10/04/2021 0:00:01
Ibn Wahshiyya and the phenomenon of parrot laziness
There is a strange nature in our culture, even a distinctive feature of ours, that imposes itself strongly on our awareness and knowledge.
This nature… I call it the phenomenon of the lazy parrot… and it exists to a small extent among the scientific and cultural elites… but it is very widespread and very ingrained in the segment of society that has an average and lower scientific and cultural level.
I hope that my words will not be understood as a matter of vanity, arrogance, or a search for fame….but because we are from this culture and there must be any element from within this culture who monitors and draws images of this culture, and carries out a process of criticism of these images, in order to… Reform and not for the sake of anything else… Reform cannot be achieved unless there is a criticism of our ways of thinking, and a review of the tools by which we obtain knowledge.
I will try to explain this phenomenon.
We sometimes…do not realize ourselves except by relying on what others say and write about us. We make the other’s texts a primary, basic material with which we learn about ourselves. Then our cultural and cognitive production turns into an arena that revolves around the discussion of those first texts written and said by the other…so we come up with an intellectual and cultural quantity that is confined between rejection and acceptance, but we do not think about whether or not We want to produce primary foundational texts ourselves and make them the focus of the cognitive debate in the cultural arena.
This point… made the most important tools by which we obtain knowledge… only two tools… trust and distrust, which are internal, subjective tools present in our makeup, tools that are subject to the psychological factor more than the scientific factor… We abandoned the other tools.
Trust and distrust… are the two tools that we use in our knowledge of some topics… and they are the ones that shape the cultural landscape around us for those topics and often create new waves of knowledge for us.
Our cultural journey has become an evolution of the basic question… Do you trust or not trust what the other said about you, to another question, which is (Is what he said true or false), and then it evolved to another question… Did he or did he not forget to mention it? something . Is there anyone who said something like him, or did no one say it?
Because we do not realize ourselves except based on what the other said, and our tools of knowledge are trust and distrust, all our focus is on researching the confirmation or disconfirmation of the other’s texts.
This is the image
The other person fully realizes this image, and he realizes what tools of knowledge we have, and he also realizes that the amount of trust in his texts that he wrote about us is very, very great in the presence of what confirms his texts from within our heritage.
At this point… there is the lazy parrot… and he is waiting for a new founding text, first from the other… and this time a text written in the language of the lazy parrot… but this time not in the name of the other… but in the name of the lazy parrot, and it says For prostitution, laziness said that they were texts from his grandmother and he had kept them.
The lazy parrot…and because of what the other wrote about him, which made himself successful in the scene, he has an inferiority complex and tries to search for anything to cling to in order to prove his superiority and belittle the other’s abilities.
The lazy parrot… grabs that new text that the other gave him very quickly… and turns it into a huge discovery and a cultural exhibition… then a new cognitive and cultural wave is formed… made up of large flocks of lazy parrots.
And in the end…a discovery that there has been no change in the cultural scene, as the cultural scene still revolves around the initial text that others wrote about you.
All the lazy parrot did… was confirm the other’s texts about him… because he lacked self-confidence, and his knowledge depended on everything the other gave him.
This is the lazy parrot, and this is his story with Ibn Wahshiyya.
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Who is Ibn Wahshiyya?
I know that this name is not known to some, and his name is confined to the arena of researchers and those with average knowledge in translations of texts……His name is always brought up when discussing issues related to the West’s decoding of the region’s inscriptions. In fact, the name Ibn Wahshiyya has always become associated with the name of Champollion. When talking about the West’s translation of hieroglyphs.
Ibn Wahshiyya turned into the mighty traditional figure who surpassed Champollion. Champollion even saw a manuscript of Ibn Wahshiyya’s book (The Longing of the Inquiry to Know the Symbols of Pens), and he stole the information in it, attributed it to himself, and claimed in front of the world that he was the first to decipher the hieroglyphs.
Ibn Wahshiyya became an offensive and defensive means of knowledge for us at the same time, to prove to ourselves and to others the extent and extent of the competence of our minds in discovery, invention, and creating solutions… Rather, he became our only official representative before all the Western scholars who deciphered the region’s inscriptions, to prove our primacy. We are worthy of things that belong to us.. and it spares us even the idea of translating these inscriptions.
First, let us get to know Ibn Wahshiyah, and convey to you a comprehensive, rich and comprehensive article by a researcher and doctor, about Ibn Wahshiyya, his history and knowledge production, and a summary of his famous book (The Longing of the Inquiry in Knowing the Symbols of the Pens).
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Ibn Wahshiyya al-Nabati, and his pioneering work in revealing hieroglyphic symbols in his book (Shawq al-Mustham fi Knew the Symbols of Pens)
Dr . Yahya Mir Alam
Corresponding member of the Arabic Language Academy in Damascus
Department of Arabic Language and Literature – College of Basic Education – State of Kuwait
The purpose of this research is to demonstrate Ibn Wahshiyya’s pioneering in revealing some of the hieroglyphic symbols of the ancient Egyptian language more than a thousand years before the French orientalist Champollion, by providing a documented translation of him, his scientific personality, and the effects he left behind despite their abundance and diversity and the loss of many of them, as well as by conducting a study. A summary of his book (The Longing of the Inquiry to Know the Symbols of the Pens), which included about ninety pens of ancient languages and cryptic pens with which the ancients enigmaticized or symbolized some of their sciences. It included an explanation of its subject, its versions, the reason for its composition, its scientific material, its methodology in classifying it, and its scientific value. .
First: his scientific personality
He is Abu Bakr Ahmad bin Ali bin Qais bin Al-Mukhtar(1), known as Ibn Wahshiyah al-Nabati(2), al-Kaldani(3), and al-Kasdani (Nabati)(4).
His birth and death are unknown, although some of them estimated his death to be after the year 318 AH or close to the year 350 AH, but what is most likely based on several pieces of evidence is that he lived in the second half of the third century AH.
He was knowledgeable in agriculture, chemistry, poisons, astronomy, ancient pens, magic, tricks, and more. He was born in Qusayn, a district of Kufa, Iraq.
Ibn al-Nadim described him as a magician for his work of talismans and crafts, and he translated him in two places: the first: in the biographies of those who practice magic, sorcery, and omens, and he reported that he had luck with that, and the second: in the biographies of the craftsmen (chemistry), in which he listed more than thirty works of his.
What Ibn al-Nadim counted for him in the two aforementioned places, despite its importance and comprehensiveness, since it was the most comprehensive source of his works as far as I know, does not indicate the reality of the totality of his works, as much as it indicates what his knowledge reached Ibn al-Nadim, as the totality of his composed and translated works included in The total number of sources and references, as far as I have come across, is fifty-two books, of varying sizes, and of diverse topics, with the difficulty of separating out the identification of some of them, and of the multiple names of some of them, with the most famous being taken first, followed by others, or referring to others.
However, some of the Arabs and Orientalists who translated or studied some of his books, such as (Nabataean Farming), doubted the validity of attributing some of them to him, and considered them translated or copied from ancient Babylonian (6).
