Items

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  Malik 2551 Folio 3 recto

  Main: were contented with and [verbally] acknowledged (qā’il) the aforementioned reconciliation and have abandoned their claim, whereby the legal reconciliation contract was written between the two, fixed and represented, and the amount of one Tabrīzī Tūmān as the reconciliation sum was sent from the aforementioned Nazīr and received by the aforementioned Salīm for him to distribute and apportion amongst themselves [the claimants]. Whenever they lay a claim against this [reconciliation agreement] it is nullified. Again, the aforementioned Salīm legally (shar’ī) attested, stating that if any of the old and young inheritors of the aforementioned Sādiq bring forward a claim he will manage to respond to them and quiet them. Written? such-and-such month. This is an Allotment Letter (hissa nāma)- Praise be to God, the owner of the skies and earth, and greetings and peace be upon his prophet, Mohammad, and all of his kin. Now, the intention behind writing these words, the legality of which is clear, is that since the late Muhammad Qulī Beg, son of Pīrī Beg, has passed on from the protection of two adult sons named the dignity-sheltering ... [cont. on next folio] Margin: Upper right: Confirmation Certificate (tasdīq-i daftari) Allowances (marsum)? The Year of the Ram, Hasan Jilūdār, who [entered] in a three-year contract? for the rent of a copper mine located in Buna Bar as delineated below, it is established that the bailiff (zābit) and the renter pay? the mentioned sum (vajh) in the customary manner. In such-and-such year the amount of such-and-such Tabrīzī Tūmān. Written? Such-and-such month of the year 1120 AH / 1708 CE. Left: Salaries (mawājib) for the properties of Bam? Salary – The animal attendants of the honorable so-and-so in the year of the ram. Amount of such-and-such Tabrīzī So-and-so – For three months; For the purpose of ... So-and-so – For one year; For the purpose of ... So-and-so – For two years; For the purpose of ... So-and-so – For one month; For the purpose of summer? (sayf) Order? (parvāna) For the purpose of ?? it arrived/was given to ??? for the cost of ???. Written? in so-and-so month 1120 AH / 1708 CE. Surety Contract (kifālat nāmcha) I, the servant of the threshold so-and-so, became the insurer of Muhammad Talib, [guaranteeing] that whenever he is requested to be present in the elevated court (dīwān-i a’lā) by the noble Hajiya residing in the city of Rasht for the purpose of recognition by the so-and-so store keeper (tahvildārī), it is the responsibility of the guarantor to [ensure] his presence. Written? such-and-such month. Power of Attorney (vikālat nāmcha) Aqa Muhammad, son of so-and-so, made the dignity and eminence (ma’ālī)-sheltering so-and-so his absolute attorney and deputy for the purpose of acquiring and reclaiming the amount of legal bonds from so-and-so son of the late so-and-so, so that God willing, he has the power of attorney to after recovering them hand them over to so-and-so and ... myself. This is legal and correct that ... Lower Left: ??? chancellory register (daftar) It is presented that the owner of this petition so-and-so did not have any shortcoming? (taqsīr) in his service. As such, he [the sender or the recipient of the petition] is authorized to [request] and put an [official] seal on whatever he decides upon. Response from the lowly one?? in the chancellory register (daftar) As the [title?] so-and-so the First Equerry confirmed the service of the sender of the petition, please authorize the penning of the confirmation?? of his position? in such-and-such year ...
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  Malik 2551 folio 27 verso

  Main: [imitating and following their manner] and their efforts are due to guidance (hidāyat) and faith (īmān), and violating and withdrawing from laws (sharā’ī) and regulations (qavā’d) is akin to ignorance and loss. And then, since from amongst the seven rights (al-huqūq al-sab’at) that are incumbent and mandatory as an obligatory effort of the faithful [Muslims], [one] is observing [the tenet that mandates] speaking well about and honoring one another, as in accordance with the hadith “revere him in his absence” and conforming to the hadith “the lowest person is one who humiliates others the most”, the lowest people are those who demean others. And in accordance to the hadith “Whoever belittles a poor Muslim, has belittled the rights of God and God will belittle him on the Day of Judgment unless he repents”, disdain toward Muslims is disdain toward God himself for which God will be scorn him on the Day of Judgment unless he brings his scroll of deeds to be confirmed by the recordkeeper of repentance. For whenever the sapling of penitence sprouts from the ground of one’s heart, once the gardener of forgiveness-seeking nourishes it with water of penitence from the streams of his teary eyes, indeed it will generate [divine] acceptance [and forgiveness]. Therefore, the provider of explanation (mu’arrif) and proof (hujjat) of Abbās Ābād and Isfahan, Mawlānā Muhammad Taqī Tabrīzī, became remorseful and repentant from the entirety of forbidden [acts] and collective sins, in word and deed, in particular insulting and gossiping about Muslims and denigrating and belittling and imitating (taqlīd) the faithful, and forego rebellion-inspiring acts and hurt-inflicting words. Verse: I will never hurt a heart, for I fear that it is where you reside. And from the depth of his hearts he resolves [to henceforth not employ the tongue of ridicule and mockery,] Margin: In the meter of Murakkab [meaning ink in imitation of a meter] If you want a good writing utensil (midād) [a black color pencil] sulphate (zāj), take two dirhams tannic acid (māzū), ten dirhams [tree] sap (samgh), and three dirhams [black] sulphate (zāj), With three dirhams ash (dūdih), two dirhams salt, and half dirham of indigo (nīl) And one and half dirhams of good quality saffron, Add half dirham of Egyptian rock candy, [Mix together] until the ink is produced in the inkwell. And also: Of equal weight are ash (dūdih) and [black] sulphate (zāj), of equal weight of both is tannic acid (māzū), Of equal weight of all three is [tree] sap (samgh), and then apply elbow grease [to mix them]
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  Malik 2551 folio 26 verso

