�ا �ع�هة ��لعلا �ب��ةّ � حعلا ع � � � � � � ب أ و � ة ر � ب ور � � ر � ة �و� ��ر و أ ب اأ � �بك ةُ � ا �� ب�ل� ب��م�� هة ب �ب�� ة اأ ��� ا ��ل ا ��ل�� ا ء ب���ة � ة � ا ب�ع ا � الا�م ة ��س�ب����س�� ب ل��بملا ا ة��م�مة�علا �ل ���ر � ع��ل�� ةح� �ر �� ر �ة� أ �� �مل ع�ل� ة�ل ة�ل � � ة ة� � �ّ � � ا � ب ب ا ب � اأ ة ا اأ�ّ ا� أ � ب � ب �ع � �� ة ب ��ع��ل�بسلا ح�ة� ب�لا ء ب�ع ا ب� �ب �م�� ا �ل��م ب� حل ب� ب�ة���سل ��ل�و رة�ل مو م��ة� �و � � �ه� �ة�ل م ال � � �وا ل�ة� �ة�ل �عو� ��و� ا ب� ة ر ر م أ م ل�ب ّ ب�كب ب �� ة ب � � ل�ب ة �ب اأ ب ا أ ب � �� أ �اّ أ �ب�� ا ��لب��ع هة ب � ة � ا ا � � � ا �ر�عل. �ة� ���ل ��طف�م� � �ل�ك �ة� ب��ة��� ل ��ل ا ���س�د� ل��ل ��� �م� ل رك ��� � أ ب�ا �ة ب أ ٰ �ا ة ا � � ب �ب ةا ا � ب ب � ب � ّ� ب ّ ب ��ل ��ل ���ّد�� ب�� ا ب� ��وا ��ل ح��س� ح�م�م�د ب�� �عب��د ا لله ب�� ا ح��س��ة� ب�� � ��ر ا � �ل�تل ���ة� ا ب� ��وا ح��س��ة� ل�ة� ل��ل �ب�ه �ل �ل � ة� أ ٰ � ب ب ب� � ��بل ّ ة � � ب ةا � ب ���ّد�� ب�� ا ��ل ّ ب ��ل ح��س��ة� اب�� �م�ة ر ا � ب ار ���ة� �لا �ل ��س�ع�د �ع� ا ب�لة��ه �عب��د ا لله ب�� ا ح��س��ة� �ل �ل � ة� ة� ب � � � ب ب ا �� �� ّ ب ��لا ر ا � ب�ل� ب����ل ب� ب� ا �ر�ل�� أا ��ل�� ا � ب�ل� ب����ل ب� ب� ة�� ب�� �ل �ل�� ا �لب� ر� ل�� �� ل��ة� �لا ب��ه �ل�ه �ل�� �ةر�ب�� م� ة� بة ة م ع أ ً � ة �ا�ة � � عه ب� �ة ا � � ب� ب ًا ب�ل� � � ا �لّة ه � � ا ة ��ل�ه را ��سلا �و�ل�ا �� ب���� �لا ب� ه � ا � ��بسل � ة��� ب��� ب �� و�ل� � ر� ل� . ح�� �عل م س�� م ع �ّ أ ً ب � ب ب� ة � ب بّ � � ب�� أ �ع ّ ا ل�ب �ب �ب ه ل�ب � �ا� هة ب ��� �� ا ة�لب��ع�ه ر ب��ل�ا ���ةعلا �ل ا �ل ��طر �ملا �ة�ل �عو�ل �ألا � ا �ر ب���ل ة� �ب�� �مل �ة� ل���س� �ة� ��ل �� �م� او � ع ب م ب �� ب ب ب ب ة � ا ا �ا ا � � � � � � �ل� �س�و� �ع��ل�� ���ر ب��ه. �� �ع��ل�� ار ��س�ه �أاو � ا ��ل� ب��هر��س�ه �أاو � ا ا � � أ بع ة� ه بّ �ب �ةلا ��ل ا �� ب��� �بلا ة�لّب���ة��ه �ب��ل ّ�ملا ا � ة � � � �� �ع��ل� ��س��ة�ةس�ه �و�لا �ل [طوة�ل] ر ل �س�و� �ع��ل�� ���ر ب�� ع� � َ�ع َ َ َ�ع َ ��ُ �ْ ب ٱ � بَّ َ ا بُ َ ا بَ ُ َ َ ْ بَ َ ا ب َٱ � بَّ َ ا بُ َ ُ ُ ت��ة� ا �ر�مل � َ�ع ب�ل ��ه �ب�ت�د �و َر ر��تل ً� � او �ر��تل � �ة�ت ُ�د �ور ����� �و ����� ة� َ ُ َ أ ٱ أ ة ب�َ ُ ْة ُ َ ْ َ ا ة ُ ُ ً َ ب ْ َ � هةً َ � ْ ُ �ُ � بْ �َ ْ � ا ُ ُ ُ كة��َ� �� ب� ر�و��تل ً� ���ر�ورا �وَ�عب� ��ط� �و�ت�د � َم� ب���ت َ�د ا �ل�� �موَر ا � �مور
ة ب � ب � �� � �ب ��� ب ب� ���� � ��� ب اأ ب ��م ب ح ���ط ا �ر���سةس�د �ع��ل� ا ��لب��را �م�� ���هة � ا �س�ور ر ا � ب�ل� ب����ل ب� ب� ا �ر�ل�� � �ل�� �ة � � ��� ب ة� ل ك وب ة� � و بعة � �ّ ا مأ ّ ً ة أا �ل� ا �ة�لا �ملا ة���س�ة�ر� .
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Chapter Three
The Day of the Necklace was a marvel of the Lord, For He saved me from the shadow of the underworld. Umm Salamah asked her . . . The story then continues much as above, except that it says:
110.5
A shameless old crone said, “Search her privates!” (meaning her vagina). Just as I was about to be dishonored (the woman said), I lifted up my face to heaven and said, “O Savior of those who seek succor . . .” but before I could finish, a crow came along and dropped the necklace. O Mother of the Faithful!328 I wish you could have seen them crowding round me begging, “Don’t hold us to account!” That’s why I made up that line, and I recite it so as not to forget the blessing and stop being thankful for it. Judge Abū l-Ḥusayn says in his book: I cite Abū l-Ḥasan Muḥammad ibn ʿAbd 111.1 Allāh ibn al-Ḥusayn ibn Saʿd, quoting his father, ʿAbd Allāh ibn al-Ḥusayn, citing al-Ḥusayn ibn Numayr al-Khuzāʿī, who said: Al-Faḍl ibn al-Rabī ʿ called on al-Faḍl ibn Yaḥyā ibn Khālid al-Barmakī to ask him a favor. The latter did not so much as glance at him, nor did he grant the request. Angered, al-Faḍl ibn al-Rabī ʿ got up to leave. Al-Faḍl ibn Yaḥyā did not tell his servants to bring round his horse, and took no notice of him. Instead, he had someone follow him, with the instructions:
111.2
“Find out what he says. There are three places where a man reveals himself: in his bed, in his wife’s arms, and in the saddle.” “I followed him,” said the man, “and when he had swung himself into the 111.3 saddle, he bit his lip and said: Perhaps, perhaps Fate’s course will change— for Time turns without cease— And joy and bliss will follow fear, and everything be changed.” It was only a few days later that Hārūn al-Rashīd turned against the Barmakīs and made al-Faḍl ibn al-Rabī ʿ vizier.
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� � � ا �لب�لا ب� ا �ل��لا �ل ��
� � �ّ � ب و ��د � ��ة� ب� ة ا � �ب ��عل �ل ل�ة�
ب �ب أ � �� ب �ع�د ا ا ��ل�ا� ب �بل�ع�د ا ا �ل � �سسلا � �ولا� حب��ر اب �ل�ة� �ع��ل� م�� � ل أ � م أ �� ة � ا ّ � ا لب�ة�� � ا �ل� �و�ل [طوة�ل]
ةا � ب �و�ل �ل ل��ة�
� ة �ّ ب ا �لب�ة���
َ َ َ َ َ ُ �ْ ب ٱ � َّ َ بُ �ع����� �و�ع����� ��ة�تَ��ة� ا � بر�ملا � بَ ُ ْ َ ُ �كة��د رك
ا �ل��لا �ل�ة� [طوة�ل]
أ ب ب � � اأ بّ ا� ��� ��ط�ه �ل� �ل�ة�
بَ ا بَ ُ َ �ْ َ ة َ ْ َ�ع�ل ��ه بَ������فر�َ � �عًر
َ ا َ ا ٌة َ ُة ةْ بَ � َاآ ُ َ ةَ� ْ ُ �ُ � بْ � � م � � �د � ل م ش � � � �تل ب�ل � � �و �ل� � َر ب و َ�
ا� أ�اة ب ب ل�م ا ك��بس�ه �ع��ه ل��ة�
َٱ � َّ َ بُ � او � بر��شلا �
��ل � ا� حلا �ل
َ �ُ ُ ��� ��ور
�َ ْ ٱ � اأُُ أُُ ُ ب���ت َ�د ا �ل�� �موَر ا � �مور
أ ب � ّ بة ب ب ب أ بّ � ب ب �وا ب� ح�ه. �ورا � �كة��ه ا � ا � �ل�����ل ب� ب� ة��� ب� ب� �لا �ل��� ر� � �������� �� ة ا� ب � بّ ة � ّ ب أ أ ب � ا �� ��ل ّ � ب ��� ب � او ب�ب�� بر�ل��ه �ح�مّ�م��د ب� ب ا ��ل ح��س ب ب� ب� الم�� � � طهر �لا �ل � ���د�� ��ة� ا ب� ��و ب� � ��ر ل� ��و�ة� ع� ة � مو� ب� ب� �علا ر�و� � ة � � ب ب ب� � ��بل ب � ّ ب ةا � �ا� � �ة�د ب �ب� ا اأ ا ب � ��ل ا ��ل� ��ل ّ ���ّد�� ب�� ا ��ل � � ا � ا � ح��س��ة� ب�� �م�ة ر ر �ة� و� �ر و � ���ل ةمل ب�ل ر �ة� ��و�ة�. �ل �ل � ة� أ � � � �� ّ ا � � �ة � أ �لا ��ه ل��ةا �� �ة ل��ب ل��ةا �سس�هة ب��م�� � ���ل�ا ���� ب �لا � ا ���� ب ا ء � ب ل � � �ع��ل�� اب ل�ة� ب� � � و ر ر ب � ب و ��ر ا �ل���ول�ة� �ب�ل � ر ة ب ة� ور � � ّ ب ا� ّ ّ ة � ّ � ب أ أ أ أ ّ � �� ة ة ���د��ل ب�لا ا ��م�د ب� ب � ب ���� ب� ب ح�م�م��د ������ الم�ع��ل�ب� �لا �ل � � ��ر ا ���م� �لا �ل � � �ول��ل�ملا �أ�ه � او �ب�لا �لا ب� ��د � ��ة� اب �ل�ة� ة� � ةرة � ة ة� ع � ب ��م� ة ة � ع� أا � حلا �� �لا �ل � ح ب ب ا � � �بل� ّ � ه � ا �ّ � � �ب ���� �ب�ه ��ّ ة�لا �ل �ملا ب�لا ء � ب���ل ا � �ل� ب����ل ب� ب� ا �ر�لة�� �ع��ل� ة�ة�� ب�� �ل �ل�� � �ة ��و��س� �ل� �و�ل� � بع � م م ع أ ���ك ��لا ا ��لا ا ����� ّ�لا �� ة�لا ��ل ة�لا �س�ع �ب �ّ � �ع ب ب��م���علا ر ع �ة� ر � ة � ب ة ب ب � ة � ب �ب ب عو�ل [طوة�ل] ��مو��� ب� ا � �ل�����ل �و�ه�و �ة�ل � َ�ع َ َ َ�ع َ ��ُ �ْ ب ٱ � بَّ َ ا بُ � بَ ا بَهُ ��َ �ْ َ ة َ ْ َٱ � بَّ َ ا بُ َ �ُ ُ ����� �و ����� ة�تَ��� ا �ر�مل � َع�ل �� بَ����فر�َ � �عر � او �ر��شل � � �� ��ور ة ً ُ أ بَ ةُ ْ َ ُ آ َ ا �ُ َ ةُ�ْ َ َ بَ ا أ ُ َ ةَ� ْ ُ �ُ � بْ �َ ْ ٱ � اأُُ ُ ُ � � � � ا ا م � � �� � �د �د � م م ل � � � � ت �ت��د رك ا ��شل �ل �و �و� ر ش َ ب� و ش � َ � ب َ �ل �وَر �ور
أ ّ � �ب �ّ � ة� ح�� �و�و�ة�� �ل�ه ب ب��مة�� �ملا ا را �. ة ر ع ة ع
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Chapter Three
My father related this story to me with a similar chain of transmitters, which 111.4 I forgot because I failed to write it down immediately. His version of the first line of the poem was: Perhaps, perhaps Fate’s course will swerve— for Time and Fate are chance— and of the second line: Requests be granted, fears removed, and everything be changed, and he added that al-Faḍl ibn Yaḥyā called back al-Faḍl ibn al-Rabī ʿ and granted his request. I also cite for this story Muḥammad ibn al-Ḥasan ibn al-Muẓaffar, citing
111.5
Abū Bakr al-Ṣūlī, quoting Maymūn ibn Hārūn, citing al-Ḥusayn ibn Numayr al-Khuzāʿī, who transmitted it as part of the material that al-Ṣūlī had authorized him to transmit. In addition, the following was read back to al-Ṣūlī for verification in my presence and hearing in Basra in the year 335 [946] as part of his Book of Viziers. He cited Aḥmad ibn Yazīd ibn Muḥammad (that is, al-Muhallabī), citing his father, quoting Isḥāq,329 who said: Al-Faḍl ibn al-Rabī ʿ called on Yaḥyā ibn Khālid al-Barmakī, who showed him no kindness or courtesy, but merely asked, “What brings you here, Abū l-ʿAbbās?” Al-Faḍl ibn al-Rabī ʿ replied, “I have some petitions for you,” but Yaḥyā ibn Khālid refused them all. Al-Faḍl ibn al-Rabī ʿ leapt to his feet and said: Perhaps, perhaps Fate’s course will change— for Time and Fate are chance— And hopes and wishes all come true, and everything be changed, whereupon Yaḥyā ibn Khālid called him back and countersigned everything.
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111.6
� � � ا �لب�لا ب� ا �ل��لا �ل ��
أب ح� ف �لب ّ � ب �ع ا ّٰ ه ا �� ّ ا �ة الا�م� �ب � ا � ب اأ �ل �� أ �� أ ة ا �� � �ّ � ا � ّ � او � بشر�ة� �ع��ل�� ب � ب��د لل ��ور � هر�و� ب�ل ب � ب�ة� ��و ��و �ل ل ��د �ل ب�ل ح�م�م��د ب� ب� ب�ر�ةر ة أ ب � � اأ �ة ا � ا �� �� � � ّ �ة ا �� �ّ � ب ا � ب ���ّد��ل ب�لا اب� ب � ��� �ةلا ��ل ا ب��� �ل�ب ��س����د ب� ب � � ا ع � � ل�طب� رة� ل ل ��د �ل�ل ة ��و���� ب � ب��د �ل��ع��ل�� ل ل ب ر ة� ة � �و ب أ أ ٰ ّ ����ب ا �ل� ا � ّ�� � �ع ب �ع��د ا �� � ٰ�م ب ب� ب �ع��ل ّ �ع ب �ع��د ا لله ب� ب � ه ب ب ة� ة و ب � ب ر � � �ة� � ب � ر أ بّ ً أ � � � �� ب ب� ب ا ب ة ��ل � هة ب ا � ر ب��ل�ا ا ��لا �ب�ه ��ر��� ���س�د �ة��� �مب��ع�ه �م ب� ا �ل��ل ط�علا � � او �ل ���� ار ب� � او ل ��و� كب�ة���ل �ه�و � ا � ة��ل� ب بم �ا ا ب م ب�ة�ّ ب أ ً ح��هة ���س�د �����ة ل��ب � � م�لا ��هب � �ة�ه �ب ا �ع�ه� 1لا � ا �ه� ��ل� � �� ٢م �ع�� � ك� � � ��سلا �ه ار أا ب� ���م� �و ب� �ل�� �ب�ه �ب��را � � � ب ب و و أ ة ر ر ة م أ � ّٰ أ ع � ب �ب � � ب ا �ب � ة ب �ب مة � � � اأ � ب ا � �ه� ا �ل�� ّ ب ا � � � � ل � � ل ل ل � � � � � � ا � ا � ا ح ع ل ل ء ل � � � ��س�د �د � م � � � ل ل ع � ع � ��س � � ع �ة� ب ة� و ة ة� �ة� ب�ة� و �ور �ة� وو � له�م ا ��ل ب ك وب�ك �ل�ة� ب �ل ة � ب � ب ب � � ب � ة ب � ا ة ب ا� ��ر�ة� � او �ل ���� � ��ر ل��ة� � �بل� �علا ر �ملا �ب �ل�ة�� �ع��ل�� �ل��سلا �ل�ة� � او رر��ة� �م ب���ك ���د ر�ة� �و� ��رك �ب�ل �ل�لة���ل � او �ل � ب �ةًا ب � ��م ب � �ا ح ��ط�ور �و�ل� ���ف�م ب��و . رر ل �ع�ة ر ع
أ ز ز ز ة ة �� 1ا ع�ه :ا �ل ز�ة�ا د � �م� ز� ل ٢ .ز� ،ل�� :أا د ا �هوك�لا ��ا أ�ل �ة��ة�هول ا ز�ا ع�د ز��ك. م
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Chapter Three
I cite ʿAlī ibn ʿAbd Allāh the Stationer–Copyist known as Ibn Abī Luʾluʾ, citing Muḥammad ibn Jarīr al-Ṭabarī, citing Yūnus ibn ʿAbd al-Aʿlā, citing Ibn Wahb, citing Saʿīd ibn Abī Ayyūb, quoting ʿAbd al-Raḥmān ibn ʿAlī, quoting ʿAbd Allāh ibn Jaʿfar: A certain man had a serious illness that prevented him from eating, drinking, or sleeping. As he lay awake one night, he was startled by a loud noise in his room. He made out these words,330 which he repeated, and which cured him on the spot: “O God! I am Your servant. In You is all my hope. Make my body sound and my heart untroubled. Illumine my eyes, and put thankfulness in my breast and remembrance of You on my tongue, night and day, as long as I live; and neither withhold nor deny, but grant me Your ample and ready provision.”
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112
Notes
1
Q Ṭā Hā 20:26.
2
The line is quoted again at §40 in its first version.
3
An allusion to Q Hūd 11:56.
4
An echo of Q Sharḥ 94:1 and anticipation of the opening passage of Chapter One.
5
My rendering follows Ghersetti’s, Il Sollievo, 28.
6
Al-Shāljī has: “following Adversity,” which is not found in all MSS. Its omission fits better with what al-Tanūkhī goes on to say at §0.8: “They were happy enough to borrow versions of the title of al-Madāʾinī’s book without reproducing it exactly.”
7
Abū l-Ḥusayn ʿUmar al-Azdī, henceforth referred to by al-Tanūkhī as Judge Abū lḤusayn.
8
Chapter Two reproduces a number of sayings based on the idea that “deliverance follows adversity,” but nowhere does it cite these precise words or identify the source of the expression.
9
Q Sharḥ 94:1–8. The words are said to be addressed to the Prophet Muḥammad.
10
The Arabs of the desert were credited with an intuitive sense of linguistic correctness.
11
Q Ṭalāq 65:7.
12
Q Ṭalāq 65:2–3.
13
Q Baqarah 2:259.
14
Q Zumar 39:36.
15
Q Yūnus 10:12.
16
Q Yūnus 10:22–23.
17
Q Anʿām 6:63–64.
18
Q Ibrāhīm 14:13–14.
19
Q Qaṣaṣ 28:5–6.
20
Q Naml 27:62.
21
Q Ghāfir 40:60.
22
Q Baqarah 2:186.
23
Q Baqarah 2:155–57.
24
Q Āl ʿImrān 3:173–74.
25
See §§67.1–4.
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Notes 26
Q Baqarah 2:155–57.
27
Q Āl ʿImrān 3:173–74.
28
The speaker is Moses.
29
Q Ghāfir 40:44–45.
30
Literally “the man of the fish” (Dhū l-Nūn). Jonah’s story is told at §§8.1–5 and 13.8–11, and his prayer is referred to at §28.
31
See §§8.4–5 for this unusual interpretation of the verb.
32
Q Anbiyāʾ 21:87–88.
33
Q Āl ʿImrān 3:147–48.
34
Q Baqarah 2:31.
35
See Q Baqarah 2:34; Aʿrāf 7:11; Ḥijr 15:29; Isrāʾ 17:61; Kahf 18:50; Ṭā Hā 20:116; Ṣād 38:71.
36
See Q Aʿrāf 7:19–21; Ṭā Hā 20:120–21.
37
Q Ṭā Hā 20:121–22.
38
None of Adam’s sons is named in the Qurʾan.
39
Q Ṣāffāt 37:77.
40
Al-Tanūkhī is referring to the great number of “tales of the prophets” that were in circulation. They were the stock-in-trade of popular preachers, but scholarly commentators also made use of them, as does al-Tanūkhī himself at §§7.1, 7.2, 11.1–3, 13.8–11, 85.1–9, and 86.1–3.
41
Q Hūd 11:43–45. The son decides out of unbelief to go to a mountaintop instead of entering the ark. One tradition says that the son took refuge on the mountain out of habit, not disobedience. See Wheeler, Prophets in the Quran, 58.
42
Q Hūd 11:42.
43
See Q Qaṣaṣ 28:6, cited at §1.7 above; but the allusion is to Q Hūd 11:48: «He was told, Noah, disembark in peace.»
44
Q Ṣāffāt 37:75–78; “peace” is added in the translation from Ṣāffāt 37:79.
45
Q Anbiyāʾ 21:76.
46
See Q Anbiyāʾ 21:52–58.
47
Q Anbiyāʾ 21:69.
48
Q Anbiyāʾ 21:51.
49
Q Anbiyāʾ 21:68–73.
50
Neither Sarah nor Hagar is named in the Qurʾan. Hājara, “emigrated,” is a play on Hagar’s name that draws attention to this prefiguration by Abraham of the Prophet Muḥammad’s exodus. See §12.2.
51
Q Ibrāhīm 14:37. The verse continues: «near Your sacred house,» that is, the Kaaba.
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Notes 52
This is not in the Qurʾan. The commentators tell how, in response to Abraham’s prayer, an angel dug the well of Zamzam to save Hagar and her son from dying of thirst after Abraham left them.
53
Q Ṣāffāt 37:101–8.
54
Q Ṣāffāt 37:112–13.
55
“Her”: Sarah.
56
Q Hūd 11:71.
57
See Q Ḥijr 15:53; Dhāriyāt 51:28.
58
For the same reason (that a prophet may not doubt God), Jonah’s incredulity is denied at §8.3.
59
At Q Hūd 11:78–79 and Ḥijr 15:68–71, Lot’s people spurn his offer to give them his daughters in place of his guests.
60
The passages are Q Hūd 11:77–82, Ḥijr 15:61–74, Shuʿarāʾ 26:160–73, Naml 27:53–58,
ʿAnkabūt 29:28–35. 61
Q 12, Sūrat Yūsuf.
62
Q Yūsuf 12:19.
63
Potiphar is not in fact named here, but is called by the title of “Great One,” as in the Qurʾan (Q Yūsuf 12:51).
64
Q Yūsuf 12:84.
65
Indirect quotation of Q Yūsuf 12:80.
66
Q Yūsuf 12:93–96.
67
The maggots are not mentioned in the Qurʾan.
68
Q Nisāʾ 4:163; Anʿām 6:84; Anbiyāʾ 21:83–84; Ṣād 38:41–44.
69
Q Anbiyāʾ 21:83.
70
In 337/948–49, al-Tanūkhī was aged about ten.
71
The locusts of gold are not mentioned in the Qurʾan.
72
Q Ṣāffāt 37:139–48.
73
Ibn ʿAbbās, Saʿīd, and Nawf represent a pietistic storytelling tradition, while al-Farrāʾ and Abū ʿUbaydah are founding fathers of scholarly Qurʾanic lexicography.
74
Q Anbiyāʾ 21:87–88.
75
More usually interpreted as «We had no power over him.»
76
Q Ṭalāq 65:7.
77
Q Sabaʾ 34:39.
78
Q Qaṣaṣ 28:7–13.
79
Abū l-ʿAtāhiyah (d. 211/826), famous for his ascetic poetry.
80
Q Aʿrāf 7:179.
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Notes 81
I have chosen to omit a passage absent from the Berlin, Paris, and Sülemaniye MSS that is found in only one of al-Shāljī’s MSS and does not make narrative sense. The Sultan Ahmet MS reads: “For the mother of Moses, the outcome of the above misfortunes, and of a third series of misfortunes that will be related in due course, was that God made him a prophet . . .”
82
Q Qaṣaṣ 28:20–21.
83
Q Qaṣaṣ 28:22–24.
84
Q Qaṣaṣ 28:25.
85
Q Ṭā Hā 20:10, Naml 27:7, Qaṣaṣ 28:29.
86
Q Ṭā Hā 20:12–24, Naml 27:9–12, Qaṣaṣ 28:30–35, Nāzi ʿāt 79:15–19.
87
Indirect quotation of Q Qaṣaṣ 28:35.
88
Q Aʿrāf 7:127.
89
Q Aʿrāf 7:128–29.
90
Q Aʿrāf 7:137.
91
Q 85, Sūrat al-Burūj.
92
Q Tawbah 9:99; Fatḥ 48:6.
93
Hereafter ʿAlī ibn al-Ḥasan, as al-Tanūkhī usually calls him.
94
Hereafter Ibn al-Jarrāḥ, as al-Tanūkhī usually calls him.
95
His companion was Abū Bakr; see §12.2.
96
Q Tawbah 9:40.
97
That is, the Meccans.
98
Q Fātiḥah 1:2.
99
After “verses,” the Berlin MS inserts: “by means of which God has profited many,” and the Leiden MS: “by means of which God has graciously profited and will continue to profit people.”
100 Q Ṭalāq 65:2–3. 101 Presumably Sufyān ibn ʿUyaynah, from whom Isḥāq ibn Ismāʿīl also transmits to Ibn Abī l-Dunyā at §35.1. 102 Q Ṭalāq 65:2 (end) and Q Ṭalāq 65:3 (beginning). 103 Or al-Qurashī. Added by al-Shāljī from his MS of Ibn Abī l-Dunyā, al-Faraj baʿd al-shiddah. This extra link is necessary because Isḥāq ibn Sulaymān died ca. 200, whereas Ibn Abī l-Dunyā was not born until 208/823–24. 104 Q Raḥmān 55:29. 105 Q Naml 27:62. It is not clear whether this is a human or a disembodied voice. 106 Q Āl ʿImrān 3:200, preceded by an echo of Q Sharḥ 94:5–6. 107 Q Anbiyāʾ 21:87.
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Notes 108 Al-Shāljī adopts the more folkloric reading “went and hovered about the throne of God,” which is also found in the Berlin MS. 109 Q Ṣāffāt 37:145. 110 The public treasury of Kufa, of which Ibn Masʿūd was in charge. There is a missing link in this chain of transmission, since Ibn Masʿūd died in 32/653, while ʿAmr ibn Maymūn died ca. 145/762. In Ibn Abī l-Dunyā, al-Faraj baʿd al-shiddah, 11, the link is supplied by Abū l-Aḥwaṣ, who died in the early second/eighth century and is cited at §20.1. 111
Q Anbiyāʾ 21:87.
112 Q Ṣāffāt 37:145. 113
Q 91, Sūrat al-Shams, which has fifteen verses.
114 Q 92, Sūrat al-Layl, which has twenty-one verses. 115
In the Berlin and Sülemaniye MSS the sum is not specified.
116 The Book of Praiseworthy Behavior and Valuable Principles, now lost, is cited again at §29.1. 117
Q Shams 91:1 and Layl 92:1. See §14.1.
118 Q Tīn 95:1. Surah 95 has eight verses. 119 The plant Althaea officinalis. 120 Al-Muʿtaṣim was a warrior, his son al-Wāthiq an intellectual, and the chief judge Aḥmad ibn Abī Duʾād and his son Abū l-Walīd upholders of rationalist Muʿtazilī theology, giving the ensuing story a rather surprising lineage. See Beaumont, “In the Second Degree,” 128–30, for a translation and discussion of this story. 121 Hātif. A collection of reports about such voices by Ibn Abī l-Dunyā, Kitāb al-Hawātif, is still extant. 122 Q Ṭalāq 65:2–3. 123 In none of the texts consulted does the hero reveal his identity. 124 By contributing to a joint capital, the woman and her husband become trading partners. 125 This is a standard happy ending used to suggest that a story is true. 126 Al-Tanūkhī cites it again at §§79.1, 81.1 and 82.6. 127 This story is set early in the reign of al-Muʿtaṣim. 128 On a caliphal progress, when the ruler traveled about his domains, a skeleton bureaucracy went with him. 129 Naffāṭah. I am unable to find any information about this type of lamp. 130 Q Anʿām 6:63–64. 131
The voweling of the name is uncertain. He is usually described as al-Muʿtaṣim’s chamberlain. For the sake of chronology, al-Shāljī has substituted his name for the reading “Ḥammād Danqash,” who was captain of the guard in the previous century. See §106.1.
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Notes 132 A pointed insult: by “peasants,” Arabs of this period meant the native non-Arab population of Iraq. Al-Faḍl came from a native Christian family, like a significant proportion of the bureaucracy, and had bought land as soon as his career began to prosper. See Sourdel, “Vizirat,” 247 and EI2, “al-Faḍl b. Marwān.” 133 The Arabic word kātib, usually rendered as “state scribe,” encompasses all levels of bureaucrat from the junior clerk to the private secretary up to the level of vizier. 134 Q 105, Sūrat al-Fīl has five verses. It describes how a great Ethiopian army with war elephants, seeking to seize Mecca, was annihilated by a flock of birds. 135 Q 94, Sūrat al-Sharḥ, which has eight verses. 136 Al-Tanūkhi would have been under twenty at this time. 137 Q Sharḥ 94:1. 138 See Q Sharḥ 94:5–6 and §§1.1–3. 139 Probably ʿAbd Allāh ibn Muḥammad Ibn Abī Shaybah (d. 235/849, see EI2 “Ibn Abī Shayba”), cited at §22 as Abū Bakr ibn Abī Shaybah. 140 Q Sharḥ 94:6. See §1.1. 141 The preferred way of transmitting reports was face to face, whether from memory alone or from a written text. Transmission by correspondence is relatively rare, or rarely acknowledged. 142 This saying seems to be at the origin of the title Deliverance Follows Adversity. A similar saying is cited without attribution at §47.5. 143 Scriptures preceding and including the Qurʾan. 144 Ibn Abī l-Dunyā, al-Faraj baʿd al-shiddah, 15, and the Leiden MS read: “Abū Bakr ibn Shaybah.” 145 Al-Muṭṭalib was not the son but the grandson of Abū Wadāʿah al-Sahmī. 146 ʿAmr al-Taymī was not Zuhrah’s father but his grandfather’s great-grandfather. 147 Q Sharḥ 94:6. 148 Both this name (Mughīth is perhaps to be read Mughīrah) and the next (ʿAqīl, or ʿUqayl) are garbled and therefore conjectural. 149 Q Ṭalāq 65:3. 150 Here, as at §31.4, the longevity of the transmitters seems to be valued as giving a greater sense of closeness to the Prophet. 151
The year before the transmitter’s death. Al-Tanūkhī would have been no more than eight years old at the time. See also §§55.3, 64.1, 70.9, 111.5 for teaching sessions that al-Tanūkhī attended in Basra in this year.
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Notes 152 A Baghdadi traditionist who died ca. 277/890. He was famous for this report about the three men in a cave, and for another about the occasion, described at §12.2, when the Prophet and Abū Bakr concealed themselves in a cave. 153 “The Man of the Fish,” i.e., Jonah, Q Anbiyāʾ 21:87. See §§1.10 and 8.4. 154 Q Tawbah 9:129, Muʾminūn 23:86, Naml 27:26. See §§31.4–6. For the “seven heavens,” see Q Baqarah 2:29, Isrāʾ 17:44, Muʾminūn 23:86, Fuṣṣilat 41:12, Ṭalāq 65:12, Mulk 67:3 and Nūḥ 71:15; for the “seven earths,” see Q Ṭalāq 65:12. 155 By “in the prince’s hearing,” al-Tanūkhī is formally identifying the Buyid ruler ʿAḍud al-Dawlah (r. 338–72/949–83) as a potential re-transmitter of the materials heard by him on this occasion. 156 Jazīrat Ibn ʿUmar lies north of Mosul, which ʿAḍud al-Dawlah occupied in 367/977. Al-Tanūkhī was a member of his court, and he bestowed judicial appointments on him as he progressed northward expanding his territories from his base in Fars and Khuzistan and his new capital, Baghdad. As was customary, al-Tanūkhī delegated whatever appointments he found it inconvenient to exercise in person. 157 Q Tawbah 9:129, Muʾminūn 23:86, Naml 27:26. See §31.9. 158 Q Fātiḥah 1:1. 159 Saʿdawayh, cited at §20.5. 160 A reference to Q Hūd 11:56. See §0.4. 161 A paraphrase of Q Ṭalāq 65:3 and Āl ʿImrān 3:173. 162 Q Tawbah 9:129. 163 Grandfather of the previous Ibn Abī Fudayk. 164 Q Isrāʾ 17:111. 165 An echo of Q Baqarah 2:255. 166 Ibn Abī l-Dunyā, al-Faraj baʿd al-shiddah, 49, reads “ʿUbayd Allāh ibn Muḥammad al-Qurashī,” but neither individual is identifiable. 167 An allusion to Q Takwīr 81:2. 168 A paraphrase of part of Q Baqarah 2:255. 169 Q Tawbah 9:129, Muʾminūn 23:86, Naml 27:26. 170 Q Nūḥ 71:10. The passage is quoted in full at §46. 171 See §§46 and 60.4. 172 Q Ghāfir 40:44. 173 Q Hūd 11:88. 174 Q Tawbah 9:129. 175 Al-Shāljī identifies this Ibrāhīm as the ascetic Ibrāhīm ibn Yazīd al-Taymī, see §§87.1 and 88.1–2.
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Notes 176 An unusual instance of indirect speech. 177 This chain of transmission does not make sense chronologically. For “ʿAbd Allāh,” Ibn Abī l-Dunyā, al-Faraj baʿd al-shiddah, 49, reads “ʿUbayd Allāh ibn Muḥammad al-Qurashī,” probably Ibn ʿĀʾishah the younger, who died in 228/843. 178 See §31.4. 179 The first half of a line attributed to the early Muslim poet al-Aghlab al-ʿIjlī, d. 21/641, quoted by al-Tanūkhī at §0.3. 180 Cited at §16.1. 181 Q Āl ʿImrān 3:173. 182 Q Nūḥ 71:10–12. 183 At §21.1 a similar saying is attributed to the Prophet. 184 Compare §53.1. 185 This and the following exchange are an example of the longevity of the formats of wisdom literature, finding an echo as late as Robert Southey’s “The Old Man’s Comforts and How He Gained Them” (1799) and Lewis Carroll’s parody “You Are Old, Father William.” For Buzurjmihr as a wisdom figure in Sasanian lore and Arabic writings, see Marlow, Counsel for Kings, vol. 2, 52–53. 186 Anūshirwān’s name, taken by the Arabs as a title. 187 The Paris MS calls him ʿAlī ibn Naṣr ibn ʿAlī ibn Bishr the Christian. 188 Unidentified. 189 Unidentified. 190 See Bray, “Ibn al-Muʿtazz and Politics,” 115–17, for an overview of studies and discussions of his aphorisms (fuṣūl qiṣār). 191 The same as the ʿAlī ibn Naṣr ibn ʿAlī of §50.1. 192 These are proverbs. 193 Literally “people of reason and of religion.” 194 This Book of Viziers is no longer extant. Al-Ṣūlī met a violent death in obscure circumstances shortly after the teaching session recorded here. See §§64.1 and 111.5 for other citations of al-Ṣūlī, the last also from his Book of Viziers. 195 Al-Ṣūlī’s authorial “We cite” is changed to “You cite” when it is read back to him. 196 Cited again at §81.1. 197 Such occasions were important in early Abbasid court ceremonial and involved the presentation of gifts and poems by courtiers: see Bray, “Bleeding Poetry.” This is a rare instance of the patient’s contribution to the occasion.
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Notes 198 In letters, the transition from the salutation is often marked by this phrase (which is also used at §0.3 to mark the start of al-Tanūkhī’s introduction). It forms a pair with the valediction “Farewell!” 199 Q Baqarah 2:216. 200 Unidentified. 201 A reference to Q Sharḥ 94:5–6; see §§1.1–3. 202 Al-Tanūkhī is speaking. 203 Q Sharḥ 94:5–6. 204 Q Zumar 39:38. 205 Q Nūḥ 71:10–12. 206 He was appointed chief secretary to the Buyid ruler of Iraq, Muʿizz al-Dawlah, in 339/950; the title of vizier was granted him in 345/956. It is not certain which period is referred to here. See EI2, “al-Muhallabī.” 207 Identical with the beginning of §60.1. 208 Also cited at §26.3. 209 The caliph was afraid that his presence in Mecca would lead to an anti-Abbasid uprising. 210 Q Hūd 11:56. 211
Q Tawbah 9:129, Muʾminūn 23:86, Naml 27:26.
212 See §55.3; he is cited again twice at §111.5. 213 I.e., al-Jibāl. See Sourdel, Vizirat, 324 and EI2, “al-Muwaffaḳ.” 214 Q Aʿrāf 7:129. In context, the word means “successors.” See §9.8 for a literal rendering. 215 Literally imāms. In ʿAbbasid times, this was another word for caliph. 216 Q Qaṣaṣ 28:5–6; only the last word of verse six is given in the Arabic. It is quoted in full at §1.7. 217 Q Nūr 24:55. 218 Al-Muwaffaq was also called al-Nāṣir, “the Helper” or “the Victorious.” 219 See Sourdel, Vizirat, 325–26. Accounts of how Ismāʿīl ibn Bulbul was put to death agree that he was subjected to lingering and humiliating torture. 220 See Sourdel, Vizirat, 262–65 for this episode. 221 An allusion to Q Ṭalāq 65:3. 222 The term used is al-ʿatamah, which refers to the first third of the night. See Souag, “Archaic and Innovative Islamic Prayer Names,” 351–60. 223 An allusion to Q Ḥajj 22:45. 224 Al-Shāljī follows the reading: “he is encompassed by the flies of avarice and the couches of hellfire.” 225 Al-Ḥajjāj’s power as governor of Iraq for the Umayyads rested on his Syrian troops.
