|
|
|
33 |
Cf. al-Bukhari,
Sahih, I, 299, 301, 466, 497; Handbook, p. 137b. |
|
34 |
Qur'an 2.125 ff. (119
ff.). |
|
35 |
Cf.
p. 252, below. |
|
36 |
Qur'an 52.4 (4). |
|
37 |
Qur'an 2.127 (121). |
|
38 |
The following four lines,
down to "became thirsty," originally read: "leave his son Ishmael and
Ishmael's mother Hagar in the desert, and he put them down at the place
of the House and left them." The new text is found in the margin of C
and the text of D. |
|
39 |
Cf. also 'Ibar, 11,
59, 591. |
|
40 |
The name of
the Tubba' is added in the margin of C, and then incorporated in the
text of D. C evidently has a t
in Tiban, but the letter was written indistinctly and has
elsewhere been misread as q. Cf. Ibn Hisham,
Sirah, p. 15. |
|
41 |
Cf. also p.
257, below. Usually, the gazelles are said to come from the Jurhum; cf.
Ibn Hisham, Sirah, p.
94. However, al-Mas'udi, Muruj adhdhahab (Paris,
1861-77), II, 150, considered this impossible and argued for their
Persian origin. |
|
42 |
Cf. al-A'sha, Diwan,
ed. R. Geyer (E. J. W. Gibb Memorial Series,
n.s. No. 6)
(Vienna & London, 1928), No. 15, v. 44, and p. 88 for the numerous
parallel passages collected by Geyer.
Al-Lujj may be the original reading. It is said to have
been a pool near the monastery of Hind, the daughter of King an-Nu'man
of al-Hirah. The "two garments" are said to have been the objects
worshiped there.
However, al-Lujj is not found in the MSS of the
Muqaddimah. A, B, and C have nothing. D reads thumma
(possibly a misunderstanding of the omission mark, as found in C?).
Bulaq has ad-dur, which suggests at-tul, which occurs
among the variants.
Instead of "all by himself," Bulaq has "and al-Ma'udid
(b. Jurhum)." This is a well-attested variant reading. It may possibly
have been inserted by the editor of Bulaq, or Ibn Khaldun himself may
have made the change in the reading at some later date.
It should be noted that among the authors who quote the
verse, there also appears al-Mawardi, al-Ahkam
as-sultaniyah, p. 152 (Ch. xiv).
|
|
43 |
Bulaq
adds: "and the House was bombarded." 252 |
|
44 |
Cf. al-Bukhari,
Sahih, I, 45, 400; III, 197 f. |
|
45 |
Cf. also al-Miwardi, al-Ahkam as-sultaniyah, pp.
158 f. (Ch. xiv). |
|
46 |
An
understructure of marble, ten inches high, projecting about a
foot. Cf. A. J. Wensinck in El, s.v. "Ka'ba." |
|
47 |
Cf.
p. 367, below. |
|
48 |
The sacred territory, within which no killing of man or
animal was permitted, had to have its boundaries marked in some
way. White signposts are said to have been used for the purpose.
Al-Mawardi,
al-Altkdm assulldniyah, p.
157, indicates the limits as they are given here. Only
at-Tan'im was an inhabited locality. The other limits are designated
topographically, followed by the name of some former owner or other
identifying qualification. |
|
49 |
The shi'b
"defile" is said by al-Mawardi to have been that
of'Abdallah b. Khalid. |
|
50 |
Qur'an 6.92 (92); 42.7 (5). |
|
51 |
Apparently, this
is based upon the statement we find in the
Lisa'n al'Arab, II, 213, that the Ka'bah was
the highest part of
the House, and that it was called Ka'bah because of its elevation
and cubic shape. |
|
52 |
Qur'an 3.96 (90). |
|
53 |
The famous authority on
grammatical, historical, and literary matters, 'Abd-al-Malik b. Qurayb,
who died around 831. Cf. GAL, 1,
104 f.; Suppl., I, 163 ff. He was mentioned p. 29,
above. |
|
54 |
Cf.
n. 919 to Ch. III, above. |
|
55 |
As al-Mawardi says, op. cit.,
p. 150, this was Ibrahim (b. Yazid) anNakha'i. Cf.
p. 172 (n. 885),
above. |
|
56 |
Cf. n. 38 to Ibn
Khaldun's Introduction, above. |
|
57 |
Cf. p. 251, above. |
|
58 |
Muhammad b. 'Abdallah al-Azragi, d. after 244 [858/59].
Cf. GAL, I, 137;
Suppl., I,
209. Cf. his Akhbir Makkah,
ed. F. Wustenfeld:
Die Chroniken der Stadt Mekka (Leipzig, 1858),
I, 170 f. |
|
59 |
Cf. p. 161
(n. 818), above. |
|
60 |
He
died in 59 [678/79]. Cf. Ibn Hajar, Tahdhib,
IV, 976 f. |
|
61 |
Cf. al-Bukhari,
Sahih, I, 403; IV, 420; Abu
Dawud, Sunan (Cairo
1310/1892-93, in the margin of az-Zurgani, Sharh
al-Muwatta'), II, 167; Ibn Majah,
Sunan, II,
140;
Handbook, p.
