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zenodo36/100

Ṣûfism and Ethics [IO Bijapur 417]

<ul> <li>Ṣûfism and Ethics.</li> <li>This manuscript is now IO Bijapur 417 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 660 here with further notations and hyperlinks].</li> </ul> 660. B 417. Size 9 in. by 5 in.; foll. 8. About twenty lines in a page. A treatise on the duties of the novice (المُريد) , evidently by IBN ‘ARABÎ, and identical with the رسالة كنه ما لا بدّ منه , mentioned by Ḥ. Kh. iii. 435. It begins:الحمد لله ... سألتَ ايها المريد المسترشد عن كنه ما لا بد للمريد منه فاجبتك فى هذه الاوراق على ما سالت والله ولى التوفيق اعلم ايها المريد ... ان القرب من الله تعالى لا يعلم الا بتعريفه ايّانا بذلك الخ. This introduction is followed by a succession of rules, each introduced by و مما لا بدّ منه, and subsequently by فصل و عليك ﺑ .. . Ill written, by ‘Abdallah b. ‘Alî b. Aḥmad b. ‘Alî b. ‘Abd al-raḥmân Bâ ‘Alawî. Dated 18th Sha’bân, 1046. Inscribed اين رساله در بيان قرب النوافل وقرب الفرايض.

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Ṣûfism and Ethics [IO Bijapur 409]

<ul> <li>Ṣûfism and Ethics.</li> <li>This manuscript is now IO Bijapur 409 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 657 here with further notations and hyperlinks].</li> </ul> 657. B 409. Size 9 in. by 41/3 in.; foll. 69. Twenty lines in a page. Various treatises of IBN ‘ARABÎ, being part of a larger collection. I.Foll. 1-10.و هذه رسالة اخرى له قدس الله سره العزيز فى كيفيّة السلوك الى رب العزة تقدس و تعالى. See regarding it Flügel, Hdss. Wien, iii. 353. II.Foll. 10-17v. ويليه ايضا رسالة الخلوة لحضرة الشيخ الاكبر محيى الدين الخ. A treatise on retirement for pious meditation. See Catal. Mus. Brit. 402, xxv. III.Foll. 17v.-23. و هذه رسالة نسبة الخرقة للشيخ الاكبر الخ. ‘’The lineage of his holy mantle.’’ A document, by which Ibn ‘Arabî bequeathes this mystic garment, representing and involving his spiritual powers, to his disciple, Kamâl al-dîn Aḥmad b. ‘Abdallah, a descendant of Imâm Ḥusain.1 He gives, as an authorization, the whole line of his predecessors from whom the mantle descended to himself. He had received several investments of the present kind. That which he mentions first, the ‘’mantle’’ of his Shaikh, Jamâl al-dîn Yûsuf ‘Abbâsi Ḳaṣṣâr, had, among others, passed through the hands of Shiblî and Junaid, and originated with ‘Ali; another, which he had received from two Shaikhs, originated with Uwais, and two with al-Khiḍr.2 These statements are preceded by a general treatise on the meaning of the investment in question, and the preparation required for it. Begins:نسبة خرقة العبد الفقير الى الله تعالی محمد ابن على بن محمد بن العربى الطائى الاندلسى اقول و انا محمد ... الطائى الحمد لله الذى خلع على عباده الخ. Ends:و الى هنا انتهى خط الشيخ رضى الله عنه و قرئ هذا الجزء و نسب الخرقة المذكورة على مولفه و الوصيّة فيه 1 الامام محيى الدين ابى عبدالله محمد بن عربى و ذلك يوم الاثنين رابع عشرين شوال سنة ثلاث و ثلاثين و ستمائة 2 انتهى . IV. Foll. 23v.-34. و هذه رسالة ايّام الشأن للشيخ الاكبر الخ. A treatise on the properties of the seven days of the week, based on the words of the Koran (Sû. 55, 29), كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ . It is probably mentioned by Ḥ. Kh. (iii. 413) as رسالة الشأن. Begins:يا مالك يوم الدين اياك نعبد و اياك نستعين قال الامام الشيخ العالم الوارث ابوعبدالله .... الحمد لله العلى الشان‘ العظيم السلطان ‘ الذى هو كل يوم فى شان ....(fol.24) اما بعد فهذا كتاب سميته كتاب ايام الشان و هو ما يحدث فى اصغر يوم فى العالم من الآثار الالهيّة و الانفعالات من تركيب و تحليل و تصعيد و تنزيل و ايجاد و اشهاد. Ends:فمذكور هذا كله فى كتاب الفتوحات المكية فلينظر هناك فان هذه العجالة لا تحتملها لضيق الوقت و الله ينفعنا بالعلم الخ. Next follow two other extracts, viz.:- V. Foll. 34v.-38v. كتاب الفرق الستّ الباطلة و ذكر عددها. A notice of the six erring sects, viz. الرافضة ، الجهمية ، القدرية، الجبرية ، الخارجية , and المرجئة . Begins: قال الله تعالى و ان هذا صراطى مستقيما الخ 1 . Ends: نقلت هذه الاسطر من بعض مختصرات الحنفية و فيها يخالف اعتقاده الشافعيّة فليعلم ذلك و الحمد لله الخ. VI. Foll. 38v.-39. كتاب التعرف لمذهب التصوف تاليف الشيخ الامام الزاهد ابى بكر بن اسحق بن يعقوب الكلابادى رحمه الله امين. A short system of Ṣûfism, by Abu Bakr KALÂBÂDÎ, d. A.H. 380. See Ḥ. Kh. ii. 316. The present extract gives merely the beginning of the preface, and ends abruptly. It is preceded by the sayings mentioned by Ḥ. Kh. (I.c.), viz:قال ابو سعيد رحمه الله تعالى لولا التعرف لما عرفت (!) التصوف و قال غيره لولا التعرف لهلك التصوف. VII. Foll. 39-63v.رسالة تاج التراجم للشيخ الاكبر الخ. Mystic Aphorisms by IBN ‘ARABÎ. They are distributed into chapters, according to the subjects. The titles are, however, mostly omitted. The single aphorisms are headed invariably لطيفة or اشارة . The preface begins:قال الشيخ الامام الكامل المحقق المدقق الشيخ محيى الدين .. الحمدلله رب العالمين ... اعلموا اخواننا من اصحاب الهمم و الترقى فى الدرجات العلى(!) و اياكم اخاطب و معكم الكلم (؟ اتكلّم . r ) على طريق التذكار و التنبيه لا على طريق التعليم الخ. VIII.Foll. 63v-69. رسالة شرح الفاظ التى تداولتها الصوفية للشيخ الاكبر. An explanation of the principal Ṣûfî terms, by the same. Begins:الحمد لله رب العالمين ... قال الشيخ الامام العالم العلامة ابوعبدالله ... الحمد لله و سلام على عباده الذين اصطفى و عليك ايها الولىّ الحكيم و المصطفى الكريم و رحمة الله و بركاته اما بعد فانك اشرت الينا بشرح الالفاظ التى تداولتها الصوفية المحققون من اهل الله تعالى بينهم الخ. Plainly written, of the twelfth century.   1 His pedigree is given in full on fol. 22. 2 These are mentioned in Jâmî’s Nafaḥât, ed. Lees, p. ٦٣٤. 1 the last four words are misplaced by the copyist; they should stand thus و الوصية فيه على مولفه . 2 This date has been crossed out subsequently. 1 Sû. 6, 154.

