Ms. 60.

12 folios; 15×21,3 cm; 31 lines; small, irregular naskhi. Single words and sentences are written in red ink. Smooth, brownish paper; folio 1 is repaired. Hand of the 12th/18th century.

[2113] fols. 1r-11r: Muhammad Ibn Fadl Allah al-Hindi al-Burhanpuri محمد بن فضل الله الهندي البرهانبوري : al-Tuhfa al-mursala ila al-nabi التحفة المرسلة إلى النبي , with commentary by Ibrahim Ibn Hasan al-Kurani al-Shahrazuri إبراهيم بن حسن الكوراني الشهرزوري , entitled Ithaf al-zaki bi-sharh al-Tuhfa al-mursala ila al-nabi إتحاف الزكي بشرح التحفة المرسلة إلى النبي .

On the Sufi Burhanpuri (died 1029/1620) and his treatise on the principles of belief, commented by al-Kurani (died 1101/1690; → GAL II 385f.) → GAL II 418 and S II 617. All texts are still unedited. A comparison of the Ms. Berlin 2041 with our text does not confirm the assumption of Ahlwardt that the copyist of the Berlin Ms. omitted some words in the introduction. The text is collated. On fol. 11v follows a poem (takhmis تخميس ) in praise of God..

Ms. 61.

258 folios; 16×21,3 cm; 22 lines; regular naskhi. Smooth paper, slightly spotted and in part repaired. Pasteboard binding with leather spine. Owners' remarks, the most recent by Ibrahim Ibn Isma'il Ibn al-Siddiq Ibn Hasan Ibn al-Arabi al-Maghribi al-Ya'qubi; Copied 11 Shawwal 1131/27 August 1719 by Salih al-Bari'i

[2114] fols. 1v-258v: Ibrahim al-Laqani al-Maliki إبراهيم اللاقاني المالكي : Sharh Jawharat al-tawhid al-musamma bi-hidayat al-murid شرح جوهرة التوحيد المسمى بهداية المريد .

On the author (died 1041/1631) and his creed Jawharat al-tawhid consisting of 144 verses in rajaz metre which is provided by the author with an extensive commentary called Hidayat al-murid (still unedited) → GAL II 317 (wrong: "Hadiyat al-murid هدية المريد ") and S II 436 (also called [Kitab] al-Jawahir al-kabir ‏[كتاب] الجواهر الكبير ‏ ).
According to the colophon, the author finished his commentary on 2 Safar 1029/8 January 1620. The creed is preceded by letter "s ص " (= al-musannif المصنف ) and the commentary by the letter "sh ش " (=sharih شارح ).
An edition of the Jawhara with commentary (Tuhfat al-murid تحفة المريد ) by Ibrahim Ibn Muhammad al-Bayjuri إبراهيم بن محمد البيجوري and notes by Ahmad al-Ujhuri أحمد الأجهوري appeared in Cairo ‎‎‎‎‎‎‎(about 1968). Beginning and end of our commentary: → description of Ms. Berlin 2047.

Ms. 62

10 folios; 15,8×21,3 cm; 19 lines; naskhi, tending to ruq'a. Single words are written in red ink. Copied 1 Dhu al-Qa'da 1163/2 October 1750 by Muhammad Ibn Salim al-Hifni (fols. 4v and 7v) = Muhammad Ibn Yusuf Ibn Bint Muhammad Ibn Salim al-Hifnawi al-Shafi'i? The date of birth given in Kahhale XII 136, however, does not match the date of our copy.

[2115] fols. 1v-4r: Muhammad Ibn Muhammad al-Maghribi al-Azhari al-Khalwati محمد بن محمد المغربي الأزهري الخلوتي : Raf' al-haraj an al-awamm fi qawlihim "Allahumma salla wa-sallam alayka ya khayr al-anam" رفع الحرج عن العوام في قولهم "اللهم صلى وسلم عليك يا خير الأنام" .

It is allowed to say to somebody Allahumma salla wa-sallam alayka ya khayr al-anam. The author cannot be identified; he may be identical with Muhammad al-Azhari al-Tafilati al-Maghribi al-Hanafi محمد الأزهري التافلاتي المغربي الحنفي (died 1191/1777; → Kahhae IX 37), but this is not certain. Confirmation of this may be the reference of the following text ‎‎‎‎‎‎‎ (fol. 6v9) to Mustafa al-Bakri al-Siddiqi مصطفى البكري الصديقي as "teacher" (ustadhuna أستاذنا ) of al-Azhari; Mustafa al-Bakri al-Siddiqi lived 1143-1196/1731-1782 (→ Kahhale XII 32).

Beginning (after the Basmala):
الحمد لله الذي منح أهل التعريف أعلا مقام والصلاة والسلام على سيدنا محمد وآله وصحبه الأعلام، أما بعد فيقول الفقير لمولانا الغني محمد بن محمد المغربي الأزهري : قد اشتهر على السنة العوام اللهم صلى عليك يا سيد الأنام...
End:
والحمد لله والصلاة والسلام على كل بكرة وعشية على سيدنا محمد وعلى آله وصحبه الحافظين لسنته السنية فأبدت لطائف الرقائق بالحجج (؟) السوية، تم وكمل بحمد الله.

The text is collated; see the note at the end (fol. 4r). On fol. 4v follows a remark by the copyist (s. above).

[2116] fols. 5v-7v: Muhammad Ibn Muhammad al-Maghribi al-Azhari al-Khalwati محمد بن محمد المغربي الأزهري الخلوتي : Raf' al-iltibas an lafz adad kamal Allah al-sha'i' bayn al-nas رفع الالتباس عن لفظ عدد كمال الله الشائع بين الناس .

On the author compare the preceding text. The treatise is directed against those who maintain that adad عدد "number", "quantity" and kamal كمال "perfection" cannot be attributed to God. According to the author, both terms do not mean any finiteness (la yatanaha لا يتناهى ).

Beginning (after the Basmala):
الحمد لله الموصوف بكل كمال بلا نهاية المتقدس نعوت الجلال... أما بعد فيقول... محمد بن محمد المغربي الأزهري منح الاعتصام قد ظهر جهول...،
End:
... والصلاة والسلام على سيدنا المرسلين وعلى آله وصحبه الأكرمين ما أقام الله طائفة ظاهرين على الحق إلى يوم الدين، تمّ وكمل،

At the end of the text follows a note by the copyist, similar to that on fol. 4v.

Ms. 63.

161 folios; 27×20 cm; 28 lines; Yemenite naskhi. Chapter-headings and single words are written in red ink or with large letters. In the margin are some notes, in part by a later hand. Paper sometimes worm-eaten, stained with water and repaired. Pasteboard binding, repaired. The inside of the covers is pasted with marbled paper. Hand of the 9th/15th century.