  Main: [from the depth of his heart welcomed] the contract (sighah) of repentance and became remorseful and sorry, and regretted, bemoaned, and repented the entirety of the heinous acts and shameful actions and other forbidden and impermissible acts, in particular drinking of alcohol (khamr), consuming narcotics (akl al-banj), and gambling of any kind, in particular backgammon and chess, and [repent from] uttering untruths and accusatory words towards and gossiping about Muslims. He has decided and pledged his intention henceforth not to commit grand [sins] (kabāyir) and not to persist on minor ones (saghāyir). May it bring him closer to God, praise be unto Him, and achieve His contentment. May God almighty accept it [repentance] from him by his comprehensive favor, and resolve his steps upon the straight path. Indeed, He is a compassionate absolver. And in this manner, the penitent Muslims and the faithful must consider the aforementioned to be in the ranks of the righteous and amongst the penitent ones. The reasoning of “Indeed some suspicions are sins” (Qur’an 49:12) should not be avoided and no corrupt thought should be applied to him. And likewise, the aforementioned penitent must, in accordance to the logic of [the prophetic hadith] “beware of the accusations,” find it necessary to avoid and avoid companionship and intimacy with corrupt (fāsiqān) and ill-acting (bad-kārān) men and not engage in discourse (suhbat) with corrupt women (fāsiqah), debauchers (fujjār), demons (shayātin) amongst men, and seditious ones (ashrār). It was written in the month of so-and-so. Copy of the Letter of Repentance of Mawlānā Muhammad Taqī, known (mu’arrif) in ‘Abbās Ābād and Isfahān Increasing praise (sitāyesh) and immaculate devotion is befitting for the singular one (yigānah), the unmatched essence of whom is free of the taint of pretence and imitation, as there is nothing like him Margin: Names of the Turkish Years in the Meter of a Quatrain First count the mouse, the cow, the panther, and the rabbit, [mouse] sīchqān yīl, [cow] ūd yīl, [leopard] bars yīl, [rabbit] tawshqān yīl Once you pass these four the whale and the snake arrive. [whale] lūy yīl, [snake] yillān yīl Then the count moves onto the horse and the sheep, [horse] yūnt yīl, [sheep] qūy yīl The monkey, the hen, the dog, and the pig come in the end. [monkey] pīchīn yīl, [hen] tukhāqūy yīl, [dog] īt yīl, [pig] tangūz yīl
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  Malik 2551 folio 24 verso

  Main: toward the threshold of the needless one, in particular at [this] time when the Pādshāh of time (zamān), the commander of the world, the faith fosterer of the age (dawrān) have all spent their great (vālā nahmat) efforts to organize the undisputed religion and promote the sacred law (sharī’at) of the lord of the messengers [Muhammad]. They will not abandon, even slightly, the necessity of propagating the religion of their fathers and ancestors, all of whom are pearls of the sea of Imamate and jewels of the heaven of innocence and caliphate. At this time, everyone, from elite to common, pursuing the edict of ‘people follow the religion of their kings’, have not veered off the straight path (jādah) of the illuminated law (sharī’at). Having traversed the path of the mystics [those who have crossed ‘the path’], they have carved devotion and piety upon their minds. [Now] a community whose fathers and ancestors have thrown the collar of servitude around their necks of subjecthood, similitude, and disciple-ship of this vilāya-marked household (dudmān), and identified the desire to please their master, be it hidden or open, as the capital [to build] their physical and spiritual worlds. For them, it is necessary and appropriate to step forth with sincere-intentioned feet and obey and follow their God. As such, the subject of the threshold, Ūghūrlū Shāmlū, grasps unto the ‘firmest handle’ (‘urwat al-wusqā) of penitence (inābat) with hands of supplication, placing the head of surrender (taslīm) and submission (istikānat) upon the dust of inability and regret, to repent from, become remorseful, and regret all [he has done] that is forbidden and impermissible, in particular drinking wine which is the mother of all maliciousness (um al-khabā’is) and premier of all infractions (r’ūs al-khatāyā). May God almighty accept it from him by his comprehensive benevolence, if he comes to Him with a sound heart. He has decided and made his intention resolved that henceforth committing grand [sins] (kabāyir) and avoiding minor [sins] (saghāyir) ??? It is necessary to avoid and shun the heinous acts and shameful actions and ?? Margin: On the Locations of the Sun in the Houses of the Constellation (burj) - Know that the moon traverses the twelve constellations in one month which is thirty days, and the sun [does so] in a year. Sun in the [house of] Gemini will linger for thirty-two days, and for thirty-one days - [Sun] This means that when the sun goes into the house of Gemini the time is the end of spring; it lingers there for thirty-two days and then moves onto the house of Cancer. - [Thirty-one] When [the sun] comes to the house of Virgo the time is the end of summer; it lingers there for thirty-one days and after that moves onto the house of Libra. In Aries, Taurus, and Leo/lion, with some reorganization. - [Aries] This means that [when] the sun is in the house of Aries the year renews; it lingers there for thirty-one days and then moves onto the house of Taurus. - [Taurus] This means that [when] the sun is in the house of Taurus it is time for floral bloom; it lingers there for thirty-one days and then moves onto the house of Gemini. - [Leo] When [the sun] moves to the house of Leo it is the height of hot weather; it lingers there for thirty-one days and from there … - [Reorganization] [The house of] Cancer is [omitted] here due to the meter of the poem; when the sun arrives in this house it is the beginning of the summer. It [lingers there] for thirty-one days and then moves onto the house of Leo. In Aquarius, Libra, Pisces, and Scorpio [it lingers] for thirty [days] - [Aquarius] When [the sun] arrives in [the house of] Aquarius it is the middle of the winter; it lingers there for thirty days and then moves onto [the house of] Pisces. - [Libra] When [the sun] arrives in the house of Libra it is the beginning of autumn; it lingers there for thirty days and then move onto the house of Scorpio. - [Pisces] When [the sun] moves onto [the house of] Pisces it is the end of winter; it lingers there for thirty days. This is the reason why the end of the winter is called Pisces. - [Scorpio] When [the sun] arrives in [the house of] Scorpio it is the middle of autumn; it lingers there for thirty days and then moves onto [the house of] Sagittarius. And for twenty-nine days, and not a day more or less, it [lingers] in Sagittarius and Capricorn. - [Sagittarius] When [the sun] arrives in [the house of] Sagittarius it is the end of autumn; it lingers there for twenty-nine days and then moves onto [the house of] Capricorn. - [Capricorn] When the sun moves onto [the house of] Capricorn it is the beginning of winter; it lingers there for twenty-nine days and then moves onto the house of Aquarius.
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  Malik 2551 folio 24 recto

