ibn abī al-dunyā's k. al-manāmāt

7/28/2019 Ibn Ab al-Duny's K. al-Manmt

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Jeremy Farrell

Arabic 181 - Manuscripts

Dr. Poonawala

Ibn Abal-Duny's Kitb al-Manm(t): Two Editions

Beginning tepidly with a James Robson1 book and an A.J. Arberry article2 and expanding

for a period spanning the 1970s and continuing into the early 1990s, much ink was spilled over

the life and writings of the 9th century pietistic litteratur Ab Bakr A Allah b. Muammad B.

Ubayd b. Sufyn al-Qurash(b. 823, d. 895; Baghdad), more commonly referred to by the

appellation Ibn Abal-Duny3. Although the functional legacy of his Kitb al-Manm(t) in later

Islamic works seems to have dried up in the 18th century4 Ibn Abal-Dunys works had

regained such a prominent in the popular Islamic imagination by in late 20th century that a five-

volume set of his literary output entitledMawsa Rasil Ibn Abal-Duny5was released, and

his widely preserved extant works (30 out of a reported 130 works6 ) attracted large amounts of

scholarly attention - probably as much for the valuable and extensive isnads he provides in each

1 James Robson, Tracts on Listening to Music:Dhamm al-Malhby Ibn Ab'l-Duny and Bawriq al-ilm' by Majd

al-Dn al-sal-Ghazl. Oriental Translation Fund, New Series xxxiv. London:JRAS(1938), p. viii +191

2 A. J. Arberry, Ibn Ab 'l-Duny on Penitence. London:JRAS, No. 1/2 (Apr., 1951), pp. 48-63.

3 A. Dietrich, Ibn Abal-Duny, EI2 online, ed. . http://www.brillonline.nl/subscriber/uid=3141/entry?

result_number=1&entry=islam_SIM-3046&search_text=Ibn+Ab%C4%AB+al+Duny%C4%81#hit. Accessed: Nov.

18, 2010.

4 Murtaa al-Zibd,Itif al-Sdat al-Muttaqn bishari Iiyalm id-Dn. al-Qhira: N.D.

5 Ibn Abal Duny,Mawsa Rasil Ibn Abal-Duny. Beirut: Muassisa al-Kutub al-Thaqfiya (1993/1414), vols.

i-v; this edition appears to conform closely to the collection that appeared in Cairo (1934) under the same name,though the editors of each manuscript in the two editions are different.

6 Leonard Librande. Ibn Abal-Duny: Certainty and Morality, Studia Islamica, No. 100/101 (2005), pp. 5-42.; n.

6 lists at least this number of edited works. See also: Merlin Swartz.A Medieval Critique of Anthropomorphism : Ibn

al-Jawz's Kitb akhbr a-ift : A Critical Edition of the Arabic Text with Translation, Introduction and Notes.

Islamic Philosophy Theology and Science: Texts and Studies; ed. H. Daiber and D. Pingree, vol. 46. Leiden, E. J.

Brill (2004), p. 16 (Intro), 330 (Ar. Text and Notes), which includes a thoroughgoing of works attributed to Ibn Ab

al-Duny.


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account as for his attention to popular 7pronouncements on ritual piety and their reflection of

early medieval Islamic conceptions of practical ethics and dream interpretation.

By 1994, at least one edition was available for every extant work of Ibn Abal Dunys

catalog8, though the quality of some editions - particularly two which appeared under the name

Kitb al-Manmt9in the early 1990s - was called into question by Leah Kinberg in her book

Morality in the Guise of Dreams: A Critical Edition of Ibn AbAl-Dunys Kitb al- Manm.

These works especially, in Kinbergs view, reflected the popular nature with which Ibn Abal-

Dunys works had theretofore been edited, and the accusation is certainly not an empty one.

Majdal-Sayyid Ibrhm - a prolific editor of texts of a pietistic nature in general and Ibn Abal

Duny in particular (at least 16 editions, by this authors count) - and Shaykh Muaf al-Qdir

Amad A - a Sufi shaykh who has written on other Classical religious figures who gained wide

social currency in the 20th century, such as allj and Suhraward, and also on pietistic subject

matter such as al-tawu (humility; modest of spirit) and al-khaml (the station that is achieved

in the sight of God after display oftawu)10 - both had produced versions of the text in the four

years preceding the publication of Kinbergs critical edition. It is As edition which appears in

7Leah Kinberg.Morality in the Guise of Dreams: A Critical Edition ofKitb al-Manm with Introduction, Islamic

Philosophy Theology and Science: Texts and Studies; ed. H. Daiber and D. Pingree, vol. 28. Leiden, E. J. Brill

(1994), p. 58 (Intro.) + 348 (Ar. Text, Indices, Plates); p 12.

8 Ibid., p. 1, n. i.

9 - Majdal-Sayyid Ibrhm.Al-Manmt, talfA Allh ibn Muammad Ibn Abal-Duny.

al-Qhirah: Maktabat al-Qurn (1989).

- Aal-Qdir Amad A. Kitb al-Manmt, talf AbBakr A Allh ibn Muammad ibn Ubayd ibnSufyn al-Qurashal-marf bi-Ibn Abal-Duny ; Beirut: Muassisa al-kutub al-thaqfiya (1993). Weninger, in his

review of Kinbergs edition, states that it is clear that At did not use the manuscript, but rather, Ibrhms edition:

Steven Weninger, Review,JAOSVol. 116, No. 2, Apr. - Jun. (1996).

10A al-Qdir Amad al-At.Al-Taawwuf al-Islmbayn al-Aslah wa al-Iqtibs. Beirut: Dr al-Jl (1991), pp.

