X
well as to students of the Ḥadīṯ literature in general. The importance of these traditions as specimens of classical Arabic is of course obvious. I have avoided using material likely to be employed in other text books of this Series. It is for this reason, chiefly, that I have passed by altogether the interesting divisions تفسير القرآن and المغازى. I have tried to illustrate, so far as possible, the important peculiarities of composition of the works of this class, and of this one in particular. One book, viz. the كتاب الكفالة (pp. ٢١, ff.), has been given without abridgment. Examples of characteristic defects, such as chapter-heading without accompanying tradition (pp. ٣, ٥٧); tradition without chapter-heading (٣, 6); misplacement of titles (٥٧, 1), etc., have also been included. Two of the longer traditions are given, viz. those relating to the ʿĀʾiša scandal (٣٥–۴٠) and to the Treaty of Ḥudaibiya (۴١–۴٩), each one a most interesting and instructive specimen of old Arabic narrative.
I have nearly everywhere followed the "standard" text of al-Yūnīnī, though I have not hesitated to introduce a few readings of the Abū Ḏarr recension where these seemed preferable for one reason or another. In one case (see the note to p. ٥٥, 1 f.), where the traditional texts are more or less corrupt, I have followed the reading attested by all the native lexicographers[1]).
- ↑ See especially the Lisān al-ʿArab s. v. خضر, vol. 5, p. ٣٣٠, above.