  Main: of the aforementioned conditions be showered with divine cursing and discontent, and imprecation and refusal of intercession on behalf of the refuge of messengers [Muhammad] and the exalted innocent Imams. “And should anyone alter it after hearing it, its sin shall indeed lie on those who alter it.” (Qur’an 2:181) The payment for the manager (haq al-tawliya) must be recorded as it is designated. A correct (sahīh), eternal (mu’abbid) endowment and an explicit (sarīh), permanent (mukhallid) virtue (husn), until God inherits the earth entirely. May God accept it from him and benefit him through it. “The day [of resurrection] when neither wealth nor children will avail, except [for] him who comes to Allah with a sound heart”. (Qur’an 26:88-89) Letter of Repentance (tawba nama) ?? the Intimate (muqarrab) of the Khāqān, Ūghūrlū Khān Īshīk Āqāsī Bāshī Praise be to God who commands the sinners from amongst the faithful to repent and his verse which says: “O you who have faith! Repent to Allah with sincere repentance!” (Qur’an 66:8) He who forbids the extravagant from amongst the people due to His mercy and forgiveness and His saying is: “Say [that Allah declares,] ‘O My servants who have committed excesses against their own souls, do not despair of the mercy of Allah. Indeed, Allah will forgive all sins.” (Qur’an 39:53) Greeting and peace unto the intercessor of the sinners and transgressors, who was sent as a mercy for the worlds and his innocent family and his pure offspring who are the intercessors for the repentant. And then, in accordance with the sincerity enacting the logic of the words of the all-knowing King [that say] “Indeed Allah loves the penitent and He loves those who keep clean” (Qur’an 2:222) and along with the truth-filled content of the correct prophetic hadith and the explicit Mustafavī [from Mustafā, i.e. Muhammad] news [that says], “one who has repented from sins is like one who has no sins,” the distasteful [stain] of transgression can be removed from the mirror of mankind’s existence with the water of repentance. With the reasoning of the verse and permissive? guidance [that says] “Rally to Allah in repentance, O faithful, so that you may be felicitous.” (Qur’an 24:31) all of the faithful and the entirety of the Muslims turn their desiring visage Margin: It has been narrated from the exalted innocent Imams, upon them greeting and praise, that [the expanse of land] from the east to the west is one hundred and forty-eight thousand leagues (farsakh) [one farsakh is three miles] which includes sea, land, built environs (ma’mūrih), and ruins (kharābih). From amongst this, fifty-one thousand leagues are wilderness (biyābān) [barren land] which is the residence of demons (dīv), fairies (parī), gazelles, wild animals (darrandagān), and mines (ma’ādín), forty-eight thousand leagues are the seas and forty-seven thousand leagues are the built environs (ābādānī). From amongst this [the built environs], twelve-thousand leagues are the lands of India, six thousand leagues are the lands of Rūm, four thousand leagues are the lands of China and Indochina (māchīn), three thousand leagues are the lands of East Turkistan (saqlāb) and Tibet (sanjāb), one thousand leagues are the land of Bulgaria, four thousand leagues are the land of Abyssinia, Zanzibar and Yemen, one thousand leagues are the land of Greece, two thousand leagues are the land of the Kurds were cannibals [live], one thousand leagues are the land of Davālpās [mythical creatures with human bodies and legs like bands that they wrap around the body of their human prey] five thousand leagues are the land of Gog and Magog, one thousand leagues are the land of the desert (sahrā) where humans have not yet reached, eight hundred leagues are the Vāq Vāq Islands, and one thousand leagues are the lands of the dominion of Islam, form Indus (sind), Egypt, Levant (shām), Fars, and some of Khurāsān, the two Iraqs, Jerusalem, mount Alburz, and others. These few words were finished in the manner of ?? written [by] Mullā Muhammad Qāsim. [written] in the month of Rajab of the year 1138 AH [1726 CE]. [seal]: ??? Qāsim ???
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  Malik 2551 folio 23 verso

  Main: that through the grace of guidance by the Guide (hādī) and his divine favor, the blessing of divine assistance (ta’īd-i rabbānī), which is due to the purity of intention and sincerity of intent, so-and-so son of so-and-so made permanent (mukhallid) a correct (sahih) and legal (shar’ī) endowment and made eternal (mu’abbid) the explicit (sarīh) obligated (mar’ī) [must be observed] virtue (husn) upon the entirety and all of the designated properties and distinguished domains entailed herein. He [endowed] it upon his children with the condition that they do not buy it, sell it, or lease it and that the benefits, proceeds, rent, and revenues from them be distributed and divided equally amongst the children or “for the male shall be the like of the share of two females” (Qur’an 4:11). He consigned its legal management (tawliyat) to his own self while living, and after that to the oldest, most righteous, and the most guided (‘arshad—also oldest) of his blood-born sons and after that, to the oldest, most righteous, and the most guided sons of his sons, generation after generations and womb after womb, conditioned upon nearness. If, God forbid, the line of male children ends, the management will belong to the oldest amongst the male descendants of the female children, conditioned upon [possessing] the aforementioned qualities. And if the collective aforementioned qualities did not accumulate in one of the descendants of the children of the male or female children, possession of knowledge and righteousness are paramount. And if, God forbid, the endower’s line ends, the management of the endowment belongs to the most knowledgeable (a’lam), most righteous (aslah), and most devout (atqā) of the scholars (‘ulamā) of the age to spend in the designated expenditure or in other charitable causes (wujūh al-barr). In no manner of manners can the legal or customary commanders or administrators interfere with or possess this [endowment or its activities]; may the violators
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  Malik 2551 folio 23 recto

