an arabic manuscriot librarv - islamic manuscripts
TRANSCRIPT
Í . some lmpoftant dtscovefles
fu Hans Daiber.
Until recently it was possible to buy Arabic manu- scripts in bookshops in oriental bazaars. However, in the course of the Islamic revival sometimes Moslems have tended to keep their cultural heritage more to themselves than to sell it to ignorant tourists. In both cases scholars of East and West cannot take advantage of new manuscripts findings. Because of this I decided to collect Arabic manuscripts and to make them accessible for research by means of a catalogue. On numerous travels in Islamic countries since 1968. I have brought together 367 mainly Arabic manuscripts with approximately 700-800 different texts. Among them are also some Persian and Turkish texts. Most of the MSS come from Syria. quite a few from Turkey and the Yemen, and in single cases thev originate from Lebanon, Iraq, Pakistan and India.
On the basis of their handwriting one can see that the MSS were written in countries stretching from Morocco to India; the greater part of the collection was copied in countries east of the Mediterranean Sea. Ali in all, 130 texts are dated. Together with the undated manuscripts which could be roughly estimated they can be distributed over the centuries as follows r:
12th century: I MS l3th century: 1 MS l4th century: 3 MSS l5th century: 23 MSS l6th century: l5 MSS lTth century: 52 MSS 18th century: 169 MSS l9th century: 87 MSS
early 20th century: 24 MSS total counted: 375 MSS
As is evident from this list, most of the MSS were copied in the 18th century. Among the identifiable texts, at least 95 titles are new or not yet known in any other manuscript; six texts can be classified as auto- graphs from the 17th, lSth and lgth centuries. Besides these new titles, the collection has at least 172 texts which are not yet edited and of which often only a few MSS are recorded. Thus, we are close to 300 texts which stil l await an editor - not including eventual texts among those fragmentary and anonymous MSS which have not yet been identified.
Nevertheless, MSS of already published texts should not be undervalued. I shall not enter here into particu-
lars_ of texts by 'Abdalgani an-Nábulusi, 'Abdalqádir
al-Óilani, al-Baidáwr, al-Birgih, ad-Dauwánï, al- GazllT, a!-Gazzàl1,Ibn Àgurrum, Ibn Siná, 'IzzaddTn
al-Maqdisï, al-Qu5ain, as-Suyltr, at-USi al-Fargánr, etc, but allow me to mention a manuscript from the year 1577 (MS No. 45, see figure l), which contains on ff. 127r-184r at-Tanv,tr fi isqat aí-tadbt, a treatise on unio mysíic,a by Ibn 'Atá'
Alláh aS-Saditi (died 1309 in Cairo). Altough the text is a summary it enables us to correct the printed edition of 1973 in some places. Of similar importance is 'Abdalwahháb
a5-Sa'ránr's bio- graphical lexicon of Islamic mystics (Law,aqih al-anwar ./ï tabaqat al-ahtar) in a copy lrom the year 1799 (MS No. 294). Even MSS of such wel l -known texts as Ab[ Hanr fa 's Creed (MSS Nos. 18 . 19 and 36) o r the Aphorisms by Hippocrates (MS No. lg3) can con- tribute to their reconstruction. Similar expectations can be entertained with MSS containing collections of poetry by early Islamic poets, some of them with commentary (see the index of subjects, s.v. poems); Two MSS, one from the l4th century (MS No. 222, see figure 2), the other from the early lgth century (MS No. 252'z) exemplify this. They contain verses from lost divans by early poets such as Ka'b Ibn Málik, Ziyát al- A'gam, Abu Nagm al- ' Ig l ï , al- 'Abbàs Ibn Mirdás, and others.
I shall now give some information on texts which are not yet available in an edition. They belong to nearly all fields of knowledge. We find texts on mysticism, theology, religion, Qur'anic sciences, tradition @adï), eschatology. prayers, sermons, law, ethics, education. philosophy, psychology, logic, medicine, occult scien- ces, geometry, astronomy, metrics, history, poetry, phi_ lology (grammar, semantics), rhetoric and the art of dispute (munàzara).
The collection is a rich source of Islamic law. mainlv of the Hanafitic school, and also the schools of the Saf ites and Málikites. We find many texts on legal theory and practice, among which there are quite a lot on the law of succession (mtra!). Especially worthy of mention is a magmu'a of thirty-eight treatises by the Egyptian jurist Ibn Nufaim al-Misrï al-HanaÍï (MS No. 39, see figure 3). They throw light on the legal practice in Egypt in the l6th century and also on questions of relations with the Coptic church (the same MS, -ff. 45v-46v). Finally, I would like to mention a
Manuscripts of the Middle East 2 (1987) (-r Ter Lugr Press. Donkersreeg 19, 2312 HA Leiden, Netherlands. lg87 ISSN 0920-0401
AN ARABIC MANUSCRIPT LIBRARY 1 9
rare text: the comprehensive treatise (two copies: MSS Nos. 207 and 220, ff. 36v-79v, see figure 4) on the terminology ofjurisprudence by Lutf Alláh al-Kaidáni (died 1349). Until now only two MSS of this text were known.
The manuscript collection is of great, and I daresay even sensational, value for the history of Islamic mysti- cism. Several texts are new and not mentioned in Brockelmann's GAL, nor in Sezgin's GAS and Kahhá- la's Mu'{am al-mu'allifrn A manuscript from the l6th century (MS No. 94) contains, apart from an episode by Wahb Ibn Munabbih (perhaps from his lost Isra'íltyàt, ff. 4v-5r), two important, texts by Islamic mystics of the 9th century, to wit the stories by the famous Ab[ Yazid al-Bistámr (ff. lv-3r) and by Sarï as-Saqati (7f. 3v-4v, see figure 5)3, the teacher of Óunaid. Sarï as-Saqatt is strangely enough passed over in silence by historians of Arabic literature. We are curious about more information on the authenticity of these texts.
Also extremely interesting are two unique texts by rather late authors. Firstly. there is an introduction to Islamic mysticism written Uy San Wali Ibn Muham- mad in the course of 1605 at the age of eighty (MS No.29, f f .63r-67v, see f igure 6). Neither the text, Brkr al-.-aqt./ï ma'rifat suluk ihn al-w'aqt x'a-ahr l-y'aqt, noÍ the author are mentioned by modern historians of Arabic literature. Secondly, there is an autograph treatise by the mystic ad-Dàmlnr from the year 1789; in it he comments on the mystical philosophy of Ibn 'Arabi (MS No. 322).