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Ṣûfism and Ethics [IO Bijapur 449] [?] العقد الفريد

<ul> <li>Ṣûfism and Ethics.</li> <li>This manuscript is now IO Bijapur 449 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 661 here with notations and hyperlinks].</li> </ul> <a href="https://archive.org/details/catalogueofarabi01greauoft/page/180/mode/2up">661</a>. B 449. Size 8 in. by 6 in.; foll.59. Twenty-five lines in a page. A fragment of a work on Ethics and Politics, which, according to its subdivisions, seems to be العقد الفريد , by MUḤAMMAD B. ṬALḤAH Ḳurashî1 (d. A.H. 652 = 1254-55 CE) [= <a href="https://id.loc.gov/authorities/names/nr91041706.html">Abū Sālim al-Naṣībī, Muḥammad ibn Ṭalḥah</a>]. Cf. Ḥ. Kh. iv. 232; Casiri i. 215 [= <a href="http://worldcat.org/identities/lccn-no2005040879/">Miguel Casiri</a>, <a href="https://archive.org/details/bibliothecaarabi01esco/page/n3/mode/2up">Bibliotheca Arabico-Hispana Escurialensis</a> (2 vols, Madrid, 1760–1770)]; Catal. Mus. Brit. 659. This fragment begins near the end of the first part (قاعدة), with the words: فلما رآنى قد تقربت منه. Fol. 5v. begins the second part as follows:  القاعدة الثانية فى السلطنة و الولايات A defect after fol. 47. The rest complete. Written alternately by two hands. Corrections, and the various readings of another MS., are added on the margin. Signature of ‘Abd al-raḥmân b. al-‘Aidarûs on the last page.   1 Ḥ. Kh. calls him Abu Sâlim M.b.Ṭ. Ḳurashî Niṣîbî, the Wazîr. Casiri gives his name as Shams al-dîn Abu ‘Abdallah M. b. Ṭ. Miṣrî Shâfi’î. <ul> <li>[ed. note: The author appears to be Abū Sālim al-Naṣībī, Muḥammad ibn Ṭalḥah, 1186 or 1187-1254 or 1255; found also as Abū Sālim Kamāl al-Dīn Muḥammad ibn Ṭalḥah ibn Muḥammad ibn al-Ḥasan al-Qurashī al-ʻAdawī al-Naṣībī al-Shāfiʻī (d. AH 652)].</li> <li>[ed note: Quick <a href="https://www.fihrist.org.uk/catalog/work_3383">link</a> to other copies of العقد الفريد]</li> </ul> [<a href="https://en.wikipedia.org/wiki/Bijapur_Collection">Bijapur Collection</a>]

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Ṣûfism and Ethics [IO Bijapur 414, 413] Anthology including لوامع البرق الموهن

<ul> <li>Ṣûfism and Ethics. كتاب الناموس الاعظم والقاموس الاقدم فى معرفة قدر النبى صلى الله عليه وسلم</li> <li>This manuscript is now IO Bijapur 414, 413 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 664 here with further notations and hyperlinks].</li> </ul> 664. B414. 413. Size 81/2 in. by 53/4 in.; foll. 40. Sixteen and seventeen lines in a page. I. Foll. 1-24. A mystic treatise, in explanation of the words (spoken by God) ما وسعنى ارضى ولا سمائى ووسعنى قلب عبدى المؤمن.  It is entitled:  <a href="https://www.fihrist.org.uk/catalog/work_1837">لوامع البرق الموهن </a> and formed originally the ninth part (out of forty) of the:  كتاب الناموس الاعظم و القاموس الاقدم فى معرفة قدر النبى صلى الله عليه وسلم by (Ḳuṭb al-dîn) <a href="https://worldcat.org/identities/lccn-n81008058/">‘ABD AL-KARÎM b. Ibrâhîm b. ‘Abd al-karîm GÎLÂNÎ</a> (or <a href="https://id.loc.gov/authorities/names/n81008058.html">Jîlî</a>) Baghdâdî (who lived from A.H. 767 to 811). See Ḥ. Kh. v. 342; vi. 292. This treatise is divided into eight chapters, which are inscribed as follows; I. (foll. 2-15) فى ذكر مجلى مخاطبات الانس فى حضائر القدس من القلب  II. (fol. 15v.) فى ذكر مجلى محاضرات الاسماء (مع العبد) فى المقام الاسنى من القلب III. (fol.17) فى ذكر مجلى صور التجليات المنزهة عن الهيئات الحسّية من القلب IV.(fol.18) فى ذكر مجلى ظهور المغانى و بطون الصور و المعانى من القلب V.(fol.19v.) فى ذكر مجلى الارادة الباهرة بظهور حكم القدرة القاهرة من القلب VI. (fol. 20v.) فى ذكر مجلى العلم العليم بحال المحدث و شان القديم من القلب VII. (fol.22v.) فى ذكر مجلى الوجود السارى و تعين البديع البارى من القلب VIII. (fol.23) فى ذكر مجلى الكمال المطلق الوجود الحق من القلب It concludes with the inscription of the tenth part of the same work, as follows: كتاب قاب قوسين و ملتقى الناموسين و انه هو الجزو العاشر من تجزئة اربعين من كتاب الناموس .... تصنيف الشيخ الامام العارف بالله المحقق الربانى عبدالكريم بن ابرهيم بن عبدالكريم الكيلانى الصوفى رضى الله عنه و ارضاه II. Foll. 25-40. The concluding portion of another part (جزء) of the great work before mentioned, as appears from the following words on fol. 25v: ....كما مضى بيانه فى الجزؤ الثانى هو قبل هذا الجزو من كتاب الناموس الاعظم و القاموس الاقدم فى معرفة قدر النبى صلعم It is, however, termed a رسالة by the author himself, whose name is introduced in the following passage (fol. 36): يقول مسوّد هذه الرسالة العبد الفقير الى الله تعالى عبدالكريم بن ابرهيم بن عبدالكريم بن خليفة ابن احمد بن محمود الكيلانى نسبا البغدادى اصلاً الربیعى (!) عربا الصوفى حسباً انى اشهد الله تعالى و ملائكته و انبياءه و رسله و جميع خلقه انى احب محمدا الخ Probably it is the tenth part mentioned at the end of no. I. It consists of seven chapters: and this fragment begins in the thirds, with the words:يقول قال رسول الله . The remaining chapters are : IV. (fol. 29) فى تمييز قابليته صلعم من قابلية كل موجود سواه‘ و بيان نسبة قطران الوجود من بحر علاه ; V. (fol.31v.) فى سرّ تسميته بالحبيب الخ ; VI. (fol. 33v.) فى كيفية التعلق بجنابه الخ; VII. (fol. 38v.) فى ثمرة ملازمة تلك الحضرة الشريفة الخ. Badly written, on European paper, by the hand of Saiyid ‘Abd al-ḥakîm. Of the twelfth century. The two parts bear separate, but erroneous, inscriptions, viz., روائح الامم and مرءت العارفين فى ملتمس امام زين العابدين.1 Cf. Catal. 233, xlvi. And xlix.   1 This work is to be found in no. 658, vii. <ul> <li>[ed note: Quick<a href="https://www.fihrist.org.uk/catalog/person_98487961"> link</a> to other works by ʻAbd al-Karīm ibn Ibrāhīm Jīlī]</li> </ul>

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Ṣûfism and Ethics [IO Bijapur 235]

<ul> <li>Ṣûfism and Ethics.</li> <li>This manuscript is now IO Bijapur 235 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 663 here with further notations and hyperlinks].</li> </ul> 663. B 235. Size 111/4 in. by 71/4 in.; foll. 278. Twenty one lines in a page. Another, larger, Dictionary of Ṣûfî Terms, entitled لطائف الاعلام فى اشارات اهل الالهام . According to Ḥ. Kh. (v. 315, no. ١١١١٢), the author is also ‘ABD AL-RAZZÂḲ ḲÂSHÂNÎ.1 The same work is described in Cat. Lugd. i. 86, where it is, however, attributed to Ibn ‘Arabî. The name of the author does not occur in this work, nor is any reference made to the preceding one. Ibn ‘Arabî, ‘Omar b. al-Fâriḍ, and others are quoted. It is arranged alphabetically, according to the first two consonants of the words. A list of all the terms explained here is inserted in the preface (fol. 2v.) but it is not complete in this MS. The first article is ابواب. Written in a bold Persian hand. Red lines round the page. Various marginal notes. The end is missing. Fol. 2, which had been placed at the end, by mistake, is much injured; so are also foll. 276 and 277. The title-page is inscribed as follows:اسم هذا الكتاب لطائف الاعلام الآن فى ملك عبد الحقير الفقير الى الله الغنى عبدالعلىّ مريد حضرت سلطان الاولياء من سلك على سنة رسول الله و خاتم الانبياء عليهم السلام و التحية و الرضوان. Cat. 230, viii.   1 It is very probably also identical with the preceding no. in Ḥ. Kh. (no.١١١١١).