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Notes 226 On Ḥasan of Basra’s image as a man who spoke truth to power, see Mourad, Early Islam between Myth and History. On al-Ḥajjāj’s mixed image as a brutal autocrat and a great statesman, see Périer, Vie d’al-Hadjdjâdj and Dietrich, “al-Ḥadjdjādj b. Yūsuf.” 227 Kāf-hāʾ-yāʾ-ʿayn-ṣād are the opening letters of Q 19, Sūrat Maryam. Twenty-nine surahs open with discrete letters whose significance has never been resolved. Tāʾ-hāʾ are the opening letters of Q 20, Sūrat Ṭā Hā, one of the four surahs that take their name from their opening letters. Ṭāʾ-sīn are the opening letters of Q 27, Sūrat al-Naml. Yāʾ-sīn are the opening letters of Q 36, Sūrat Yā Sīn. 228 See Q Tawbah 9:129 and §31.9. 229 Q Fātiḥah 1:1. 230 Ṣāliḥ is using the art of physiognomy, qiyāfah or firāsah. ʿUthmān ibn Ḥayyān does the same at §68.11. See Fahd, La divination, 370–87. 231 The unidentified narrator is speaking. 232 The mystic Sahl al-Tustarī. 233 See §27.6 for this date, al-Tanūkhī’s age at the time, and the other sessions he attended during this year that are cited in chapters two and three. 234 Al-Shāljī thinks that this Jaʿfar and the Jaʿfar of §70.6 are the same, but the dates of the transmitters in this version make it unlikely, if al-Tanūkhī met the first Jaʿfar as he perhaps implies. 235 In the Qurʾan, Adam is tempted not by the serpent but by the Devil, Q Ṭā Hā 20:120; see §2.2. 236 The usual rewards from dignitaries to those who have served them. 237 The origins and diffusion of these versions of the tale of the man and the snake are discussed by Ghersetti, “La ‘storia del uomo e del serpente’ nell’opera di al-Tanūhī.” 238 An adaptation of Q Raḥmān 55:29. 239 Either the caliph is astonished that the outlaw has survived or, by providential coincidence, he had been intending to send for him at the very moment he appeared. 240 See Bowen, The Life and Times of ʿAlí ibn ʿĪsà, for this important political figure. His grandfather, Dāwud ibn al-Jarrāḥ, appears later in this story as head of Bureaucratic Supervision at §73.8, and in §§103.1–3. For his son ʿĪsā, see Bowen, The Life and Times of ʿAlí ibn ʿĪsà, 34, 397–98. 241 On Abū Zunbūr and Muḥammad ibn ʿAlī al-Mādharāʾ ī, see Bowen, The Life and Times of ʿAlí ibn ʿĪsà, 168–71, 254. 242 Aged about twenty-eight at this time (ca. 236/850), ʿUbayd Allāh ibn Yaḥyā ibn Khāqān had just become al-Mutawakkil’s vizier. See Sourdel, Vizirat, 274.
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Notes 243 The Ṭāhirids were Isḥāq ibn Ibrāhīm ibn Muṣʿab’s kin. The eastern province of Khurasan, which they governed, was a loyalist stronghold. The Turks were the Turkic slave troops (who eventually murdered al-Mutawakkil in 247/861). 244 See Sourdel, Vizirat, 280–81 for this incident. 245 Mūsā ibn ʿAbd al-Malik appears again at §§82.1 and 103.1–4, both times as an oppressor. 246 When a bureaucrat was stripped of office, any assets he had been unable to hide were liable to confiscation by the state. 247 Or papyrus. 248 The Bureau of Land Tax, see §73.8. 249 On Sulaymān ibn Wahb’s tenure in Egypt: see Sourdel, Vizirat, 301. Despite this happy turn of events, he later fell foul of the regent al-Muwaffaq and died in prison in 272/885, see Sourdel, Vizirat, 311–12 and EI2, “Wahb, Banū.” 250 For this branch of al-Tanūkhī’s maternal ancestry, see Bray, “Place and Self-Image: The Buhlūlids,” 63. 251 The “beardless boy” is the standard beloved of homoerotic romance. 252 Q 1, Sūrat al-Fātiḥah. 253 Q 113, Sūrat al-Falaq and Q 114, Sūrat al-Nās. They both begin “Say: I seek refuge” and are quoted for protection. 254 Q 112, Sūrat al-Ikhlāṣ. 255 Q Baqarah 2:255. 256 Q Ḥashr 59:21. 257 The keywords of these verses are “reconciliation” and “love.” 258 Q Anfāl 8:63. 259 Q Rūm 30:21. 260 Q Āl ʿImrān 3:103. 261 On Nāzūk, see Bowen, The Life and Times of ʿAlí ibn ʿĪsà, 217, 243–44, 268–70, 281–86, and Kennedy, The Court of the Caliphs, 156–57. 262 In 330/941–42. See Kennedy, The Prophet and the Age of the Caliphates, 272. 263 “In dues” is a speculative translation of min ḥaqq al-raqabah, which looks like an official term but is not mentioned in Donohue, The Buwayhid Dynasty, 253–54. The version of this story in al-Tanūkhī’s Nishwār (vol. 8, 158) has the phrase min ḥaqq raqabatī. My translation seems to be supported by §80.1 where al-Tanūkhī’s estates are seized bi l-ḥaqqayn, literally “on both counts,” neither of them specified. 264 Margoliouth translated the Nishwār version of this story, al-Tanūkhī, “Table Talk,” (Islamic Culture, 4 (1932), 235–36), dating it to 331/942–43. It is discussed by Canard, “Le riz,” 116–17.
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Notes 265 This was the second of Ibn Muqlah’s three vizierates, 320–21/932–33. 266 The singer is not referred to explicitly in the impersonal expression ṣuffa al-majlis. 267 This is a misreading for Muḥammad ibn Numayr, known as al-Numayrī, a love poet who died ca. 90/708. See al-Mubarrad, Kāmil, 318. The poem begins conventionally with the motif of the lovers’ tribes parting to seek fresh grazing, leaving them bereft, but is unusual in that it names the day of parting. 268 These events took place in 320/932. 269 In 359/970. See Donohue, The Buwayhid Dynasty, 144. 270 A speculative translation of aqṭaʿahā bi l-ḥaqqayn. Compare §77.1. 271 Most travel in Iraq was by boat. As well as the Tigris and Euphrates, there were numerous canals. 272 See Donohue, The Buwayhid Dynasty, 151, 237 for what lay behind these events. 273 See §§17.1, 79.1, and 82.6. 274 See §55.3. 275 Q Ḥujurāt 49:6. 276 In the version of these events in Sourdel, Vizirat, 278–79, al-Mutawakkil is in Rayy. Neither version explains why Ibn al-Mudabbir is instructed to go to Raqqah. 277 In §§73.8–18 he plays the role of a benefactor; in §§103.1–4, as here, he appears as an oppressor. 278 This event took place ca. 240/854. 279 For al-Muʿallā ibn Ayyūb’s own earlier tribulations, see §§17.1–4. 280 These and other versions are discussed by Sourdel, Vizirat, 278–79. The events they relate took place in 240/854 or 241/855–56. For more detail, and surviving harvest assessment documents written on papyrus, see Abbott, “Arabic Papyri of the Reign of Ǧaʿfar al-Mutawakkil.” 281 Bundār was the nickname of Ibn Bashshār, cited at §29.1 by al-Ṭabarī. 282 Q Tawbah 9:129. 283 Q Fātiḥah 1:1. 284 Q Tawbah 9:129. 285 Q Fātiḥah 1:1. 286 The Angel of Death is mentioned in Q Sajdah 32:11. 287 After Joseph’s brothers cast him in the pit (see §6), they said he had been devoured by a wolf, but Jacob, though accepting his loss, hoped that he was still alive and lived in fear of his death, Q Yūsuf 12:16–18, 85–87. This story and those that follow are given in various forms from a variety of sources in al-Thaʿlabī, Lives of the Prophets, 192–229. 288 Compare §85.6.
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Notes 289 The Quranic prophets were long-lived. Thus “eighty years passed from the time Joseph left his father until the day he saw him again, during which Jacob’s eyes were never dry from tears,” al-Thaʿlabī, Lives of the Prophets, 223. 290 Joseph and Benjamin. 291 Basil or myrtle. 292 See Q Yūsuf 12:94. 293 See §6 for Joseph’s imprisonment. 294 A paraphrase of Q Ṭalāq 65:3. 295 A paraphrase of Q Ṭalāq 65:3. 296 “Governance” is a reference to Q Hūd 11:56. This story may not have ended happily for everyone in it, since Ibrāhīm al-Taymī was done to death by al-Ḥajjāj in 94/712–13. 297 An anti-Trinitarian prayer. 298 The Torah is the scripture of the Jews. The Gospels are the scripture given to Jesus. The psalms are the scripture given to David, Q Nisāʾ 4:163; Isrāʾ 17:55. 299 See §§13.5, 105.12, 108.2, and 111.5. 300 The slave, the chamberlain, and his henchmen. 301 There has been a change of narrator, and in the next passage, there is confusion as to the number of protagonists. 302 Al-Karaj seems to have been a city in Sind elsewhere called al-Kīrāj. The Arab invasion of Sind took place in 93/711. Āzarmihr is an unidentified, presumably Persian, general. 303 Sic; presumably Ibn al-Jarrāḥ is intended. 304 The word maqʿad, “seat,” generally means a cushion. 305 This appointment is not noted in Sourdel, Vizirat. 306 For four months in the latter half of 321/933. See Sourdel, Vizirat, 476–78. 307 In the plural. Previously only one door was mentioned. 308 During the war for the caliphate between al-Amīn and al-Maʾmūn, when Ṭāhir ibn al-Ḥusayn fought for al-Maʾmūn against al-Amīn’s general ʿAlī ibn ʿĪsā ibn Māhān, whom he defeated and killed in 195/811. 309 A play on the words dirham (a silver coin) and hamm (care). 310 Ghulām, which in other contexts can mean “military slave,” “pupil,” or simply “boy.” 311
Mūsā ibn ʿAbd al-Malik has already appeared in two stories, §§73.8–17 and 82.1.
312 The lady is in purdah, as her status requires. 313 See n. 132 on the connection between the Iraqi “peasantry” and Christian bureaucrats. 314 The Book of Deliverance following Adversity and Straits. 315 An echo of Q Tawbah 9:129. 316 Yazīd al-Raqqāshī is cited as a transmitter at §13.8.
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Notes 317 See EI2, “Yazīd b. Abī Muslim,” for a composite of these accounts. 318 In 102/720. 319 Like al-Tanūkhī, Abū Ṭālib ʿAbd al-ʿAzīz was part of the legal establishment. The vocalization of Danqash, his great-great-great-great-grandfather’s name, is conjectural. It is sometimes spelled Danqīsh, and apparently is a nickname from danqasha, “to bow one’s head in humility.” See Cheikh-Moussa, “La négation d’Eros,” 90–91. 320 See n. 131. 321 A paraphrase of Q Sharḥ 94:5–6; see §§1.1–4. 322 The term qurrāʾ was sometimes applied to Kharijites. It seems to be a false etymology, unconnected with the Qurʾan. 323 Paraphrases of Q Raḥmān 55:29: «Every day He has some great task» (see §13.4) and of Q Sharḥ 94:5–6 (see §§1.1–4). 324 The ṭaylasān was worn over the headdress and shoulders by Abbasid functionaries. 325 Rasm, which I have translated as “embroidery,” could also be a woven motif or a border, perhaps of ṭirāz, bearing the name of the giver, here perhaps Prince ʿAbbās. See Serjeant, Islamic Textiles, 139, 200. 326 People with no oven of their own would pay to use the baker’s oven. 327 A paraphrase of Q Ṭalāq 65:3; see §1.4. 328 Meaning ʿĀʾishah; the honorific was applied to the wives of the Prophet. 329 Isḥāq ibn Ibrāhīm al-Mawṣilī, who was on familiar terms with al-Faḍl ibn al-Rabī ʿ. 330 In the Berlin and Leiden MSS, the text is garbled. “These words” are spoken by “an unseen speaker” who declares: “I am your servant,” like a jinni in the Thousand and One Nights. The prayer follows ungrammatically, omitting “in You.”
246
246
Glossary
Words in boldface within the entries below denote other entries in the Glossary. Abān ibn Taghlib (d. 141/758) Kufan Qurʾan scholar and lexicographer. al-ʿAbbās, son of Caliph al-Maʾmūn
(d. 223/838) military commander, employer
of ʿAlī ibn Yazīd. Murdered by his uncle al-Muʿtaṣim to prevent his being recognized as al-Maʾmūn’s successor. Abbasids
descendants of the Prophet’s uncle al-ʿAbbās, their dynasty over-
threw the Umayyads in 132/749 and reigned over the Islamic empire from Iraq until 656/1258. For a hundred years from 334/945 (thus, for the whole of al-Tanūkhī’s adult lifetime), they fell under the tutelage of the Buyids.
ʿAbd al-Aʿlā ibn Ḥammād ibn Naṣr (d. ca. 237/852) Basran traditionist. ʿAbd Allāh ibn ʿAbbās see Ibn ʿAbbās. ʿAbd Allāh ibn Abī Awfā (d. 87/706) the last of the Prophet’s Companions to die in Kufa.
ʿAbd Allāh ibn Abī l-Hudayl (d. between 105/723 and 120/738) Kufan traditionist. ʿAbd Allāh ibn Abī Razīn (dates unknown) traditionist, possibly Kufan. ʿAbd Allāh ibn Abī Saʿd ʿAbd Allāh ibn ʿAmr ibn ʿAbd al-Raḥmān (197–274/813– 87), stationer–copyist and traditionist. His family were from Balkh. He was active in Baghdad, taught Ibn Abī l-Dunyā, and died in Samarra or Wāsiṭ.
ʿAbd Allāh ibn Aḥmad ibn ʿĀmir al-Ṭāʾī (d. 324/936) illiterate Baghdadi traditionist.
ʿAbd Allāh ibn Aḥmad ibn Dāsah a Basran acquaintance of al-Tanūkhī, who quotes twenty-eight anecdotes of his about animals, personalities, and curiosities in Table Talk.
ʿAbd Allāh ibn Ḍumayrah Medinan traditionist. ʿAbd Allāh ibn al-Ḥārith ibn al-Sarrāj of Wāsiṭ unidentified; his grandfather was a saddler (sarrāj).
247
247
Glossary
ʿAbd Allāh son of Ḥasan son of Ḥasan son of ʿAlī ibn Abī Ṭālib (70–145/690– 763) great-grandson of ʿAlī ibn Abī Ṭālib, born Medina, imprisoned by al-Manṣūr, died Kufa.
ʿAbd Allāh ibn al-Ḥusayn ibn Saʿd unidentified. ʿAbd Allāh ibn Jaʿfar unidentified. ʿAbd Allāh ibn Jaʿfar ibn Abī Ṭālib (1–80/622–700) nephew of ʿAlī ibn Abī Ṭālib.
ʿAbd Allāh ibn Jaʿfar ibn Abī Ṭālib, daughter of unidentified Alid. ʿAbd Allāh ibn Masʿūd (d. 32/653) servant and Companion of the Prophet; grandfather of al-Qāsim ibn ʿAbd al-Raḥmān. ʿAbd Allāh ibn Mubashshir unidentified. ʿAbd Allāh ibn Muḥammad probably ʿAbd Allāh ibn Muḥammad ibn Abī Shaybah (159–235/775–849), Iraqi traditionist and prolific historian.
ʿAbd Allāh ibn Muḥammad Ibn Abī l-Dunyā see Ibn Abī l-Dunyā. ʿAbd Allāh ibn Muḥammad ibn Qarī ʿah al-Azdī of Basra unidentified. ʿAbd Allāh ibn Muḥammad al-Tamīmī or ʿUbayd Allāh ibn Muḥammad al-Qurashī unidentified; perhaps Ibn ʿĀʾishah the younger of Baghdad and Basra (d. 228/843), traditionist and historian.
ʿAbd Allāh ibn Muḥammad ibn Yaḥyā of Ahwaz (dates unknown) state scribe, maternal great-grandfather of al-Tanūkhī.
ʿAbd Allāh ibn al-Muʿtazz (247–96/861–908) Abbasid prince, son of al-Muʿtazz (r. 252–55/866–69), cousin of al-Muʿtaḍid, a pioneering poet, critic, and literary historian. He was famous for his aphorisms and was killed in an abortive coup against his nephew al-Muqtadir.
ʿAbd Allāh ibn Shaddād ibn al-Hādd (d. 81/700) Medinan traditionist. ʿAbd Allāh ibn Ṭāhir (182–230/798–844) al-Maʾmūn’s governor of Khurasan from 214/829–30 in succession to his father, Ṭāhir ibn al-Ḥusayn, the founder of the Ṭāhirid dynasty. He was an active military commander under both al-Maʾmūn and al-Muʿtaṣim, and was the father of ʿUbayd Allāh ibn ʿAbd Allāh ibn Ṭāhir. He enjoyed a brilliant career and died immensely rich.
ʿAbd Allāh ibn ʿUmar see Ibn ʿUmar. ʿAbd Allāh ibn Wahb (125–97/743–813) Egyptian legal scholar, admired for his accurate knowledge of a hundred thousand hadith.
ʿAbd Allāh ibn Yazīd unidentified.
248
248
Glossary
ʿAbd Allāh ibn Zayd ibn Aslam (d. 164/781) Medinan traditionist, son of Zayd ibn Aslam, brother of Usāmah ibn Zayd.
ʿAbd al-ʿAzīz ibn ʿAbd Allāh a contemporary of the jurist Mālik. ʿAbd al-ʿAzīz al-Qurashī also called ʿAbd al-ʿAzīz ibn Usayd al-Ṭalḥī, Basran traditionist.
ʿAbd al-ʿAzīz ibn ʿUmar ibn ʿAbd al-ʿAzīz (d. after 147/764) governor of Mecca and Medina, son of the caliph ʿUmar ibn ʿAbd al-ʿAzīz. ʿAbd al-Jabbār unidentified. ʿAbd al-Jalīl ibn ʿAṭiyyah Basran traditionist. ʿAbd al-Malik ibn Marwān (r. 65–86/685–705) fifth Umayyad caliph, father of al-Walīd ibn ʿAbd al-Malik and Yazīd ibn ʿAbd al-Malik. ʿAbd al-Malik ibn Mughīth unidentified. ʿAbd al-Malik ibn ʿUmayr (d. ca. 136/753) Kufan traditionist who lived to the age of 130 (or 160).
ʿAbd al-Qays, a client of unidentified convert affiliate (mawlā) of an ancient Arab tribe.
ʿAbd al-Raḥmān ibn ʿAbd Allāh ibn Masʿūd (d. 77/696) son of ʿAbd Allāh ibn Masʿūd. ʿAbd al-Raḥmān ibn Abī Bakrah (14–96/635–715) also called Ibn Nufayʿ; the first Muslim child to be born in Basra; appointed public treasurer by ʿAlī ibn Abī Ṭālib.
ʿAbd al-Raḥmān ibn ʿAlī unidentified. ʿAbd al-Raḥmān ibn Ḥammād al-Shuʿaythī (d. 212/827) Basran traditionist. ʿAbd al-Raḥmān al-Ḥimyarī unidentified. ʿAbd al-Raḥmān ibn Isḥāq Basran traditionist. ʿAbd al-Raḥmān ibn Ṣāliḥ al-Azdī (d. 235/850) Baghdadi traditionist. ʿAbd al-Razzāq Abū Bakr ibn Hammām ibn Nāfiʿ of Ṣanʿāʾ (126–211/744–826). ʿAbd al-Wāḥid ibn Ziyād (d. 176/792–93) Basran traditionist. ʿAbdūs nephew of Abū ʿAlī al-Ḥasan ibn Ibrāhīm the Christian, Muʿizz al-Dawlah’s treasurer, otherwise unknown. Abū l-ʿAbbās Muḥammad ibn Aḥmad ibn Ḥammād ibn Ibrāhīm ibn Thaʿlab the Gap-Toothed (240–336/854–947) born Samarra, died Basra; wellknown Baghdadi Qurʾan scholar, a teacher of al-Tanūkhī. Abū l-ʿAbbās Muḥammad ibn Ḥassān
unidentified Basran traditionist.
Abū l-ʿAbbās Thaʿlab (200–91/815–904) Aḥmad ibn Yaḥyā; with al-Mubarrad one of the leading linguistic scholars of his day.
249
249
Glossary
Abū l-ʿAbbās ibn Thawābah
(d. 277/890–91) state scribe, poet, and expert on
Arabic penmanship. At least four members of his family were prominent in the administration at the end of the third/ninth century. They were descended from a Christian who earned his living by the despised trade of cupping. Abū ʿAbd Allāh ibn Abī ʿAwf the Grain Merchant (d. 297/910) merchant who won the esteem of the vizier ʿUbayd Allāh ibn Sulaymān ibn Wahb, who granted him lucrative state contracts. Al-Tanūkhī cites eight anecdotes about his commercial acumen, high standing with the political elite, and charitableness in Table Talk, adding that he cultivated a variety of melon that was named after him. Abū ʿAbd Allāh Aḥmad ibn Abī Duʾād (d. 239/854) chief judge under successive caliphs and their trusted adviser, although his career and that of his son and deputy, Abū l-Walīd, ended in disgrace. Abū ʿAbd Allāh of Bā Qaṭāyā
al-Ḥasan ibn ʿAlī, state scribe.
Abū ʿAbd Allāh Ḥamd ibn Muḥammad of Dayr Qunnā son of al-Ḥasan ibn Makhlad’s paternal aunt or sister, he was a member of an originally Christian family of high officials and viziers from Dayr Qunnā, and a cousin of
ʿAlī ibn ʿĪsā, the “good vizier” under whose vizierate of 301–4/913–17 he held a senior position in the bureaucracy. See Sourdel, Vizirat, 400, 739, 748. Abū ʿAbd Allāh al-Ḥazunbal third/ninth-century Kufan linguistic scholar. Abū ʿAbd Allāh Muḥammad Ibn ʿAbdūs al-Jahshiyārī see Muḥammad ibn
ʿAbdūs al-Jahshiyārī. Abū ʿAbd al-Raḥmān al-Farasī or al-Qurashī Abū ʿAbd al-Raḥmān of Kufa
unidentified.
Abū ʿAbd al-Raḥmān al-Ṭāʾī
unidentified.
unidentified.
Abū ʿAbd al-Ṣamad al-ʿAmmī (d. 187/803) Basran traditionist. Abū Aḥmad unidentified Baghdadi Qurʾan scholar and writer of charms, a “friend of a friend” of al-Tanūkhī’s cousin Abū l-Ḥasan Aḥmad ibn Yūsuf al-Azraq. He typifies the “little man” who intervenes providentially in the lives of others. Abū l-Aḥwas ʿAwf ibn Mālik ibn Nadalah al-Jushamī (d. early second/eighth century), Kufan traditionist. Abū ʿAlī Aḥmad ibn Ismāʿīl (d. 290/903) originally from al-Anbār, nicknamed Naṭṭāḥah (“Always Locking Horns”), also known as Ibn al-Khaṣīb after an
250
250
Glossary
ancestor, al-Khaṣīb ibn ʿAbd al-Ḥamīd, who had been governor of Egypt, he was a state scribe in the service of ʿUbayd Allāh ibn ʿAbd Allāh ibn Ṭāhir, and an epistolographer and poet who corresponded with ʿAbd Allāh ibn al-Muʿtazz. Abū ʿAlī of Dayr Qunnā
son of the unidentified H.n.b.t.ā; state scribe, astrolo-
ger, cited in the Book of Viziers of Hilāl al-Ṣābi, who died 448/1056. One of a family of Christian or convert state scribes educated in Dayr Qunnā. Others are mentioned at §73.1. Abū ʿAlī of Dayr Qunnā, grandfather of
unidentified state scribe.
Abū ʿAlī al-Ḥasan ibn Ibrāhīm the Christian
Muʿizz al-Dawlah’s trusted trea-
surer. The money he stole from the ruler’s relatives and household was discovered buried in his house after his accidental death in 350/961. See Yāqūt, Udabāʾ, vol. 3, 982–83. Abū ʿAlī al-Ḥasan ibn Muḥammad ibn ʿUthmān Basran, from Fasā in Fars, traditionist of the works of his fellow countryman and fellow Basran Yaʿqūb ibn Sufyān of Fasā. Abū ʿAlī al-Muḥassin son of Judge Abū l-Qāsim ʿAlī ibn Muhammad ibn Abī l-Fahm al-Tanūkhī see al-Tanūkhī, Judge Abū ʿAlī al-Muḥassin. Abū l-ʿĀliyah (d. ca. 90/709) Rufayʿ ibn Mihrān; a freed slave, Basran traditionist. Abū ʿĀmir ʿAbd al-Malik ibn ʿAmr Abū ʿAqīl al-Khawlānī
(d. ca. 204/819) Basran traditionist.
Anas ibn Sālim of Antioch, a teacher of al-Tanūkhī’s
father. Abū l-Ashʿath (d. ca. 200/815) Basran traditionist. Abū l-ʿAtāhiyah
(131–211/748–826) Baghdadi poet famous for his melodious
ascetic verse. Abū l-ʿAwwām Abū Ayyūb
unidentified.
Aḥmad ibn Muḥammad ibn Shujāʿ (d. 284/897), maternal nephew
of Abū l-Wazīr. Served as a treasury official in Egypt at the end of the third/ninth century. Abbasid literature depicts him as foolish and deluded to the point of believing a female jinni was his lover, but he was prominent enough to have two poems addressed to him by the leading court poet al-Buḥturī. See al-Buḥturī, Dīwān, vol. 1, 491–92, 627–31. Abū Ayyūb
Khālid ibn Yazīd al-Khazrajī (d. 52/672), Medinan Companion.
Abū Ayyūb Sulaymān ibn Wahb
(d. 272/885) from an originally Christian
family of Wāsiṭ who had been state scribes since Umayyad times and
251
251
Glossary
claimed Arab ancestry from the leading pre-Islamic Christian tribe of Najrān, he served as secretary to al-Maʾmūn, was twice financial comptroller of Egypt and three times vizier (under al-Muhtadī, 256/860, and al-Muʿtamid, 263/877 and 264/878). He was on close terms with the Turkish military elite and a rival of al-Ḥasan ibn Makhlad. Imprisoned by alMuwaffaq, he died in disgrace. Abū Bakr ʿAbd Allāh ibn Muḥammad Ibn Abī l-Dunyā Abū Bakr Aḥmad ibn Muḥammad of Sarakhs Abū Bakr al-Asadī
see Ibn Abī l-Dunyā.
unidentified.
Muḥammad ibn ʿAbd Allāh ibn Ibrāhīm, known as Son of
the Shroud Maker (akfānī), traditionist, father of the Baghdadi judge ʿAbd Allāh ibn Muḥammad Ibn al-Akfānī. Abū Bakr Ibn Abī Shaybah
(159–235/775–849) ʿAbd Allāh ibn Muḥammad ibn
Ibrāhīm, Iraqi traditionist and historian, some of whose works are extant. Abū Bakr ibn Ḥafṣ ʿAbd Allāh ibn Ḥafṣ ibn ʿUmar, great-grandson of the conqueror of Iraq, Saʿd ibn Abī Waqqāṣ. Abū Bakr Muḥammad son of ʿAbd Allāh the Fodder Merchant
(d. 325/936–37)
Baghdadi traditionist, known as al-Mustaʿīnī. Abū Bakr Muḥammad ibn Isḥāq of Ahwaz (d. ca. 335/946) from Susa in Khuzistan, legal witness to al-Tanūkhī’s father; he studied Hadith in Baghdad in 341/952–53. Abū Bakr Muḥammad ibn Yaḥyā al-Ṣūlī court companion, chess master, author of a Book of Viziers, and leading literary scholar. Some of his editions of poetry are still extant, as is his The Life and Times of Abū Tammām. Abū Bakr Mukarram ibn Aḥmad ibn ʿAbd al-Wahhāb ibn Mukarram (d. 345/956) Baghdadi judge and cloth merchant. Abū Bakr al-Ṣayrafī ʿUthmān ibn Saʿīd, known as Ibn al-Ṣayrafī, the Son of the Money Changer, senior bureaucrat in charge of the army for periods between 303/915 and 321/933. See Sourdel, Vizirat, 742–43. Abū Bakr ibn Shujāʿ Baghdadi Qurʾan scholar, deputized for al-Tanūkhī as inspector of the mint at Sūq al-Ahwāz in 346/957–58, having served as a legal trustee for Judge al-Aḥnaf in East Baghdad 298–301/911–13. Abū Bakr al-Thaqafī
unidentified.
Abū Bakr the Undoubting
so-called according to some traditions because he
alone did not doubt the truth of the Prophet’s Night Journey to heaven. A member of the Meccan ruling tribe of Quraysh, an early convert and
252
252
Glossary
close Companion of the Prophet, whose favourite wife was his daughter
ʿĀʾishah. He was the first caliph (11–13/632–4). Abū Bakrah (d. 52/672) Nufayʿ ibn al-Ḥārith, Companion of the Prophet. Abū Balj al-Fazārī
Yaḥyā ibn Sulaym, traditionist in Wāsiṭ and Kufa, contem-
porary with Yazīd ibn Hārūn; he kept pigeons. Abū l-Dardāʾ (d. 32/652–53 in Damascus) ʿUwaymir ibn Zayd, Companion of the Prophet, sage, ascetic. Abū Dāʾūd
(202–75/817–89) Sulaymān ibn al-Ash ʿath, leading Hadith scholar,
author of al-Sunan (Sound Traditions); originally from Sijistan in Iran, he settled in Basra. Abū Dhakwān al-Qāsim ibn Ismāʿīl (d. 238/852–53) grammarian, scholar of poetry and history; stepson of the linguistic scholar al-Tawwazī. Abū Dharr (d. 32/652–53) Jundub ibn Janādah al-Ghifārī; ascetic and early convert to Islam. Abū l-Faḍl Aḥmad ibn Sulaymān, Judge
unidentified.
Abū l-Faḍl Muḥammad ibn ʿAbd Allāh ibn al-Marzubān of Shiraz state scribe; unidentified except through al-Tanūkhī’s citations. Al-Tanūkhī had known him at the court of his father’s friend and his own patron, the Buyid vizier al-Muhallabī. He is his source for some dozen items in Table Talk. His father’s uncle had been financial comptroller of Shiraz. See al-Tanūkhī, Nishwār, vol. 8, 240. Abū l-Faraj ʿAbd al-Wāḥid ibn Naṣr al-Makhzūmī the Parrot
(d. 398/1008)
al-Babbaghāʾ, itinerant state scribe, poet, and epistolographer, esteemed for his talents and his character. See Hamori, “A Sampling of Pleasant Civilities.” Abū l-Faraj Muḥammad ibn al-ʿAbbās ibn Fasānjus
a financial officer who came
from a family of Shirazi state scribes. He must have known al-Tanūkhī’s father when he served in Basra in al-Muhallabī’s adminstration, hence al-Tanūkhī’s shock at his malice toward him when he became vizier. After a year in office (359–60/970), he was deposed and subsequently jailed (366/977). Abū l-Faraj Muḥammad ibn Jaʿfar ibn Ṣāliḥ al-Ṣāliḥī
a descendant of ʿAlī ibn
Ṣāliḥ, “owner of the Prophet’s prayer mat.” Abū Ghassān Mālik ibn Ḍaygham
unidentified.
Abū Ḥafṣ Aḥmad ibn Ḥamīd the Coppersmith
253
unidentified.
253
Glossary
Abū l-Ḥamd Dāwūd son of Aḥmad al-Nāṣir li-Dīn Allāh, son of al-Hādī li-lḤaqq
grandson of the founder of the Zaydi imamate of Yemen, whom
al-Tanūkhī met. Abū Ḥāmid Muḥammad ibn Hārūn al-Ḥaḍramī
(225–321/840–933) Baghdadi
traditionist. Abū Hammām al-Ṣalt ibn Muḥammad of Kharg (d. ca. 210/825) Basran traditionist. Abū l-Ḥasan ibn Abī l-Layth
Baghdadi state scribe known only from
al-Tanūkhī’s citations of his verse and anecdotes in Deliverance and Table Talk. Abū l-Ḥasan ibn Abī l-Ṭāhir Muḥammad ibn al-Ḥasan
known from al-Tanūkhī’s
citation as a state scribe in charge of the army. Abū l-Ḥasan Aḥmad ibn Muḥammad Ibn al-Mudabbir
(d. ca. 264/877) state
scribe and poet. Known for his financial exactions, first in Syria, then in Egypt, then again in Syria, he was twice arrested and his wealth confiscated. He eventually died in prison. Abū l-Ḥasan Aḥmad ibn Yūsuf al-Azraq the Blue-Eyed
(297–378/909–88) son
of Yaʿqūb ibn Isḥāq ibn al-Buhlūl al-Tanūkhī, al-Tanūkhī’s first cousin once removed on his mother’s side. State scribe and prominent Muʿtazilī intellectual, often cited by al-Tanūkhī in Deliverance and Table Talk for family and political history, and curiosities of human behavior and of the natural world. Abū l-Ḥasan ʿAlī ibn al-Ḥasan (298–376/911–86) Baghdadi legal witness, known as al-Jarrāḥī. Abū l-Ḥasan ʿAlī ibn Ibrāhīm ibn Ḥammād (d. 356/967) a judge in Ahwaz before moving to Baghdad. Abū l-Ḥasan ʿAlī ibn Muḥammad al-Madāʾinī
see al-Madāʾinī.
Abū l-Ḥasan Muḥammad ibn ʿAbd Allāh ibn al-Ḥusayn ibn Saʿd unidentified. Abū l-Ḥasan Muḥammad ibn ʿAbd Allāh ibn Jayshān of Fam al-Ṣilḥ
merchant,
unidentified. Abū Ḥātim of Rayy
(195–277/810–890) Muḥammad ibn Idrīs, traditionist.
Abū Ḥāzim (d. 135/752) Salamah ibn Dīnār, Medinan traditionist and ascetic. Abū Hishām al-Rifāʿī
(d. 248/862) Muḥammad ibn Yazīd; Kufan, Judge of
Baghdad, where he died in office. Abū Hurayrah
(d. ca. 58/678) Companion of the Prophet, a prolific, contro-
versial, but popular traditionist. When he was a goatherd, his companion
254
254
Glossary
was a kitten (hurayrah), hence his nickname. At §13.8 he is cited as an authority in his own right. Abū l-Ḥusayn ʿAbd al-Wāḥid ibn Muḥammad al-Khaṣībī
member of a clan of
state scribes, traditionist, and man of letters; grandson of Abū l-Ḥasan Aḥmad ibn Muḥammad Ibn al-Mudabbir. (d. 376/986) Qurʾan scholar, traditionist.
Abū l-Ḥusayn son of the Doorman
Abū l-Ḥusayn ʿUmar al-Azdī, Judge ʿUmar ibn Muḥammad ibn Yūsuf ibn Yaʿqūb ibn Ismāʿīl ibn Ḥammād ibn Zayd ibn Dirham (291–328/904–40), cited by al-Tanūkhī as Judge Abū l-Ḥusayn. Member of a dynasty of Baghdadi judges, his father was Judge Abū ʿUmar Muḥammad, his grandfather Judge Yūsuf. A man of letters, he studied with Abū Bakr Muḥammad ibn Yaḥyā al-Ṣūlī, became judge aged twenty and died as chief judge of Baghdad aged thirty-seven. His Book of Deliverance following Adversity is now extant only in al-Tanūkhī’s citations. Abū Idrīs al-Khawlānī ʿĀʾidh Allāh ibn ʿAbd Allāh (8–80/630–700), preacher, judge of Damascus. Abū ʿImrān al-Jawfī ʿAbd al-Malik ibn Ḥabīb (d. 123/740–41), Basran traditionist. Abū ʿĪsā brother of Abū Ṣakhr senior state scribe, sometime deputy of the vizier Ismāʿīl ibn Bulbul. a prisoner of al-Ḥajjāj ibn Yūsuf, unidentified.
Abū Isḥāq
Abū Isḥāq ʿAmr ibn ʿAbd Allāh al-Hamdānī (d. 127/747), grandfather of Isrāʿīl, Kufan traditionist. Abū Isḥāq Ibrāhīm ibn al-ʿAbbās ibn Muḥammad ibn Ṣūl (ca. 176–243/792– 857) poet and state scribe of Turkic origin, great-uncle of Abū Bakr Muḥammad ibn Yaḥyā al-Ṣūlī, who edited his poetry, which is still extant. Abū Ismāʿīl ibn Abī Fudayk
(d. 200/815) traditionist.
Abū Jaʿfar Aḥmad ibn Isḥāq ibn al-Buhlūl al-Tanūkhī (231–318/845–930) judge, al-Tanūkhī’s great-grandfather on his mother’s side, father of his grandfather Abū Ṭālib Muḥammad. One of the most prominent judges of his time, a model of rectitude. Abū
Jaʿfar
Muḥammad
Basra
unidentified.
Abū Jahl
ibn
Muḥammad
ibn
Ḥibbān
al-Anṣārī
of
(d. 2/624) Meccan, kinsman and enemy of the Prophet; died at the
Battle of Badr. Abū l-Jahm Aḥmad ibn al-Ḥusayn ibn Ṭallāb of Mashghrā unidentified.
255
255
Glossary
Abū l-Jūd
deputy of ʿAjīb over the Baghdad police and overseer of prisons.
Abū Khalīfah al-Faḍl ibn al-Ḥubāb al-Jumaḥī of Basra (d. 305/917–18) nephew of the famous historian of Arabic poetry Ibn Sallām al-Jumaḥī (d. 231/846), judge, blind man of letters. Abū Khaythamah
Zuhayr ibn Ḥarb (d. 234/848), Baghdadi traditionist.
Abū Khāzim, Judge Abū Ḥamīd ibn ʿAbd al-ʿAzīz (d. 292/905), held appointments in Syria, Kufa, and Baghdad; his rulings were studied and he was highly regarded for his probity. Abū Marwān of Jāmidah
or Ibn Marwān; unidentified.
Abū Muʿāwiyah
unidentified.
Abū Muʿāwiyah
Muḥammad ibn Ḥāzim (110–195/728–810), blind traditionist.
Abū Muḥammad ʿAbd Allāh ibn Aḥmad Ibn Ḥamdūn
court companion of the
caliphs al-Mutawakkil, in succession to his father, and al-Muʿtaḍid. See EI2, “Ibn Ḥamdūn.” Abū Muḥammad al-Ḥasan of Rāmhurmuz
see Ibn Khallād of Rāmhurmuz.
Abū Muḥammad al-Ḥasan ibn Muḥammad al-Muhallabī
(291–352/903–
963) friend of al-Tanūkhī’s father and al-Tanūkhī. He was the preeminent patron of letters of his day in Iraq, as well as a soldier, politician, and administrator who made the Buyid takeover of Iraq workable; his ascendancy lasted from 339/950 to 352/963. He was of an ancient noble Arab family with a long connection with Basra, but he also held court in Baghdad. Abū Muḥammad al-Ḥasan ibn Muḥammad ibn ʿUthmān ibn Qanīf
al-Tanūkhī
records him as having been deputy chamberlain in the palace of the caliph al-Muqtadir; he was later in the service of the Lord of the Marshes Muʿīn al-Dawlah, but is otherwise unidentified. Abū Muḥammad Sahl ibn ʿAbd Allāh of Tustar (ca. 203–83/818–96) the mystic Sahl al-Tustarī, born in Khuzistan, died in Basra. Abū Muḥammad Wahb ibn Yaḥyā ibn ʿAbd al-Wahhāb al-Māzinī a Basran teacher of al-Tanūkhī, unidentified. Abū Mujliz Lāḥiq ibn Ḥamīd ibn Saʿīd al-Sadūsī (d. ca. 106/724), Basran traditionist. Abū Muṣʿab unidentified. Abū Naṣr the Tutor unidentified. Abū Naṣr Muḥammad ibn Muḥammad of Wāsiṭ ernment official, unidentified.