But this was not lost on the predecessors, as some of those who translated it for him pointed out some of it, and Ibn Wahshiyya himself did not deny that, as he stated in some of his books that he translated or quoted some books from the Nabataean language that his ancient Chaldean ancestors compiled before Islam, and from other languages. .
Therefore, we found some researchers (9) pointing out the error of some recent studies in attributing the classification of such books to Ibn Wahshiyya, or to his student Ahmed bin Al-Hussein bin Ali bin Ahmed Al-Zayyat. This is not absolutely true, because some ancient sources attributed it to Ibn Wahshiyya, and counted it as one of his books.
Some researchers, including orientalists and others, accused him of populism, bad faith, forgery of some names or books, or plagiarism of some of the works that he transmitted from non-Arabic ones, citing his words as evidence in some of his books.
Its effects:
It was soon pointed out that the sources and references differed in the amount of books they cited from Ibn Wahshiyah that were written and copied from Nabataean and other ancient languages that he knew, and since his works were many, and documenting each of them by referring to the books that cited him would not be possible for research, and may not involve much effort. It is useful, in addition to the repetition it will contain, since the totality of its effects does not deviate from what was stated in those sources and references or in some of them, from what was mentioned in the documentation of its translation and its effects in the beginning of the footnotes = I thought it useful to limit the following footnotes to pointing out what they called for. The necessity of documenting some works. These effects are arranged according to the letters of the alphabet (11):
1 – Al-Adwar, or Al-Adwar Al-Kabir on the Nabataean Doctrine: It consists of nine articles, translated by Ibn Wahshiyya from the Nabataean language (12).
– Secrets = expelling demons.
2 – Secrets of the Sun and the Moon, or Al-Taf’in, or Al-Taf’inat: It is one of the books transmitted by Ibn Wahshiyya.
3 – Secrets of Mercury: It was cited by Abu Maslama Al-Majriti in his book (Ghayat Al-Hakim). In his book (Asrar Al-Hakim), Ibn Wahshiyah reminded his student Ibn Al-Zayat that he had promised him to write a book on the secrets of Mercury, and that after he finished translating, he would fulfill his promise, and alerted him to its importance. It is necessary to be careful about it (13).
4 – The Secrets of Astronomy in the Rulings of the Stars, or Dhawanay: Ibn Wahshiyya stated in the introduction to (Al-Filahah Al-Nabataean) that it was the first book he translated from the Nabataean language, and that it was a huge book with about two thousand pages or one thousand and fifty pages, which forced him to limit himself to translating an edition of it along with other books. Other (14), and it can be concluded from what I mentioned there that (Dhawanai) is the real name of Hermes II, meaning the savior of humanity, and it is what the Egyptians and the people of the Levant call Hermes of Babylon.
5 – Secrets of the planets.
6 – Names.
7 – Sign: in magic.
8 – Al-Usul Al-Saghir: In the noble craft (chemistry).
9 – Al-Usul Al-Kabir, or Al-Usul Al-Hikma: also in craftsmanship, on the authority of the Stone of the Wise. A copy of it is preserved in Dar al-Kutub al-Zahiriyya, part of its collection number (9769) (15).
10 – Idols.
11 – Aflah Al-Karim and Palm Trees: Ibn Wahshiyah mentioned it at the end of his book (Shawq Al-Mustaham) and stated that he had it in the Levant with the book (The Causes of Waters) and that he translated it from the language of the Kurds, out of thirty books he saw in Baghdad in a sarcophagus, and that was in his commentary on an old pen. It is strange, and contains letters in excess of the literal rules. It is attributed to the Kurds that they claimed that Binushad and Massi Al-Surati wrote in it all their sciences and arts (16).
12 – The pens with which books on craftsmanship and magic are written: Ibn al-Nadim mentioned it after the book, which contains twenty published books, by saying: ((And on loyalty is a copy of the pens with which books on craftsmanship and magic are written)) and he stated that Ibn Wahshiyya mentioned it, that he read it in his own handwriting, and that he read A copy of these particular pens, in a number of parts, in the handwriting of Abu al-Hasan ibn al-Kufi, contains various comments made by Abu al-Hasan ibn al-Tanh from the books of the Banu al-Furat, and that this is one of the most beautiful things he has seen in the handwriting of Ibn al-Kufi after the book (Masawi al-Awwam) by Abu al-Anbas al-Saymari. Then he enumerates some of the letters of the pens. Which is affected by the ancient sciences in the barabi, such as the letters of Anabath, the letters of Musnad, and the letters of Al-Faqitos. He stated that these lines may have occurred in the books of science that he mentioned about craftsmanship, magic, and incantations in the language spoken by scholars, so they are not understood (17).
13 – Balinus the Wise:
– Rotting = the secrets of the sun and the moon.
14 – Hanna Tuthi Amai Al-Kasdani: References differed in writing the name of this book due to its foreignness. Ibn Wahshiyah transmitted it, and it is in the second type of talisman, and other books by him in this science will appear soon. Talisman is a type of magic that searches for how to combine active heavenly forces with passive earthly forces at the appropriate times for the action and the intended effect. Talisman in origin: a contract that cannot be dissolved.
– Wisdom in chemistry = the treasure of secrets, or the treasure of wisdom.
15 – Life and Death in the Treatment of Diseases: It is translated from a book by Rahta bin Samutan Al-Kasdani.
16 – The Properties of Plants and Mineral Stones: A book by Dosham the Priest mentioned by Ibn Wahshiyah in his book (Shawq al-Mustham) in the pictures of the mineral shapes that the Ishraqiyya and Masha’iyyah Haramites used to refer to. He stated that Dosham the Priest mentioned them in his book, which he wrote about the Properties of Plants and Mineral Stones, and that he made it specifically written. With this pen, he urged it to be known and kept secret, because it is one of the secrets stored in pictures of metal figures (18). Although Ibn Wahshiyah did not declare that he had transmitted the book, his careful discussion of it, his urging of knowing it and concealing it, and his quoting of images of metal figures, make it possible that the book was something he translated and forgot to refer to, or he referred to in a book that has not reached us, as He did not declare all the books that he transmitted from other languages, and neither did any of the sources adequately list all of his effects.
– Dhawanai = the secrets of astronomy in the rulings of the stars.
17 – Thesis in chemical industry or dyeing.
18 – Al-Raqqa and amulets.
19 – Leadership in physiognomy.
20 – Little magic.
21 – The Great Magic.
22 – Sidra al-Muntaha: The orientalist Youssef Hammer considered it in the introduction to his investigation of (Shawq al-Mustham) translated from Nabatieh, and Brockelmann described it as a conversation with the Moroccan Comoran about issues related to religion and natural philosophy (19), and Ismail Pasha stated that it was about chemistry (20).
23 – The Magic of Nabat.
24 – Poisons, or poisons and antidotes: translation into English by M. M.levey entitled (Toxicology among the Arabs in the Middle Ages) and published by the American Philosophical Society (21).