430.

-Al-tawu wa al-khaml. Beirut: N.D. As version has also appeared as a monograph: At, Kitb al-Manmt.

Beirut: Muassisa al-kutub al-thaqfiya (1993).
http://catalog.library.ucla.edu/cgi-bin/Pwebrecon.cgi?v1=1&ti=1,1&Search%5FArg=kitab%20al%20manamat&Search%5FCode=GKEY%5E&SL=None&CNT=50&PID=zwiJBaaQR65Mi6HyhAiy0-5hcx&SEQ=20110522011407&SID=1http://catalog.library.ucla.edu/cgi-bin/Pwebrecon.cgi?v1=1&ti=1,1&Search%5FArg=kitab%20al%20manamat&Search%5FCode=GKEY%5E&SL=None&CNT=50&PID=zwiJBaaQR65Mi6HyhAiy0-5hcx&SEQ=20110522011407&SID=1http://catalog.library.ucla.edu/cgi-bin/Pwebrecon.cgi?v1=1&ti=1,1&Search%5FArg=kitab%20al%20manamat&Search%5FCode=GKEY%5E&SL=None&CNT=50&PID=zwiJBaaQR65Mi6HyhAiy0-5hcx&SEQ=20110522011407&SID=1http://catalog.library.ucla.edu/cgi-bin/Pwebrecon.cgi?v1=1&ti=1,1&Search%5FArg=kitab%20al%20manamat&Search%5FCode=GKEY%5E&SL=None&CNT=50&PID=zwiJBaaQR65Mi6HyhAiy0-5hcx&SEQ=20110522011407&SID=1http://catalog.library.ucla.edu/cgi-bin/Pwebrecon.cgi?v1=1&ti=1,1&Search%5FArg=kitab%20al%20manamat&Search%5FCode=GKEY%5E&SL=None&CNT=50&PID=zwiJBaaQR65Mi6HyhAiy0-5hcx&SEQ=20110522011407&SID=1http://catalog.library.ucla.edu/cgi-bin/Pwebrecon.cgi?v1=1&ti=1,1&Search%5FArg=kitab%20al%20manamat&Search%5FCode=GKEY%5E&SL=None&CNT=50&PID=zwiJBaaQR65Mi6HyhAiy0-5hcx&SEQ=20110522011407&SID=1http://catalog.library.ucla.edu/cgi-bin/Pwebrecon.cgi?v1=1&ti=1,1&Search%5FArg=kitab%20al%20manamat&Search%5FCode=GKEY%5E&SL=None&CNT=50&PID=zwiJBaaQR65Mi6HyhAiy0-5hcx&SEQ=20110522011407&SID=1http://ucla.worldcat.org/search?q=au%3AIbn+Abi%CC%84+al-Dunya%CC%84%2C+%CA%BBAbd+Alla%CC%84h+ibn+Muh%CC%A3ammad%2C&qt=hot_authorhttp://ucla.worldcat.org/search?q=au%3AIbn+Abi%CC%84+al-Dunya%CC%84%2C+%CA%BBAbd+Alla%CC%84h+ibn+Muh%CC%A3ammad%2C&qt=hot_author


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theMawsa mentioned previously. Kinberg attributes the inaccuracies inherent in these two

texts as the motivation to make a scientific edition of the text. 11 As At and Kinbergs editions

appeared closest together and as the goal of theMawsas publication is explicitly more

popular in nature than Ibrhms - in that it is conceived as part of a whole which presents the

reader with the entirety of the moralistic, pietistic and ethical corpus of Ibn Abal-Dunys career

- these two editions will be serve as the comparison points for this essay.

The Work and Manuscript

The Kitb al-Manam(t) is a collection of 35012 narratives, of which 327 explicitly take

place in a dream or a dream state (fm yar al-nim). Kinberg attempts to adduce an organizing

principle in the arrangement of the entire body of narratives, but despairs of doing so in a manner

which the modern reader would find coherent.13 That said, there are some broad categories under

which consecutive accounts are organized: visions of the Prophet Muammad in sleep (Acc.

111-137); invocations learned during sleep (Acc. 138-46); poetry transmitted during sleep (Acc.

147-159; 226-40). It appears to draw on material that both predated Ibn Abal-Duny by several

generations and was contemporary with him.14 Dreams consist largely of the dead making

contact with the living and providing them with edifying messages of how to comport

themselves in life so as to receive heavenly reward or avoid tribulations in the afterlife ( al-

akhira).

11 Kinberg,Morality, p. i.

12 Both the editions of al-Sayyid Ibrhm and A contain 344 accounts with the discrepancies found in accounts

being merged, or the final account - written after the colophon - being omitted; Kinberg lists the discrepancies in

Morality, p. 49, n. 4.

13 Kinberg.Morality, pp. 16-18.

14 Ibid., pp. 11-13.


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The fact that only one manuscript survives strikes the reader as a puzzle: why has a work

that collected so much valuable information - concerning contemporary theory of

oneirocriticism, the development of theories concerning formation of legal schools and reception

ofadith related in dream-form, preserved for literary and ethical impact for nearly 900 years15 -

only survived through a single line of transmission?16 Be that as it may, the manuscript is housed

in the Amad al-Jazzar mosque in Acre; photocopies are available at the Jewish National and

University Library in Jerusalem (#7948) and the Cairene Mahad al Makht (Taawwuf #424)

and Dr al-Kutub (Majm#781).17 It is generally remarked to be in poor condition, written in a

difficult hand and illegible on many pages, forcing the editors of the text to rely on various other

works in which identical dreams narratives are adduced to supply the full isnador to make

emendations to the akhbr. That only one manuscript - or its facsimile - is known to be in

circulation allows for definitive judgement to be passed as to the merits of the editions at hand.