256
256
friend of al-Tanūkhī, local gov-
Glossary
Abū Naṣr the Date Merchant ʿAbd al-Malik ibn ʿAbd al-ʿAzīz of Nasāʾ (d. 228/843). Abū Nuʿaym ʿAmr ibn Ḥammād, known as al-Faḍl ibn Dukayn (d. ca. 219/834), Kufan shopkeeper and traditionist. Abū Nuḥ ʿĪsā ibn Ibrāhīm
secretary to al-Fatḥ ibn Khāqān, he held several high
positions in the bureaucracy before being publicly tortured to death under al-Muhtadī. Abū l-Qāsim
secretary to Nāzūk, chief of the Baghdad police. Unidentified, his
name is given differently in different manuscripts. Abū l-Qāsim ʿAbd al-Raḥmān ibn al-ʿAbbās unidentified. Perhaps the Baghdadi traditionist known as Ibn al-Fāmī (d. 357/968). Abū l-Qāsim ʿAbd al-Wahhāb ibn Abī Ḥayyah (d. 329/941) stationer–copyist to al-Jāḥiẓ (d. 255/869), the greatest prose writer of the third/ninth century. Abū l-Qāsim Ibn Bint Manī ʿ ʿAbd Allāh ibn Muḥammad (213–317/828–929), started life as a copyist and became a leading Baghdadi scholar of Hadith. His family was from Baghshūr near Herat. Abū l-Qāsim ʿĪsā son of ʿAlī ibn ʿĪsā
(d. 391/1001) one of two sons of the great
vizier ʿAlī ibn ʿĪsā, he was a state scribe, a scholar of Greek philosophy, and a traditionist. He died in Baghdad aged ninety. Abū l-Qāsim Ṭalḥah ibn Muḥammad ibn Jaʿfar
(291–380/904–991) legal wit-
ness and Baghdadi Qurʾan scholar, known as Ibn Mujāhid’s Pupil (Ibn Mujāhid, d. 324/936, wrote the first book on the seven Qurʾan readings). Abū Rawḥ of Marw identity uncertain, perhaps ʿAbd al-Raḥmān ibn Qays of Basra or Khālid ibn Maḥdūj. Abū Saʿd the Greengrocer
Saʿīd ibn al-Marzubān, freedman of the Companion
Ḥudhayfa ibn al-Yamān. Abū Saʿīd, muezzin of Taif
unidentified.
Abū Saʿīd Aḥmad ibn al-Ṣaqr ibn Thawbān lecture-room assistant to Bundār (Ibn Bashshār), studied tradition in Baghdad and settled in Basra. Abū Saʿīd ibn Basīṭ
unidentified.
ʿAbd Allāh ibn Shabīb, traditionist, of Baghdad and Basra. Abū ʿAbd Allāh Aḥmad ibn Abī Duʾād al-Iyādī and his son Abū l-Walīd Muḥammad, both Muʿtazilīs, had been chief judges and influential statesmen under al-Muʿtaṣim, but died in disgrace under al-Mutawakkil.
Abū Saʿīd of Medina
Abū Sāʿidah son of Abī l-Walīd son of Aḥmad ibn Abī Duʾād
Abū Ṣakhr
Ḥumayd ibn Ziyād the Tailor, born Medina, emigrated to Egypt.
257
257
Glossary
Abū Salamah ʿAbd Allāh ibn Manṣūr Abū Salamah al-Juhanī Abū Ṣāliḥ
unidentified.
unidentified.
Dhakwān of Medina (d. 101/719), muezzin, trader in oil and cooking
fat in Kufa. Abū Ṣāliḥ (owner of the Prophet’s prayer mat) the ownership of this relic became hereditary in his family; see Abū l-Faraj Muḥammad ibn Jaʿfar ibn Ṣāliḥ al-Ṣāliḥī and ʿAlī ibn Ṣāliḥ. Abū Ṣāliḥ ʿAbd Allāh ibn Muḥammad ibn Yazdād vizier to al-Mustaʿīn (r. 248– 52/862–66) in Samarra; his four-month tenure ended in his fleeing to Baghdad in 249/863. Abū l-Salīl Ḍurayb ibn Nuqayr, Basran traditionist. Abū l-Sawdāʾ ʿAmr ibn ʿImrān, Kufan traditionist. Abū Sawrah
traditionist, nephew of an early Muslim warrior, Khālid ibn Zayd
al-Anṣārī. Abū Sufyān al-Ḥimyarī Saʿīd ibn Yaḥyā of Wāsiṭ, cobbler and traditionist. Abū Sufyān Ṣakhr ibn Ḥarb (d. 31/652) leading Meccan commander, kinsman and enemy of the Prophet, then Companion; father of the first Umayyad caliph, Muʿāwiyah ibn Abī Sufyān. Abū Sulaymān Dāwūd ibn al-Jarrāḥ
see Dāwūd ibn al-Jarrāḥ.
Abū l-Ṭāhir Muḥammad ibn al-Ḥasan
state scribe in charge of the army,
unidentified. Abū Ṭālib ʿAbd al-ʿAzīz ibn Aḥmad ibn Muḥammad ibn al-Faḍl ibn Aḥmad ibn Muḥammad ibn Ḥammād Danqash
born Baghdad 302/914, he became
judge of Rāmhurmuz; as well as citing al-Tanūkhī’s father, he knew al-Tanūkhī’s son, who quotes him in al-Khaṭīb al-Baghdādī’s Tārīkh Baghdād. Abū Ṭālib Muḥammad ibn Aḥmad ibn Isḥāq ibn al-Buhlūl (d. 348/959) al-Tanūkhī’s maternal grandfather. A judge like his father, Abū Jaʿfar Aḥmad, and his son Jaʿfar ibn Abī Ṭālib, he was also involved in politics. Abū Tammām al-Ṭāʾī (ca. 189–232/805–45) famous court poet and anthologist, the subject of Abū Bakr Muḥammad ibn Yaḥyā al-Ṣūlī’s The Life and Times of Abū Tammām. Abū ʿUbayd Allāh Muḥammad ibn ʿImrān al-Marzubānī
(ca. 297–384/910–
94) Baghdadi literary historian, critic, and anthologist. A few of al-Marzubāni’s numerous works survive, notably his Dictionary of Poets, Muʿjam al-shuʿarāʾ.
258
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Glossary
Abū ʿUbaydah ibn al-Jarrāḥ
(d. 18/40) the Prophet’s general, he went on to
play a leading role in the Muslim conquests under ʿUmar ibn al-Khaṭṭāb. Abū ʿUbaydah Maʿmar ibn al-Muthannā
(110–209/728–824) leading Basran
philologist. Though of Persian parentage, he was an authority on the language and lore of the Bedouin Arabs. His numerous works, some of which survive, included treatises on the vocabulary of the Qurʾan. Abū ʿUmar Muḥammad ibn ʿAbd al-Wāḥid, “Thaʿlab’s Pupil”
(261–345/875–
957) a teacher of al-Tanūkhī’s and student of the linguistic scholar Abū l-ʿAbbās Thaʿlab, who earned his living as an embroiderer. His speciality was Arabic vocabulary. See EI2, “Ghulām Thaʿlab.” Abū ʿUmar Muḥammad al-Azdī
Muḥammad ibn Yūsuf ibn Yaʿqūb (243–
320/857–932); born in Basra, judge in Baghdad as well as holding many provincial appointments; great scholar of Hadith, father of Judge Abū l-Ḥusayn ʿUmar al-Azdī. Abū Usāmah unidentified. Abū l-ʿUyūf Ṣaʿb or Ṣuʿayb al-ʿAnazī Abū Wāʾil
unidentified.
ʿAbd Allāh ibn Buḥayr of Ṣanʿāʾ, popular preacher (qāṣṣ).
Abū l-Walīd ibn Aḥmad ibn Abī Duʾād
(d. 239/854) deputy and successor
to his father, Chief Judge Abū ʿAbd Allāh Aḥmad ibn Abī Duʾād; both Muʿtazilīs, they fell from grace under al-Mutawakkil. Abū l-Wazīr
Aḥmad ibn Khālid al-Ṣarafīnī, state scribe, secretary to
al-Muʿtaṣim; after periods of disgrace under succeeding caliphs he was put in charge of the land tax of Egypt. Abū Yaḥyā Isḥāq al-ʿAdwānī
unidentified.
Abū l-Yamān al-Ḥakam ibn Nāfiʿ (138–221/755–836) traditionist, of Ḥimṣ. Abū Yazīd Unays ibn ʿImrān al-Nāfiʿī unidentified. Abū Yūsuf Yaʿqūb ibn Bayān
unidentified.
Abū Zunbūr Abū ʿAlī al-Ḥusayn ibn Rustum of Mādharāʾ (d. 314/926); member of the Mādharāʾ ī clan of state scribes, uncle of Muḥammad ibn ʿAlī, he served in Egypt overseeing the land tax under successive caliphs. adages, aphorisms, proverbs
an important branch of wisdom literature, through
which known truths could be reflected upon and new ones discovered. From the second/eighth century, translators from Persian and Greek and scholars of Arabic competed in rediscovering the wisdom of the ancients and the Arabs through their sayings and systematizing it in book form. See Zakeri, Persian Wisdom in Arabic Garb.
259
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Glossary
ʿAḍud al-Dawlah Abū Shujāʿ Fanā Khusraw ibn Ḥasan, second Buyid ruler of Fars and Khuzistan (r. 338–72/949–83). Al-Tanūkhī was a member of his court and had mixed relations with him.
ʿAffān ibn Muslim (134–219/751–834) coppersmith, Basran traditionist. al-Aghlab al-ʿIjlī (d. 21/641) early Muslim poet; died fighting in the conquest of Iraq. Aḥmad ibn ʿAbd al-Aʿlā al-Shaybānī
Baghdadi traditionist.
Aḥmad ibn ʿAbd Allāh ibn Aḥmad al-Warraq the Stationer-Copyist (299– 379/911–90) Baghdadi Shiʿi traditionist. Aḥmad ibn ʿAbd Allāh ibn al-Nuʿmān
unidentified.
Aḥmad ibn Abī l-Aṣbagh state scribe, related to Abū Ayyūb Sulaymān ibn Wahb on the distaff side, secretary to the future al-Muktafī, governor of Basra in 311/923. Aḥmad ibn Abī Khālid
“the Cross-Eyed” (al-Aḥwal) (d. ca. 211/826), long-
serving state scribe, influential with al-Maʾmūn whose secretary and close adviser he became for some ten years until his death. See Sourdel, Vizirat, 218–25. Aḥmad ibn ʿAlī ibn Saʿīd of Kufa (d. 334/945) the Ḥamdānid Nāṣir al-Dawlah’s governor of Wāsiṭ, having previously served in the caliphal administration. Aḥmad ibn ʿĀmir al-Ṭāʾī
father of ʿAbd Allāh ibn Aḥmad ibn ʿĀmir al-Ṭāʾ ī.
Aḥmad ibn al-Ḥārith the Cobbler Aḥmad ibn Ibrāhīm al-ʿAbdī
(d. 258/872) Baghdadi traditionist.
(d. 246/860) Baghdadi traditionist.
Aḥmad ibn Isrāʾīl (d. 255/869) high-ranking state scribe under several caliphs, he became vizier to al-Muʿtazz (r. 252–25/866–69) and was publicly tortured and executed by the Turks of Samarra. Aḥmad ibn al-Khaṣīb state scribe whose career began under al-Muʿtaṣim. He was vizier for six months under al-Muntaṣir (247–48/861–62) before being banished to Crete by the Turks of Samarra. Aḥmad ibn Muḥammad ibn Bakr Abū Rawq al-Hazzānī (d. ca. 324/936) Basran traditionist. Aḥmad ibn Muḥammad ibn al-Faḍl, Abū ʿĪsā, son of Aḥmad ibn Muḥammad ibn Ḥammād Danqash
legal trustee in Baghdad.
Aḥmad ibn Muḥammad ibn Ḥammād Danqash
army chief and chief of police
at Samarra under al-Muhtadī. . Aḥmad ibn Muḥammad Ibn al-Jarrāḥ
260
see Ibn al-Jarrāḥ.
260
Glossary
Aḥmad ibn al-Rabī ʿ al-Lakhmī the Silk Merchant of Kufa
name and identifica-
tion doubtful. Aḥmad ibn Ṣāliḥ
(170–248/786–863) son of an Iranian soldier, Qurʾan scholar,
transmitted in Baghdad and Egypt. Aḥmad ibn Sulaymān of Ṭūs
(240–322/854–934) Baghdadi traditionist.
Aḥmad ibn Yazīd ibn Muḥammad al-Muhallabī court companion of al-Muʿtamid. al-Aḥnaf “the Lame” (d. 301/913) Judge Muḥammad ibn ʿAbd Allāh ibn ʿAlī ibn Muḥammad Ibn Abī l-Shawārib, member of a dynasty of judges of Baghdad. Ahwaz or Sūq al-Ahwāz
the main city of the province of Khuzistan.
ʿĀʾidh ibn Shurayḥ unidentified. ʿĀʾishah (d. 58/678) daughter of Abū Bakr the Undoubting; favorite wife of Muḥammad; “Mother of the Faithful.”
ʿAjīb, Nāzūk’s henchman his deputy in charge of the police; executioner. Killed with Nāzuk in a coup (317/929). al-Ajlaḥ al-Kindī Yaḥyā ibn ʿAbd Allāh (d. 145/762), Kufan traditionist. ʿAjlān Medinan traditionist. al-ʿAlāʾ ibn ʿAbd al-Jabbār the Druggist (d. 212/827) traditionist. ʿAlī ibn ʿAbd Allāh the Stationer–Copyist, known as Ibn Abī Luʾluʾ unidentified. ʿAlī ibn Abī ʿAlī al-Lahabī, Medinan traditionist. ʿAlī ibn Abī Ṭālib (d. 40/660) cousin of the Prophet Muḥammad, husband of his daughter Fāṭimah; held by the Shiʿis to be his designated and only legitimate heir, the “Commander of the Faithful.” He and his descendants were widely revered in al-Tanūkhī’s time by non-Shi ʿi as well as Shi ʿi and were believed by some to have powers of intercession. Known for his wisdom and eloquence, at §1.3 he is cited as a linguistic authority.
ʿAlī ibn Abī l-Ṭayyib al-Ḥasan ibn ʿAlī ibn Muṭrif of Rāmhurmuz see ʿAlī ibn al-Ḥasan ibn ʿAlī ibn Muṭrif. ʿAlī ibn Bidhaymah (d. 133/750) transmitted in Kufa and northern Syria. ʿAlī ibn Dubays state scribe, unidentified. ʿAlī ibn Hammām unidentified. ʿAlī ibn Ḥarb al-Ṭāʾī of Mosul (d. 265/877) traditionist. ʿAlī ibn al-Ḥasan ibn ʿAlī ibn Muṭrif of Rāmhurmuz (298–376/911–86) judge who lived in Baghdad, cited as Alī ibn al-Ḥasan. It is through him, via Ibn
261
261
Glossary
al-Jarrāḥ, that al-Tanūkhī quotes Ibn Abī l-Dunyā’s Book of Deliverance, without naming it.
ʿAlī ibn Hishām known as Ibn Abī Qīrāṭ, he and his father Hishām ibn ʿAbd Allāh were state scribes; al-Tanūkhī cites him frequently in Table Talk.
ʿAlī ibn al-Ḥusayn Zayn al-ʿĀbidīn (d. 94/712–13), fourth imam of the Twelver Shiʿi. ʿAlī ibn al-Ḥusayn ibn Muḥammad ibn Mūsā Ibn al-Furāt unidentified member of the Ibn al-Furāt family of state scribes and viziers.
ʿAlī ibn Ibrāhīm unidentified merchant from Ahwaz. ʿAlī ibn ʿĪsā Alī ibn ʿĪsā ibn Dāwūd ibn al-Jarrāḥ, “the Good Vizier” (245– 334/859–946), senior statesman, twice vizier under al-Muqtadir, he was regarded as the most capable and upright administrator of his day.
ʿAlī ibn ʿĪsā ibn Māhān (d. 195/811) leader of al-Amīn’s army, defeated and killed by Ṭāhir ibn al-Ḥusayn.
ʿAlī ibn al-Jaʿd (d. 230/845) Baghdadi traditionist. ʿAlī son of Jaʿfar al-Ṣādiq son of Muḥammad al-Bāqir a son of the sixth Twelver Shiʿi imam. ʿAlī al-Juʿfī Kufan traditionist. ʿAlī ibn Muḥammad ibn Abī l-Fahm al-Tanūkhī see al-Tanūkhī. ʿAlī ibn Muḥammad al-Madāʾinī see al-Madāʾinī. ʿAlī ibn Naṣr ibn ʿAlī the Physician ʿAlī ibn Naṣr ibn ʿAlī ibn Bishr (d. 377/987), Christian physician, prolific author who died with many books unfinished; one on ethics, which contained adages, aphorisms, and proverbs, was reportedly 1,500 folios long.
ʿAlī al-Riḍā the son of Mūsā al-Kāẓim (d. 203/817) eighth imam of the Twelver Shiʿi. ʿAlī ibn Ṣāliḥ one of a group of Iranian princes whom the caliph al-Manṣūr rewarded for their loyalty by offering them the pick of a treasure, ʿAlī ibn Ṣāliḥ took what was alleged to be the Prophet’s prayer mat, on condition that he produced it on ceremonial occasions. It remained in the family until al-Muʿtaṣim reclaimed it. See al-Khaṭīb al-Baghdādī, Tārīkh Baghdad, vol. 11, 438–39.
ʿAlī ibn Yazīd postmaster and intelligencer of Māsabadhān, formerly secretary to al-ʿAbbās, son of al-Ma’mūn. Unidentified. Alids ʿAlī ibn Abī Ṭālib, considered by the Shiʿi the true heir of the Prophet, and his descendants, the Alids, are all treated with reverence by al-Tanūkhī
262
262
Glossary
and his sources. They cite imams of the Twelver Shiʿi (who recognize eleven descendants of ʿAlī and the Prophet’s daughter Fāṭimah): ʿAlī ibn al-Ḥusayn Zayn al-ʿĀbidīn, fourth imam; ʿAlī al-Riḍā son of Mūsā al-Kāẓim, eighth imam; Ḥasan son of ʿAlī ibn Abī Ṭālib, second imam; al-Ḥusayn son of ʿAlī ibn Abī Ṭālib, third imam; Jaʿfar al-Ṣādiq, sixth imam; Muḥammad al-Bāqir, fifth imam; and Mūsā al-Kāẓim, seventh imam (al-Tanūkhī, however, mocks the idea that the latter has miraculous powers of intercession on earth, §§80.3–4). Other Alids cited are:
ʿAbd Allāh son of Ḥasan son of Ḥasan son of ʿAlī ibn Abī Ṭālib, ʿAbd Allāh ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib, ʿAlī son of Jaʿfar al-Ṣādiq son of Muḥammad al-Bāqir, Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib, al-Ḥasan ibn Jaʿfar ibn ʿAbd Allāh ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib, Yaḥyā son of al-Ḥasan son of Jaʿfar son of ʿAbd Allāh son of al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib, Muḥammad ibn al-Ḥanafiyyah; an unnamed Alid (§94.1–4); and Abū l-Ḥamd Dāwūd, son of the third Zaydi imam of Yemen. See Bernheimer, The ʿAlids. al-Aʿmash
Sulaymān ibn Mihrān al-Kāhilī (60–148/680–765), Kufan Qurʾan
scholar and traditionist. al-Amīn
sixth Abbasid caliph, he was defeated and killed in the war with his
brother al-Maʾmūn for the succession to their father, Hārūn al-Rashīd (r. 193–98/809–13).
ʿAmr ibn al-Āṣ (d. ca. 42/663) conqueror and governor of Egypt. ʿAmr ibn Marzūq (d. 224/838–39) highly popular Basran traditionist. ʿAmr ibn Maymūn (d. ca. 145/762) Kufan scholar and traditionist, the son and grandson of manumitted slaves.
ʿAmr ibn Muḥammad al-Qurashī (d. 199/814) traditionist. ʿAmr ibn Murrah (d. ca. 118/736) blind Kufan traditionist. ʿAmr of the Squadrons early Muslim warrior, unidentified. ʿAmr ibn Uḥyaḥah al-Awsī Companion. Anas ibn Mālik (d. 93/712) born Medina, servant and Companion of Muḥammad; father of Mālik ibn Anas; died in Basra. al-Anbār
an ancient settlement west of Baghdad on the left bank of the
Euphrates in a fertile agricultural area; it had been the first Abbasid capital and was the ancestral home of the Buhlūlids, al-Tanūkhī’s maternal relatives, where they had farms and property. Ancients
a vague term for sages of past civilizations, often Greek philosophers.
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Glossary
angels (malāʾikah, sing. malak) the angels in chapters one and three of Deliverance petition God for human sufferers (§§13.8, 70.12), bring them aid and consolation (§§85.1–2., 86.1–2), and are invoked in prayer in His name (§§92.3, 93.2). Named angels are the Angel of Death, Azrael, Gabriel, Israfel, Michael, and the allegorical Benevolence (§70.12). Anṣār the “Helpers,” the people of Medina who invited Muḥammad to settle in their city, and aided him against the Meccans. a hall or complex of rooms forming the waiting area out-
antechamber (dihlīz)
side a grandee’s audience chamber. Minor business is transacted there by members of the household, §§76.8–9. Antioch in northern Syria on the Orontes near the Mediterranean coast, the home city of al-Tanūkhī’s father. Anūshirwān
also Chosroes; Sasanian king, an emblematic rather than histori-
cal figure.
ʿAqīl or ʿUqayl ibn Shihāb traditionist (the form of the name is speculative). Arabs; Bedouin; Arabic while few members of the cultured Abbasid elite could trace their lineage back over several generations to Arab ancestors as could al-Tanūkhī, they wrote Arabic according to rules of grammar and lexicography derived by scholars such as al-Aṣmaʿī and Abū ʿUbaydah (§47.8) from pre-Islamic Arabic poetry and from Bedouin informants. The Prophet and ʿAlī ibn Abī Ṭālib (§1.3) are exemplars of Arabic linguistic authority. The anonymous Bedouin of §§52.3, 53.1, and 82.3 are emblems of the moral authority embodied in Arab eloquence. al-ʿĀṣ ibn Wāʾil (d. ca. ad 620) kinsman and enemy of Muḥammad. Aslam (d. 80/699) prisoner of war of unknown parentage, freedman of ʿUmar ibn al-Khaṭṭāb. Asmāʾ bint ʿUmays
Companion, mother of ʿAbd Allāh ibn Jaʿfar ibn Abī Ṭālib,
she had been married to Jaʿfar ibn Abī Ṭālib, Abū Bakr the Undoubting, and ʿAlī ibn Abī Ṭālib. al-Aṣmaʿī (122–213/740–828) Abū Saʿīd ʿAbd al-Malik ibn Qurayb, scholar of Arab lore, poetry, and the Arabic language. audience chamber (majlis)
this is where members of the public or of the court
came to present complaints or petitions to a vizier or other grandee, §80.2, and where poets performed, §102.3. Access to it was controlled by the chamberlain.
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Glossary
authorization to transmit (ijāzah)
the authorization to transmit a teacher’s
material if he or she was satisfied that a pupil could quote it accurately. Ayyūb, son of al-ʿAbbās ibn al-Ḥasan al-ʿAbbās ibn al-Ḥasan of Jarjarāyā, vizier to al-Muktafī (291–95/904–8), see Bowen, The Life and Times of ʿAlí ibn
ʿĪsà, 65–67, and Sourdel, Vizirat, 359. Persian commander. Unidentified.
Āzarmihr
Azhar ibn Marwān al-Raqqāshī (d. 243/857) Basran traditionist. Azrael the Angel of Death. See Burge, Angels in Islam, 132–45. village near Baghdad.
Bā Qaṭāyā
al-Babbaghāʾ, “the Parrot” see Abū l-Faraj al-Makhzūmī. in ancient Iraq, Nebuchadnezzar’s capital.
Babylon
Badr, Battle of southwest of Medina, in 2/624, following the Hijrah, the first victory of the Muslims over the Meccans. Bāghand
a village near Wāṣit.
Baghdad
the richest and most populated city in Iraq, founded by the second
Abbasid caliph al-Manṣūr in 145/762 as his capital. It remained the intellectual center even when the caliphs moved their court to Raqqah or Samarra. Baghshūr or Bagh village near Herat. al-Baḥrayn
coastal strip and oasis in northeastern Arabia; Kharijites had a
base there in Umayyad times. the capital of Khurasan in late Umayyad and early Abbasid times.
Balkh
Banū Sadūs sector of Basra, named after the tribe of that name. Banū Yashkur Baqiyyah
sector of Basra, named after the tribe of that name.
Abū Muḥammad Baqiyyah ibn al-Walīd ibn Ṣāʾid al-Ḥimyarī of Ḥimṣ
(d. 197/813), Syrian traditionist. Barmakī family
the descendants of the barmak (administrator) of the Buddhist
monastery of Nawbahār near Balkh, who converted to Islam under the Umayyads and served as state scribes under the first five Abbasid caliphs, rising to great power under Hārūn al-Rashīd until 187/803, when, for reasons unexplained, he suddenly turned against them. al-Barqī
Abū ʿAbd Allāh Aḥmad ibn Jaʿfar, state scribe and Baghdadi tradition-
ist, active 330/941 and after. Bashīr ibn Nahīk unidentified. basil or myrtle (rayḥānah) when Jacob calls Joseph a sweet-scented flower at §85.7, there is a play on the Qurʾanic «breath» (rīḥ) or scent of Joseph
265
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Glossary
(Q Yūsuf 12:94), but also on the widespread idea of a child, living or dead, as a “fragrant plant.” See Diem and Schöller, The Living and the Dead, vol. 3, 102. trading port and center of scholarship in lower Iraq; al-Tanūkhī was
Basra
born and brought up there. Basra, a holy woman of
unidentified; Basra was an early center of asceticism
and Sufism in which women were prominent. bathhouse public and private bathhouses both had the same architecture and consisted of a suite of rooms. See EI2, “Ḥammām.” The ḥammāms of §§73.14 and 78.7 are probably private baths in the Samarran mansion of alMutawakkil’s chief of police and in the palace of the governor of Fars. See Northedge, The Historical Topography of Samarra, 130, 269. beardless boy (ghulām amrad) the beardlessness of the young soldier of §§76.1, 76.5–6 is the standard attribute of an object of homoerotic desire in both poetry and storytelling. Bedouin see Arab. Berbers
the Arab conquest of North Africa had been difficult and left the
indigenous Berbers unpacified. It was the governor Yazīd ibn Abī Muslim’s cruelty to his Berber bodyguard that led to his murder at their hands (§105.8). See Brett and Fentress, The Berbers, 86–88. Bishr ibn Muʿādh
blind Basran traditionist.
Bishr ibn Mūsā al-Asadī Bishr ibn Rāfiʿ al-Ḥārithī
(190–288/806–901) Baghdadi traditionist. Abū l-Asbāṭ of Najrān, traditionist.
Black Hole dungeon in Iraq used by al-Ḥajjāj ibn Yūsuf. boat travel
merchant seafaring played a major role in the Abbasid economy.
The merchant of Basra who always took his daughter on his voyages (§16.1) may have sailed the Persian Gulf, the Arabian Sea, the Indian Ocean, and even as far as China. See Hourani, Arab Seafaring, 64. Within Iraq, whether by river or on the numerous canals, boats were the preferred means of travel (§80.1). Bukhtakīn the Turk
known as Āzād(h)rawayh, military governor of Ahwaz
from ca. 356/967, he combined this position with tax farming the revenue of the region. Bureaucratic Supervision, office of (al-zimām)
sometimes referred to in the
plural (azimmah) and sometimes in the singular, as at §73.8 (where zimām may be shorthand for zimām al-azimmah, the Supreme Office of
266
266
Glossary
Supervision), this was a body or bodies that scrutinized the expenditure of one or more government bureaus or departments. Its functions and place within the administrative structure fluctuated in the course of the third/ ninth century so that, Sourdel says, “one can never be sure what is meant by ‘head of the zimām.’” See Sourdel, Vizirat, 599–605. Burjulān Bursān bushel
village near Wāsiṭ. village near Samarqand.
the catchall term “bushel” has been used for the following dry mea-
sures, whose values fluctuated according to time and place: ṣāʿ and mudd, where a ṣāʿ is a measure of grain equal to eight handfuls or four mudds (§13.3); kurr six donkey loads (§§77.1–2). See EI2, “Makāyīl.” Buyids or Buwayhids see Daylamī. Buzurjmihr ibn al-Bakhtakān
vizier to the Sasanian king Chosroes Anū-
shirwān, like him he is an emblematic rather than a historical figure. chain of transmitters (isnād) the first three chapters of Deliverance include some complex chains of transmission and examples of isnād criticism by al-Tanūkhī. Most of his sources and transmitters are cited only once. Many are obscure. Some of the isnāds in which they figure may be feats of unassisted memory testifying to oral transmission (but see notebook). However, where al-Tanūkhī cites his predecessors in the faraj genre, with whose books he was familiar in written form since he says how many folios they contain, he may well be identifying as oral sources only the informant who read the book with him or in whose copy he read it (e.g., ʿAlī ibn al-Ḥasan), and consulting the book itself for the rest of the transmitters, and indeed for the text of the material cited. Although in modern scholarship isnāds have primarily been associated with hadith, for al-Tanūkhī and other scholars of his period they were proofs of textual accuracy and accuracy of attribution in all fields of knowledge. The references to isnāds that have been indexed here are to instances where al-Tanūkhī admits to not remembering an isnād or not wishing to pursue all the details of transmission. chamberlain (ḥājib)
chamberlains, who controlled access to caliphs, viziers,
and commanders, occupied a position of trust. The family and professional connections of one early Abbasid chamberlain are enumerated at §106.1; the career of a later one is outlined at §59.3. The anonymous
267
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Glossary
chamberlain whom Hārūn al-Rashīd tries to involve in the murder of an Alid at §§94.1–6 seems to be a figure of storytelling. charms those described at §§76.1–3 are written (kutub), consist wholly of passages from the Qurʾan, and are to be bound on to the right arm when the wearer is in a state of ritual purity. They have sympathetic qualities: their key words, “reconciliation” and “refuge,” are supposed to ensure conciliation and protection. Chosroes (kisrā)
generic title given to Sasanian kings in Arabic writings.
Christians (Naṣārā)
two sorts of Christians are mentioned in chapters one to
three of Deliverance: on the one hand scriptural Christians (§§10, 11.1), uncontextualized Christians (§50.5), and holy men (§§50.2, 50.6); on the other, individuals known to al-Tanūkhī or his informants (§§14.4, 50.1). The proportion of Christians and other non-Muslims in the Iraqi population in the ninth and tenth centuries can only be guessed, but Muslims were probably not yet a majority. For a cultural analysis, see Morony, Iraq. A number of prominent state scribes were converts with Christian backgrounds (§§17.4, 103.1), and al-Tanūkhī’s own family belonged to the originally Christian tribal confederation of Tanūkh and cherished the story of the conversion of its patriarch. See Bray, “Men, Women and Slaves,” 127, and “Place and Self-Image,” 41–44. client
see freedman.
Companions of the Prophet (Ṣaḥābah)
anyone who had met the Prophet, even
briefly, was a Companion and a source for eyewitness reports of his sayings and deeds. Companions cited as sources in this section of Deliverance are: ʿAbd Allāh ibn Masʿūd, Abū Dharr, Abū Hurayrah, ʿAlī ibn Abī Ṭālib, Anas ibn Mālik, Asmāʾ bint ʿUmays, Ibn ʿAbbās, Ibn ʿUmar, and Maslamah ibn Mukhallad. converts see Christians and freedman. cotton (quṭn)
originally from India, cotton was cultivated, traded, and manu-
factured into ordinary and luxury textiles throughout the Abbasid empire. See Lombard, Les textiles, 61–79, and EI2, “Ḳuṭn.” court companion (nadīm)
the job of court companions was to drink with the
caliph, share in his leisure pursuits, and entertain him with verse recitation and storytelling. Their privileged access to the caliph made them sources of anecdote and keyhole history.
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Glossary
courtesy name (kunyah)
for a man, a name consisting of Abū, “father of,” fol-
lowed by the name of a son or sometimes daughter. Al-Tanūkhī, whose kunyah was Abū ʿAlī, really did have a son called ʿAlī, but kunyahs were often given in childhood, without reference to offspring. A more polite form of address than the given name (as at §103.2, where the villain calls his prospective victim by his kunyah), the courtesy name, which accounts for a large number of the persons cited in Deliverance, was not necessarily the best way of identifying someone and could give rise to uncertainty, as at §104.1, where for the benefit of his readers al-Tanūkhī identifies “Abū Saʿīd” as al-Aṣmaʿī. cupping (ḥijāmah)
a cure (§§15.1–2) used in both traditional and Galenic
humoral medicine, whereby a heated glass was applied to lightly scarified skin to remove blood; dry cupping was used to relieve pain without extracting blood. See Pormann and Savage-Smith, Medieval Islamic Medicine, 43–44, 72, 121. cursing
a form of prayer; §77.3 describes a ritual cursing (duʿāʾ ʿalā) that lasts
for several sessions, in which a whole family takes part. See EI3 “Cursing, Ritual.” curtain, purdah (sitr) at §103.1, a noblewoman speaks to the narrator from behind a curtain that has been rigged up in his audience chamber out of deference to her status. He suspects that the curtain also conceals a spy, which turns out to be the case. Here the curtain is both a social reality and a plot device. A curtain was usually put up between a singing woman and her audience; because it is a familiar procedure, this is implied but not spelled out at §78.3. Dabīq in the suburbs of Damietta in the Nile Delta, a place famous for its highquality woven fabrics. Ḍabuʿ a settlement in the region of Basra. al-Ḍaḥḥāk
al-Ḍaḥḥāk ibn Muzāḥim of Balkh (d. 105/723), exegete and man of
letters. Damascus oasis (Ghūṭah)
the gardens and orchards surrounding the city of
Damascus, irrigated by the Baradā river. Daniel
Daniel is well known in tradition as a prophet but is not a Qurʾanic
prophet. See Wheeler, Prophets in the Quran, 280–83. Dāwūd ibn Abī Hind
(d. 139/756) Egyptian traditionist.
269
269
Glossary
Dāwūd ibn al-Jarrāḥ
(dates unknown) state scribe, of Dayr Qunnā; grandfa-
ther of ʿAlī ibn ʿĪsā and uncle of al-Ḥasan ibn Makhlad. He was in charge of bureaucratic supervision under al-Mutawakkil, see §73.8. Dāwūd ibn al-Muḥabbar Dāwūd ibn Rushayd
Basran traditionist.
(d. 239/853) Khwarazmian traditionist.
Daylam the mountainous region southwest of the Caspian, home to the Buyid or Buwayhid dynasty. Daylamī often use of the Buyid (or Buwayhid) Shiʿi soldier dynasty that seized power in Iraq in 334/945 and divided up the remaining eastern Abbasid provinces between three more branches of the family, which reigned concurrently. Their followers are recognizable by their Persian names at §§14.1, 80.2. Their regime brought about changes in government and society of which al-Tanūkhī was highly critical. See al-Tanūkhī, Table Talk, 7–8; Mottahedeh, Loyalty and Leadership; Donohue, The Buwayhid Dynasty in Iraq. Dayr Qunnā
monastery south of Baghdad where a number of Abbasid state
scribes received their training. See EI2, “Dayr Ḳunnā.” dinar a gold coin, or money of account whose value in relation to the silver coinage (dirham) varies. The word badrah, meaning a skin or a purse, is also used of a sum of between a thousand and ten thousand dinars, and at §16.1 it is specified in the Arabic that “the two badrahs” the hero tosses into the sea “contained ten thousand dinars.” dirham a silver coin or money of account of which the gold coinage (dinar) is reckoned a multiple, though the ratio varies. disembodied voice (hātif, pl. hawātif )
the hawātif of §§16.1, 19.1, 95.1, and 112
are not the shrieks that frighten desert travelers in pre-Islamic Arabian folklore. See Fahd, “Hātif,” EI2. They are Islamicized, in the tradition of Ibn Abī l-Dunyā’s book on the subject, which divides them into voices heard by the Prophet and Companions, voices in graveyards that address the living on behalf of the dead, and hawātif that teach prayers. Some are angels, but generally their status is ambiguous, and some are jinn. See Ibn Abī l-Dunyā, Kitāb al-Hawātif, 51, 58–111. Al-Tanūkhī and his sources do not speculate on the nature of the hawātif they encounter. doctors of religion (ʿulamāʾ) at §67.2, Ḥasan of Basra means by ʿulamāʾ people like himself, who distanced themselves from the Umayyad regime and devoted themselves to asceticism and pondering the fundamentals of
270
270
Glossary
religion. He claims they have a divine mandate to denounce ungodliness. See Cook, Commanding Right and Forbidding Wrong, 52–53. dreams modern studies of Islamic dreams and dream interpretation focus on Qurʾanic and Prophetic paradigms of dream narrative and the symbols found in ancient dream books translated into Arabic. See Sirriyeh, Dreams. Chapters one and three of Deliverance do not conform to these patterns. We encounter dreams in which Qurʾanic passages are recited by a being equivalent to or interchangeable with a disembodied voice (§§17.3, 18.1,19.1) and a dream consisting of a poem, equivalent to onomatomantic fortune-telling (§99). Ḍumayrah ibn Saʿīd Medinan traditionist. Egypt
the Qurʾanic land of Pharaoh, Joseph, and Moses; a province of the Abbasid empire, important as a source of revenue from the land tax.
elephants
war elephants (§§96.1, 96.2) were familiar from the Qurʾan, see
Q 105, Sūrat al-Fīl, quoted by al-Tanūkhī at §18.1. Impressed by an elephant he had seen as a child, al-Tanūkhī included several elephant stories in Deliverance and Table Talk. See Bray, “Reading ‘the Exotic.’” embroidery, of Dabīq
textiles were valuable, and those from Dabīq were much
imitated. Dabīqī became a generic term for all sorts of luxury fabrics, brocaded or embroidered with patterns, images, or ṭirāz inscriptions. See Lombard, Textiles, 50, 160; Serjeant, Islamic Textiles, 136, 139, 141; and Mez, Renaissance, 460. As with many everyday objects, the Dabīqī kerchief or cloth (mandīl) of §109.2 is not described in enough detail to be easily visualized by a modern reader. Estates, Bureau of the government department in charge of state and private properties subject to the property tax (ṣadaqah). Its functions, says Sourdel, were ill defined. See Sourdel, Vizirat, 591–92. Euphrates
the second great waterway of Iraq, connected to the Tigris by
numerous canals. execution mat (naṭʿ)
a leather mat on which the victim knelt for his head to be
struck off, §§67.5, 105.10. eye salve (ithmid)
an eye cosmetic or medicine that could be made of a variety
of substances. See EI2, “al-Kuḥl.” al-Faḍl ibn Isḥāq al-Dūrī
(d. 242/856) cloth merchant, Baghdadi traditionist.
al-Faḍl ibn Marwān (d. 250/864) appointed vizier by al-Muʿtaṣim in 218/833, he had wide powers, especially financial. Disgraced 211/838.
271
271
Glossary
al-Faḍl ibn Muḥammad the Druggist of Antioch
one of al-Tanūkhī’s father’s
teachers in Antioch. al-Faḍl ibn Muḥammad al-Yazīdī
(d. 278/891) uncle of Muḥammad ibn
al-ʿAbbās al-Yazīdī; Baghdadi grammarian and traditionist. al-Faḍl ibn al-Rabī ʿ (d. ca. 207/823) Abū l-ʿAbbās. He succeeded Yaḥyā ibn Khālid al-Barmakī as vizier to Hārūn al-Rashīd after the disgrace of the Barmakids in 187/803, retained office under al-Amīn, and secured al-Maʾmūn’s favor after al-Amīn’s defeat. In Sourdel’s estimate, he was a scheming mediocrity. See EI2, “al-Faḍl b. al-Rabī ʿ.” At §11.4, he is all-powerful as Hārūn al-Rashīd’s vizier. al-Faḍl ibn Sahl (d. 202/818) a Zoroastrian convert, trained by the Barmakīs, he became al-Maʾmūn’s mentor and first vizier, enjoying extensive military and administrative powers; he was murdered by the caliphal guard. See Sourdel, Vizirat, 196–213, and EI2, “al-Faḍl b. Sahl b. Zadhānfarūkh.” al-Faḍl ibn Yaḥyā ibn Khālid al-Barmakī (147–93/764–808) he had extensive powers as a military commander and statesman, often deputizing as vizier for his father Yaḥyā ibn Khālid, and was tutor to al-Amīn when the latter was crown prince. As milk brother to Hārūn al-Rashīd, a bond considered almost as strong as blood brotherhood, he was especially well placed to grant favors. He shared in the downfall of the Barmakīs. al-Faḍl ibn Yaʿqūb (d. 258/872) Baghdadi marble mason and traditionist. a village north of Wāsiṭ.
