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Lot Essay
This highly important treatise on Arabic grammar is one of the earliest dated manuscripts written during the lifetime of the leading Arabic philologist and imam to Caliph al-Muqtafi (r.1136-60), Abu Mansour Mawhub ibn al-Jawaliqi.
Al-Jawaliqi was born in Baghdad in 1073 AD, and died there in 1144 AD. While his title “al-Jawaliqi” (maker, seller of sacks) may signify humble beginnings, Brockelmann has traced his lineage to an ancient family which appears to contradict this modest signification (Brockelmann, G. I p. 332; S. I p. 492). Al-Jawaliqi’s talent in philology was nurtured under the tutelage of the celebrated grammarian al-Tibrizi, studying in the Nizamiyya for seventeen years. In the company of Baghdad’s leading scholars, our author refined his talent by attending courses and lectures led by his teacher. A copy of al-Tibrizi’s Luzum ma la yalzam in the hand of our author attests to his presence at these scholarly events (Stern, 1954, pp.339-340). As one of al-Tibrizi’s most eminent students, it is unsurprising that al-Jawaliqi was his successor as professor of philology at the Nizamiyya. In this celebrated position, al-Jawaliqi became the teacher of Ibn al-Jawzi among other renowned scholars.
Having supplemented the work of al-Tibrizi, al-Jawaliqi is credited alongside his predecessor with re-establishing and refining the cultural level of the Arabic language from the “depths” to which it had fallen during the Seljuk rule (Fleish, 1991, p.490). Descriptions of our author are favourable, depicting him as a conscientious teacher who responded prudently to questions (ibid., p.490). Moreover, the renowned medieval Islamic scholar Ibn Khallikan praises our author as “a learned scholar, and a master of all branches of literature … A number of instructive works were composed by him and got into wide circulation” (Haywood, 1969, p.98). The respect he earned in the field of philology was supplemented in a religious setting when he became imam to Caliph al-Muqtafi. It has been recorded that Caliph al-Muqtafi would pray behind him demonstrating the extraordinary reverence and appreciation our author held.
Although Ibn Khallikan’s quote attests to a large body of work composed by al-Jawaliqi, only two works have survived of which manuscripts exist, making this manuscript an incredibly rare record of al-Jawaliqi’s scholarship. The first, Kitab al-mu’arrab min al-halam al-‘ajami’ ‘ala huruf al-mu’jam comprises a glossary of Arabicized loan words, while the present work, Kitab al-takmila fima yalhan fihi al-'amma, focuses on the correction of incorrect expressions. Both works record our author’s concern for the preservation of the Arabic language as well as his fear that the gradual influx of loan words and errors would undermine its status. The beautiful, bold naskh in which this manuscript is written is clearly legible and reflects the author’s concern for clarity and purity of the language.
Kitab al-takmila fima yalhan fihi al-'amma can be divided into two sections: the first focuses on the incorrect usage and placement of words, while the second centres on the incorrect usage of letters and vowels. Throughout the text, our author displays a profound knowledge of the nuances of the Arabic language providing anecdotal evidence and many detailed examples. A surprising feature of this manuscript is the presence of three dots in a triangular formation preceding phrases such as ‘kadhalik’ and ‘min dhalik’ (so, thus, therefore). The resemblance that this marker bears to the shorthand ‘therefore’ might even suggest an Arabic root for the symbol.
The present work would have had many owners after its composition in the twelfth century, yet it remains in an extraordinarily clean condition, and the remargining in the seventeenth century demonstrates a keen awareness to preserve this highly important text. Notably, this manuscript once belonged to an Almohad Caliph, Yusuf al-Mustansir Billah (r.1213-24), as inscribed on the title page. This noble provenance along the excellent condition of the manuscript indicates that even after our author, this work was a highly-treasured possession.
Dated AH 529/1134 AD, this manuscript was copied during the lifetime of its author. Marginal inscriptions of ‘balaghtu al-qara’a ‘ala al-shaykh’ indicate that this manuscript was read to the author and approved by him. Such inscriptions attest to our author’s concern for the transmission and preservation of the works he had approved. Remarkably, in the opening page is an inscription in the hand of the author detailing those who have either read or heard a recitation of the text. These include, Najm al-Din Abu al-Ma’ali Muhammad ibn Sadaqah ibn ‘Ali ibn Sadaqah, Sharaf al-Dawlah ‘Ali ibn al-Hasan ibn ‘Ali, Abu’l-Makarim Ja’far ibn Sadaqah, Abu’l Fadhl al-Fath ibn Ayyub, and the author’s two children Abu Muhammad Isma’il and Abu Taher Ishaq. A similar inscription in the hand of al-Jawaliqi in found on a manuscript published by Nasiri-Amini, 1367, p.278. This manuscript is, therefore, a rare testament not only to the text of al-Jawaliqi but also to his highly prudent and revered character. It is outstanding to see this preservation of Ibn al-Jawaliqi’s own script, a feature highly desired as the thirteenth century scholar Ibn Khallikan tells us, “Pieces in his hand-writing were much sought after, and people vied with each other in bidding to obtain them” (Haywood, 1969, p.98).
