Ms. 130.

185 folios; 18×22,5 cm; 17 lines; Turkish naskhi. Single words are written in red ink or overlined in red. Yellowish paper. Pasteboard binding with red leather spine. Copied 2 Dhu al-Hijja 1300/4 October 1883 by Abd al-Aziz Ibn Ahmad Ibn Hafrchi ( ? ) Kuzi.

[2275] fols. 1v-185r: Abu Maslama al-Majriti أبو مسلمة المجريطي : Ghayat al-hakim wa-ahaqq al-natijatayn bi-al-taqdim غاية الحكيم وأحق النتيجتين بالتقديم .

On the author ( first half of the 5th/11th century ) and this magical and alchemical compilation based on many hermetic sources of Arabic and non-Arabic origin → GAS IV 294ff.; M. Ullmann, Natur- und Geheimwissenschaften 385f.; David Pingree, Some of the Sources of the Ghayat Al-Hakim, in: Journal of the Warburg and Courtauld Institute 43, London 1980, p. 1-15. The text became wellknown in the Middle Ages in its Latin version ( edited by D. Pingree: The Latin Version of the Ghayat al-hakim, text, introduction, appendices, indices. London 1986. = Studies of the Warburg Institute 39 ) and in its Hebrew version in the Jewish Renaissance: → Moshe Idel, The Magical and Neoplatonic Interpretations of the Kabbalah in the Renaissance, in: Jewish Thought in the Sixteenth Century, ed. by Bernard Dov Cooperman, Cambridge, Mass./London 1983, pp. 186-242, esp. 191ff. Our Ms. shares many variants and omissions with a manuscript group which in H. Ritter's edition ( Istanbul 1933 ) is referred to with the siglum C. It is not a mirror-picture of C, however, and has readings which it does not share either with C1 ( copied 771/1370 ) or C2 ( undated ) and which may go back to a different ( old ) archetype.

Ms. 131.

41 folios; 11,5×16/17 cm; ±23 lines; naskhi. Single words ( sometimes in the margin ) are written in red ink. Some notes on fol. 1r and in the margin. Brown paper of bad quality, damaged and in part worm-eaten. Owner's stamp on fol. 1r ( in part damaged ) : "Muhammad Fariq". According to the colophon, the >Ms. was copied by Dede Mustafa in Damascus during Ramadan 1145/February 1733.

[2276] fols. 1v-12v: Anonymous: Mishkat al-anwar wa-khizanat al-asrar مشكاة الأنوار وخزانة الأسرار ( → fol. 3r3 ) or ( → 1v7 ) Tadbir al-hajar al-mukarram bi-al-tariq al-aqrabتدبير الحجر المكرم بالطريق الأقرب .
The text discusses the sympathetic qualities ( khawass خواص ) of the elixier stone ( al-iksir الإكسير < Greek xērion ) , called al-hajar al-mukarram الحجر المكرم or al-hajar al-karim الحجر الكريم , against chronic diseases. On iksir → J. Needham, Science and Civilization in China V/4, Cambridge 1980, pp. 472ff.; Ullmann, Natur- und Geheimwissenschaften, p. 260 and on the use of stones in medicine → ib., pp. 138ff.
The author adds a description of the composition ( tarkib تركيب ) and qualities ( alwanألوان , quwa قوى ) of the iksir al-bayad إكسير البياض and the iksir al-humra إكسير الحمرة and gives some prescriptions on their use against special diseases like al-humma al-mutbiqa الحمى المطبقة ( 4v3 ) , humma al-daqq حمى الدق ( 4v8 ) , nazf al-dam نزف الدم ( 4v23 ) etc. In the discussion of the magic effects of letters and language, the text appears to be a mixture of alchemy, practical medicine and magic; it refers to three authorities: Muhi al-Din Ibn al-Arabi محي الدين بن العربي , Abd al-Haqq Ibn Sab'in عبد الحق بن سبعين and Ahmad al-Buni أحمد البوني ( 3r ) . The death of al-Buni ( died 622/1225 ) is a terminus post quem of our text, which in its combination of alchemy and magic apparently is inspired by al-Buni ( on whom → Ullmann, Natur- und Geheimwissenschaften, pp. 234 and 390f. ) . It must be written after the 7th/13th century.

Beginning ( after the Basmala ) :
‏ الحمد لله الملك المنّان العظيم السلطان الذي كوّن الأكوان وخلق الإنسان وخصّه بالتمكين والإمكان وأطلعه على حقائق الأعيان وعرفه كيف تزول العلل عن الحيوان ليرجع ‏سليما كما كان وذلك بجوهر الكيان الذي حيّر بمعرفته الأذهان وحجب علم تدبير إكسيره عن غالب الأنس والجان صلى الله على سيدنا محمد ... أما في تدبير الحجر المكرّم ‏بالطريق الأقرب وفي خواصّ إكسيره وكيف تداوى به العلل المزمنة التي هي من المرض الأصعب فاحفظ يا أخي بعلم هذا الفصل حفظ الروح في الجسد ...‏

End:
‏ وهذه صورة السرطان وحروف السطر الأول ستة وعشرون حرفا وحروف السطر الثاني ١٧ حرفا وهي كما ترى فافهم ،

Then follow two lines with magical letters; after them the text breaks off with فاعمل .

[2277] fols. 13r-v: Salih Ibn Nasr Allah Ibn Sallum صالح بن نصر الله بن سلوم : Ghayat al-itqan fi tadbir badan al-insan غاية الإتقان في تدبير بدن الإنسان , the end of part 4 called al-Tibb al-jadid al-kimiya'i alladhi ikhtara'ahu Barakalsus الطب الجديد الكيميائي الذي اخترعه بركلسوس ( = Paracelsus ) . On the author, a physician of Sultan Mehmet IV ( 1648-1687 ) and his medical work in which he used Latin sources, above all Paracelsus ( = Theophrast of Hohenheim, lived 1493-1541 ) , Paramirum; → Ullmann, Medizin, pp. 182-4 and on Paracelsus→ Needham ( as above ) pp. 505ff. Our Ms. contains the end of the chapter on adhan أدهان ( → Ms. Berlin 6352, fols. 71r-76v ).

[2278] fols. 13v-41v: Oswald Crollius: Basilica chymica, Latin-Arabic translation by Ibn Sallum ابن سلوم , called Kimiya' basiliqa = al-Kimiya' al-malakiya ‏ كيمياء باسليقا = الكيمياء الملكية‏ .

Oswald Crollius ( 1580-1609 ) , a pupil of Paracelsus, had published his work in 1608 in Frankfurt. The Arabic translation of it is an appendix to Ibn Sallum, Ghayat al-itqan fi tadbir badan al-insan غاية الإتقان في تدبير بدن الإنسان ; → above ( preceding text ) ; Ullmann, Medizin, pp. 183f. ( gives a list of all mss. ) and id., Islamic Medicine, Edinburgh 1978, p. 50f.