Beginning and end of the text are missing. In the margin of fols. 1r and 161v a later hand added in red ink: Kitab al-Minhaj ala madhhab al-i'tizal كتاب المنهاج على مذهب الاعتزال . This statement is incorrect. A comparison with Ms. Berlin 1870 (copied 854/1450) and a closer look at the text enable us to identify the text with a Zaidite author from the 14th century:

[2117] fols. 1r-161v: Imad al-Din Yahya Ibn Hasan Ibn Musa al-Qurashi al-Sa'di عماد الدين يحيى بن حسن بن موسى القرشي الصعدي : Kitab Minhaj al-tahqiq wa-mahasin al-talfiq fi usul al-din = al-Minhaj ila taqwim al-i'wijaj min al-kutub al-mu'tamida fi usul al-din كتاب منهاج التحقيق ومحاسن التلفيق في أصول الدين = المنهاج إلى تقويم الاعوجاج من الكتب المعتمدة في أصول الدين .

Brockelmann (GAL S II 995 nr.60) mentions three mss.; like Ahlwardt in his description of the mentioned Berlin Ms., he could not identify the text and its author. However, a closer look at the text and its sources enables us to fix a terminus post quem and the time in which the text must have been composed: on fol. 147v25f. we find the following sentence:
wa-min-hu ma sami'a-hu al-nas wa-sami'na-hu min (26) lisan Imam zamani-na wa-hujjat dahri-na al-Imam al-Nasir li-din Allah Amir al-mu'minin Muhammad Ibn Amir al-mu'minin - ammara Allah arkan al-islam bi-tul umri-hi.
ومنه ما سمعه الناس وسمعناه من ٢٦ لسان إمام زماننا وحجة دهرنا الإمام الناصر لدين الله أمير المؤمنين محمد بن أمير المؤمنين - عمر الله أركان الإسلام بطول عمره .
In this passage the author mentions as his contemporary the son of al-Imam al-Mahdi li-din Allah Ali Ibn Muhammad الإمام المهدي لدين الله علي بن محمد (died Rabi' I 773/September 1371), namely al-Imam al-Nasir li-din Allah Salah al-Din Muhammad Ibn Amir al-Mu'minin Ali Ibn Muhammad الإمام الناصر لدين الله صلاح الدين محمد بن أمير المؤمنين علي بن محمد , who took over the Imamate from his father and died in the year 793/1391: → the Yemenite historians Yahya Ibn al-Husayn Ibn al-Qasim Ibn Muhammad Ibn Ali ‏ يحيى بن الحسين بن القاسم بن محمد بن علي‏ ‎‎‎‎‎‎‎ (1035-1100/1625-1689), Ghayat al-amani fi akhbar al-qatr al-yamani غاية الأماني في أخبار القطر اليماني , ed. Sa'id Abd al-Fattah Ashur سعيد عبد الفتاح عاشور and Muhammad Mustafa Ziyade محمد مصطفى زياده (Cairo 1968) pp. 523,16f.; 524,3f.; al-Shawkani الشوكاني , al-Badr al-tali' bi-mahasin min ba'd al-qarn al-sabi' البدر الطالع بمحاسن من بعد القرن السابع , II (Cairo 1348/1929), pp. 225f.
Therefore, our text must have been compiled by the author between 773/1371 and 793/1391. - According to the Yemenite historian Zabbara ‏ زبارة‏ (died 1380/1960), Fi ta'rikh a'immat al-Yaman ‏ في تأريخ أئمة اليمن‏ (Ta'izz 1952), p. 268, Imad al-Din died 780/1378. If this date is correct, the author must have written his text between 773/1371 and 780/1378, shortly before his death.
To the mss. mentioned in GAL (s. above) we can add five more mss. in the Great Mosque of San'a'/Yemen: → Muhammad Sa'id al-Malih محمد سعيد المليح and Ahmad Muhammad Isawi أحمد محمد عيسوي , Fahras makhtutat al-Maktaba al-gharbiya bi-al-Jami' al-kabir bi-San'a' فهرس مخطوطات المكتبة الغربية بالجامع الكبير بصنعاء (Alexandria 1978), pp. 207-208 = ilm al-kalam علم الكلام nos. 148, 149, 150 and 151; Fahras فهرس p. 205 = ilm al-kalam no. 147, with commentary by Izz al-Din Ibn al-Hasan عز الدين بن الحسن , with the title al-Mi'raj ila istikhraj asrar al-Minhaj al-muqawwima lil-i'wijaj المعراج إلى استخراج أسرار المنهاج المقومة للاعوجاج .
It may be worthwhile to mention here a second work by Imad al-Din, namely al-Risala al-damigha wa-al-hujja al-baligha ‎‎‎‎‎‎‎ (manzuma) ‏ الرسالة الدامغة والحجة البالغة ‎‎‎‎‎‎‎(منظومة) ‏ , a short refutation of the faqih Muhammad al-Ruda'i al-Ash'ari ‏ فقيه محمد الرداعي الأشعري‏ : → Abd Allah Muhammad al-Habashi عبد الله محمد الحبشي , Masadir al-fikr al-arabi al-islami fi al-Yaman ‏ مصادر الفكر العربي الإسلامي في اليمن‏ (San'a' صنعاء without date), p. 115 (1 Ms.). The Minhaj al-tahqiq wa-mahasin al-talfiq is a mine of Zaidite and Mu'tazilite sources. It refers to early Mu'tazilites of the 3rd/9th and 4th/10th centuries and their discussions and has used many sources, of which we mention the following:
fol.1v, -2 etc.: Fakhr al-Din al-Razi (died 606/1209), al-Mahsul fi usul al-fiqh ‏ المحصول في أصول الفقه (GAL S I 921; text published in 1979 in Riyad);
fols. 25v12; 29v, -6ff. etc.: Fakhr al-Din al-Razi فخر الدين الرازي, Kitab al-Arba'in fi usul al-din كتاب الأربعين في أصول الدين (ed. Hyderabad 1353/1934);
fols. 2r16. 19; 2v5 etc.: Mahmud Ibn al-Malahimi محمود بن الملاحمي , a pupil of Abu al-Husayn al-Basri أبو الحسين البصري (died 436/1044). → Ibn al-Murtada ابن المرتضى , Tabaqat al-Mu'tazila طبقات المعتزلة , ed. S. Diwald-Wilzer (Beirut 1961 = Bibliotheca Islamica 21), p.119, 9; the Kitab al-Fa'iq كتاب الفائق mentioned in Tabaqat 119, 8 was not written by Abu al-Husayn al-Basri ‎‎‎‎‎‎‎(as maintained by Diwald-Wilzer), but by Ibn al-Malahimi (→ our Ms. fol. 20r, -6!). It is possible that some excerpts are taken from al-Malahimi's Kitab al-Mu'tamad fi usul al-din كتاب المعتمد في أصول الدين , of which the extant parts are edited by Martin McDermott and Wilferd Madelung (London: Al-Hoda Publishers 1991).
fols. 3v, -3; 89v16 etc.: Abu al-Husayn al-Basri (died 436/1044; → GAS I 627);