Al-Jawaliqi was born in Baghdad in 1073 AD, and died there in 1144 AD. While his title “al-Jawaliqi” (maker, seller of sacks) may signify humble beginnings, Brockelmann has traced his lineage to an ancient family which appears to contradict this modest signification (Brockelmann, G. I p. 332; S. I p. 492). Al-Jawaliqi’s talent in philology was nurtured under the tutelage of the celebrated grammarian al-Tibrizi, studying in the Nizamiyya for seventeen years. In the company of Baghdad’s leading scholars, our author refined his talent by attending courses and lectures led by his teacher. A copy of al-Tibrizi’s Luzum ma la yalzam in the hand of our author attests to his presence at these scholarly events (Stern, 1954, pp.339-340). As one of al-Tibrizi’s most eminent students, it is unsurprising that al-Jawaliqi was his successor as professor of philology at the Nizamiyya. In this celebrated position, al-Jawaliqi became the teacher of Ibn al-Jawzi among other renowned scholars.
Having supplemented the work of al-Tibrizi, al-Jawaliqi is credited alongside his predecessor with re-establishing and refining the cultural level of the Arabic language from the “depths” to which it had fallen during the Seljuk rule (Fleish, 1991, p.490). Descriptions of our author are favourable, depicting him as a conscientious teacher who responded prudently to questions (ibid., p.490). Moreover, the renowned medieval Islamic scholar Ibn Khallikan praises our author as “a learned scholar, and a master of all branches of literature … A number of instructive works were composed by him and got into wide circulation” (Haywood, 1969, p.98). The respect he earned in the field of philology was supplemented in a religious setting when he became imam to Caliph al-Muqtafi. It has been recorded that Caliph al-Muqtafi would pray behind him demonstrating the extraordinary reverence and appreciation our author held.
Although Ibn Khallikan’s quote attests to a large body of work composed by al-Jawaliqi, only two works have survived of which manuscripts exist, making this manuscript an incredibly rare record of al-Jawaliqi’s scholarship. The first, Kitab al-mu’arrab min al-halam al-‘ajami’ ‘ala huruf al-mu’jam comprises a glossary of Arabicized loan words, while the present work, Kitab al-takmila fima yalhan fihi al-'amma, focuses on the correction of incorrect expressions. Both works record our author’s concern for the preservation of the Arabic language as well as his fear that the gradual influx of loan words and errors would undermine its status. The beautiful, bold naskh in which this manuscript is written is clearly legible and reflects the author’s concern for clarity and purity of the language.
Kitab al-takmila fima yalhan fihi al-'amma can be divided into two sections: the first focuses on the incorrect usage and placement of words, while the second centres on the incorrect usage of letters and vowels. Throughout the text, our author displays a profound knowledge of the nuances of the Arabic language providing anecdotal evidence and many detailed examples. A surprising feature of this manuscript is the presence of three dots in a triangular formation preceding phrases such as ‘kadhalik’ and ‘min dhalik’ (so, thus, therefore). The resemblance that this marker bears to the shorthand ‘therefore’ might even suggest an Arabic root for the symbol.
The present work would have had many owners after its composition in the twelfth century, yet it remains in an extraordinarily clean condition, and the remargining in the seventeenth century demonstrates a keen awareness to preserve this highly important text. Notably, this manuscript once belonged to an Almohad Caliph, Yusuf al-Mustansir Billah (r.1213-24), as inscribed on the title page. This noble provenance along the excellent condition of the manuscript indicates that even after our author, this work was a highly-treasured possession.
Dated AH 529/1134 AD, this manuscript was copied during the lifetime of its author. Marginal inscriptions of ‘balaghtu al-qara’a ‘ala al-shaykh’ indicate that this manuscript was read to the author and approved by him. Such inscriptions attest to our author’s concern for the transmission and preservation of the works he had approved. Remarkably, in the opening page is an inscription in the hand of the author detailing those who have either read or heard a recitation of the text. These include, Najm al-Din Abu al-Ma’ali Muhammad ibn Sadaqah ibn ‘Ali ibn Sadaqah, Sharaf al-Dawlah ‘Ali ibn al-Hasan ibn ‘Ali, Abu’l-Makarim Ja’far ibn Sadaqah, Abu’l Fadhl al-Fath ibn Ayyub, and the author’s two children Abu Muhammad Isma’il and Abu Taher Ishaq. A similar inscription in the hand of al-Jawaliqi in found on a manuscript published by Nasiri-Amini, 1367, p.278. This manuscript is, therefore, a rare testament not only to the text of al-Jawaliqi but also to his highly prudent and revered character. It is outstanding to see this preservation of Ibn al-Jawaliqi’s own script, a feature highly desired as the thirteenth century scholar Ibn Khallikan tells us, “Pieces in his hand-writing were much sought after, and people vied with each other in bidding to obtain them” (Haywood, 1969, p.98).