Fam al-Ṣilḥ
al-Farrāʾ (144–207/761–822) Yaḥyā ibn Ziyād, prominent grammarian, his works include a still extant grammatical commentary on the Qurʾan, Maʿānī al-Qurʾān. Fars
the Abbasid province covering the southwest of Iran; its capital was Shiraz.
al-Faryābī
Abū ʿAbd Allāh Muḥammad ibn Yūsuf, traditionist from Faryāb
near Balkh. Fasā
a city of Fars.
al-Fatḥ ibn Khāqān of Turkic origin, son of a military commander, he became al-Mutawakkil’s most intimate companion and adviser, and died with him when he was assassinated in 247/861. Fāṭimah (ad 605–32) daughter of Muḥammad by his first wife, Khadījah; wife of ʿAlī ibn Abī Ṭālib; mother of al-Ḥasan and al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib.
272
272
Glossary
traditionist, unidentified.
al-Fayḍ ibn Isḥāq
Firās ibn Yaḥyā (d. 129/747) Kufan jurist. folio (waraqah)
part of the structure of a book or booklet composed of sheets
folded in two and gathered into quires (a codex). Each half sheet is a folio, the equivalent of two pages. Thus al-Madāʾinī’s five- or six-folio booklet (§0.5) was ten or twelve pages long, Ibn Abī l-Dunyā’s twenty-folio Book of Deliverance (§0.6) was forty pages long, and Judge Abū l-Ḥusayn’s fifty-folio work (§0.7) a hundred pages long. Arabic books were not transcribed identically in multiple copies, so in describing his predecessors’ books al-Tanūkhī is either referring to specific copies or giving his readers a rough idea of length. forfeiture payments (māl al-muṣādarah) it was normal to imprison, torture, and fine disgraced officials, on the assumption that they would have embezzled state monies while in office, or simply to make them forfeit their private fortunes. fortune-telling
the same word, tafāʾul, is used for inferring a good omen from
the wording of a song (onomatomancy, §78.3) and for using chance-read passages of the Qurʾan as a guide to the future (§65.2) or to discovering the truth (§81.2). The case of the stork and the sparrow at §109.3 is an example of ornithomancy. See Fahd, La divination, 449–50. Other forms of prognostication in chapter three of Deliverance include physiognomy (§§68.4, 68.8) and omens taken from graffiti (§69.1) and from a message found underneath a seat (§98.1). freedman (mawlā) mawlā has various meanings. Applied at §106.1 to someone with a non-Arab name, Danqash, it suggests a freed slave, whose position as captain of the guard also made him a trusted member of his master al-Manṣūr’s household. It can also mean a protégé, the likely sense of the word at §98.1. At §§38.1 and 105.1, mawlā means a client of an Arab or Arab tribe, a non-Arab who adopts an Arab identity on conversion. al-Fuḍayl ibn ʿIyāḍ
(105–87/723–803) ascetic and traditionist from Samar-
qand; died in Mecca. Fuḍayl ibn Marzūq
(d. ca. 160/776) Kufan traditionist.
Gabriel the angel who imparted the Qurʾan to Muḥammad (Q Baqarah 2:97). In tradition, he is the chief angel: see Burge, Angels in Islam, 120–27.
273
273
Glossary
geometer
on the flourishing of geometry in Iraq in the fourth/tenth century,
see EI2, “ʿIlm al-Handasa.” On the importance of mathematics to tax assessment, see land tax. Ghālib the Cotton Merchant
unidentified.
part of Daylam.
Gīlān
the descriptions of God in the Qurʾan give rise to theological problems:
God
should they be taken literally or figuratively? For example, does He really sit on a throne? Two such problem passages occur in this section of Deliverance: the prayer at §92.2 where God is said to have a “face,” and §22, which implies that He has a physical existence in space (“Remember God, and He will be present to you,” literally “you will find Him in front of you”). As a Muʿtazilī, al-Tanūkhī would have been hostile to anthropomorphism, but he refrains from comment, although a passage that might be understood as meaning that God predestines people to damnation rouses him to a piece of Muʿtazilī exegesis in defence of God’s justice at §9.3. He also reflects on God’s nature and the relationship between prophets and God at §8.5. God is made a protagonist in non-Qurʾanic narratives at §§13.8, 70.4, 70.12, 85.1, 85.5, and 85.7. Gospels (al-Injīl) at §§92.3 and 93.2, God is invoked as “He Who sent down the Gospels,” that is, the scripture given to Jesus. graffiti
writings on walls form a distinct genre in medieval Arabic literature.
See Abū l-Faraj al-Iṣfahānī (attrib.), The Book of Strangers. grandfather of Abū ʿAlī of Dayr Qunnā, state scribe
unidentified.
a burial ground in Baghdad.
Graveyard of Quraysh
Ḥabash of Ṣanʿāʾ unidentified. Ḥabīb ibn Maslamah
(2–42/620–62) early Muslim commander, he took part
in many campaigns against the Byzantines. al-Hādī
(r. 169–70/785–86) fourth Abbasid caliph, he wished his own son to
succeed him in place of his brother Hārūn al-Rashīd. Notorious for his violent temper, he died suddenly in unexplained circumstances. al-Ḥajjāj
al-Ḥajjāj ibn Yūsuf al-Thaqafī (ca. 41–95/661–714), the ablest and
most feared of Umayyad governors, he was appointed to Iraq in 75/694, aged thirty-three, where he quashed numerous rebellions, including that of the Kharijite Qaṭarī ibn al-Fujāʾah. He built the town of Wāsiṭ to house his Syrian troops. al-Ḥakam ibn Hishām al-Thaqafī
Kufan traditionist living in Damascus.
274
274
Glossary
Haman
in the Qurʾan, the henchman of Pharaoh.
Ḥamdānids
named after their ancestor Ḥamdān, a chieftain of the Arab tribe of
Taghlib in Mosul in the second half of the third/ninth century, in the following century they served the Abbasid caliphs as miltary commanders, briefly ruling in Iraq, and established themselves as independent rulers in Mosul and Aleppo. Ḥammād Danqash or Danqīsh (perhaps meaning “the Humble”)
captain of the
guard under al-Manṣūr. Six generations of his descendants were in public service. See Aḥmad ibn Muḥammad ibn al-Faḍl, Aḥmad ibn Muḥammad ibn Ḥammād Danqash, and Muḥammad ibn Ḥammād Danqash. Ḥammād
Ḥammād ibn Zayd ibn Dirham (d. 197/813), Basran traditionist.
Ḥammād ibn Salamah
Basran coppersmith and traditionist.
Ḥammād ibn Wāqid Ḥanẓalah of Mecca
(d. 167/783) Basran traditionist.
Ḥanẓalah ibn Abī Sufyān, traditionist of mixed reputation.
(al-) Ḥaramī ibn Abī l-ʿAlāʾ Abū ʿAbd Allāh Aḥmad ibn Muḥammad, Baghdadi traditionist, secretary of Judge Abū ʿUmar Muḥammad al-Azdī (d. 317/929). al-Ḥārith of Basra
al-Ḥārith ibn ʿAṭiyyah, ascetic.
al-Ḥārith ibn Ḥabash of Ṣanʿāʾ unidentified. Hārūn ibn ʿAbd Allāh
(d. 243/857) Baghdadi porter, old-clothes dealer, and
traditionist. Hārūn al-Rashīd
(r. 170–93/786–809) fifth Abbasid caliph, his father al-Mahdī
(r. 158–69/775–85) designated him successor to his brother al-Hādī, who wished to be succeeded by his own son. His mentor before his accession was Yaḥyā ibn Khālid al-Barmakī, and for seventeen years Hārūn gave members of the Barmakī family a free hand in running the empire before suddenly turning on them in 187/803. Hārūn al-Rashīd’s chamberlain
unidentified, probably fictional.
Hārūn ibn Sufyān (d. ca. 251/865) known as the Rooster, Baghdadi lectureroom assistant (mustamlī) and traditionist. Ḥarūrī
Ḥarūrīs were extreme Kharijites who took their name from the village
of Ḥarūrāʾ near Kufa, where they rebelled against ʿAlī ibn Abī Ṭālib and declared their sole allegiance to God. harvest assessment (taʿdīl)
a complicated operation of evaluating the sources
of all the kinds of tax levied on agricultural produce in a given tax district and calculating their monetary value (§§82.4, 82.6). See Cahen,
275
275
Glossary
“Fiscalité.” The case of Abū l-Ḥasan Aḥmad ibn Muḥammad Ibn al-Mudabbir, related at §§82.1–6, is studied in the original papyrus documents by Abbott, “Arabic Papyri of the Reign of Ǧaʿfar al-Mutawakkil.” See Sourdel, Vizirat, 278–79. al-Ḥasan ibn ʿAlī unidentified. Ḥasan ibn ʿAlī ibn Abī Ṭālib (3–60/625–70) second imam of the Twelver Shiʿi. He renounced his claim to the caliphate to Muʿāwiyah and lived in Medina in seclusion. al-Ḥasan ibn ʿAmr ibn Muḥammad al-Qurashī
unidentified.
or al-Ḥasan ibn Aḥmad ibn Bakhtiyār, Daylamī com-
al-Ḥasan ibn Bakhtiyār
mander. Unidentified. Ḥasan of Basra (d. 110/728) al-Ḥasan ibn Abī l-Ḥasan Yasār, early ascetic much cited as a model of piety and righteousness and for his compelling eloquence. Ḥasan ibn Ḥasan ibn ʿAlī ibn Abī Ṭālib a son of the second imam of the Twelver Shiʿi. al-Ḥasan ibn Jaʿfar ibn ʿAbd Allāh ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib al-Ḥasan ibn Maḥbūb
Alid.
unidentified.
al-Ḥasan ibn Makhlad
(209–69/824–82) al-Ḥasan ibn Makhlad ibn al-Jarrāḥ,
nephew of Dāwūd ibn al-Jarrāḥ and cousin of ʿAlī ibn ʿĪsā. A recent convert from Christianity, he was in charge of Estates under al-Mutawakkil and was twice vizier under al-Muʿtamid before being exiled to Egypt. He died in Antioch, possibly of poison. al-Ḥasan ibn Mukarram
(182–274/798–888) Baghdadi cloth merchant and
traditionist. al-Ḥasan ibn Sahl
brother of al-Maʾmūn’s vizier al-Faḍl ibn Sahl, like him a
state scribe trained by the Barmakīs. He occupied high positions in the administration but retired from public life after al-Faḍl’s assassination. In 210/825, al-Maʾmūn married his daughter Būrān (d. 236/850–51). al-Ḥasan ibn Wahb brother of Abū Ayyūb Sulaymān ibn Wahb, poet and secretary to the vizier Ibn al-Zayyāt. Hāshim a forefather of the branch of Quraysh to which the Prophet belonged. city of Khurasan, now in Afghanistan.
Herat al-Ḥijr
city of north Arabia, now known as Madāʾin Ṣāliḥ.
Hijrah the Prophet’s exodus when, in 1/622, persecuted by his own Meccan kinsmen (§12.3), he escaped with his followers to Medina (§12.2).
276
276
Glossary
Hilāl
freedman of ʿUmar ibn ʿAbd al-ʿAzīz; unidentified.
Ḥimṣ
the modern Homs, Emesa in antiquity, a governorate of Umayyad Syria. (d. after 87/706) Hishām ibn Ismāʿīl al-Makhzūmī. The
Hishām ibn Ismāʿīl
caliph ʿAbd al-Malik ibn Marwān, who was married to his daughter, appointed him governor of Medina in 82/701. Hishām ibn Muḥammad Ibn al-Kalbī (ca. 120–204/737–819) member of a distinguished Kufan family. His father, Muḥammad, was a polymath; he himself was a prolific historian, some of whose works survive. Hishām ibn ʿUrwah
(d. ca. 145/762) son of ʿUrwah ibn al-Zubayr ibn
al-ʿAwwām. the Holy Land (al-arḍ al-muqaddasah) the dwelling place of Jeremiah. holy man (ʿābid), holy woman (ʿābidah), literally “worshipers” Jaʿfar the holy man of Rāmhurmuz (§70.6), Jaʿfar ibn Mundhir the holy man of Mahrūbān (§70.9), Ḥumayd ibn ʿAbd Allāh (§§70.9–12), and the anonymous holy woman of §105.5 seem to be Muslims. We are not told about their way of life or how it fit into the spectrum of Muslim religious practices. Isaac (§§50.2, 50.6) appears to be a Christian; the faith of the holy man of §§70.1–5 is not identified, and the worshiper of §§70.7–8 is a Jew. Ḥumayd ibn ʿAbd Allāh
holy man, unidentified.
Ḥumayd ibn ʿAbd al-Raḥmān al-Ḥimyarī Ḥumayd ibn Ḥammād
Basran jurist.
Ibn Khuwār or Ibn Abī l-Khuwār, Kufan or Basran
traditionist. Ḥunayn, Battle of
in 8/630, following the Muslim conquest of Mecca, Mecca’s
rival Taif took to the field at Ḥunayn, a valley between Mecca and Taif, but were defeated in spite of vastly outnumbering the Muslims. al-Ḥusayn ibn ʿAbd Allāh ibn Ḍumayrah al-Ḥusayn ibn ʿAbd al-Raḥmān
Medinan traditionist.
of Jarjarāyā (d. 253/867), traditionist.
al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib
(4–61/626–80) third imam of the Twelver
Shiʿi; died at Karbalāʾ defending his title to the caliphate against the Umayyads. al-Ḥusayn ibn ʿAlī al-Juʿfī (d. 203/818) Kufan traditionist. al-Ḥuṣayn ibn al-Ḥumām al-Murrī Ḥusayn ibn Ḥasan
(d. ca. ad 612) pre-Islamic poet.
Ḥusayn ibn Ḥasan ibn Ḥarb al-Sulamī, traditionist of Marw
and Mecca. al-Ḥusayn ibn Numayr al-Khuzāʿī
277
unidentified.
277
Glossary
Ibn ʿAbbās, ʿAbd Allāh
(d. 68/687) the Prophet’s cousin, a highly respected
authority. At §1.3 he is cited for his knowledge of the Qurʾan and of the Arabic language. When he and Muḥammad ibn al-Ḥanafiyyah refused to recognize Ibn al-Zubayr as caliph, they were banished from Mecca in 64/684 and taken evenually to Taif. Ibn Abī l-Dunyā
(208–81/823–94) Abū Bakr ʿAbd Allāh ibn Muḥammad, poly-
math, traditionist, preacher, tutor to the sons of caliphs, and prolific compiler. Like many of his edifying works, his Book of Deliverance is extant. Ibn Abī Fudayk Muḥammad ibn Ismāʿīl ibn Muslim ibn Abī Fudayk Dīnār (d. ca. 200/815), Medinan traditionist. Ibn Abī Maryam unidentified. Ibn Abī ʿUdayy (d. 194/ 809–10) Muḥammad ibn Ibrāhīm al-Sulamī of Basra. Ibn al-Azhar Muḥammad ibn Jaʿfar
(d. 300/913) traditionist nicknamed “the
Kufan liar.” Ibn Baqiyyah (314–67/926–977) Muḥammad ibn Muḥammad ibn Baqiyyah, Iraqi peasant turned soldier, became vizier to the Buyid ʿIzz al-Dawlah Bakhtiyār (r. Iraq 356–67/967–78) in 362/972. By trying to win over Muʿīn al-Dawlah with gifts, he aroused the suspicions of Bakhtiyār, who had him arrested and blinded. He was finally trampled to death by elephants. Ibn Bashshār
Abū Bakr Muḥammad, known as Bundār (d. 252/866), Basran
traditionist. Ibn Durayd Abū Bakr Muḥammad ibn al-Ḥasan (223–321/838–933), leading Basran and Baghdadi linguistic scholar. Many of his works are extant. Aḥmad ibn Muḥammad (d. 381/991), silk merchant, traditionist,
Ibn al-Jarrāḥ
transmitter of Ibn Abī l-Dunyā, and a wealthy and flamboyant figure in Buyid Baghdad. Ibn Jubayr
Saʿīd ibn Jubayr, Kufan of Abyssinian extraction, scholar and chess
player, executed for rebellion by al-Ḥajjāj (d. 95/714). Ibn Jurayj ʿAbd al-Malik ibn ʿAbd al-ʿAzīz (80–150/699–767), Meccan jurist of Byzantine extraction. Ibn Khallād of Rāmhurmuz, Abū Muḥammad al-Ḥasan ibn ʿAbd al-Raḥman judge, deputy to al-Tanūkhī’s father, poet, traditionist, and author of two extant works, the seminal al-Muḥaddith al-fāṣil bayn al-rāwī wa l-wāʿī, on distinguishing between accurate and inaccurate chains of transmission, and Amthāl al-Nabī, on proverbs and wise sayings attributed to the Prophet.
278
278
Glossary
Ibn al-Munkadir
Abū ʿAbd Allāh Muḥammad (d. 130/747), Medinan
traditionist. Ibn Muqlah
Muḥammad ibn ʿAlī (272–328/885–940) began his career as a col-
lector of land taxes in Fars, and was vizier in 304–6/917–19, again briefly in 320–21/932–33 and for a third and last time in 322–24/934–36. His career ended in disgrace and prison; a famous calligrapher, he was tortured by having his right hand cut off. Ibn al-Sarrāj unidentified. Ibn Shubrumah ʿAbd Allāh (d. 144/761), son or grandson of the Companion Shubrumah ibn al-Ṭufayl, Kufan judge, jurist, and poet. Ibn ʿUmar ʿAbd Allāh ibn ʿUmar ibn al-Khaṭṭāb (d. 73/693), son of the second caliph, renowned for his sanctity. Ibn Wahb ʿAbd Allāh, Egyptian traditionist. Ibn al-Zayyāt
(d. 233/847) Muḥammad ibn ʿAbd al-Malik. From a merchant
family (his surname means Son of the Oil Merchant), he became a state scribe, was made vizier under al-Muʿtaṣim, and remained in office under al-Wāthiq, demanding forfeiture payments from officials such as Abū Ayyūb Sulaymān ibn Wahb. Al-Mutawakkil tortured him to death in a device he himself had invented. Ibn al-Zubayr
(2–73/624–692) ʿAbd Allāh ibn al-Zubayr ibn al-ʿAwwām, a
member of Quraysh. He made his base in Mecca and declared himself caliph in 64/684, imprisoned Ibn ʿAbbās and Muḥammad ibn al-Ḥanafiyyah for refusing to recognize him, and was defeated by al-Ḥajjāj. Ibrāhīm ibn al-Haytham al-Baladī unidentified. Ibrāhīm ibn Khallād al-Azdī unidentified. Ibrāhīm ibn Masʿūd
unidentified.
Ibrāhīm ibn Muḥammad al-Anṣārī known as the Eye-Salve Merchant. Unidentified. Ibrāhīm ibn Muḥammad Ibn Saʿd grandson of Saʿd ibn Abī Waqqās, Kufan traditionist. Ibrāhīm ibn Rabāḥ state scribe, briefly in charge of the Bureau of Estates under al-Wāthiq. Ibrāhīm ibn Rās̄hid
(d. 264/878) Baghdadi traditionist.
Ibrāhīm ibn Saʿīd
unidentified.
Ibrāhīm ibn Saʿīd
(d. 249/863) Baghdadi jeweler and traditionist.
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Glossary
Ibrāhīm al-Taymī
Ibrāhīm ibn Yazīd (d. 94/713), Kufan ascetic, executed by
al-Ḥajjāj. Ibrāhīm ibn Yūḥannā
steward of al-ʿAbbās son of al-Maʾmūn; otherwise
unidentified.
ʿImrān ibn al-Nuʿmān early Muslim commander, unidentified. incense (bakhūr)
used to perfume clothes, as at §73.14. The word can be
applied to several substances and compounds. See al-Washshāʾ, Le Livre de brocart, 169–70. inkwell (dawāt) surviving early-Abbasid inkwells (§73.13) are made of glass. See EI2, “Dawāt.” intention (niyyah) actions are invalid unless preceded by a declaration of good intent and corresponding focusing of the mind (§9.10). See EI2, “Niyya” and “Ikhlāṣ.” Iraq at §11.3, ancient “Iraq in the land of Babylon”; elsewhere, the land between and around the lower course of the Euphrates and Tigris, from north of Samarra to the Gulf. Iraqis
Iraqi support for Alid claimants to the caliphate made them a constant source of suspicion to the Umayyads.
ʿĪsā ibn ʿAbd al-ʿAzīz al-Ẓāhirī unidentified. Isaac
holy man, unidentified.
Isḥāq (150–235/767–850) Iṣhāq ibn Ibrāhīm al-Mawṣilī, the leading musician of his day, scholar, courtier, and witness to much keyhole history. Isḥāq ibn Abī Isrāʾīl Isḥāq ibn Ibrāhīm ibn Kāmjar of Marw (151–246/768– 860), Baghdadi traditionist. Isḥāq ibn al-Buhlūl al-Tanūkhī Ishāq ibn al-Buhlūl ibn Hassān ibn Sinān (164– 252/780–867), al-Tanūkhī’s maternal great-great-grandfather, traditionist, and state scribe, of al-Anbār and Baghdad. Isḥāq ibn al-Ḍayf Basran traditionist. Isḥāq ibn Ibrāhīm of Kūfa
(d. after 130/748).
Isḥāq ibn Ibrāhīm ibn Muṣʿab
(207–35/822–50) a nephew of Ṭāhir ibn
al-Ḥusayn. Soldier, chief of police of Baghdad, and governor of Iraq under successive caliphs. Isḥāq ibn ʿĪsā son of the daughter of Dāwūd ibn Abī Hind
Basran traditionist.
Isḥāq ibn Ismāʿīl of Ṭāliqān (d. 230/845), known as the Incomparable, Baghdadi traditionist. Isḥāq ibn Sulaymān
of Kufa (d. 200/815), Baghdadi traditionist.
280
280
Glossary
Ismāʿīl ibn Bulbul (230–78/844–92) appointed vizier by al-Muwaffaq in 265/878, from 272/885 he extended his authority and tried to prevent alMuwaffaq’s son al-Muʿtaḍid from taking part in public affairs. Ismāʿīl ibn Umayyah
(d. 139/756) Meccan jurist.
not mentioned in the Qurʾan, in tradition Israfel is the Angel of the
Israfel
Trumpet, who will announce the Last Day, and a bearer of the Throne of God. See Burge, Angels in Islam, 128–32. Isrāʾīl
unidentified.
Isrāʾīl
(d. 162/779) Isrāʾ īl ibn Yūnus al-Sabī ʿī.
Ītākh
Abū Manṣūr (d. 235/849), Turk soldier, had been raised by al-Muʿtaṣim from kitchen boy to general. His power base was in Samarra. He held high office in the caliphal household under al-Wāthiq, whose son he supported as his successor. When al-Mutawakkil became caliph, he threw him into prison, where he died of thirst. See Kennedy, The Court of the Caliphs, 237–38.
al-Jabal
probably synonymous with al-Jibāl, the province to the north and
west of Khuzistan and Fars. Jaʿfar ibn ʿAbd Allāh ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib
Alid.
Jaʿfar ibn Abī Ṭālib ibn Abī Jaʿfar Ibn al-Buhlūl al-Tanūkhī, Judge
Jaʿfar ibn
Muḥammad ibn Aḥmad ibn Isḥāq ibn al-Buhlūl ibn Ḥassān (303–77/916– 87), al-Tanūkhī’s uncle on his mother’s side, Baghdadi traditionist. Jaʿfar the holy man
unidentified.
Jaʿfar ibn Maymūn
seller of felts and traditionist.
Jaʿfar ibn Muḥammad ibn ʿUyaynah
unidentified.
Jaʿfar ibn Mundhir al-Ṭāʾī the holy man Jaʿfar al-Ṣādiq
unidentified.
(83–148/702–65) Jaʿfar ibn Muḥammad, sixth imam of the
Twelver Shiʿi, Medinan jurist. Jaʿfar ibn Sulaymān
(d. 178/794) Basran Shiʿi ascetic and traditionist.
Jaʿfar ibn Sulaymān al-Hāshimī
(d. 177/793) cousin of al-Manṣūr, governor of
Medina, Mecca, and other cities. Jāmidah
large village between Wāsiṭ and Basra.
Jarīr ibn Ḥafṣ Jarjarāyā
(d. 170/786) Basran traditionist.
town on the Tigris between Baghdad and Wāsiṭ.
Jazīrat Ibn ʿUmar port city on the Tigris north of Mosul. Jerusalem (Bayt al-Maqdis) al-Jibāl
city in Syria.
a province corresponding to today’s northwestern Iran.
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281
Glossary
jinn
part of the gamut of intelligent creation, jinn are made of fire or vapor (humans are made of clay, angels of light), and are often mentioned in the Qurʾan, where surah 72 is named after them. They can be good or bad, like humans.
Joseph’s shirt
Joseph’s shirt (§§85.1, 85.2) and the bond it forms between him
and his father Jacob is an important theme in the Qurʾanic story of Joseph (Q Yūsuf 12:18, 12:93, 12:96) and was much developed in early Muslim storytelling. See Thaʿlabī, Lives of the Prophets, 192–93, 223–29. judge (qāḍī) and deputy judge (khalīfah) judges were appointed to towns, quarters of large cities, provinces, and districts, to administer Shariah law (personal, family, and contract law). They could accumulate appointments and appoint deputies and other officers of the court such as legal witnesses and legal trustees, and thereby built up professional and social networks. The law often ran in families, which might intermarry, as did the two branches of al-Tanūkhī’s. Al-Tanūkhī and his father (who were Ḥanafīs, the legal school originally favored by the Abbasid elite) held their appointments during one of the growth periods of both jurisprudence and the theory of the administration of law, on which there is a large body of modern scholarship. Actual legal practice has been less studied, and we know little about where judges sat, how much of their time their duties took, and so on. See Tyan, Histoire, for legal procedure; Tillier, Les cadis d’Iraq, for the sociopolitical importance of Abbasid judges; and Tillier, “L’exemplarité,” for judges in al-Tanūkhī’s Table Talk, a unique insider source. Juwaybir Kaaba
Juwaybir ibn Saʿīd of Balkh (d. after 140/757), exegete. in Mecca, the Sacred House where Hagar and Ishmael settled
(Q Ibrāhīm 14:37) and to which Muslims make pilgrimage. Kahmas ibn al-Ḥasan al-Kalwadhānī
(d. 149/766) Basran traditionist.
Abū l-Qāsim ʿUbayd Allāh. As well as deputizing for Ibn
Muqlah in 320/932, he briefly deputized for ʿAlī ibn ʿĪsā in 314/927 and was vizier in his own right for two months in 319/931. His home town of Kalwadhā lay to the east of Baghdad. al-Karaj (perhaps al-Kīrāj)
a city of Sind.
Karbalāʾ northwest of Kufa, the battlefield where al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib was killed in 61/680. al-Karkh
a commercial district of Baghdad.
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Glossary
Kathīr ibn Hishām
(d. 207/822) Baghdadi traditionist.
Khālid ibn Khidāsh
(d. 223/838) Baghdadi traditionist.
al-Khalīl ibn Murrah Kharg
of Raqqah (d. 160/777), Basran traditionist.
island in the Gulf, a port of call between Basra and Oman.
Kharijite
after rebelling against ʿAlī ibn Abī Ṭālib for agreeing to accept arbi-
tration over his claim to the caliphate, the Kharijites became perpetual rebels against all authority. They were feared for their bloodthirstiness, but their poets were admired. Qaṭarī ibn al-Fujāʾah (§53.2) was one of the most famous. al-Khaṭṭāb ibn ʿUthmān holy man, of Ḥimṣ. Khulayd ibn Diʿlaj Khurasan
of Mosul and Jerusalem (d. 166/783), Basran traditionist.
the easternmost province of the Abbasid empire until the over-
throw of its Ṭāhirid governors in 259/873. Khuzistan
rich agricultural and manufacturing province, situated between the
Zagros mountains and the Gulf in southwestern Iran. Khwarazm eastern province, to the north of Khurasan. Kufa
important city on the Tigris, midway between Basra and Baghdad.
Kurdūs ibn ʿAmr land tax (kharāj)
also ibn al-ʿAbbās or ibn Hāni ʾ. Unidentified. the main source of government income. As at §§14.4 and
80.2, its collection was often delegated to private individuals (see tax farming). Its assessment was complicated (see harvest assessment) and called for a high degree of knowledge of geometry and arithmetic, in order to measure land surfaces and estimate crop yields, as well as to convert yields into their cash value, since in the highly monetarized Abbasid economy taxes were remitted in cash, not in kind. See Cahen, “Quelques problèmes économiques et fiscaux.” Lashkarwarz ibn Sahlān the Daylamī
(d. 348/959) commander in the army of
Muʿizz al-Dawlah, who married his daughter. lecture-room assistant (mustamlī) in large gatherings of hadith transmission, the mustamlī repeated the teacher’s words for those out of earshot. legal trustee (amīn, pl. umanāʾ) an officer of the court appointed by the judge as guardian of the goods of minor orphans. See Tyan, Histoire, 259–60. legal witness (shāhid, pl. shuhūd)
appointed by the judge as fixed witnesses,
they sit with him and testify to the validity of court procedures and of the judge’s verdicts. They also deputize for him in visiting incapacitated
283
283
Glossary
witnesses to take depositions, etc. See Tyan, Histoire, 236–50, and Cahen, “A propos des shuhūd.” Abū l-Ḥasan ʿAlī ibn Muḥammad (135–228/752–843), historian,
al-Madāʾinī
author of some two hundred works including The Book of Deliverance following Adversity and Straits, of which only two survive in part. Mādharāʾ village near Wāsiṭ. Maḥmūd ibn ʿUmar of ʿUkbarā. Unidentified. prosperous port in southern Fars, the first harbor reached by ships
Mahrūbān
heading from Basra to India. majlis a general term for any assembly, large or small, formal or informal, whether its purpose is business or entertainment. At §31.4 it refers to a Hadith session. At §78.3 it refers to a private music party. See Ali, Arabic Literary Salons. (d. 179/796) son of Anas ibn Mālik, Medinan traditionist and
Mālik ibn Anas
jurist, author of al-Muwaṭṭā, a survey of the legal and ritual practice of Medina, and eponym of the Mālikī school of law. Mālik ibn Dīnār
(d. 131/749) Basran traditionist and Qurʾan copyist.
Mālik ibn Suʿayr
(d. 198/813) traditionist.
al-Maʾmūn
(r. 198–218/813–33) seventh Abbasid caliph, he defeated his
brother al-Amīn in their war for the throne after the death of their father Hārūn al-Rashīd. al-Maʾmūniyyah al-Manṣūr
village near Sūq al-Ahwāz.
(r. 136–58/754–75) second Abbasid caliph, founder of Baghdad in
145/762. manure (tabūdhak) a fertilizer made from chicken droppings and offal. See Ziriklī, Aʿlām, vol. 7, 320, “Al-Minqarī, Mūsā ibn Ismāʿīl.” Marshes, of southern Iraq (al-Baṭīḥah) the swampland between the Euphrates and Tigris, reaching south of Kufa and Wāsiṭ to Basra. Marw
the main city of Khurasan.
Māsabadhān
a district in Jibāl province (see al-Jabal).
Mashghrā village in the Damascus oasis. Maslamah ibn ʿAlqamah
Basran traditionist.
Maslamah ibn Mukhallad
(1–62/622–682) early Muslim commander.
Muʿāwiyah appointed him governor of Egypt and North Africa. Masrūr ibn ʿAbd Allāh al-Ustādī identity uncertain. Possibly Masarrah ibn ʿAbd Allāh (d. 322/934), a eunuch in the household of al-Mutawakkil.
284
284
Glossary
mawlā maydān
see freedman. the “Great Square” in Baghdad.
Maymūn ibn Hārūn Mecca
unidentified.
pre-Islamic trading city and religious center in western Arabia, under
the dominance of Quraysh; in Islam, the city of the Pilgrimage. In early Islamic times troublesome as the residence of politically important relatives and descendants of the Prophet opposed to the ruling regimes. Medina
oasis city north of Mecca to which the Prophet and the first Muslims
emigrated in 1/622; the first Muslim capital, superseded by Damascus under the Umayyads and Baghdad under the Abbasids. Michael
in tradition, the angel Michael is second to Gabriel in rank. See Burge,
Angels in Islam, 127–28. Next in rank are Israfel and Azrael. Midian the Land of Midian of the Old Testament and the Qurʾan. mint (dār al-ḍarb), inspector of the in the highly monetarized Abbasid economy, there were numerous local mints. Young al-Tanūkhī was appointed to the inspection (ʿiyār, §19.1) of the mint of Sūq al-Ahwāz and his deputy inspector was also a legal dignitary. Miʿsar (d. ca. 153/770) Mi ʿsar ibn Kidām, Kufan traditionist. mosque of al-Manṣūr the first mosque in Baghdad, built by the city’s founder al-Manṣūr, used for Friday prayer. Mosul city of northern Mesopotamia on the west bank of the Tigris. al-Muʿallā ibn ʿAbd Allāh ibn al-Muʿallā ibn Ayyūb
grandson of al-Muʿallā ibn
Ayyūb. al-Muʿallā ibn Ayyūb
(d. 255/869) state scribe, maternal cousin of al-Faḍl ibn
Sahl. He served al-Maʾmūn and went on to serve al-Muʿtaṣim and several of his successors, dying some thirty years after the episode at §§17.1–4. At §82.7 he comes to the aid of a fellow scribe in the reign of al-Mutawakkil. Muʾammal ibn Ihāb of Ramlah (d. 254/868), Kufan traditionist. al-Muʿammar ibn Sulaymān Muʿāwiyah
of Raqqah (d. 191/807).
Muʿāwiyah ibn Abī Sufyān (r. 41–60/661–80), first Umayyad
caliph. Muʿāwiyah ibn Qurrah Muʿāwiyah ibn Yaḥyā al-Mubarrad
(d. 113/731) Basran traditionist. Damascene traditionist.
Abū l-ʿAbbās Muḥammad ibn Yazīd (ca. 210–86/826–900), born
in Basra, was called to the court of al-Mutawakkil in Samarra in 246/860,
285
285
Glossary
then taught in Baghdad. His al-Kāmil (Comprehensive Corpus) remains a classic, as do other works. Mudlij ibn ʿAbd al-ʿAzīz Mughīth
unidentified.
unidentified.
al-Muhallabī see Abū Muḥammad al-Ḥasan ibn Muḥammad al-Muhallabī. Muḥammad
(d. 11/632) Prophet and teacher, the founder of Islam through
revelation and example. The Qurʾan often refers to situations and events in Muḥammad’s mission. His own example and precepts are recorded independently as hadith (traditions) and passed down by the Companions who witnessed them, the Successors who heard the Companions’ accounts, and then by traditionists (any Muslim interested in Hadith) to each other, hence the chains of transmitters that introduce any report about the Prophet. Muḥammad ibn ʿAbbād ibn Mūsā
(d. 234/848) Baghdadi traditionist.
Muḥammad ibn al-ʿAbbās al-Yazīdī (ca. 228–310/843–922) Baghdadi traditionist, scholar of early Arabic poetry, tutor to the sons of al-Muqtadir. Muḥammad ibn ʿAbd Allāh al-Anṣārī
(118–215/736–830) judge in Basra and
Baghdad. Muḥammad ibn ʿAbd Allāh al-Azdī Muḥammad ibn ʿAbd al-Karīm
of Baghdad and Mosul (d. 252/866).
traditionist of Marw.
Muḥammad ibn ʿAbd al-Malik ibn Mughīth Muḥammad ibn ʿAbd al-Raḥmān al-Juʿfī Muḥammad ibn ʿAbdūs al-Jahshiyārī
unidentified.
(d. 160/777) Kufan traditionist. (d. 331/942) his Book of Viziers, which
continued until 296/908, survives only until the start of the reign of al-Maʾmūn. He also wrote a lost chronicle of the reign of al-Muqtadir. He was chamberlain to the vizier ʿAlī ibn ʿĪsā and a friend of Ibn Muqlah. Muḥammad ibn Abī Rajāʾ unidentified. Muḥammad ibn ʿAjlān (d. 148/765) Medinan traditionist. Muḥammad ibn ʿAlī Muḥammad ibn ʿAlī ibn Aḥmad ibn Rustum of Mādharāʾ (258–354/872–956), state scribe, nephew of Abū Zunbūr. Muḥammad ibn ʿAmr ibn al-Bakhtarī the Rice Merchant
(251–339/865–950)
Baghdadi traditionist. Muḥammad ibn Bakr of Bursān
Basran traditionist.
Muḥammad ibn Bakr ibn Dāsah
unidentified contemporary of al-Tanūkhī.
Muḥammad al-Bāqir ibn ʿAlī
(57–114/677–732) fifth imam of the Twelver
Shiʿi, Medinan jurist.
286
286
Glossary
Muḥammad ibn al-Ḥajjāj al-Ḍabbī unidentified. Muḥammad ibn Ḥammād Danqash or Danqīsh
(d. 240/855) chamberlain to
al-Muʿtaṣim and Hārūn al-Rashīd; well known in Abbasid literary circles, having been secretary to the state scribe and poet Abū Ḥukaymah Rāshid ibn Isḥāq. (d. 81/700–1) a son of ʿAlī ibn Abī Ṭālib by a
Muḥammad ibn al-Ḥanafiyyah
woman of the tribe of Ḥanīfah, he attracted the hostility of Ibn al-Zubayr. Muḥammad ibn al-Ḥasan unidentified. Muḥammad ibn al-Ḥasan ibn al-Muẓaffar (d. 388/998) known as al-Ḥātimī, Baghdadi man of letters and critic, some of whose works have been published. Muḥammad ibn al-Ḥusayn (d. 261/875) possibly Abū Jaʿfar, Baghdadi traditionist. Muḥammad ibn al-Ḥusayn of Burjulān (d. 238/852–53) author of works on asceticism and devotion; a teacher of Ibn Abī l-Dunyā. Muḥammad ibn al-Ḥusayn al-Anṣārī
unidentified.
Muḥammad ibn Ibrāhīm ibn al-Muṭṭalib ibn Abī Wadāʿah al-Sahmī
Medinan
traditionist. Muḥammad ibn Ibrāhīm of Fam al-Ṣilḥ Muḥammad ibn Ismāʿīl al-Sulamī
(d. 310/922–23) Baghdadi traditionist.
(d. 270/883).
Muḥammad ibn Jarīr al-Ṭabarī
see al-Ṭabarī.
Muḥammad ibn Kaʿb al-Quraẓī
(d. ca. 117/735) Medinan traditionist.
Muḥammad Ibn al-Kalbī Muḥammad ibn al-Sāʾib al-Kalbī (d. 146/763), Kufan historian often cited by his son Hishām ibn Muḥammad Ibn al-Kalbī. Muḥammad ibn Muʿammar (d. after 250/864) traditionist of al-Baḥrayn. Muḥammad ibn Muhājir
(d. 170/786) traditionist.
Muḥammad ibn Muḥammad
(d. 312/924) known as the Son of the Man from
Bāghand, Baghdadi traditionist. Muḥammad ibn Muḥammad, known as the Son of the Geometer
Abū l-Ḥasan
Muḥammad ibn Muḥammad ibn ʿUthman of Ahwaz, state scribe. Unidentified. Muḥammad ibn al-Munkadir Muḥammad ibn Numayr
(54–130/674–747) Medinan ascetic.