Ms. 132.

10 folios; 13,6×21,2 cm; 32-35 lines; small nasta'liq. Thin yellowish-brownish paper, slightly water-stained and with watermark ( fols. 5, 8 and 10 ) containing the capitals "BATH". This hints at an European origin of the paper. Hand of the 12th/18th century. Copied ( katib ) by Mustafa Ibn Shaykh Muhammad al-Rahmati; → fol. 7r, in the margin and the colophon on 6r. The copyist can perhaps be identified with Mustafa Ibn Muhammad al-Ayyubi al-Rahmati ( 1135-1206/1722-1792 ) who is mentioned in Kahhale XII 276f. On fol. 6r20 we are informed that he copied the text "as an introduction" ( tawti'atan ) from a Ms. in the library of Abd Allah Bek.

[2279] fols.1v-6r: A titleless alchemical treatise, according to a modern note on fol. 1r called Risala fi sina'at al-iksir al-a'zam alladhi yatakawwanu minhu al-dhahab رسالة في صناعة الإكسير الأعظم الذي يتكون منه الذهب .
Starting-point of the text is the thesis that all metals can be traced back to one universal metal, which is gold. The different kinds of metals can regain this original substance by chemical treatment, the elixier. This theory of transmutation of metals, which was strongly opposed by Ibn Sina ابن سينا ( died 428/1037 ) , is defined by al-Tughra'i الطغرائي ( executed 515/1121; → Ullmann, Natur- und Geheimwissenschaften, pp. 229-231 ) and above all by Abu al-Qasim al-Iraqi al-Simawi أبو القاسم العراقي السيماوي ( 7th/13th century; → Ullmann 235-7 ) in his Kitab al-ilm al-muktasab fi zira'at al-dhahab كتاب العلم المكتسب في زراعة الذهب : → the edition by E.J. Holmyard ( Paris 1923 ) and his introduction pp. 4f. al-Tughra'i and al-Simawi have essentially inspired the contents of our text; al-Tughra'i is mentioned on fol. 4v18 as al-Tughra'i and al-Simawi is referred to as Sahib al-Muktasab صاحب المكتسب on fol. 3r11 and 12. al-Simawi's book was apparently the source for a quotation of a poem by Dhu al-Nun al-Misri ذو النون المصري :4r11f. = al-Simawi ed. Holmyard 40,15. In addition, the author of our text quotes different works by Aydamir al-Jildaki أيدمر الجلدكي ( died 743/1342; → Ullmann 237-239 ) : he used Jildaki's commentary on al-Simawi, the Sharh al-Muktasab شرح المكتسب ( 5r26 ) = Kitab Nihayat al-talab fi sharh al-Muktasab كتاب نهاية الطلب في شرح المكتسب ( on which → Ullmann 238 ) and Jildaki's Kitab Ghayat al-surur fi sharh Diwan al-Shudhur كتاب غاية السرور في شرح ديوان الشذور ( 3r6 ) , a commentary on Ibn Arfa' Ra's ابن أرفع رأس ( died 593/1197 ) , Shudhur al-dhahab شذور الذهب , an alchemical poem ( on which → Ullmann 231f. ) which is quoted 3v21. Finally, our author quotes ( 2v12 ) Jildaki's Kitab al-Burhan كتاب البرهان ( on which → Ullmann 239f. ) and has knowledge of Jildaki's Kitab Anwar al-durar fi idah al-hajar كتاب أنوار الدرر في إيضاح الحجر ( on which → Ullmann 241 ) . The latest source quoted by our text is Ali Chelebi = Ali Bek al-Izniqi علي چلبي = علي بك الإزنيقي , also called al-Mu'allif al-jadid المؤلف الجديد ( lived in the 9th/15th century ) ; his Kitab Durar al-anwar fi asrar al-ahjar كتاب درر الأنوار في أسرار الأحجار ( on which → Ullmann 243 ) is mentioned 5r25 ( compare also 3r7; 5r24 and 5v4 ) . Therefore, our text must have been written after the9th/15th century. In addition to al-Izniqi, the author used older sources: besides those listed above he mentions on fol. 2r3 the Kitab al-Arkan al-arba' كتاب الأركان الأربع and as its author "al-ustadh الأستاذ ", perhaps Jabir Ibn Hayyan جابر بن حيان from the 4th/10th century: Jabir is author of the Kitab al-Arkan كتاب الأركان ( → GAS IV 251,9 ) and of the Kitab Tadbir al-arkan wa-al-usul كتاب تدبير الأركان والأصول which has now been edited by Pierre Lory, L'élaboration de l'Élixier suprème ( Damascus 1988 ) , pp. 139-152.

Beginning ( after the Basmala ) :
‏ اعلم يا أخي ... (غير واضح) أن الحكماء مجتمعين (!) متفقين (!) على مادة الحجر الكريم التي هي واحدة بالنوع ...‏

End:
‏ فافهم واشكر الله الملك الستار منا سرّ عمل إكسير الحمرة لحرارة شمس الصيف فيلزم بالضرورة أن يكون حاره قطع البخار لحرارة شمس الصيف فافهم هذا الميدان ،

On fol. 1r follows a note called Nubdha fi tadbir amal al-iksir min ghayr rumuz... نبذة في تدبير عمل الإكسير من غير رموز, perhaps by the copyist Mustafa Ibn Muhammad al-Ayyubi al-Rahmati مصطفى بن محمد الأيوبي الرحمتي.

Astrology, divination.

Ms. 133.

190 folios; 15,5×22 cm; 23 lines; unvocalized naskhi. The text is written within a red frame. Single words and chapter-headings are written in red ink. Spotted and in part damp-stained and worm-eaten paper. The first and the last folios are slightly damaged. Flexible dark-brown leather binding with geometrical frame and three ornaments on each cover. Copied 15 Shawwal 777/9 March 1376.

[2280] fols. 2v-187r: Ali Ibn Abi al-Rijal علي بن أبي الرجال : Kitab al-Bari' fi ahkam al-nujum ( mukhtasar ) كتاب البارع في أحكام النجوم ( مختصر ).
On Ibn Abi al-Rijal ( died after 432/1041 ) and his still unedited book on astrology → GAL I 224; S I 401. Our Ms. is a shortened version; 3 more mss. with the shortened version are mentioned in GAL S I 401. The ( unshortened? ) text was very influential in medieval astrology and was translated into old Castilian by Jehudah ben Moshe; his version was translated into Latin by Aegidius de Tebaldis and Petrus de Regio in A.D. 1256: Albohazen Haly filius Abenragel, Praeclarissimus liber completus in judiciis astrorum ( printed Venice 1585 and Basel 1551 ) . Their Latin version was translated into Hebrew, Portuguese, French and English; → Ullmann, Natur- und Geheimwissenschaften, p. 336 and the references given there. The text quotes many old sources, among them Greek authors like Vettius Valens, Dositheus, Ptolemaeus etc. fols. 1r-v give an enumeration of all chapters, fols. 187v-188r contain a note ( fa'ida فائدة ) and fols. 188v-190v have tables with numbers.