25 – The Sun of the Suns and the Moon of the Moons in Revealing the Haramsa Symbols and Their Secrets and Mysteries: Ibn Wahshiyya stated that it was translated from the language of his people, and referred to him to learn about the secrets of the Haramsa (22).
26 – Evidence in the knowledge of the single stone: Brockelmann did not use the word (knowledge) in its name, and he referred to another copy as (The Book of Temples and Statues) (23) although others cited the two books together.
27 – The longing of the person being asked to know the symbols of pens: This is the subject of the research and the bottom line. It will be discussed in detail.
28 – Nature.
29 – Tabqana, or Tabqana: It is in Talisamat, translated by Ibn Wahshiyya under the title (The Book of Tabqani). The origin of the word is unknown, but it can be learned from a footnote by Abu Maslama al-Mujariti, who benefited from the book in his work (Ghayat al-Hakim), that it necessarily means the action of the forms of the planets on the universe. And earthly corruption (24).
30 – Casting out demons or secrets.
31 – Talismans.
32 – The causes of water and how to extract and deduce it from unknown lands. Origin: It was mentioned that Ibn Wahshiyya mentioned it with the book (The Farms of the Vineyard and the Palms), and that they were with him in the Levant, and that he translated them from the language of the Kurds, and they were out of thirty books that he saw in a sarcophagus in Baghdad (25 ).
33 – The ultimate goal of hope is relief from suffering.
34 – Agriculture.
– Al-Filahah Al-Saghir: Some of them mentioned it (26), and perhaps it is the advanced book Al-Filahaha.
– Al-Filahah Al-Kabir: Some of them mentioned it (26), and perhaps it is the following book (Al-Filahah Al-Nabatiyya).
35 – Nabataean Farming: It is a famous book, it became famous, it was large in size, and its copies were numerous, and they differed greatly in determining the author of the original and its time. It has a famous edition edited by Dr. Tawfiq Fahd, issued by the French Institute for Arab Studies in Damascus in 1988 AD. It includes an explanation of the methods and theories of agriculture among the Babylonians, Assyrians, and Muslims. As for the author of the original, Ernest Renan attributed it to Totami the Kokani during the first century AD, and Shurleston, in his study of the book in 1859 AD, attributed it to the second century BC. Ibn Wahshiyya stated that he transferred it from the language of the Kasdanians, which is the ancient Syriac language (Aramaic), to Arabic in the year 291 AH, that is, the time of the Abbasid Caliph Al-Muktafi (d. 295 AH) (27), and that he dictated it to his student Abu Talib Ali bin Muhammad al-Zayyat in the year 318 AH / 930 AD. And that he instructed him not to prevent anyone from seeking him, in addition to his command to him to conceal other things other than himself, and that he found the original attributed to three of the Kasdanian sages. Dhagrith began it, then added Pinushar to it, then Quthami completed it, and that between these three there are long periods of time, amounting to thousands of years. There is another narration cited by Nöldeke(28), which indicates that the book was written by his former student al-Zayyat and that he translated it into Arabic in the aforementioned year. His purpose in translating this book and other sciences of his Nabataean ancestors has been explained shortly. The predecessors were interested in the book because of its fame and great importance in its chapter, so some of them shortened it, and others placed restrictions on it (29).
36 – The twenty benefits: It is in chemistry.
37 – Concerning the pictures of the staircase of the astronomy and what it indicates regarding the conditions of the newborns: Its origin is the Babylonian Qoqani’s Tinklusha. There is doubt about the authenticity of the book’s attribution to the author of the original, and about the name attributed to him. Brockelmann mentioned that this book is a forgery by the student of Ibn Wahshiyya Ahmad ibn al-Hussein al-Zayat (30 ), and the Italian Carlo Nellino concluded the same thing in his lectures that he gave at the Egyptian University on the history of astronomy among the Arabs, after he told the difference between the scholars of the Levant in (Tanqlush/Tanqlush). Khulsun believed what Ibn Wahshiyya mentioned that Tanqlusha was one of the early Babylonian sages, and Ketchmand (Jetchemund) denied it, accusing Ibn Wahshiyya of lying abundantly. Steinschneider came after him and claimed that Tanqlusha was a name invented by Ibn Wahshiyya, and that the real book of Tocris was copied from Greek (31).
38 – In identifying stones or rocks.
39 – The offerings.
40 – Revealing the symbols and references of the wise men to the Greatest Stone: it is in the workmanship.
41 – The treasure of secrets, or wisdom in alchemy, or the treasure of wisdom: Brockelmann called it (the treasure of wisdom) or (the laws of the wise) and he mentioned (the treasure of secrets) preceded by two signs =? Which makes him feel that he doubted whether they were two books or one book (32).
– Treasure of wisdom = treasure of secrets.
42 – What is learned from the mathematical sciences.
43 – Listed in chemistry.
44 – Chaldean doctrines regarding idols.
45 – Studies on craftsmanship.
46 – Introductions to Al-Anwar fi Al-Hikma: Brockelmann mentioned that the Ismailis used this book a lot, and that Hussein bin Nuh benefited from it in the book (Al-Azhar) (33).
47 – Negotiations, or Ibn Wahshiyya’s negotiation with Abu Jaafar Al-Umawi and Salama bin Suleiman Al-Akhmaimi regarding craftsmanship and magic.
48 – The Key to Comfort for Farmers: One of the researchers mentioned it in his article (34), and I did not find anyone else who mentioned it in the sources and references I consulted.
49 – Ibn Wahshiyah’s debates with Othman bin Suwayd al-Akhmaimi on craftsmanship: translated into Arabic.
50 – Nuzhat Al-Ahdak fi Tartib Al-Awfaq.
– The laws of the wise = the treasure of secrets.
51 – Structures and Statues: Reference was made to Brockelmann’s mention of it in (Evidence in the Knowledge of the One Stone) and to the fact that others confirmed the two books separately together, which justified its isolation here.
52 – The clear and clear work order.
The above is the sum of what sources and references have reported of books attributed to Ibn Wahshiyya in authorship or translation, regardless of some of them doubting his authorship or translation of them from ancient languages, or the accuracy of their attribution to the original author if they were translated. However, I did not find any of the ancients or moderns who narrated them all or completed them, and it has already been mentioned that Ibn al-Nadim’s narrations exceeded thirty books. However, it is not far-fetched that he might have other books, which the available sources have not helped us with knowing, which may be revealed in the coming futures. Days and researchers’ efforts.
Second: His book (Shawq al-Mustham fi knowledgeah al-Muslim pens) (35)
1 – Its topic:
Ibn Wahshiyah’s book (Shawq al-Mustham) is considered the most famous and oldest of the books that have come down to us. It is no secret that the study of pens is of great importance in many fields, such as: discovering obsolete languages, studying the history of languages, antiquities, translation, history, and others. It is known that these pens are either pens for natural languages, which are symbols that depict the spoken language in written form, such as the symbols of Phoenician, Arabic, Syriac, Hebrew, Pahlavi, hieroglyphics, and others, or they are pens for cryptography, such as the pens of the wise, philosophers, and those skilled in (chemistry) and the occult sciences, and other scholars who symbolized Their knowledge, or some of it, for many well-known reasons.