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Ṣûfism and Ethics [IO Bijapur 419] مراتب الوجود

<ul> <li>Ṣûfism and Ethics. مراتب الوجود</li> <li>This manuscript is now IO Bijapur 419 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 665 here with further notations and hyperlinks].</li> </ul> 665. B419. Size 81/2 in. by 6 in.; foll. 13. From nineteen to twenty-four lines in a page. A treatise on the forty principal grades of existence from the Divine to the human nature. The author appears to be ‘<a href="http://worldcat.org/identities/lccn-n81008058/">ABD AL-KARÎM JÎLÎ</a>. No title found. It is called مراتب الوجود by Ḥ. Kh. v. 486, and inscribed كتاب اربعين مراتب in this MS. Begins: الحمد لله الذى اعطى مراتب الوجود حقها الخ The author, in the introduction, treats of the means of acquiring divine knowledge, and especially of the use of books for this purpose. He proceeds to say (fol. 3v.): ثمّ اعلم ان معرفة الله تعالى منوطة بمعرفة هذا الوجود فمن لا یعرف الوجود لا يعرف الموجود .... ثمّ ان هذا الوجود يجمع امورا حقية و امورا خليقه ( خلقية.r ) فمنها امور كلية و منها امور جزئية .. فتفرع الى ذلك الاقسام و الانواع ... و لكن جميعها محصور تحت اربعين مرتبة من مراتب الوجود ... و بين كل مرتبة من هذه المراتب المذكورة و بين الاخرى مراتب كثيرة لكنها تدخل تحت احكامها فلاجل ذلك اقتصرنا على ذكر هذه الاربعين لانها اصول المراتب و ها انا اذكرها لك فى هذا الكتاب کل مرتبة فى محلها ان شاء الله لتعرف الوجود بمعرفة هذه المراتب و تعرف الله سبحانه و تعالى بمعرفة الوحود الخ The gradation begins with the absolute essence, passes from the superlunar world to the elements, and thence ascends again through the natural creation to man. As to the latter, the author refers to what he has said in earlier treatises, viz. الانسان الكامل قطب العجائب و فلك الغرائب ; - الحكم الربانية المودعة فى النشأة الانسانية ; كمالات الهيّة فى الصفات المحمدية ; انسان عين الوجود فى وجود عين الانسان الموجود - ; الرمز المرقوم فى سر التوحيد المجهول المعلوم and حقيقة الحقائق Plainly written, on European paper; of the twelfth century. Cat. 232, xliv. <ul> <li>[ed note: Quick <a href="https://www.fihrist.org.uk/catalog/work_2171">link</a> to another copy of مراتب الوجود]</li> </ul>

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Ṣûfism and Ethics [IO Bijapur 400]

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 400 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 667 here with further notations and hyperlinks].</li> </ul> 667. B 400. Size 10 in. by 6 in.; foll. 50. Twenty-three lines in a page. هذه اجابة الاخ الفاضل الكامل بحلّ الابواب الاربعة (!) من كتاب الانسان الكامل للفقير الى عفو سيده الغنى القدير احمد بن محمد بن عبدالنبى المدنى الانصارى القرشى لطف الله به الخ. A Commentary on five chapters (from 50 to 54) of ‘Abd al-karîm Jîlî’s mystic work الانسان الكامل , by AḤMAD B. MUḤAMMAD b. ‘Abd al-nabî Madanî (d. A.H. 1071). The author wrote it at the request of Jamâl al-dîn Muḥammad ‘Alî b. ‘Allân 1 Ṣiddîḳî, of Makkah, and completed it on 21st Ramaḍân, 1056, at Madînah. See, for a full account of Jîlî’s work, Flügel, Hdss. Wien, iii. 376 sq., where also the titles of the chapters here commented on are given (p.377). Cf. Ḥ Kh. i. 459. The preface begins:الحمد لله موضع الشرائع لاتباع الطرائق . The author says subsequently: و بعد يقول الفقير الى ربه الغنى احمد بن محمد المدنى انه ورد الىّ كتاب من بلد الله الحرام من بقيّة الفضلاء و نخبة النبلاء علامة الوقت جمال الدين الاخ محمد على بن علان الصديقى .. مضمونه انه يسأل بعد التحيّة .. هل تعلمون احدا من الخواص رفع الستور عن بعض مجنّبات عرائس الانسان الكامل بحاشية او شرح فان كان فتكتبوه لنا و ان لم تقفوا على شئ من ذلك فلعلّكم تتقيّدون لنا فى شئ من ذلك يكون تذليلا لبعض صعابه .. من الباب الموفى خمسين فى روح القدس الى الباب الرابع و الخمسين فى الوهم الى آخر الباب ولو فى نحو كراسين و الحال انى لم اقف للكتاب على حاشية ولا شرح فرجوت الله بكرمه تيسير ملتمسه الخ. Chapter 50 begins on fol. 2, chap. 51 on fol. 8v., chap. 52 on fol. 23v., chap. 53 on fol. 36v., and chap. 54 on fol. 40. Plainly written, of the end of the eleventh century Emended. A note at the end, in the handwriting of Zain b. ‘Abdallah Muḳaibil, gives the date of the work as written above, and it also states that the present copy was taken from one which had been revised by the author, in Shawwâl, 1056. He also wrote the above title, with the addition of some notes and an extract from SUYÛṬÎ’s البدور السافرة , which had been written in the author’s own copy.   1 Or, Muḥammad b. ‘Alî ‘Allân, so fol. 49v.

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Ṣûfism and Ethics [IO Bijapur 424]