fol. 4v23 etc.: Ibn Mattawayh ‏ ابن متويه‏ (first half of the 5th/11th century; → GAS I 627); fol. 7r6 etc.: Abu Rashid أبو رشيد ‏ (first half of the 5th/11th century; → GAS I 626); fol.13r, -2 etc.: Isma'il Ibn Ali al-Razi ‏ إسماعيل بن علي الرازي‏ (died 443/1051; → Kahhale II 281; Ibn al-Murtada‏ ‏, Tabaqat, ed. Diwald-Wilzer [as above] p. 119,4); fols. 68v14; 70r8 etc.: al-Hakim Abu Sa'd al-Muhassin Ibn Muhammad Ibn Karrama al-Jushami al-Bayhaqi ‏ الحاكم أبو سعد المحسن بن محمد بن كرامة الجشمي البيهقي‏ (413-494/1023-1101), on whom → Adnan Zarzur عدنان ‏زرزور , al-Hakim al-Jushami wa-manhajuhu fi tafsir al-qur'an الحاكم الجشمي ومنهجه في تفسير القرآن , Damascus 1971;
fol. 136r1 etc.: al-Juwayni الجويني (died 478/1085; → GAL S I 671);
fol. 147v17 etc.: al-Kanni الكني = Abu al-Abbas Ahmad Ibn Abi al-Hasan Ibn Ahmad al-Kanni أبو العباس أحمد بن أبي الحسن بن أحمد الكني from Rayy (4th/11th century). → W. Madelung, Der Imam al-Qasim ibn Ibrahim und die Glaubenslehre der Zaiditen (Berlin 1965), pp. 213-215;
fol. 153r, -6f., etc.: al-Imam al-Natiq bi-al-Haqq Abu Talib الإمام الناطق بالحق أبو طالب (died 424/1033; → GAL S I 697), Kitab Ziyadat sharh al-usul كتاب زيادات شرح الأصول (of which a Ms. is in the University Library of Leiden, nr. 2949; → R.C. Martin in: JAOS 98,1978, p.391f.);
fols. 154v12; 156v15 etc.: Imam al-Mansur billah إمام المنصور بالله (died 614/1217 or 613), Kitab al-Shafi كتاب الشافي (→ GAL I 403; S I 701).
Our list of sources is not complete. The main source of inspiration appears to be Abu al-Hasan al-Qadi Abd al-Jabbar أبو الحسن القاضي عبد الجبار (died 415/1025; → GAS I 624-626), whose dogmatic work has influenced the choice and contents and even sequence of themes in Imad al-Din's Minhaj al-tahqiq. Compare the following examples:
fol. 8r, -2ff. al-muhdath la budda min al-muhdith المحدث لا بد من المحدث : compare Abd al-Jabbar عبد الجبار , al-Majmu' fi al-muhit bi-al-taklif المجموع في المحيط بالتكليف (revised by Ibn Mattawayh ابن متويه I, ed. J.J. Houben (Beyrouth 1962), p. 68ff.;
fols. 14r ff.: on the divine attributes qadir قادر , hayy حي , sami' سميع , basir بصير , mudrik مدرك etc.: compare Abd al-Jabbar, al-Majmu' I ed. Houben 103ff.;
fols. 79r ff. al-Qawl fi al-istita'a القول في الاستطاعة : compare Abd al-Jabbar عبد الجبار , al-Majmu' المجموع II, ed. J. J. Houben and D. Gimaret (Beyrouth 1981), pp.15ff.;
fol. 96r al-Qawl fi al-as'ar القول في الأسعار : compare Abd al-Jabbar, al-Majmu' II 435ff.;
fol. 101r al-Kalam fi al-qur'an al-karim الكلام في القرآن الكريم : compare Abd al-Jabbar, al-Majmu' I 320, 2ff.; id. al-Usul al-khamsa الأصول الخمسة , ed. D. Gimaret, Les Usul al-Khamsa du Qadi Abd al-Jabbar et leurs commentaires (in: Annales Islamologiques XV, Le Caire 1979, p.47-96), p. 89; the commentary by Mankdim مانكديم , Sharh al-usul al-khamsa شرح الإصول الخمسة ed. Abd al-Karim Uthman عبد الكريم عثمان (Cairo 1965), p. 535,17ff.
The encyclopedic character of Imad al-Din's Minhaj al-tahqiq in the style of Abd al-Jabbar can be seen from the following survey which is based on our Ms. and on Ms. Berlin 1870 (= A):
fols. 1-3r (complete in A fols. 1-27r): al-Kalam fi ma'rifat al-sani' الكلام في معرفة الصانع .
fol. 3r ‎‎‎‎‎‎‎ (A 27r): al-Kalam fi al-tawhid الكلام في التوحيد ; al-Qawl fi anna lil-alam sani'an القول في أن للعالم صانعا .
fol. 9r (A 38r): al-Kalam fi al-sifat wa-al-ahkam الكلام في الصفات والأحكام ; al-Qawl fi anna Allah ta'ala qadir القول في أن الله تعالى قادر ‎‎‎‎‎‎‎ (14r); al-Qawl fi anna Allah ta'ala hayy ‏ القول في أن الله تعالى حي‏ (19r); al-Qawl fi anna Allah ta'ala sami' basir ‏ القول في أن الله تعالى سميع بصير ‎‎‎‎‎‎‎ (20r);al-Qawl fi anna Allah ta'ala mudrik ‏ القول في أن الله تعالى مدرك‏ ‎‎‎‎‎‎‎ (ib.); al-Qawl fi anna Allah ta'ala qadim ‏‏ القول في أن الله تعالى قديم‏ ‎‎‎‎‎‎‎ (22r); Fasl fi annahu ta'ala baqin ‏‏ فصل في أنه تعالى باقٍ‏ ‎‎‎‎‎‎‎ (23r); al-Qawl fi kayfiyat istihqaqihi ta'ala li-hadhihi al-sifat ‏‏ لهاذه الصفات‏ (25r); Fasl fi annahu ta'ala alim li-jami' a'yan al-ma'lumat ‏‏ فصل في أنه تعالى عالم لجميع أعيان المعلومات‏ ‎‎‎‎‎‎‎ (31v); Fasl fi anna Allah ta'ala qadir ala jami' ajnas al-maqdurat ‏‏ فصل في أن الله تعالى قادر على جميع أجناس المقدورات‏ ‎‎‎‎‎‎‎ (ib.); al-Qawl fi anna Allah ta'ala murid wa-karih ‏القول في أن الله تعالى مريد وكاره ‎‎‎‎‎‎‎ (33r); al-Qawl fi anna Allah ta'ala ghaniy ‏‏ القول في أن الله تعالى غني‏ ‎‎‎‎‎‎‎ (36r, paenult.); al-Qawl fi anna Allah ta'ala laysa bi-jism wa-la arad wa-la yajuzu alayhi ma yajuzu alayha ‏‏ القول في أن الله تعالى ليس بجسم ولا عرض ولا يجوز عليه ما يجوز عليها (sc. al-munfirat ‏المنفرات ) (36v24); al-Qawl fi istihalat al-rawiya ala Allah ta'ala ‏‏ القول في استحالة الروية على الله تعالى‏ ‎‎‎‎‎‎‎ (39r); al-Qawl fi anna Allah wahid la thaniya la-hu ‏‏ القول في أن الله واحد لا ثانية له ‎‎‎‎‎‎‎ (46v); Fasl fi al-kalam ala al-Thanawiya ‏‏ فصل في الكلام على الثنوية‏ ‎‎‎‎‎‎‎ (48r); Fasl fi al-kalam ala al-Sabi'ina ‏‏ فصل في الكلام على الصابئين‏ ‎‎‎‎‎‎‎ (48v); Fasl fi al-kalam ala al-Nasara ‏فصل في الكلام على النصارى (ib.).