The need seemed clear for the establishment of collections for the purpose of writing and correspondence between the parties of the state since the establishment of the Islamic Caliphate. Then translation into Arabic began from the dominant and defunct languages in the Caliphate at that time, such as Greek and Syriac in the Levant, Pahlavi-Persian in Iraq and Iran, the various Indian languages in India, and Coptic. In Misr, Berberism in North Africa and elsewhere. Some of what was written in these languages was written in encrypted letters or symbols instead of the letters of the language, which are known to the private people, and this is what is called pens.
It should be noted that Arab Muslim scholars carried out important studies of the dominant languages of their time, and of the ancient languages that they learned about. They talked about the various writing systems of Greek, Syriac, ancient Egyptian (hieroglyphics), Indian, Persian, and others. What led to the emergence of the sciences of writing and the study of pens among them was: the Arabization of collections, the flourishing of the Arabization of sciences movement, the spread of writing and reading due to Islam’s encouragement of them, and the encouragement of the caliphs and other rulers and notables for scholars, learners, and authors. Arab scholars also studied blind pens and wrote works on them, and what helped in this was:
A – The presence of encrypted texts in books transferred from other languages during the translation movement into Arabic, especially books on wisdom, craftsmanship, astronomy, spirituality, and others, which necessitated decoding those pens.
B – The need to understand what is written on archaeological sites such as barabi, pyramids, sarcophagi, treasures, hidden objects, burials, and other things, and it is known that some of them were written with a blind pen.
2- Copy it:
Several libraries distributed in some countries maintain manuscript copies of the book (The Desire of Desires), including: – The National Library copy in Paris, No. (6805/131).
– Copy of the National Library of Austria No. (68).
– A copy of the Ali Sabsahalar Library in Iran, published by a photocopy of the original by Professor Iyad al-Tabbaa, attached to his book (The Methodology of Editing Manuscripts) and affixed under its title (And with it is the book of Shawqal al-Mustaham fi Knowing the Symbols of the Pens) (36), and he did not mention its number in it, and he published it with an index of the chapters and chapters in six Pages (119-124) were marred by some confusion and errors (p. 124), and he followed it with an introduction to the book’s caretaker in six pages, in which he spoke briefly about the book and the photocopy that occupied the pages of the book between (pp. 131-205).
– The edition of the Austrian orientalist Youssef Hammer, which was issued in London in 1806 AD. It is considered the oldest edition of the book. It included the Arabic text of the manuscript (Shawq al-Mustham) in (136 pages), and its translation into English in (54 pages). He presented it with a study of Ibn Wahshiyah, his works, and his book (Shawq al-Mustaham) ) Its scientific and literary value, its impact on those who came after it, and the ancient alphabets and obsolete pens, came in (page 20). The orientalist Hammer stated in his introduction to the edition that he found the authenticated copy in Cairo, and that it was delivered from the hands of the French, who were famous for collecting valuable oriental books and manuscripts, during their famous campaign against Misr. The original of this copy is kept in the British Museum Library under the number 440.H.173. (37). It is no secret that this edition is dear and rare due to its antiquity and importance, as a printed copy of it is rarely found except in a few well-established libraries, including a copy in the library of the National Museum in Damascus (the House of Arab Antiquities).
There are other copies in public or private libraries, including one by Professor Adnan Jawharji in Damascus.
It should be noted that all the previous versions are considered late, as they were quoted from a copy written in the year 1166 AH or 1165 AH, and they were quoted from a copy written in the year 413 AH, and this was quoted from a copy of the original Ibn Wahshiyah written in the year 241 AH.
3- The reason for its composition:
Ibn Wahshiyyah presented his book (The Longing of the Desired) with a brief introduction in which he stated the reason that prompted him to write this book, the purpose he aimed for in writing it, and the approach he took in preparing it. He wrote it at the request of one whose supplication is not rejected, and with the aim of benefiting those who seek and desire it. With the wise sciences and divine secrets, he adhered to establishing each pen with its ancient drawing and its well-known name, and mentioned underneath it what it corresponds to in Arabic with red, distinguishing it from others, and arranged it into chapters, and concluded its introduction by stating that it should be called the Book. And his wording in all of the above: ((… And after, when someone whose supplication is not rejected asked me to collect for him the foundations of the pens that the past nations of the virtuous, the wise, the forefathers, and the knowledgeable philosophers had circulated, while they symbolized their books and sciences with them, so that seekers and those who desire the wise sciences and divine secrets may benefit from them. Remembering the pen with its old drawing and its famous name, and explaining its letters, and naming it “the longing of the one who is inspired to know the symbols of the pens” (38).
4- His scientific subject:
It was pointed out that Ibn Wahshiyah’s book (Shawq Al-Mustham) included about (90) pens, which according to my count are (89) pens with their drawings and pictures and their equivalents in the Arabic language, if any, and all of them are from the ancient pens that were used by past nations, or from those of the ancient sages. And philosophers, kings, and others, most of them are among the pens with which they conquered or symbolized many of their sciences and arts in wisdom, beliefs, medicine, astronomy, chemistry, and hidden sciences such as: magic, talismans, tricks, fortune-telling, alchemy, luminaries, sycamores, etc., and the treasures, rubble, sarcophagi, burials, compositions, mixtures, antidotes, and others that they created or made.
The book consists of a brief introduction and eight chapters, each of which contains chapters that are more or less limited according to the topic of the chapter that organizes them:
The first chapter contained three chapters distributed among three pens: Syrian Kufic, Moroccan Andalusian, and Indian in its three types.
The second chapter included seven chapters, each of which was devoted to one of the seven famous pens: the Syriac, the ancient Nabataean, the Hebrew, al-Barbawi, al-Qummi, the Musnad, and the pen of the wise.
As for the third chapter, he devoted it to the pens of the seven famous sages, so it came in seven chapters, each of which was written independently by one of them, and they are: Hermes, Cleimon, Plato, Pythagoras, Asclepius, Socrates, and Aristotle.
The fourth chapter was devoted to the pens of the sages that appeared after the previous seven, along with the names of its authors, among the earlier sages who were famous for their knowledge and sciences. This chapter was large in (24) chapters, distributed among twenty-four pens, which are the pens of: Belinas, Al-Barbawi, Franjoush, Al-Mu’allaq, and Al-Marbut. , Al-Jurjani, the ancient Nabataean, Al-Ahmar and the talismanic, Al-Ramzi, Qastoges, Hermes Abutat, Sorianus, Philaeus, Al-Mashjar, Al-Daoudi, Democritus, Qaftarim, Al-Farqani, the Hebrew Zosim, Marshul, and Plato.
As for the fifth chapter, Ibn Wahshiyah focused on the pens of the seven planets: Saturn, Jupiter, Mars, the sun, Venus, Mercury, and the moon.
The sixth chapter was devoted to the signs of the twelve zodiac signs, with their origins as in their books and relics: Aries, Taurus, Leo, Spearfish, Mercury, Libra, Scorpio, Sagittarius, Capricorn, Saturn, Aquarius, and Pisces.