Method and Basis for Comparison

As Kinbergs main qualm about the existing editions of the work is the popular nature

of their conception - and hence, the lack of rigor or presentation in a sufficiently academic form -

these claims must be assessed. As such a few questions must be posed and answered:

15 On oneirocriticism: Kinberg,Morality, pp. 18-28 & 43-48; on juridical legitimation: Leah Kinberg. The

Legitimation of theMadhhib through Dreams,Arabica 32 (1985), pp. 47-49; on adth reception: Nile Green.

The Religious and Cultural Roles of Dreams and Visions in Islam.JRAS, Third Series, Vol. 13, No. 3 (Nov.,

2003), pp. 287-313; on lasting impact; see n. 3.

16 For a discussion of the possible means of transmission of Ibn Abal-Dunys works in manuscript form, see:

Kinberg,Morality, pp. 13-15 and the Introduction to: Ibn Abal-Duny, The Noble Qualities of Character, ed. James

Bellamy inBibliotheca Islamica Gergrndet von Hellmut Ritter: Im Auftrag Der Deutschen Morgenlndischen

Gesellschaft Herausgegeben von Albert Dietrich (vol. 25). Wiesbaden: F. S. Verlag GMBH (1973), pp. 110 (Intro.) +

179 (Ar. Text, Indices, Plates).

17 A more detailed description of the manuscript can be found in Kinberg,Morality, pp. 49-51.
http://www.jstor.org/stable/25188388?&Search=yes&searchText=dreams&searchText=Mu%E1%B8%A5ammad&searchText=al-Duny%C4%81&searchText=Ab%C4%AB&searchText=Ibn&list=hide&searchUri=%2Faction%2FdoAdvancedSearch%3Fq0%3DIbn%2BAb%25C4%25AB%2Bal-Duny%25C4%2581%26f0%3Dall%26c1%3DAND%26q1%3DMu%25E1%25B8%25A5ammad%2Bin%2Bdreams%26f1%3Dall%26acc%3Don%26wc%3Don%26Search%3DSearch%26sd%3D%26ed%3D%26la%3D%26jo%3D&prevSearch=&item=4&ttl=14&returnArticleService=showFullTexthttp://www.jstor.org/stable/25188388?&Search=yes&searchText=dreams&searchText=Mu%E1%B8%A5ammad&searchText=al-Duny%C4%81&searchText=Ab%C4%AB&searchText=Ibn&list=hide&searchUri=%2Faction%2FdoAdvancedSearch%3Fq0%3DIbn%2BAb%25C4%25AB%2Bal-Duny%25C4%2581%26f0%3Dall%26c1%3DAND%26q1%3DMu%25E1%25B8%25A5ammad%2Bin%2Bdreams%26f1%3Dall%26acc%3Don%26wc%3Don%26Search%3DSearch%26sd%3D%26ed%3D%26la%3D%26jo%3D&prevSearch=&item=4&ttl=14&returnArticleService=showFullTexthttp://www.jstor.org/stable/25188388?&Search=yes&searchText=dreams&searchText=Mu%E1%B8%A5ammad&searchText=al-Duny%C4%81&searchText=Ab%C4%AB&searchText=Ibn&list=hide&searchUri=%2Faction%2FdoAdvancedSearch%3Fq0%3DIbn%2BAb%25C4%25AB%2Bal-Duny%25C4%2581%26f0%3Dall%26c1%3DAND%26q1%3DMu%25E1%25B8%25A5ammad%2Bin%2Bdreams%26f1%3Dall%26acc%3Don%26wc%3Don%26Search%3DSearch%26sd%3D%26ed%3D%26la%3D%26jo%3D&prevSearch=&item=4&ttl=14&returnArticleService=showFullTexthttp://www.jstor.org/stable/25188388?&Search=yes&searchText=dreams&searchText=Mu%E1%B8%A5ammad&searchText=al-Duny%C4%81&searchText=Ab%C4%AB&searchText=Ibn&list=hide&searchUri=%2Faction%2FdoAdvancedSearch%3Fq0%3DIbn%2BAb%25C4%25AB%2Bal-Duny%25C4%2581%26f0%3Dall%26c1%3DAND%26q1%3DMu%25E1%25B8%25A5ammad%2Bin%2Bdreams%26f1%3Dall%26acc%3Don%26wc%3Don%26Search%3DSearch%26sd%3D%26ed%3D%26la%3D%26jo%3D&prevSearch=&item=4&ttl=14&returnArticleService=showFullTexthttp://www.jstor.org/stable/25188388?&Search=yes&searchText=dreams&searchText=Mu%E1%B8%A5ammad&searchText=al-Duny%C4%81&searchText=Ab%C4%AB&searchText=Ibn&list=hide&searchUri=%2Faction%2FdoAdvancedSearch%3Fq0%3DIbn%2BAb%25C4%25AB%2Bal-Duny%25C4%2581%26f0%3Dall%26c1%3DAND%26q1%3DMu%25E1%25B8%25A5ammad%2Bin%2Bdreams%26f1%3Dall%26acc%3Don%26wc%3Don%26Search%3DSearch%26sd%3D%26ed%3D%26la%3D%26jo%3D&prevSearch=&item=4&ttl=14&returnArticleService=showFullText


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1) Does Kinbergs text improve upon Ats in terms of an accurate reading of what may be

considered an authoritative archetype?