fol. 49r (A 98r): al-Kalam fi al-adl ‏‏ الكلام في العدل‏ ; al-Qawl fi khalq al-af'al ‏القول في خلق الأفعال (53v); al-Qawl fi anna Allah ta'ala adl hakim ‏‏ القول في أن الله تعالى عدل حكيم‏ ‎‎‎‎‎‎‎ (54r); Fasl fi dhikr ba'd ma alzamahum ashabuna ala al-qawl bi-anna af'al al-ibad min Allah ‏‏ فصل في ذكر بعض ما ألزمهم أصحابنا على القول بأن أفعال العباد من الله‏ (55r); Fasl wa-qad istadalla sa'ir al-shuyukh bi-wujuh min al-adilla minha anna af'alana tujadu bi-hasab qusudina wa-dawa'ina ‏‏ فصل وقد استدل سائر الشيوخ بوجوه من الأدلة منها أن أفعالنا توجد بحسب قصودنا ودواعينا ‎‎‎‎‎‎‎ (56r); Fasl fi dhikr ba'd ma jara min al-munazarat ‏‏ فصل في ذكر بعض ما جرى من المناظرات‏ : ijtama'a Abu al-Atahiya wa-Thumama inda al-Ma'mun ‏‏ اجتمع أبو العتاهية وثمامة عند المأمون‏ (57v); Fasl fi ibtal qawlihim bi-al-kasb ‏‏ فصل في إبطال قولهم بالكسب‏ (58r); al-Qawl fi al-mutawallidat ‏‏ القول في المتولدات‏ (64r); al-Qawl fi anna Allah ta'ala la yu'adhdhibbu ahad illa bi-dhanbihi wa-la yuthibuhu illa bi-amalihi ‏‏ القول في أن الله تعالى لا يعذب أحدا إلا بذنبه ولا يثيبه إلا بعمله‏ (66r); al-Qawl fi al-qada' wa-al-qadar ‏‏ القول في القضاء والقدر‏ (68r); al-Qawl fi al-huda wa-al-dalal ‏‏ القول في الهدى والضلال‏ (771r); al-Qawl fi al-istita'a ‏‏ القول في الاستطاعة‏ (79r); al-Qawl fi istihalat al-badal an al-mawjud al-hasil lamma alzamahum ashabuna ala madhhabihim ‏‏ القول في استحالة البدل عن الموجود الحاصل لما ألزمهم أصحابنا على مذهبهم (84r).
fol. 85r (A 162r): al-Kalam fi al-taklif ‏‏‏ الكلام في التكليف‏ ; Fasl fi ma'na anna Allah ta'ala hakim ‏‏‏ فصل في معنى أن الله تعالى حكيم‏ (ib.); Fasl wa-qad hasala mimma taqaddama imtina' taqdim al-jamad ala al-hayawan ‏‏‏ فصل وقد حصل مما تقدم امتناع تقديم الجماد على الحيوان‏ ‎‎‎‎‎‎‎ (ib.); Fasl fi husn al-taklif wa-bayan wajh al-hikma fihi ‏‏‏ فصل في حسن التكليف وبيان وجه الحكمة فيه‏ (86v); Fasl fi shara'it al-taklif ‏‏فصل في شرائط التكليف (88r).
fols. 91r: al-Kalam fi al-altaf ‏‏‏ الكلام في الألطاف‏ ; al-Qawl fi al-arzaq ‏‏‏ القول في الأرزاق‏ (95v): al-Qawl fi al-as'ar ‏‏‏ القول في الأسعار‏ (96r); al-Qawl fi al-alam wa-al-ghumum ‏‏‏ القول في الآلام والغموم‏ (96v): al-Qawl fi al-a'wad ‏‏‏ القول في الأعواض‏ (97v).
fol. 101r (A 191v): al-Kalam fi al-qur'an al-karim ‏‏‏ الكلام في القرآن الكريم‏ ; al-Qawl fi ibtal al-kalam al-nafsi ‏‏‏ القول في إبطال الكلام النفسي ‎‎‎‎‎‎‎ (102r); al-Qawl fi anna al-qur'an al-karim huwa hadha alladhi natluhu ‏‏‏ القول في أن القرآن الكريم هو هذا الذي نتلوه ‏ ; al-Qawl fi anna al-qur'an muhdath ‏‏‏ القول في أن القرآن محدث (ib.); Fasl fi kayfiyat huduth al-qur'an ‏‏‏ فصل في كيفية حدوث القرآن‏ (106r); al-Qawl fi sihhat wasf al-qur'an bi-annahu makhluq ‏‏‏ القول في صحة وصف القرآن بأنه مخلوق‏ (106v).
fol. 107r (A 202r): al-Kalam fi al-nubuwat ‏‏‏ الكلام في النبوات‏ ; al-Qawl fi naskh al-shara'i' ‏‏‏ القول في نسخ الشرائع‏ (110v); al-Qawl fi nubuwat Muhammad salla Allah alayhi wa-ala alihi wa-sallam ‏‏‏ القول في نبوة محمد صلى الله عليه وعلى آله وسلم‏ (111v); al-Qawl fi anna al-qur'an al-karim mahrus an al-mata'in ‏‏‏ القول في أن القرآن الكريم محروس عن المطاعن ‎‎‎‎‎‎‎ (113v); al-Qawl fi sa'ir mu'jizatihi alayhi al-salat wa-al-salam ‏‏‏ القول في سائر معجزاته عليه الصلاة والسلام (116r); al-Qawl fi annahu alayhi al-salat wa-al-salam mursal ila al-kull wa-anna shari'atahu da'iya ila inqita' al-taklif ‏‏‏ القول في أنه عليه الصلاة والسلام مرسل إلى الكل وأن شريعته داعية إلى انقطاع التكليف‏ (116v).
fol. 116v (not in A!): ‏al-Kalam fi al-wa'd wa-al-wa'id ‏‏‏‏ الكلام في الوعد والوعيد‏ ; Fusul fi al-ihbat wa-al-takfir ‏‏‏ فصول في الإحباط والتكفير‏ (119r); al-Qawl fi al-wa'id al-samahi ‏‏‏ القول في الوعيد السماحي‏ (122v); Fasl fi adhab al-qabr ‏‏فصل في عذاب القبر (123v); Fusul fi anna Allah ta'ala yaf'alu bi-al-usat ma yastahiqqunahu min al-adhab ‏‏‏ فصول في أن الله تعالى يفعل بالعصاة ما يستحقونه من العذاب‏ (124r); Fasl fi anna wa'id al-kuffar mutawwa' ‏‏‏ فصل في أن وعيد الكفار مطوع‏ (125v); al-Qawl fi khulud al-fussaq ‏‏‏ القول في خلود الفساق‏ (128v); al-Qawl fi al-shafa'a ‏‏القول في الشفاعة (128v); al-Qawl fi al-manzila bayn al-manzilatayn ‏‏‏ القول في المنزلة بين المنزلتين‏ (129v); Fusul fima kaffara bihi ashabuna ahl al-bida' ‏‏‏ فصول فيما كفر به أصحابنا أهل البدع‏ ‎‎‎‎‎‎‎ (133v); Fasl fi al-rafidiya ‏‏‏ فصل في الرافضية‏ ‎‎‎‎‎‎‎ (138r); Fasl fi al-muqallidin wa-al-awamm ‏‏‏ فصل في المقلدين والعوام‏ ‎‎‎‎‎‎‎ (ib.); al-Qawl fi al-tafsiq ‏‏‏ القول في التفسيق‏ ‎‎‎‎‎‎‎ (138v); al-Qawl fi al-amr bi-al-ma'ruf wa-al-nahy an al-munkar ‏‏القول في الأمر بالمعروف والنهي عن المنكر ‎‎‎‎‎‎‎ (139r).
fols. 141r (A 255v): ‏al-Kalam fi ahwal al-a'imma alayhim al-salam wa-haqq al-sahaba radiya Allah anhum ‏‏‏الكلام في أحوال الأئمة عليهم السلام وحق الصحابة رضي الله عنهم ‏ ; al-Qawl fi al-tafdil ‏‏‏ القول في التفضيل ‎‎‎‎‎‎‎ (148r; A 267v).
fol. 149r (A 268r): ‏al-Kalam fi al-imama ‏‏‏‏ الكلام في الإمامة ‏ ; Fasl fi shurut al-imama ‏‏‏ فصل في شروط الإمامة‏ ‎‎‎‎‎‎‎ (150v); al-Qawl fi al-tariq ila thubut al-imama ‏‏‏ القول في الطريق إلى ثبوت الإمامة‏ ‎‎‎‎‎‎‎ (152r); al-Qawl fi ta'yin al-imama ba'd rasul Allah salla Allah alayhi ‏‏‏ القول في تعيين الإمامة بعد رسول الله صلى الله عليه‏ ‎‎‎‎‎‎‎ (153r); al-Qawl fi dhikr ma ihtajja bihi al-Mu'tazila wa-ghayruhum bi-imamat Abi Bakr ‏‏‏ القول في ذكر ما احتج به المعتزلة وغيرهم بإمامة أبي بكر‏ ‎‎‎‎‎‎‎ (160r); al-Qawl fi imamat al-Hasan wa-al-Husayn ‏ القول في إمامة الحسن والحسين‏ ‎‎‎‎‎‎‎ (ib.); al-Qawl fi al-tariq ila thubut al-imam ba'd al-Hasan wa-al-Husayn ‏ القول في الطريق إلى ثبوت الإمام بعد الحسن والحسين‏ ‎‎‎‎‎‎‎ (161r); al-Qawl fi al-imama ba'd al-Hasan wa-al-Husayn ‏ القول في الإمامة بعد الحسن والحسين‏ ‎‎‎‎‎‎‎ (161v).