The seventh chapter deals with the pens of the Syriac kings, the Hermes, the Pharaohs, the Canaanites, the Chaldeans, the Nabataeans, the Kurds, the Chassadians, the Persians, and the Copts. These are the pens of: Brodis, Rusiot, Kemas the Hermetic, Maharish, Tiberinosin, Rios Mosin the Egyptian, Barhemos, Sasa, Belbeis, and Qaftarim.
As for the last eighth chapter, he assigned it to the famous pen of the Hermes, and this chapter came in chapters, three stages, and a conclusion, the first of which he assigned to the pen of the wise Hermes the Great, and he pointed out that it is arranged on countless symbols and signs, and that it has a rule by which to infer what is required. He explained it. In three levels, he began with pictures of the forms of the upper Hermetic levels. The first level included animal names and their shapes, the second included plant shapes, and the third mineral shapes. He concluded his book with a group of ancient pens used before the flood, and another for the Chaldeans and others.
5- His approach:
The reader of the book (The Longing of the Despicable) will see that its author, Ibn Wahshiyya, was insightful in the scientific material he collected, precise in the approach he adhered to, and largely objective in what he presented, discussed, and treated. The most important features of his approach can be summarized in the following notes:
A – His distribution of the book’s scientific material into chapters and chapters was successful, accurate, and comprehensive. He distributed the material – as previously mentioned – into eight chapters and a conclusion, each of which is organized by a number of pens. He separated each of them into a chapter, taking into account in collecting and organizing the historical sequence and the characteristics that they have in common. And links, where the first chapter was held for three pens, the second for the seven famous pens, the third for the pens of the seven famous sages, the fourth for the pens that followed the previous seven, the fifth for the pens of the seven planets, the sixth for the pens of the twelve zodiac signs, the seventh for the pens of the earlier kings, and the eighth for pictures of the upper monuments, followed by three. Rankings: for animal names and their forms, then plant forms, then mineral forms, then the conclusion, which included a group of old pens. There is no doubt that such a distribution of the book’s material indicates a precise approach, a sound mind, and long experience with both types of pens: alphabet pens and cryptography pens with which they symbolized or encrypted many of their works.
B – He gave titles to the chapters that indicate what they contain. The titles of some chapters included the names of the pens or their authors as a group, and then were detailed and distributed among the chapters, as in the first, third, fifth, and sixth chapters. As for the rest of the chapters, they were limited to titles that indicate in general what is in them. Of the pens, such as the chapters: the second, fourth, seventh, and eighth.
C – His precision in his adherence to a specific approach in distributing the material, presenting it in detail, explaining it, or summarizing it, and commenting on it, correcting or weakening it, warning of its scientific value, or documenting and detailing it by referring to important sources coupled with the names of their authors. In addition, he reminded the reader of his approach to topics in the book. , as in the opening of Chapter Four.
D – His investigation into the hadith of the people of the pens, including sages, philosophers, kings, and others, by mentioning their most important characteristics, what they used in their books of pens, and what they conquered with them of books of wisdom, beliefs, or various sciences, such as chemistry, alchemy, medicine, astronomy, and the secrets of the stars and planets, talismans, magic, observation, sorcery, and witchcraft. And the calafateria and other things, and what they made or placed in them: treasures, barabi, priestly sarcophagi, burials, treasures, crypts, strange smokes, strange compositions, fireworks, planetary rings and harnessing their spirituality, charms and supplications, royal antidotes, strange medicines, humors, and others.
E – His keenness to be comprehensive in his talk about pens, by attributing them to their owners or sources, identifying the sciences that were written or symbolized by them, explaining their properties and fame, their circulation among sages, philosophers, races, nations, and countries, and the totality of the sciences that were written with them, and the good things that were written upon them. And pyramids [a plural used by Ibn Wahshiyya in his book], sarcophagi, stones, and ancient structures, and the method of arranging them according to letters or other symbols and signs, whether small or large, and the rule in that, and what of them was in use before the flood, or neglected or forgotten. In addition, he stipulated the opinions of the predecessors in the pens, how to read them, their rules for that, the number of letters in them, and what was not in Arabic, and their arrangement, commenting on them by stating his opinion about them and correcting any similar errors, and so on.
The wooded pen of the sage Dioscorides wrote the book about herbs and plants, their secrets, benefits, harms, and secrets, and the wise men after him circulated it in books (39). The Davidic pen was widely used in India. The sages used it in medicine, wisdom, and politics, and it is famous (39). The pen of Democritus was accepted by the Greek sages, who used it to puzzle and symbolize their books, and claimed that the spirituality of Mercury had given it to him in the dark swarm (40). The pen of the Coptic sages wrote most of the books of treasures, demands, treasures, hidden things, and books of noble and divine craftsmanship (41). The Furqani pen was invented by seven Roman wise men, and they wrote many books with it on alchemy, chemistry, and medicine. Their leader was Diogenes the Great, the Roman king, and he was famous in his time and forgotten (41). The Hebrew pen of Zosim was used by the ancient Hebrew sages and symbolized the noble books of wisdom, which were located in Jerusalem (42). The pen of Calaftrios was widely used by the wise men and philosophers in its books and sciences, unlike any other pen, due to its many properties (43). With the pen of the Greek Kastogis, he wrote three hundred and sixty books on the science of divine craftsmanship, the science of talismans, luminescence, magic, invocations of the planets and stars, and harnessing spirituality (44). He experimented with Plato’s natural wooded pen and found that each letter had properties and benefits for various matters (45). The Scorpio pen was among the pens hidden in the relics of the Chaldeans, and they symbolized the books of meteorology and secrets with it (46). The pen of Capricorn and Saturn is something that the sages of Babylon and the Persians had specially designated. They hid it, then it appeared after their extinction in the books of their secrets and hidden treasures that the Greeks had plundered. Then the sages of Misr used it in astronomy (47). The Aquarius pen was among the pens attributed to the Chaldeans and Sabians, and with it they arranged their books of prayers, supplications, and the secrets of their personal laws (48). The pen of Hermes the Great is written on barabi, pyramids, sarcophagi, stones, and ancient structures from the time of the first pharaohs. It is not arranged according to letters like others, but rather it is symbols and signs extracted according to his terminology, which are innumerable and have a base (49). And the pen of King Kemas of Hermes, with which he wrote about two hundred books on astronomy, natural secrets, and the properties of plants and drugs (50).
And – his care in revealing what is in the pens of ties of lineage and kinship, and what was of origin or branch, or deduced from others. The Kufic pen diversified into nine pens, the original of which was called Syrian (51). The Indian pen is of three types (52). The Kufic pen is derived from the Syriac, the Hebrew from the Chaldean, the Latin from the Greek, and other original and subsidiary pens, but they are mostly in this style (53).
G – His scientific accuracy and honesty, and this was demonstrated in many forms, the clearest of which is his documentation of scientific material by referring to its sources that were comprehensive in talking about it, and his explanation for this, and the reference has already been made to what he referred to from the sources he presented, or books that he classified or translated from non-Arabic. In his book (Shawq Al-Mustham), he referred to:
– The book (Deciphering and Keys to Treasures) by Jabir bin Hayyan Al-Sufi, in order to learn the facts about the art of pens, as it fulfilled the requirements necessary for this craft in detail and in general (54).