2) Does Kinbergs critical apparatus illuminate the sources used for Kitb al-Manam(t) and the

books later effect on works which included pietistic accounts and dream narration more fully

than Ats edition?

3) Does Kinbergs edition improve upon our ability to locate Ibn Abal-Duny as a literary figure

in the overall development of Arabic literature over Ats edition?

While these are questions obviously suited for a more encompassing treatment of the two

editions in whole, it is possible to see results by focusing the sample size to two groups of

cohesive sequences contained in the book: the sequence involving invocations learned during

sleep (Acc. 138-46) and the sequence involving poetry transmitted during sleep (Acc. 147-159;

226-40); this choice necessarily leaves out the third group of dreams in which Muammad

appears and delivers a adth to the dreamer (Acc. 111-137). As Ibn Abal-Duny is held by

later authorities to have been a second-rate adth relator (adq)18

it is unlikely that a treatment

of the comparatively low number ofadth related therein would help us answer either question

2 or 3. The case for choosing the invocation and poetry accounts, however, does indeed help us

answer all three questions. As these works are believed to have been directed at a popular and

credulous audience - whether in the 9th or 20th centuries CE, as posited by Kinberg - the

necessity of faithfully articulating these accounts is paramount (Q 1). As these dreams are

known to have been available to earlier writers and widely recycled by later writers - who would

have been cautious of doing the same with adth related by Ibn Abal-Duny, being burdened

18 Dietrich,EI2 (op. cit), tells us that the Shrelators consider him to be a weak muaddith. A cursory look at many

of the exponents of Ibn Abal-Dunys isnads reveals numerous majhl individuals, or individuals who have adth

munkar attached to their name: see A, op. cit., p. 9, n. 2.


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by his less than impeccable reputation in this area - the critical apparatus attached to each khabar

is instrumental in helping the reader contextualize the relative importance and effect ofKitb al-

Manm(t) as a mechanism through which a diachronic perspective on dreams - from Islams

earliest expansion through the late medieval period - may be assessed (Q 2). Finally, the

particularities of the poetry transmitted and the objects of invocation delivered to the dreamers

give clues to overall literary and theological developments and precepts contemporary with or

predating Ibn Abal-Dunys mid- to late-9th century residence in Baghdad, and his place (Q 3).

The analysis will compare editorial considerations of the poetry for content and prosody,

treatment ofisnads, and authorial commentary on the work and the process of creating the

edition. The accounts chosen19, as Kinberg notes, should not be construed to reflect a

chronological or evaluative order but rather group similarly themed akhbr within the sequence

of Ibn Abal-Dunys overall scheme, if indeed he ever had one. Its important to note that

neither edition presumes to give a total casing of all three of these questions, but the goal of such

analysis should, again, be to determine the edition which best helps answer these questions.

Analysis

As concerns issues of accurate reading of the text - corrupted though it may be in

manuscript form - Kinbergs edition is far superior to that ofAt, though some of the

commentary provided in Kinbergs apparatus seems to be overly critical. Examples from both the

section on invocations and that of poetry serve as indications to the superiority of Kinbergs

work. Below are listed several accounts in transliteration and translation which relate to this

question; and a short exposition of their qualities.

19 For a full list of the accounts, see Appendix A.


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Invocation:

184/181 (Kinberg) naffadhaakharu-hu - His end will not be carried out

(At) nafada akharu-hu - His Finality will not be exhausted; naffada akhara-hu -

no one may give an account of His Finality

- One may credibly read any of these options, and Kinberg bases her reading on a

later work which relates the same account. The latter of the possible Atreadings (he is not given to adding what could prove to be helpful orthography

in his work, such as the shaadda) is an attractive one.

348/342 (Kinberg) ruiyaafs b. amd fl-nawm - af b. amd was seen in [my] sleep

(At) rauyaafs b. amd fl-nawm - Not grammatically tenable

- Ats lack of orthographical sophistication again reveals itself, as this is an

obvious error.

Poetry:

229/226 (Kinberg) Anta tazhwa nta talh wa taghl wa sihm ul-mann il-majanq-i

You blossom, and enjoy [yourself] and sing, while the arrow of time is hurtling toward you.

(At) Tazhwa nta talh wa taghl wa sihm ul-mann-i kal-majanq

You blossom, and enjoy [yourself] and sing, while the arrow of time is like a ballista.

- The glaring disparities in the transcription of this baytof poetry is confusing.

Kinbergs is to be preferred, a it does conform to the prosodical elements of the

khaffmeter. This does require an somewhat contorted reading ofmajanq,

however.

233/30; (Kinberg) altu-ka barr-un wa labd-u ruqd-un

Wa nawmu-ka idd lil-alt-i and-un

Wa amru-k ghunima in aqilt-a wa mahla-tan

Yasr wa yafndib-an wa yabd

Your prayers are firm land and the servants are pillars

Your sleep when you should pray is ungracious.

And your religion would be plundered if you applied reason to it, and slowly

But persistently, it goes away, disappears, and perishes.

(At) altu-ka nr-un wa labd-u ruqd-un

Wa nawmu-ka idd lil-alt-i amd-un

Waamru-k ghunima in

aqilt-a wa mahla-tan

Yasr wa yafndib-(u?) wa yabd

Your prayers are a light and the servants are pillars

Yours sleep when you should pray is defective

And your religion would be plundered if you applied reason to it, and slowly

It goes away, the persistent one disappears, and perishes.

(* Ats version is also missing the final line, wherein Raba relates how she woke up.)