Beginning ( after the Basmala ) :
وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم ، أحمد الله على ما علمنا من العلوم وأشكره على ما أطلعنا عليه من أسرار النجوم ... وبعد فإنّ علم النجوم سرّ من ‏‏(ال)أسرار الإلهية ...‏

End:
وتكثر الأمطار والله أعلم بالصواب وإليه المرجع والمآب ، وهذا آخر ما اختصر ... من كتاب البارع والحمد لله ما قال قائل وسمع سامع وصلى الله على سيدنا محمد وعلى آله ‏وصحبه وسلم ورضي الله عن أصحاب رسول الله أجمعين وعن التابعين وتابعهم بإحسان إلى يوم الدين ،

Ms. 134.

40 folios; 15×20,7 cm; 19-21 lines; not very carefully written naskhi. Single words are written in red ink. Brown paper, spotted, water-stained and heavily damaged. Binding repaired. fol. 40v mentions as owner Abd al-Wahhab Ibn al-Kardawi ( or: al-Kurduwi ) . Hand of the 12th/18th century. fol. 31v mentions as copyist Umar Gharib.

[2281] fols. 1r-7v: Fragment of an astrological work. Our text ( with lacunas after fols. 2,4 and 6 ) is an extract from an astrological work which ( with some deviations ) is preserved in Ms. Berlin 5896 ( copied ca. 1200/1785; without title or author ) : fol. 1r → ch. 5 ( fol. 11v ) in Ms. Berlin 5896. fol. 1v → ch. 6 ( fol. 13r ) ib. fol. 3r → ch. 10 ( fol. 17v ) ib. fol. 3r → ch.9 ( fol. 16v ) ib. fol. 4r → ch. 11 ( fol. 18v ) ib. fol. 4v → ch. 13 ( fol. 20r ) ib. fol. 5r → ch. 18 ( fol. 23r ) ib. fol. 5v → ch. 8 ( fol. 15r ) ib. The text ends with two chapters ( bab باب ) on the character of the year if it begins on a Thursday or Friday ( fols. 7r-v ) ; such sections cannot be found in Ahlwardt's description of Ms. Berlin 5896. Perhaps they belong to chapter 23 ( fol. 29v ) in the Berlin Ms. Not yet clear is its relation to astro-meteorological treatises ascribed to Daniel ( → GAS VII 313ff. and Fahd, Divination, pp. 408ff. ) . In the margin are some notes and additions. On fol. 7v follows a short remark on prayers and sayings which may help against illness ( incomplete at the end ) . On fols. 8r-v follows a fragment of an astrological work on the meaning of rising comets ( tulu' kawkab al-dhanab طلوع كوكب الذنب ) during special days. And on fols. 9r-10r are some notes and excerpts, mostly from works on applied law ( on zakatزكاة , tahara طهارة etc. ) .

[2282] fols. 10v-19v: Anonymous: Jami' al-lata'if li-majma' al-zara'if min al-kashshaf جامع اللطائف لمجمع الظرائف من الكشاف . A collection of questions and answers which mainly explain why God has created his creation. Earth and heaven, everything in them shows God's almightiness. The text is a cosmological proof of the existence of God, comparable to Ghazzali's al-Hikma fi makhluqat Allah الحكمة في مخلوقات الله ( → edition by Muhammad Rashid Qabbani محمد رشيد قباني , Beirut 1398/1978 ) ; it is different from the contents of Ghazzali's book, however. It includes a lot of themes taken from religious literature; compare, for example, the last question: why has God asked men to pray in a community ( salat al-jama'a صلاة الجماعة) ? The text is incomplete at the end. It differs from those question-answer-texts preserved in the libraries of Berlin ( → nos. 294-299 ) and Princeton ( → nos. 5233-5267 ) . A similar literary pattern ( su'al: ma al-hikma fi ... jawab ‏ سؤال : ما الحكمة في ... جواب) can be found in Ali Dede Bosnawi ( died 1007/1598 ) , Khawatim al-hikam wa-hall al-rumuz wa-kashf al-kunuzخواتم الحكم وحل الرموز والكشف الكنوز , a collection of 300 questions on the wisdom of laws ( → GAL II 427; S II 635 ) , whose contents are different, however, as becomes evident from a comparison with Ms. Leiden Or. 830. On the literary pattern → Daiber, art. al-Masa'il wa 'l-adjwiba > المسائل والأجوبة in EI2 VI.

Beginning ( after the Basmala ) :
‏ هذا كتاب جامع اللطائف لمجمع الظرائف من الكشاف ، فإن قيل : ما الحكمة في أن الله تع قدم الظالم لنفسه في الذكر وأخّر السابق في الذكر ؟ الجواب : قدم الظالم كيلا يقنط ‏من رحمته لكثرة ذنوبه وأخر السابق إغلاقا ..‏

[2283] fols. 20r-24v: Salih صالح : Kalimat fi bayan madhhab al-ta'ifa al-Yazidiya wa-hukmihim wa-hukm al-amwal al-ka'ina bi-aydihim كلمات في بيان مذهب الطائفة اليزيدية وحكمهم وحكم الأموال الكائنة بأيديهم , with commentary by Muhammad al-Barqal'i محمد البرقلعي .
On the text see the description of Ms. no. 146, fols. 1v-7r.

[2284] fols. 24v-28v: Sulayman al-Farisi سليمان الفارسي : [Hikaya حكاية ].
A legend of the conversion of Syrian monks to Islam during the caliphate of Abu Bakr أبو بكر ( A.D. 632-634 ) . The text is said to be transmitted by Sulayman ( Salman ) al-Farisi سليمان (سلمان) الفارسي ( died 37/657 ) . The monks put some questions to Abu Bakr, who sent them off to Ali Ibn Abi Talib علي بن أبي طالب . The answers by Ali convinced the monks and they decided to stay with Ali and to get more instructions on the "laws of Islam" ( shara'i' al-Islam شرائع الإسلام ).
The text is different from the Masa'il al-ruhban مسائل الرهبان attributed to Abu Yazid al-Bistami أبو يزيد البسطامي ( died 261/875 or later; → GAS I 645f. ) : → the edition by Abd al-Rahman Badawiعبد الرحمن بدوي , Shatahat al-Sufiya Iشطحات الصوفية 1 ( Cairo 1949; repr. Kuwait 1976 ) , pp. 173-176: Qissat Abi Yazid al-Bistami ma'a al-rahib قصة أبي يزيد البسطامي مع الراهب ; a different version of that text attributed to Bistami can be found in Ms. Berlin 9057 ( Hikaya by Bistami, telling the conversion to Islam of the monks from Dayr Sim'an دير سمعان ).
A comparison of similar legends ( → also mss. Berlin 9047ff. ) may be helpful for the reconstruction of their literary history and for their dating.