The famous Spanish mystic Ibn'Arabr (died 1240) is represented in this collection in several as yet unpu- blished texts. I confine myself to the mention of an apocryphal work, ar-Risala al-qudsíya./ï asrur an-nuqro l-hissrya (MS No. 158, see figure 7), which is found in a manuscript written in the year 1465a. I necessarily omit numerous other interesting texts, such as the Risalat haqtqat al-yaqrn wa-zulfat at-tamktn by 'Abdal-
karrm al-GÍli (died 1428; MS No. 143, ff. lv-4v) and shall now touch upon the field of grammar, rhetoric and semantics. Not yet published texts are al-Baidàwr's explanation of grammatical terms (Lubb al-alhab.f ilm al-i'rab), with Imtihan al-ajkiya', the commentary by al-Birgilï of the 16th century, in an old manuscript from the year 1701 (MS No. 9). Or the grammar by Óamàladdin 'Abdalláh Ibn Hi5ám al-AnsárT (died 1360), entitled: Sudur ad-dahab fi ma'rfat kalam al-'Arab, commented upon by al-Birmáwr (died 1427; MS No. 70, see figure 8). This manuscript is the oldest known copy: it was written during the lifetime of the commentator, in the year 1419, eight years before al- BirmáwT's death. A valuable manuscript from the l8th century (MS No. 86) is a grammar by an author who can be identified as Mutrammad Ibn 'Abdalláh al- Mursr as-Sulamr (died 1257); this grammar, which is commented upon in our manuscript, was til l now only known in one manuscript (Berlin, catalogue Ahlwardt No. 6614) .
The fields of rhetoric and semantics are represented in texts by authors of the l4th and l5th centuries. They contain revisions of the Mifiah al-'ulum (MSS Nos. 2l and216) by as-Sakkáki (died 1229), and treatises by al- Frrlzábádi and Tá5kópriizàde on adah al-baht, inclu- ding the art of disputation (MSS No. 45, ff. l9lr-192r and No. 136, f f . I l r - l8v).
Remarkable is the richness of texts on Islamic the- ology. We find numerous texts with short dogmatic summaries of Islamic belief ('aqA'id) with commenta- ries. I shall only mention Ab[ Hanrfa's Wasíya, with an extensive, not yet published, commentary, Zuhilr al- 'a!ïya
fi iarh al-wasíya by al-Huslni in a rare manu- scr ipt f rom the year 1717 (MS No. 18, f f .41v-89r). Or the dogmatical treatise by the Zaidite imam al-Mansur billáh al-Qásim Ibn Muhammad Ibn'AlT Ibn Rasulal- láh (died 1620), entitled KilAb al-Iriad ilA sabtl ar-raíad, in an old manuscript from the Yemen (MS
No. 50, .ff. 62r-99v, see figure 9). Several until now unknown texts deal with the dogmatical differences between A5'ar i tes and Máturrdi tes (MSS No. 3l , l 29r -vs . f f .43r -49r and No. 144) .
Literature on religious traditions entitled Arbq'un hadrlan can be found in several partially new texts by authors of the l5th til l the 19th centuries. Interesting is al-Suy[tr's (died 1505) collection of those verses which refer to religious traditions, with the title al-Izdihar
fima'aqadahu í-iu'ara' min al-a1ar, a text which is so far only known in two Berl in MSS (MS No. 355,I 2v-3r, an extract only).
We pass over the eschatological literature and touch upon the field of devotional religious literature, espe- cially the literature of the genre maulid an-nabí. IÍ contains laudatory poems on the occasion of the birthday of the Prophet Muhammad, with reflexions on Mulrammad and his exemplary life. Some of these have resulted in extensive monographs on Muhammad as a standard of piety, called at-Tartqa l-Muham- madtya (in the present collection there are four manu- scripts or fragments with this title). New is the Maulid an-nabt by Ahmad Ibn Abi l-Hasan ar-Rifa'i (died ll82) in a manuscript from the l8th century (MS No. 303).
Prayers abound in the literature on maulid an-nabí. The present collection has many MSS with prayers and instructions in praying by authors from the lOth centu- ry onwards. Remarkable are the prayers by the famous mysric Ab[ l-Hasan as-Sa{ili (died 1258) which are partially new, and which are transmitted in an old manuscript from the 16th century (MS No. 94, "ff 6u- l lv). Rare is also the collection of prayers, as-Salawat al-Muhammadïya, by Ibn 'Arabi with an extensive commentary by 'AbdalganT an-NábulusT (died 1731) in a copy from the year l9l2 (MS No, 335). Finally, there is a prayer-book by the mystic Mulriaddïn al-Bakrï (died 1749), which was copied during his lifetime in the year l74l (MS No. 359).
All these texts have the common feature of being religious instruction books. An essential part of them
20 MANUSCRIPTS OF THE
can be classified as exhortations. Precious MSS contain texts with the title Wasíya, admonition or testamentary disposition. There is a manuscript from the year 1462, which contains as yet unknown admonitions ascribed to Zain al-'Ábidrn, who died between ll0 and 7ll, which are directed to his son Ab[ Óa'far Mulrammad and to Muhammad Ibn Fátih (MS No, 164, see figure l0). The same manuscript also contains til l now unknown admonitions by 'Ali Ibn AbI Tálib in the rransmission of Zain al-'Ábidin (ff. 7b-9b). This old manuscript demands a detailed study leading to a classification of the texts and to more certainty regar- ding their authenticityó. The same concern is deserved by a manuscript from the year 1478 containing admo- nitions by the Prophet to 'Ali and Abu Huraira (MS No. 198, ff. lv-4r, 22v-24v). The admonitions are followed by anecdotes ascribed to al-Hasan al-Basn (died 728;f f .26r-27r), Ka'b al-Ahbár (died 652 or 654;
ff. 21r-28v) and 'Abdalláh Ibn 'Abbás (died c. 681 , ÍJ. 29r-v).
Remarkably executed is an lgaza, written within a golden frame and provided with the seal and signature of its author, the Anatolian scholar and poet Muham- mad Munrb 'Aintàbr, who died in 1823. In this l{azo he gives a biographical retrospect and informs us on h is teachers (MS No.315, see f igure l l ) .
