[504] D. B. Macdonald, Muslim Theology, p. 43 seq.
[505] I regret that lack of space compels me to omit the further history of the Fáṭimids. Readers who desire information on this subject may consult Stanley Lane-Poole's History of Egypt in the Middle Ages; Wüstenfeld's Geschichte der Faṭimiden-Chalifen (Göttingen, 1881); and Professor Browne's Lit. Hist. of Persia, vol. ii, p. 196 sqq.
[506] Ibn Khallikán, De Slane's translation, vol. iv, p. 441.
[507] See the Introduction.
[508] Ibn Khaldún, Muqaddima (Beyrout, 1900), p. 543 seq.—De Slane, Prolegomena, vol. iii, p. 296 sqq.
[509] Cf. Goldziher, Muhamm. Studien, Part I, p. 114 seq.
[510] Read mashárátí ’l-buqúl (beds of vegetables), not mushárát as my rendering implies. The change makes little difference to the sense, but mashárat, being an Aramaic word, is peculiarly appropriate here.
[511] Aghání, xii, 177, l. 5 sqq; Von Kremer, Culturgesch. Streifzüge, p. 32. These lines are aimed, as has been remarked by S. Khuda Bukhsh (Contributions to the History of Islamic Civilisation, Calcutta, 1905, p. 92), against Nabatæans who falsely claimed to be Persians.
[512] The name is derived from Koran, xlix, 13: "O Men, We have created you of a male and a female and have made you into peoples (shu‘úban) and tribes, that ye might know one another. Verily the noblest of you in the sight of God are they that do most fear Him." Thus the designation 'Shu‘úbite' emphasises the fact that according to Muḥammad's teaching the Arab Moslems are no better than their non-Arab brethren.
[513] Muhamm. Studien, Part I, p. 147 sqq.