[184] فيض is translated by Silvestre de Sacy “emanation;” and فيض اللقدس _fayz al kudis_, by “émanation très sainte” (see _Ibid._, p. 66). In common acceptation, _fayz_ signifies “plenty, abundance, bounty, grace;” _fayz-al akdes_ means also “communication of divine grace made to angels, prophets, and other superior intelligences without the intervention of the Holy Ghost.” [185] اعيان خارجيه, _aâyan kharjíah_. The scholastics have distinguished fixed and external substances; the Súfis distinguish substances in and without God. [186] The word وقت, _wakt_, “time,” has a technical signification.――According to Jorjáni, it means: “Your state, that is, that which is required by your actual disposition, and is not produced by design.” _Shehab eddin Omar Sohrawerdi_ (who died A. D. 1234) says: “_Time_ is what dominates man; man is not dominated by any thing more than by his _time_; for time is like a sword, it executes its decrees and cuts. By _time_ is therefore meant what comes forcibly upon a man without being the fruit of his action; so that, subject to its power, he is constrained to conform to it. It is said: ‘_Such a one is under the dominion of time_,’ that is, he is retired from things which are his own, and transported to things which belong to God.” [187] _Feśuś ol hikem_, “the bezels of philosophemes,” is one of the most celebrated works composed by Mohi eddin Ibn Arabi, upon whom see a subsequent note. This work was commented, not only by the above-mentioned Daúd Kaiśieri (of Cæsarea), but also by Anif-eddin Telmesani, and others.――See Baron von Hammer’s _Geschichte des Osm. Reiches, II^{ter} Band, Seite 657._) [188] Upon Kaśa and Kadr see vol. II. pp. 352-353, note 1. [189] استعداد, _istidad_, “disposition,” that is, when a thing possesses the near or remote quality for action.――(Jorjáni’s Definitions.) [190] The name of _Jabr_ is common to several doctors of Muselmanism. The most ancient of them is _Abu Abd-allah Jabr Ben Abd allah al Ansari_, a native of Medina, as it is indicated by his surname. Jabr, according to Mirkhond, first a pagan, after having examined the sacred books of all other nations, Jews and Christians, was vanquished by Muhammed’s eloquence, and adopted his faith. Another Jabr is _Abu Mussa Jabr Ben Haíían al Sufi_, author of the book _Kitab al Jafr_, and of many other, some say five hundred, works upon the philosopher’s stone. He lived in the middle of the third century of the Hejira (about A. D. 864). A third Jabr, an Andalusian, is surnamed _Shems-eddin_.