Ms. 64.

137 folios; 14,5×10 cm; 10 lines; vocalized and carefully written naskhi. Single words are written in red ink. The whole text is within a red frame. Chapter-headings are written in thuluth and in yellow, blue, green, red or gold ink; sometimes they are surrounded by geometrical ornaments or ornamental flowers and written on a coloured background. Original red coloured leather binding with vignettes and a centre-ornament on both covers, comparable with Weisweiler p. 74, nr. 81. Hand of the 12th/13th (18th/19th) century.
The Ms. contains a collection of mostly unpublished texts belonging to the corpus of the Druzes; some of them may have been composed in the 5th/11th century during the lifetime of Hakim Hamza Ibn Ali and his missionaries in Syria. → Halm, Schia, p. 219-224 and the references given there. Further mss. of the Druze corpus are listed in Hans Wehr, Zu den Schriften Hamza's im Drusenkanon, in: ZDMG 96, 1942 ‎‎‎‎‎‎‎ (pp.187-207), p. 189, note. Wehr discusses the problem of authorship of Druze texts and gives a clear indication of what may have been written by Hamza Ibn Ali himself.

[2118] fols. 1v-3r: [Hamza Ibn Ali حمزة بن علي ]: Mithaq wali al-zaman ميثاق ولي الزمان .