– His book, translated from Nabataean (Shams al-Shamūs wa Qamar al-Aqānī fi Revealing the Symbols of the Hermāsa and Their Secrets and Mysteries), in order to learn about the secrets of the Hermāsa, because he collected in it what is necessary for anyone who wants to learn about their secrets (55).
– Dushan the Priest’s book on the properties of plants and mineral stones, when he talked about the images of mineral shapes. Ibn Wahshiyya was not satisfied with that, but rather stated that Dushan mentioned it in his book, and that he made it specifically written with this pen, and he asks the reader to know that and keep it secret, and he justifies that as one of the secrets stored in the images of metal shapes that the Ishraqi and Peripatetic Haramassa agreed upon (56).
– A group of books he mentioned when talking about his Chaldean ancestors, whom he exalted, and degraded those he called (the first Kurds), whom he saw as imitating them in what they excelled at. He limited their prowess to the agricultural and plant industry, and denied their claim that they were descendants of Binochad, and that he had reached To them are books: Al-Filahah by Adam, Dhagrith, and Qothai. He also denied the validity of their claim to know the Seven Books, the Qur’an Dhuwanai, magic, and talismans. Then he returned to disparaging them again in his talk about one of the ancient pens, which included letters in addition to the literal rules. He mentioned their claim and claim that it was the pen with which Binushad and Masi Al-Surati wrote all their sciences and arts and wrote with this pen (57).
– A total of thirty books, of which he mentioned the names of two of them, in his comment on another pen that had letters in excess of the literal rules. He saw them in Baghdad in a sarcophagus of this script, and that he had two of them in the Levant, namely: a book on (the cultivations of vineyards and palm trees). And a book on (the causes of water and how to extract and extract it from unknown lands) and he stated that he translated it from the language of the Kurds so that people could benefit from it (58).
6- Its scientific value:
The book has great scientific value that includes several scientific areas or fields, which can be summarized as follows:
A – Revealing the pens of ancient alphabets and obsolete languages. The closest example of this is the impact of Ibn Wahshiyah’s book (Shawq Al-Mustham) in revealing some of the symbols of the hieroglyphic language after more than a thousand years at the hands of the French Egyptologist Jean-François Champollion in the year 1822 AD, who deciphered the Rosetta Stone, which It was found in the city of Rosetta in northern Misr, 65 km east of Alexandria, and it contains texts in hieroglyphs and ancient Greek. There is no doubt that he benefited from the Austrian orientalist Youssef Hammer’s edition of this book, which was published in London in 1806 AD, that is, about 16 years before its discovery. We have already mentioned some of the features of this edition, and the importance of the study that its publisher issued with it, and in it he explained the scientific value of the book, And the ways in which it can be used to discover ancient languages and other things.
B – Uncovering the occult pens with which the sages, philosophers, and others have enigmaticized or symbolized their sciences, arts, and effects on wisdom, medicine, chemistry, astronomy, beliefs, and hidden sciences such as occultation and its extraction, alchemy, tricks, talismans, magic, craftsmanship, and others.
C – Revealing important aspects of the history of those defunct civilizations, and forgotten aspects of the history of ancient sciences among the civilizations of the ancient world, as well as the history of Arab and Islamic sciences.
D – What increases the value of the book is that its author, Ibn Wahshiyya, was a specialist in pens, practiced writing with them, and read them in their written and unwritten places. The reference was made to what he mentioned in the introduction to his book (Nabataean Farming) of his great suffering in his attempt to convince those of his Nabataean people who found with him their hidden and trodden books, in order to enable him to read them in order to serve his people and their exploits, and to demonstrate their superiority over others, and to commemorate them.
What is evidence of that here is what he mentioned in the opening of the eighth chapter of his book (Shawq al-Mustham) about his knowledge of the hermetic pens in the books of the ancients, and that each of them had a pen, which he had a conventional designation to prevent those other than those of wisdom from knowing what was in it, and that few people in his time knew it because it adopted the form of drawing. For example, they are numerous, like the pens of India and China, which differ in their arrangement and terminology from what is the case with us (59).
Among this is what he mentioned at the end of Chapter Six, that the signs of the zodiac signs that he mentioned are according to what the ancients used to define, from what we found in their books and relics, and we put it in this book so that every intelligent student can quote from it what concerns him of secrets and jokes (60).
This also includes what he mentioned about one of the ancient pens, that the Pharaohs of Misr claimed that it was used before the flood, and that they used to seek blessings from it, and write with it the books of their prescribed prayers in front of the temples of their idols, and that he saw in the land of Upper Misr sarcophagi, turrets, and stones inscribed with this pen, and that it is possible that this is an opinion. Nabataeans and Chaldeans (61).
Footnotes
(1) There is a disagreement between the authorities regarding the order and writing of the names of some of his ancestors, Arabic and Nabataean. See an explanation of this in Al-Fahrist, pp. 433 and 504, Nabataean Farming 1/3 and 5, History of Arab Heritage 7/239, Dictionary of Arabic and Arabized Publications 1/281 and others.
(2) In reference to the Nabataeans, who are a people of the Persians who lived in Iraq, then the word was used in the mixing of people and their common people, and from it is the word Nabataean, meaning: colloquial, and Nabati poetry, meaning: colloquial.
(3) In reference to the Chaldeans, who were one of the people who had a state in Babylon in Iraq BC, and some of which extended to northern Syria.
(4) Sources for its translation: Al-Fahrist, pp. 433 and 504-505, Hadiyat al-Arifin 1/55, Idāḥ al-Maknoon 4/59, Brockelmann’s History of Arabic Literature, Section Two, 3-4, pp. 728-731, Sezgin’s History of Arab Heritage 7/107-110, Islamic Encyclopedia, Arabic translation 1/300-301, Notable Figures of Arab and Islamic Civilization in Basic and Applied Sciences 1/87-97, Al-Bustani’s Encyclopedia 4/132-135, Notable Figures 1/170-171, Dictionary of Authors 1/212 (1558) Dictionary of Arabic and Arabized Publications 1/281, Astronomy: Its History among the Arabs in the Middle Ages, pp. 196-210, Introduction to the Investigation of Nabataean Farming 1/AD 7-8, 3-9, and others.
(5) Al-Fihrist, pp. 433 and 504-505.
(6) Documented details of this, along with an explanation of the differences of opinion among Eastern scholars regarding this matter, in (The Islamic Encyclopedia) Arabic Translation 1/300.
(7) Like Ibn al-Nadim in al-Fihrist, pp. 433 and 504-505.
(Such as the introduction to (Nabataean Farming) 1/8, and the History of Arab Heritage 7/108, and the conclusion (The Longing of the Desperate to Know the Symbols of the Pens) p. 205 (ed. Dar Al-Fikr).
(9) Like Dr. Fouad Sezgin in (History of Arab Heritage) 7/240.