  Main: and an explicit and observed marriage, encompassing the entirety of religious conditions (sharāyit) and regulations (zavābit), including the totality of ethnic (milliya) items (lavāzim) and ceremonies (marāsim), from requiring and accepting and ?? the aforementioned bride (zawja) to the impediments of marriage, agreement (rizā), and representation [in performing the marriage contract], etc. and other matters related to it. The father of the aforementioned felicity and grandeur sheltering groom, in a manner from amongst legal manners, finds it incumbent upon himself to [purchase] one Georgian male slave (ghulām-i Gurjī) and one Georgian female slave (kanīzak-i Gurjīya) the value of both roughly was the amount of twenty Tabrīzī Tūmān using his own wealth and making them the possession of the aforementioned purity and chastity sheltering bride. This took place on the thirteenth day of the month of Dhu’l Hijja al-harām in the year 1078 [1668 CE] from the migration [of the Prophet]. Copy (surat) of the endowment contract (waqf nāma) of Mirzā Qavām al-Dīn Hātam Beg father of Nizām al-Mulk the Minister of Kirmān Praise be to God who is aware of the thoughts (zamāyir) of his subjects, who knows their secrets and who is in charge of their good deeds that will endow continuous charities until the promised day (mi’ād) flowing (mufīz) with complete blessings until the Day of Judgment. Greetings and peace be upon the seal of prophecy and the exemplar of the pure ones [the Safīyya— alluding to the Safavids], the revered prophet, the grand messenger, the master (sayyid) of Arabs and Ajams, he who subjugated Khusraw (kasrā) and the ring/seal (khātam) with justice and generosity, and unto his innocent (ma’sūm) descendants and his pure (tāhir) family, the ones through whom kingship (mulk) was achieved and through their guardianship (wilāya) the stature of religion was registered. And now (va b'ad) the content of these truth-revealing lines and the secret of these law-describing writings [zabūr—lit. psalm], is reporting and examining Margin: Four promissory notes Copy (surat) of a promissory note (tamassuk) [in Ottoman Turkish]: This is a copy of a promissory note: The reason for the composition of letters is that we have debt [due to the fact that] in the beginning of the month of Shaban of the year 1138/1726 we borrowed from Meḥemmed Çelebi hundred ghurush, half of which is fifty ghurush. God—may [His name] be exalted!—willing, upon the payment of [the said] loan by the end of 300 days may our promissory note be halved [ ripped into two? destroyed?]. ʿOs̱mān, the servant.
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  Malik 2551 folio 22 recto

  Main: and at times the [letter] kāf is omitted [from final position ‘nk’ and only nūn is written], such that master [poet] Khaqani rhymed ‘you’ (san) [in Turkish] in verse with ‘lily’ (sūsan) and ‘wild horse’ (tawsan) [in Persian], where he writes (bayt), “My lily-scented, wild steed-natured Turk who calls unto me [says ‘you—san’ a lot]; where he to cast his gaze upon me, I would lose all decorum”. He is from amongst the trusted [ones]; may [divine] grace be unto him. The first page of a copy of the marriage contract (nikāhnamcha) of the exalted (elevation sheltering) Qarachqāy Beg from among the high ranking Qūrchī Bāshī[s] Praise be to Allah who made permissible (ahalla) coupling (tazwīj) and marriage (nikāh) and forbidden (harrama) fornication (zinā) and bloodshed (sifāh). Greeting and peace be unto his chosen one Muhammad, the explicator (mubayyin) of the permissible, the forbidden, and the lawful (mubāh) regulations; his pure descendants are exemplars of the community of deliverance so long as the evenings are replaced with the mornings. But then (va b‘ad), the intention behind writing these auspicious-intentioned lines is that, the organization of the world and the survival of the lineage of Adam is dependent on mating and contingent upon marriage. Committing unto a marriage requires largeness and wealth and is tied to the removal of poverty and hardship (‘anā), as God almighty says “Marry off those who are single among you and the upright among your male slaves and your female slaves. If they are poor, Allah will enrich them out of His grace, and Allah is all-bounteous, all-knowing” [Qur’an 24:32]. Furthermore, the act of mating is desirable by nature and preferable by religions; the one who acts upon it is accepted by and beloved amongst the masters of intellect (ūlū-l-albāb) and the one who abandons it is held in contempt and low regard by the masters of civility (arbāb-i ādāb), as the prophet, peace be upon him and his descendants, said “marriage is my tradition (sunna) and whoever turns from my tradition is not of my [community].” The stations of virtue. Margin: If someone is tied (basteh) [impotent] write this talisman (tilism). Year 1289 AH [1872 CE]
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  Malik 2551 folio 2 verso

  Main: from the residence and household furniture, from cash or property, the copper dishware, sleeping attire, livestock (davvāb), property [upkeep] materials, granary, etc., few and many, that he had, remains [with] you and you must hand over to me an amount from all of them equal to my share (hissa). He had other claims as well. The dispute between them had gone on far too long and a group of benevolent and well-meaning reconciliation (muslih), intending to settle the dispute and ease the welfare of the two sides [of the argument], decided upon the following: the aforementioned Nazīr will pay, by way of a legal and correct reconciliation, the amount of one Tabrīzī Tūmān to the aforementioned Salīm, Ayn-Alī, Alī-Muhammad, and Parī and [in turn] abandon his claim upon his fixed portion (hassiya mu’ayyana) from what is known [to be left] from the aforementioned Sādiq, from his residence, household furniture, cash and property, many and few, so that their dispute could be settled. Based on this, the aforementioned Nazīr and Salīm ... Margin: It acquired the position of being written while the temperament [of the author] was distressed. Peace Agreement (sulh nāmcha) A legal confession (i’tirāf) was issued by the dignity-sheltering Jalāl Beg son of Murād Beg Qājār in nullifying any word or claim that he had made in relation to the felicity-effected Kāzim Beg son of so-and-so ?? a legal acknowledgment with so-an-so which was for the amount of three Tabrīzī Tūmāns was reconciled for the amount of two Tūmāns, as hereby described in the agreement. Henceforth, in no manner and for no reason will there be a claim or disagreement between him and the aforementioned. Written? such-and-such month, 1130 AH / 1718 CE Nullification Agreement (bātil nāmcha) Since the such-and-such amount of Tabrīzī [coins] based on a legal obligation of ?? and dignity-sheltering Muhammad Amīn son of Nadīr Khān Barāz? was taken by the hand of the lowliest subject Muhammad Safī al-din and the aforementioned amount was given to him, received by the faithful servant [??], based on the lack of the aforementioned legal obligation, it is determined that henceforth whenever the aforementioned obligation is presented it is considered nullified and without any degree of merit. Praise be [to God] and his greeting on the prophet. The cancellation Letter was penned. Written? such-and-such month. Seal?? [A thousand as the root of ones?]
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  Malik 2551 folio 2 recto