In the above'mentioned literature ethical reflections on life are abundantly present. They are based on the
Qur'an and Hadr1. A monumental example of Islamic ethics using Qur'an and religious tradition is the Kitab at-Tasfya li-l-qulub by the Yemenite Zaidite íntant al-Mu'aiyad billáh Yahyá lbn Hamza (died 1346). Although the manuscript (No. 48, see figure 12) is a young copy from the year 1919, it is a rare text which so far is only preserved in two other MSS. Finally, may I draw the reader's attention to an interesting text by Ibn Hafar al-Hailami (died 1565) on the ethically correct behaviour of Qur'an-r"eachers in their treatment of pupi ls (MS No. 329,Í í . 1-35r. see f igure l3). I t is a most welicome supplement to our knowledge of adab al-mu'allimín.
Until now the manuscripts I have mentioned evoke the suggestion that this collection mainly consists of ethical-religious texts, with the exceptions of law, phi- lology, rhetoric and art of disputation. However, as I have already said, you can flnd nearly everything in this collection. I shall mention a choice of rare and not yet published texts in several fields of science.
Exegesis and recitation of the Qur'an: The collection has quite a few interesting texts on this subject. For a full survey I refer to the index in my catalogue s.v. Koran.I mention here one example, namely, the exten- sive commentary by Abn l-Lai1 as-Samarqandt (lOth century) in an old, but incomplete manuscript from the l2th or 13th century (MS No. 356). This text which is, as so many, stil l unpublished, is important for the history of Tafstr al-Qur'an in early Islam. It often refers to the oldest commentaries such as those bv Muqàti l Ibn Sulaimán and Ibn'Abbás.
MIDDLE EAST 2 (1987)
Philosophy and logic: I will not treat here such works as the popular textbook by Nagmaddin al- Kátibï (died 1276 or 1294), ar-Risala as-Samsïya Jl l-qavta'id al-mantiqíya, and its partially unpublished commentaries. I will just mention some texts (until now unknown) by the physician and philosopher 'Izzad-
din Ibn Gamá'a (died l416) on philosophical terms (MS
No. 276, ff. lv-5r), an unknown treatise on the ranks of beings, Risala fi taftqtq al-mabahil al-wugudrya v,a-l- maqasíd al-usuhya (MS No. 276,ff.5r-v), by the well- known scholar as-Saiyid as-Sarrf al-Gurfánï (died 1413), and an unknown Risala.fi maratib al-wugud on the same theme (MS No. 32,Jf.l}v-l lr) by the famous mystic and philosopher ÓaláladdTn ad-Dauwáni (died
1 5 0 1 ) . Medicine: I have already mentioned Hippocrates'
Aphorisms in an Arabic translation, which is stil l waiting for a critical edition. Another important text is a treatise on the treatment of diseases during the pilgrimage by the well-known translator Qustá Ibn Luqá al-Ba'labakkr from the 9 or lOth century (MS No. 46, ff. l69v-175v). Also worth mentioning is a unique Yemenite manuscript from the 17th century, containing a text by Ibn Abï Bakr al-Azraq (15/l6th
century), entitled Tashíl al-manafi' fï t-tihb wa-l-hikma, a compendium on diseases and their remedies (MS No. 47,. f f . l r -98v). Final ly. I would l ike to point out some fragmentary texts on prophetic medicine, at-tibb an- nabatrí (MS No. 104). and a fragment of a text on the use of the parts of animals or. possibly, the sympatheti- cal ef fects ( !awáss) of parts of animals (MS No. 154, see f igure l4)?.
Geometry and astronomy: This collection has some as yet unpublished texts, sometimes with commentary, by authors of the l5th, l6th and lSth centuries. I refer in this connection to MSS No. 27 (a magmu'a contain- ing among others three treatises by Sibt al-MáridTní, who died in 1506), No. 33 (a commentary on a work about sky-quadrants by Yahyá Ibn Muhammad ar- Ru'ainï al-Uattáb, who died in 1587) and No. 327 (Bast ar-raha li-tanav'ul al-misaha by Hasan Ibn 'Umar
a5-Satti. who lived from 1790 to 1858). One manu- script contains a treatise by
'Abdalhahm al-Qaisan (17th century) on the astrolabe, Bahdat al-alhab Jï
' i lm
al-asturlab (MS No. 20). History: Although there are not many texts in this
field in the present collection, they belong to the most valuable. The oldest manuscript of the collection (MS No. 127, see figure l5), copied in Damascus in the course of 1156, contains a genealogical treatise (Nasab
Át ltt TAlib) by the 9th-century historian al-'Aqiqi (died 890). This manuscript is the only copy which so far is known to have survived. Sezgin (GAS I, 273) refers to the title as being lost. Another interesting text (MS No. 8l) is the world history from Adam onwards, Iiraq at-tawarth, by Qará Ya'q[b (died 1429). It has not the extensiveness of the works by scholars such as at-Tabarr and Ibn al-Atrr, but the author gives inte- resting information on religious history, and the
AN ARABIC MANUSCRIPT L]BRARY 21
manuscript enables us to correct some observations by Brockelmann.
This must be the end of my brief survey. Unfortun- ately, it was not possible to mention all of the impor- tant MSS. My selection here was rather subjective, but it is evident that the collection is a gold-mine of interesting materials, which can inspire further research by the numerous thoughts and reflections it provokes. There are also quite a number of curiosa and texts which are important for the history of Islamic culture. I would like to add here an anonymous description of an earthquake in Damascus by an eyewitness in
October 1759 (MS No. 123,/ 6r- l5r) , or a short 19th- century treatise (MS No. 196, f. 8r) on the prohibition of smoking, possibly written by the Damascene scholar as-Sam'unr (died 1868).
A lot of work stil l remains to be done. and the collection offers one a rare opportunity to discover new things. Several texts were transmitted anony- mously and have not yet been identified. But it should already have become clear from the information I have given here that the collection is a rich source of information on many subjects and that it enables us to supplement reference works of Arabic literature like the surveys by Brockelmann. Sezgin and KahháIa8.
NOTES
* Free University, Amsterdam. Paper given at the 196th NÍeeting of the American Oriental Society. New Haven. Conn. (March 9-12. 1986).