(10) Ibn Wahshiyya had frank and lengthy statements mentioned in the introduction to his book (Al-Filahah Al-Nabataean) 1/5-8, mostly in his dialogue with someone who found the books of his ancient ancestors from the remains of the Kasdanites, written in ancient Syriac (Aramaic), in which he stated more than once that his purpose in translating what Studying their works in Arabic, and disseminating them among the people so that they may benefit from the knowledge it contains, is only to show their virtues, explain their superiority over others, their advancement in those sciences, and glorify them in the souls of others, because of the pride in them and alerting them to their virtue, since these sciences were It does not follow the course of religion and Sharia, and is not included in the will and concealment. It is according to their doctrine of concealing religion and using Sharia. As for the badness of his belief, he believes that all people in his time were extremely ignorant, and that the laws and religions apparent among them introduced weariness and heedlessness to the point that they became like animals, or worse than them in some cases!?
(11) See his works in: Al-Fahrist, pp. 433 and 504-505, Hidayat Al-Arifin 1/55, Idhāt Al-Maknoon 4/59, Brockelmann’s History of Arabic Literature, Part Two, 3-4, pp. 728-731, Sezgin’s History of Arab Heritage 7/107-110. , Islamic Encyclopedia 3/963-965 (London edition), and the Arabic translation 1/300-301, Notable Figures of Arab and Islamic Civilization in the Basic and Applied Sciences 1/87-97, Bustani’s Encyclopedia 4/132-135, Al-Ilam 1/170 – 171, Dictionary of Authors 1/212 (1558), Dictionary of Arabic and Arabized Publications 1/281, Astronomy: Its History among the Arabs in the Middle Ages, pp. 196-210, Introduction to the Investigation of Nabataean Farming 1/AD 7-8 and 3-9, Study And texts on philosophy and sciences among the Arabs, pp. 36-37, Journal of the Arabic Language Academy in Damascus: Part 3, Part 2, p. 365, Part 5, Part 1, p. 55, Part 7, Part 10, pp. 104 and 448, and Part 7, Part 10, pp. 104 and 448. 11, vol. 9, pp. 193 and 196, and: vol. 10, p. 684, and: vol. 17, vol. 1, p. 63, and: vol. 21, vol. 10, p. 464, and: vol. 27, vol. 3, p. 372, and : M. 34, vol. 4, p. 567, and: M. 35, vol. 4, 535, and: M. 38, vol. 1, p. 1. History of the Arabs and Islamic Peoples 1/259, Index of Manuscripts of Al-Dhahiriyya on the Different Sciences and Arts of the Arabs, pp. 421-423, Encyclopedia of Islamic Sciences and Muslim Scholars 1/182, Subh Al-A’sha 1/475-476, and others.
(12) See the words of Ibn Wahshiyya in the introduction to (Nabataean Farming) 1/8, and similar statements in the History of Arab Heritage 7/108 footnote (1). The text will appear shortly in footnote (13).
(13) See Tarikh al-Turath al-Arabi 7/240, footnote (1), and its wording is “And I promised you, O Banu Abu Talib, that I would dictate to you a book that I call the Secrets of Mercury] and so on. So keep the book of Mercury’s secrets and wonders more than you keep everything it keeps…)).
(14) Introduction to (Al-Filahah Al-Nabatiyya) 1/8, and similar to what was mentioned in the History of Arab Heritage 7/108, and its wording in the first “(The first book that I translated into Arabic is the book of Dhuwanay Al-Babylonian on the secrets of astronomy and the rulings on events from the movements of the stars, and it is a book of great importance. The Qur’an is precious, and I did not have enough of it to quote in its entirety. Rather, I copied part of it [in the original], because I found it in about two thousand pages, so I was unable – by Allah – my son, to complete the copy due to its length alone, and not for anything else, and I copied with it their book on al-Adwar, which is al-Adwar al-Kabir. I quoted this book, along with others, after several books. I mean by this book, The Book of Agriculture, and I quoted it in its entirety in its completeness and perfection.)
(15) Catalog of Manuscripts from Dar al-Kutub al-Zahiriyya fi al-Sciences and Various Arts among the Arabs, pp. 321-323.
(16) His book: Shawq Al-Mustaham (ed. Dar Al-Fikr), p. 205.
(17) Al-Fihrist, pp. 504-505.
(18) Shawq Al-Mustaham, p. 188 (ed. Dar Al-Fikr).
(19) History of Arabic Literature, Section Two, 3-4, p. 731.
(20) The Gift of the Knowers 1/55.
(21) Notable Figures of Arab-Islamic Civilization 1/93, and the introduction to the investigation (Nabataean Farming) 1/M 7.
(22) Shawq Al-Mustaham, p. 178 (ed. Dar Al-Fikr).
(23) History of Arabic Literature, Section Two, 3-4, p. 731.
(24) History of Arab Heritage 7/110.
(25) Shawq Al-Mustaham, p. 205 (ed. Dar Al-Fikr).
(26) Al-Fahrist 1/628, and The Gift of the Knowing Ones 1/55.
(27) He was the seventeenth caliph of the Bani Abbas. His caliphate lasted six years (289 AH / 901 AD – 295 AH / 907 AD).
(28) Brockelmann’s History of Arabic Literature, Section Two, 3-4, p. 729.
(29) Its documentation is detailed in the introduction to the investigation of the book 1/AD 7-8, Notable Figures of Arab-Islamic Civilization 1/89-91, and Brockelmann’s History of Arabic Literature, Part Two, 3-4, pp. 729-730. And see about (Nabataean agriculture) the article (Ibn Wahshiyya and his book on agriculture, which is one of the oldest books in Arabic) Dr. Abdel Halim Montaser, Al-Arabi Magazine, issue 200, pp. 18-19, and an article (Books on Arabic Agriculture and Its Generating Words) by Prince Mustafa Al-Shihabi, Al-Majma’ Magazine, issue 35, vol. 4, pp. 529-540.
(30) History of Arabic Literature, Section Two, 3-4, p. 730.
(31) Astronomy: Its History among the Arabs in the Middle Ages, pp. 196-199.
(32) History of Arabic Literature, Section Two, 3-4, p. 731.
(33) History of Arabic Literature, Section Two, 3-4, p. 731.
(34) The book was mentioned in an article by agricultural engineer Wasfi Zakaria about the book (Fruitful Trees and Stars) by Mustafa Al-Shihabi, Journal of the Arabic Language Academy in Damascus, Volume 5, Part 1, p. 55.