Beginning ( after the Basmala ) :
‏ روي من سليمان الفارسي رضي عنه : قال : لما توفي رسول الله صلى الله عليه وسلم ملك الخلافة أبو بكر الصديق ...‏

End:
‏... ودخل في قلوبهم الإيمان ثم أن بعد ذلك ودعوا الإمام شيخ السنة ثم ساروا وهم مسرور(و)ن فرحون بما قد أنعم الله عليهم من الإيمان ، والسلام والحمد لله الملك العلام ‏والصلاة والسلام على سيدنا محمد وآله وصحبه أجمعين ،

[2285] fols. 29r-31v: Ali Ibn Abi Talib علي بن أبي طالب : Ikhtilaj-name اختلاج نامه , transmitted by Khidr ( or: Khadir ) Dhu al-Qarnayn خضر ذو القرنين . This text on palmomancy, i.e. on divination from involuntary sudden movements of parts of the human body ( a capite ad calcem ) is similar to texts ascribed to Ja'far al-Sadiq جعفر الصادق ( → GAS I 530 no.4 ) or to Daniel, al-Iskandar and "the wise men of Greece and Persia": → the German translation of Ms. Berlin 4259 and 4260 by J. Lippert and F. Kern in H. Diels, Beiträge zur Zuckungsliteratur des Okzidents und Orients, Abhandlungen der Preussischen Akademie der Wissenschaften, philos.-hist. Kl. 1907-1908 ( reprint Leipzig 1970 ) , pp. 58-91. Our text is most similar to the version ascribed to an unidentifiable person called Muhammad Ibn Ibrahim Ibn Hisham محمد بن إبراهيم بن هشام ( → GAL S II 1041 no. 36 ) and alleged to be ultimately based on Ali Ibn Abi Talib who transmitted from Ja'far al-Sadiq: → Ms. Berlin 4260, fols. 68v-80v ( Kitab al-Ikhtilaj wa-du'a'ihi كتاب الاختلاج ودعائه) and Ms. Gotha 1325, both of which were used in the German translation by Lippert and Kern in Diels, Beiträge, pp. 85-91. Contrary to our Ms. these mss. include a prayer ( du'a'دعاء ) . A comparison of all mss. seems to be necessary in view of the numerous divergencies and the unsolved problems of source-analysis and transmission. On some more mss. → Fahd, Divination, pp. 397-402 and on a comparison with a Greek text ascribed to Melampos ( Perì palmōn = ed. Diels, Beiträge, pp. 23-32 ) → Fahd, Divination, pp. 418-429. The name of the transmitter of our text, Khidr ( or: Khadir ) Dhu al-Qarnayn replaces Dhu al-Qarnayn ( = Alexander ) in other mss.; this change is based on the Islamic tradition of Khidr/Khadir as companion of Dhu al-Qarnayn; → art. Khadir in EI2 IV ( 1978 ) , 904 and Wh. M. Thackston, Jr., in: Neues Handbuch der Literaturwissenschaft, vol.5 ( Orientalisches Mittelalter ed. W. Heinrichs ) , Wiesbaden 1990, pp. 194f.

Beginning ( after the Basmala ) :
‏ وبه نستعين ، هذا اختلاج نامه ، الحمد لله ربّ العالمين والصلوة والسلام على سيدنا محمد وآله أجمعين ، ذكر خضر ذو القرنين عليه وما فسر من (وفي المخطوط) ‏‏[ال]اختلاج جميع الأعضاء ، فقال إن الاختلاج بمنزلة الإيلاج ... وإني لأحفظ عن أمير المؤمنين على [ا]بن أبي طالب رضي الله عنه قال : وإذا اختلج أم الرأس يبلغ أجرا ‏عظيما ومحبة من الناس ...‏

End: ‏ وإذا اختلج الأسابع كلها فإنه يصيب رزق ووسع وقيل خوف ، تمت بعون الله ،

In the margin are some notes and additions supplementing the text.

[2286] fols. 32r-v3: An enumeration of forms of salutations used in letters addressed to judges, scholars, lawyers and preachers; begins:
‏‏ مكتوب للقاضي : السلام على مولانا صدر الإسلام والمسلمين ...‏

[2287] fol. 32v: Anonymous: Bayan shama'il sayyid al-mursalin بيان شمائل سيد المرسلين . A short note on the good qualities of the Prophet. It may be an excerpt from a book on the shama'il of the Prophet, the ideal of virtuous life; → Andrae pp. 190ff. and Ms. 108.

[2288] fols. 33r-v: A short biographical note on al-Shafi'i الشافعي ( died 204/820; → GAS I 484ff. ) . Other notes and excerpts ( from religious literature ) follow on fols. 33v-34v.

[2289] fol. 35r: Anonymous: Fi bayan asma' musannafat al-kuttab في بيان أسماء مصنفات الكتاب . An enumeration of mostly theological and juridical works and their authors.

[2290] fols. 35v-40v: Anonymous: Qissat ashab al-kahf قصة أصحاب الكهف . The same text is in Ms. Berlin 8978 ( two copies ) . Our text is incomplete at the end. In the margin are some notes.

Ms. 135.

4 folios; 14,8×20,4 cm; naskhi. Paper spotted and water-stained. Hand of the 13th/19th century.

[2291] fols. 1v-4r: Anonymous: A titleless treatise ( Risala رسالة) on soul ( nafsنفس ) and nature ( khilqaخلقة ) of man. The author cannot be identified; he made use of astrological texts. The sources are listed in the introduction: Rasa'il Ikhwan al-Safa'رسائل إخوان الصفاء ; Kalam al-Sufiya fi tahdhib al-akhlaq wa-ma'rifat al-khallaq كلام الصوفية في تهذيب الأخلاق ومعرفة الخلاق ; Kitab ilm al-qur'an كتاب علم القرآن ; Kitab ma'rifat al-nafs wa-al-ruh كتاب معرفة النفس والروح ; Kitab tafsir Abi al-Zahhal كتاب تفسير أبي الزحال = Ahmad Ibn Salih Ibn Abi al-Rijal أحمد بن صالح بن أبي الرجال , Tafsir al-shari'a تفسير الشريعة ( → GAL II 406; S II 561 ) ?; Kitab Tafsir al-haqa'iq كتاب تفسير الحقائق ; Kitab Hadiqat al-haqa'iq كتاب حديقة الحقائق ( by Ibn Arabi ابن العربي ; →GAL S I 801 no.206 ) and Kitab sharh al-insan كتاب شرح الإنسان by Ibn Arabi. The terminus post quem is either Ibn Arabi ( died 638/1240 ) or perhaps Ahmad Ibn Salih Ibn Abi al-Rijal ( died 1092/1681 ) .