All references to the MSS are by their number in m1' catalogue, entit led A Collection qf Aruhit Manust'ripts, Inclu- ding some Turkislt and Persían Manuscripls. Amsterdam (revised edition, privately published) 1986. 181 pp. For more details on this catalogue, see the reviews by Adam Gacek (in: BRSMES Bulletin l3 (1987), 225) and Jan Just Witkam (in: MME I (1986), 121-2). The manuscripts are now in the Institute of Oriental Culture of the University of Tokyo.
Years are given in the Christian era, unless otherwise indicated.
1 Sometimes several texts with different dates are com- bined in one magmli'a; therefore the total number of datable texts is 375.
2 As Manfred Ullmann (Tiibingen) has informed me, the text is identical with Óamáladdrn Ibn HiSám (died 761i 1360), KitAb Qatr an-nadd w'a-ball as-sada, with anonymous
iawahid-commentary. On text and commentaries cf.
Brockelmann. GAL II, 23 S II, l6 f. 3 The text of Bistámï has been published by Abdarrah-
mán Badawl under the title Qissat Abt Yazíd Ql-Bistamt mq'a r-rqhib (in: Badawr, Satahat as-suft,-a I, Cairo 1949 (Kuwait
1976), pp. 173-6). Three more manuscripts (with the tit le Masa'i l ar-ruhban) are mentioned by Sezgin, GAS I, 646.
The story by Sarr as-Saqatt, who tells of his meeting
with a mystically ecstatic woman. is also transmitted by al- HurayfiS (died 801/1398). ar-Raud al-fA'iq fi l-matt'a'íz wa-r-
raqa' iq (Cairo 1308/1890, pp.200-3) , and by a l - Ib5rhï (d ied
850i 1496), al-Mustatraf f i kull fann mustazraf (Blláq 1279l 1862, pp. l81-3 : French t ranslat ion by G. Rath, I . Par is- Toulon 1899, pp.469-473). As I shall show elsewhere, al- Hurayfió has preserved the original long version, of which our manuscript is an abridgement. This abridgement reap- pears, slightly modified, in Ibíthi.
a Unlike the colophon, the tit le-page of the manuscript mentions Ibn Arabí as author and gives as the title al-Kanz al-MuÍalsam. The relation to two other manuscripts with the same tit le and author (see O. Yahya, Histoíre I, No. 330) is
not yet clear. s The same text. without author and with the tit le Risala
.fi l-masa'i l an-ni:a'tt 'a hain al-Maturrdt x'a-l-Ai'arl, is also preserved in Antalya. Turkey. see the Linion Catalogue of Monuscr ipIs i r t Turke. t ' IV. Is tanbul 1981. p.77.
ó This study should include Zain al:Abid1n, Risalat al- huquq (ed. 'A l i a l -Musawr. Bei rut 1985), which was not available to me.
7 As M. Ullmann (Tiibingen) informs me, the contents are arranged in the style of
'Isá ibn Ali 13rd/9th century),
Kitab ManaJi'a'da' al-hayawdn, on which cf. Ullmann, Die Illqtur- und Geheimwissenschaften im Islam (Leiden 1972), p.2l f., and the Spanish translation by C. Ruiz Bravo- Villasante (Líbro de las utilidctdes de los animales, Madrid 1980). According to Ullmann. the language of our manus- cript is late and therefore may be a late compilation.
8 In the meantime. several more texts could be identif ied: MS No. 17. /1'. l5v-48v. Risàlar Ahamm al-umur, is
written by Ibráhim ibn Muhammad ibn Ibráhim al-Halabï (died 956/1549), see the Union Catalogue of Manuscripts in Turkey ' IV, Is tanbul 1984, pp.38 and 130.
On MS No. 187, M. Ullmann has informed me that the text deals with the juridical question of whether it is allowed to eat an animal of which the epiglottis (galsama) has glided into the body and has not remained in the head. Several divergent opinions are enumerated.
The poems by al-Yusi in MS No. 203 (ff.9v-l0r) are not in Raso'il Abt Alt al-Hasan ibn Mas'id at-Yíisï. Gam' wa- tahqïq v'a-dirasa [by] Fátima Halil al-Qabali (2 vols.), Casa- b lanca 1981 .
22 MANUSCRIPTS OF THE MIDDLE EAST 2 ( I987)
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Cf. the edition of the Drwan by W.N.'Arafát, No. 162. Several variant readings which are not given in the edition may be
observed. MS possibly copied in the 8th/14th century.
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Fig. 3. MS No. 39,f.42v. Beginning of Risalafi r-ruiwa li-l-qadíwa-gairih, a treatise on the bribery of the judiciary, by Ibn Nugaim al-Misrr (d.97011563), from a collection of 38 treatises by this Egyptian jurist. MS
copied in the l2th/l8th centurY.
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Lutf Allàh al-Nasafi l-Kaidànr (l ived c. 75011349). MS copied in 1086/1675
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27
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Fig. 6. MS No. 29, f. 63r. Beginning of an Introduction to mysticism, entit led Bikr al-waqt fi ma'rifat suli lk ibn al-waqt'n,a-abí l-waqt, by Sah Wafi Ibn Muhammad (d. 1013/1605). Author's
preface. MS copied in the l l-12th117-l9th century.
AN ARABIC MANUSCRIPT LIBRARY
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Yahya, Hísto i re, No. 610. MS copied in 869/1465.
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comm€ntator,
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zàda. End l2th/ lgth or beginning l3rh/ l9rh cenrury.
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Hamza (d.74911348). yemenite MS, dated 133711919.
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fu Hans Daiber.
Until recently it was possible to buy Arabic manu- scripts in bookshops in oriental bazaars. However, in the course of the Islamic revival sometimes Moslems have tended to keep their cultural heritage more to themselves than to sell it to ignorant tourists. In both cases scholars of East and West cannot take advantage of new manuscripts findings. Because of this I decided to collect Arabic manuscripts and to make them accessible for research by means of a catalogue. On numerous travels in Islamic countries since 1968. I have brought together 367 mainly Arabic manuscripts with approximately 700-800 different texts. Among them are also some Persian and Turkish texts. Most of the MSS come from Syria. quite a few from Turkey and the Yemen, and in single cases thev originate from Lebanon, Iraq, Pakistan and India.