  Main: has died [leaving] four blessed sons, named Nazīr, Salīm Balqān, Ayn-Alī, and Alī-Muhammad Sahibgharān? and a daughter named ‌‌‌‌‌‌‌Bashar and a single child bearing (zāt al-walad) wife, Parī daughter of Fayz-Allah [and] only [them]. After a while, Bashar lost the protection of the aforementioned mother, Parī, and there were no others (lā gayr). Afterwards Salīm, relying on his integrity and representing the other aforementioned inheritors, [brought] a claim against his brother Nazīr. The summation of the claim is that after Sādiq died, the inheritor [Nazīr?] took a specific amount from Sādiq’s fortune and retained and seized it for himself, using it as capital (ra’s al-māl) for his petroleum (naft) shop (dukkān) and the expenditure of his wedding feast, and [now] it is onto you [Nazīr] to ?? and surrender up to the amount of our share. In response, Nazīr denied it and claimed that my presumed share (hassayih farziyya) from my father, from all that is known from the aforementioned, our father Sadiq, Margin: How to submit a petition to the king (pādishāh) The petition (‘ariza) of the lowest of subjects (bandagān) so-and-so [reached] was presented... The angel-behaving Caesar, the heaven-stirruped prosperous one, the essence of holiness... The direction of prayer for the world and its inhabitants ??? [name?] that as... ًShort letter of Repentance (tawbanamcha) Praise be to God who loves intentions and loves? my visage with his mercy and benevolence and absolves the sins of the criminals with his beneficence and fairness? and greetings and peace be upon the best of his creation Muhammad and his kin and progeny. The reason (bā’ith) for penning these words is that fortune became the companion of the refuge of honor Murād Beg Ahmad Ābādī who has pulled himself from the whirlpool of transgression onto the banks of salvation in order to [fulfill the expression] “I seek forgiveness from my Lord and repent onto him”. He has become remorseful (nādim) from his collection of forbidden acts (manāhī) and transgressions (ma’āsī), as in accordance with the content of the Hadith of the exalted Allah “turn to Allah in sincere repentance” [Qur’an 66:8], and has repented from drinking and debauchery and sodomy and fornication and stealing the property of others and consuming illegal interest (ribā’), and became distinguished by [rejecting] his own heinous acts. There is hope that he be of strong resolve [sure-footed] on this path, praise be to God, By the Truth of the Lord of men (‘ibād) [subjects]. Freedom Papers (azadnamcha) are as such: Praise be to Allah who protects the necks of the righteous ones from the fires [of hell] and provisions them with the choicest of virtues and strengths, and greetings and peace be upon his prophet and his kin and progeny. And then, the cause/reason for penning these legal [shar’iyya] words is that in accordance with the content of the Hadith “whosoever frees a believing slave, Allah will free all of his members, and their members, from the fire [of hell]”, ‘Izzat Ābādī Yusuf Khān freed and released from the yoke of bondage all the six-dāng members of one slave named so-and-so Bahman ?? for forty years?, to achieve closeness [qurba] to Allah and seek his contentment on the day of judgment as with other matters ??? and he [the slave] has control [ikhtiyār] to go wherever he desires. Written? Such-and-such month 1137 AH / 1725 CE Petition (‘ariza) and ? The petition letter of the lowest of the subjects ... reached the level of being submitted to the grand representatives ??? Petition (‘ariza) to the Mulla-bāshī Petition letters of the lowest of subjects reached the height of being received ... that as prior to this ... As he saw necessary, he dared impudence to offer a submission ... [Reached] the height of being submitted to the Haji the master of command ...
• 
  Malik 2551 folio 19 recto

  Main: of the sales. This was written in the month of Jumāda al-Awwal, the year of nine hundred and eighty-two [982 AH / 1574 CE] from the migration of the prophet, praise and commendation be unto him. Petition (‘arizah) to Imam Husayn Oh lord, oh master, Oh Husayn son of ‘Alī, may God’s peace and greetings be upon you all. Peace be upon you, the oppressed martyr, the unique stranger who is bereft and infallible. May God’s greetings be upon you and upon your illuminated soul, upon your purified grandfather. He [I] desires the dust [under] your shoes and praises? your footsteps. May he accept the honor to serve you and be acknowledged at your threshold (‘atabba), and perform pilgrimage to your grave with his head and eye, your servant, the wretched one, residing in Ardabil, so-and-so. [So far,] this resolve has not come to fruition due to hindrances, obstacles, occupations, and entanglements, as well as poverty (faqr) and destitution (fāqa). He begs the servants of your teachings to guide and direct [him] Margin: Content of an Edict [to appoint a] Chief (kalāntar) [of a locality] It has been established that since olden times, due to abundant consideration and benevolence towards peasants and inhabitants who are the rare deposits of His excellency the creator, his station be the highest, the [position of] chief (kalāntar) of the aforementioned location Qizil Almakh? was given and comes back to elevation and grandness sheltering, the shah lover (shahsivānī) so-and-so; the aforementioned is described and well known through his charitable acts, low greed, and goodness of spirit. Therefore, in the contract for the aforementioned city? in the year so-and-so to be the chief and ? of the peasants of the aforementioned location, it is in accordance with the enduring edict for the responsibility and precedence of [the position] to be entrusted and returned to the elevation sheltering aforementioned by the order of the aforementioned executor and advisor of affairs. And the accouterment and ceremonies are as should be and befitting. There will not be a moment of faltering or pause in [the work]. In regards to expenditure and interest collected from the taxes, the development and cultivation (ābādānī) of the territory (mamlakat), and advocate for the properties of the peasants, he will exercise the utmost diligence and always display the virtue of his good service.
• 
  Malik 2551 folio 18 verso