Beginning ( after the Basmala ) :
‏ وبالله التوفيق ، الحمد لله الذي خلق الإنسان وشرفه والبيان وعظمه في الدارين بمعاني القرآن وبعث رسوله ... أما بعد : لما رأيت أكثر المريدين والمطالبين عجزوا عن بلوغ ‏معرفة النفس وكيفية خلقة الإنسان فجمعت لهم هذه الرسالة المختصرة من كتاب رسالة إخوان الصفاء ... قال الله تعالى "وفي أنفسكم ، أفلا تبصرون" (سورة ٥١. ٢١) ...‏

End:
‏ ولا تنظر إلا إليه ولا تلتفت لغيره وكيفية خلقة الإنسان رحمة الله على جامع هذه الرسالة وكاتبها وقارئها ومن نقله آمين ، يا ربّ العالمين وصلى الله على سيدنا محمد وعلى آله ‏وصحبه إلى يوم الدين والحمد لله ربّ العالمين ، تمّ ،

[2292] On fol. 1r are some excerpts from Tafsir Kashshaf تفسير كشاف ( by al-Zamakhshari الزمخشري ) and some notes in Turkish.

Ms. 136.

19 folios; 15,8×10,5 cm; 15 lines; irregular, but clearly written naskhi. Single words and chapter-headings are written in red ink. Smooth paper. Owner's stamp on fols. 1r and 12v: al-Sayyid Sadiq Muhammad al-Umari; he is also the copyist of the Ms. → the colophon fol. 12r: Muhammad al-Umari al-Qadiri al-Dimashqi. Copied at the end of Ramadan 1158/26 October 1745.

[2293] fols. 1r-12r: Ja'far al-Sadiq جعفر الصادق : Qur'a fi 'ilm al-raml قرعة في علم الرمل .

A text with the same title ( al-Qur'a القرعة ) and also ascribed to Ja'far al-Sadiq ( died 148/765 ) is preserved in several mss. ( → GAS 531 no. 29 ) . Their identity with our text, however, is not yet clear: their beginning differs e.g. from Ms. Princeton 5159 and from Ms. Gotha 24/3, which in its beginning also differs from the Princeton Ms. As such texts are later compilations or used by later authors, it is possible that some mss. with the same or with a similar text differ as far as title, beginning and ascription are concerned. A comparison shows that our text is different from the Manafi' suwar al-Qur'an منافع سور القرآنascribed to Ja'far al-Sadiq ( mentioned GAS I 530 no. 6 ) : → Ms. Escorial 1392 ( Derenbourg/Levi Provencal pp. 59f. ) ; this text has in some mss. ( e.g. Mingana 1920[1590] and 1921[329 VI] ) the title Kayfiyat al-tafa''ul min kitab Allah al-azim كيفية التفؤل من كتاب الله العظيم and al-Durr al-nazim fi fada'il al-Qur'an al-azim الدر النظيم في فضائل القرآن العظيم .
This text with varying titles discusses augury by using the Suras; on this → G. Flügel, Die Loosbücher der Muhammedaner, in: Berichte über die Verhandlungen der Königlich-Sächsischen Gesellschaft der Wissenschaften zu Leipzig, Philol.-hist. Cl. 13, Leipzig 1861, pp. 24-74, esp. 47f.; Julius Ruska, Arabische Alchemisten II ( Heidelberg 1924 ) , pp. 26f. and references given there. The above-mentioned text on augury from the Koran, like the Qur'a-texts ( also ascribed to Ja'far al-Sadiq ) , is an example of Islamic rhapsodomancy, divination based on special interpretations of Suras; → Fahd فهد , Divination, pp. 214-216; id., art. Kur'a ( in: EI2 ) , no. II,1. We do not know, which procedure is used in the Qur'a-texts ascribed to Ja'far al-Sadiq; according to Fahd ( pp. 216f. ) the Qur'a Ma'muniya قرعة مأمونية , the Qur'a Jawhariya قرعة جوهرية and the Qur'at huruf al-mu'jam قرعة حروف المعجم use letters and numbers. Our text follows a different pattern: the qur’a described in it and entitled Qur'a fi ilm al-raml is in fact a combination of rhapsodomancy ( qur'a ) and ilm al-raml ( geomancy ) : the arrangement of little stones or kernels thrown on the ground determines the choice of the Sura and the divination based on it. This is fixed in a table on fol. 2r of our text; this table, of which Ruska, Arabische Alchemisten II 28f. note 4 gives an idea, is a graphical description of 16 different kinds of arrangements resulting from the throwing of little stones or kernels. On ilm al-raml → Fahd, Divination, pp. 196ff.; Ahlwardt III p. 544; Savage-Smith esp. pp. 11ff. ( on the geomantic figures ) ; Robert Jaulin, Géomancie et Islam, Paris 1991. The above-mentioned kinds of arrangements determines the division of our text into 16 chapters; it can also be found in an anonymous treatise on ilm al-raml in Ms. Gotha 73/8 ( text is different ) . Our text combined this kind of ilm al-raml with augury from the Suras, with rhapsodomancy ( qur'a ) . This combination can also be found in Ms. Berlin 4204 ( copied A.D. 1850 ) , a titleless text which in its beginning mentions a Risala رسالةby Abu Hamid al-Ghazzali أبو حامد الغزالي on the study ( ittila' اطلاع) of "qur'at al-ramlقرعة الرمل ".
A closer comparison of the Berlin Ms. with our text leads to a surprising result: after the first four lines the Berlin Ms. has almost the same text ( with some omissions ) as our Ms. after the first 5 lines; it contains the same table consisting of 16 fields and gives the same interpretation of names and figures contained in the table: → the description of Ms. Berlin 4201 ( a titleless treatise on ilm al-raml ascribed to a man called Ibrahim Ibn Sha'ban Ibn Nafi' al-Salihi إبراهيم بن شعبان بن نافع الصالحي) , fols. 77r-108v, which, according to Ahlwardt's description of Ms. Berlin 4204, contains the same figures and the same interpretation. Our text appears to be almost completely identical with Ms. Berlin 4204, as is evident from the beginning of the interpretation of the first figure ( Ms. Berlin 4204, fol. 1v = our Ms., fol. 2r ) . The end of the Berlin Ms. differs, because the sequel of the described figures is slightly different: our text ends with the chapter on shakl al-jama'a شكل الجماعةwhich in the Berlin Ms. precedes the chapters on al-qabd al-dakhilالقبض الداخل ; the end of the Berlin Ms. can be found on fol. 11v3 of our text.