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 424, 408 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 666 here with further notations and hyperlinks].</li> </ul> 666. B 424. 408. Size 8 in. by 6 in.; foll. 61. Twenty lines in a page. I.Foll. 1-22. The preface and introductory part of ‘ABD AL-KARÎM JÎLÎ’S work on the divine mysteries of the letters of the alphabet, which is entitled (fol.2): حقيقة الحقائق ‘ التى هى للحق من وجه و من وجه للخلائق . The preface begins:الحمدلله منزل الحروف العاليات من محيط الاجمال الى مركز التفصيل ..... اما بعد فانه لما اشهدنى الحق حقائق الحروف و الكلمات الخ. The author says in it (fol.4) that he was inspired with the present work, on one of the last days of Rabi’ II., 805, during the morning prayer, in the mosque of Sikandar (?) at Zabîd (in Yaman), when he was in the company of his Shaikh, Sharaf al-dîn Ismâ’îl b. Ibrâhîm b. ‘Abd al-ṣamad Jabartî,1 who was then in his eighty-fourth year. He then speaks of the knowledge of the absolute essence (الوجود المطلق), which is also the chief object of the present work. This work consists of thirty books or parts, each of which refers to one of the letters of the alphabet (ء and لا included). The introduction, مقدّمة (which begins on fol. 10v.), treats of the mysteries of the diacritical point, and forms also a separate book, كتاب النقطة . It is subdivided into ten chapters, viz. 1.فى حقيقة النقطة ; - 2.فى التجلّى الالهى من حيث النقطة ; - 3. فى مراتب النقطة ; - 4. فى بطون النقطةً و شئونها ; - 5. فى ظهور النقطة و مقنضياتها ; -6. فى النقطة البيضآء و النقطة السودآء ; -7.فى توحُّد النقطة و تثنّيها و تثلّثها ;-8.فى منافع النقطة و كيف تزيد قوّة الحرف بها و تنقص (or فى مقام النقطة , fol.16): 9.فى الاسمآء المختصّة بالنقطة و اوفاق تلك الاسمآء 10.فى الوفق المختصّ بالنقطة . The contents of the thirty books into which the work itself is divided, are expounded in general on fol. 9v. The appendix (خاتمة) consists of ten chapters, on vowels, words, etc. A list of these is given on fol. 10. The introduction concludes as follows:تمت المقدّمة من كتاب حقيقة الحقائق و هو جزؤ من ثلاثين جزؤا (!) و الحمدلله الخ. Well written and emended. A list of the works of ‘Abd al-karîm Jîlî has been added at the end, by a different hand. It runs as follows:شرح مشكلات الفتوحات المكية – قطب العجائب و فلك الغرائب – المملكة الربانية المودعة فى النشأة الانسانية – الانسان الكامل – الكمالات الالهية فى الصفات المحمدية فى شرح اسماء الله الحسنى (!) – كتاب انسان عين الوجود فى وجود عين الانسان الموجود – كتاب حقيقة الخ 1 – كتاب الالف و هو جزء من ثلاثين جزء من كتاب حقيقة الحقائق – الكهف و الرقيم فى شرح بسم الله الرحمن الرحيم – الكتاب المرقوم فى سر التوحيد المجهول المعلوم – الوجود المطلق المعروف بالواحد الحق – مراتب الوجود – المناظر الالهية – غنية ارباب السماع فى كشف القناع عن وجوه الاستماع – كتاب النقطة – بحر الحدوث و القدم و موج الوجود و العدم – الخضم الزاخر و الكنز الفاخر – الناموس الاعظم و القاموس الاقدم – شمس ظهرت لبدور زهرت و هو الجزء الرابع من تجزئة اربعين من كتاب القاموس الاعظم . Then follows, written in the same hand,-- II. foll. 23v.-33. A mystic explanation of the Basmalah, entitled الكهف و الرقيم فى شرح بسم الله الرحمن الرحيم , by the same author . See the above list, and Ḥ. Kh. v. 267, where the author is called ‘Abd al-karîm Ḥanbalî,1 a descendant of ‘Abd al-ḳâdir Jîlânî.2 This MS. is imperfect at the end;3 the portion which remains treats only of word بسم , and explains the meaning of each letter, from the very dot of the ب , separately. III.Foll. 34-61. Another mystic treatise, which appears to be المناظر الالهية , by the same author. See the above list. Begins:الحمد لله ذى المناظر العلية‘ و المحاضر السنية .... اما بعد فان المناظر الالهية محاضر اجمال العلوم اللدنية. The work gives an account of a hundred and one ‘’Divine aspects,’’ or manifestations of the Deity unto man, each followed by an exposition of the ‘’bane’’ (آفة) necessarily attached to it, on account of the frailty of the human nature. A list of these ‘’aspects’’ is given at the beginning of the work: 1.منظر اعبد الله كانك تراه ; 2.منظر المراقبة ; 3.منظر التجلى على الاطلاق ; 4. منظر الشهود ; 5.منظر الوجود ; and so forth. The principles of the author are those of orthodox Ṣûfism. Ends: تمت المناظر الالهية بعون الله الخ. Written by the same hand as I. and II. Slightly injured near the end. A note on the meaning which الوسع has with the Ṣûfîs, fills the title-page of this volume. Wrongly inscribed شرح مشكلات فتوحات مكية Cf. Cat. 231, ii. 4.   1 Cf. Ḥ. Kh. v. 267, and below (II.). 1 The present work. 1 حنبلى is a mere error instead of جيلى . 2 Nothing is to be found in this MS. regarding the Shaikh Jabartî. See however, above (I.). The passage in Ḥ. Kh. is corrupt (cf. Add. Vii. 864). 3 According to a recent note on fol. 11v., only three leaves would be wanting.

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Ṣûfism and Ethics [IO Bijapur 410]

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 410 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 681 here with further notations and hyperlinks].</li> </ul> 681. B 410. Size 63/4 in. by 33/4 in.; foll. 84. Seventeen lines in a page. الجزؤ الاول من عين العلم فى علم السلوك Another copy of the preceding work, with numerous extracts from commentaries on the margin. The greater part of these are marked ش ج , i.e. شرح جديد . Neatly written. Dated 16 Muḥarram, 1028. Collated. A list of contents is added on the title-page. The margin is injured by insects. Cat. 230, v.

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Ṣûfism and Ethics [IO Bijapur 119]

