706 Zaddíqis an Aramaic word meaning 'righteous.' Its etymological equivalent in Arabic is siddíq, which has a different meaning, namely, 'veracious.' Zaddíqpassed into Persian in the form Zandík, which was used by the Persians before Islam, and Zindíqis the Arabicised form of the latter word. For some of these observations I am indebted to Professor Bevan. Further details concerning the derivation and meaning of Zindíqare given in Professor Browne's Literary Hist. of Persia(vol. i, p. 159 sqq.), where the reader will also find a lucid account of the Manichæan doctrines.
707 Ibnu ’l-Athír, vol. viii, p. 229 seq. (anno 323 a.h. = 934-935 a.d.).
708 Ibid., p. 98.
709 Ibid., p. 230 seq.
710 See p. 192.
711 I.e., he is saved from Hell but excluded from Paradise.
712 Ibn Khallikán, ed. by Wüstenfeld, No. 440; De Slane's translation, vol. ii, p. 228.
713 The clearest statement of Ash‘arí's doctrine with which I am acquainted is contained in the Creed published by Spitta, Zur Geschichte Abu ’l-Ḥasan al-Ash‘arí's(Leipzig, 1876), p. 133, l. 9 sqq.; German translation, p. 95 sqq. It has been translated into English by D. B. Macdonald in his Muslim Theology, p. 293 and foll.
714 Op. cit., p. 7 seq.
715 Schreiner, Zur Geschichte des Ash‘aritenthums in the Proceedings of the Eighth International Congress of Orientalists(1889), p. 5 of the tirage à part.
716 Z.D.M.G., vol. 31, p. 167.
717 See Goldziher in Z.D.M.G., vol. 41, p. 63 seq., whence the following details are derived.
718 See p. 339 seq.
719 I have used the Cairo edition of 1309 a.h. A French translation by Barbier de Meynard was published in the Journal Asiatique(January, 1877), pp. 9-93.
720 These are the Ismá‘ílís or Báṭinís (including the Carmathians and Assassins). See p. 271 sqq.
721 A Literary History of Persia, vol. ii, p. 295 seq.
722 The Life of al-Ghazzālīin the Journal of the American Oriental Society, vol. xx (1899), p. 122 sqq.
723 Herrschende Ideen, p. 67.
724 Idee und Grundlinien einer allgemeiner Geschichte der Mystik, an academic oration delivered on November 22, 1892, and published at Heidelberg in 1893.
725 The following sketch is founded on my paper, An Historical Enquiry concerning the Origin and Development of Ṣúfiism ( J.R.A.S., April, 1906, p. 303 sqq.).
726 This, so far as I know, is the oldest extant definition of Ṣúfiism.
727 It is impossible not to recognise the influence of Greek philosophy in this conception of Truth as Beauty.
728 Jámí says ( Nafahátu ’l-Uns, ed. by Nassau Lees, p. 36): "He is the head of this sect: they all descend from, and are related to, him."
729 See ‘Aṭṭár's Tadhkiratu ’l-Awliyá, ed. by Nicholson, Part I, p. 114; Jámí's Nafaḥát, p. 35; Ibn Khallikán, De Slane's translation, vol. i, p. 291.
730 Murúju ’l-Dhahab, vol. ii, p. 401 seq.
731 The Influence of Buddhism upon Islam, by I. Goldziher (Budapest, 1903). As this essay is written in Hungarian, I have not been able to consult it at first hand, but have used the excellent translation by Mr. T. Duka, which appeared in the J.R.A.S.for January, 1904, pp. 125-141.
732 It was recognised by the Ṣúfís themselves that in some points their doctrine was apparently based on Mu‘tazilite principles. See Sha‘rání, Lawáqiḥu ’l-Anwár(Cairo, 1299 a.h.), p. 14, l. 21 sqq.