Muḥammad ibn ʿAbd Allāh ibn Numayr known as
al-Numayrī, minor love poet in the courtly Hijazi tradition (second half of first/seventh century).
287
287
Glossary
Muḥammad ibn al-Qāsim al-Thaqafī
(62–98/681–716) early Muslim com-
mander, conquered Sind for his kinsman al-Ḥajjāj, who later had him executed. Muḥammad ibn al-Qāsim ibn ʿUbayd Allāh ibn Sulaymān ibn Wahb
great-
grandson of Abū Ayyūb Sulaymān ibn Wahb, the last of four generations to hold vizieral office, was briefly vizier to al-Qāhir in 321/933. Muḥammad ibn Saʿd son of Saʿd ibn Abī Waqqāṣ; executed by al-Ḥajjāj. Muḥammad ibn Saʿīd
unidentified. Basran traditionist.
Muḥammad ibn Ṣāliḥ al-Naṭṭāḥ Muḥammad ibn ʿUmārah al-Asadī
cited by al-Ṭabarī in his History.
Muḥammad ibn Wāsiʿ (d. 127/745) Basran ascetic. Muḥammad ibn Yaʿqūb ibn Isḥāq the Lame
unidentified.
Muḥammad ibn Yazīd (d. after 101/720) client of the Anṣār, secretary to ʿAbd al-Malik ibn Marwān, was made governor of North Africa. He incurred the enmity of Yazīd ibn ʿAbd al-Malik, who replaced him with Yazīd ibn Abī Muslim; his later career is unknown. Muḥammad ibn Yūnus al-Kudaymī (183–286/799–899) Baghdadi traditionist. Muḥammad ibn al-Zubayr al-Tamīmī al-Muḥammadiyyah
unidentified.
formerly al-Ītākhiyyah, a pleasure resort near Samarra,
which the caliph al-Mutawakkil seized from the Turkish commander Ītākh and renamed after his own son. al-Muḥassin ibn ʿAlī ibn Muḥammad ibn Abī l-Fahm al-Tanūkhī
see al-Tanūkhī,
al-Muḥassin ibn ʿAlī. al-Muhtadī
(r. 255–56/869–70) fourteenth Abbasid caliph.
Muʿīn al-Dawlah Abū l-Ḥusayn ʿImrān ibn Shāhīn
(d. 369/979) Lord of the
Marshes of southern Iraq, a bandit who claimed kinship with the venerable Arab tribe of Sulaym. Unable to put him down, the Buyids recognized him as governor. Muʿizz al-Dawlah Abū l-Ḥusayn Aḥmad ibn Būyah, first Buyid ruler of Iraq (r. 334–56/945–67). Mujāhid Mujāhid ibn Jabr (ca. 21–100/642–718), famous Meccan Qurʾan scholar. Mujālid and Mujāshiʿ al-Sulamī (d. 36/656) sons of Masʿūd ibn Thaʿlabah al-Sulamī; Companions who died in the same battle. Mujammiʿ ibn Yaḥyā al-Muktafī
unidentified.
seventeenth Abbasid caliph (r. 289–95/902–8).
288
288
Glossary
al-Mundhir ibn Ziyād al-Ṭāʾī Basran traditionist. eighteenth Abbasid caliph (r. 295–320/908–32). Temporarily
al-Muqtadir
ousted by ʿAbd Allāh ibn al-Muʿtazz in 296/908, and then by his brother al-Qāhir in 317/929, he died opposing an armed uprising. Mūsā ibn ʿAbd al-Malik
Abū ʿImrān of Isfahan, state scribe, head of the office
of land tax and holder of other offices under al-Mutawakkil; said to have died 245/859. Mūsā ibn Ismāʿīl the Manure Seller
(d. 223/838) Basran scholar.
(128–83/744–99) seventh imam of the Twelver Shiʿi; buried
Mūsā al-Kāẓim
in Baghdad. al-Muʿtaḍid
sixteenth Abbasid caliph (r. 279–89/892–902).
al-Muʿtamid
fifteenth Abbasid caliph (r. 256–79/870–92) with his brother the
regent al-Muwaffaq. al-Muʿtaṣim eighth Abbasid caliph (r. 218–27/833–42). al-Mutawakkil
tenth Abbasid caliph (r. 232–47/847–61). Not the expected
successor to his brother al-Wāthiq, he took revenge on those who had mistreated him during the latter’s reign and that of al-Muʿtaṣim. Muʿtazilism
a rationalist school of theology, which emphasized God’s absolute
oneness (hence the Qurʾan, although the Word of God, must be created, not coeternal with Him) and His justice, which means that humans are freely responsible for their own choices and fates. Nevertheless, He may assist them with grace, an idea that seems to underpin al-Tanūkhī’s conception of the deliverance that follows adversity. See EQ, “Muʿtazila” and EI2, “Luṭf.” al-Muthannā ibn ʿAbd al-Karīm al-Muwaffaq
unidentified.
also called al-Nāṣir (d. 278/891), soldier; father of the future
al-Muʿtaḍid, brother and regent of the fifteenth Abbasid caliph al-Muʿtamid, who was confined in Samarra while al-Muwaffaq ruled from Baghdad. He had his own viziers, of whom Ismāʿīl ibn Bulbul was the last. al-Naḍr ibn Anas (d. after 101/714) son of Anas ibn Mālik, Basran. al-Naḍr ibn Ismāʿīl al-Bajlī (d. 182/798) Kufan popular preacher (qāṣṣ), Baghdadi traditionist. Nāfiʿ (d. 119/737) client of Ibn ʿUmar. Nahr Tīrā
a place near Ahwaz in Khuzistan.
Najāḥ ibn Salamah state scribe who accused Mūsā ibn ʿAbd al-Malik and al-Ḥasan ibn Makhlad of financial malfeasance; in revenge, the vizier
289
289
Glossary
ʿUbayd Allāh ibn Yaḥyā ibn Khāqān had him tortured to death and his and his sons’ estates confiscated. (There is a ten-year discrepancy between the dating of this event to 245/859 and the chronology of the narrative at §§73.1–6.) Najrān in the century before Islam, agricultural and trading city of northern Yemen, a center of Christianity. Nasāʾ a city of Khurasan. Naṣībīn
modern Nusaybin, Nisibis in Antiquity, city of upper Mesopotamia.
al-Nāṣir
see al-Muwaffaq.
Nāṣir al-Dawlah
al-Ḥasan ibn Abī l-Hayjāʾ ibn Ḥamdān, Ḥamdānid ruler of
Mosul (r. 317–56/929–67). After the caliph al-Muttaqī (r. 329–33/940– 44) appointed him supreme commander (amīr al-umarāʾ ) in 330/942, he briefly ruled in Baghdad and Iraq. Naṣr ibn ʿAlī al-Jahḍamī
of Basra (d. 250/864), Baghdadi traditionist.
Naṣr ibn al-Qāsim unidentified. Nasr ibn Ziyād
identity uncertain.
Nawf of Syria or Nawf al-Bikālī (d. ca. 90/714) stepson of the Jewish convert Kaʿb al-Aḥbār (d. ca. 32/652), the source of much Jewish lore in Qurʾanic exegesis. Damascene traditionist. Nāzūk
Abū Manṣūr (d. 317/929), appointed chief of police in Baghdad
ca. 311/923. Brutal, a brave soldier, he played a leading role in politics until his death in a military coup. North Africa
Umayyad province corresponding to today’s geographical North
Africa. notebook (kitāb/aṣl kitābih)
one of various terms in use for the written notes
that assisted the oral transmission of hadith. In some circumstances, written sources are routinely designated (see reading, reading back for verification, authorization to transmit); in others, the written nature of a source is concealed under an ostensibly oral chain of transmitters. Nuʿaym ibn Muwarriʿ unidentified. al-Nuʿmān ibn Bashīr al-Anṣārī
(2–65/623–84) Companion, poet and orator,
judge in Damascus, holder of governorships under Muʿāwiyah. oath of allegiance (mubāyaʿah; bayʿah) an oral contract and vow formula, confirmed by a handclasp, whereby the new caliph was acknowledged and proclaimed by his supporters in the military or bureaucratic elite. See Marsham, Rituals of Islamic Monarchy, 297–98, 315.
290
290
Glossary
outlaw
someone declared a criminal who can be killed by any member of
the public without the killer or their community incurring the normal legal penalty of blood money (literally by “making the criminal’s blood non-avengeable,” ahdara damahu, §71.1). It can also be declared lawful, or imperative, to kill a person who is considered a heretic or infidel (tabarraʾa, §88.1). paper; papyrus
paper had become common in Iraq by the periods in which
the stories in Deliverance are set. See Bloom, Paper before Print. Papyrus remained in use, however, as attested by surviving administrative documents (§82.6). The terminology of writing materials is not clear-cut. The word ruqʿah (pl. riqāʿ ) is used of a slip of any writing material. See Gaček, The Arabic Manuscript Tradition: A Glossary, 57. At §76.3 it is applied to a charm, at §§79.1–2 and 80.5 to a deposition in a lawsuit (qiṣṣah), at §98.1 to a message found underneath a seat, and at §111.4 to petitions. The word qirṭās at §§73.13, 76.8, and 76.9 may refer to a sheet of papyrus, paper, or even parchment. See Gaček, Arabic Manuscripts, 186; The Arabic Manuscript Tradition: A Glossary, 114; Supplement, 61. peasant (nabaṭī)
an insulting name for descendants of the pre-conquest inhab-
itants of Iraq. perfumed unguent (ghāliyah) and scent (ṭīb) both men and women used perfumes and scents, solid or liquid. They were expensive, hence al-Ḥajjāj’s gift of ghāliyah (§67.3) to Ḥasan of Basra is a mark of esteem. perfumes (mashāmm)
room perfumes that, together with wine and music,
were held to have a physically and psychologically therapeutic effect. See Bray, “Bleeding Poetry.” petition (ruqʿah, pl. riqāʿ) petitions would be presented by an intermediary, generally in a bundle, to a bureaucrat above him in the hierarchy for signature (tawqī ʿ ). If the grandee signed them without reading them, it was a mark of his regard for the intermediary. physician
like the father or forebear of ʿAlī ibn Naṣr ibn ʿAlī the Physician
(§§50.1, 51.1), many of the leading Abbasid physicians were Christians. They practiced Galenic, humoral medicine. physiognomy (firāsah; qiyāfah)
the art of reading hidden truths from physi-
cal signs or appearances (§§68.4, 68.8) was reputed to be one of the skills native to Arabs. See Fahd, La divination, 370–87 and Müller, Der Beduine und die Regenwolke.
291
291
Glossary
poets; poetry most professional poets were freelancers, but even when attached to a court or a household, they composed opportunistically and extemporized in order to attract attention and win rewards (§§101.2, 102.3). As amateur poets, al-Tanūkhī (§59.3) and various state scribes demonstrate by extemporizing that they are men of culture and sensibility (§§61, 66.1, 106.1, 111.3–4); and poetry, of one’s own or in quotation, is a natural vent for strong feelings (§§19.1, 107.1–2, 108.1, 110.1, 110.4, 40, 57). As poetry was held to be of supernatural inspiration, it is not surprising that dream apparitions, disembodied voices, and other unseen messengers may express themselves in verse (§§99, 19.1–3, 97.1, 98.1). police (shurṭah); police chief (ṣāḥib al-shurṭah) the police consisted of separate forces that operated in individual cities. Police chiefs were appointed by the governor of a city or province and could carry out not only Shariah physical punishments after due legal process (see judge) but summary chastisement and execution. See Tyan, Histoire, 585–88, 598–99. popular preacher (qāṣṣ) see tales of the prophets. postmaster and intelligencer (ṣāḥib al-barīd)
the Abbasid government’s mes-
senger service and spy network shared the same mounted couriers. See EI3, “Barīd.” Overseeing a postal hub was a lucrative position: the poet Abū Tammām was granted the postmastership of Mosul (see al-Ṣūlī, The Life and Times of Abū Tammām, xiv), so ʿAlī ibn Yazīd’s postmastership of Māsabadhān (§109.1) shows that his story ended happily. prayer
the five daily prayers (ṣalāt) and other prayers, such as personal prayers
of supplication (duʿāʾ ), must be performed in a state of ritual purity and after forming the intention (niyyah) of prayer. They consist of several sequences of bowing, utterances, and prostration (rakʿahs). prayers, answered
some individuals were believed to be mustajāb al-daʿwah, to
have the gift of having their prayers answered, and were asked to pray for others (§74.1). Others were believed to be granted the gift on particular occasions (§§76.8, 95.2). prison
little is known about medieval Islamic prisons. See EI2, “Sidjn.” Most of
our knowledge comes from narratives like those in Deliverance. Al-Ḥajjāj’s dungeon, the Black Hole, was a public prison; people were also imprisoned in their custodians’ houses, including their privies (§73.5). Sometimes they were given luxurious accommodation and allowed visitors (§§73.15, 78.1–4).
292
292
Glossary
psalms (al-zabūr) at §§92.3 and 93.2, God is invoked as “He Who sent down the Psalms,” that is, the scripture given to David (Q Nisāʾ 4:163, Isrāʾ 17:54). See EI2, “Zabūr.” pulpit (minbar)
the Prophet’s pulpit (§13.3) is said to have consisted of two
wooden steps and a seat. As well as a platform for preaching, the minbar was a symbol of authority and a place from which caliphal rulings were read out to the public (§68.4). al-Qāhir
(d. 339/950) nineteenth Abbasid caliph. Figurehead in an abortive
palace coup against his brother al-Muqtadir in 317/929, given the oath of allegiance after his death in 320/932. He was overthrown, imprisoned, and blinded in 322/934. al-Qāsim ibn ʿAbd al-Raḥmān
(d. 110/728) a grandson of ʿAbd Allāh ibn
Masʿūd; judge of Mecca. al-Qāsim ibn Hāshim
(d. 259/873) Baghdadi broker and traditionist.
al-Qāsim ibn Ismāʿīl Abū l-Mundhir al-Sawramī Qatādah
unidentified.
(ca. 60–117/680–735) Qatādah ibn Di ʿāmah, blind Basran traditionist
and exegete, a pupil of Ḥasan of Basra. Qaṭarī ibn al-Fujāʾah Qazʿah ibn Suwayd
(d. ca. 78/698) tribal chief; Kharijite poet and caliph. Basran traditionist.
Qudāmah unidentified. Qurʾan, unambiguous (muḥkam) passages
the Qurʾan states that it consists of
unambiguous and ambiguous (mutashābih) passages (Q Āl ʿImrān 3:7). Identifying them was controversial; theological opinions could differ diametrically as to which is which. See EQ, “Ambiguous.” Qurʾan, used in prognostication
see fortune-telling.
“Qurʾan reader” (qāriʾ) probably a misnomer. The word is applied to Kharijites and may derive from early Muslim settlers in the villages (qurā) of Iraq. See EI2, “Ḳurrāʾ.” Ramadan
the ninth month, when Muslims fast between sunrise and sunset.
Rāmhurmuz city and district of Khuzistan, southeast of Ahwaz. Ramlah
town of Palestine, north of Jerusalem on the coastal plain.
Raqqah
an important city on the northern Euphrates, once adopted by Hārūn
al-Rashīd as his capital. Rawḥ ibn al-Ḥārith ibn Ḥabash of Ṣanʿāʾ unidentified. Rawḥ ibn ʿUbādah Rayy
(d. ca. 205/820) Basran traditionist.
city near the site of modern Tehran.
293
293
Glossary
reading (wajada)
to “find” something that has been written down, through
independent reading, as opposed to being taught it by word of mouth. This method of learning precludes the possibility of reading back for verification. reading back for verification (qirāʾah ʿalā) when a teacher has dictated a text, the student reads back to him or her what he or she has written down for correction or confirmation. rice (aruzz) already cultivated in parts of the Middle East in late antiquity, by Abbasid times it was an established cash crop in lower Iraq and Khuzistan and was a staple of the diet of the poor in the form of rice bread, as well as an ingredient in elite cuisine. Al-Tanūkhī’s Deliverance and Table Talk are among the sources for its economic role. See Canard, “Le riz,” 115, 120–25, and EI2, “al-Ruzz.” ritual ablution (wuḍūʾ, taṭahhur)
the ritual cleansing required before prayer.
ritual purity (ṭahārah) the avoidance of unclean matter and activities and the use of ablution if necessary. robe of honor (khilʿah) a valuable garment bestowed as a mark of favor, usually in public in the audience chamber. Rulers and grandees had a stock of them ready for bestowal, often embroidered in ṭirāz with their name and titles. See Serjeant, Islamic Textiles, 16–27. Sābūr eunuch of the caliph al-Qāhir, employed by him to arrest officers of state. Saʿd ibn Abī Waqqāṣ
(d. ca. 50/670) Companion, commander in the conquest
of Iraq. Saʿd ibn Saʿīd Ṣaʿdah
(d. 41/661) Medinan traditionist.
city of northern Yemen, capital of the Zaydī imams of Yemen.
Saʿdawayh (d. 225/840) Saʿīd ibn Sulaymān al-Ḍabbī of Wāsiṭ, Baghdadi cloth merchant and traditionist. Ṣafwān ibn ʿAmr
of Ḥimṣ (d. ca. 155/772), traditionist.
sage (ḥakīm, pl. ḥukamāʾ)
since wisdom (ḥikmah) was held to be universal,
many wise sayings are conventionally attributed to “a sage” rather than a named source, without distinction between people of antiquity and more recent periods. See Ancients. Sahl ibn Muḥammad Abū Ḥātim al-Sijistānī (d. 255/869), from the village of Sijistān near Basra, Basran philologist. Sahl al-Tustarī see Abū Muḥammad Sahl ibn ʿAbd Allāh of Tustar.
294
294
Glossary
Sahl ibn Saʿd al-Sāʿidī
(d. 91/710) the last Companion to die in Medina.
Saʿīd ibn ʿAbd al-ʿAzīz al-Tanūkhī
of Damascus (d. 228/843), jurist.
Saʿīd ibn Abī Ayyūb perhaps Saʿīd ibn Miqlāṣ (100–61/718–77), Egyptian traditionist. Saʿīd ibn Abī ʿUrūbah Saʿīd ibn Mihrān (d. 156/773), Basran traditionist. Saʿīd ibn ʿĀmir of Ḍabuʿ (d. 188/804) Basran traditionist. Saʿīd ibn ‘Anbasah unidentified. Saʿīd ibn Ḥumayd (d. after 257/871 or 260/874) state scribe, famous as a love poet and above all as a prose stylist. Fragments of his writings have been edited. Saʿīd ibn Manṣūr of Balkh
(d. 227/842) traditionist.
al-Sakan ibn Saʿīd unidentified. Ṣāliḥ ibn ʿAbd Allāh al-Muzanī
governor of Medina under the caliph al-Walīd
ibn ʿAbd al-Malik, unidentified. Ṣāliḥ ibn Ḥassān
of Medina and Basra or Baghdad. Said to have lived into the
reign of al-Mahdī (r. 158–69/775–85) and to have damaged his reputation as a traditionist by consorting with singing women. Ṣāliḥ ibn Mismār of Marw (d. 246/860), traditionist. Ṣāliḥ ibn Waṣīf
(d. 256/870) Turk commander, played a prominent part in the
bloody politics of Samarra and was murdered by a rival. Sālim ibn ʿAbd Allāh ibn ʿUmar (d. 106/725) son of Ibn ʿUmar; Medinan scholar. Samarqand Samarra
a city of Soghdia in central Asia.
city on the east bank of the Tigris, founded by al-Muʿtaṣim in 221/836
to house his troops. It remained the caliphal capital until 279/892, when al-Muʿtaḍid reestablished Baghdad as the capital. Ṣanʿāʾ the chief city of Yemen from ancient times. Sarakhs al-Sayārī seal
city of northern Khurasan. poet, unidentified.
see signet ring.
sergeant (ʿarīf)
a petty officer in the army or police. At §88.1 one of his func-
tions is the denunciation of heresy. See EI3, “ʿArīf.” Seth
in the Qurʾan, Seth is a prophet. See Wheeler, Prophets in the Quran, 43–44.
seven earths see seven heavens.
295
295
Glossary
seven heavens
God is invoked as the Lord of the Qurʾanic seven heavens and
«Lord of the mighty throne» (Q Tawbah 9:129) at §§68.3, 68.10, 83.3, and as Lord of the seven heavens, seven earths, and the «mighty throne» at §30. The Qurʾan describes the creation of the seven heavens (Q Baqarah 2:29, Fuṣṣilat 41:11–12) and refers to «as many» earths (Q Ṭalāq 65:12). See EQ, “Heaven and Sky.” There were various ways of plotting the cosmological relationship of the seven heavens and earths and the celestial ocean beneath the Throne of God, as well as Hellenized versions of Qurʾanic cosmology and alternative cosmologies. See EI2, “Samāʾ.” al-Shaʿbī (ca. 40–103/660–721) ʿĀmir ibn Sharaḥīl al-Ḥimyarī, Kufan jurist and historian involved in anti-Umayyad movements. Shaqshā a town in the Marshes of southern Iraq, large enough to have a Friday Mosque (§59.2) but not noted by the geographers. Sharīk Sharīk ibn ʿAbd Allāh ibn Abī Sharīk (95–177/713–94), Kufan judge born in Bukhara. Shaybah ibn Rabī ʿah
(d. 2/624) kinsman and enemy of the Prophet, killed at
the Battle of Badr. Shiʿi
a label applied to those who recognize only ʿAlī ibn Abī Ṭālib as the true heir of the Prophet. They are the “party” (shī ʿah) of ʿAlī. See Alids; Twelver Shiʿism; Zaydī imams of Yemen.
Shiraz capital of the province of Fars. shrine of Mūsā al-Kāẓim
place of pilgrimage in the Graveyard of Quraysh in
Baghdad. Shuʿayb ibn Abī Ḥamzah Shuʿayb ibn Ṣafwān Shuʿbah
of Ḥimṣ (d. 163/780), traditionist.
Kufan state scribe and traditionist.
Shuʿbah ibn al-Ḥajjāj (d. ca. 160/776), Basran ascetic and traditionist.
Shurayḥ Shurayḥ ibn al-Ḥārith (d. 78/697), celebrated Kufan judge. signet ring (khātam) signet rings were often engraved with a phrase of special significance to the wearer, as at §72. Some were made in one piece; others consisted of a bezel set with a gem, as at §§102.2–3. See al-Washshāʾ, Le Livre de brocart, 168, 210–18. At §81.3, the wife’s signet ring is used as a seal and mark of ownership. Sijistan
modern Sistan, region of eastern Iran.
Sijistān
a village near Basra.
Simeon unidentified.
296
296
Glossary
Sind the lower part of the Indus valley, now in Pakistan, invaded by the Muslims in 93/711. singing woman (mughanniyah) heard but not seen at §§78.3–4, the female slave musician was a major cultural figure in elite Abbasid circles as entertainer, woman of fashion, and object of desire. See al-Jāḥiẓ, The Epistle on Singing Girls; al-Washshāʾ, Le Livre de brocart, 135–48; and Ibn al-Sāʿī, Consorts of the Caliphs. slave woman ( jāriyah)
as well as meaning a girl or young woman, jāriyah can
mean a female domestic, but applied to a concubine (ḥaẓiyyah, §81.1) in a rich household, it implies a woman trained in the arts of pleasing and entertaining. See Ibn al-Sāʿī, Consorts of the Caliphs. sleeve (kumm) sleeves were put to the same use as modern pockets. state scribe (kātib, pl. kuttāb)
an administrator of any rank. Abbasid bureau-
crats were salaried professionals. Their training began young, as junior clerks under an experienced senior (§17.2), and took place in-house, with no examination system. The highest position in the bureaucracy was that of vizier. The profession of kātib often ran in families, and patronage was essential to advancement. See van Berkel, Crisis and Continuity, 93–109. As well as many of his informants, a number of al-Tanūkhī’s relatives were state scribes. See Bray, “Place and Self-Image.” stationer–copyist (warrāq)
the same term is used of an individual working for a
patron or author, an employee in a bookshop, or the owner of a book and stationery shop. With the advent of cheap paper, the book trade in Baghdad expanded, and stationer–copyists were the equivalent of publishers, copying books to order or on spec. See Toorawa, Ibn Abī Ṭāhir Ṭayfūr, 56–59. steward (wakīl)
person who manages an estate (§80.2) or household (§109.4)
for another. stole of office
the ṭaylasān, worn over the shoulders or pulled over the head,
was part of the costume of judges and jurists and is so described in Dozy, Noms, 279, and Mez, Renaissance, 83, 171, 226, but at §109.1 it is all that remains of the wardrobe of a disgraced secretary. Successors (Tābiʿūn) in the terminology of hadith transmission, the next generation or generations after the Companions. Sufyān
see Sufyān ibn ʿUyaynah.
Sufyān ibn Ibrāhīm
Kufan traditionist.
297
297
Glossary
Sufyān ibn Saʿīd al-Thawrī
(97–161/716–78) Kufan jurist; anti-Abbasid, he fled
to Arabia to avoid being made a judge by al-Manṣūr. Sufyān ibn ʿUyaynah
of Kufa (d. 196/811), Meccan traditionist.
Sulaymān ibn ʿAbd al-Malik Sulaymān ibn Salamah
(r. 96–99/715–17) seventh Umayyad caliph.
of Ḥimṣ, traditionist.
Sulaymān ibn Yaḥyā ibn Muʿādh
secretary to ʿAbd Allāh ibn Ṭāhir, under
whom he rose to high office. al-Ṣūlī
see Abū Bakr Muḥammad ibn Yaḥyā al-Ṣūlī.
al-Ṣūlī
see Abū Isḥāq Ibrāhīm ibn al-ʿAbbās ibn Muḥammad ibn Ṣūl.
Sūq al-Ahwāz Syria
see Ahwaz.
the biblical land of Syria; the Umayyad and Abbasid province. Syria was the stronghold of Umayyad loyalism and Syrian troops were greatly feared elsewhere in the Umayyad empire.
al-Ṭabarī
Muḥammad ibn Jarīr (ca. 224–314/839–923), best known for his
monumental History and Qurʾan commentary. Ṭāhir ibn al-Ḥusayn
(159–207/776–822) founder of the Ṭāhirid dynasty of gov-
ernors of Baghdad and Khurasan. He was al-Maʾmūn’s general in his war with al-Amīn, whom he defeated and had killed (198/813), becoming chief of police of Baghdad and then governor of Khurasan. Ṭāhir son of Yaḥyā son of al-Ḥasan son of Jaʿfar son of ʿAbd Allāh son of al-Ḥusayn son of ʿAlī ibn Abī Ṭālib Ṭāhirids
Alid.
a dynasty of police chiefs and governors of Baghdad and Khurasan
who owed the power they held in the Abbasid state for most of the third/ ninth century to the part played by Ṭāhir ibn al-Ḥusayn (§§101.1–2) in defeating al-Maʾmūn’s brother al-Amīn, and to the military and administrative skills of his son ʿAbd Allāh ibn Ṭāhir (§45.2). Immensely wealthy, some Ṭāhirids were also prominent patrons of literature. Taif town southeast of Mecca. tales of the prophets (qiṣaṣ al-anbiyāʾ)
elaborations on Qurʾanic accounts of the
prophets, they develop themes such as that of Joseph’s shirt, and introduce new details, such as the maggots that afflicted Job (§7.1) and the locusts of gold that God showered on him (§7.2). They were taken up by popular preachers (quṣṣāṣ, sing. qāṣṣ), but were also extensively quoted by learned exegetes. For example, the Lives of the Prophets of al-Thaʿlabī (d. 427/1035) (see 244n287 and 245n289) is the work of a scholar. Ṭāliqān a city of Khurasan.
298
298
Glossary
al-Tanūkhī, Judge Abū l-Qāsim ʿAlī ibn Muḥammad ibn Abī l-Fahm
(also “my
father”; in full, his genealogy goes back a further twenty-five generations to the mythical Arab tribal ancestor Quḍāʿah) (278–342/892–953); born in Antioch, died in Basra, traditionist, man of letters, poet, courtier, judge, and local politican. Al-Tanūkhī appears to have been his only child. al-Tanūkhī, Judge Abū ʿAlī al-Muḥassin, son of the judge Abū l-Qāsim ʿAlī ibn Muḥammad ibn Abī l-Fahm (also “the author,” “the author of this book”) (327–84/939–94) born Basra, died Baghdad; his only child appears to have been ʿAlī ibn Abī ʿAlī. See al-Tanūkhī, ʿAlī. al-Tanūkhī, Judge ʿAlī son of Abū ʿAlī al-Muḥassin
Abū l-Qāsim, generally
known as ʿAlī ibn Abī ʿAlī (365–447/976–1055), born Basra, died Baghdad, judge, man of letters and historian, major contributor to all literary and biographical records of the period. He had one son, who was the last of the family. Ṭāwūs (33–106/653–724) Ṭāwūs ibn Kaysān al-Khawlānī; Yemeni traditionist renowned for shunning those in power. tax (or revenue) farming in order to have cash in hand, the Abbasid government sold individuals a contract (ḍamān) whereby they guaranteed to pay a fixed sum against the estimated value of a district’s taxable yield. See Bowen, The Life and Times of ʿAlí ibn ʿĪsà, 16, 123. Some contracts were for enormous sums. The relatively trivial deficit for which Abū l-Ḥasan ibn Abī l-Layth is imprisoned at §14.4 suggests that they could also be small scale. Under the Buyids, Bukhtakīn the Turk combined a governorship with tax farming (§80.6). Thābit or Thābit al-Banānī Themistius
Thābit ibn Aslam (d. 127/745), Basran traditionist.
Greek philosopher, fourth century ad. Well known in Baghdad as
a commentator on Aristotle, he was translated by Ḥunayn ibn Isḥāq (194– 260/809–73) and Mattā ibn Yūnus (d. 328/940). throne (dast) this Persian loan word clearly refers to a seat of honor at §76.5. It was probably some sort of cushion, like most seating at this period (§98.1). See Sadan, Mobilier, 107. Throne of God (ʿarsh) God is invoked as «the Lord of the mighty throne» (Q Tawbah 9:129) at §§30, 31.4, 31.9, 32, 34.2, 63.2, 68.3, 68.7, 68.10, and 83.3 (and as “Lord of the throne” at §104.2). The throne of God is also mentioned as the place to which Jonah’s supplication rose and was intercepted by the angels (§13.8), “underneath” which the human world exists (§92.2),
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Glossary
and in a version of the Lord’s Prayer beginning “Our Lord, Whose throne is in heaven” (§29.1). In the Qurʾan, the angels are described as circling the throne of God (Q Zumar 39:75), Who is «throned above the waters» (Q Hūd 11:6). The Qurʾanic word for the throne of God is ʿarsh except in the Throne Verse (Q Baqarah 2:255, see §76.2), where it is called kursī and is described as extending across the heavens and the earth. There were both literalist and figurative interpretations of where the throne has its being and what the Qurʾan means by throne. See EQ, “Throne of God” and EI2, “Samāʾ.” river of Iraq, the main waterway of Baghdad, Samarra, and Basra.
Tigris
ṭirāz the word rasm, used of the tattered embroidered or figured remains of the narrator’s Dabīqī kerchief at §109.2, sometimes refers to ṭirāz, an inscription bearing the name of the ruler. See robe of honor. Torah (al-Tawrāh)
at §§92.3 and 93.2, God is invoked as “He Who sent down
the Torah,” that is, the scripture of the Jews. Turks (Atrāk) for nearly thirty years from 833 to 861, Samarra, north of Baghdad, was the Abbasid caliphs’ capital, a mixture of pleasure palaces and military cantonments in which the Turkic slave soldiers (ghilmān), also known simply as “the Turks,” became kingmakers. At §73.3, they oppose al-Mutawakkil. At §65.6, they throw their weight behind al-Muʿtaḍid. Ṭūs
a district of Khurasan.
Tustar
the second main city of Khuzistan.
tutor (muʾaddib)
usually a private instructor in a wealthy family.
Twelver Shiʿism (ithnāʾ ʿashariyyah; madhhab al-imāmiyyah)
the Twelvers or
imamis believe in a line of descendants of the Prophet’s daughter Fāṭimah and her husband and cousin ʿAlī ibn Abī Ṭālib, the Prophet’s heir and the true Commander of the Faithful (amīr al-muʾminīn), that ends with the disappearance (occultation) of the twelfth imam, Muḥammad al-Mahdī, in around 260/873–74.
ʿUbayd ibn Muḥammad al-Muḥāribī, Kufan traditionist. ʿUbayd Allāh ibn ʿAbd Allāh ibn Ṭāhir (223–300/838–913) hereditary chief of police and governor of Baghdad in succession to ʿAbd Allāh ibn Ṭāhir, he was also a poet, musician, and patron.
ʿUbayd Allāh ibn Mūsā (d. 213/828) Kufan traditionist.
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300
Glossary
ʿUbayd Allāh ibn Sulaymān ibn Wahb (d. 288/901) son of Abū Ayyūb Sulaymān ibn Wahb, he was disgraced with him in 272/885 but became vizier in 278/891, dying in office.
ʿUbayd Allāh ibn ʿUmar (d. 37/657) a son of ʿUmar ibn al-Khaṭṭāb, brother of Ibn ʿUmar. ʿUbayd Allāh ibn Yaḥyā ibn Khāqān (209–63/824–77) vizier for some ten years ca. 237–47/851–61 under al-Mutawakkil, and again for seven years under al-Muʿtamid, he died of an accidental blow received while riding in the maydān of Baghdad.
ʿUbayd Allāh ibn Ziyād unidentified. ʿUkbarā town on the Tigris between Baghdad and Samarra. ʿUmar ibn ʿAbd al-ʿAzīz ʿUmar II, eighth Umayyad caliph (r. 99–101/717–20), renowned for his piety and righteousness.
ʿUmar ibn Ḥamzah al-ʿUmarī a grandson of Ibn ʿUmar. ʿUmar ibn al-Khaṭṭāb second caliph (r. 13–23/634–44), known for his piety and austerity; organizer of the Muslim wars of conquest.
ʿUmar ibn Shabbah (173–262/789–878) influential historian, his works survive in quotation. Umayyads
descended from a collateral branch of the Prophet’s tribe of
Quraysh, they ruled the Islamic empire from their bases in Syria from 41/661 to 132/749. Umayyah ibn Abī l-Ṣalt (d. ca. 9/631) pre-Islamic poet believed to have had foreknowledge of Islam. Umayyah ibn Khālid probably two individuals (§§21.1, 105.9), both unidentified. Umm Salamah (d. ca. 59/679) Hind bint Abī Umayyah, she married the Prophet Muḥammad in 4/626.
ʿUqbah ibn Abī Muʿayṭ (d. 2/624) Meccan, enemy of the Prophet; executed after the Battle of Badr. al-Urdunn
Transjordan, a province of Umayyad and Abbasid Syria.
ʿUrwah (22–93/643–712) ʿUrwah ibn al-Zubayr ibn al-ʿAwwām, brother of Ibn al-Zubayr; Medinan jurist. Usāmah ibn Zayd
(d. in the reign of al-Manṣūr) son of Zayd ibn Aslam, brother
of ʿAbd Allāh ibn Zayd ibn Aslam; Medinan traditionist. ʿUtbah ibn Rabī ʿah (d. 2/624) kinsman and enemy of the Prophet, killed fighting the Muslims at the Battle of Badr.
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Glossary
ʿUthmān ibn Ḥayyān al-Murrī name uncertain; an Umayyad governor of Medina.
ʿUthmān ibn Sulaymān Ibn Abī Khaythamah al-ʿAdawī, unidentified. visiting of shrines (ziyārah)
visiting the tombs of one’s own dead, or those of
holy people, was a widespread custom to which people attached different beliefs, as illustrated in the story al-Tanūkhī tells against himself at §§80.3–5. the chief minister of state under the Abbasids. See Sourdel, Vizirat,
vizier
and van Berkel, Crisis and Continuity, 65–86. The function is attributed by Abbasid writers to other civilizations (see §§97.1–2), especially the Sasanians, Buzurjmihr ibn al-Bakhtakān being the perfect Sasanian vizier (§§49.1, 49.2, 50.7). “Books of Viziers” were an Abbasid genre that interpreted history from the viewpoint of viziers and state scribes. Al-Tanūkhī’s quotations from the Books of Viziers of Abū Bakr Muḥammad ibn Yaḥyā al-Ṣūlī and Muḥammad ibn ʿAbdūs al-Jahshiyārī, and the stories he quotes from personal informants, make him a major source for modern historians of the Abbasid state. Wadāʿah al-Sahmī
unidentified.
Waḍḍāḥ ibn Khaythamah chamberlain of ʿUmar ibn ʿAbd al-ʿAzīz, whose dying wish to him was that he empty the prisons. see reading.
wajada
Wakī ʿ, Judge Muḥammad ibn Khalaf (d. 306/918), judge of Ahwaz and historian. al-Wakī ʿī
Aḥmad ibn Jaʿfar (d. 215/830), called al-Wakī ʿī from his association
with the Kufan traditionist Wakī ʿ ibn al-Jarrāḥ (d. 197/812); blind Baghdadi traditionist. al-Walīd ibn ʿAbd al-Malik ibn Marwān
sixth Umayyad caliph (r. 86–96/705–
15). al-Walīd ibn Muslim Wāṣit
(d. 195/811) Basran traditionist.
city of lower Iraq, halfway between Basra and Baghdad, founded by al-Ḥajjāj as the seat of Umayyad government in Iraq.
al-Wāthiq
ninth Abbasid caliph, son of al-Muʿtaṣim (r. 227–32/842–47).
wine and drinking at §78.3, date wine (nabīdh) is debatably licit, whereas grape wine is not, but the word can also be used euphemistically of grape wine. “Drinking” (shurb) always implies alcohol. Wine drinking, accompanied by food, was an important feature of social life that often went with
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Glossary
listening to music, as at §§78.2–3. The morning drink (ṣubūḥ) with which Prince ʿAbbās begins his day at §109.4 is nothing unusual in elite circles. woolen garments (ṣūf) hot, scratchy, and smelly, garments of coarse wool were used as a form of punishment or torture (§§49.1, 49.3, 73.5). Yaḥyā ibn ʿAbd al-Malik Kufan traditionist. Yaḥyā ibn Ayyūb (157–234/774–848) known as al-Maqābirī from his habit of lingering in graveyards (maqābir) as a spiritual exercise, Baghdadi traditionist. Yaḥyā son of al-Ḥasan son of Jaʿfar son of ʿAbd Allāh son of al-Ḥusayn son of ʿAlī ibn Abī Ṭālib
Alid.
Yaḥyā ibn Khālid the Blue-Eyed of Ahwaz (dates unknown), grandfather of
ʿAbd Allāh ibn Muḥammad ibn Yaḥyā of Ahwaz, state scribe, maternal forebear of al-Tanūkhī. Yaḥyā ibn Khālid al-Barmakī (115 or 119–190/733 or 737–805) foster father and tutor of Hārūn al-Rashīd, who addressed him as “father,” later his vizier; his sons occupied all the main offices of state until the family’s downfall in 187/803. He died in prison in Raqqah. Yaḥyā ibn Sulaym of Wāsiṭ, traditionist. Yaʿqūb ibn ʿAbd al-Raḥmān
(d. 331/943) Baghdadi plasterer and traditionist.
Yaʿqūb ibn Isḥāq ibn al-Buhlūl al-Tanūkhī Yaʿqūb ibn Isḥāq ibn al-Buhlūl ibn Ḥassān ibn Sinān, of al-Anbār (187–251/803–65), a maternal great-uncle of al-Tanūkhī, traditionist and devout recluse. Yaʿqūb ibn Isḥāq ibn Ziyād
(d. 271/884) Basran traditionist, judge of Naṣībīn.