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 119 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 676 here with further notations and hyperlinks].</li> </ul> <a href="https://archive.org/details/catalogueofarabi01greauoft/page/188/mode/2up?view=theater">676</a>. B 119. Size 101/2 in. by 6 in.; foll. 215. Twenty-five lines in a page. Two works of ‘Abd al-wahhâb SHA’RÂNÎ. I.Foll. 1-180. كتاب البحر المورود فى المواثيق و العهود تصنيف الشيخ الكبير المحقق الربانى العارف بالله عز و جل عبدالوهاب الشعرانى . Rules of Asceticism, gathered from his various teachers, and composed A.H. 941. See Ḥ. Kh. ii. 22; Cat. Mus. Brit. 343; and A. von Kremer, Notice sur Sha’râny, Journ. Asiat. 1868, p.258 sqq. Printed at Cairo, A.H. 1278. The preface begins:الحمد لله الذى خلع على اوليائه خلع انعامه فهم بذلك له حامدون .... و بعد فهذه عهود و مواثيق الخ. The Shaikhs from whom these rules are derived are about 150 in number. Their lives are related in the author’s طبقات العلماء و الصوفية . Ten are mentioned as the most prominent, at the end of this work (fol. 178), viz. عبدالقادر الدشطوطی; محمد بن عنان ; محمد السروى ; محمد العدل الطناحى ; محمد النيّرابوبکر; محمد بن داود ; محمد الشناوى الاحمدى علی; عبدالحكيم بن مصلح المنزلاوی;الحدید الخواصّ البولیسی. The last mentioned is the author’s principal Shaikh. The rules are of two kinds, either such as are contained explicitly in the religious law (الشريعة) , and general, or such as are derived from the law indirectly, and peculiar to the author and his school. The author asserts the orthodoxy of his writings, and especially of the present work. He also mentions the incident, in consequence of which it had been suspected of heresy. 1 He further states that he had already composed two works on the same subject, viz. كتاب (لطائف) المنن ، و الاخلاق فى وجوب التحدّث بنعمة الله على الاطلاق , which was appreciated by his followers, and منهج الصدق و التحقيق في تفليس غالب المدعين للطريق , which was found rather too austere. This work is divided into five chapters, each of which is inscribed فى جملة (اخرى) من العهود . Each rule is introduced by the words اخذ علينا العهود. The author’s conclusion runs as follows (fol. 178v.):قال ذلك و كتبه اضعف عبيدالله تعالى و اقلهم استعدادا ليوم المعاد عبدالوهاب بن احمد بن على الشعرانى حامدا مصليا مسلما فى ثانى شوال سنة احدى و اربعين و تسعمائة بمصر المحروسة والله حسبى الخ. It is followed by four testimonies of approval, which had been written in the original copy: one by Shihâb al-dîn Aḥmad b. ‘Abd al-‘azîz Futûḥî Ḥanbalî, commonly called Ibn al-Najjâr; another by Nâṣir al-dîn b. Ḥasan Laḳânî Mâlikî; the third by Shihâb al-dîn Aḥmad b. Yûnus Ḥanafî, commonly called Ibn al-Shilbî; and the fourth by Shihâb al-dîn Aḥmad b. Aḥmad b. Ḥamzah Ramlî Anṣârî Shâfi’î. These testimonies are alluded to in another work of the author, quoted by Flügel in Zeitschr., l.c. Plainly written in a large hand, by Muḥammad b. al-Junaid b. ‘Omar Bâ Hârûn. Dated Monday, 24th Jum. II., 1080. Collated in the same year. The birthdays of two sons of the copyist (A.H. 1087 and 1088) are noted at the end. II.Foll. 181-215.كتاب درر الغواص على فتاوى سيدى على الخواص جمع سيدنا و مولانا .... الشيخ عبدالوهاب بن احمد بن على الشعرانى الانصارى سبط السيد محمد بن الحنفيّة ابن الامام على بن ابى طالب الخ. Decisions of ‘Alî Khawwâṣ, the principal Shaikh of Sha’rânî, given in answer to questions of the latter, and collected by him. --- Another work of Sha’rânî concerning the same Shaikh,الجواهر و الدرر , is mentioned by Ḥ. Kh. iii. 650. Cf. Zeitschr. D. Deutsch. morgenl. Ges. xx. 1. Begins:الحمد لله رب العالمين ... و بعد فهذه نبذة صالحة من فتاوى شيخنا و قدوتنا الى الله تعالى الكامل الراسخ الامى المحمدى سيدى على الخواص ... التى سالته عنها مدة صحبتى له مترجما عن معنى بعضها لكونه رضى الله عنه اميّاً لا يقرا ولا يكتب فلسانه يشبه لسان السريانى تارة و العربى تارة فاذا علمت ان الجواب لا يدرك الا ذوقا ذكرت جوابه بلفظه من غير شرح لمعناه نظير الحروف اول سور القران العظيم الخ. The author, being conscious that this collection is not complete, asks any one of his brethren who might recollect other sayings of this Shaikh, to add them to this book. It has no special subdivisions, Each decision is introduced by و سالته رضى الله عنه . Written like no. I. Imperfect and injured at the end. Seal of Ḳâsim, a servant of ‘Âlamgîr. Cat. 231, vii.   1 See Ḥ. Kh., l.c., and Zeitschr. D. Deutsch. morgenl. Ges. xx. 2.

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Ṣûfism and Ethics [IO Bijapur 116]

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 116 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 674 here with further notations and hyperlinks].</li> </ul> <a href="https://archive.org/details/catalogueofarabi01greauoft/page/186/mode/2up?view=theater">674</a>. B 116. Size 8 in. by 43/4 in.; foll. 271. Seventeen lines in a page. Another copy of the preceding work. Well written, of the eleventh century. The author’s conclusion is wanting. Cat. 230, vi.

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Ṣûfism and Ethics [IO Bijapur 427]

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 427 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 672 here with further notations and hyperlinks].</li> </ul> 672. B 427. Size 101/4 in. by 6 in.; foll. 209. Twenty-three lines in a page. Foll. 1-171. Another copy of الجواهر الخمسة , which was probably transcribed from the same copy as the preceding, but more carefully. It is written in a hurried small Nasta’liḳ. Date, A.H. 1082. Slightly imperfect at the beginning. The first words are : الزاكيات على الروح المقدس . There are slight defects after foll. 22, 30, 118 (here a blank), and 168. The same diagrams as in the preceding no. II. Foll. 172-209. A fragment of another copy of the same work, written in the same hand as I. It contains from the end of Part III. to the middle of Part IV. (=foll. 119-155), and begins with the passage for which the blank on fol. 118 is left. The first and several other leaves are injured.

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Ṣûfism and Ethics [IO Bijapur 428]

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 428 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 671 here with further notations and hyperlinks].</li> </ul> 671. B 428. Size 63/4 in. by 41/4 in.; foll. 325. Thirteen lines in a page. A treatise on Ṣûfism, in five books, entitled الجواهر الخمسة , by Abu’l-mu’aiyad, Muḥammad b. Khaṭîr al-dîn, commonly called AL-GHAUTH, a celebrated saint, who was born A.H. 906, and died probably A.H. 970, and was buried at Gwalior. See Ḥ. Kh. ii. 643; iii. 52, and Herklots’ Qanoon-e-Islam, p. 305 sqq. The Persian version of this work is mentioned in Stewart’s Catal. 38. See regarding the author, Garein de Tassy, Mém. Sur la relig. Musulm. 46 (according to the Ârâ’ish-i-Maḥfil). The author was a descendant of Khwâjah Farîd al-dîn ‘Aṭṭâr. He gives his name in the preface as follows (fol. 3v.):محمد بن خطير الدين .. 1 بايزيد ابن خواجا فريد الدين العطار , but it is given more accurately in the Persian version of this work (no. B 426), thus:محمد بن خطير الدين بن لطف بن معين الدين قتال ابن خطير الدين بايزيد پارسا ابن خواجه فريد عطار. The preface begins:الحمدلله الاحد الفرد الذى لم يلد و لم يولد2. The author relates in it that he was for a long time the pupil of the great Shaikh Ẓuhûr (al-dîn) Ḥâjjî Ḥuḍûr, and subsequently retired for more than thirteen years (?) to the mountains of قلعة الجبار , where he compiled the present work. At an ensuing meeting with his Shaikh, he offered it to him, and met with his highest approbation. He was then only twenty years of age (!). He went afterwards to Gujarât, where his work gained great popularity. At the request of many students, he made a new and better arranged edition of it, - the present one. He completed this A.H. 956, being then fifty years old. The five parts (جوهر) of this work, which represent the gradual progress of the Ṣûfî, are enumerated in Ḥ. Kh. They are inscribed here, more fully, as follows: I.(fol. 5) فى عبادة العابدين و طريقتها ; II. (fol. 44v.) فى زهد الزاهدين و طريقته ; III. (fol. 68v.) فى عمل دعوة الاسماء العظام و شرائطها . This is the chief part of the work; it is frequently referred to in the twenty-ninth chapter of the Qanoon-e-Islam. It consists of a مقدمة and fifteen فصل , a list of which is given on fol. 75v. IV. (fol. 234) فى اذكار الذاكرين و اشغال العارفين من مشرب الشطار و طريقتها , 1 on the spiritual exercises and practices of the order of the Shuṭṭârîyah, 2 to which the author belonged. The ‘’pedigree’’ (سلسلة) of this order is given at the beginning of this part (fol. 234v.) : it originates with ‘Alî and his immediate descendants, down to Ja’far Ṣâdiḳ. From ‘Abdallah الشطارى , the real founder, it descends at last to the aforesaid Ẓuhûr, and to the author, who is called here الشيخ الكامل الفاضل وحيد زمانه ابو المؤيّد محمد المخاطب بالغوث عندالله , and from him it is further continued as follows : وهو لقّن الشيخ العارف بالله تعالى سلطان الصوفية صاحب الشريعة و الطريقة و الحقيقة و المعرفة و الدين استاذ علماء الانام المفتخرين سراج الملة و الدين الشيخ وجيه الدين و هو لقّن الفقير الحقير من ليس بشئ غريب الله فى ارضه و سمائه صبغة الله عفى تعالى عنه و عن اسلافه الخ . See, regarding these two persons, no. 684. It would appear that Ṣibghat Allah wrote the copy from which this and the following one were taken. V. (fol. 310v.) 3 فى بيان اشغال ورثة الحق ( و عمل المحققين وطريقته) on esoteric tenets. This is the last and highest stage. An indifferent copy, of about A.H. 1100, with tables and diagrams. Imperfect at the end. Slightly injured by insects. Cat. 233 (Duawut), I.   1 Here follows an unintelligible character (؟ را) , which is not to be found in the following MS. It certainly marks a lacuna. 2 The commencement given by Ḥ. Kh. is that of the Persian version. 1 This title is taken from the list of contents on fol. 5. 2 ‘’Shootarcca, descendants of Shah Abdoollah Shootar-e-Nak’’-Qanoon-e-Islam, p. 289. 3 The words in brackets are taken from the list on fol. 5.