An obligation of the supporters of the sixth Fatimid Caliph al-Hakim bi-Amr Allah الحاكم بأمر الله to obey him as the only God in heaven and only Imam on earth.
Other mss.: → Ms. Berlin 4296/2 and ‎‎‎‎‎‎‎ (with commentary) 4297; al-Majdu' المجدوع , index p. 348 and below text no. [2495]. The text is published with commented French translation (an extract) by Sylvestre de Sacy, Chrestomathie arabe II (2nd ed. Paris 1826), pp. 82-82 ‎‎‎‎‎‎‎ (translation, an extract, pp. 206-207).

[2119] fols. 3r-10v: [Hamza Ibn Ali حمزة بن علي ]: Mithaq al-nisa' ميثاق النساء .

The text gives instructions to women and regulates their behaviour with regard to their belief in the Imam. - Further mss.: → Ms. Berlin 4299; al-Majdu' المجدوع , index, p. 348.- A facsimile-edition (from Ms. St. Petersburg A 173) is published by M. Rodinov: Rasa'il al-hikma رسائل الحكمة I-XIV, St. Petersburg 1995, fols. 35r-37v.

[2120] fols. 10v-41r: [Hamza Ibn Ali حمزة بن علي ]: [al-Risala] al-mawsuma bi-kashf al-haqa'iq [الرسالة ] الموسومة بكشف الحقائق .

An explanation of central doctrines of the Druzes. On the partially Neoplatonic sources of this text (and of others) → D.W. Bryer, The Origin of the Druze Religion, in: Der Islam 52, 1975, pp. 47-84; 239-262; 53, 1976, pp.5-27; Abu-Izzeddin pp. 87ff. - Further mss.: Ms. Berlin 4301 and (with commentary) 4302; al-Majdu' المجدوع , index, p. 338. - Facsimile edition (from Ms. St. Petersburg A 173) by M. Rodinov (s. prec. item), fols. 76v-89r.

[2121] fols. 41r-57v: [Hamza Ibn Ali حمزة بن علي ]: al-Risala al-mawsuma bi-al-rida wa-al-taslim ila kaffat al-muwahhidin wa-ila jami' man shakka fi mawlana الرسالة الموسومة بالرضى والتسليم إلى كافة الموحدين وإلى جميع من شك في مولانا .

An admonition to those who doubt the existence of God and of His representative.
Further mss.: → Ms. Berlin 4326; al-Majdu' المجدوع , index, p. 329 and below text no. [2470].

[2122] fols. 57v-75v: [Hamza Ibn Ali حمزة بن علي ]: Risalat al-Tanbih ila jama'at al-muwahhidin wa-rufi'at ila al-hadra al-lahutiya wa-utliqat رسالة التنبيه إلى جماعة الموحدين ورفعت إلى الحضرة اللاهوتية وأطلقت .

On the Imam who is separate and different from those in a subordinate position and who is called al-sabiq السابق , al-tali التالي , al-natiq الناطق , al-asas الأساس , al-jadd الجد , al-fath الفتح , al-khayyal الخيال . - On the Imam as manifestation of the indefinable oneness of the Deity and His inferior dignitaries → Abu-Izzeddin pp. 104ff. and 111ff.
On fol. 60r4 the author refers to his Kitab al-Munfarid bi-dhatihi كتاب المنفرد بذاته on which → Abu-Izzeddin pp. 110 and 236.
Further Mss.: → Ms. Berlin 4327; al-Majdu' المجدوع , index p. 319 and below text no. [2471].

[2123] fols. 75v-84r: [Hamza Ibn Ali حمزة بن علي ]: al-Munajat munajat wali al-haqq المناجاة مناجاة ولي الحق .

A prayer which gives a good idea of the terminology describing the most High, the Imam and the dignitaries.
Other mss.: Ms. Berlin 4335; al-Majdu' المجدوع , index, p. 346 and below text no. [2483].

[2124] fols. 84r-89v: Anonymous: al-Du'a' al-mustajab الدعاء المستجاب .

A prayer asking for correct knowledge of God and for help in the struggle against passions.
Other mss.: → Ms. Berlin 4336/1; W. Ivanow, Ismaili Literature ‎‎‎‎‎‎‎ (Teheran 1963), p. 576 and below text no. [2484].

[2125] fols. 89v-92r: Anonymous: al-Taqdis du'a' al-sadiqin (sic) du'a' li-najat al-muwahhidin al-arifin التقديس دعاء السادقين دعاء لنجاة الموحدين العارفين .

A prayer of the faithful, the knowing believer in God's oneness, asking for salvation. Remarkable is the replacement of sad ص by sin س in sadiqin سادقين which can also be found in other places in the Ms. and in the Berlin Ms.; this phenomenon is rather frequent in middle Arabic: → Joshuablau, A Grammar of Christian Arabic (Louvain 1966-67) paragraph 17.
Other mss.: → Ms. Berlin 4336/2; al-Majdu' المجدوع , index, p. 318 and below text no. [2485].

[2126] fols.92r-94r: Anonymous: Dhikr ma'rifat al-Imam wa-asma' al-hudud al-ulwiya ruhani wa-jusmani ذكر معرفة الإمام وأسماء الحدود العلوية روحاني وجسماني .

On the spiritual ‎‎‎‎‎‎‎(ruhani روحاني ) and corporeal (jusmani جسماني ) names of Hamza Ibn Ali حمزة بن علي , upon whom the Imamate was devolved from al-Hakim bi-Amr Allah الحاكم بأمر الله when in 408/1017 al-Hakim was proclaimed manifestation of the One; → Abu-Izzeddin p.101ff.
The text mentions the names (classified as "corporeal") of Hamza Ibn Ali Ibn Ahmad hadi al-mustajibin حمزة بن علي بن أحمد هادي المستجيبين and of his missionaries (du'at دعاة ) Abu Ibrahim Isma'il Ibn Muhammad Ibn Hamid al-Tamimi أبو إبراهيم إسماعيل بن محمد بن حامد التميمي , Abu Abd Allah Muhammad Ibn Wahb al-Qurashi أبو عبد الله محمد بن وهب القرشي , Abu al-Khayr Salama Ibn Abd al-Wahhab al-Samiri (or: al-Samarri/al-Samurri) أبو الخير سلامة بن عبد الوهاب السامري and al-Muqtana Baha' al-Din ‏ المقتنى بهاء الدين‏ ‎‎‎‎‎‎‎ (92v, ult.ss.); → Abu-Izzeddin p.103ff. - Baha' al-Din was appointed by Hamza Ibn Ali in 411/1020 and is one of the authors who contributed to the corpus of the Druzes (→ GAL S I 717f.).
Other mss.: → Ms. Berlin 4336/3 and below text no. [2486].

[2127] fols. 94r-100r: [Hamza Ibn Ali حمزة بن علي ]: Risalat al-Tahdhir wa-al-tanbih رسالة التحذير والتنبيه .