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- Kinbergs choice ofandover Ats amdis to be preferred, though his is a

credible reading. Hoever, Ats reading of the last line is clearly incorrect given

the context, and he likewise omits the final line of the account, casting serious

doubt as to his judgement of the account as a whole.

Likewise, as concerns the editors treatment of the accountss isnads related by Ibn Ab

al-Duny in the both within the book itself and their historical transmission both before and after

the author, Kinbergs edition is to be preferred. A occasionally gives reference to other authors

and their works which contain similar or identical akhbr, but his accounting is no match for the

critical apparatus (more than 200 pages) provided by Kinberg in her four indices of Qurnic

verses, poetry citations, and an index nominum comprised both of place and personal names.

Invocation:

- 173/170

addatha-nAb Bakr addatha-nMuammad f. al-ussein addatha-nAb

al-Wald al-Kalbaddatha-n[Sad banfa Ab Mahalhal*].

- The text written within the brackets appears in Kinbergs edition only, and is

based upon the same account as it appears in other or later works. At appears to

make no attempt to cross-reference this account in other works, based on the lack

of footnotes.

-348/342

addatha-nAb BarkaddathnMuammad b. Amad, rajul [minahl Marw].




of footnotes.

Poetry:

231/228 -

[Wa fraqa] li-alif-in wa wfiya al-thur fa-baytu-hu min shakhi-hi fi-laq

[Qad l] frasi-ka raqm-u l-bil wa bi l-mun nafsi-ka qad tukhda.




of footnotes.

235/232

addathanAb Bakr addathani Muammad[b. al-ussein]an As f. Abd

ar-Raman.


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- The text written within the brackets appears in Ats edition only. The choice

on Kinbergs part to omit this part of the isnadis puzzling, as Muammad b.

al-ussein is a common relator of accounts in K. al-Manam, and there is no

reason given to disbelieve that he would have related this account as well. In this

case, it is not unreasonable to prefer Ats text.

239/236

addatha-n Ab Bakr addatha-n Muammad b. Ayb addatha-n al-Atab

[Qanab]an ab-hi.

- The text written within the brackets appears in Ats edition only. Kinberg

bases her reading upon the same account as it appears in other or later works. At

appears to make no attempt to cross-reference this account in other works, based

on lack of footnotes.

As concerns the editors treatments of the historical legacy of Ibn Abal-Duny as an

author of great historical import and effect, there can be no doubt that Kinbergs is the better

edition. The editor of the completeMawsat Rasil Ibn Abal-Duny gives a brief overview of

the biography of Ibn Abal-Duny as adduced from later accounts, spanning 8 pages.20 Kinbergs

edition, however, gives both a definitive biography and a commendable accounting of not only

the work itself (pp. 11-28; 48-58), but the importance it brought to bear on other works within

the directly related field of oneirocriticism (pp. 43-9) and also works less immediately attached

to dreams including the Qurn (pp. 33-5), adith (pp. 35-6),fiqh (pp. 36-7), philosophy (pp.

37-8), adab (pp. 38-9), biographical works (pp. 39-41) and fliterature related to concepts of

zuhd, or practical ethics 21 (pp. 41-3). Drawing together Ibn Aba-Dunys sources along with

those for whom he served as a source is a remarkable achievement independent of the

monograph and elevates her edition above anything Ats has to recommend it.

20 Mawsat Rasil Ibn Abal-Duny, al-Muqaddima, pp. iii-xi.

21 This is Kinbergs own definition; the more standard translation is asceticism. See: Kinberg, What is Meant by

zuhd?, Source: Studia Islamica, No. 61 (1985), pp. 27-44.


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Finally, as concerns the authors explanation of their own method of editing, the balance

is again decidedly in favor of Kinbergs edition. Atas edition contains no remarks about his

method for editing the text; indeed one must return to theMawsa for another text he edited -

al-Huwtaf- for even a glimpse of his method. Therein, he states that he had access to a

manuscript available in the EgyptianDar al-Kutub, photocopied it, and returned numerous times

to check his own copy; he then proceeded to highlight Qurnic and adth material within the

text itself and...add enumeration to the accounts 22. We can only assume he did the same for his

edition ofK. al-Manmt. Kinberg, on the other hand, gives a lengthy description of her

consideration of the text and the process whereby her edition was formed (pp. 48-58), listing her

general remarks upon the manuscript, method of enumeration and abbreviation, as well as her

sources consulted. For anyone who would use Ibn Abal-Dunys K. al-Manm, they would do

well to consult Kinbergs edition only, and it should be recognize as a monumental achievement

in the study of edifying literature in general and Ibn Abal-Duny in particular.

22 Mawsa, op. cit., vol. 4, p. 118.


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Appendix A

Selected Accounts of Invocations and Poetry fromKitb al-Manm(t)

The selected accounts given in this appendix are produced in the following manner:

- The account is given first from Kinbergs edition (K), and then in Ats.

- Each account is presented with its sequential numbering, as it appears in the respective edition.

- Punctuation and abbreviations (found only in K: ex - !" %& '() ) are produced as faithfully asis allowed.

- For each pair of corresponding accounts, the points of differentiation are given on the same line

as the number of the account, for comparative purposes.

- Difference in the chain of transmission - +(,- No difference between the two accounts, other than choice of orthography - ./ 1/2

- Other discrepancies are noted on a case-by-case basis.

Formulae of Invocations

*(K 173): +(, '(34&'5 '&+9 : +; ABC(DE/FCG,'() '4=H" FC"I" I/ '() JKL" E/FML>'() NH/I/ +()FD

:O=; : +; .Q+C" F&.S +(9T5 : +; ..UV+WXD .4ZD['& NC^." 2 `" :O=; a XL9 : +b5'>+(>.cK(" +/+S fU4L>E>cCgG" Nhi="'3" '(3/[} ...] :

*(A 170): +(, '(4k:

+;...