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Ṣûfism and Ethics [Bijapur 120]

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 120 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 685 here with further notations and hyperlinks].</li> </ul> <a href="https://archive.org/details/catalogueofarabi01greauoft/page/192/mode/2up?view=theater">685</a>. B 120. Size 83/4 in. by 43/4 in.; foll. 53. Seventeen lines in a page. A mystic treatise, by KALÎM ALLAH b. Nûr Allah. It is entitled العشرة الكاملة , because the author wrote it during the last ten days of Ramaḍân, 1092. Each of those days was devoted to a special subject, and the work is arranged accordingly, as follows :   اليوم الاول فى المعرفة ( 2.fol) -الثانى فى توحيد ذاته تعالى و تقدس (4.fol.)- الثالث فى اسمائه وصفاته تع (9v..fol)-الرابع فی الروح (fol. 24) -الخامس فى الحبّ 1(.fol.30v )– السادس فى الاركان الخمسة ( .fol.32v)- السابع فى التخلّى عن الرذائل (.fol.35v) -الثامن فى التجلی بالفضائل(.fol.41 ) التاسع فى السماع (.fol.46v) العاشر فى بيان السبق بالخير 1(؟51.fol).   The author says in conclusion that he was prevented from entering more fully into the last subject, though it was the most important, since the time was much advanced, and evening prayer near at hand. Plainly written, but incorrect. Cat. 232, xi.     1 Not marked in the text.

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Ṣûfism and Ethics [IO Bijapur 75]

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 75 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 683 here with further notations and hyperlinks].</li> </ul> <a href="https://archive.org/details/catalogueofarabi01greauoft/page/190/mode/2up?view=theater">683</a>. B 75. Size 93/4 in. by 63/4 in.; foll. 572. Twenty-three lines in a page. A large Commentary on a letter on mystic subject, which Saiyid Ḥâtim b. Aḥmad al-Ahdal Ḥusainî of Mokha (d. in Muḥarram, 1013) wrote, A.H. 1004, to the author of this Commentary, who was his pupil. The name of the latter occurs on fol. 45v., viz., ‘ABD AL-ḲÂDIR B. SHAIKH AL-‘AIDARÛS. He belonged to the ‘Alawî family, was born A.H. 978, and died A.H. 1038, at Aḥmadâbâd.1 He wrote this commentary after the death of Ḥâtim, A.H. 1016, and entitled it (fol. 2v.) الزهر الباسم من روض الاستاذ حاتم . Cf. regarding Ḥâtim, Catal. Mus. Brit. 309a. The preface begins:أَفتتحُ الرقيم ربّنا تقبّل منّا انك انت السميع العليم ..... الحمد لله الذى فتح ا[لوجو]د بنبيه الخاتم و ختم الاولياء بصفيه حاتم .... و بعد فان الاستاذ الاعظم و الشيخ الذى هو الاخ و ابن العم .... حاتم بن احمد الاهدل الحسينى اليمنى صاحب المخا اخو الحاتمى و سمّى حليف السخا قدّس الله روحه .... كان ارسل فى سنة اربع بعد الف الى العبد مكتوبا يشتمل على اشيآء فى السلوك و الطريق هدانى اليها و معان فى التصوّف و علم التحقيق اطلعنى و لله الحمدُ عليها جوابا لكتاب جاءه منى الخ. The commentary is preceded by a long memoir of Ḥâtim, which contains numerous extracts from his writings and poems; also another short letter of his, addressed to Shaikh ‘Abd al-wahhâb Hindi, with ample comments; and (fol. 41v.) a full account of his correspondence with the author, which was miraculously continued after his death. It concludes on fol. 50, as follows:فهذه نبذة من احوال شيخنا و استاذنا ذكرتها استطرادا و ما ذكرته من احواله و مقاماته دون ما تركته بكثير و لنشرع الآن فى المقصود من حل النفثات و شرح الاشارات قال الاستاذ الخ. The commentary begins with the Basmalah. The first words of the letter are (fol.53):حمدا لك يا من عمّ الخلق احسانه . The commentary, which is much swelled by extracts from other works and long quotations of poetry, ends, after discussing (from fol. 435) the very signature of the letter, on fol.466, as follows:هذا آخر الشرح واول الفتح قلت وانما خصصت هذه الرسالة من بين الرسائل لكثرة ما اشتملت عليه من الفوائد و الفضائل و قد احتوت على جملة من مسائل الصوفية و لعمرى انها جمعت التصوف كله الخ.   In the remaining part of the work the author treats in a very prolix manner of Ṣûfism and Saints in general; he also gives an account of his Shaikhs and his spiritual pedigree. In the appendix ( خاتمة الكتاب fol. 558v.) he speaks of the asking of forgiveness (الاستغفار) , and winds up with a long Ḳaṣîdah, each verse of which begins:استغفرُ اللهَ . The date of the work (fol. 572) runs as follows:انتهى ما تيسر من الكلام على هذه الاشارات اللطيفة و الكلمات الشريفة فى ساعة من الثلث الاخير من ليلة الثلثاء حادى عشرى شهر ربيع الاول سنة ست عشرة بعد الف ختمها الله بخير الخ. Well written by two hands. On the margin are numerous corrections and additions, which are apparently due to a collation with a revised edition of the work. Worm-eaten towards the end. Cat. 231, iii.   1 These statements are derived from المشرع المروى , a biographical history of the ‘Alawî family, which will be described under no. 717. There the name of the author is given in full, as follows: ‘Abd al-ḳâdir b. Shaikh b. ‘Abdallah b. Shaikh b. ‘Abdallah al-‘Aidarûs (fol. 121).

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Ṣûfism and Ethics [IO Bijapur 393E] Anthology of mystical texts