A praise of God and an enumeration of Hamza Ibn Ali's grades, including an advice to his adherents to recognize him and to be obedient and grateful. - Further mss.: → Ms. Berlin 4337/1; al-Majdu' المجدوع , index, p. 316 and below text no. [2487].

[2128] fols. 100v-106r: [Hamza Ibn Ali حمزة بن علي ]: al-Risala al-mawsuma bi-al-i'dhar wa-al-indhar al-shafiya li-qulub ahl al-haqq min al-marad wa-al-ihtiyar الرسالة الموسومة بالإعذار والإنذار الشافية لقلوب أهل الحق من المرض والاحتيار .

A warning against enemies and an admonition to stead fastness and loyalty. - Further mss.; → Ms. Berlin 4377/2 (has wrongly "ikhtiyar اختيار "); al-Majdu' المجدوع , index, p. 312 and below text no. [2488].

[2129] fols. 106r-116v: Anonymous: [al-Risala] al-mawsuma bi-al-rushd wa-al-hidaya [الرسالة ]الموسومة بالرشد والهداية .

On the Imam as an aid to the knowledge of God; permanent endeavor of man and the avoidance of carelessness ‎‎‎‎‎‎‎ (ghafla اغفلة ) leads to the divine light.
Further mss.: → Ms. Berlin 4340/1; al-Majdu' المجدوع , index, p. 328 and below text no. [2493].

[2130] fols. 116v-120r: Anonymous: Shi'r al-nafs wa-ma tawfiqi illa bi-llah شعر النفس وما توفيقي إلا بالله .

A qasida قصيدة (metre: Tawil طويل ) consisting of 30 verses praising the Imam who orders the confession of God's unity. The text is reported to have been recited by Isma'il Ibn Muhammad al-Tamimi إسماعيل بن محمد التميمي and addressed to the people of Jabal Summaq ‏ جبل سماق‏ ‎‎‎‎‎‎‎ (119v, -2); ; on Jabal Summaq as one of the Druze centres in northern Syria → Abu-Izzeddin 129f. - Further mss.: → Ms. Berlin 4340/2; al-Majdu' المجدوع index, p. 333 and below text no. [2494].

[2131] fols. 120r-133v: [Hamza Ibn Ali حمزة بن علي ]: Risalat al-ghayba. al-Risala allati waradat ala yad Abi Ya'la wa-hiya Risalat al-tahdhir ba'd al-ghayba bi-shuhur iddatin wa-kana al-khass biha ahl jazirat al-Sham رسالة الغيبة. الرسالة التي وردت على يد أبي يعلى وهي رسالة التحذير بعد الغيبة بشهور عدة وكان الخاص بها أهل جزيرة الشام .

After the disappearance of Hamza Ibn Ali, the inhabitants of Syria are admonished by Abu Ya'la to turn away from desires and to keep to their duties. - Further mss.: → Ms. Berlin 4338/1; al-Majdu' المجدوع , index, p. 335 and below text no. [2489].

[2132] fols. 133v-134v: [Hamza Ibn Ali حمزة بن علي ]: Mukataba ila ahl al-Kudya al-Bayda' مكاتبة إلى أهل الكدية البيضاء .

The inhabitants of Kudya (Ahlwardt in the description of Ms. Berlin 4331/2: Kidya) al-Bayda' are asked to send their letters to Hasan Ibn Hibat al-Raffa' حسن بن هبة الرفاع .
Further mss.: Ms. Berlin 4331/2; al-Majdu' المجدوع , index, p. 345 and below text no. [2477].

[2133] fols. 134v-135v: A titleless treatise on the ranks of the dignitaries (hudud حدود ) of the Imam, partially based on the text of fols. 92r-94r.

Ms. 65.

47 folios; 14×19,5 cm; 19 lines; naskhi. Single words are written in red ink or overlined in red. Thin, brownish-yellowish and sometimes spotted paper. Primitive, flexible pasteboard binding, slightly damaged. Hand of the end of the 12th/18th century.

[2134] fols. 1v-47r: Nasr Ibn Yahya Ibn Sa'id (Isa) al-Mutatabbib al-Muhtadi نصر بن يحيى بن سعيد (عيسى) المتطبب المهتدي : al-Nasiha al-imaniya fi fadihat al-milla al-Nasraniya النصيحة الإيمانية في فضيحة الملة النصرانية .

On the author (lived between A.D. 1046 and 1239) and this refutation of Christianity by a physician who became a convert to Islam → GAL S II 145; F. Sepmeijer, Een weerlegging van het christendom uit de 10e eeuw. De brief van al-Hasan b. Ayyub aan zijn broer Ali (thesis Free University Amsterdam), Kampen 1985, pp.1f. - The letter by al-Hasan Ibn Ayyub is almost completely incorporated into the text by Nasr Ibn Yahya of which sofar only two mss. were known (one was edited in Cairo 1312/1894-5).
Other mss. on theology: → text nos. [2025], [2064], [2065], [2071], [2151], [2282], [2300], [2302], [2318], [2325], [2327], [2329], [2331], [2354], [2357]-[2361], [2363], [2365], [2366], [2370], [2375], [2376], [2379], [2391], [2397], [2400], [2401], [2403], [2405], [2410], [2412], [2422], [2423] and [2455].


Sufism

Ms. 66.

183 folios; 12,6×17,5 cm; 19 lines; naskhi. The text is collated. Thick, brownish paper; fols. 1-9 are heavily spotted and the text is in a few cases damaged. Pasteboard binding, covers slightly damaged. According to a remark in the margin of fol. 2r, the Ms. was bequeathed by Shaykh Ali Ibn Ibrahim al-Madani al-Hanbali. Hand of the 8-9th/14-15th century.

[2135] fols. 1r-183v: Abd Allah Ibn Muhammad Ibn Ali al-Ansari al-Herewi عبد الله بن محمد بن علي الأنصاري الهروي : Manazil al-sa'irin منازل السائرين , with commentary by Abd al-Razzaq al-Kashani (al-Qashani) ‏ الرزاق الكاشاني (القاشاني) ‏ .