'()FD

'4CH"

FC"I"

I/

'()FD

JKL"

E/

FML>

'()FD

NH/

I/

+()FD F&.S +(9T5+(>'5 '&+9 ).(cK(" +/+SfU4L>E>cCgG" Nhi="'3" '(4k : :O=; : +; ..Q+C"

________________________

*(K 184): `B(S +MC=,E/NMUGm EV'/+hi" NMVI/ '& +kI" F4VE/ : IbSc)pS +D AKMq FL>'/ +o : +;

s"+qIk+> s=q+> s"+qIk+>A& s=q+>A& s"+qIk+> FV s=q+> FVa+/2 I; +v w=4> .9+M=o F> .UMD x3U(> .yNVA& .b=q FV f" +v f" .v .9 IM,

A(,

`V

xn>

+>

wCMD

'5

.b=q

./

No

+>

`V

'v

xvNS

xUZD}hb(S2 .}{ Nq~ F/ +C&F" F/ F/[ x" F/ E>B& cK& +V+K" E>AV+, A=C" IS AGM N3y. Nq `B(S2 2

*(A 181): FB(SE/NMUGm EV +hi" NMVI/ '()FD +kI" F4VE/'()FDNH/I/ '()FD

: +; +MC=,


12/21

2 ID2 N4o a a 2 ." 2 aFML" a +L4, I=3> : IbSc)pS +D AKMq FLS'/ +o) s"+qIk+> FV s=q+> FV a+/2 I; .9+M=o F> .UMD x34(> .yNVA& .b=q FV f" +Gv f" [ .9 IM,'b/+MC5No cUS+> FV xn>+>}CM'5s=q./No +> FV 'v xvNSxUD +4V}Mh>

F/ +C&F" F/ F/[ x" F/ B& cK& +V+K" E>AV+, A=C" IS AGM N3y A(,. +9 +U> +9 ++M3&l5 FML/ a +L4, : L" E>.C=V'(/+1;'q +> : +;N> :'" +b5I(" '5c=G'4(" OS 15 : +; . F F"I4b" +UV O=GO(o+>'(ZVXk`5 : +; . G" EKD N4" '(; I=b" NQ N, JV[ +CBqx=V}=h>+S : L" E>'(/+15'q +> : +; }..{ :O=; f"+> :'" +b5 I(" '5'4(" OS 1ZZ5 : +; . F F"I4b" +UV O=G

F O(o+>'(VXk`5 : +; )). G" EKq N4" '(; +b" NQ N, JV[ +C=Bqx=V}=h>+S[+Zg5+DfbL"+ZS > No`"N|H>'(=G c3=" : +VF" `k'(M=V 'UByx=V.UBy}v

.fUMDN"NgU(>f=nB"T>>fC" N> [+Zg;+D fbL"+S > No`"N|H>'(=G c3=" ( +VF" `k'(M=V 'UBy'=V.(fUMDN"NgU(> f=nB" N>


13/21

*(K 294): D+> :O=b5I(" '5FC4VE/ +M, OS : +;DEVN>+VE/FCG,+& +L, E/NH/I/ '() NH/I/ +()FD

..(>IV O&+o AC5+G" x("+/+&NU, c3=" : +; cUG(*(A 290): +D

+; +DE/NSNEVN>+VE/FCG,+()FD +L, E/NH/I/ '()FDNH/I/ +()FD.(.(>IV O&+o AC5+G" '("+/+&NU, c3=" +; cUG(+>O=b5 I(" '5FC4VE/ +M, OS )________________________

*(K 295): '(K4DOG +C,NMVE/,IS'(kNo : +; N4(G" A/I9+&Nh>E/ +M|V+& +C,EV [ EMDN" a F4V'() NH/I/ +()FDA/I9+S : +b5C/ +C).C=V +(m '5 '&+91;+Z(|DEK" '5O|HM;'&FC; '(K4D }OG{ +M=5 +S .'(MDNC5fC" Nn9 c" Nn9 E>x" +S '(|CC5f/pU, c" pCU,'"XCUKC5fV

*(A 301): ./ 1/2:'&Fm AM=K>E/FML> +; : +; [ +L, I/ '()FDNH/I/ +()FD

E>+S) : IbS .SFS+ZG5 I4b" '=S F" +4" F(V : +;.4KD +(m '5'4(" OS N5 .9Fy c^'5O(o).((x,I>./OC& +M/'(&NL4" ./Ob=5+M/ x,ImNL4" s=5

:FML> +;Nn9 E>x" +S '(|CC5f/pU, c" pCBU, EM/N/+S) : IbSIk +(m '5 Nq N>'4(" OS )

.(('"XCUKU5fV c" IV E> +S '(MDNU5fC" Nn9 c"________________________


14/21

*(K 309): c; '" A N> - +ZnS +(kDcQ+(" NS+MC5FC4VO/ +M, OS : +;DEVN>+VE/FCG,+&'>Fbm '=VE/FML> '() NH/I/ +()FD

IV O&+o : D +; . Nq~ +C&F" '5 +5+Gm '("+/+&NU, c3=" : +; . `k : +; - D: +;DEVN>+VE/FCG,+()FD '>Fbm '=VE/FML>'()FDNH/I/ +()FD

x("+/+&NU, c3=" +; . `k : +;+S +y[________________________

*(K 348): 'Q +(, F +>}B& +> :."'()FDNH/I/ +()FD.(.(> }{ Nb" : +; F +>}B& +> :."