  Main: [properties] to the control of the sayyid and virtue sheltering excellency, the aforementioned customer, may he never decline. He took possession whereby they became a property amongst his properties and a right from amongst his rights, halting the ability to cancel a contract, as required for legal sales and contracts, with full knowledge of it, especially the capacity [due to] price discrepancy (khīyār-i ghabn), even if it is stark. He guaranteed his ability to actualize [the agreement], a legal guarantee where if someone appears with legal rights (mustahiq) to all or part of [the properties in question], he will be able to fulfill the value of the share or deliver the purchased [portion]. The sayyid sheltering excellency, the aforementioned customer, surrendered the entirety of the price of the prosperous [properties] to her excellency the aforementioned [female] seller. He surrendered and was thus free of the obligation, in whole or parts, of the aforementioned price, a legal immunity, halting the right to demand and inquire after the legal appraisal and the knowledge of the contracting parties and the price on the day. Margin: In the margin of this contract should write: Properties Waterways located in the territory of such-and-such Properties Waterways located in the territory of such-and-such Properties Waterways located in the abode of guidance Ardabīl with the houses except for the share of the bathhouse and orchards the names of which are known to you? And the share of the bakery shop Properties Waterways located in the territory of such-and-such based on what is herein, Near such-and-such – two portions (dāng) Near such-and-such – half portions (dāng) Near such-and-such – two sixteenths (sha’īr) The farm of such-and-such – two taqrīm? The farm of such-and-such – two portions (dāng) The entirety of Two commonly held (shāyi’) portions (dāng) from the half of one portion (dāng) of the village of so-and-so, in accordance to the clear confirmation of the sayyid-sheltering excellency Mahdī Aghā Mīrzā Safavi is ?? and [set aside] destined for the esteemed brother, the sayyid and diffusion outfitted Amīr ‘Alī Akbar Mīrzā Safavī. Written in the month of so-and-so year 1130? AH
• 
  Malik 2551 folio 18 recto

  Main: the aforementioned [female seller] for the trusted (mu’awwal ‘alayh) sum, without any disputing disputer, and all of the shares of the known and identified in detail properties [held in] common are attached, as described by their limits, rights, subsidiaries, attachments, additions, and inclusions, both old and new, inside and outside, attached and detached, constructed (‘āmir) and uninhabited (ghāmir), [and he bought them] for the price the value and weight of which is known, and it is four hundred thousand Tabrīzī dīnārs and thirty quarters of mithqāl of minted coins, of coins [used] in trade, the value of which is emphasized in the original and explained here (ta’kidan al-asl wa tawzihan lah), fifty thousand dīnārs as explained [was] the correct, legal purchase, including the contract of ‘requiring (ījāb) and accepting (qabūl)’ and surrendering and accepting surrender, and owning and being owned, and taking control of and relinquishing control, in a state of sound health, devoid of deficiency and corruption, and her excellency the grand sayyida, the aforementioned [female] seller, in prosperity, [relinquished] the aforementioned Margin: The date of wedding and charitable act of Zahīr Ibrāhīm, the darling son of Ustād Khalīl Birinjī, which was said and written on that [wedding] gathering, may the wedding be congratulatory for them, was the year of the horse (yūnt), 1140 AH /1728 CE. God almighty willing, it will be blessed and resulting? of faithful children. END
• 
  Malik 2551 folio 15 verso

  Main: the rental [contract] became enforceable [between them]. Written in such-and-such month. Copy (surat) of a land grant (soyurghāl) obligation (tamassuk) The reason for writing these words is that 'Issā Khan Beg Safavi, son of the late Amīrat Khan Beg Safavi appeared in an Islamic court (muhakama) in Ardabil and [added on the right margin upside down: reconciled and contracted [out] to the elevated stationed, not in need of a title, Murtazā Qulī Khan Safavi son of the late Safī Qulī Khan Beg Safavi ?Mirza?] the entirety of one portion (dāng) of his soyurghal from the village of Kūrīm [maybe Kūrāyīm?] located in the region of Lakacha Musallā?, that need not be described and bound, from the date of the beginning of such-and-such month from such as such year (yīl) for the duration of eight complete years with the contract as described [whereby half the time is] four years, for the price of twelve Tabrīzī Tūmāns, half of which is six Tabrīzī Tūmāns. The aforementioned Murtazā Qulī Beg accepted after a year and the contract was carried out and is in place. With the reception of the amount of the recorded reconciliation with 'Īsā Khan [Murtazā Qulī] acknowledged and agreed upon [it]. Based on this the entirety of the proceeds and benefits from the one portion (dāng) of his ['Īsā Khan's] soyurghāl from the aforementioned village, all that which he would receive from the peasants and farmers [rightfully] belongs to the owner of the soyurghāl, from the Juft Bāshī and others, Murtazā Beg will acquire (akhz) for himself... Margin: Petition (‘arza) to the king (pādishāh) The petition of the son of the servant of the Khan The scattered dust of the angel-guiding threshold is turned into kohl (surma) for theseexpectant eyes, to present to the attention of those standing at the foots of the caliphate’s throne (sarīr-i khilāfat) of the elevated caesar (qaysar-i a’lā) that... Also The dust of the caliphate-marked threshold is turned into kohl (tūtiyā) for these expectant eyes to present to the attention of... continue as previous. The petition of the son of the servant of the Khan The scattered dust of the angel-guiding threshold is turned into kohl (surma) for these to the son of the king (pādishāh) The petition of the lowliest of subjects It is presented to the attention of the residents of the sacred and elevated angel-guarding threshold that...
• 
  Malik 2551 folio 15 recto