On the basis of their handwriting one can see that the MSS were written in countries stretching from Morocco to India; the greater part of the collection was copied in countries east of the Mediterranean Sea. Ali in all, 130 texts are dated. Together with the undated manuscripts which could be roughly estimated they can be distributed over the centuries as follows r:
12th century: I MS l3th century: 1 MS l4th century: 3 MSS l5th century: 23 MSS l6th century: l5 MSS lTth century: 52 MSS 18th century: 169 MSS l9th century: 87 MSS
early 20th century: 24 MSS total counted: 375 MSS
As is evident from this list, most of the MSS were copied in the 18th century. Among the identifiable texts, at least 95 titles are new or not yet known in any other manuscript; six texts can be classified as auto- graphs from the 17th, lSth and lgth centuries. Besides these new titles, the collection has at least 172 texts which are not yet edited and of which often only a few MSS are recorded. Thus, we are close to 300 texts which stil l await an editor - not including eventual texts among those fragmentary and anonymous MSS which have not yet been identified.
Nevertheless, MSS of already published texts should not be undervalued. I shall not enter here into particu-
lars_ of texts by 'Abdalgani an-Nábulusi, 'Abdalqádir
al-Óilani, al-Baidáwr, al-Birgih, ad-Dauwánï, al- GazllT, a!-Gazzàl1,Ibn Àgurrum, Ibn Siná, 'IzzaddTn
al-Maqdisï, al-Qu5ain, as-Suyltr, at-USi al-Fargánr, etc, but allow me to mention a manuscript from the year 1577 (MS No. 45, see figure l), which contains on ff. 127r-184r at-Tanv,tr fi isqat aí-tadbt, a treatise on unio mysíic,a by Ibn 'Atá'
Alláh aS-Saditi (died 1309 in Cairo). Altough the text is a summary it enables us to correct the printed edition of 1973 in some places. Of similar importance is 'Abdalwahháb
a5-Sa'ránr's bio- graphical lexicon of Islamic mystics (Law,aqih al-anwar ./ï tabaqat al-ahtar) in a copy lrom the year 1799 (MS No. 294). Even MSS of such wel l -known texts as Ab[ Hanr fa 's Creed (MSS Nos. 18 . 19 and 36) o r the Aphorisms by Hippocrates (MS No. lg3) can con- tribute to their reconstruction. Similar expectations can be entertained with MSS containing collections of poetry by early Islamic poets, some of them with commentary (see the index of subjects, s.v. poems); Two MSS, one from the l4th century (MS No. 222, see figure 2), the other from the early lgth century (MS No. 252'z) exemplify this. They contain verses from lost divans by early poets such as Ka'b Ibn Málik, Ziyát al- A'gam, Abu Nagm al- ' Ig l ï , al- 'Abbàs Ibn Mirdás, and others.
I shall now give some information on texts which are not yet available in an edition. They belong to nearly all fields of knowledge. We find texts on mysticism, theology, religion, Qur'anic sciences, tradition @adï), eschatology. prayers, sermons, law, ethics, education. philosophy, psychology, logic, medicine, occult scien- ces, geometry, astronomy, metrics, history, poetry, phi_ lology (grammar, semantics), rhetoric and the art of dispute (munàzara).
The collection is a rich source of Islamic law. mainlv of the Hanafitic school, and also the schools of the Saf ites and Málikites. We find many texts on legal theory and practice, among which there are quite a lot on the law of succession (mtra!). Especially worthy of mention is a magmu'a of thirty-eight treatises by the Egyptian jurist Ibn Nufaim al-Misrï al-HanaÍï (MS No. 39, see figure 3). They throw light on the legal practice in Egypt in the l6th century and also on questions of relations with the Coptic church (the same MS, -ff. 45v-46v). Finally, I would like to mention a
Manuscripts of the Middle East 2 (1987) (-r Ter Lugr Press. Donkersreeg 19, 2312 HA Leiden, Netherlands. lg87 ISSN 0920-0401
AN ARABIC MANUSCRIPT LIBRARY 1 9
rare text: the comprehensive treatise (two copies: MSS Nos. 207 and 220, ff. 36v-79v, see figure 4) on the terminology ofjurisprudence by Lutf Alláh al-Kaidáni (died 1349). Until now only two MSS of this text were known.
The manuscript collection is of great, and I daresay even sensational, value for the history of Islamic mysti- cism. Several texts are new and not mentioned in Brockelmann's GAL, nor in Sezgin's GAS and Kahhá- la's Mu'{am al-mu'allifrn A manuscript from the l6th century (MS No. 94) contains, apart from an episode by Wahb Ibn Munabbih (perhaps from his lost Isra'íltyàt, ff. 4v-5r), two important, texts by Islamic mystics of the 9th century, to wit the stories by the famous Ab[ Yazid al-Bistámr (ff. lv-3r) and by Sarï as-Saqati (7f. 3v-4v, see figure 5)3, the teacher of Óunaid. Sarï as-Saqatt is strangely enough passed over in silence by historians of Arabic literature. We are curious about more information on the authenticity of these texts.
Also extremely interesting are two unique texts by rather late authors. Firstly. there is an introduction to Islamic mysticism written Uy San Wali Ibn Muham- mad in the course of 1605 at the age of eighty (MS No.29, f f .63r-67v, see f igure 6). Neither the text, Brkr al-.-aqt./ï ma'rifat suluk ihn al-w'aqt x'a-ahr l-y'aqt, noÍ the author are mentioned by modern historians of Arabic literature. Secondly, there is an autograph treatise by the mystic ad-Dàmlnr from the year 1789; in it he comments on the mystical philosophy of Ibn 'Arabi (MS No. 322).