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 393E in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 698 here with further notations and hyperlinks].</li> </ul> 698. B 393E. Size 8 in. by 51/2 in.; foll. 37. Seventeen lines in a page. I. Foll. 1-22v. A mystic treatise, entitled (fol. 2v.) مشكاة البيان فى حقيقة وجود الانسان و جوهر الايمان الذى يتعلق بالقلب و اللسان . Author unknown. This treatise is divided into seven فصل , as follows : 1. فى معنى وجود حقيقة الآدمى فى عالم التعريف ; 2.وجوده فى عالم التكليف ; 3,4,5. فى علم اليقين و عين اليقين و حق اليقين ; 6 and 7. فى تفضيل الادمى على كثير من المخلوقات فى ظاهره و باطنه . It is written as a sort of commentary on five mystic verses1 composed by the author in allusion to another verse (الكشف نار الخ the meaning of the first word of which he was asked to explain by a friend).2 The preface begins:الحمدلله الذى ليس لاوليته مبتدا لاخر  The author quotes Ghazzâli, Ibn ‘Arabî, and his Shaikh, Muḥammad b. ‘Alî b. Muḥammad b. ‘Alî b. ‘Alawî, a Sharîf of the Ḥusainî line. II. Foll. 22v.-32v. A Commentary on an obscure passage of <a href="http://worldcat.org/identities/lccn-n50082069/">Ibn ‘Arabî</a>’s  الامر المحكم المربوط; on which see  <a href="https://en.wikipedia.org/wiki/Gustav_Leberecht_Fl%C3%BCgel">Flügel</a>, <a href="https://id.loc.gov/resources/works/3217598.html">Hdss</a>. Wien, iii. 350 sqq. The passage commented on, which belongs to the concluding portion, is quoted there, p. 352. It begins: فلنذكر منازلهم الالهية . The author of the commentary is AḤMAD B. ‘ABD AL-ḲÂDIR. Begins: هذه الكلمات المشكلات المذكورة فى كتاب الشيخ الفاضل المسمّى الامر المحكم المربوط محيى الدين الخ Then follows the passage in question, after which a poem by the author is inserted. The commentary is introduced by a preface, which begins (fol. 23v.): الحمدلله الذى انزل اولياءه نزلا فى حضرة ذاته . III. Foll. 32v.-37. A mystic treatise on Eternity. No title found. Begins: الحمدلله رب العالمين .... اما بعد فان الحقيقة للذات الالهية من حيث هى هى امتدادها اعنى مدة بقائها غير مضبوطة الخ This treatise ends with fol. 36. It is followed by a postscript and a poem by the author, on fol. 37. An indifferent copy. Of the middle of the twelfth century. Inscribed شرح ابيات خمسه . Cf. Cat. 233, xlvii.   1 Hence the inscription of this MS.; see below. 2 These verses are rather corrupt.

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Ṣûfism and Ethics [IO Bijapur 128] Anthology of three fragmentary texts

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 128 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 699 here with further notations and hyperlinks].</li> </ul> <a href="https://archive.org/details/catalogueofarabi01greauoft/page/198/mode/2up?view=theater">699</a>. B 128. Size 93/4 in. by 61/2 in.; foll. 172. Twenty-five lines in a page. A defective MS., misplaced in binding. It contains: I. Foll. 1-35. A Commentary on ‘Omar b. al-Fâriḍ’s (d. A.H. 632) التائية ; preceded by an introduction, which begins: الحمد لله الذى نظم عقود اجمال جماله ‘ فى منثورات درر تفاصيل جلاله. The author is not named, but it is stated at the end that he wrote this commentary in the course of A.H. 814. Transcribed by Ḥâjjî Ḥasan b. Muẓaffar b. Ḥâjjî Ḥasan. Dated 2nd Muḥarram, 871. On the margin of this and the following text is written a Persian commentary on the Tâ’îyah ; imperfect at the beginning. II. Foll. 36-38, 39-54, 81. The beginning and two other fragments of a Commentary on a treatise (رسالة) on Mystic Theology (التوحيد) , by Abu Ḥâmid Muḥammad. This commentary was written by a grandson of his, whose name is not mentioned. It is entitled كتاب التمهيد فى شرح قواعد التوحيد  In the preface the author polemizes against the philosophers. It begins: الحمدلله الذى جعل مكامن ظلال جلاله ‘ مجالى انوار جماله ‘ .... امّا بعد فان مسئلة التوحيد حسب ما حققه المشاهدون الخ This is a commentary by قال... اقول . III. Foll. 67v.-79, 90-172. A rather obscure theosophic treatise founded upon the allegorical meaning of the letters and numbers. The author, who is not named, completed it at the beginning of Sha’bân, 823. He relates (fol.68) that, in pursuit of mystic knowledge, he and his friend Sharaf al-dîn ‘Alî Yazdî (d. A.H. 850) repaired to مصر الولاية و الهداية اعنى السدّة السنية السيّدية , etc. It is divided into a succession of paragraphs, termed فحص ; hence the inscription كتاب المفاحص , which is added by another hand on the first page. Each of these paragraphs has a special attribute, as فحص احصائىّ , ﻓ حكمىّ , ﻓ ذوقىّ , etc. Begins: الحمدلله الذى اعدّ عديد عباده ‘ لفهم كمال مراده ‘ بانزال اعداد بيّنات الكتاب الخ Dated Ramaḍân, 870. This piece is preceded (foll. 80, 82-89, 55-67r.), and accompanied on the margin, by fragments of several Persian treatise on similar subjects, and also the beginning of a Persian commentary on Ibn al-Fâriḍ’s التائية , probably the same as that mentioned under no. I. Neatly written but injured by damp, and frequently mutilated on the margin. Inscribed اين كتاب شرح قصيده تاييه و شرح محفوظات در علم معانى و بيان  Cf. Catal. 237, xii. xiii. (?).

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Ṣûfism and Ethics [IO Bijapur 200] Anthology

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 200 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 696 here with further notations and hyperlinks].</li> </ul> 696. B 200. Size 91/2 in. by 6 in.; foll. 349. Seventeen and nineteen lines in a page. I. Foll. 1-242. كتاب شرح الحِكم العطائية تاليف الشيخ الامام العالم العامل العارف بالله الفقيه المحقق الخطيب البليغ شيخ وقته و مقدم من اتى من بعده ابى عبدالله محمد بن ابرهيم بن مالك بن ابرهيم بن محمد بن مالك بن ابرهيم بن يحيى بن عبّاد النفزى نسباً المالكى مذهبا قدس الله سرّه الخ. A Commentary on (Abu’l-Faḍl Tâj al-dîn Aḥmad b. Muḥammad b. ‘Abd al-karîm) Ibn ‘Aṭâ Allah Iskandarî’s (d. A.H. 709) Aphorisms, by <a href="http://worldcat.org/identities/lccn-n88063068/">Muḥammad b. Ibrâhîm NAFZÎ</a> (of Ronda, in Spain, d. A.H. 796). See Cat. Mus. Brit. 406, 404; Aumer, Hdss. Münch. 36; and also (regarding ‘Aṭâ Allah) Flügel, Hdss. Wien, iii. 276; Casiri, i. 222; Ḥ. Kh. iii. 82 sq. The work was printed at at Bûlâḳ, A.H. 1285. It can only be regarded as a mistake when, in this MS., the following has subsequently been inserted after the Basmalah: وصلى الله ... قال الفقير الى الله ... على بن الحسين بن عبدالله بن ابرهيم بن عباد النصرى لطف الله به الخ It would appear that the author is confounded here with another commentator, who is mentioned immediately after him in Ḥ. Kh., I.c., 83. The preface begins: الحمد لله المتفرّد (!) بالعظمة الخ. Well written. Dated Thursday, 22nd Shawwâl, 1092. Various notes and extracts are on the margin, as well as on the fly-leaf and the title-page. II. Foll. 243-244. A short tract on the classification of man, by ‘ALÎ B. ḤUSÂM AL-DÎN MUTTAḲ (d. A.H. 975). Begins: الحمدلله ... امّا بعد فيقول الفقير الى الله تعالى على ابن حسام الدين الشهير بالمتّقى هذه رسالة سمّيتها نعم المعيار و المقياس لمعرفة مراتب الناس على اربعة اقسام عامى فاسق وعامى صالح و خاصّ واخصّ الخواصّ الخ It is followed by some definitions. Written like no. I. Various notes and extracts are on the margin, and on the following fol.(245). III. Foll. 246-349. كتاب سمط المجيد الجامع لسلاسل اهل التوحيد تصنيف سيدنا و مولانا و شيخنا الامام الهمام استاذ مشايخ الاسلام شيخ الطريقة و محيى رسوم الحقيقة و خاتم الولاية الخاصّة المحمديّة قطب دهره و عارف عصره نائب الحضرة النبويّة و الحائز لاسرارها المصطفويّة شهاب الدين احمد بن محمد المدنى بن شيخ يونس الشهير بعبد النبى بن الولى الربانى احمد الدجانى المقدسى الشهير بالقشاشى المدنى نفعنا الله به الخ A diffuse treatise on the spiritual pedigrees of the Ṣûfî orders, by Shihâb al-dîn AḤMAD B. MUḤAMMAD MADANÎ (who, according to no. 684,1 was born A.H. 991, and died A.H. 1071, at Madînah. Cf. no. 667). Begins: الحمد لله رافع منشور ولايته على مفارق عباده الذاكرين بذكره The author treats first at great length of the initiation of the novice ( تلقين الذكر , البيعة , etc.) He then gives a full account of his own pedigrees, professing to be the heir of the spiritual powers (الخِرقة) of Shaikh Shujâ’ al-dîn ‘Omar b. Aḥmad Jabrâ’îl (fol. 278), and of Aḥmad b. ‘Ali b. ‘Abd al-ḳuddûs .. ‘Abbâsî, of the Shinnâwî order (see no. 684). He styles the latter (fol. 282v.) جامع السلاسل الاحمدية و الشاذلية و الرفاعية و القادرية و الوفائية و القشيرية و النقشبندية و سائر الخرق الجنيدية و الخضرية و الالياسية و الاويسية و الجشتية و الفردوسية باسانيده الى جده الشيخ محمد الشناوى الكبير. Ends: تم الكتاب المسمى بالسمط المجيد مع ما زيد فيه و الحق فى اواسطه واواخره من اواسط سنة ثمان و ستين و الف الى اخرها (والله اعلم 1 ) فرغ من زبر الكتاب المذكور لسيدنا و شيخنا الامام المحقق العلامة الصوفى العارف بالله الملقّن لنا الذكر ابتداء منه سنة حجنا حجة الاسلام سنة اربع و ستين و الف ببيته بالمدينة الشريفة نظمنا الله فى سلكهم و جعلنا من محبتهم فالمرء مع من احب 2 احمد بن محمد المدنى الدجانى الانصارى نفع الله به الفقير الى الله و الغنى بربه الكبير اسير دينه و رهين كسبه محمد بن احمد باجبير الدوعانى ثم البرعى عفا الله عنه و ختم له بالخير آمين Plainly written. Some rules for novices are added on the vacant space at the end, and a few extracts from the رسالة ابى الفتوح are written on the title-page.   1 See above. The full name of the author is also given there, but with some strange variants, or rather inaccuracies. 1 Added on the margin. 2 Here a blank.