15/21

(N" E>) : IbSTQ+; 1o +(m '5 T NkI" A> F;E/FML>+&NH/I/ +()FD

&xUZD+(,1/I5+iSc" cH=4;E>x" 1oI&IH92

.

.5NGS

FD

FS

c=5

NG"

`k

EV

1K5

.gBD

F;

.4U&+5*(A 223):NCq[ NhK" FIS2 x"[- : IbSTQ+; 1o +(m '5 T : NkI" A> F;E/FML>+()FDNH/I/ +()FD

&xUD+(,1/I5+iSc" cH=4;E>x"[+oI&IH92________________________

*(K 227): +UC>: IL(" +G>I/ +; : +; [ EMDN" F4VI/ +&NH/I/ +()FD

( EHSc" >[+/ +oF; `" 1oFG; fKB(/c; +D cCG(" .(VTQ +C5

*(A 223): OC>: IL(" +G>I/ +; : +; [ EMDN" F4VI/ '()FDNH/I/ +()FD

:(+M3UgBDxUDJUC4" ESFk'=V TQ+; 1o +(m '5OS )

F; +H5EQ+oIk+> EHSc" >[+/ +oF; `" 1oFG; fKB(/c; +D cCG(" .(VTQ +C5

________________________

*(K 228): ./ 1/2F; .4U&+5NG" `k IbSTQ+; 1oI(" '5 N".4/2'"=D NMVE/x,I>E/c|C3" +&NH/I/ +()FD

( N92 +S[ NkF" +>Ik`5OC>2 +(" +> .=k NV +V2 +m +>

*(A 225): ./ 1/2 .4U&+5NG" `k IbSTQ+; 1oI(" '5 N" a+/'"=D NMVE/x,I>E/c|C3" +()FDNH/I/ +()FD

- :.gBDF;

IH& NCD2 CG" +> NU" 2 +S[ NkF" +>Ik`5OC>2 +(" +> .=k F(V +V2 +m +>

________________________


16/21

*(K 229) 'k9 O&: +;c=G" !CyEV'=4" cCk N/ E/ +&NH/I/ +()FD

(

CBi"

E>) :

.(>

OgBL5

NGy

'&F&15

'>+(>

'5

'&+9

+ZC9

OSsC(m+o I(m +3, I=9 I3=9O& 'k9O&

*(A 226):Ik9 O&: +;c=G" !CyEV '=4" cCk N/ E/ +()FDNH/I/ +()FD

:(.UgBL5NGy'&F&15 '>+(>'5'&+9 OS )

sC(m+o I(m +3, I=9 I3=9O& Ik9________________________

*(K 230): F(S N;( +bUm E>) :.(>OgBDNGyF(STQ+; 1o +(m '5OS : +;JKL" E/FML>+&NH/I/ +()FD

}B9NSc" +C&F/F4G" ""E>F=i" '5 N;*(A 227): '&F(SN;

: +;JKL" E/FML>+()FDNH/I/ +()FD:(.UgBL5NGy'&F(STQ+; 1o +(m '5OS )

}B9NSc" +C&F/F4G" ""E>F=i" '5N;________________________

*(K 231): NCq[ NUK"E>) :AgbC" '5+& O=; IbSTQ+; 1o +(m '5'(GSOS : +;'yNb" + '/ E/FML>'() NH/I/ +()FD

(}SNK"

}5FS2 F;+>."+>NSN,x=V}b=/.iyE>.UC45 N|" x5 "[ +5Fi9F;fKB&x(Mm+/ x=4" c; f, '5 2F;

*(A 228): NCq[ NhK"- : +;'yNb" + '/ E/FML>'()FDNH/I/ +()FD


17/21

: (AgbS+& .=Ub5 IbSTQ+; 1o - +(m '5 NGS - OS )

}5FS2 F;+M=H5 92 NkF" B92N>."+3C5.4(" .=b)x=V+C&F" '5Nm

}/ ./ NU=" E> .=k '5'(" +>}hKS./I)E>x=4" S F>."+>NSN,x=V}b=/.iyE>.UC45 N|" '5 "[ }{Fi9F;fKB&'(m+/ x=4" c9 f, '5 }{

________________________

*(K 232):ND E>S O4LV 1oOM& : +; Nb" AgBDE>FCG,+/ '(HS+("XD+'() Nb>A;F'() JKL" E/FML>'() NH/I/ +()FD

(}SNK" E>) : IbSTQ+; 1o'>+(>'5OS 1ZZ5'QEVA=C"

NB" x" +&xU;E> ALE> cKE>O4VNKS

'()FD

NH/

I/

+()FD: +; Nb":( IbSTQ+;'>+(>'5OS 15 'QEVA=C" OM&)

NB" x" +&xU5E> ALE> cKE>OCCDNKS '() '4=L" +M|VE/ +MV+&JKL" E/FML>+&NH/I/ +()FD

(A=VO==UV :x"+G9


18/21

FC(VT="Fvf>I& I; +4G" N/f9TFC4S +Z4Q x(BS NCKS A=3> O=bV } {c(^ NMV

.NB" F(/OgbCU, '(CVJ/E> +^c)

*(A 230):NCq[ NhK" FIS2 XQ FCMV I&AG/ '" :O"+; : +;c+VE/}MK>'()FD '4=L" +M|VE/ +MV+()FD JKL" E/FML>+()FqNH/I/ +()FD

:x"+G9a +3MD: ( IbSTQ+; 1oI(" '5OS N5 F3U" EV'(UG(>A=VO==UV )

