Bulaq: "the longest lives." For the argument against astrology pre­

sented in this paragraph, cf. S. van den Bergh, Die Epitome der Metaphysik des Averroes (Leiden, 1924), pp. 269 f.

1045

Cf. 2:383, above.

1046

As Ibn Khaldun himself says at the end of the quotation, this is not a literal quotation from the Quadripartitum alone, but goes back to "the Quadripartitum and other works." Cf also 1:226, above.

1047

Cf. Bombaci, pp. 462 f.

1048

Cf. Bombaci, pp. 469 f.

1049

Cf. Bombaci, p. 464.

1050

Bulaq: "causes of the things that come into being, nor are they basic principles of astrology." This, at least, provides a suitable antecedent for the Arabic suffix used in the following sentence and explained here by "(astrology)." As the text stands, the only possible antecedent would be "causes or reasons," which makes no sense. Though the Bulaq text probably is the result of an arbitrary correction, "astrology" seems indeed to have been in Ibn Khaldun's mind as the antecedent of the suffix.

1050a

The lowest of the three kinds of knowledge, as mentioned p. 86, above.

1051

Cf. Bombaci, p. 464, and above, p. 259.

1052

Cf. pp. 36 f., above.

1053

Cf. al-Bukhari, Sahih, I, 264 ff., and, for further references, Concordonce, II, 30a.

1054

Cf. al-Bukhari, Sahih, I, 217, and, for further references, Concordance, I, 11 s. The concluding words would usually mean that the tradition is not quoted in full, but here the complete text is quoted.

1055

For qawati', cf. C. A. Nallino in Rivista degli studi orientali, VIII (1919-21), 739-43, repeated in Raccolta di scritti editi e inediti, V, 372-75.

1056

Cf. R. Dozy, Journal asiatique, XIV 6 (1869), 167. 263

1057

Cf. Bombaci, pp. 464 f., who suggests: "... and a reat amount of conjecture and guesswork that precludes (acquisition of) this (science) by the student."

1058

Qur'an 72.26 (26).

1059

The famous event of 1948, that played such a momentous role in Ibn Khaldun's life. Cf, l:xxxix, above. Poems by ar-Rabawi are quoted in 'Ibar, VII, 270 ff., and in the Autobiography, pp. 29 ff.

1060

The rebellious Arabs had appointed a certain Ahmad b. 'Abd-as­Salim as their ruler. Cf. R. Brunschvig, La Berbirie orientate, I, 169. Sultan Abul-Hasan's name was 'Ali.

1061

Cf. Qur'an 81.15 (15 f.).

1062

That is, your prediction would come true. Cf. R. Dozy in Journal asiatique, XIV6 (1869), 168-70.

1063

The rest of the poem is directed against the speculative theologians.

1064

C and D (and possibly A) read al-kharmu, which might possibly have the sense indicated. B seems to have a meaningless al-hazm. Possibly, we should read al jazmu "fate, death."

1064a

That is, things that the poet believes speculative theologians consider essentially different, such as the intellect and the world of the senses, may have the same origin, even as the opposites sweet and bitter originate from the same elements. While the intellect and the world of the senses are seemingly opposites, both are created.

1065

Cf. D. B. Macdonald in EI, s.v. " Kasb."

1066

Wa-l-baqaya "and the remainder" has been corrected in Bulaq: "and it is taken by us as our model." However, the word would seem to refer to the remaining second generation, after the first generation of early Islam (sadr) had gone.

1067

I.e., by long experience. The Arabic text has here a play on words.

1068

Barin, for bari'in. Or, perhaps we should read barrin, one of the names of God, meaning "a pious (God)."

1069

The MSS have al-bara'u = al-bara, as ath-thara'u = ath-thara, but the latter word, having the same meaning, is not the one intended here.

1070

Namely, the following statement, which gives the poem a rather biting, humorous conclusion. De Slane translates: "It is not by your writings (that events are determined), but the (divine) judgment ..."