The famous Spanish mystic Ibn'Arabr (died 1240) is represented in this collection in several as yet unpu- blished texts. I confine myself to the mention of an apocryphal work, ar-Risala al-qudsíya./ï asrur an-nuqro l-hissrya (MS No. 158, see figure 7), which is found in a manuscript written in the year 1465a. I necessarily omit numerous other interesting texts, such as the Risalat haqtqat al-yaqrn wa-zulfat at-tamktn by 'Abdal-
karrm al-GÍli (died 1428; MS No. 143, ff. lv-4v) and shall now touch upon the field of grammar, rhetoric and semantics. Not yet published texts are al-Baidàwr's explanation of grammatical terms (Lubb al-alhab.f ilm al-i'rab), with Imtihan al-ajkiya', the commentary by al-Birgilï of the 16th century, in an old manuscript from the year 1701 (MS No. 9). Or the grammar by Óamàladdin 'Abdalláh Ibn Hi5ám al-AnsárT (died 1360), entitled: Sudur ad-dahab fi ma'rfat kalam al-'Arab, commented upon by al-Birmáwr (died 1427; MS No. 70, see figure 8). This manuscript is the oldest known copy: it was written during the lifetime of the commentator, in the year 1419, eight years before al- BirmáwT's death. A valuable manuscript from the l8th century (MS No. 86) is a grammar by an author who can be identified as Mutrammad Ibn 'Abdalláh al- Mursr as-Sulamr (died 1257); this grammar, which is commented upon in our manuscript, was til l now only known in one manuscript (Berlin, catalogue Ahlwardt No. 6614) .
The fields of rhetoric and semantics are represented in texts by authors of the l4th and l5th centuries. They contain revisions of the Mifiah al-'ulum (MSS Nos. 2l and216) by as-Sakkáki (died 1229), and treatises by al- Frrlzábádi and Tá5kópriizàde on adah al-baht, inclu- ding the art of disputation (MSS No. 45, ff. l9lr-192r and No. 136, f f . I l r - l8v).
Remarkable is the richness of texts on Islamic the- ology. We find numerous texts with short dogmatic summaries of Islamic belief ('aqA'id) with commenta- ries. I shall only mention Ab[ Hanrfa's Wasíya, with an extensive, not yet published, commentary, Zuhilr al- 'a!ïya
fi iarh al-wasíya by al-Huslni in a rare manu- scr ipt f rom the year 1717 (MS No. 18, f f .41v-89r). Or the dogmatical treatise by the Zaidite imam al-Mansur billáh al-Qásim Ibn Muhammad Ibn'AlT Ibn Rasulal- láh (died 1620), entitled KilAb al-Iriad ilA sabtl ar-raíad, in an old manuscript from the Yemen (MS
No. 50, .ff. 62r-99v, see figure 9). Several until now unknown texts deal with the dogmatical differences between A5'ar i tes and Máturrdi tes (MSS No. 3l , l 29r -vs . f f .43r -49r and No. 144) .
Literature on religious traditions entitled Arbq'un hadrlan can be found in several partially new texts by authors of the l5th til l the 19th centuries. Interesting is al-Suy[tr's (died 1505) collection of those verses which refer to religious traditions, with the title al-Izdihar
fima'aqadahu í-iu'ara' min al-a1ar, a text which is so far only known in two Berl in MSS (MS No. 355,I 2v-3r, an extract only).
We pass over the eschatological literature and touch upon the field of devotional religious literature, espe- cially the literature of the genre maulid an-nabí. IÍ contains laudatory poems on the occasion of the birthday of the Prophet Muhammad, with reflexions on Mulrammad and his exemplary life. Some of these have resulted in extensive monographs on Muhammad as a standard of piety, called at-Tartqa l-Muham- madtya (in the present collection there are four manu- scripts or fragments with this title). New is the Maulid an-nabt by Ahmad Ibn Abi l-Hasan ar-Rifa'i (died ll82) in a manuscript from the l8th century (MS No. 303).
Prayers abound in the literature on maulid an-nabí. The present collection has many MSS with prayers and instructions in praying by authors from the lOth centu- ry onwards. Remarkable are the prayers by the famous mysric Ab[ l-Hasan as-Sa{ili (died 1258) which are partially new, and which are transmitted in an old manuscript from the 16th century (MS No. 94, "ff 6u- l lv). Rare is also the collection of prayers, as-Salawat al-Muhammadïya, by Ibn 'Arabi with an extensive commentary by 'AbdalganT an-NábulusT (died 1731) in a copy from the year l9l2 (MS No, 335). Finally, there is a prayer-book by the mystic Mulriaddïn al-Bakrï (died 1749), which was copied during his lifetime in the year l74l (MS No. 359).
All these texts have the common feature of being religious instruction books. An essential part of them
20 MANUSCRIPTS OF THE
can be classified as exhortations. Precious MSS contain texts with the title Wasíya, admonition or testamentary disposition. There is a manuscript from the year 1462, which contains as yet unknown admonitions ascribed to Zain al-'Ábidrn, who died between ll0 and 7ll, which are directed to his son Ab[ Óa'far Mulrammad and to Muhammad Ibn Fátih (MS No, 164, see figure l0). The same manuscript also contains til l now unknown admonitions by 'Ali Ibn AbI Tálib in the rransmission of Zain al-'Ábidin (ff. 7b-9b). This old manuscript demands a detailed study leading to a classification of the texts and to more certainty regar- ding their authenticityó. The same concern is deserved by a manuscript from the year 1478 containing admo- nitions by the Prophet to 'Ali and Abu Huraira (MS No. 198, ff. lv-4r, 22v-24v). The admonitions are followed by anecdotes ascribed to al-Hasan al-Basn (died 728;f f .26r-27r), Ka'b al-Ahbár (died 652 or 654;
ff. 21r-28v) and 'Abdalláh Ibn 'Abbás (died c. 681 , ÍJ. 29r-v).
Remarkably executed is an lgaza, written within a golden frame and provided with the seal and signature of its author, the Anatolian scholar and poet Muham- mad Munrb 'Aintàbr, who died in 1823. In this l{azo he gives a biographical retrospect and informs us on h is teachers (MS No.315, see f igure l l ) .
In the above'mentioned literature ethical reflections on life are abundantly present. They are based on the
Qur'an and Hadr1. A monumental example of Islamic ethics using Qur'an and religious tradition is the Kitab at-Tasfya li-l-qulub by the Yemenite Zaidite íntant al-Mu'aiyad billáh Yahyá lbn Hamza (died 1346). Although the manuscript (No. 48, see figure 12) is a young copy from the year 1919, it is a rare text which so far is only preserved in two other MSS. Finally, may I draw the reader's attention to an interesting text by Ibn Hafar al-Hailami (died 1565) on the ethically correct behaviour of Qur'an-r"eachers in their treatment of pupi ls (MS No. 329,Í í . 1-35r. see f igure l3). I t is a most welicome supplement to our knowledge of adab al-mu'allimín.