Yaʿqūb ibn Sufyān of Fasā
(d. 277/890) an ascetic and leading religious scholar
who lived in Basra. Yāqūt
(d. 324/936) Abū l-Muẓaffar, high-ranking Turkic soldier in al-Muqtadir’s army. He held a number of court, fiscal, and military positions.
Yazīd ibn ʿAbd al-Malik Yazīd II, ninth Umayyad caliph (r. 101–5/720–24). Yazīd ibn Abī Muslim
Yazīd ibn Dīnār al-Thaqafī (d. 102/720), al-Ḥajjāj’s scribe
and foster brother, later governor of North Africa, notorious for his cruelty, murdered by his Berber bodyguard. Yazīd al-Ḍabbī
unidentified.
Yazīd ibn Hārūn of Wāsiṭ (118–206/736–821). Blind in old age, when his memory for traditions weakened, he would make his maid check them in his notebook.
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Yazīd ibn Muḥammad al-Muhallabī
poet, court companion of al-Mutawakkil,
al-Muntaṣir (r. 247–48/861–62), and al-Muʿtazz (r. 252–55/866–69). (d. before 120/738) Basran popular preacher (qāṣṣ).
Yazīd al-Raqqāshī
Yūnus ibn ʿAbd al-Aʿlā (170–264/787–877) Egyptian traditionist. (d. 132/749) Damascene ascetic.
Yūnus ibn Maysarah Yūsuf, Judge
Yūsuf ibn Yaʿqūb ibn Ismāʿīl (208–297/823–910), judge in Basra,
then in Baghdad; succeeded by his son Abū ʿUmar Muḥammad, father of Judge Abū l-Ḥusayn ʿUmar, author of the Book of Deliverance following Adversity. Yūsuf ibn Mūsā (d. 253/867) Kufan cotton merchant with a business in Rayy and Baghdadi traditionist. importer of textiles from his native Rayy to Baghdad;
Zāfir ibn Sulaymān traditionist. Zamzam
the sacred spring of Mecca, dug by an angel for Hagar and Ishmael.
Zayd ibn Akhzam al-Ṭāʾī (d. 257/871) Basran traditionist. Zayd ibn Aslam
(d. 136/753) Medinan jurist and exegete, companion of ʿUmar
ibn ʿAbd al-ʿAzīz. Zaydi imams of Yemen the Zaydīs split from Twelver Shiʿism by recognizing Muḥammad al-Bāqir’s half-brother Zayd (d. 122/740) as fifth imam in his place. Al-Hādī ilā l-Ḥaqq Yaḥyā founded a Zaydī dynasty in Yemen in 284/897. Al-Tanūkhī does not say where he met his grandson Abū l-Ḥamd Dāwūd, who taught him two “family” prayers. (§§32, 33). See EI2, “Zaydiyya” and EI3, “ʿAlids.” Ziyād ibn Abīhi
(ca. 1–53/622–73) governor of Iraq and the eastern provinces
under Muʿāwiyah, feared for his severe treatment of disobedience. al-Zubayr ibn Bakkār
(172–256/788–870) Medinan judge and man of letters,
he also visted Baghdad and Samarra and composed for the regent alMuwaffaq a collection of reports about historical celebrities, al-Akhbār al-Muwaffaqiyyāt, which is partly extant. Zuhrah Ibn ʿAmr al-Taymī
identity uncertain.
al-Zuhrī (d. 124/722) Abū Bakr Muḥammad ibn Muslim, a founder of the science of tradition. Zurārah ibn Awfā
(d. 93/712) Basran judge.
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Further Reading
Beaumont, Daniel. “Hard-Boiled: Narrative Discourse in Early Muslim Traditions.” Studia Islamica 83 (1996), 5–31. Bosworth, C. E. “The Ṭāhirids and Arabic Culture.” Journal of Semitic Studies 14 (1969): 45–79. Elias, Jamal J., ed. Key Themes for the Study of Islam. Oxford: Oneworld, 2010. Gutas, Dimitri. Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early ʿAbbāsid Society (2nd–4th/8th–10th centuries). London: Routledge, 1998. . Greek Wisdom Literature in Arabic Translation: A Study of the Graeco-Arabic Gnomologia. New Haven, CT: American Oriental Society, 1975. Hamori, Andras. “Folklore in al-Tanūkhī: The Collector of Ramlah.” Studia Islamica 71 (1990): 65–75. . “The House of Brotherly Love: A Story in al-Tanūhī and in the Thousand and One Nights.” In Problems in Arabic Literature, edited by Miklós Maroth, 15–26. Piliscsaba: Avicenna Institute for Middle Eastern Studies, 2004. Kraemer, Joel L. Humanism in the Renaissance of Islam: The Cultural Revival during the Buyid Age. Leiden: Brill, 1986. Marzolph, U. “Motiv-Index der arabischen literarischen Anekdote.” Fabula 24 (1983), 275–76. Nielson, Lisa. “Gender and the Politics of Music in Early Islamic Courts.” Early Music History 31 (2012), 235–61. Padwick, Constance E. Muslim Devotions: A Study of Prayer-Manuals in Common Use. London: Society for the Promotion of Christian Knowledge, 1961. Reprinted Oxford: Oneworld, 1997. Silverstein, Adam. Postal Systems in the Pre-Modern Islamic World. Cambridge: Cambridge University Press, 2007. Schoeler, Gregor. The Genesis of Literature in Arabic: From the Aural to the Read. Revised edition. Translated by and in collaboration with Shawkat M. Toorawa. Edinburgh: Edinburgh University Press, 2009.
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Index of Qurʾanic Quotations
Q 1, Sūrat al-Fātiḥah
Q 8, Sūrat al-Anfāl
1:1: §§12.4, 31.4, 68.3, 68.7, 68.10, 76.2,
8:63: §76.2
83.3, 84.1
Q 9, Sūrat al-Tawbah
Q 2, Sūrat al-Baqarah
9:40: §12.1
2:31: §§1.2, 2.2
9:99: §10
2:34: §2.2
9:129: §§30, 31.4, 31.9, 32, 34.2, 63.2, 68.3, 68.7, 68.10, 83.3, 84.1
2:155–57: §§1.9, 1.10 2:186: §1.8
Q 10, Sūrat Yūnus
2:216: §56
10:12: §1.6
2:255: §76.2
10:22–23: §1.6
2:259: §§1.4, 1.5
Q 11, Sūrat Hūd
Q 3, Sūrat Āl ʿImrān
11:42: §3.1
3:103: §76.2
11:48: §3.1
3:147–48: §1.10
11:56: §§0.4, 63.2
3:173: §42.7
11:71: §4.6
3:173–74: §§1.9, 1.10
11:88: §34.2
3:200: §13.7
Q 12, Sūrat Yūsuf
Q 6, Sūrat al-Anʿām
12:19: §6
6:63–64: §§1.6, 17.3
12:80: §6
Q 7, Sūrat al-Aʿrāf
Q 14, Sūrat Ibrāhīm
7:11: §2.2
14:13–14: §1.7
7:19–21: §2.2
14:37: §4.2
7:127: §9.8 7:128–29: §9.8
Q 15, Sūrat al-Ḥijr
7:129: §65.3
15:29: §2.2
7:137: §9.9
Q 17, Sūrat al-Isrāʾ
7:179: §9.3
17:61: §2.2 17:111: §31.10
314
314
Index of Qurʾanic Quotations
Q 18, Sūrat al-Kahf
Q 30, Sūrat al-Rūm
18:50: §2.2
30:21: §76.2
Q 19, Sūrat Maryam
Q 34, Sūrat Sabaʾ
19:1: §67.4
34:39: §8.5
Q 20, Sūrat Ṭā Hā
Q 36, Sūrat Yā Sīn
20:1: §67.4
36:1: §67.4
20:26: §0.1
Q 37, Sūrat al-Ṣāffāt
20:116: §2.2
37:75–78: §3.2
20:120–21: §2.2
37:77: §2.4
20:121–22: §2.2
37:101–8: §4.3
Q 21, Sūrat al-Anbiyāʾ
37:112–13: §4.4
21:51: §4.1
37:139–48: §8.2
21:68–73: §4.1
37:145: §§13.8, 13.11
21:69: §4.1
Q 38, Sūrat Ṣād
21:76: §3.2
38:71: §2.2
21:83: §7.1 21:87: §§13.8, 13.11
Q 39, Sūrat al-Zumar
21:87–88: §§1.10, 8.4
39:36: §1.6 39:38: §60.4
Q 23, Sūrat al-Muʾminūn
Q 40, Sūrat Ghāfir
23:86: §§30, 31.4, 32, 63.2
40:44: §34.2
Q 24, Sūrat al-Nūr
40:44–45: §1.10
24:55: §65.3
40:60: §1.8
Q 27, Sūrat al-Naml
Q 48, Sūrat al-Fatḥ
27:1: §67.4
48:6: §10
27:26: §§30, 31.4, 32, 63.2
Q 49, Sūrat al-Ḥujurāt
27:62: §§1.8, 13.5
49:6: §81.2
Q 28, Sūrat al-Qaṣaṣ 28:5–6: §§1.7, 65.3
Q 55, Sūrat al-Raḥmān
28:7–13: §9.1
55:29: §§13.4, 71.3
28:20–21: §9.5
Q 59, Sūrat al-Ḥashr
28:22–24: §9.6
59:21: §76.2
28:25: §9.6 28:35: §9.7
315
315
Index of Qurʾanic Quotations
Q 65, Sūrat al-Ṭalāq
Q 95, Sūrat al-Tīn
65:2–3: §§1.4, 13.2, 13.3, 16.1
95:1: §§15.2, 15.3
65:7: §§1.4, 8.5, 108.1
Q 105, Sūrat al-Fīl
Q 71, Sūrat Nūḥ
Q 105: §18.1
71:10: §34.1
Q 112, Sūrat al-Ikhlāṣ
71:10–12: §§46, 60.4
Q 112: §76.2
Q 85, Sūrat al-Burūj
Q 113, Sūrat al-Falaq
Q 85: §10
Q 113: §76.2
Q 91, Sūrat al-Shams
Q 114, Sūrat al-Nās
91:1: §§14.1, 15.1
Q 114: §76.2
Q 92, Sūrat al-Layl 92:1: §§14.1, 15.1 Q 94, Sūrat al-Sharḥ 94:1: §§0.4, 18.3, 19.1 94:1–8: §1.1 94:5–6: §§19.3, 59.5 94:6: §§20.5, 22
316
316
Index of Prophetic Hadith
§22
Remember God, that He may remember you . . .
§21.1
The greater the disaster, the greater the deliverance.
§20.5
Know that acceptance brings aid . . .
§20.4
The most meritorious of my community’s works is to look forward to deliverance . . .
§28
§23
§13.4 §13.8
§20.2
ّأ ب � ا �عل�� ا م أ �ب ب ا �����ل
ّٰ ّ � ا أ ً . ا لله رب �ل�ة� �ل� ا ����رك �ب�ه ���سة��أ�لا ّٰ � ّ أة بّ � ة أا � الام�ع� �وب�ه �م ب� ا لله �ع بّر �و ب���ل �ة�لا �ل�ة� ا ����ب��د God, Mighty and Exalted, sends provision in ّّ ة ا � ب ة proportion . . . (or perhaps: God, Mighty and � أا: (�ور ب��م�� �ل �ل... �ع��ل�� ��د ر ّٰ اأ ة ب �ب )... ا � �لهرب� �ة�ل �ل�ة� �م� ا لله Exalted, sends deliverance . . .) ج ً بّ ب � اأ ب أ ب ب ب ب � ���أا � �م� ��سل ��ه ا � ة ... �هر� ب�لب�لا His task is forgiving a misdeed . . . أ � ب ا بّ� � �� �ب�� �ع��ل��ه ا ��ل��س�ل�ا � ��� ب When Jonah, on whom be peace, saw fit to call � ة� �ب��� ا �ل�ه ا أ ة و � ٰة م ّ ... �ة��� �ع�و ا لله on God . . . � ّٰ ة ة � �ب . �� ا ب�لة ب� ��طلا ر ا � �لهرب� �م ب� ا لله ���علا �ل�� �عب�لا To look forward to deliverance by God Exalted ج God is my lord, and He alone is Lord.
is an act of worship.
§27.6
� � ... ��ر�س� ا �ل��ب��ر ��ا �لب ع ّأ � أ � �ب ... �ا ���م�� �ل ا �م��ة� ا ب�لة ب� ��طلا ر ا � �لهرب ة ج
� � � �ا � اأ� �ّد أ� ا أ ب ... � ب�����ة�ء � �ا �ل� ا �ب��رل�م� و �� � ل م
Let me tell you this for you to pass on to others . . .
§31.2
� ا � ب� ب �� ا ّٰ ه � ب� ب ... � ��ط��ك ����ط لل ة ّ أ ب ة بب . �ا ���سةس�د �ة� ا ر�م�ه ة�ل ��هر ب��ة
�ا �بل ���ط��ل�ة� ���ل�ا ���هة ر�� ���ط �م ّ�م ب ك ���الا ب� �ةكب��� ل ... � �ل � م
Three men of former times set out on a journey . . . Three Israelites were journeying . . .
§13.3
A man came to the Prophet, God bless and keep him, and said: “Such and such a tribe have raided me . . .”
317
ب � � ا� ة � ب ب �ب��ة���م� ��ل� ��ه ر�� ��ط �م� ب� ��ة ب ... �ة���س�ة�ر �و ٰ ّ ّ � �ب � ����ل� ا ّلله �ع��لة��ه ��لا ء ��� ا �ل� ا �لم�ب ب ر ب ّل ب أة �� بّة ب ب� ا ب أ ب � ا أا � ب� ��ة� ��ل� � ا �ع�� ر � او:�و��سل�م ���عل �ل ّ �ع��ل ... � �ة أ أا ��� ار �لة���ل
§27.1
317
Index of Prophetic Hadith §31.9
With the Lord, I have no need of His servants . . .
§31.1
The supplications of the afflicted are . . .
§20.1
Supplicate God of His bounty . . .
§26.2
The words “There is no might nor power save in God” are the cure . . .
§85.6
Jacob, peace on him, had a brother in God . . .
§13.2
The Prophet, God bless and keep him, used to intone the verse: «Whoever reveres God . . .»
§30
The words of deliverance are . . .
§31.13
You were, and You shall be . . .
§31.4
There is no god but God, Patient and Kind . . .
§58.4
I would rather anticipate prosperity in adversity . . .
§7.2
After God, Mighty and Glorious, had cured Job, He rained down on him locusts of gold . . .
§59.6
Were hardship to squeeze beneath this stone . . .
§59.3
Were hardship to wedge itself in a loophole . . .
§59.1
Were hardship in a loophole . . .
§31.8
No Muslim who says: “O God! I am Your servant . . .”
§31.10
I have never suffered an affliction . . .
§31.7
Whoever suffers sorrow . . .
§26.1
Whoever pleads much for forgiveness . . .
318
318
� ّ � � ... � ح����ب�� ا �ر ب� �م ب� ا ����ب�لا ة � ��م ... ��ر�و ب � � �ع� او ة� الا ّ ّ ّٰ ب ���س��ل� او ا لله �ع بر �و ب���ل �م ب� �� ب ... ����ل�ه ّٰ ّ � � � ة � �ا �و�ل �و �ل�ا �ة�مّو�ة أا �ل�ا �ب�لا لله �� ���مو�ل �ل ... � � او ء أ ��الا ب� ��لة����ة �ع � �ع��ل��ه ا ��ل��س�ل�ا � ا ب� �م�أا ب �ك ٰو ب ة ج ًم ج و ّ ل�ب ا ... �ة� لله ّ ّ ٰ ّٰ ّ �اا ب ب ّ ��� ا لله ����ل�� ا لله �ع��ل��ه � ��سل �ك�ل � ��ب ة و ّةم آ ةة� ب { � �م ب �ل �ة:�ع�د � ا ��ل�ا ��هة ل � � � ةٰ�ل� و، ة �َ و � ة َّ }... ا لله
�ا �ب ... �ك�ل�ملا ة� ا � �لهرب ج �ب َ � ب ... �ك�ا� ة� �وة����و ٰ ّّ � �� ��ل�ا أا ��ل�ه أا ��ل�ا ا ّلله ا ��ل ... ����ر �� � � ل� ا � �ح ةم ةم ّ � اأ ب أ ب ب ّ أ �� �ل� � ا �او� ل��ة� ���س�د �ة ا �ة��و�ة�� ب���ع�د�علا ر ب�لا ء ع ّ � ّ �اأ ... �ح ب� أا �ل�ة ّ أ ٰ ا� ّ ب �تلا �ع�� ل��� ا ّلله �ع بّر �و ب���ل ا �ةّ��و ب� �ع��لة��ه ل أ ً ا ��ل��س�ل�ا � ا �م ���ط �ع��ل��ه ب� ا � ا �م ب � م ر ة ر ب ... �� �� ب ة �� ا ة � ة � ���ح�ةّ �ة��� ب �ح ة ل � ����و ب�ل ء � ا ��������ر ب �ع�د ا ا �ل � � ... �ر ب � ب � �ّ ة ... ����و � ���ل ا �������ر ��او
� � ب ب �ّ ة ����و ك ... ��الا � ا �������ر ل��ة� ��او أ أ ً � ب بة ّ �ّة �ملا ا ��لا ب� �م��سل�ملا �� ��ط �ع� ا �و � بر� ���علا �ل م ّ� ّ ّ ب �� ا �ل: ... له� أا �ل�ة� �عب��د ك �م � أ ... �ملا ��ابر� ب��� ا ��ر ة أ ّ ا ... ��م ب� ا ��ل �ب�ه �ع م أ �ا�� ا ��ا � ة � ��س�ب ... �بعلا ر �م ب� ا �� ر �ل
Index of Prophetic Hadith §25.1
Whoever refuses to condemn his brother Muslim . . .
§24
ً ة ... �م ب� ��س��ر �م��سل�ملا
Whoever refuses to condemn a fellow Muslim . . .
§25.2
Whoever cares for his brother . . .
§31.11
O Living One, O Eternal One, I seek succor in Your compassion.
§91
�اا ب ل�ب ا هة اأ ب � ���م ب� ك�ل � �ة� �ل ب ... حة��ه ّّ ة أ ة . �� ��ة�لا ��ة� �ة�لا �كة ��و� �بر��مة���ك ا ��س�ب��ة م � ّ� ا�اا أ بًا �ة � �ة�ل ك�ل �ل�ل كب���ل ... �ا�ل ����ة� ء
O You Who were before anything was . . .
319
ة أ � ... ���م ب� ��س��ر ا ب�لا � الم��سل م
319
Index of Poems
Poet
No. of lines
Meter
§57
a poet, anon.
2
basīṭ
§59.3
al-Tanūkhī
2
munsariḥ
§9.3
Abū l-ʿAtāhiyah
1
wāfir
§78.4
al-Numayrī
2
ṭawīl
§19.1
a God-fearing man
1
wāfir
§19.1
a disembodied voice
2
wāfir
§19.3
a disembodied voice
1
wāfir
§61
al-Muhallabī
2
ṭawīl
§13.10
Umayyah ibn Abī l-Ṣalt
1
ṭawīl
§97.1
a man, anon.
2
ramal
§60.5
ʿAlī ibn Abī Ṭālib a “Qurʾan reader”
2
ṭawīl
§108.1
2
ṭawīl
§111.3
al-Faḍl ibn al-Rabī ʿ
2
ṭawīl
§111.4
al-Faḍl ibn al-Rabī ʿ
1
ṭawīl
§111.6
al-Faḍl ibn al-Rabī ʿ
1
ṭawīl
§111.4
al-Faḍl ibn al-Rabī ʿ
1
ṭawīl
§106.1
Ibn Thawābah
2
ṭawīl
§66.1
al-Ḥasan ibn Wahb
4
kāmil
§66.1
Sulaymān ibn Wahb
2
kāmil
§107.1
Jaʿfar al-Ṣādiq
1
wāfir
§107.2
Jaʿfar al-Ṣādiq
3
wāfir
§107.3
al-Ḥusayn ibn ʿAlī
1
wāfir
§107.3
al-Ḥusayn ibn ʿAlī
1
wāfir
§53.3
al-Ḥuṣayn ibn al-Ḥumām
1
ṭawīl
§102.3
al-Sayārī
2
kāmil
§101.2
a poet in the army of
2
kāmil
§53.2
Qaṭarī ibn al-Fujāʾah
4
kāmil
§0.3
al-Aghlab al-ʿIjlī
1
rajaz
Ṭāhir ibn al-Ḥusayn
320
320
Rhyme
ُ�ُأَبَّ ُه ��ةَ��و�لب أ ا �َ �ب�َه ََ َب ا � َ� �عل ب ُٱ �� َّ ْ ة ���اَ ل��سب َْ أ ْ� �ا ����ل ج �ْ ��َتفَّر ب ج �ْ �ةَ�ْ�َر بج ُ� �َ �ُمبَ�لا �طم بَ ج ح�لا �ا ��ل َ�ة ْ َ َ َأ ا �و� ك ُ ُ ٱ ْ ةَا �ا ب � � حَ��عل َ ُْأ ا ��ر ُ َُ �ة��� �ور ُ ُ� ُ �ع ��ور ُ ُ� ُ أُ�ع ��ور ُ ُ ا � �مور ُ �ة َ ا ��َ ��ل ر ��َلَعلا �َ َ ّ ����َع��لَعلا � ٱ � َّ � � ��ا �ل طَو �ةل��َل � َّ � ٱ � ��ا �ل طَو �ةل��َل ة َ�ٱ ْشُة���َل ُ � � ة � ��� ا � �عو�َل َ َاأ �ةَ�ةَ َّ � ا لع�د مل ٱ ْ��بلَ ة �ا �� حلا ٱ �ْ ََ َّم َ�ا �له �م َ ��ل � �َ لا ََ��َت َم ح�بسلا � ةَب ة
Index of Poems
Poet
No. of lines
Meter
§0.3
al-Aghlab al-ʿIjlī
1
rajaz
§40
al-Aghlab al-ʿIjlī
0.5
rajaz
§110.1
an Arab woman
1
ṭawīl
§110.4
an Arab woman
1
ṭawīl
§98.1
written on a piece of paper 1
basīṭ
§99
someone in a dream
2
kāmil
§82.3
a Bedouin
1
rajaz
321
321
Rhyme ْ ََ� ب ةَبحة�س�ه ََ�مبْ��َ� � ب ةب �حَ�ل�ة بَ َّا ب �ب �حَل َ�ل�ة بَ ّ ا ب �ب �حل َ�ل�ة ُ ّٰ اٱ لله ْ ُ َ� ���ر � �َة َ ُ �اا �ك�ل َر
General Index
Aaron (brother of Moses), §9.7
ʿAbd Allāh ibn Mubashshir, §21.1
Abān ibn Taghlib, §52.3
ʿAbd Allāh ibn Muḥammad, §20.5
al-ʿAbbās (son of caliph al-Maʾmūn), §109.1,
ʿAbd Allāh ibn Muḥammad Ibn Abī
§109.4, 246n325
l-Dunyā. See Ibn Abī l-Dunyā
ʿAbd Allāh ibn Muḥammad ibn Qarī ʿah
Abbasids, §98.1
ʿAbd al-Aʿlā ibn Ḥammād ibn Naṣr, §25.1 ʿAbd Allāh ibn ʿAbbās. See Ibn ʿAbbās ʿAbd Allāh ibn Abī Awfā, §27.5
al-Azdī of Basra, §31.4
ʿAbd Allāh (or ʿUbayd Allāh) ibn Muḥammad al-Qurashī, §31.13, 239n166,
ʿAbd Allāh ibn Abī l-Hudayl, §11.3
240n177
ʿAbd Allāh ibn Abī Razīn, §23.1
ʿAbd Allāh ibn Muḥammad al-Tamīmī,
ʿAbd Allāh ibn Abī Saʿd, §107.1, §107.3 ʿAbd Allāh ibn Aḥmad ibn ʿĀmir al-Ṭāʾ ī, §20.4
§38.1
ʿAbd Allāh ibn Muḥammad ibn Yaḥyā of Ahwaz (state scribe, forebear of
ʿAbd Allāh ibn Aḥmad ibn Dāsah of Basra,
al-Tanūkhī), §74.2
ʿAbd Allāh ibn al-Muʿtazz, §50.4
§75.1
ʿAbd Allāh ibn Ḍumayrah, §21.1
ʿAbd Allāh ibn Shaddād ibn al-Hādd, §31.4
ʿAbd Allāh ibn al-Ḥārith ibn al-Sarrāj of
ʿAbd Allāh ibn Ṭāhir (commander), §45.2 ʿAbd Allāh ibn ʿUmar. See Ibn ʿUmar
al-Wāsiṭ, §70.7
ʿAbd Allāh ibn Ḥasan ibn Ḥasan ibn ʿAlī ibn
ʿAbd Allāh ibn Wahb, §13.8 ʿAbd Allāh ibn Yazīd, §15.1
Abī Ṭālib, §26.1
ʿAbd Allāh ibn al-Ḥusayn ibn Saʿd, father of
ʿAbd Allāh ibn Zayd ibn Aslam, §13.7
Abū l-Ḥasan Muḥammad ibn ʿAbd Allāh
ʿAbd al-ʿAzīz ibn ʿAbd Allāh, §20.5
ibn al-Ḥusayn, §111.1
ʿAbd al-ʿAzīz al-Qurashī, §86.3
ʿAbd Allāh ibn Jaʿfar, §112.1
ʿAbd al-ʿAzīz ibn ʿUmar ibn ʿAbd al- ʿAzīz,
ʿAbd Allāh ibn Jaʿfar ibn Abī Ṭālib, §§31.2–
§§31.2–3
ʿAbd al-Jabbār, §70.9
4, §31.6, §84.1
ʿAbd Allāh ibn Jaʿfar ibn Abī Ṭālib, daughter
ʿAbd al-Jalīl ibn ʿAṭiyyah, §31.1 ʿAbd al-Malik ibn ʿAmr Abū ʿĀmir, §31.1
of, §84.1
ʿAbd Allāh ibn Masʿūd, §13.11, §20.1, §31.8, §§31.11–12, §52.1, §2.59.5
ʿAbd al-Malik ibn Marwān (caliph), §68.9, §71.1, §71.4
322
322
General Index
ʿAbd al-Malik ibn Mughīth, §25.2
Abū ʿAbd al-Raḥmān al-Farasī or
ʿAbd al-Malik ibn ʿUmayr, §68.6, §68.9
al-Qurashī, §13.4
ʿAbd al-Qays, a client of, §38.1
Abū ʿAbd al-Raḥmān of Kufa, §91.1
ʿAbd al-Raḥmān ibn ʿAbd Allāh ibn Masʿūd,
Abū ʿAbd al-Raḥmān al-Ṭāʾ ī, §88.1 Abū ʿAbd al-Ṣamad al-ʿAmmī, §37.1
§31.8
ʿAbd al-Raḥmān ibn Abī Bakrah Nufayʿ, §31.1
Abū Aḥmad (Qurʾan scholar and writer of charms), §76.1
ʿAbd al-Raḥmān ibn ʿAlī, §112.1
Abū l-Aḥwaṣ, §20.1, 237n110
ʿAbd al-Raḥmān ibn Ḥammād al-Shuʿaythī,
Abū ʿAlī Aḥmad ibn Ismāʿīl (state scribe),
§13.2
§79.1
ʿAbd al-Raḥmān al-Ḥimyarī, §29.1
Abū ʿAlī of Dayr Qunnā (state scribe),
ʿAbd al-Raḥmān ibn Isḥāq, §§31.11–12 ʿAbd al-Raḥmān ibn Ṣāliḥ al-Azdī, §§35.3–4 ʿAbd al-Razzāq, §26.2
§103.1 Abū ʿAlī of Dayr Qunnā, grandfather of, §103.1
ʿAbd al-Wāḥid ibn Ziyād, §31.7
Abū ʿAlī al-Ḥasan ibn Ibrāhīm the
ʿAbdūs, §14.4
Christian, §14.4
Abraham, §§4.1–3, §§4.5–6, §67.4, §92.3,
Abū ʿAlī al-Ḥasan ibn Muḥammad ibn
ʿUthmān of Fasā, §7.2
§93.2, 234n50, 235n52
Abū ʿAlī al-Muḥassin son of Judge Abū
Abraham’s son, §§4.1–6 Abū l-ʿAbbās Muḥammad ibn Aḥmad ibn
l-Qāsim ʿAlī ibn Muhammad ibn Abī
Ḥammād ibn Ibrāhīm ibn Thaʿlab the
l-Fahm al-Tanūkhī. See al-Tanūkhī,
Gap-Toothed, §27.6, §68.9, §70.9
Judge Abū ʿAlī al-Muḥassin
Abū l-ʿAbbās Muḥammad ibn Ḥassān, §31.4
Abū l-ʿĀliyah, §30.1
Abū l-ʿAbbās Thaʿlab, §105.12
Abū ʿĀmir ʿAbd al-Malik ibn ʿAmr, §31.1
Abū l-ʿAbbās ibn Thawābah, §106.1
Abū ʿAqīl al-Khawlānī (teacher of
Abū ʿAbd Allāh ibn Abī ʿAwf the Grain
al-Tanūkhī’s father), xiii, §25.1 Abū l-Ash ʿath, §21.1
Merchant, §106.1 Abū ʿAbd Allāh Aḥmad ibn Abī Duʾād,
Abū l-ʿAtāhiyah (poet), §19.3, 235n79 Abū l-ʿAwwām, §29.1
(Chief Judge), §16.1, 237n120 Abū ʿAbd Allāh of Bā Qaṭāyā, §66.1
Abū Ayyūb (Aḥmad ibn Muḥammad ibn
Abū ʿAbd Allāh Ḥamd ibn Muḥammad of Dayr Qunnā, §73.1
Shujāʿ), §§79.1–2 Abū Ayyūb (Khālid ibn Yazīd al-Khazrajī),
Abū ʿAbd Allāh al-Ḥazunbal, §94.1
§24.1
Abū ʿAbd Allāh Muḥammad Ibn ʿAbdūs al-Jahshiyārī. See Muḥammad ibn
Abū Ayyūb Sulaymān ibn Wahb, §§66.1–3, §73.2, §73.7, §73.17, 243n249
ʿAbdūs al-Jahshiyārī
323
323
General Index Abū Bakr Ibn Abī Shaybah, §22.1, 238n139, 238n139, 238n144
Abū l-Faraj Muḥammad ibn Jaʿfar ibn Ṣāliḥ al-Ṣāliḥī, §27.1, §27.4
Abū Bakr ʿAbd Allāh ibn Muḥammad Ibn Abī l-Dunyā. See Ibn Abī l-Dunyā Abū Bakr Aḥmad ibn Muḥammad of
Abū Ghassān Mālik ibn Ḍaygham, §85.2 Abū Ḥafṣ Aḥmad ibn Ḥamīd the Coppersmith, §31.9
Sarakhs, §105.12
Abū l-Ḥamd Dāwud son of al-Nāṣir li-Dīn
Abū Bakr al-Asadī, §13.5
Allāh Aḥmad, §32.1, §33.1
Abū Bakr ibn Ḥafṣ, §84.1
Abū Ḥāmid Muḥammad ibn Hārūn
Abū Bakr Muḥammad son of ʿAbd Allāh the Fodder Merchant, known as
al-Ḥaḍramī, §26.1 Abū Hammām al-Ṣalt ibn Muḥammad of
al-Mustaʿīnī, §107.1
Kharg, §105.5
Abū Bakr Muḥammad ibn Isḥāq of Ahwaz, §74.1
Abū l-Ḥasan ibn Abī l-Layth, §§14.1–2 Abū l-Ḥasan ibn Abī l-Ṭāhir Muḥammad
Abū Bakr Muḥammad ibn Yaḥyā al-Ṣūlī, xiii, xv, §55.3, §64.1, §111.5, 240n194, 240n195
ibn al-Ḥasan, §100.1 Abū l-Ḥasan Aḥmad ibn Muḥammad Ibn al-Mudabbir, §82.1, §§82.6–8, 244n276
Abū Bakr Mukarram ibn Aḥmad ibn ʿAbd al-Wahhāb ibn Mukarram (judge), §31.2 Abū Bakr al-Ṣayrafī, §100.2
Abū l-Ḥasan Aḥmad ibn Yūsuf al-Azraq (“the Blue-Eyed”), son of Yaʿqūb ibn Isḥāq ibn al-Buhlūl, xii, §76.1
Abū Bakr ibn Shujāʿ, §19.1
Abū l-Ḥasan ʿAlī ibn al-Ḥasan known as
Abū Bakr al-Thaqafī, §99.1
al-Jarrāḥī (legal witness), §100.1 Abū l-Ḥasan ʿAlī ibn Ibrāhīm ibn Ḥammad,
Abū Bakr the Undoubting, §12.2 Abū Bakrah Nufayʿ, §31.1
§31.5 Abū l-Ḥasan ʿAlī ibn Muḥammad
Abū Balj al-Fazārī, §90.1 Abū l-Dardāʾ, §13.4
al-Madāʾinī. See al-Madāʾinī
Abū Dāʾūd, §2.25.2
Abū l-Ḥasan Muḥammad ibn ʿAbd Allāh ibn
Abū Dhakwān al-Qāsim ibn Ismāʿīl, §55.3
al-Ḥusayn ibn Saʿd, §111.1 Abū l-Ḥasan Muḥammad ibn ʿAbd Allāh ibn
Abū Dharr, §13.2 Abū l-Faḍl Aḥmad ibn Sulaymān, §107.2 Abū l-Faḍl Muḥammad ibn ʿAbd Allāh ibn al-Marzubān of Shiraz, xiii, §18.1
Jayshān, §59.3 Abū Ḥātim of Rayy, §13.5 Abū Ḥāzim, §22
Abū l-Faraj ʿAbd al-Wāḥid ibn Naṣr
Abū Hishām al-Rifāʿī, §84.1
al-Makhzūmī “the Parrot,” xii–xiii, xviii, §16.1, §42.1
Abū Hurayrah, §7.2, §13.9, §25.1, §26.2, §58.4
Abū l-Faraj Muḥammad ibn al-ʿAbbās ibn Fasānjus. See Ibn Fasānjus
Abū l-Ḥusayn ʿAbd al-Wāḥid ibn Muḥammad al-Khaṣībī, §82.1, §82.6
324
324
General Index Abū l-Ḥusayn son of the Doorman, §76.1
Abū Muḥammad al-Ḥasan ibn Muḥammad
Abū l-Ḥusayn ʿUmar al-Azdī (judge), xv,
al-Muhallabī (vizier), x, xiii, xxx n2,
§§0.7–8, §19.3, §58.4, §60.1, §90.1, §105.4, §106.2, §107.3, §108.1, §109.1,
§61.1, 241n216 Abū Muḥammad al-Ḥasan ibn Muḥammad ibn ʿUthmān ibn Qanīf, §59.3
§110.1, §111.1, 233n7
Abū Muḥammad Sahl ibn ʿAbd Allāh of
Abū Idrīs al-Khawlānī, §13.4 Abū ʿImrān al-Jawfī, §39.1
Tustar, §70.7, §75.1, 242n232
Abū ʿĪsā brother of Abū Ṣakhrah, §73.1 Abū Isḥāq, §13.11
Abū Muḥammad Wahb ibn Yaḥyā ibn ʿAbd al-Wahhāb al-Māzinī, §24.1
Abū Isḥāq (prisoner), §88.1
Abū Mujliz, §35.1
Abū Isḥāq Ibrāhīm ibn al-ʿAbbās ibn
Abū Muṣʿab, §68.9
Muḥammad ibn Ṣūl §55.3, §81.1
Abū Naṣr the Tutor, §88.1
Abū Ismāʿīl Ibn Abī Fudayk, §31.10, 239n163 Abū Jaʿfar Aḥmad ibn Isḥāq ibn al-Buhlūl al-Tanūkhī (judge), xii, §106.1
Abū Naṣr Muḥammad ibn Muḥammad of Wāsiṭ, §§80.2–8 Abū Naṣr the Date Merchant, §36.1, §59.3
Abū Jaʿfar Muḥammad ibn Muḥammad ibn
Abū Nuʿaym, §31.2 Abū Nuḥ ʿĪsā ibn Ibrāhīm (secretary to
Ḥibbān al-Anṣārī of Basra, §39.1 Abū Jahl, §12.3
al-Fatḥ ibn Khāqān), §73.8
Abū l-Jahm Aḥmad ibn al-Ḥusayn ibn Ṭallāb of Mashghrāʾ, §27.1
Abū l-Qāsim, §76.5 Abū l-Qāsim ʿAbd al-Raḥmān ibn al-ʿAbbās,
Abū l-Jūd, §76.4
§16.1 Abū l-Qāsim ʿAbd al-Wahhāb ibn Abī
Abū Khalīfah al-Faḍl ibn al-Ḥubāb al-Jumaḥī of Basra, §39.1
Ḥayyah, §31.12 Abū l-Qāsim Ibn Bint Manī ʿ of Baghshūr,
Abū Khaythamah, §30.1, §31.7 Abū Khāzim (judge), §82.1, §82.6
§25.1, §59.3, §59.5 Abū l-Qāsim ʿIsā son of ʿAlī ibn ʿIsā, §73.1,
Abū Marwān of Jāmidah, §77.1 Abū Muʿāwiyah, §110.4
242n240
Abū Muʿāwiyah (Muḥammad ibn Ḥāzim),
Abū l-Qāsim Ṭalḥah ibn Muḥammad ibn Jaʿfar (known as Ibn Mujāhid’s Pupil),
§25.1 Abū Muḥammad ʿAbd Allāh ibn Aḥmad Ibn Ḥamdūn, §65.1
§82.1 Abū Rawḥ, §§35.3–4
Abū Muḥammad al-Ḥasan ibn ʿAbd
Abū Saʿd the Greengrocer, §88.1
al-Raḥmān of Rāmhurmuz. See Ibn Khallād of Rāmhurmuz
Abū Saʿīd Aḥmad ibn al-Ṣaqr ibn Thawbān, §83.1, §84.1 Abū Saʿīd ibn Basīṭ, §13.9 Abū Saʿīd (muezzin), §86.2
325
325
General Index Abū Saʿīd of Medina, §22.1
Abū Wāʾil, §21.2
Abū Sāʿidah son of Abū l-Walīd son of
Abū l-Walīd ibn Aḥmad ibn Abī Duʾād,
Aḥmad ibn Abī Duʾād, §16.1
§16.1, 237n120
Abū Ṣakhr, §§13.8–9
Abū l-Wazīr, §79.1
Abū Salamah ʿAbd Allāh ibn Manṣūr, §95.1
Abū Yaḥyā Isḥāq al-ʿAdwānī, §96.1
Abū Salamah al-Juhanī, §31.8
Abū l-Yamān al-Ḥakam ibn Nāfiʿ, §27.6,
Abū Ṣāliḥ, §25.1
§96.1, §96.3
Abū Ṣāliḥ ʿAbd Allāh ibn Muḥammad Ibn Yazdād (vizier), §79.1
Abū Yazīd Unays ibn ʿImrān al-Nāfiʿī, §§15.1–2
Abū l-Salīl, §13.2
Abū Yūsuf Yaʿqūb ibn Bayān, §109.1
Abū l-Sawdāʾ, §35.1
Abū Zunbūr of Mādharāʾ, §73.1, 242n241
Abū Sawrah, §25.1
adage. See aphorism
Abū Sufyān al-Ḥimyarī, §90.1
Adam, §§2.2–4, §3.1, §47.11, §70.10,
Abū Sufyān Ṣakhr ibn Ḥarb, §12.3
242n235
Abū Sulaymān Dāwūd ibn al-Jarrāḥ. See
Adam, sons of, §12.2, §2.4, 234n38
ʿAḍud al-Dawlah, x–xi, §31.4, §39.1, 239n155,
Dāwūd ibn al-Jarrāḥ Abū l-Ṭāhir Muḥammad ibn al-Ḥasan,
239n156
ʿAffān ibn Muslim of Basra, §31.4, §31.7
§100.1, §100.4 Abū Ṭālib ʿAbd al-ʿAzīz ibn Aḥmad ibn Muḥammad ibn al-Faḍl ibn Aḥmad ibn Muḥammad ibn Ḥammād Danqash,
al-Aghlab al-ʿIjlī, xxi, §0.3, §240 n179 Aḥmad ibn ʿAbd al-Aʿlā al-Shaybānī, §11.3, §91.1 Aḥmad ibn ʿAbd Allāh ibn Aḥmad the
§106.1, 246n319 Abū Ṭālib Muḥammad ibn Aḥmad ibn Isḥāq ibn al-Buhlūl (forebear of
Stationer-Copyist, §26.1, §40.1, §§107.1–2 Aḥmad ibn ʿAbd Allāh ibn al-Nuʿmān, §20.5
al-Tanūkhī), xii, §83.1, §84.1 Abū Tammām, §53.2
Aḥmad ibn Abī l-Aṣbagh, §79.1
Abū ʿUbayd Allāh Muḥammad ibn ʿImrān
Aḥmad ibn Abī Khālid, §§81.1–2, §81.4
al-Marzubānī, §62.1
Aḥmad ibn Abī Khālid, wife of, §81.3, §81.4
Abū ʿUbaydah ibn al-Jarrāḥ, §13.7
Aḥmad ibn ʿAlī ibn Saʿīd of Kufa, §77.1
Abū ʿUbaydah Maʿmar ibn al-Muthannā,
Aḥmad ibn ʿĀmir al-Ṭāʾ ī, §20.4
§8.3, §13.3, §47.8, 235n73
Aḥmad ibn al-Ḥārith the Cobbler, §108.3
Abū ʿUmar Muḥammad ibn ʿAbd al-Wāḥid, “Thaʿlab’s Pupil,” xiii, §§13.5–6, §108.3
Aḥmad ibn Ibrāhīm al-ʿAbdī, §37.1 Aḥmad ibn Isrāʾ īl, §73.8
Abū ʿUmar Muḥammad al-Azdī, §0.7, §109.1
Aḥmad ibn al-Khaṣīb, §82.6
Abū Usāmah, §27.1, §27.5, §35.2
Aḥmad ibn Muḥammad ibn Bakr, §20.5
Abū l-ʿUyūf Ṣaʿ b or Ṣuʿayb al-ʿAnazī, §31.7
326
326
General Index Aḥmad ibn Muḥammad ibn al-Faḍl ibn Aḥmad ibn Muḥammad ibn Ḥammād Danqash, Abū ʿĪsā, §106.1
ʿAlī ibn Abī l-Ṭayyib al-Ḥasan ibn ʿAlī ibn Muṭrif of Rāmhurmuz. See ʿAlī ibn al-Ḥasan ibn ʿAlī ibn Muṭrif
Aḥmad ibn Muḥammad ibn Ḥammād