Beginning ( after the Basmala ) :
وبه نغني ، الحمد لله ربّ العالمين والعاقبة للمتقين ولا عدوان إلا على الظالمين وصلى الله على سيدنا محمد وعلى آله وأزواجه وأصحابه أجمعين ، وبعد:فهذه قرعة في علم الرمل لسيدي جعفر الصادق رضي الله عنه ، وشرطها أي العمل بها وهو أن تأخذ شيئا من الحبوب مثل الفول أم الحمص أو الحصا...

End:
...ان اجتمع في الجماعة رحمة ، تمت الرسالة المباركة ،

[2294] fols. 12v-19r: Ali Ibn Abi Talib علي بن أبي طالب : Mi'a kalima مائة كلمة , collected by al-Jahiz الجاحظ , and transmitted by his pupil Abu Fadl Ahmad Ibn Tahir أبو فضل أحمد بن طاهر , with anonymous commentary. On mss., editions and an old Persian translation of these sayings attributed to Ali Ibn Abi Talib → GAL I 43; S I 75. The commentary is different from Ms. Berlin 8657/3 ( anonymous ) .

Beginning ( after the Basmala ) :
‏ وبه نستعين ، حدثنا الشيخ الأديب أبو نصر محمد بن سليمان بن محمد بن الحسين حدثنا الشيخ عبد الواحد بن أحمد الكرماني قال : حدثني أبو بكر هبة الله بن الحسن العلاف ‏القاضي بشيراز قال : حدثني أبو بكر محمد بن الحسن بن دريد قال : حدثني ابن الفضل أحمد بن طاهر صاحب أبي عثمان قال : كان الجاحظ يقول لنا زمانا إن لأمير المؤمنين ‏علي ابن أبي طالب كرم الله وجهه مائة كلمة ... وكانت الكلمات المائة هذه : لو كشف الغطاء ما ازددت يقينا يعني رأيت أحوال الجنة والنار بروية القلب

End:
...إذا كان متكلما يكون كلامه في فمه الكاسب فوق قوته خازن لغيره ، فهذه الكلمات المائة رواه عن أمير المؤمنين علي بن أبي طالب كرم الله وجهه ورضي الله عنه تقاة الرواة وجمعها أبو عثمان الجاحظ لنفسه ورواها أحمد بن طاهر عنه ، وقد تمت والحمد لله وحده وصلى الله على سيدنا محمد ،

Other mss. on astrology and divination: → text nos. [2264], [2271], [2437], [2441]-[2446], [2451] and [2452].

Miscellanies.

Ms. 137.

169 folios; 15×20,5 cm; 19 lines; naskhi. Chapter-headings are written in red ink. Some pages are written within a red frame. A few pages are water-stained. Pasteboard binding with leather spine, in part damaged and wormeaten. Copied during 1038/1628-29 ( fols. 142v; 168r ) .

[2295] fols. 2v-52v: Abu Hamid al-Ghazzali أبو حامد الغزالي : Kitab Bidayat al-hidaya كتاب بداية الهداية .
A summary of religious duties, composed after Ghazzali's Ihya' ulum al-din إحياء علوم الدين .
On the author ( died 505/1111 ) and this work → GAL I 422 no. 26; S I 749 no.26; Bouyges, Essai, pp. 47f.

[2296] On fols. 53r-v follow some students' notes, one in Turkish.

[2297] fols. 54v-68v: al-Birkawi ( al-Birgili ) البركوي ( البرگلي): Mu'addil al-salatمعدل الصلاة.
On the duty to pray. On the author ( died 981/1573 ) and this still unedited treatise → GAL II 441 no. 9 and S II 655 no.9. Title and author are missing in the mss.; however, → Ms. Berlin 3529. On fols. 69r-v follow some student's notes in Turkish and Arabic.

[2298] fols. 70v-94r: Ibn Qayyim al-Jawziya ابن قيم الجوزية : Ighathat al-lahfan fi masa'id al-shaytan إغاثة اللهفان في مصائد الشيطان , a summary ( muntakhab منتخب) .
On the author ( died 751/1350 ) and this text against veneration of tombs → GAL II 106 no. 14; S II 127 no. 14. The summary ( unpublished ) is anonymous, as in Princeton 2543 ( no. 3092 ) , Berlin no. 2658 and 2659 and in Birmingham, Mingana collection no. 516 ( 264 ) ; in Ms. Berlin 2657, however, it is attributed to Rumi Efendi رومي أفنديand in Ms. Princeton 2543 no. 2 ( 4113 ) to Sinan al-Din al-Amasi سنان الدين الأماسي ( died 1000/1591; → GAL II 387; S II 524 ) . As regards beginning and end, our Ms. is identical with Ms. Berlin 2659; its end differs from Berlin 2658, however. Apparently, the copyist of our Ms. had at his disposal two copies which differed in the same manner at the end; therefore, he added on fols. 94v-95r the end of the different Ms. ( = Berlin 2658 ) . fols. 95v-96r: extract from a work called Ashbah naza'ir أشباه نظائر .

[2299] fols. 98v-109r: al-Ghazzali الغزالي : Ayyuha al-walad أيها الولد .

On the author ( died 505/1111 ) and his treatise on true mysticism → GAL I 423 no. 32; S I 750 no.32; Bouyges, Essai, pp. 60f. Editions not mentioned in GAL are: Istanbul 1270/1853-4; Beirut 1959 ( ed. and translated by Toufic Sabbagh ) and Cairo 1975 ( ed. by Abd Allah Ahmad Abu Zayna عبد الله أحمد أبو زينة).

[2300] fols. 110v-122r: Anonymous: A titleless theological treatise on the term i'tiqad اعتقاد . Basis of belief isknowledge ( ma'rifa معرفة ) and not blind adoption (taqlidتقليد ) .
The author declares himself in agreement with "al-Imam al-Sanusi الإمام السنوسي"( 110v5 ) whose time ( died 892/1486 or 895/1490; → GAL II 250; S II 352 ) delivers a terminus post quem. He appears to be an adherent of the Mu'tazilite-Ash'arite position; → J. van Ess, Die Erkenntnislehre des 'Adudaddin al-Ici, Wiesbaden 1966, pp. 45ff.