FCMVT=" }Fv{f>I& I; +4G" I&f9TFC4S XQ x(BS NCKS A=3> O=bV c(^ NMV

________________________

*(K 234): cG(9 +3C5 f/O3" OG;

+(S

+>

'()

Fy

E/

xCLS

'()

JKL"}

E/

FML>{

'()

NH/

I/

+()FD cUUKm NMb" +33 1o.C=VOG; AS + 1ocQ+(" NS+MC5 N5./DEV +(5A=C" .(CV.U4=5 : +; .) : IUH>

+(" N^'5 NCi" }> CVNCqEV `"f/O3"+KL" }> +Ci" '5cG(9 .C5 I>2 F=i>CG9

Nb"+/F3U" I(" E> NCq f>+(>E>bC9

I("

'(V

Xk

2

+39No

+>

a I5:

+;*(A 231): cG(9 ( ) .C5 fU3" OB;: +; +b" Nn>'()FD Fy E/'CLS'()FD JKL" E/FML>'()FDNH/I/ +()FD

OB; AS + 1o cQ+(" NS+MC5 N5 ./DEV +(5 A=C" .(CV.U4=5 cUUKm NMb" +33 1o .C=V

:( IUH>.C5 l5 .ULUB5+kFSE>.9`q15 : +;

+(" N^'5 NCi" }> CVNCqEVI& `"fU3"+KL" }> +Ci" '5cG(9 +3C5 I>2 F=i>CG9

Nb"+/F3U" I(" E> NCq f>+(>E>bC9. I(" '(VXk 2 ;+39No +>a I5 : +;

________________________

*(K 235): +(,'5'" +m EMDN" F4V+/ OS : +;EMDN" F4VE/xKCVEVFSSE/ I&+& }E/FML>{'() NH/I/ +()FD

(N" E>) : +b5 f/ f" :O=b5I("


19/21

FU, f>ISc(U^+5 F92xn>F5IS

+()FD

NH/

I/

+()FD: +b5 f/ f/ :O=b5 I(" '5'" +m EMDN" F4V+/ OS

FU, f>ISc(U^+5 F92xn>F;ISOS : +; +MDE/a F4VE/FML>'(SFm NBGI/ '() JKL" E/FML>'() NH/I/ +()FD

FG/.C" N+>x" :O=b5 Nnq +/I).C=V .9I>FG/.US N5 .+C&F" '5aJm+G" E> +o '>+(>'5: IbS1& c)'" Ng(5 a fMD Im

+H/ Fk I& I/ +ZbDF=i" '5 IbUm cG&

.=4;FD E>.UGM,+>a :NBGDI/ +;*(A 233): ./ 1/2

: +; +MDE/a F4VE/FML>'(SFm NBGI/ '()FD JKL" E/FML>+()FDNH/I/ +()FD +nq +/I).C=V .U> FG/.US N5 +C&F" '5aJ=>+G" E> +o '>+(>'5FCMDE/IML>OS )

:( IbS1& c)'" Ng(5 a fMD Im FG/.C" N+>x" :O=b5

+H/ Fk I& I/ +ZbDF=i" '5 IbUm cG&

..=4;FD E>.UGM,+>a :NBGDI/ +;________________________

*(K 237): N>I(" '5.US N5FML>'(/ '5I9 : +;NMVI/ N>E/ +L, '() 'MCM4" a F4VI/ '() NH/I/ +()FD

( :O=b5

N>'&l5 Nq[ EH9 .=k f&l5NB9 +S

.f(>.b5 Ik :OC4" ACq+&E>!Cy'" +; : +;*(A 234): >

: +;NMVI/ N>E/ +L, '()FD 'MCMU" a F4VI/ '() NH/I/ +()FD:( +b5 ! `o `of5NV O" +> :O=b5I(" '5.US N5 FML>'(/ '5I9)

>'&l5 Nq[ EH9 .=k f&l5NB9 +S


20/21

.f(>.b5 Ik :OC4" ACD+&E>!Cy'" +b5 +;________________________

*(K 238): +(,

2

+>

+M3S

.4D+

FD

I9I4b" +Z)F '"(>xK> +Z, NVOK>

.+3 OG"+i5 ! F/ f, ', }MUS2a :O"+b5a +V5O34U&+5 : +;*(A 235): +(,

:

+;

+gbC"

I/

+()FD

'MCMU"

a

F4V

I/

+()FD

NH/

I/

+()FD+k+9 Nm FVOnB& +M=5 I9I4b" +Z)F '"(>xK> +Z, NVOK>

.+3 OG"+i5 F/ f, ', }MU92a :."O"+b5 +ZV5O34U&+5 +;________________________

*(K 239): +(,Ik Nq[ x=V.C= FD +Gv I(" '5+Z4C&OS +;.C/ EV'4UG" +& IS E/FML>+&NH/I/ +()FD

( 2 JC"Im '(ZVa +Mk+q NB"+/ F35f=3/ +ZGS+49JL"+" Iq +Mk

*(A 236): +(,: +;.C/ EV '4(Gb" +()FD IS E/FML>+()FDNH/I/ +()FD

:( IbSIk Nq[ x=V.C= FD +ZGv I(" '5+Z4C&OS )

+Mk E>NCq +(" E> 2 JC"Im '(Va +Mk+q NB"+/ F35f=M/ +GS+49JL"+" Iq +Mk

________________________

*(K 240):


21/21

N3, +& +(C/ : +;FS E/FD I" F4VEVNiE/ +M|VEVc+VE/

ibn abī al-dunyā's k. al-manāmāt

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