On al-Harawi (died 481/1088), Manazil al-sa'irin, a survey of Sufism → GAL I 432 nr.I and S I 774 nr. I. al-Herewi's text has been recently edited with Persian translation by Rawan Farhadi روان فرهادي (Teheran 1361 h.š/1982-3). A French translation by J. Sourdel-Thomine appeared in 1957 in Damascus (Guide des lieux de pèlerinage). On al-Herewi → the monograph (with extracts from his works) by S. De Laugier de Beaurecueil, Khwadja 'Abdallah Ansari, mystique Hanbalite (Beyrouth 1963).
The first folio of the Ms. (containing the proem) is missing; the Ms. starts:
من عنده الهمام الحقّ والتحقيق قال رضي الله عنه.
Then follows the beginning of al-Herewi's text (= ed. Farhadi p. 10, 2).
After fol. 9v is a lacunabecause fol. 9v ends with the commentary on al-Herewi ed. Farhadi p.24 and fol. 10r ‎‎‎‎‎‎‎ (l.2) continues with al-Harawi ed. Farhadi p.30, 11. - A long lacuna is also after fol. 172v, which ends with the beginning of the commentary on al-Herewi ed. Farhadi p.136, ult.; fol. 173r continues with al-Herewi ed. Farhadi p. 196, 6 and its commentary. - The Ms. is incomplete at the end, as it ends with the commentary on al-Herewi ed. Farhadi p. 210, 1-5 (= fol. 183v5-7).
The author of the commentary is not mentioned in our Ms.; as fol. 2r6 refers to the commentary by Afif al-Din al-Tilimsani عفيف الدين التلمساني (died 690/1291) our commentary must have been composed in the 8th/14th century. In view of the supposed age of the Ms. we must consequently assume that our commentary was copied during or shortly after the lifetime of the commentator. He can be identified with Abd al-Razzaq al-Kashani عبد الرزاق الكاشاني (died 730/1330) as a comparison with Ms. Leiden Or. 702(2) (= fols. 86v-155v) shows; our Ms. begins in the Leiden Ms. on fol. 86v14. - An edition of this commentary appeared 1995 in Beirut.

Ms. 67.

10 folios; 12×17,5 cm; 15 lines; naskhi. Single words are overlined in black. Smooth and somewhat brownish paper. Owner's stamp on fol. 1r mentioning the name "Sayyid Hafiz Mustafa Mayzanizade" = "Mustafa Ibn Hafiz Asim Mayzanizade al-Naqshbandi al-Mujaddidi al-Amidi". Copied at the end of Dhu al-Hijja (10)21/22 February 1613.

[2136] fols. 1v-10r: Ahmad Ibn Muhammad Abd al-Malik al-Tibrizi أحمد بن محمد عبد الملك التبريزي : Siraj al-qulub سراج القلوب .
On the author (wrote in the 5th/11th century) and this treatise on the Sufi stations (maqamat مقامات ) in 41 chapters → GAL I 433 nr. 3a and S I 775 nr. 3a. The text is edited by Abd al-Latif Muhammad al-Abd عبد اللطيف محمد العبد (Cairo 1978). - Fol. 1r contains an enumeration of authors and works on different subjects. A modern hand added some biblio-graphical notes and the remark that the text was published in 1976 ‎‎‎‎‎‎‎(sic) in Cairo.

Ms. 68.

30 folios; 13×18 cm; 19 lines; somewhat irregular, but clearly written naskhi. Single words are written in red ink or overlined in red. The text is collated. Smooth and in part slightly brownish paper. Copied at the end of Safar 922/5 April 1516.

[2137] fols. 1v-30v: Abu Hamid (Ms.: Ahmad) Ibn Muhammad Ibn Muhammad al-Ghazzali al-Tusi أبو حامد(م. أحمد) بن محمد بن محمد الغزالي الطوسي : Madkhal al-suluk ila manazil al-muluk مدخل السلوك إلى منازل الملوك .

On the author (died 505/1111) and these reflexions on mystical piety and the duties of belief → GAL I 423 nr.36 and S I 751 nr. 36 (4 mss.). Bouyges, Essai, p. 142 nr.232 doubts the attribution to Ghazzali whose authorship is accepted by Abd al-Rahman Badawi عبد الرحمن بدوي , Mu'allafat مؤلفات , p. 360 nr.232. The text is now available in an edition by Muhammad Riyad al-Salihi محمد رياض الصالحي (Damascus 1385/1965).

Ms. 69.

10 folios; 13,2×18 cm; 21 lines; irregular, but clearly written naskhi. Single words and sentences are written in red ink. Thick, brownish paper. Copied during Rabi' I 914/July 1508 by Abu Bakr al-Dhabbah Ibrahim al-Hanbali (→ fol. 7v), on whom compare al-Hasan Ibn Muhammad al-Burini الحسن بن محمد البوريني (died 1024/1615), Tarajim al-A'yan min abna' al-zaman تراجم الأعيان من أبناء الزمان I, ed. Salah al-Din al-Munajjid صلاح الدين المنجد (Damascus 1959), pp. 279-282.

[2138] fol. 1v-7v: Sadr al-Din al-Qonawi صدر الدين القونوي : al-Tawajjuh al-awla bi-haqq al-haqq jalla wa-ala التوجه الأولى بحق الحق جل وعلا .

A still unedited mystical treatise by al-Qonawi (died 672/1263) on the path which leads to God's vicinity. fol. 1r mentions as title al-tawajjuh al-awla. The same text, without author, is in Ms. Berlin 2995, with the title Ujala (or: Risala) fi al-tawajjuh al-atamm ‏ عجالة (أو رسالة) في التوجه الأتم‏ . In a few mss. the same text is ascribed to Sadr al-Din's teacher, the famous mystic Ibn Arabi ابن عربي , with the additional title variants al-Ta'rif bi-kayfiyat al-tawajjuh al-atamm التعريف بكيفية التوجه الأتم or Kitab Ujalat al-ta'rif bi-kayfiyat al-atamm كتاب عجالة التعريف بكيفية الأتم . All these variants ultimately are based on the beginning following the amma ba'du أما بعد (fol.1v16f.): fa-hadhihi ujalatun tatadammanu al-ta'rif bi-kayfiyat al-tawajjuh (+ al-atamm Ms. Berlin 2995) al-awla nahw al-haqq jalla wa-ala ‏ فهذه عجالة تتضمن التعريف بكيفية التوجه (الأتم) الأولى نحو الحق جل وعلا .
Brockelmann (GAL I 448 no. 148 and S I 800 no. 149 [sic]) mentions our text among the works of Ibn Arabi and at the same time (!) as al-Risala al-Tawajjuhiya الرسالة التوجهية among those written by Sadr al-Din al-Qonawi (GAL S I 808 no. 18). Yahya, Histoire II p. 507f. no. 772 has abandoned the ascription to Ibn Arabi; the authorship of Sadr al-Din al-Qonawi, as assumed by him, is confirmed by our Ms. which, moreover, is a copy made by a respected scholar from Damascus (→ above). Two more copies attributed to Sadr al-Din al-Qonawi are Princeton no. 2763.