Beginning ( after the Basmala ) :
‏ الحمد لله على نواله والصلوة والسلام على نبيه وآله ، وبعد : فاعلموا أيها الإخوان أن الواجب في عقائد الإيمان المعرفة وهي الجزم المطابق عن دليل ولا يكفي فيها التقليد وهو ‏الجزم المطابق بلا دليل ... ‏

End:
‏ نسئل الله تعالى الهداية والتوفيق لأقوم السبل وأحسن الحالات ، تم الكتاب بعونـ(ـه) ،

On fols. 122r-v follows a passage which perhaps belongs to the preceding text and offers an alternative end of the same text which the copyist may have found in a second Ms.

Beginning:
‏‏ قال رسول الله صلى الله عليه وسلم إن الله تعالى لا يقبض العلم انتزاعا ينتزع من العباد ...‏

End:
...فعملوا بالجهل وأفنوا به فارتفع العلم والعمل وبقيت أشخاص الكتب لا تفنى عنهم شيئا ، تم الكتاب ،

The collections in Berlin and Princeton do not have a comparable text which could enable us to identify the treatise.

[2301] fol. 123r: Fragment of a poem by Ibn Kamal Pasha ابن كمال باشا. On Shams al-Din Ahmad Ibn Sulayman Ibn Kamal Pasha شمس الدين أحمد بن سليمان بن كمال باشا ( died 940/1533 ) → GAL II 449 ff. and S II 668ff.

[2302] fols. 123v-142v: Yahya Ibn Abi Bakr al-Hanafi يحيى بن أبي بكر الحنفي : al-Mukhtasar fi bayan al-i'tiqad المختصر في بيان الاعتقاد . A summary of the orthodox belief, originally composed in Persian and translated into Arabic by the author himself. Yahya Ibn Abi Bakr al-Hanafi cannot be identified; against Sezgin ( GAS I 434 ) he is not identical with Yahya Ibn Abi Bukayr al-Nakha'i يحيى بن أبي بكير النخعي and must have written at the end of the 10th or at the beginning of the 11th century; → Daiber, Mu'ammar معمر , pp. 174f. Further mss.: → GAS I 434; Daiber l.c.; → text no. [2397]. Ed. by M. Bernand in: Annales Islamologiques 18, 1982, pp. 1-33. On fol. 143r follows a short quotation attributed to "sahib al-Kashshaf صاحب الكشاف ".

[2303] fols. 143v-168r: Burhan al-Din al-Zarnuji ( Ms.: al-Radhanukhi ) برهان الدين الزرنوجي (م : الرذنوخي)‏ :Ta'lim al-muta'allim li-ta'allum tariq al-ilm تعليم المتعلم لتعلم طريق العلم .
On the duty and tasks of study and on the relation between student and teacher. On the author ( wrote ca. 600/1203 ) and work → GAL I 462 and S I 837. An English translation was published by T.M. Abel and G. E. von Grunebaum: al-Zarnuji: Instruction of the student - the method of learning. New York 1947. This important text is not used in G. Makdisi, The Rise of Colleges ( Edinburgh 1981 ) or in id., The Rise of Humanism in Classical Islam and the Christian West ( Edinburgh 1990 ) . On fol. 164 follows a note by a later hand, in Turkish.

Ms. 138.

170 folios; 21,5×15,5 cm; 11-26 lines; Turkish naskhi, different hands. The text is in part written within a red frame. Single words are written in red ink or overlined in red. Many notes in the margin. Brownish paper, repaired. Pasteboard binding with leather spine. Owner's remark on fol. 1r. Copied Rajab 1004/March 1596 by Muhammad Ibn Mustafa ( 57r ) ; 1136/1723-1724 ( 35r ) ; 1215/1800 ( in the Madrasat Shaykh Isa; fol. 102v ) ; 1231/1816 by Ahmad al-Fara'idi ( 169v ) ; Dhu al-Hijja 1233/November 1818 by Ahmad Ibn Ahmad al-Fara'idi ( 152v ) ; 25 Muharram 1234/24 November 1818 ( in the Madrasat Shaykh Isa; fol. 122v ) ; 5 Safar 1234/6 November 1818 by Ahmad Ibn Ahmad Fara'idi al-Aqhisari ( 162v ) ; Dhu al-Hijja 1236/August 1821 by Ahmad Ibn Ahmad al-Fara'idi al-Aqhisari ( 96r ) .

[2304] fol. 1v: al-Sururi, Muslih al-Din Mustafa Ibn Sha'bani السروري ، مصلح الدين مصطفى بن شعباني : Sharh al-amthila al-mukhtalifa شرح الأمثلة المختلفة .
On the author ( died 969/1561 ) and his treatise on the paradigms of verbs and their derived nouns → GAL S II 650. Our Ms. contains the first page only.

[2305] fols. 2v-35r: Adud al-Din al-Iji عضد الدين الإيجي : Risala fi adab al-bahth = al-Risala al-Adudiya رسالة في آداب البحث = الرسالة العضدية ‏ , with commentary ( al-Risala al-Hanafiya الرسالة الحنفية) by Muhammad al-Tibrizi al-Hanafiمحمد التبريزي الحنفي and glosses ( hashiya حاشية) by Mir Abu al-Fath al-Ardabiliمير أبو الفتح الأردبيلي . In the margin are many glosses. On al-Iji ( died 756/1355 ) and his small treatise on the art of disputation → GAL 208 II; S II 287. On the commentators al-Tibrizi ( died 900/1494-5 ) and al-Ardabili ( ca. 875/1470 ) → GAL S II 287.

[2306] fols. 36r-v: Adud al-Din al-Iji عضد الدين الإيجي : al-Risala al-Adudiya = Risala fi adab al-bahth الرسالة العضدية = رسالة في آداب البحث . .

See the description of the preceding text.

[2307] fols. 37v-47v: Adud al-Din al-Iji عضد الدين الإيجي : al-Risala al-Adudiya الرسالة العضدية , with commentary by Muhammad al-Tibrizi al-Hanafi محمد التبريزي الحنفي .

See the description of fols. 2v-35r. In the margin are many notes, in part by a later hand.

[2308] fols. 48v-57r: Abu al-Qasim Ibn Abi Bakr al-Laythi al-Samarqandi أبو القاسم بن أبي بكر الليثي السمرقندي : Fara'id al-fawa'id ( awa'id ) li-tahqiq ma'ani al-isti'ara = al-Risala al-Samarqandiya ‏ فرائد الفوائد (عوائد) لتحقيق معاني الاستعارة = الرسالة السمرقندية ‏ , with commentary ( sharh شرح ) by Isam al-Din Ibrahim Ibn Muhammad Ibn Arabshah al-Isfara'iniعصام الدين إبراهيم بن محمد بن عرب شاه الإسفرائني .