  Main: ... and receive, and therefore 'Issā Khan Beg from the recorded time until the expiration of the duration of eight years will have no dealings with the peasants in the one portion (dāng) of his soyurghāl. 'Issā Khan Beg was satisfied and acknowledged it, dated the tenth of the aforementioned month ?maza? Copy (surat) of rental agreement (ijāra nāma) of a Land Grant (soyurghāl) The Sayyid-sheltering Murād Khan son of Shayid-ī Khan Safavī resident of the village of Īrdmūsā legally (shar’ī) reconciled and contracted out to the felicity and nobility sheltering, dignity and guardianship outfitted Qīyā Beg Safavi the entirety and complete proceeds of [his] soyurghāl, the location [of which] is half a zawj [land that can be plowed by one bull each season] with the bulls (awāmīl) known as the bulls (gāv) ??? of Isma’īl [ or “known as the kavkand of Ismā’īl”] son of Barām, from the territories of the aforementioned village, that need not be described and bound, from the beginning of this year of the ram (qūy), 1127 AH / 1715 CE, for the duration of eight complete years to be received by the aforementioned Qīyā Beg as given by the aforementioned Murād Khan. [It is written] by his own legal acknowledgement. Copy of a deed (qabālah) Margin: ??? It should not be hidden from the masters of intellect that... what is understood is that the soyurghāl lands? cannot be sold (bay’) or mortgaged (rahn) as they are not (‘ayn) unlike owned property (mulk) [meaning that they are not independent]. However, they can be rented out and rented on the condition that the reconciliation and contracting out is explicated [in the contract] with a fixed tax (juz’). In that regard, as the Muslim Lands (bilād-i Islām) are taxable lands (bilād-i kharājiyya) then [the tax] has already been determined and therefore the [soyurghāl] land can be rented out under the aforementioned conditions. Allāh is all knowing.
• 
  Malik 2551 folio 13 recto

  Main: has no right, claim, or dispute and will not have any either; whenever he disputes this, it is invalid (bātil). Written in the month of so-and-so. Copy (sūrat) of a Divorce Agreement (itlāqnāma) [The individual] named Safī, high-waisted, wide-toothed, and black-bearded, son of Muhammad Mīr Naqī, made the virtuous Mullā Muhammad his absolute attorney and legal deputy for the purpose of divorcing his consummate wife named Parīzād daughter of ‘Āshūr Qulī, such that, in the presence of a number of the eminent just faithfuls (‘udūl al-mu’minīn), as they heard the formula for a valid divorce, the legal non-compensating (khal’ī) divorce [took place] in exchange for [forgiving] the bride price of the aforementioned [Parīzād] in the marriage contract and the known dowry that the aforementioned [Parīzād] has had as part of his [Safī’s] responsibilities and in his household. The aforementioned [Parīzād] also equally? ended (bazal) her attorney’s [representation]. [This is] a sound, legal representation. Written in the month of so-and-so. Notary (mahzar) copy (sūrat) Witnessing, and reporting, and informing is requested from the elevated sayyids, the generous scholars, the servants of the illuminated blessed threshold of the Safavid Safī, May it be verified by the heavenly lights, and the slaves (ghulāmān) and cavalry (qūrchīyān)... [cont. on the next folio] Margin: I acknowledge and witness the aforementioned power of attorney with what is mentioned in it so-and-so son of so-and-so That which is written in the text is the exposition of truth and has no contrary. [Written] by the lowliest subject, so-and-so
• 
  Malik 2551 folio 12 verso

  Main [The individual] named Rajab son of Muhammad Rizā legally (shar’ī) acknowledged and confessed to null and void any right, claim, or dispute regarding what was left behind and remained from Kallar, the paternal grandfather of the aforementioned Rajab, that he had had with the individual named Muhammad Sādiq, son of the aforementioned Kallar. Knowingly and in full awareness, he considers [the matter] aborted (isqāt) and resolved (bar taraf). After this day, if he were to bring forth a claim in any manner amongst legal manners it is null and void. Written in the month of so-and-so. To Write in Regards to A Daughter Not Yet of [legal] Age (nārasīda) [The individual] named Nawrūz son of Bayram Mir Begum legally acknowledged and confessed that he has entrusted his blood (salbī) daughter named Havvā to [the individual] named Ramazān son of Qurbān who will have the guardianship and protection of the aforementioned minor Havvā, pay for her subsistence and expenditure from his own money and not demand anything from her parent [Nawrūz]. The aforementioned acknowledging party [Nawrūz] acquired the amount of one thousand dīnārs from the aforementioned Ramazān through the legal agreement (bih sīgha-yi) of the bride price (bāshliq). Therefore, going forward, in regards to the bride price (bāshliq) of his daughter, the aforementioned acknowledging party [Nawrūz]... Margin: The Receipt (qabz) for a Store (dukkān) Is as Such The renting of the convenient store (baqqāl) located in the entrance of Nīyār Dīl or so-and-so, in the year of the whale, completely, fully, and defensively? was received by me from the hands of Hajī Muhammad Baqqāl [store owner]. Written in the month of so-and-so. Copy (sūrat) of an Allocation Share from the Grain Proceeds Clean? The grain proceeds of Ahmad Khan Alārūghī in the Year of the Ram (Kī/Qūy). Split pea (lappa), Lentil (‘adas), containers? Barley (jaw), ervil (gāvdāna), containers?
• 
  Malik 2551 folio 10 recto

  Main: ...in whatever manner from amongst legal manners, raise a claim regarding the aforementioned order, it will be null and void. Then, the aforementioned acknowledging [party i.e. Qardāsh] vowed that whenever anyone lays a claim regarding what was left behind from the aforementioned named [woman] from the bride price, dowry, and other things, it is upon him to appease and silence them. Written in the month of so-and-so. The Affidavit (‘adūl) is written in this manner The purpose behind writing these legal (shar’ī) words is that as Zayd Qarābana son of ‘Umar has passed away from the protection of two sons and a daughter, all of whom born unto him by the same [woman] named so-and-so daughter of so-and-so, amongst what he left behind are the entirety of the properties recorded below in the presence of a group of elders (kad-khudā) of the aforementioned village and the family and kin of [the children]. After that, in the below date, the entirety of the described properties above were entrusted, with the knowledge of a group of the elders (kad-khudā) and senior figures (rīsh safīdān) and the [children’s] relatives, by way of inheritance, to the named Bakr the subsequent (lāhiq) husband of the [woman] named as the aforementioned so-and-so and the aforementioned named [woman] herself who is the [children’s] mother, to safeguard for the minors so as to [surrender to them after they reach maturity]... Margin: In the manner penned in this lengthy book (sahīfa), some from amongst the honest (‘udūl) faithful are companions [who serve as] witnesses (shahhād) and claimants (dā’ī). I was present at a gathering when this legal purchase, the note (ruq’a), and the document (sanad) was handed to the claimant so that he can, in the mentioned time, prepare the amount whereby the just notables (hazarāt-i ‘udūl) could entrust it to whomever they desire. What is in this authentic (sahīh) writing (sahīfa) containing a legal purchase transpired with the just (‘udūl) notable, may Allah make well their affairs, and I am at their service. Written by the lowest representative (khalīfa), so-and-so.
• 
  Malik 2551 folio 1 verso