733 This definition is by Abu ’l-Ḥusayn al-Núrí (õ 907-908 a.d.).
734 See Professor Browne's Lit. Hist. of Persia, vol. ii, p. 261 sqq.
735 The Díwán of ‘Umar Ibnu ’l-Fáriḍ, ed. by Rushayyid al-Daḥdáḥ (Marseilles, 1853).
736 I.e., New and Old Cairo.
737 The Díwán, excluding the Tá’iyyatu ’l-Kubrá, has been edited by Rushayyid al-Daḥdáḥ (Marseilles, 1853).
738 Díwán, p. 219, l. 14 and p. 213, l. 18.
739 Ibnu ’l-Fáriḍ, like Mutanabbí, shows a marked fondness for diminutives. As he observes ( Díwán, p. 552):—
má qultu ḥubayyibí mina ’l-taḥqíri bal ya‘dhubu ’smu ’l-shakhṣi bi-’l-taṣghíri." Not in contempt I say 'my darling.' No! By 'diminution' names do sweeter grow."
740 Dìwàn, p. 472 sqq. A French rendering will be found at p. 41 of Grangeret de Lagrange's Anthologie Arabe(Paris, 1828).
741 The words of God to Moses (Kor. vii, 139).
742 Díwán, p. 257 sqq.
743 This refers to Kor. vii, 171. God drew forth from the loins of Adam all future generations of men and addressed them, saying, " Am not I your Lord?" They answered, " Yes," and thus, according to the Ṣúfí interpretation, pledged themselves to love God for evermore.
744 Díwán, p. 142 sqq.
745 See A Literary History of Persia, vol. i, p. 428 sqq. But during the last twenty years a great deal of new light has been thrown upon the character and doctrines of Ḥalláj. See Appendix.
746 The best-known biography of Ibnu ’l-‘Arabí occurs in Maqqarí's Nafḥu ’l-Ṭíb, ed. by Dozy and others, vol. i, pp. 567-583. Much additional information is contained in a lengthy article, which I have extracted from a valuable MS. in my collection, the Shadharátu ’l-Dhahab, and published in the J.R.A.S.for 1906, pp. 806-824. Cf.also Von Kremer's Herrschende Ideen.pp. 102-109.
747 Muḥyi ’l-Dín means 'Reviver of Religion.' In the West he was called Ibnu ’l-‘Arabí, but the Moslems of the East left out the definite article ( al) in order to distinguish him from the Cadi Abú Bakr Ibnu ’l-‘Arabí of Seville (õ 1151 a.d.).
748 Al-Kibrít al-aḥmar(literally, 'the red sulphur').
749 See Von Kremer, op. cit., p. 108 seq.
750 The above particulars are derived from an abstract of the Futúḥátmade by ‘Abdu ’l-Wahháb al-Sha‘rání (õ 1565 a.d.), of which Fleischer has given a full description in the Catalogue of Manuscripts in the Leipzig Univ. Library(1838), pp. 490-495.
751 Maqqarí, i, 569, II.
752 Aḥmad b. Ḥanbal.
753 Abú Ḥanífa.
754 Fuṣúṣu ’l-Ḥikam (Cairo, a.h. 1321), p. 78. The words within brackets belong to the commentary of ‘Abdu ’l-Razzáq al-Káshání which accompanies the text.
755 Ibnu ’l-‘Arabí uses the term "Idea of ideas" ( Ḥaqíqatu ’l-ḥaqá’iq) as equivalent to ƒÉόƒÁƒÍς ἐíäéάèåôïò, while "the Idea of Muḥammad" ( al-Ḥaqíqatu ’l-Muḥammadiyya) corresponds to ƒÉόƒÁƒÍς ἐíäéάèåôïò.
756 The Arabic text of these verses will be found in the collection of Ibnu ’l-‘Arabí's mystical odes, entitled Tarjumánu ’l-Ashwáq, which I have edited (Oriental Translation Fund, New Series, vol. xx, p. 19, vv. 13-15).
757 Ibnu ’l-‘Arabí has been studied by Asin Palacios, Professor of Arabic at Madrid, whose books are written in Spanish, and H. S. Nyberg ( Kleinere Schriften des Ibn al-‘Arabí, Leiden, 1919). A general view may be obtained from my Studies in Islamic Mysticism, pp. 77-142 and pp. 149-161.
758 See Asin Palacios, Islam and the Divine Comedy, London, 1926.
759 Abridged from Ibnu ’l-‘Idhárí, al-Bayán al-Mughrib, ed. by Dozy, vol. ii, p. 61 seq.