Until now the manuscripts I have mentioned evoke the suggestion that this collection mainly consists of ethical-religious texts, with the exceptions of law, phi- lology, rhetoric and art of disputation. However, as I have already said, you can flnd nearly everything in this collection. I shall mention a choice of rare and not yet published texts in several fields of science.
Exegesis and recitation of the Qur'an: The collection has quite a few interesting texts on this subject. For a full survey I refer to the index in my catalogue s.v. Koran.I mention here one example, namely, the exten- sive commentary by Abn l-Lai1 as-Samarqandt (lOth century) in an old, but incomplete manuscript from the l2th or 13th century (MS No. 356). This text which is, as so many, stil l unpublished, is important for the history of Tafstr al-Qur'an in early Islam. It often refers to the oldest commentaries such as those bv Muqàti l Ibn Sulaimán and Ibn'Abbás.
MIDDLE EAST 2 (1987)
Philosophy and logic: I will not treat here such works as the popular textbook by Nagmaddin al- Kátibï (died 1276 or 1294), ar-Risala as-Samsïya Jl l-qavta'id al-mantiqíya, and its partially unpublished commentaries. I will just mention some texts (until now unknown) by the physician and philosopher 'Izzad-
din Ibn Gamá'a (died l416) on philosophical terms (MS
No. 276, ff. lv-5r), an unknown treatise on the ranks of beings, Risala fi taftqtq al-mabahil al-wugudrya v,a-l- maqasíd al-usuhya (MS No. 276,ff.5r-v), by the well- known scholar as-Saiyid as-Sarrf al-Gurfánï (died 1413), and an unknown Risala.fi maratib al-wugud on the same theme (MS No. 32,Jf.l}v-l lr) by the famous mystic and philosopher ÓaláladdTn ad-Dauwáni (died
1 5 0 1 ) . Medicine: I have already mentioned Hippocrates'
Aphorisms in an Arabic translation, which is stil l waiting for a critical edition. Another important text is a treatise on the treatment of diseases during the pilgrimage by the well-known translator Qustá Ibn Luqá al-Ba'labakkr from the 9 or lOth century (MS No. 46, ff. l69v-175v). Also worth mentioning is a unique Yemenite manuscript from the 17th century, containing a text by Ibn Abï Bakr al-Azraq (15/l6th
century), entitled Tashíl al-manafi' fï t-tihb wa-l-hikma, a compendium on diseases and their remedies (MS No. 47,. f f . l r -98v). Final ly. I would l ike to point out some fragmentary texts on prophetic medicine, at-tibb an- nabatrí (MS No. 104). and a fragment of a text on the use of the parts of animals or. possibly, the sympatheti- cal ef fects ( !awáss) of parts of animals (MS No. 154, see f igure l4)?.
Geometry and astronomy: This collection has some as yet unpublished texts, sometimes with commentary, by authors of the l5th, l6th and lSth centuries. I refer in this connection to MSS No. 27 (a magmu'a contain- ing among others three treatises by Sibt al-MáridTní, who died in 1506), No. 33 (a commentary on a work about sky-quadrants by Yahyá Ibn Muhammad ar- Ru'ainï al-Uattáb, who died in 1587) and No. 327 (Bast ar-raha li-tanav'ul al-misaha by Hasan Ibn 'Umar
a5-Satti. who lived from 1790 to 1858). One manu- script contains a treatise by
'Abdalhahm al-Qaisan (17th century) on the astrolabe, Bahdat al-alhab Jï
' i lm
al-asturlab (MS No. 20). History: Although there are not many texts in this
field in the present collection, they belong to the most valuable. The oldest manuscript of the collection (MS No. 127, see figure l5), copied in Damascus in the course of 1156, contains a genealogical treatise (Nasab
Át ltt TAlib) by the 9th-century historian al-'Aqiqi (died 890). This manuscript is the only copy which so far is known to have survived. Sezgin (GAS I, 273) refers to the title as being lost. Another interesting text (MS No. 8l) is the world history from Adam onwards, Iiraq at-tawarth, by Qará Ya'q[b (died 1429). It has not the extensiveness of the works by scholars such as at-Tabarr and Ibn al-Atrr, but the author gives inte- resting information on religious history, and the
AN ARABIC MANUSCRIPT L]BRARY 21
manuscript enables us to correct some observations by Brockelmann.
This must be the end of my brief survey. Unfortun- ately, it was not possible to mention all of the impor- tant MSS. My selection here was rather subjective, but it is evident that the collection is a gold-mine of interesting materials, which can inspire further research by the numerous thoughts and reflections it provokes. There are also quite a number of curiosa and texts which are important for the history of Islamic culture. I would like to add here an anonymous description of an earthquake in Damascus by an eyewitness in
October 1759 (MS No. 123,/ 6r- l5r) , or a short 19th- century treatise (MS No. 196, f. 8r) on the prohibition of smoking, possibly written by the Damascene scholar as-Sam'unr (died 1868).
A lot of work stil l remains to be done. and the collection offers one a rare opportunity to discover new things. Several texts were transmitted anony- mously and have not yet been identified. But it should already have become clear from the information I have given here that the collection is a rich source of information on many subjects and that it enables us to supplement reference works of Arabic literature like the surveys by Brockelmann. Sezgin and KahháIa8.
NOTES
* Free University, Amsterdam. Paper given at the 196th NÍeeting of the American Oriental Society. New Haven. Conn. (March 9-12. 1986).
All references to the MSS are by their number in m1' catalogue, entit led A Collection qf Aruhit Manust'ripts, Inclu- ding some Turkislt and Persían Manuscripls. Amsterdam (revised edition, privately published) 1986. 181 pp. For more details on this catalogue, see the reviews by Adam Gacek (in: BRSMES Bulletin l3 (1987), 225) and Jan Just Witkam (in: MME I (1986), 121-2). The manuscripts are now in the Institute of Oriental Culture of the University of Tokyo.
Years are given in the Christian era, unless otherwise indicated.
1 Sometimes several texts with different dates are com- bined in one magmli'a; therefore the total number of datable texts is 375.
2 As Manfred Ullmann (Tiibingen) has informed me, the text is identical with Óamáladdrn Ibn HiSám (died 761i 1360), KitAb Qatr an-nadd w'a-ball as-sada, with anonymous
iawahid-commentary. On text and commentaries cf.