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Ṣûfism and Ethics [IO Bijapur 458]

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 458 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 692 here with further notations and hyperlinks].</li> </ul> 692. B 458. Size 9 in. by 41/2 in.; foll. 175. Seventeen lines in a page. A fragment of a Commentary on a theosophic work, imperfect both at the beginning and end. The text is introduced by قال الشيخ رضه , and the commentary by قال العبد . The former, which was to be written in red, has, however, never been filled in. Begins, after a blank, يعنى رضه ليس شان تسوية الحق . Plainly written, of the twelfth century.

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Ṣûfism and Ethics [IO Bijapur 397]

<ul> <li>Ṣûfism and Ethics. </li> <li>This manuscript is now IO Bijapur 397 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 693 here with further notations and hyperlinks].</li> </ul> 693. B 397. 444. 418. Size 8 in. by 6 in.; foll. 83. Seventeen and twenty-one lines in a page. I.Foll.1-51. هذا كتاب شرح مشكلات الفتوحات المكية و فتح الابواب المغلقات من العلوم اللدنية للشيخ الامام العالم العلامة سيدى عبدالكريم الجيلى نفعنا الله به آمين. A Commentary (ممزوج) on Chapter 559 of Ibn ‘Arabî’s الفتوحات المكية , ascribed to ‘ABD AL-KARÎM JÎLÎ (d. A.H. 811). The author’s preface begins: اما بعد فانه لما كان العلم بالله اعظم العلوم قدراً . He selected this chapter, which is inscribed فى معرفة اسرار و حقائق من منازل مختلفة , because it comprises the leading ideas of the whole book, expressed in abstruse language (fol. 2v.):لكنه رضى الله عنه صرح بانه جمع معانى العلوم المبسوطة فى ذلك الكتاب و جعلها مرموزة فى الباب التاسع و الخمسين بعد الخمسمائة من الابواب. This is only the beginning of the work, the MS. being imperfect at the end. Plainly written in a large hand; only the last few foll. are in a smaller and more elegant handwriting. The text of Ibn ‘Arabî is written in red, and occasionally in green. II.Foll. 52-83.كتاب العظمة و يتلوه رسالة النقطة و يتلوهما كتاب الحجب نفع الله بهم المسلمين آمين و العظمة و الحجب لسيدى العارف محيى الدين بن العربى غفر الله له. a.The first of these treatises, the كتاب العظمة of Ibn ‘Arabî (foll. 52-61), is mentioned in Ḥ. Kh. v. 118. It treats of the first Sûrah of the Koran, which is considered to be the perfect expression of the Divine ‘’greatness.’’ It is divided into seven chapters, each of which refers to a section of the Sûrah, including the Basmalah. Begins:الحمد لله مبدع الثانى فى المثانى . Ends:هذه المنزل مكى و المحمل فولوى يونانى . b. Foll. 62v.-73. A theosophic treatise on the mysteries of the diacritical point, styled at the end, الرسالة القدسية فى اسرار النقطة الحسّية المشيرة الى اسرار الهوية الغيبية . The author is, according to Ḥ. Kh. iii. 427 and i. 283, Saiyid ‘ALÎ B. SHIHÂB (al-dîn) Hamdânî (d. A.H. 786). Cf. Nafaḥât al-Uns, ed Lees, p. ٥١٥, and also Cat. Mus. Brit. 406. Begins:الحمد لله الذى ظهر بما شاء لمن شاء بمشيئته الازلية ‘ و استتر عمّن شاء باستار عزته السرمدية‘ .. و بعد فلما شاع بين اهل العلم ان ارفع العلوم و اشرفها علم التوحيد الخ. The author proceeds to say (fol. 63): و لما كان معرفة اسرار الحروف مرتبطا باسرار هذا العلم الشريف و حقائق اسرار النقطة احدى المدارات التى تدور عليها دقائق علم التوحيد اردت ان اعلق بعض ما ورد على من اسرارها و خصائصها و بروزاتها بصور الاعيان الحروفية و تصاريفها المشيرة الى شئون التجليات الالهية فشرعت فى تسويد هذه الاوراق بلسان الذوق و الاشارات لا ما جرت عليه عادة ارباب العلوم الرسمية فى العبارة فى تصوير المسائل باثبا الدلائل فان جناب اسرار الجليل ارفع من ان يصل اليه البصائر الكلية بالدليل الخ. c.Foll. 74v.-83. This is, according to the above inscription, the كتاب الحُجُب of IBN ‘ARABÎ. See on it Ḥ. Kh. iii. 390. Begins:الحمدلله الذى حجبنا به عن غيره. After a preliminary discourse on love, which begins: داعية اعلم انه لولا المحبة ما صح طلب الشئ ابدا و لا وجود الشئ , an account is given of the various ‘’veils’’ separating the lover from his beloved (الحجب التى بينك و بين محبوبك ) , which, however, are not real , but only in the lover’s mind. Each of these ‘’ veils’’ is discussed in a special section. They are described as ﺣ الستر,حجاب العلم , ﺣ الحب , الخلوة ﺣ , etc. The last three pieces are well written, in the same style. Each forms a separate fascicle. Seal and signature of Ḥâfiẓ ‘Inâyat Allah b. Ḥâfiẓ ‘Alî b. Ḥâfiẓ Bahâ al-dîn on the two title-pages. Cat. 231, ii. 4(?).

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