ʿAlī ibn Bidhaymah, §13.3 ʿAlī ibn Dubays, §108.3
Danqash, §106.1 Aḥmad ibn Muḥammad Ibn al-Jarrāḥ. See
ʿAlī ibn Hammām, §34.1 ʿAlī ibn Ḥarb al-Ṭāʾ ī of Mosul, §70.9
Ibn al-Jarrāḥ Aḥmad ibn al-Rabī ʿ al-Lakhmī the Silk Merchant of Kufa, §68.9
ʿAlī ibn al-Ḥasan ibn ʿAlī ibn Muṭrif of Rāmhurmuz, xiii, §11.3, §§13.2–4,
Aḥmad ibn Ṣāliḥ, §13.8
§§13.7–8, §13.11, §20.1, §21.2, §22.1,
Aḥmad ibn Sulaymān of Ṭūs, §40.1
§26.2, §28.1, §30.1, §31.1, §§31.6–11,
Aḥmad ibn Yazīd ibn Muḥammad
§31.13, §§35.1–4, §37.1, §38.1, §59.5,
al-Muhallabī, §111.5
§68.6, §69.1, §§85.1–3, §§85.5–6,
al-Aḥnaf “the Lame,” Judge Muḥammad ibn
§§86.1–3, §87.1, §88.1, §89.1, §91.1, §92.1,
ʿAbd Allāh ibn ʿAlī ibn Muḥammad Ibn
§93.1, §96.1, §96.3, §97.1, §98.1, §105.5,
Abī l-Shawārib, §19.1
§105.9, §110.4, 235n93
Ahwaz, x, §14.3, §34.1, §§74.1–2, §§80.1–2,
ʿAlī ibn Hishām, §66.1, §73.1 ʿAlī ibn al-Ḥusayn, Zayn al-ʿĀbidīn (fourth
§§80.6–7
ʿĀʾidh ibn Shurayḥ, §59.6
Shi ʿite Imam), §§20.4–5, §38.1, §§68.2–
ʿĀʾishah, wife of the Prophet, §110.4,
4, §§68.6–7, §68.10
ʿAlī ibn al-Ḥusayn ibn Muḥammad ibn
246n328
ʿAjīb (Nāzūk’s henchman and deputy),
Mūsā Ibn al-Furāt, §109.1
ʿAlī ibn Ibrāhīm, §§14.2–4
§76.4
ʿAlī ibn ʿIsā (“the Good Vizier”), xiv, §73.1,
al-Ajlaḥ al-Kindī, §11.3
ʿAjlān, §26.2
242n240
al-ʿAlāʾ ibn ʿAbd al-Jabbār the Druggist,
ʿAlī ibn ʿĪsā ibn Māhān, §101.1, 245n308 ʿAlī ibn al-Jaʿd, §21.2, §35.1, §59.5
§37.1
ʿAlī ibn ʿAbd Allāh the Stationer-Copyist, known as Ibn Abī Luʾ luʾ, §112.1
ʿAlī son of Jaʿfar al-Ṣādiq son of Muḥammad al-Bāqir, §107.2
ʿAlī ibn Abī ʿAlī, §20.5
ʿAlī al-Juʿfī, §68.9
ʿAlī ibn Abī Ṭālib, xxvi, §1.3, §12.3, §§20.4–
ʿAlī ibn Muḥammad ibn Abī l-Fahm
5, §21.1, §26.1, §27.5, §31.4, §31.6, §32.1, §34.1, §§44.1–2, §47.11, §§60.1–5, §68.1,
al-Tanūkhī. See al-Tanūkhī
ʿAlī ibn Muḥammad al-Madāʾinī. See al-Madāʾinī
§83.1, §3.91, §§107.2–3
327
327
General Index
ʿAlī ibn Naṣr ibn ʿAlī ibn Bishr (the
aphorism, etc. (cont.), §59.3, 240n190
Christian Physician), §50.1, §51.1,
ʿAqīl or ʿUqayl ibn Shihāb, §25.2
240n187, 240n191
Arabs, §1.3, §47.8, 233n10, 238n132, 240n186
ʿAlī al-Riḍā son of Mūsā al-Kāẓim (eighth Shi ʿite Imam), §20.4
Arab woman, servant of the Prophet’s wives, §110.1
ʿAlī ibn Yazīd (postmaster of Māsabadhān),
ʿarsh. See Throne of God al-ʿĀṣ ibn Wāʾil, §12.3
§§109.1–2
ʿAlī ibn Yazīd, servant of §§3.109.1–3, §109.5
Aslam, §13.6
al-Aʿmash, §25.1, §35.2
Asmāʾ bint ʿUmays, §31.2, §31.7
al-Amīn (caliph), 245n308
al-Aṣmaʿī, §47.8, §53.1, §104.1
ʿAmr ibn al-Āṣ, §40.1
audience chamber, §76.8, §80.2, §102.3
ʿAmr ibn Marzūq, §7.2
authorization to transmit (ijāzah), §13.6,
ʿAmr ibn Maymūn, §13.11, 237n110
§83.1, §84.1, §111.5
ʿAmr ibn Muḥammad al-Qurashī, §85.6 ʿAmr ibn Murrah, §21.2
Ayyūb, son of al-ʿAbbās ibn al-Ḥasan, xiii, §34.1
ʿAmr of the Squadrons, §92.1, §92.3
Āzarmihr §96.1, 245n302
ʿAmr ibn Uḥyaḥah al-Awsī, §62.1
Azhar ibn Marwān al-Raqqāshī, §86.2
Anas ibn Mālik, §13.8, §20.2, §23.1, §59.3,
Azrael (angel of Death), §92.3
§59.6, §85.6 al-Babbaghāʾ (“the Parrot”). See Abū l-Faraj
al-Anbār, §106.1
ʿAbd al-Wāḥid ibn Naṣr al-Makhzūmī
Ancients, §70.6 Ancients, books of, §70.6
Babylon, §11.3
Angel of Death, xvi, §85.1, §105.2, §105.6,
Baghdad, x–xiii, §§73.1–2, §77.1, §§78.6–7,
§105.10, 244n286
§80.1, §§80.6–7, §106.1
angels, §2.2, §5.1, §13.8, 235n52. See also
Baghshūr, §59.5
Angel of Death; Azrael; Benevolence;
al-Baḥrayn, a man from, §87.2, §87.4
Gabriel; Israfel; Michael; supernatural
baker’s oven, 246n326
beings; voice, disembodied
Balkh, §31.5
antechamber, §76.4, §76.8
Banū Sadūs, §24.1
Antioch, xiii, §20.2
Banū Yashkur, §24.1
Anūshirwān (Sasanian king, also
Bā Qaṭāyā, §66.1
Chosroes), §47.1, §§49.1–2, §49.5,
Baqiyyah, §20.2
240n186
Barmakī family, §111.3
aphorism, adage, saying, aphoristic
al-Barqī, §64.1
passage, xviii, xxx n5, §45.1, §§47.3–11,
Bashīr ibn Nahīk, §7.2
§47.12, §50.1, §51.1, §§54.2–3, §55.1,
basil (rayḥānah), 245n291
328
328
General Index Basra, x, §7.2, §16.4, §16.7, §24.1, §27.6,
Book of Praiseworthy Behavior and Valuable
§31.4, §39.1, §55.3, §59.2, §64.1, §70.9,
Principles (Kitāb al-ādāb al-ḥamīdah
§105.4, §111.5, 238n151. See also Ḥasan
wa-l-akhlāq al-nafīsah) by al-Ṭabarī,
of Basra
§15.1, §29.1, 237n116 Book of Viziers (Kitāb al-Wuzarāʾ ) of Abū
Basra, holy woman of, §105.4 Basra, merchant of, §16.4
Bakr Muḥammad ibn Yaḥyā al-Ṣūlī,
bath, §78.7
§55.3, §111.5, 240n194 Book of Viziers (Kitāb al-Wuzarāʾ ) of
bathhouse, §73.14 beardless boy (ghulām amrad), §76.1, §§76.5–6, 243n251
Muḥammad ibn ʿAbdūs al-Jahshiyārī, §17.1, §79.1, §81.1, §82.6
Bedouin, xxvi, §34.1, §34.3, §52.3, §53.1, §54.2, §§60.3–4, §82.3, §110.2
bribe, §100.2 Bukhtakīn the Turk, known as
Benevolence (supernatural being), §70.12
Āzādhrawayh, §80.7
Benjamin, §85.6, 245n290
Bundār. See Ibn Bashshār
Berbers, §105.8
Bureaucratic Supervision, office of, §73.8,
bird(s), §39.1, 238n134. See also: crow, eagle, pigeon, sparrow, stork
242n240 Burjulān, §38.1
Bishr ibn Muʿādh, §20.1
Bursān, §24.1
Bishr ibn Mūsā al-Asadī, §13.5
bushel, §13.3, §77.1, §77.2
Bishr ibn Rāfiʿ al-Ḥārithī, §26.2
Buzurjmihr ibn al-Bakhtakān, Sasanian
Black Hole (dungeon), §87.1, §88.1, §105.5, §105.7
vizier, §§49.1–4, §50.7, 240n185 Byzantine, §§92.1–2, §96.3
boat travel, sailing §3.1, §16.4, §80.1, 244n271
calf, §39.1
book (unidentified), §68.1
caliphal estates (state properties), §73.9,
Book of Deliverance (Kitāb al-Faraj) by Ibn Abī l-Dunyā, xiii, xxvii, §0.6, 233n6 Book of Deliverance following Adversity
§80.2 camels, §13.3, §82.3 canals, 244n271
(Kitāb al-Faraj baʿd al-shiddah) of Judge
candle(s), §17.4, §100.4
Abū l-Ḥusayn, §0.7, §19.3, §58.4, §60.1,
captain of the guard, §17.4, §106.1, 237n131
§107.3, §108.1, §109.1, §110.1, §111.1
Carroll, Lewis, 240n185
Book of Deliverance following Adversity and Straits (Kitāb al-Faraj baʿd al-shiddah
cave, §§12.1–2, §27.1, §27.6, 239n152 chains, fetters or shackles, §49.1, §49.3,
wa-l-ḍīqah) by al-Madāʾinī, §0.5,
§73.5, §73.7, §73.14, §78.1, §78.3, §78.7,
§§58.2–3, §3.104.1, §3.105.1, §110.1,
§80.7, §87.1, §94.4
245n314
329
329
General Index chain of transmitters, lines of transmission
al-Ḍaḥḥāk ibn Muzāḥim of Balkh, §31.13
(isnād), xiii, xxvii–xxviii, §0.6, §12.2,
ḍamān. See tax-farming contract
§15.1, §1.19.1, §§25.1–2, §§27.5–6,
Damascus, xxii; oasis of, §27.1
§§31.4–5, §34.1, §59.1, §59.5, §60.1,
Daniel, §§11.1–3
§60.3, §68.1, §68.9, §105.4, §106.2,
dār al-ḍarb. See mint
§107.3, §110.1, §111.4, 237n110, 240n177
David, §36.1, 245n298
chamberlain, §59.3, §73.7, §83.2, §94.1, §§94.5–6, §105.12, §106.1, 237n131, 245n300
Dāwūd ibn Abī Hind, §105.5 Dāwūd ibn al-Jarrāḥ, §73.8, §§103.1–3, 242n240
charms, §§76.1–3, §76.5
Dāwūd ibn al-Muḥabbar, §23.1
Chosroes. See Anushirwan
Dāwūd ibn Rushayd, §85.4
Christians, §10.1, §11.1, §14.4, §50.5,
Day of Judgement, Last Day, §24.1,
238n132, 240n187, 245n313
§§25.1–2, §70.7
cloth trade, §§14.3–4
Daylamī, §14.1, §80.2
cobbler, §108.2
Dayr Qunnā, §73.1, §103.1
cockroaches, §73.5
Deliverance Follows Adversity, as title (Kitāb
coincidence, xvii, §65.4, §79.2, 242n239
al-Faraj baʿd al-shiddah) by al-Tanūkhī,
common people, §54.4
Abū ʿAlī al-Muḥassin, ix–x, xxix, §0.10,
Companions of the Prophet (al-Ṣaḥābah), §0.6, §24.1
238n142; as phrase, xviii, 233n8, 238n142 demon (shayṭān), xix, §§16.4–5
Comprehensive Corpus (al-Kāmil) of al-Mubarrad, §78.4
deposition, §79.2, §§80.3–5, §80.8 deputy, §76.4; act as, §78.6; as judge, xiii,
concubine, of Aḥmad ibn Abī Khālid, §81.1
§26.3, §63.1; of chamberlain, §59.3; of
coppersmith, §31.9
inspector of the mint, §19.1; of juridical
cotton, §86.3
appointments, §31.4
court companion (nadīm), §65.1
destitution (punishment), §73.9, §73.11,
courtesy name (kunyah), §76.1, §106.1
243n246
crow, §110.5
Devil (al-Shayṭān), §2.2, 242n235
cupping, §§15.2–3
Dhū l-Nūn, “the man of the fish.” See Jonah
cupping glass, §15.3
digestion, aid to §49.4
cursing, §12.3, §77.3
dinar or gold coin, §16.1, §64.2, §76.3,
curtain, purdah, §103.1, 245n312
§76.6, §76.8, §77.1, §81.3, §82.7, §83.1,
cushion, 245n305
§§109.4–5 dirham or silver coin, xiii, §14.4, §§73.9–10,
Dabīq, §109.2
§73.16, §73.18, §§76.8–9, §82.1, §82.4,
Ḍabuʿ, §85.3
§§82.7–8, §97.2, §100.2, §§101.1–3,
330
330
General Index dirham (cont.), §102.4, §109.2, 245n309
al-Faḍl ibn Yaʿqūb, §69.1
doctors of religion (ʿulamāʾ ), §67.2
al-Farrāʾ, §8.3, 235n73
dream, §0.14, §4.3, §6.1, §§14.1–2, § 17.3,
Fars, §78.1, §78.6, 239n156
§18.1, §19.1, §42.1, §99.1
al-Faryābī, §69.1
drought, §46.1, §104.1
Fasā, §7.2
duʿāʾ. See prayer, non-ritual or supplicatory
fasting, §§85.8–9, §88.1, §100.3
dues, §77.1, §80.1, 243n263
al-Fatḥ ibn Khāqān, §73.8
Ḍumayrah ibn Saʿīd, §21.1
Fāṭimah (daughter of the Prophet), §80.3
dung beetles, §73.5
al-Fayḍ ibn Isḥāq, §87.1 Firās ibn Yaḥyā, §23.1
eagle, §§110.2–3
firāsah. See physiognomy
Egypt, §6.1, §73.18; comptroller of §73.17,
fish, §§8.1–2, §13.8, §13.11, 234n30, 239n153
243n249
flies, 241n224
elephants, §§96.1–2, 238n134; Men of the Elephant, §18.1
flogging. See lashing forfeiture payments, §100.1
embroidery, §109.2, 246n325
folio, xxii, §§0.5–7, §0.11
estates, x, §73.18, §77.1, §§80.1–3, §§80.7–8,
fortune-telling, §§78.3–4
§103.1, 243n263
freedman (mawlā), §§31.2–3, §106.1; as
Estates, Bureau of, §73.8, §73.17, §80.2
client of tribe, §38.1, §105.1; as protégé,
eunuchs, §81.1, §§81.3–4, §100.4
§98.1
Euphrates, 244n271
fruit, §47.4, §78.3
eye salve, §31.4
al-Fuḍayl ibn ʿIyād, §87.1
execution mat, §67.3, §105.11
Fuḍayl ibn Marzūq §2.31.4
excutioner’s sword, §67.3, §105.11 extemporization, §59.3, §102.3
Gabriel (angel), §31.10, §85.2, §85.5, §85.8, §§86.1–2, §92.3, §93.2
al-Faḍl ibn Isḥāq al-Dūrī, §95.1
gallstones, §§29.1–2
al-Faḍl ibn Marwān (vizier), §17.1, 238n132
geometer, §77.1
al-Faḍl ibn Muḥammad the Druggist of
Ghālib the Cotton Merchant, §86.3
Antioch, §20.2
ghāliyah. See perfume
al-Faḍl ibn Muḥammad al-Yazīdī, §63.1
ghulām. See beardless boy; page (attendant)
al-Faḍl ibn al-Rabī ʿ, Abū l-ʿAbbās, §111.1,
Gīlān, §14.1
§111.3, §§111.4–6, 246n329
goat, §13.9
al-Faḍl ibn Sahl, §55.3
God, xi, xvii–xviii, xxiii, xxvi, 235n58,
al-Faḍl ibn Yaḥyā ibn Khālid al-Barmakī, §111.1, §§111.4–5
236n81, 236n99, 237n108; and attributes, §22.1, §92.2;
331
331
General Index God (cont.), as protagonist in non-
God-fearing, §2.4, §4.1, §4.4, §19.1, §38.1,
Qurʾānic stories, §13.8, §70.4, §70.12,
§43.1, §56.1; God-fearing man, §19.1, §43
§85.1, §85.5, §85.7; in fixed formulas:
gold coin. See dinar
“I commit myself to God, for God sees
Gospels, §92.3, §93.2, 245n298
His servants,” §1.10, §34.2; “Glory be to
gourd or gourd tree, §8.2, §§13.9–10
God,” §63.2, §68.3, §68.7, §71.3, §83.3,
graffiti (writing on a wall), §69.1
§89.1; “God Exalted,” §0.2, §0.4, §0.14,
grain, as small amount, §77.2; as trade
§1.1, §§1.4–5, §2.1, §3.2, §§4.1–4, §4.6, §6.1, §7.1, §8.1, §8.3, §8.5, §9.1, §9.6, §§9.7–9, §10.1, §§11.1–3, §12.1, §12.4,
name, §106.1 grandfather of Abū ʿAlī of Dayr Qunnā, §103.1
§13.9, §16.7, §20.1, §20.2, §20.4, §25.2,
grapes, xvi, §§105.1–2
§29.2, §30.1, §34.1, §42.1, §42.3, §42.7,
grave, dig §70.3, §70.10; narrow as, §49.1
§56.1, §59.4, §59.6, §60.2, §61.1, §68.3,
graveyard of Quraysh, §80.3
§68.7, §70.3, §70.7, §71.2, §71.4, §73.6,
greengrocer, §88.1
§74.2, §79.1, §83.3, §85.7, §109.5; “God Mighty and Glorious,” §1.2, §1.5, §2.2,
Ḥabash of Ṣanʿāʾ, §15.1
§4.4, §7.2, §8.6, §9.3, §§9.5–6, §9.10,
Ḥabīb ibn Maslamah, §96.3
§13.3, §20.1, §39.2, §43.1, §44.1, §46.1,
al-Hādī (caliph), §102.1, §102.4
§49.4, §51.2, §52.3, §55.1, §56.1, §60.4,
al-Hādī li-l-Ḥaqq Aḥmad (Zaydī Imam),
§61.1, §70.12, §85.6, §86.3; “God is all we
§32.1
need, the best of guardians,” §§1.9–10,
hadith, x, xxiii, xxvi, xxviii, §59.5
“In the name of God,” §0.1, §42.1, §76.2;
hadith scholar (unidentified), §70.9
“May God be pleased with,” §1.3, §20.4,
Hagar, §4.2, 234n50, 235n52
“O God!” §13.8, §14.1, §15.1, §§27.2–4,
al-Ḥajjāj ibn Yūsuf, §§67.1–4, §84.2, §87.1,
§29.1, §31.1, §31.8, §63.2, §64.1, §71.3,
§88.1, §88.3, §90.1, §105.1, §105.5,
§73.6, §75.1, §83.3, §86.3, §88.3, §103.3,
241n225, 242n226, 245n296
§105.1, §109.3, §112.1; “Praise be to God,”
al-Ḥakam ibn Hishām al-Thaqafī, §89.1
§31.4, §31.6, §31.10, §63.2, §67.1, §68.3,
Haman (Pharaoh’s lieutenant), §1.7, §9.1,
§68.7, §68.10, §76.2, §83.3, §84.1; “Praise
§65.3
God,” §0.2, §11.3, §12.4; “There is no
Ḥammād, §25.1
god but God,” §30.1, §31.4, §31.6, §33.1,
Ḥammād Danqash or Danqīsh, §3.106,
§68.3, §68.7, §68.10, §70.7, §83.3, §84.1;
237n131
“There is no God but You,” §1.10, §8.4,
Ḥammād ibn Salamah, §31.4, §39.1, §59.3
§13.8, §13.11, §28.1, §31.1, §63.2; “To God
Ḥammād ibn Wāqid, §20.1
we belong,” §§1.9–10; justice of, §9.3;
Ḥanẓalah of Mecca, §20.3
relationship between prophets and, §8.5
(al-)Ḥaramī ibn Abī l-ʿAlāʾ, §40.1
332
332
General Index Hilāl (freedman of ʿUmar ibn ʿAbd al-ʿAzīz),
al-Ḥārith of Basra, §92.1, §92.3 al-Ḥārith ibn Ḥabash of Ṣanʿāʾ, §15.1
§§31.2–3
Hārūn ibn ʿAbd Allāh, §85.3
Ḥimṣ, §96.1
Hārūn al-Rashīd (caliph), §94.1, §§94.5–6,
Hishām ibn Ismāʿīl, §§68.9–10
§102.1, §102.4, §106.1, §111.3
Hishām ibn Muḥammad ibn al-Kalbī, §62.1
Hārūn al-Rashīd’s chamberlain, §94.1, §§94.5–6
Hishām ibn ʿUrwah, §110.4 Holy Land, §11.3
Hārūn ibn Sufyān, §28.1, §31.13
holy man, §§70.1–3, §70.6, §70.8. See also
Ḥarūrī, §108.1
Ḥumayd ibn ʿAbd Allāh; Isaac; Jaʿfar ibn
harvest assessment, §82.4, §82.8, 244n280
Mundhir al-Ṭāʾ ī
al-Ḥasan ibn ʿAlī, §13.8
holy woman, §105.5
Ḥasan ibn ʿAlī ibn Abī Ṭālib (second Shi ʿite
Ḥumayd ibn ʿAbd Allāh, §§70.9–12 Ḥumayd ibn ʿAbd al-Raḥmān al-Ḥimyarī,
Imam), §26.1, §§83.1–2 al-Ḥasan ibn ʿAmr ibn Muḥammad
§29.1
al-Qurashī, §85.6
Ḥunayn, battle of, §31.13 al-Ḥusayn ibn ʿAbd Allāh ibn Ḍumayrah, §21.1
al-Ḥasan ibn Bakhtiyār (Daylami
al-Ḥusayn ibn ʿAbd al-Raḥmān, §85.2, §97.1
commander). §80.2
al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib, §§20.4–5,
Ḥasan of Basra, §§1.10–11, 4.6, §58.1, §§67.1–4, §§84.1–2, §85.4, 242n226 al-Ḥasan ibn al-Ḥasan ibn ʿAlī ibn Abī Ṭālib,
§80.3, §83.1, §§107.2–3 al-Ḥusayn ibn ʿAlī al-Juʿfī, §68.9
§26.1, §§68.1–2, §68.4, §68.6, §68.8,
al-Ḥuṣayn ibn al-Ḥumām al-Murrī, §53.3
§68.9, §68.11
Ḥusayn ibn Ḥasan, §20.3
al-Ḥasan ibn Jaʿfar ibn ʿAbd Allāh ibn al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib, §107.2
al-Ḥusayn ibn Numayr al-Khuzāʿī, §111.1, §111.5
al-Ḥasan ibn Maḥbūb, §87.1 al-Ḥasan ibn Makhlad, §§73.8–9, §82.6 al-Ḥasan ibn Makhlad, aunt or sister of, §73.1
Ibn ʿAbbās, ʿAbd Allāh, §1.3, §8.3, §20.3, §22.1, §27.5, §30.1, §56.1 Ibn Abī Duʾād. See Abū ʿAbd Allāh Aḥmad
al-Ḥasan ibn Mukarram, §58.4
ibn Abī Duʾād
al-Ḥasan ibn Sahl, §55.2
Ibn Abī l-Dunyā, Abū Bakr ʿAbd Allāh
al-Ḥasan ibn Wahb, §66.1 Hāshim (clan), §12.3
ibn Muḥammad, author of The Book
hātif. See voice, disembodied
of Deliverance (Kitāb al-Faraj), xiii, xv,
al-Ḥātimī. See Muḥammad ibn al-Ḥasan ibn
xxvii, §§0.6–8, §11.3, §§13.2–4, §§13.7–8,
al-Muẓaffar
§13.11, §20.1, §21.2, §22.1, §26.2, §28.1,
Hell, hellfire, §9.3, 241n224
§30.1, §31.1, §§31.6–11, §31.13, §§35.1–4,
Hijrah, the Prophet’s exodus, 234n50
§36.1, §37.1, §38.1, §59.5, §68.6, §69.1,
333
333
General Index Ibn Abī l-Dunyā (cont.), §§85.1–3, §§85.5–
Ibn al-Muʿtazz. See ʿAbd Allāh ibn
6, §§86.1–3, §87.1, §88.1, §89.1, §91.1,
al-Muʿtazz
§92.1, §93.1, §96.1, §96.3, §97.1, §98.1,
Ibn al-Sarrāj, §98.1
§105.5, §105.9, §§110.4–5, 236n101,
Ibn Shubrumah, §58.2
236n103, 237n110, 237n121, 238n144,
Ibn ʿUmar, §25.2, §27.1, §§27.5–6
239n166, 240n177
Ibn Yazdād. See Abū Ṣāliḥ ʿAbd Allāh ibn
Ibn Abī Fudayk, §31.10, 239n163
Muḥammad Ibn Yazdād
Ibn Abī Maryam, §31.3
Ibn al-Zayyāt (vizier), §66.1, §66.3, §73.9
Ibn Abī ʿUdayy §29.1, §58.4
Ibn al-Zubayr, §56.1
Ibn ʿĀʾishah the Younger, 240n177
Ibrāhīm ibn al-Haytham al-Baladī, §27.6
Ibn al-Azhar Muḥammad ibn Jaʿfar, §31.2
Ibrāhīm ibn Khallād al-Azdī, §85.2
Ibn Baqiyyah (vizier), §59.2
Ibrāhīm ibn Masʿūd, §107.1
Ibn Bashshār, also called Bundār, §29.1,
Ibrāhīm ibn Muḥammad al-Anṣārī (known
§83.1, 244n281
as the Eye-Salve Merchant), §31.4, §39.1
Ibn Durayd, §62.1
Ibrāhīm ibn Muḥammad Ibn Saʿd, §28.1
Ibn Fasānjus (vizier), §80.1, §§80.3–4,
Ibrāhīm ibn Rabāḥ, §16.1
§80.8
Ibrāhīm ibn Rāshid §13.2
Ibn Ḥamdūn. See Abū Muḥammad ʿAbd Allāh ibn Aḥmad
Ibrāhīm ibn Saʿīd, §35.2, §90.1 Ibrāhīm al-Taymī, §35.2, §87.1, §§88.1–2,
Ibn al-Jarrāḥ, Ahmad ibn Muḥammad, xiii,
239n175, 245n296
§11.3, §§13.2–4, §§13.7–8, §13.11, §20.1,
Ibrāhīm ibn Yūḥannā, §§109.4–5
§21.2, §22.1, §26.2, §28.1, §30.1, §31.1,
ijāzah. See authorization to transmit
§§31.6–11, §31.13, §§35.1–4, §37.1, §38.1,
Imams of the Twelver Shi ʿites, §80.3
§59.5, §68.6, §69.1, §§85.1–3, §§85.5–6,
ʿImrān ibn al-Nuʿmān, §96.1
§§86.1–3, §87.1, §88.1, §89.1, §91.1, §92.1,
incense, §73.14
§93.1, §96.1, §96.3, §97.1, §105.5, §105.9,
incredulity, 235n58
§110.4, 236n94, 245n303
inkwell, §73.13
Ibn Jubayr, §8.3
intent (niyyah), §9.10
Ibn Jurayj, §24.1
Iraq, §11.3, §82.5, §105.1, §105.5, 238n132,
Ibn Khallād of Rāmhurmuz, Abū
241n206, 241n225, 244n271
Muḥammad al-Ḥasan, xiii §26.3, §63.1
Iraqis, §68.9; as “peasantry,” 245n313
Ibn Masʿūd. See ʿAbd Allāh ibn Masʿūd
ʿĪsā ibn ʿAbd al-ʿAzīz al-Ẓāhirī, §94.1
Ibn al-Munkadir, §24.1
Isaac, §4.1, §4.4, §4.6, §67.4, §92.3, §93.2
Ibn Muqlah, Abū ʿAlī (vizier), xxix §78.1,
Isaac the holy man, §50.2, §50.6 Isḥāq ibn Abī Isrāʾ īl, §31.12
§78.4, 244n265
Isḥāq ibn al-Buhlūl al-Tanūkhī, §92.1
334
334
General Index Isḥāq ibn al-Ḍayf, §23.1
Jaʿfar ibn Muḥammad ibn ʿUyaynah, §59.6
Isḥāq ibn Ibrāhīm of Kūfa, §20.3, §2.31.7
Jaʿfar ibn Mundhir al-Ṭāʾ ī the holy man,
Isḥāq ibn Ibrāhīm ibn Muṣʿab, §73.1,
§70.9, 242n234
§§73.3–5, §73.7, §§73.9–10, §§73.13–14, §73.18, 243n243
Jaʿfar al-Ṣādiq (sixth Shi ʿite Imam), §§20.4– 5, §26.3, §27.1, §§63.1–2, §§107.1–2
Isḥāq ibn Ibrāhīm ibn Muṣʿab, chamberlain
Jaʿfar ibn Sulaymān §31.9, §86.3 Jaʿfar ibn Sulaymān al-Hāshimī, §58.3
of, §73.7 Isḥāq ibn Ibrāhīm al-Mawṣilī, §111.5,
Jāmidah, §77.1
246n329
Jarīr ibn Ḥafṣ, §93.1
Isḥāq ibn ʿĪsā (son of the daughter of Dāwūd ibn Abī Hind), §92.1, §§92.3–4, §93.1 Isḥāq ibn Ismāʿīl of Ṭāliqān, §13.3, §35.1, §93.1, 236n101
Jazīrat Ibn ʿUmar, §31.4, 239n156 Jeremiah, §§11.2–3 Jerusalem, §29.1 Jesus, §67.4, 245n298
Isḥāq ibn Sulaymān, §13.4, 236n103
jewels, §16.3, §§16.6–7
Ishmael §4.2, §4.6, §67.4, §92.3, §93.2
Jews, §10.1, §11.1, 245n298
Ismāʿīl ibn Bulbul, §§65.1–2, §§65.5–6,
jinn, §9.3, §83.3, 246n330
241n219
Job, §§7.1–2
Ismāʿīl ibn Umayyah §69.1
Jonah (Dhū l-Nūn, “the man of the fish”),
isnād. See chain of transmitters
§1.10, §§8.1–2, §8.4, §8.6, §§13.8–9, 13.11,
Israel, Children of, and Israelites, §9.4,
§28.1, 234n30, 235n58, 239n153
§§9.8–9, §11.1, §27.1, §70.7
Joseph, §6.1, §§85.1–2, §§85.6–8, §§86.1–3,
Israel, tribes of, §67.4
244n287, 245n289, 245n290, 245n293
Israfel (angel), §92.3, §93.2
Joseph’s brethren, §6.1, §85.8, 244n287
Isrāʾ īl, §13.8, §20.1
Joseph’s shirt, §§85.1–2
Ītākh, §§73.1–2, §73.4, §73.9
Judge Abū l-Ḥusayn. See Abū l-Ḥusayn
ʿUmar al-Azdī
Ītākh, two sons of, §73.1
Juwaybir ibn Saʿīd, §31.13 al-Jabal (al-Jibāl), §65.1, §65.6, 241n213 Jacob, §4.1, §4.6, §6.1, §67.4, §§85.1–7, §85.9, §92.3, §93.2, 244n287, 245n289 Jaʿfar son of ʿAbd Allāh son of al-Ḥusayn son of ʿAlī ibn Abī Ṭālib, §107.2
Kaaba, §34.2, §38.1, 234n51 Kahmas ibn al-Ḥasan, §13.2 Kalb tribal confederation, §104.1 Kalb, old tribeswoman of, §104.2
Jaʿfar ibn Abī Ṭālib ibn Abī Jaʿfar Ibn
al-Kalwadhānī, §78.6
al-Buhlūl al-Tanūkhī, xii, §31.12, §59.5
al-Karaj, §96.1, 245n302
Jaʿfar the holy man, §70.6, 242n234
al-Karkh, §14.3
Jaʿfar ibn Maymūn, §31.1
Kathīr ibn Hishām, §89.1
335
335
General Index kātib. See state scribe
Lot’s daughters, 235n59
kerchief, §§109.2–3, §109.5 al-Madāʾinī, ʿAlī ibn Muḥammad, author
Khālid ibn Khidāsh, §13.7, §26.2 al-Khalīl ibn Murrah, §31.9
of The Book of Deliverance following
Kharg, §105.5
Adversity and Straits (Kitāb al-Faraj baʿd
Kharijites, §53.2, §§88.1–2, 246n322
al-shiddah wa-l-ḍīqah), xv, §§0.5–8,
khātam. See seal; signet ring
§§58.2–3, §104.1, §105.1, §105.4, §108.1,
al-Khaṭṭāb ibn ʿUthmān, §31.10, §86.1
§108.3, §110.1, 233n6
Khulayd ibn Di ʿlaj, §85.4
Mādharāʾ, §73.1, 242n241
Khurasan, §73.3, 243n243
maggots, §7.1, 235n67
Khuzistan, 239n156
magician, §71.4
king, §2.4, §9.2, §10.1, §11.1, §§97.1–2
Maḥmūd ibn ʿUmar, §86.1
Kufa, §20.3, §68.9, §77.1, §86.1, §91.1,
Mahrūbān, §70.9
237n110
majlis, 244n266
Kufa, a man from, §86.1;
Mālik ibn Anas, §20.2
Kufan, in reference to Aḥmad ibn ʿAlī ibn
Mālik ibn Dīnār, §37.1
Saʿīd, §§77.2–3
Mālik ibn Suʿayr, §25.1
kunyah. See courtesy name
al-Maʾmūn (caliph), §82.4, §109.1, 245n308
Kurdūs ibn ʿAmr, §21.2
al-Maʾmūniyyah, §80.7 man, a, §9.5, §13.3, §13.5, §14.2, §18.1, §70.2,
land tax, §80.2, §80.7; offices of §73.17
§70.7, §70.10, §85.3, §89.1, §90.1, §93.1,
Land Tax, Bureau of, §73.8, 243n248
§97.1, §107.3; in grammar explanation,
lashing or flogging, §§68.1–2, §68.6, §73.14, §81.1, §100.1
§1.3 al-Manṣūr (caliph), §63.1, §63.3, §69.1,
Lashkarwarz ibn Sahlān the Daylamī, §14.1
§106.1, 241n209; mosque of, §95.1
lawsuit, §79.2
manure, §39.1
lecture-room assistant (mustamlī), §83.1
marriage, x–xi, §84.1
legal trustee, §19.1, §106.1
Marshes of southern Iraq, §59.2
legal witness (shāhid), §74.1, §82.1, §100.1
marsh mallow §15.3, 237n119
letter, xvi, xviii, §41.1, §42.1, §§42.5–6,
Marw §35.3 al-Marzubānī. See Abū ʿUbayd Allāh
§56.1, §66.3, §68.4, §68.9, §78.6, §80.7, §81.1, §81.4, §82.4, 241n198; of appointment, §73.18
Muḥammad ibn ʿImrān al-Marzubānī Māsabadhān, §109.1
lions, §11.1, §11.3
mashāmm. See perfume
locusts of gold, §7.2, 235n71
Mashghrā, §27.1
Lot, §4.1, §5.1, 235n59
Maslamah ibn ʿAlqamah, §105.5
336
336
General Index Maslamah ibn Mukhallad, §24.1
al-Muʿammar ibn Sulaymān, §85.3
Masrūr ibn ʿAbd Allāh al-Ustādhī, §74.1
Muʿāwiyah ibn Abī Sufyān (caliph),
mawlā. See freedman
§§83.1–2
maydān (the “Great Square” in Baghdad),
Muʿāwiyah ibn Qurrah, §59.5 Muʿāwiyah ibn Yaḥyā, §13.4
xiii Maymūn ibn Hārūn, §111.5
al-Mubarrad, §78.4, 244n267
meat, §109.2
Mudlij ibn ʿAbd al-ʿAzīz, §85.5
Mecca, §§12.2–3, §20.3, §56.1, 238n134,
muezzin, §86.2
241n209
Mughīth, §25.2, 238n148
Meccans, 236n97
al-Muhallabī. See Abū Muḥammad al-Ḥasan
Medina, §12.2, §22.1, §46.1, §68.1, §68.9, §107.1
ibn Muḥammad al-Muhallabī Muḥammad, §0.2, §12.1, §12.4, §13.3, §31.10,
merchant, §16.4, §54.1, §59.3, §107.1; cloth,
§32.1, §33.1, §34.2, §63.2, §67.4, §80.3,
§14.3; cotton, §86.3; date, §36.1, §59.3;
233n9, 234n50, 246n328; Messenger of
eye-salve, §31.4; fodder, §107.1; grain,
God, §1.2, §§20.4–5, §21.1, §22.1, §23.1,
§106.1; rice, §95.1; silk, §68.9
§24.1, §§25.1–2, §26.2, §26.3, §28.1,
Messenger of God. See Muḥammad
§31.2, §31.1, §31.4, §§31.6–13, §59.3,
Michael (angel), §92.3, §93.2
§59.6, §68.1, §83.2, §94.2; Prophet,
Midian, §9.6
xviii, xxiii, xxvi–xxvii, §0.6, §1.2, §7.2,
military governor, §78.1, §105.6
§§12.2–4, §§13.2–4, §13.8, §§20.1–2,
mint (dār al-ḍarb), inspector of, x, §19.1
§24.1, §26.1, §27.1, §§27.5–6, §30.1, §31.1,
Misʿar, §13.3, §84.1
§31.4, §33.1, §58.4, §59.1, §59.3, §85.6,
Moses, §§9.1–2, §§9.4–5, §§9.7–8, §11.1,
§91.1, §110.1, 238n150, 239n152, 240n183;
§31.13, §67.4, 234n28, 236n81
Seal of the Prophets, §0.2; wives of,
Moses, mother of, §§9.1–2, 236n81
§110.1, 246n328. See also ʿĀʾishah; Umm
Moses, sister of, §9.1
Salamah Muḥammad ibn ʿAbbād ibn Mūsā, §31.6,
mosque of al-Manṣūr, §95.1 mosque of the Messenger of God, §§68.1–2
§62.1, §86.3, §89.1
mosque of Shaqshā, §59.2
Muḥammad ibn al-ʿAbbās al-Yazīdī, §63.1
mosque of Sūq al-Ahwāz, §19.1
Muḥammad ibn ʿAbd Allāh al-Anṣārī, §83.1
mosque treasurer, §19.1
Muḥammad ibn ʿAbd Allāh al-Azdī, §20.1
Mosul, §31.4, §39.1, §70.9, 239n156
Muḥammad ibn ʿAbd al-Karīm, §13.5
al-Muʿallā ibn ʿAbd Allāh ibn al-Muʿallā ibn
Muḥammad ibn ʿAbd al-Malik ibn Mughīth,
Ayyūb, §17.1
§25.2
al-Muʿallā ibn Ayyūb, §17.1, §82.7, 244n279 Muʾammal ibn Ihāb, §25.1
Muḥammad ibn ʿAbd al-Raḥmān al-Juʿfī, §27.1
337
337
General Index Muḥammad ibn ʿAbdūs al-Jahshiyārī, author of a Book of Viziers (Kitāb
Muḥammad ibn Muḥammad known as the Son of the Geometer, §77.1
al-Wuzarāʾ ), §17.1, §79.1, §81.1, §82.6 Muḥammad ibn Abī Rajāʾ, §98.1
Muḥammad ibn al-Munkadir, §35.3 Muḥammad ibn Numayr known as
Muḥammad ibn ʿAjlān, §26.2, §31.5
al-Numayrī (poet), 244n267
Muḥammad ibn ʿAlī of Mādharāʾ, §73.1,
Muḥammad ibn al-Qāsim al-Thaqafī, §96.1 Muḥammad ibn al-Qāsim ibn ʿUbayd Allāh
242n241 Muḥammad ibn ʿAmr ibn al-Bakhtarī the Rice Merchant, §95.1
ibn Sulaymān ibn Wahb (vizier), §100.1, §§100.3–4
Muḥammad ibn Bakr of Bursān, §24.1
Muḥammad ibn Saʿd ibn Abī Waqqāṣ, §28.1
Muḥammad ibn Bakr ibn Dāsah, §25.2
Muḥammad ibn Saʿīd, §68.6
Muḥammad al-Bāqir (fifth Shi ʿite Imam),
Muḥammad ibn Ṣāliḥ al-Naṭṭāḥ, §26.1
§§20.4–5, §35.3, §83.1, §91.1, §107.2
Muḥammad ibn ʿUmārah al-Asadī, §15.1
