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.


Cf. 2:383, above.


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.


Cf. Bombaci, pp. 462 f.


Cf. Bombaci, pp. 469 f.


Cf. Bombaci, p. 464.


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.


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


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


Cf. pp. 36 f., above.


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


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.


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.


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


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


Qur'an 72.26 (26).


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.


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.


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


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


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


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."


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.


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


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.


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


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


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.


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 ..."