A treatise on metaphors, with glosses in the margin. On al-Samarqandi ( wrote ca. 888/1483 ) and Isam al-Din ( died 942/1535 ) → GAL S II 247 no. I. Title and authors are missing in the text; however, → Ms. Berlin 7299.

[2309] fols. 59v-81v: Shah Husayn Efendi al-Antaki شاه حسين أفندي الأنطاكي : al-Risala al-Husayniya fi fann al-adab الرسالة الحسينية في فن الآداب , with commentary by Ali al-Fardi Ibn Mustafa al-Qaysari علي الفردي بن مصطفى القيصري and with glosses in the margin. On the art of disputation; on the author ( died 1130/1718 ) and on the commentator → GAL S II 482. The name of the commentator is not mentioned in our Ms.; however, compare Ms. Berlin 5335 ( copied 1165/1752 ) . Some sections of the commentary were printed in Istanbul 1276/1859-1860.

[2310] fols. 83v-96r: Muhammad Sachaqlizade al-Mar'ashi محمد ساچقلي زاده المرعشي : Risala fi fann al-munazara = al-Risala al-waladiya رسالة في فن المناظرة = الرسالة الولدية . On the art of disputation, written for Sachaqlizade's son. On the author ( died 1150/1737 ) of this still unedited treatise → GAL II 370 no. 5 and S II 498 no. 5.

[2311] fols. 97v-102v: Tashköprizade, Ahmad Ibn Mustafa طاشكبري زاده ، أحمد بن مصطفى : Risala fi ilm adab al-bahth رسالة في علم آداب البحث , with commentary by the same author and glosses in the margin. On the art of disputation. On the author ( died 968/1560 ) and text → GAL II 426 no. 13 and S II 633 no. 13 ( unpublished ) .

[2312] fols. 105v-122v: Athir al-Din al-Abhari أثير الدين الأبهري : Kitab al-Isaghuji = al-Risala al-Athiriya fi al-mantiq كتاب الإيساغوجي = الرسالة الأثيرية في المنطق , with commentary ( al-Fawa'id al-Fanariya الفوائد الفنارية) by Shams al-Din Muhammad Ibn Hamza al-Fanariشمس الدين محمد بن حمزة الفناري ( died 845/1431 ) and glosses by Qul Ahmad Ibn Muhammad Ibn Khidr قول أحمد بن محمد بن خضر ( ca. 950/1543 ) . On this summary of logic, the author of this commented text ( died 663/1265 ) and its commentators → GAL I 465 no. 2 and S I 842 no. 2.

[2313] fols. 123v-124r: Anonymous enumeration of logical terms with short explanations, followed by a short poem in Turkish.

[2314] fols. 125v-152v: Athir al-Din al-Abhari أثير الدين الأبهري : Kitab al-Isaghuji كتاب الإيساغوجي , with commentary ( al-Fawa'id al-Fanariya الفوائد الفنارية ) by Shams al-Din Muhammad Ibn Hamza al-Fanari شمس الدين محمد بن حمزة الفناري ; a few glosses in the margin. → above, fols. 105v-122v.

[2315] fols. 153v-162v: Muhammad Amin Ibn Sadr al-Din al-Shirwani محمد أمين بن صدر الدين الشرواني : Risalat Jihat al-wahda رسالة جهة الوحدة .
A commentary by Shirwani ( died 1036/1626 ) on the following statement in the preface by Fanari الفناري , al-Fawa'id al-Fanariya الفوائد الفنارية:
اعلم أن من حقّ كل طالب كثرة تضبطها جهة وحة...

On al-Fanari → above fols. 105v-122v and on Shirwani → GAL S II 1016 no. 26; further mss.: → Ms. Princeton no. 3175. On fol. 163r follow two small tables with logical terms.

[2316] fols. 163v-169v: al-Abhari الأبهري : Kitab al-Isaghuji = al-Risala al-Athiriya fi al-mantiq ‏ كتاب لإيساغوجي = الرسالة الأثيرية في المنطق, with glosses. → fols. 105v-122v. fol. 170r contains a table with syllogisms.

Ms. 139.

72 folios; 21×15 cm; 19 lines; Turkish nasta'liq. Single words are written in red ink. Yellowish paper, in a few cases water-stained. Original red leather binding; covers and flap with centre-ornament ( filled with flowers ) . Copied at the beginning of Rabi' I 983/June 1575 ( fol. 56v ) .

[2317] fols. 1v-56v: Ali Ibn Muhammad al-Jurjani علي بن محمد الجرجاني : Kitab al-Ta'rifat كتاب التعريفات .
→ description of Ms. no. 99.

[2318] fol. 57r: Anonymous: Risalat al-Firaq رسالة الفرق .
A short enumeration of Islamic sects, ascribed to "al-Shaykh al-akmal الشيخ الأكمل ".

[2319] fols. 57v-58v: Ali al-Qushi ( = al-Qushji ) علي القوشي ( القوشجي): Risala wad'iya = al-Risala al-mufradiya رسالة وضعية = الرسالة المفردية .

A philosophical treatise on simple and composed ter Ms. The text is identical with Ms. Berlin 5101. On the author ( died 879/1474 ) and this unpublished treatise → GAL II 235 no. 3 and S II 330 no. 3 ( 2 mss. ) .

[2320] fols. 58v-65v: ( Ibn ) Kamal Pasha (ابن) كمال باشا : Risala fi tahqiq murad al-qa'ilin bi-anna Allah - ta'ala - mujibun bi-al-dhat رسالة في تحقيق مراد القائلين بأن الله – تعالى – موجب بالذات . God exists necessarily and causes things necessarily. On the author ( died 940/1533 ) and on more manuscripts of this still unedited treatise → GAL II 452 no. 85; Schoeler nos. 59-61.

[2321] fols. 65v-66v: Ibn Humam ابن همام : Fi bayan al-asanid lil-ulama' al-kiram في بيان الأسانيد للعلماء الكرام . The isnad of religious scholars, among them Abu Hanifa أبو حنيفة , can be traced back to the prophet Muhammad. The authorship of this text is not certain; on the top of fol. 65v we find the remark min Ibn Humam, naqlan sahihan من ابن همام ، نقلا صحيحا . The text is nowhere mentioned and may have been written by Ibn al-Humam al-Siwasi al-Hanafi ابن الهمام السيواسي الحنفي ( died 861/1457; → GAL II 82; S II 92 ).

[2322] fols. 67v-70v: Student's notes and explanations relating to religious, juridical and philological themes.

[2323] fol. 71r: A short prayer, in Turkish.