Brockelmann. GAL II, 23 S II, l6 f. 3 The text of Bistámï has been published by Abdarrah-
mán Badawl under the title Qissat Abt Yazíd Ql-Bistamt mq'a r-rqhib (in: Badawr, Satahat as-suft,-a I, Cairo 1949 (Kuwait
1976), pp. 173-6). Three more manuscripts (with the tit le Masa'i l ar-ruhban) are mentioned by Sezgin, GAS I, 646.
The story by Sarr as-Saqatt, who tells of his meeting
with a mystically ecstatic woman. is also transmitted by al- HurayfiS (died 801/1398). ar-Raud al-fA'iq fi l-matt'a'íz wa-r-
raqa' iq (Cairo 1308/1890, pp.200-3) , and by a l - Ib5rhï (d ied
850i 1496), al-Mustatraf f i kull fann mustazraf (Blláq 1279l 1862, pp. l81-3 : French t ranslat ion by G. Rath, I . Par is- Toulon 1899, pp.469-473). As I shall show elsewhere, al- Hurayfió has preserved the original long version, of which our manuscript is an abridgement. This abridgement reap- pears, slightly modified, in Ibíthi.
a Unlike the colophon, the tit le-page of the manuscript mentions Ibn Arabí as author and gives as the title al-Kanz al-MuÍalsam. The relation to two other manuscripts with the same tit le and author (see O. Yahya, Histoíre I, No. 330) is
not yet clear. s The same text. without author and with the tit le Risala
.fi l-masa'i l an-ni:a'tt 'a hain al-Maturrdt x'a-l-Ai'arl, is also preserved in Antalya. Turkey. see the Linion Catalogue of Monuscr ipIs i r t Turke. t ' IV. Is tanbul 1981. p.77.
ó This study should include Zain al:Abid1n, Risalat al- huquq (ed. 'A l i a l -Musawr. Bei rut 1985), which was not available to me.
7 As M. Ullmann (Tiibingen) informs me, the contents are arranged in the style of
'Isá ibn Ali 13rd/9th century),
Kitab ManaJi'a'da' al-hayawdn, on which cf. Ullmann, Die Illqtur- und Geheimwissenschaften im Islam (Leiden 1972), p.2l f., and the Spanish translation by C. Ruiz Bravo- Villasante (Líbro de las utilidctdes de los animales, Madrid 1980). According to Ullmann. the language of our manus- cript is late and therefore may be a late compilation.
8 In the meantime. several more texts could be identif ied: MS No. 17. /1'. l5v-48v. Risàlar Ahamm al-umur, is
written by Ibráhim ibn Muhammad ibn Ibráhim al-Halabï (died 956/1549), see the Union Catalogue of Manuscripts in Turkey ' IV, Is tanbul 1984, pp.38 and 130.
On MS No. 187, M. Ullmann has informed me that the text deals with the juridical question of whether it is allowed to eat an animal of which the epiglottis (galsama) has glided into the body and has not remained in the head. Several divergent opinions are enumerated.
The poems by al-Yusi in MS No. 203 (ff.9v-l0r) are not in Raso'il Abt Alt al-Hasan ibn Mas'id at-Yíisï. Gam' wa- tahqïq v'a-dirasa [by] Fátima Halil al-Qabali (2 vols.), Casa- b lanca 1981 .
22 MANUSCRIPTS OF THE MIDDLE EAST 2 ( I987)
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\ Fig. l. MS No. 45, f. 127r. Beginning of Ibn'Atá' Alláh aS-Sagitt's compendium
mysticism, entitled Tall-tïs at-tan*-rr fi isqat at-tadbtr. MS copied in 98411577.
AnN ARABIC MANUSCRIPT L IBRARY .!..i
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t
Ftg. 2. MS No. 222. f. lv. Fragment of a poetical anthology. Beginning of the marlïya by Hassàn Ibn !àbit on Hamza Ibn 'Abdalmuttalib.
Cf. the edition of the Drwan by W.N.'Arafát, No. 162. Several variant readings which are not given in the edition may be
observed. MS possibly copied in the 8th/14th century.
a ^ L 1 MANUSCRIPTS OF THE MIDDLE EAST 2 ( I987)
rI/"
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Fig. 3. MS No. 39,f.42v. Beginning of Risalafi r-ruiwa li-l-qadíwa-gairih, a treatise on the bribery of the judiciary, by Ibn Nugaim al-Misrr (d.97011563), from a collection of 38 treatises by this Egyptian jurist. MS
copied in the l2th/l8th centurY.
"Jb, ' * * í
a.a 4
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hr- Fig. 4. MS No. 220,ff- 36v-31a. Beginning of Risala./i anwa'al-mairu'at, a treatise on the terminology of jurisprudence by
Lutf Allàh al-Nasafi l-Kaidànr (l ived c. 75011349). MS copied in 1086/1675
TJ
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27
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Fig. 6. MS No. 29, f. 63r. Beginning of an Introduction to mysticism, entit led Bikr al-waqt fi ma'rifat suli lk ibn al-waqt'n,a-abí l-waqt, by Sah Wafi Ibn Muhammad (d. 1013/1605). Author's
preface. MS copied in the l l-12th117-l9th century.
AN ARABIC MANUSCRIPT LIBRARY
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Ftg. 7 . MS No. 158,1 8v. End of the treatise on the symbolic meaning of the diacrit ical point, entitled ar-Risqla l-qudstya fi asrar an-nuqía l-hisst1,a, apocryphally ascribed to Muhyiaddïn Ibn'Arabr, but perhaps writren by al-Hamadáni (d. 786/1383), cf. O.
Yahya, Hísto i re, No. 610. MS copied in 869/1465.
,.:]- : i:l
,r,, I,:tr ' {
il Fig 8. MS No 70,l lv-2Í. Beginnins of the commentary, entitled Jaf, ar -sud& bïÍafi zatrà'id aííu4:/, by al-Birmàwi (d. 83t1t427, on the Su4tu ah4ahab f maidat katam al:Aftb, ^ wotk on At^bic grammar by Óamáladdin 'Abdalláh Ibn Hisám al-Ansàri (d. ?61/1360). The MS was copied Írom the autograptr ln 821/1+te by a pupit of *re
comm€ntator,
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