(35) Investigation and study of this book, a detailed scientific study, will be the subject of the third part of our book (The Science of Cryptography and Extracting the Blind among the Arabs). Investigation and study: Dr. Muhammad Marayati and Dr. Yahya Mir Alam and Dr. Muhammad Hassan Al-Tayyan. It was published in the publications of the Arabic Language Academy in Damascus, the first part in the year 1987 AD, and the second in 1997 AD. Our professor, Dr. Shaker Al-Fahham, the head of the Academy, kindly submitted the two previous parts, and the third part is in progress. The King Abdul Aziz City for Science and Technology and the King Faisal Center for Research and Islamic Studies in Riyadh in the Kingdom of Saudi Arabia are issuing an English translation of the first and second parts, and publishing them in a scientific series consisting of nine parts, each of which is independent of translating the investigation and study of one of the manuscripts. Three parts were published, the first entitled (Al-Kindi’s Treatise on the Extraction of the Blind) by Yaqoub bin Ishaq Al-Kindi 2003 AD, the second (The Author’s Letter to the Ashraf King Concerning the Solution of Translations) by Ali bin Adlan 2003 AD, and the third (The Key to Treasures in Idhah Al-Marmouz) by Ali bin Al-Durayham 2004 AD, and the three were edited. And the study of: Dr. Muhammad Marayati and Dr. Yahya Mir Alam and Dr. Muhammad Hassan Al-Tayyan, translated by Professor Saeed Al-Asaad, and reviewed by: Dr. Muhammad bin Ibrahim Al-Suwaiil, and Dr. Ibrahim bin Abdul Rahman Al-Qadi, and Mr. Marwan Al-Bawab. The remaining nine parts will be published sequentially, Allah willing.
(36) The book was published by Dar Al-Fikr in Damascus, ed. First 1423 AH / 2003 AD.
(37) This was stated by Dr. Muwaffaq Abdul Qadir in his book (Authenticating and controlling texts according to the hadith scholars), p. 10, and the researcher, Professor Iyad Al-Tabba’, quoted him from him in his book (Method of Editing Manuscripts), p. 126, although the orientalist Youssef Hammer did not mention that.
(38) Shawq Al-Mustaham, p. 132 (ed. Dar Al-Fikr).
(39) Shawq Al-Mustaham, p. 150 (ed. Dar Al-Fikr).
(40) Previous reference, p. 151.
(41) Previous reference, p. 152.
(42) Previous reference, p. 153.
(43) Previous reference, p. 148.
(44) Previous reference, p. 146.
(45) Previous reference, p. 155.
(46) Previous reference, p. 162.
(47) Previous reference, p. 163.
(48) Previous reference, p. 164.
(49) Previous reference, p. 172.
(50) Previous reference, p. 167.
(51) Previous reference, p. 133.
(52) Previous reference, p. 134.
(53) Previous reference, p. 172.
(54) Previous reference, p. 172.
(55) Previous reference, p. 178.
(56) Previous reference, p. 188.
(57) Previous reference, p. 204.
(58) Previous reference, pp. 204-205.
(59) Previous reference, p. 171.
(60) Previous reference, p. 165.
(61) Previous reference, p. 193.
Sources and references
A – Printing:
– Phases of Culture and Thought in the Shadows of Arabism and Islam, Ali Al-Jundi, Muhammad Saleh Samak, and Muhammad Abu Al-Fadl Ibrahim, Anglo-Egyptian Library, Cairo, ed. First 1959.
– Al-A’lam, Khair Al-Din Al-Zirkli, Dar Al-Ilm Lil-Millain, Beirut, ed. Third 1969 AD, Fifth Edition.
– Notable Figures of Arab-Islamic Civilization in Basic and Applied Sciences, Zuhair Hamdan, Ministry of Culture, Damascus 1995 AD.
– Clarifying what is hidden in the tail on revealing suspicions, Ismail Pasha, Dar Al-Fikr, Damascus, 1982 AD.
– History of Arabic Literature, Karl Brockelmann, translated by Dr. Abdel Halim Al-Najjar, Dr. Al-Sayyid Yaqoub Bakr, and Dr. Ramadan Abdel Tawab, supervised by Dr. Mahmoud Fahmy Hegazy, Egyptian General Book Authority, 1993 AD.
– History of Arab Heritage, Dr. Fouad Sezgin, King Saud University, translated by Abdullah Hegazy, reviewed by Mahmoud Fahmy Hegazy.
– History of the Arabs and Islamic Peoples, Claude Kahn, translated by Dr. Badr al-Din al-Qasim, Dar al-Haqiqa, Beirut 1972 AD.
– Encyclopedia, Avram Al-Bustani, Beirut 1962 AD.
– Islamic Encyclopedia, translated by Ahmed Al-Shantanawy, Ibrahim Zaki Khorshid, Abdul Hamid Younis, and Muhammad Thabet Al-Fandi, reviewed by Dr. Muhammad Mahdi Allam, Cairo 1933 AD.
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– Sobh Al-Asha in the Construction Industry, Al-Qalqashandi, Ministry of Culture and National Guidance, Egyptian General Institution, illustrated for the Amiri edition.
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Yahya Miralem, Arabic Language Academy in Damascus, 1987.
– The science of cryptography and extracting the blind among the Arabs, Part Two, Dr. Muhammad Mirayati, Dr. Yahya Miralem,
Dr . Muhammad Hassan Al-Tayyan, Arabic Language Academy in Damascus, 1997.
– Astronomy: Its History among the Arabs in the Middle Ages, Carlo Nellino, ed. Rome 1911 AD.
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Catalog of Manuscripts from Dar al-Kutub al-Zahiriyya: The Different Sciences and Arts among the Arabs, Mustafa Saeed al-Sabbagh, Arabic Language Academy in Damascus, 1980 AD.
– Revealing Suspicions, Haji Khalifa, Dar Al-Fikr, Damascus, 1982 AD.
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– Dictionary of Arabic and Arabized Publications, compiled by Youssef Sarkis, Library of Religious Culture, illustrated without date.
– The method of verifying manuscripts and with it the book Shawq Al-Mustaham fi Knowing the Symbols of Pens by Ibn Wahshiyya Al-Nabati, Iyad
Khaled Al-Tabbaa, Dar Al-Fikr, Damascus, ed. First 1423 AH / 2003 AD.
– Encyclopedia of Islamic Sciences and Muslim Scholars, Al-Ma’arif Library, Beirut.
– Encyclopedia of Orientalists, Dr. Abd al-Rahman Badawi, Dar al-Ilm Lil-Malayin, Beirut, ed. First 1984.
– The Gift of the Knowing, Ismail Pasha, Damascus 1982 AD.
B – The manuscript:
– The Longing of the Desperate to Know the Symbols of Pens, by Ibn Wahshiyya al-Nabati, copy of the National Library in Paris
No. (1605/131).
– The Longing of the Desperate One to Know the Symbols of Pens, by Ibn Wahshiyya al-Nabati, copy of the National Library of Austria No. (68).
C – Foreign references
– Ancient Alphabets and Hiroglyphic characters explained , in Arabic language by Abu Beker Bin Wahshih and in English by Youssef Hammer, London 1806 .
– Series on Arabic origins of Cryptology , volume One , KFCRIS & KACST , Riyadh 2003.
– Series on Arabic origins of Cryptology , volume Two , KFCRIS & KACST , Riyadh 2003.
– Series on Arabic origins of Cryptology , volume Three , KFCRIS & KACST , Riyadh 2004.
-The Encyclopaedia of Islam , volume III . P . 963 – 965 , London 1969 .
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