120b. |
|
62 |
Al-Tabari,
Annales, III, 988
f., anno
200, gives a
much less dramatic account of the event. |
|
63 |
Qur'an 17.1 (1). |
|
64 |
The reference to Jacob, which should be Abraham, was
omitted by the editor of Bulaq. |
|
65 |
That is, the tent of meeting, the Tabernacle. Cf. also
'Ibar, II, 84.
The Arabic word used by Ibn Khaldun,
al-qubbah, means "cupola,"
and also refers more specifically to portable leather tents, used as
shrines in pre-Islamic Arabia. Cf. J. Morgenstern in
Hebrew Union College Annual, XVII
(1942-43), 207 ff., following H. Lammens. It remains to
to determined which, if any, Arabic translation of the Bible used
al-qubbah for tent of
meeting or tabernacle. |
|
66 |
Cf.
1:151 (n. 172), above. |
|
67 |
The rest of this paragraph was not yet contained in E and Bulaq. C still has it as a marginal addition, but A, B, and D have
it in the text. |
|
68 |
The reference apparently is to the survey of Jewish
history, 1:474, above. Cf. also 'Ibar, II,
92. |
|
69 |
Read
by Ibn Khaldun G-b'un. |
|
70 |
This legendary "glass pavilion" belongs to
the cycle of legends connected with the Queen of Sheba. Solomon built
it in order to test her. It is mentioned in Qur'an 27.44 (44). Cf. at-Tabari,
Annales, I, 583;
ath-Tha'labi, Qiyas al-anbiya',
in the story of Solomon; Ibn Kathir,
Bidayah, II, 23; etc. |
|
71 |
De Slane's ingenious
suggestion that gahr "back" is an echo of Hebrew debir
"Oracle, Sanctuary," a word that was connected with Arabic dubur
"back, posterior," although difficult, might, after all, be right. It is
interesting to note that the combination of debir with the
Arabic meaning mentioned, is suggested again in the most recent Hebrew
dictionary; cf. L. Koehler and W. Baumgartner, Lexicon in Veteris
Testamenti libros (Leiden, 1953), p. 198b. |
|
72 |
He is believed to have had a Jewish mother. |
|
73 |
The
subject could also be Ezra. |
|
74 |
This paragraph is added by C in the margin, and appears in the text of D. |
|
75 |
The
MSS have "lower." |
|
76 |
Professor Saul
Lieberman kindly informs me that this discussion refers to
Mishnah Parah, III,
6, where it
is stated that there was a hollow space under the temple, in order to
avoid its contamination by corpses buried underneath. This was combined
with another statement (ibid.), in which the construction of a
causeway for the Red Heifer is described in a way strikingly similar to
the construction of "the Stables of Solomon." For the statement that
suspicion has the same implication as fact, one may compare Mishnah
Tohoroth, VI, 4. Cf. also The Code of Maimonides, Book Ten, tr. H.
Danby (Yale Judaica Series, Vol. VIII) (New Haven, 1954), p. 103. |
|
77 |
Cf. 1:478, above. |
|
78 |
Cf. also `Ibar, II,
149. |
|
79 |
Qamamisah, p1. of qummus,
qummus, from Greek hgoumenox. |
|
80 |
In fact, "Church of the
Excrements" (qumamah) is a distortion of "Church of the
Resurrection" (qiyamah). |
|
81 |
The location of Bethlehem appears to
have been misunderstood by Ibn Khaldun, but he did not change the
passage after he had been there himself; cf. Autobiography, p.
350. Probably he had forgotten about the passage. Apparently, Ibn
Khaldun did not consider Bethlehem a locality, but a house (beth,
Arabic bayt). |
|
82 |
Qur'an 17.1 (1). |
|
83 |
Cf.
1:357, above. Cf. also pp. 362 f., below. |
|
84 |
Cf. Handbook, p. 140a, F. Rosenthal,
A History of Muslim Historiography, p. 214. |
|
85 |
This Qaylah is considered to be the female ancestor of the Aws and the
Khazraj, tribes who lived in Medina at the time of Muhammad. |
|
86 |
Cf.
Handbook, p. 24a. |
|
87 |
The MSS have fa-khatabahum, which appears to have been used here
in the same meaning as fa-khatabahum (which Bulaq puts into the
text). |
|
88 |
His death is placed as
early as 59 [678/79] and as late as 74 [693]. Cf. lbn Hajar, Tahdhib, III, 229 f. In the Muwatta', Malik
praises Medina, and a famous tradition in praise of Medina is
occasionally ascribed to Rafi'. Cf. Muwatta' (Tunis,
1280/1863-64), pp. 362
ff., in particular, p. 364; Ibn Hanbal,
Musnad, IV, 141. However, the exact source for Ibn
Khaldun's quotation remains to be discovered. |
|
89 |
The
famous Malikite judge is meant here. Cf. 3:11
(n. 200), below. The full title of the work cited was al-Ma'unah
li-madhhab 'alim al-Madina ["Support for the School of the Scholar
of Medina (Malik) "]. Cf. Ibn Farhun, Dibaj (Cairo, 1351/1932), p. 159. |
|
90 |
Cf. his Muruj adh-dhahab, IV,
42 ff. (Ch. lxiii). |
|
91 |
Qur'an
2.142 (136), 213 (209),
etc. |
|
|