Muḥammad ibn al-Ḥajjāj al-Ḍabbī, §110.4
Muḥammad ibn Wāsi ʿ, §25.1
Muḥammad ibn Ḥammād Danqash or
Muḥammad ibn Yaʿqūb ibn Isḥāq al-Aʿraj
Danqīsh, §17.4, §106.1, 237n131
(“the Lame”), §20.5
Muḥammad ibn al-Ḥanafiyyah, §56.1
Muḥammad ibn Yasīr recte Muḥammad ibn
Muḥammad ibn al-Ḥasan, §95.1
Numayr, §78.4
Muḥammad ibn al-Ḥasan ibn al-Muẓaffar
Muḥammad ibn Yazīd, §§105.1–6
al-Ḥātimī (man of letters), xiii, §13.5,
Muḥammad ibn Yūnus al-Kudaymī, §31.5
§94.1, §95.1, §105.11, §108.3, §111.5
Muḥammad ibn al-Zubayr al-Tamīmī,
Muḥammad ibn al-Ḥusayn, §68.6
§108.1, §108.3
Muḥammad ibn al-Ḥusayn of Burjulān,
al-Muḥammadiyyah, §82.1, §82.6 al-Muḥassin ibn ʿAlī ibn Muḥammad ibn
§38.1 Muḥammad ibn al-Ḥusayn al-Anṣārī, §107.1 Muḥammad ibn Ibrāhīm ibn al-Muṭṭalib Ibn Abī Wadāʿah al-Sahmī, §22.1
Abī l-Fahm al-Tanūkhī. See al-Tanūkhī muḥkam. See Qurʾan, unambiguous passages
Muḥammad ibn Ibrāhīm al-Ṣulḥī, §20.1
al-Muhtadī (caliph), §106.1
Muḥammad ibn Ismāʿīl al-Sulamī, §31.3
Muʿīn al-Dawlah Abū l-Ḥusayn ʿImrān ibn
Muḥammad ibn Jarīr al-Ṭabarī. See
Shāhīn, Lord of the Marshes, §§59.2–3 Muʿizz al-Dawlah, Abū l-Ḥusayn (Būyid
al-Ṭabarī Muḥammad ibn Kaʿ b al-Quraẓī, §§31.4–6 Muḥammad ibn al-Kalbī, §62.1
ruler), §14.1, §14.4, §59.2, §80.7, 241n206
Muḥammad ibn Muʿammar, §59.6
Mujāhid, §20.3
Muḥammad ibn Muhājir, §28.1
Mujammi ʿ ibn Yaḥyā, §31.7
Muḥammad ibn Muḥammad, §25.2
Mujāshi ʿ and Mujālid al-Sulamī, §24.1
338
338
General Index al-Muktafī (caliph), §34.1
al-Nāṣir li-Dīn Allāh Aḥmad (Zaydi Imam),
al-Mundhir ibn Ziyād al-Ṭāʾ ī, §26.1
§32.1
muqriʾ. See Qurʾan scholar
Naṣr ibn ʿAlī al-Jahḍamī, §24.1
al-Muqtadir (caliph), §59.3, §73.1, §78.6
Naṣr ibn al-Qāsim, §25.1
Mūsā ibn ʿAbd al-Malik (head of the office
Nasr ibn Ziyād, §26.3
of Land Tax), §§73.8–9, §73.12, §73.16, §§82.1–2, §103.1, 243n245, 244n277, 245n311
Nawf of Syria or Nawf al-Bikālī, §8.3, §39.1, 235n73 Nāzūk, §§76.4–7, §76.10, 243n261
Mūsā ibn Ismāʿīl the Manure Seller, §39.1
Nebuchadnezzar, §11.3
Mūsā al-Kāẓim (seventh Shi ʿite Imam),
necklace, §110.5; Day of the §110.4
§20.4, §§80.3–4
niyyah. See intent
al-Muʿtaḍid (caliph), §65.1
Noah, §§3.1–2, 234n43
al-Muʿtaṣim (caliph), §16.1, §§17.1–2, §17.4,
Noah’s ark, §3.1, §234n41
§73.4, §106.1, 237n120, 237n127, 237n131 al-Mutawakkil (caliph), §73.1, §§73.3–4,
Noah, son of, §3.1 noblewoman, §103.1
§73.17, §82.1, §82.6, 242n242, 243n243,
North Africa, §105.1, §105.6, §105.10
244n276
North Africa, comptroller of, §105.6
Muʿtazilism, xi, xvii–xviii, xxx n14, 237n120
notebook, §59.5
al-Muthannā ibn ʿAbd al-Karīm, §85.1
Nuʿaym ibn Muwarri ʿ, §31.13
al-Muwaffaq, also called al-Nāṣir (regent),
al-Nuʿmān ibn Bashīr al-Anṣārī, §27.5
§65.1, §65.6, 241n218, 243n249 myrtle, 245n291
oath of allegiance (mubāyaʿah;bayʿah),
nabaṭī. See peasant
official complaint §§77.1–2, §§80.1–3, §82.1,
§78.6 nadīm. See court companion
§103.1
al-Naḍr ibn Anas, §7.2
old man, §9.6, §70.11, §§71.23; in title of
al-Naḍr ibn Ismāʿīl al-Bajlī, §31.11
work, 240n185
naffāṭah. See naphtha lantern
omen, §101.1, §102.2
Nāfiʿ, §27.5
“one of our teachers,” §67.1
Nahr Tīrā, §80.2
outlaw §71.2, §88.1, 242n239
Najāḥ ibn Salamah, §73.6 naphtha lantern (naffāṭah), §17.2, 237n129
page (attendant, ghulām), §102.2
Naṣībīn, xiii, §42.1
paper §73.13, §79.1, §80.5, §98.1
al-Nāṣir. See al-Muwaffaq
papyrus, 243n247, 244n280
Nāṣir al-Dawlah (Ḥamdānid ruler), §77.1
Paradise, §2.2, §88.4
339
339
General Index peasant (nabaṭī) §17.4, 103.1, 238n132, 245n313
prayer (cont.), §72.1, §73.7, §74.1, §§75.1–2, §76.1, §76.8, §80.4, §85.5, §86.3,
pebble, §13.5, §13.11
§88.4, §91.1, §92.1, §92.3, §94.6, §95.1,
People of the Pit, §10.1
§103.3, §105.4,, §105,7, §109.5; of
perfume (ghāliyah, ṭīb, mashāmm), §67.3,
affliction, §17.3, §31.13, §38.2, §68.2; of
§73.14, §78.3, §85.7
deliverance, §30.1, §32.1, §33.1, §59.2,
perfumed, §70.11
§67.5, §73.6, §85.2; ritual (ṣalāt) and
petition (ruqʿah), §11.1, §88.3, §111.5
times of prayer, §8.6, §18.1, §18.3, §19.2,
Pharaoh, §1.7, §§9.1–2, §9.4, §§9.7–9,
§38.1, §66.2, §70.4, §71.2, §73.6, §79.1,
§31.13, §65.3, §67.4
§80.3, §87.1, §87.3, §§88.1–2, §100.3,
Pharaoh’s wife, §9.1
§§105.1–3, §105.6, §105.11; title, xi–xii,
physician, §50.1, §51.1
xv, xvii–xviii, xxiv–xxv, xxix
physiognomy (firāsah; qiyāfah), §242n230
prayer mat of the Prophet, §27.1
pigeon, §12.2
prayer niche, §79.1
Pilgrimage (to Mecca), §63.1, §63.3, §73.1
prayer sequence (rakʿah), §1.18.3, §70.3,
pillow, §109.2
§76.3, §88.3, §§94.3–4
pit §10.1, §11.1, §11.3, §89.1, §§94.1–3,
prescription, medical, §49.4
244n287
prison, §0.14, §6.1, §8.7, §14.2, §14.4, §49.1,
plant gum (gharā), §15.2
§65.1, §65.6, §§66.1–3, §69.1, §73.5,
poet (unidentified), §57.1, §§101.2–3
§78.1, §82.2, §§86.1–3, §87.1, §§87.4–5,
police, §68.9, §76.4
§88.1, §88.4, §89.1, §94.1, §100.1, §100.3,
police chief, §76.4, §106.1
§105.1, §105.5, §105.8, §106.1, §108.1,
poor, §38.1, §§85.8–9, §101.1, §105.2
243n249, 245n293. See also Black Hole;
popular preacher (qāṣṣ), 234n40
dungeon; privy
postmaster and intelligencer (ṣāḥib
prisoner, imprisoned, §6.1, §§78.2–3, §78.7,
al-barīd), §109.1
§§87.1–2, §88.1, §§105.1–2, §105.7,
Potiphar, §6.1, 235n63
§105.9, §105.12
Potiphar’s wife, §6.1
privy, §73.5
prayer, xi, xvii–xviii, xxviii, 234n30, 235n52,
progress, caliphal, §17.1, 237n128
245n297, 246n330; answered, xvii, §2.3,
proverb, xix, 240n192
§74.1, §76.8, §95.2; bed-time (ʿatamah),
prophet, a, §4.6, §8.5, §39.1, §50.5, 235n58,
§66.2; for rain §46.1, §§104.1–2; non-
236n81
ritual or supplicatory (duʿāʾ ), §0.3, §0.6,
prophethood, §4.2, §9.7
§0.14, §1.6, §1.8, §2.2, §13.5, §27.1, §28.1,
prophets, xvii–xviii, §2.1, §2.4, §4.6, §8.5,
§§29.1–2, §31.1, §34.3, §§35.3–4, §36.1,
§67.4, §85.8, 245n289
§42.5, §60.4, §61.1, §65.1, §68.5, §70.4,
340
340
General Index prophets, tales of the (qiṣaṣ al-anbiyāʾ ), 234n40
Rāmhurmuz, §11.3, §26.3, §63.1, §70.6 Ramlah, §82.8
Prophet, the. See Muḥammad
Raqqah, §82.1, §82.3, §82.6, 244n276
Psalms, §92.3, §93.2, 245n298
Rawḥ ibn al-Ḥārith ibn Ḥabash of Ṣanʿāʾ,
pulpit (minbar), §13.3, §68.4
§15.1 Rawḥ ibn ʿUbādah, §§31.5–6
al-Qāhir (caliph), §78.6, §100.1, §100.4
rayḥānah. See basil, myrtle
qāriʾ. See Qurʾan reader
Rayy, §13.5, 244n276
al-Qāsim ibn ʿAbd al-Raḥmān, §§31.11–12
reading (wajada), mode of transmission,
al-Qāsim ibn Hāshim, §31.10, §86.1, §96.1, §96.3
§15.1, §16.1, §29.1, §59.5, §68.1, §68.9 reading back for verification, §7.2, §55.3,
al-Qāsim ibn Ismāʿīl Abū l-Mundhir
§64.1, §3.70.9, §111.5, 240n195
al-Sawramī, §26.3
reed mat, §109.2
Qatādah, §7.2, §30.1, §58.4
resurrection, §8.2
Qaṭarī ibn al-Fujāʾah, §53.2
rhymed prose (sajʿ ), xv
qiyāfah. See physiognomy
rice, §77.1, §77.4; merchant, §95.1
Qazʿah ibn Suwayd, §86.2
ritual ablution (wuḍūʾ, taṭahhur), §88.2,
Qudāmah, §68.9
§100.3, §109.2
Qurʾan, xi, xv–xviii, xxiii, xxv–xxvi,
ritual purity (ṭahārah), §14.1, §15.1, §76.3
xxxi n22, §0.4, §§1.2–3, §1.10, §2.2, §2.5,
robe of honor (khilʿah), §73.14
§4.6, §7.1, §8.5, §9.1, §13.1, §16.5, §19.2,
ruqʿah. See petition
§§65.2–3, §67.4, §§76.1–2, §81.2, §92.3, 234n38, 234n50, 235n52, 235n63, 235n67,
Sābūr (eunuch of al-Qāhir), §100.4
235n71, 235n73, 238n143, 246n322;
Saʿd ibn Abī Waqqāṣ, §28.1
unambiguous passages (muḥkam) §1.6,
Saʿd ibn Saʿīd, §31.10
§2.2, §12.1; used in prognostication
Ṣaʿdah, §33.1
§§65.2–3, §81.2
Saʿdawayh, §20.5, 239n159
Qurʾan reader (qāriʾ ), §108.1
Ṣafwān ibn ʿAmr, §96.1, §96.3
Qurʾān scholar (muqriʾ ), §1.19.1, §2.27.6,
sage, §47.2, §47.9, §49.1, §49.3, §54.6,
§68.9, §70.9, §76.1, §82.1
§58.3, §94.5
Quraysh, §80.3, §83.1, §85.5
al-Ṣaḥābah. See Companions of the Prophet
Quraysh, an elder of, §85.5
Sahl ibn Muḥammad, §84.1 Sahl al-Tustarī. See Abū Muḥammad Sahl
rain, §7.2, §27.1, §34.2, §46.1, §60.4, §104.3
ibn ʿAbd Allāh of Tustar
rakʿah. See prayer sequence
Sahl al-Tustarī, follower of, §70.7, §75.1
Ramadan, §105.1
Sahl ibn Saʿd al-Sāʿidī, §22.1
341
341
General Index Saʿīd ibn ʿAbd al-ʿAzīz al-Tanūkhī, §36.1
Shiraz, §18.1
Saʿīd ibn Abī Ayyūb, §112.1
shirt, §109.1; Joseph’s, §6.1, §§85.1–2
Saʿīd ibn Abī ʿUrūbah, §30.1
shop, §14.3, §76.1, §76.4
Saʿīd ibn ʿĀmir of Ḍabuʿ, §85.3
shrine of Mūsā al-Kāẓim, §80.3, §80.5
Saʿīd ibn ʿAnbasah, §13.5
Shuʿayb (prophet), §§9.6–7
Saʿīd ibn Ḥumayd, §41.1
Shuʿayb, daughter of, §§9.6–7
Saʿīd ibn Manṣūr of Balkh, §31.5
Shuʿayb ibn Abī Ḥamzah, §27.6
sajʿ. See rhymed prose
Shuʿayb ibn Ṣafwān, §11.3
al-Sakan ibn Saʿīd, §62.1
Shuʿ bah, §7.2, §21.2, §58.4, §59.5
ṣalāt. See prayer, ritual
Shurayḥ, Judge §48.1
Ṣāliḥ ibn ʿAbd Allāh al-Muzanī, §§68.1–2,
signet ring (khātam), §72.1, §§102.2–3
§68.4
Sind, 245n302
Ṣāliḥ ibn Ḥassān, §91.1
singing, §78.2
Ṣāliḥ ibn Mismār, §67.1, §67.4
singing woman, §§78.3–4
Ṣāliḥ ibn Waṣīf, §106.1
Simeon, §50.3
Sālim ibn ʿAbd Allāh ibn ʿUmar, §25.2,
slave(s), §73.4, §3.94.2, §§3.94.3, 245n300;
§27.1, §27.5
become, §6.1
Samarra, §§73.2–4, §82.8, §106.1, §109.1 Sarah (wife of Abraham), §4.2, 234n50, 235n55
slave(s), military, §76.1, §76.6, §94.2, 243n243, 245n310 slave woman (jāriyah), §81.1, §§81.3–4
Sarakhs, §105.12
sleeve(s), §70.11, §§101.1–2
sash, §§110.1–3
smith, §78.7
al-Sayārī (poet), §102.3
smock, §105.6
seal (khātam), §0.2, §27.2, §81.3
snake, §§70.1–4, §§70.6–12, 242n237
Seal of the Prophets. See Muḥammad
Sound Traditions (al-Sunan) of Abū
sergeant, §88.1
Dāwūd, §25.2
Seth, §2.4
Southey, Robert, 240n185
seven earths, §30.1, 239n154
sparrow, §109.3
seven heavens, §30.1, §68.3, §68.7, §68.10,
spider, §12.2
§83.3, 239n154
state scribe (kātib), xiii, §13.5, §14.1, §18.1,
al-Shaʿ bī, §93.1
42.1, §50.1, §51.1, §55.3, §57.1, §66.1,
shāhid. See legal witness; witness
§72.1, §§73.7–8, §74.2, §78.1, §79.1,
Shaqshā, §59.2
§82.1, §82.6, §100.1, §108.2, 238n133
Sharīk, §68.6
stationer–copyist (warrāq), §26.1, §40.1,
Shaybah ibn Rabī ʿah, §12.3
§§107.1–2, §112.1
Shi ʿite, a, §60.3
steward, §80.2, §109.4
342
342
General Index stole of office (ṭaylasān), §109.1, 246n324
Ṭāhirids, §73.3, 243n243. See also ʿAbd
stone, §59.6, 102.2
Allāh ibn Ṭāhir; Isḥāq ibn Ibrāhīm ibn
stork, §109.3, §109.5
Muṣʿab; Ṭāhir ibn al-Ḥusayn; ʿUbayd
stroke, xviii §103.4
Allāh ibn ʿAbd Allāh ibn Ṭāhir
successors, ix–x, §1.8, §9.8, 241n214
Taif, §56.1, §86.2
Successors (Companions and), §0.6
al-Tanūkhī, Abū ʿAlī al-Muḥassin, Judge,
Sufyān. See Sufyān ibn ʿUyaynah
author of Deliverance follows Adversity
Sufyān ibn Ibrāhīm, §20.3
(Kitāb al-Faraj baʿd al-shiddah) (also:
Sufyān ibn Saʿīd al-Thawrī, §26.3
“the author,” “the author of this book”),
Sufyān ibn ʿUyaynah, §13.3, §35.1, §§35.3–4,
ix–xix, xxi–xxix, xxx n4, xxx n5, xxx n9,
§70.9, 236n101
xxx n10, xxx n11, §0.2, §8.3, §13.6, §14.4,
Sulaym (tribe), §59.2
§18.3, §27.5, §42.1, §53.2, §59.2, §60.3,
Sulaymān ibn ʿAbd al-Malik (caliph), §105.1,
§64.1, §67.1, §73.1, §74.2, §80.1, §90.1,
§§105.4–6
§110.2, 233n6, 233n7, 234n40, 235n70,
Sulaymān ibn Salamah, §20.2
236n93, 236n94, 237n126, 238n136,
Sulaymān ibn Wahb. See Abū Ayyūb
238n151, 239n155, 239n156, 240n179,
Sulaymān ibn Wahb
241n198, 241n202, 242n233, 242n234,
Sulaymān ibn Yaḥyā ibn Muʿādh, §45.2 al-Ṣūlī. See Abū Bakr Muḥammad ibn
243n250, 243n263, 243n264, 246n319 al-Tanūkhī, Abū l-Qāsim ʿAlī ibn
Yaḥyā al-Ṣūlī and Abū Isḥāq Ibrāhīm ibn
Muḥammad ibn Abī l-Fahm, Judge
al-ʿAbbās ibn Muḥammad ibn Ṣūl
(also: “my father”), x, xii–xiv, xvii, xxiii,
supernatural beings, §15.2
xxx n10, §0.2, §§20.1–5, §21.1, §23.1,
Sūq al-Ahwaz, §19.1, §80.7
§§25.1–2, §26.3, §40.1, §59.6, §65.1,
Syria, §4.2, §8.3, §§11.2–3, §82.1, §§82.4–5,
§74.1, §106.1 (indirectly), §111.4
§82.8
al-Tanūkhī, friend of, §72.1
Syrians, §§67.2–3, §96.1, 241n225
Ṭāwūs, §§38.1–2 tax, xiv, xix, §77.1, §80.1. See also land tax
al-Ṭabarī, Muḥammad ibn Jarīr, §15.1, §29.1, §112.1, 244n281
tax-farming, §14.4, §80.2. See also land tax tax-farming contract, §14.4
ṭahārah. See ritual purity
Thābit or Thābit al-Banānī, §23.1, §59.3 Thaʿlab. See Abū l-ʿAbbās Thaʿlab
Ṭāhir ibn al-Ḥusayn (commander),
“Thaʿlab’s Pupil.” See Abū ʿUmar
§§101.1–3, 245n308 Ṭāhir son of Yaḥyā son of al-Ḥasan son of
Muḥammad ibn ʿAbd al-Wāḥid
Jaʿfar son of ʿAbd Allāh son of al-Ḥusayn
Themistius, §54.5
son of ʿAlī ibn Abī Ṭālib, §107.2
threshing floor, §77.4 throne (dast), §76.5
343
343
General Index Throne of God (ʿarsh), §13.8, §29.1, §30.1, §31.4, §31.9, §32.1, §34.2, §63.2, §68.3,
ʿUmar ibn al-Khaṭṭāb (caliph), §13.7, §35.1, §40.1, §46.1
§68.7, §68.10, §83.3, §84.1, §92.2, §104.2,
ʿUmar ibn Shabbah, §105.9
237n108; as kursī, §76.2
Umayyads, 241n225
Thousand and One Nights, xiv, 246n330
Umayyah ibn Abī l-Ṣalt, §13.10
ṭīb. See perfume
Umayyah ibn Khālid, §21.1, §105.9
Tigris, 244n271
Umm Salamah, wife of the Prophet, §110.4
ṭirāz, 246n325
underworld, §110.1, §110.4
title deeds, §80.2
ʿUqbah ibn Abī Muʿayṭ, §12.3
tomb, §24.1, §80.4
al-Urdunn, §31.9
Torah, §92.3, §93.2
al-Urdunn, jurist of, §31.9
torch, §17.4, §73.7
ʿUrwah, §110.4
torture, §73.14, §81.1, §105.6, 241n219
Usāmah ibn Zayd, §§31.4–6
transmitter, an unknown §59.5, §105.9
ʿUtbah ibn Rabī ʿah, §12.3
turban, §109.1
ʿUthmān ibn Ḥayyān al-Murrī, §68.6, §68.8,
Turkic soldiers (ghilmān) of Samarra,
242n230
ʿUthmān ibn Sulaymān, §40.1
§65.6, §73.3, 243n243 Ṭūs, §40.1 Tustar §70.7, §75.1
vagina §110.2, §110.5
tutor, §88.1
Valor (al-Ḥamāsah) of Abū Tammām, §53.2
Twelver Shi ʿi, §80.4
visiting of shrines (ziyārah), §80.3 vizier (wazīr) (unspecified), §73.9,
ʿUbayd ibn Muḥammad, §28.1
§§97.1–2, 238n133
ʿUbayd Allāh ibn ʿAbd Allāh ibn Ṭāhir, §41.1 ʿUbayd Allāh ibn Mūsā, §13.11
voice, disembodied, §13.5, §16.1, §19.1, §95.1, 237n121
ʿUbayd Allāh ibn Sulaymān ibn Wahb Wadāʿah al-Sahmī, §47.12
(vizier), §66.1, §§73.1–2
ʿUbayd Allāh ibn ʿUmar §27.1, §27.5
al-Waḍḍāḥ ibn Khaythamah, §§105.9–10,
ʿUbayd Allāh ibn Yaḥyā ibn Khāqān
§105.12
(vizier), §73.2, §§73.17–18, §79.1, §82.6,
wajada. See reading Wakī ʿ, Judge, §26.3, §84.1
242n242
ʿUbayd Allāh ibn Ziyād, §§108.1–2
al-Wakī ʿī, §25.1
ʿulamāʾ. See doctors of religion
al-Walīd ibn ʿAbd al-Malik ibn Marwān
ʿUmar ibn ʿAbd al-ʿAzīz (caliph), §§31.2–3, §105.4, §105.9, §105.12
(caliph), §§68.1–2, §68.4, §68.8 al-Walīd ibn Muslim, §85.4
ʿUmar ibn Ḥamzah al-ʿUmarī, §27.5
warrāq. See stationer–copyist
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General Index washbasin, §109.3
Yaʿqūb ibn Sufyān of Fasā, §7.2
Wāṣit §59.2, §67.1, §70.7, §77.1, §77.4, §80.2
Yāqūt, military governor §78.1, §§78.5–6
al-Wāthiq (caliph), §16.1, §66.1, §66.3,
Yāqūt, secretary of, §78.1 Yazīd ibn ʿAbd al-Malik (caliph), §105.6
237n120 wazīr. See vizier
Yazīd ibn Abī Muslim, §§105.1–2,
whips, §83.1
§§105.5–12
wine and drinking §§78.2-3, §109.4
Yazīd al-Ḍabbī, §105.5
witness, §81.1, §81.3, §92.2. See also legal
Yazīd ibn Hārūn, §30.1
witness
Yazīd ibn Muḥammad al-Muhallabī, §111.5
woman (unspecified), §64.1, §110.4
Yazīd al-Raqqāshī, §13.8, §105.5, §105.7,
woolen garments, §49.1, §49.3, §73.5
245n316 Yūnus ibn ʿAbd al-Aʿlā, §112.1
Yaḥyā ibn ʿAbd al-Malik, §85.6
Yūnus ibn Maysarah, §13.4
Yaḥyā ibn Ayyūb, §31.3
Yūsuf, Judge, §0.7
Yaḥyā son of al-Ḥasan son of Jaʿfar son of
Yūsuf ibn Mūsā, §13.11
ʿAbd Allāh son of al-Ḥusayn son of ʿAlī ibn Abī Ṭālib, §107.2
Zāfir ibn Sulaymān, §85.1, §85.6
Yaḥyā ibn Khālid the Blue-Eyed of Ahwaz,
Zamzam, 235n52 Zayd ibn Akhzam al-Ṭāʾ ī, §31.1
§§74.1–2 Yaḥyā ibn Khālid al-Barmakī, §§102.1–4, §§111.5–6
Zayd ibn Aslam, §13.7 Ziyād ibn Abīhi, §§93.1–2
Yaḥyā ibn Sulaym, §85.1
al-Zubayr ibn Bakkār, §40.1, §105.12
Yaʿqūb ibn ʿAbd al-Raḥmān, §31.5
Zuhrah Ibn ʿAmr al-Taymī, §22.1, 238n146
Yaʿqūb ibn Isḥāq ibn al-Buhlūl al-Tanūkhī,
al-Zuhrī, §20.2, §27.6
xii, §76.1
Zurārah ibn Awfā §58.4
Yaʿqūb ibn Isḥāq ibn Ziyād, §105.5
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About the NYU Abu Dhabi Institute
The Library of Arabic Literature is supported by a grant from the NYU Abu Dhabi Institute, a major hub of intellectual and creative activity and advanced research. The Institute hosts academic conferences, workshops, lectures, film series, performances, and other public programs directed both to audiences within the UAE and to the worldwide academic and research community. It is a center of the scholarly community for Abu Dhabi, bringing together faculty and researchers from institutions of higher learning throughout the region. NYU Abu Dhabi, through the NYU Abu Dhabi Institute, is a world-class center of cutting-edge research, scholarship, and cultural activity. The Institute creates singular opportunities for leading researchers from across the arts, humanities, social sciences, sciences, engineering, and the professions to carry out creative scholarship and conduct research on issues of major disciplinary, multidisciplinary, and global significance.
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About the Typefaces
The Arabic body text is set in DecoType Naskh, designed by Thomas Milo and Mirjam Somers, based on an analysis of five centuries of Ottoman manuscript practice. The exceptionally legible result is the first and only typeface in a style that fully implements the principles of script grammar (qawāʿid al-khaṭṭ). The Arabic footnote text is set in DecoType Emiri, drawn by Mirjam Somers, based on the metal typeface in the naskh style that was cut for the 1924 Cairo edition of the Qurʾan. Both Arabic typefaces in this series are controlled by a dedicated font layout engine. ACE, the Arabic Calligraphic Engine, invented by Peter Somers, Thomas Milo, and Mirjam Somers of DecoType, first operational in 1985, pioneered the principle followed by later smart font layout technologies such as OpenType, which is used for all other typefaces in this series. The Arabic text was set with WinSoft Tasmeem, a sophisticated user interface for DecoType ACE inside Adobe InDesign. Tasmeem was conceived and created by Thomas Milo (DecoType) and Pascal Rubini (WinSoft) in 2005. The English text is set in Adobe Text, a new and versatile text typeface family designed by Robert Slimbach for Western (Latin, Greek, Cyrillic) typesetting. Its workhorse qualities make it perfect for a wide variety of applications, especially for longer passages of text where legibility and economy are important. Adobe Text bridges the gap between calligraphic Renaissance types of the 15th and 16th centuries and high-contrast Modern styles of the 18th century, taking many of its design cues from early post-Renaissance Baroque transitional types cut by designers such as Christoffel van Dijck, Nicolaus Kis, and William Caslon. While grounded in classical form, Adobe Text is also a statement of contemporary utilitarian design, well suited to a wide variety of print and on-screen applications.
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Titles Published by the Library of Arabic Literature
For more details on individual titles, visit www.libraryofarabicliterature.org Classical Arabic Literature: A Library of Arabic Literature Anthology Selected and translated by Geert Jan van Gelder (2012) A Treasury of Virtues: Sayings, Sermons, and Teachings of ʿAlī, by al-Qāḍī al-Quḍāʿī, with the One Hundred Proverbs attributed to al-Jāḥiẓ Edited and translated by Tahera Qutbuddin (2013) The Epistle on Legal Theory, by al-Shāfiʿī Edited and translated by Joseph E. Lowry (2013) Leg over Leg, by Aḥmad Fāris al-Shidyāq Edited and translated by Humphrey Davies (4 volumes; 2013–14) Virtues of the Imām Aḥmad ibn Ḥanbal, by Ibn al-Jawzī Edited and translated by Michael Cooperson (2 volumes; 2013–15) The Epistle of Forgiveness, by Abū l-ʿAlāʾ al-Maʿarrī Edited and translated by Geert Jan van Gelder and Gregor Schoeler (2 volumes; 2013–14) The Principles of Sufism, by ʿĀʾishah al-Bāʿūniyyah Edited and translated by Th. Emil Homerin (2014) The Expeditions: An Early Biography of Muḥammad, by Maʿmar ibn Rāshid Edited and translated by Sean W. Anthony (2014) Two Arabic Travel Books Accounts of China and India, by Abū Zayd al-Sīrāfī Edited and translated by Tim Mackintosh-Smith (2014) Mission to the Volga, by Aḥmad ibn Faḍlān Edited and translated by James Montgomery (2014)
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Titles Published by the Library of Arabic Literature
Disagreements of the Jurists: A Manual of Islamic Legal Theory, by al-Qāḍī al-Nuʿmān Edited and translated by Devin J. Stewart (2015) Consorts of the Caliphs: Women and the Court of Baghdad, by Ibn al-Sāʿī Edited by Shawkat M. Toorawa and translated by the Editors of the Library of Arabic Literature (2015) What ʿĪsā ibn Hishām Told Us, by Muḥammad al-Muwayliḥī Edited and translated by Roger Allen (2 volumes; 2015) The Life and Times of Abū Tammām, by Abū Bakr Muḥammad ibn Yaḥyā al-Ṣūlī Edited and translated by Beatrice Gruendler (2015) The Sword of Ambition: Bureaucratic Rivalry in Medieval Egypt, by ʿUthmān ibn Ibrāhīm al-Nābulusī Edited and translated by Luke Yarbrough (2016) Brains Confounded by the Ode of Abū Shādūf Expounded, by Yūsuf al-Shirbīnī Edited and translated by Humphrey Davies (2 volumes; 2016) Light in the Heavens: Sayings of the Prophet Muḥammad, by al-Qāḍī al-Quḍāʿī Edited and translated by Tahera Qutbuddin (2016) Risible Rhymes, by Muḥammad ibn Maḥfūẓ al-Sanhūrī Edited and translated by Humphrey Davies (2016) A Hundred and One Nights Edited and translated by Bruce Fudge (2016) The Excellence of the Arabs, by Ibn Qutaybah Edited by James E. Montgomery and Peter Webb Translated by Sarah Bowen Savant and Peter Webb (2017) Scents and Flavors: A Syrian Cookbook Edited and translated by Charles Perry (2017) Arabian Satire: Poetry from 18th-Century Najd, by Ḥmēdān al-Shwēʿir Edited and translated by Marcel Kurpershoek (2017)
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Titles Published by the Library of Arabic Literature
In Darfur: An Account of the Sultanate and Its People, by Muḥammad ibn
ʿUmar al-Tūnisī Edited and translated by Humphrey Davies (2 volumes; 2018) War Songs, by ʿAntarah ibn Shaddād Edited by James E. Montgomery Translated by James E. Montgomery with Richard Sieburth (2018) Arabian Romantic: Poems on Bedouin Life and Love, by ʿAbdallah ibn Sbayyil Edited and translated by Marcel Kurpershoek (2018) Dīwān ʿAntarah ibn Shaddād: A Literary-Historical Study By James E. Montgomery (2018) Stories of Piety and Prayer: Deliverance Follows Adversity, by al-Muḥassin ibn ʿAlī al-Tanūkhī Edited and translated by Julia Bray (2019)
English-only Paperbacks Leg over Leg, by Aḥmad Fāris al-Shidyāq (2 volumes; 2015) The Expeditions: An Early Biography of Muḥammad, by Maʿmar ibn Rāshid (2015) The Epistle on Legal Theory: A Translation of al-Shāfiʿī’s Risālah, by al-Shāfiʿī (2015) The Epistle of Forgiveness, by Abū l-ʿAlāʾ al-Maʿarrī (2016) The Principles of Sufism, by ʿĀʾishah al-Bāʿūniyyah (2016) A Treasury of Virtues: Sayings, Sermons, and Teachings of ʿAlī, by al-Qāḍī al-Quḍāʿī, with the One Hundred Proverbs attributed to al-Jāḥiẓ (2016) The Life of Ibn Ḥanbal, by Ibn al-Jawzī (2016) Mission to the Volga, by Aḥmad ibn Faḍlān (2017) Accounts of China and India, by Abū Zayd al-Sīrāfī (2017) A Hundred and One Nights (2017) Disagreements of the Jurists: A Manual of Islamic Legal Theory, by al-Qāḍī al-Nuʿmān (2017) What ʿĪsā ibn Hishām Told Us, by Muḥammad al-Muwayliḥī (2018) War Songs, by ʿAntarah ibn Shaddād (2018)
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Titles Published by the Library of Arabic Literature
The Life and Times of Abū Tammām, by Abū Bakr Muḥammad ibn Yaḥyā al-Ṣūlī (2018) The Sword of Ambition, by ʿUthmān ibn Ibrāhīm al-Nābulusī (2019) Brains Confounded by the Ode of Abū Shādūf Expounded: Volume One, by Yūsuf al-Shirbīnī (2019) Brains Confounded by the Ode of Abū Shādūf Expounded: Volume Two, by Yūsuf al-Shirbīnī and Risible Rhymes, by Muḥammad ibn Maḥfūẓ al-Sanhūrī (2019)
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About the Editor–Translator
Julia Bray became the Laudian Professor (now the AS AlBabtain-Laudian Professor) of Arabic at the University of Oxford and a fellow of St. John’s College in 2012, having previously taught at the universities of Manchester, Edinburgh, St. Andrews and Paris 8-Vincennes—Saint-Denis. She writes on medieval to early modern Arabic literature, life-writing, and social history; has contributed to the New Cambridge History of Islam (2010), to Essays in Arabic Literary Biography 1350–1850 (2009), and to cross-cultural studies such as Approaches to the Byzantine Family (2013); and edited Writing and Representation in Medieval Islam (2006). With Wen-chin Ouyang, she edits the monograph series Edinburgh Studies in Classical Arabic Literature. With Helen Blatherwick, she is editing a special issue of the journal Cultural History on the history of emotions in Arabic.
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