  Main Text: in exchange, one female cow, one calf ?? are chosen, and Muhammad Pur? acting with integrity and as the advocate of Haji Muhammad agreed on this reconciliation. The legal contract (sigheh) of reconciliation was enforced between them and all proceeds (‘avaz) of the reconciliation in connection (ittisāl) to the aforementioned Muhammad was received (vāsil) by the aforementioned Mihr-i-Ali and Shahrikhan and Nasri. [This was] a legal (shar’i) acquisition. At any time, or in any day, should they lay a claim or [open] a case negating this [decision] it will be null and void. Again, the aforementioned Mihr-i-Ali and Shahrikhān and Nasri, acknowledge that, should at any time the daughter of Fazl-Alī named Parī lay claim to the [proceeds received by the] aforementioned Muhammad and Haji Mohammad, the named related parties would respond to [the claim] and satisfy her using their own money. Written? in the month of so-and-so. Text of a Peace Agreement (sulh nāma): After praise and salutation [offered to God], the reason for writing these words is that Sādiq son of Mir Ghuzāt Qarātibi’ [continued on the next folio] Margin: Top Left Petition (‘ariza) to the Minister of Religion, Justice and Education (Shaykh-ul-Islam) ?? of this lowly one [that reaches] the height (zirva) of being presented to the??? Aqa that, as the topic??? Top Right Draft (barāt) regarding fodder and hay Fodder Response to the holder of the office (sarkār) of the vizier and dignity sheltering Mirza Sadiq of ???? Draft (barāt) regarding fodder and hay Fodder The response to the holder of the office (sarkār) of vizier, the dignity sheltering Mirza Sadiq of ???? dated the month of so-and-so of 1130 AH (1718 CE) of the year of the sheep (qūyūn), equivalent to a donkey-load head of hay or a [donkey-load] head of fodder And give it to Piraruq whereby its price will be as agreed, one hundred Dinars ??? Response to the duties (rusūm) of an Alderman (dārūgha) Instructions (dastūr) The command for hiring an alderman (darugha-gi) was issued during the first six months of the year of the whale (luy)? the year of the snake (yillan) which in accordance with the command of the world-obeying [king] was in place for the Shari’a-sheltering so-and-so Ajurlu Beg, in accordance with the years [of service?] and the procedural code of the high office and ??? is equally distributed (saviyyat) due to the generosity of the aforementioned. Dated to the so-and-so month of the so-and-so year for the agreed upon price of such-and-such dinars, the amount of such-and-such Tabrīzī? Population of ? province (vilāyat) should pay the customary fees (rusūm al-dārūghagi) of the alderman, which is the cost of war??? The aforementioned reconciliation was acknowledged by me.
• 
  Malik 2551 folio 1 recto

  Main: The aforementioned Sabz-Alī and Taymur Khān declared that whenever anyone appears who is closer [in the line of inheritance] to the inheritance of the [female] murder victim [maqtūla], or if [this person] raises a claim in disagreement with the aforementioned Muhammad Ja’far Beg regarding the property, possessions and household furniture etc., they [Sabz-Alī and Taymur Khān] will be responsible and able to manage it and respond to it and satisfy and appease [the claiming party] and calm [them] using their own property. In the month of so-and-so. Sample of A Peace Agreement (sulh nāmcha): A correct and legal reconciliation [was achieved] between the named Mihr-Alī and named Shahrīkhan, sons of Fazl-Alī, and Nasrī mother of the aforementioned Mihr-ī-Alī and Shahrīkhan with the named Muhammad and Hajī Muhammad sons of Ibrahim. Any rights or claims or discussion regarding all that is known about the father and mother, and Shahupardī the grandmother, and Valī-Khān the grandfather, concerning the residence and household furniture, cash or goods, few and many, moveable and immovable, named or not named [continued the next folio] Margin: Financial Dues (al-wājib) Issued as the remittance (tahvīl) for his highness (the elevation-sheltering) so-and-so to sir (agha)... for the purpose of such-and-such in the year of the ram (qūy), the amount of such-and-such Tabrīzī [currency] signed in the month of such-and-such. The aforementioned reconciliation was acknowledged by me. Receipt of the properties and possessions Financial Dues (al-wājib) Issued from the properties and possessions of the such-and-such village which is [an establishment] set up by so-and-so in the name of such-and-such village elder [kad-khudā] in the year of the ram [qūy] the amount of twelve Tuman Tabrīzī signed? in the month of so-and-so. It was established that the community at the so-and-so village on behalf of the protector of the proceeds of the so-and-so village, agreed that whatever the aforementioned owner took he will confiscate (zabt), and the proceeds from the inherited [properties], which include a number of new increasing properties, and all of the proceeds from the royal possessions, will be recovered and spent in this blessed [savab] act, and whatever he finds righteous [salah] [such that] it does not negate his interest and whatever he finds to be not righteous ???, he will engage in [collecting] the proceeds of the aforementioned village and collecting the receipts? from it.
• 
  Malik 2551 69 recto

  Main: All blessed greetings, prayers and pure supplications belong to God. Peace be upon you, O Prophet and the mercy and blessing of God. Peace be upon us and upon all the righteous servants of God. I bear witness that there is no God but Allah and I bear witness that Muhamamd is the Messenger of God. Oh God, send blessing upon Muhammad and his household as you send blessing and grace and showed mercy to Ibraham and his household. Indeed you are the Praiseworthy (hamid), the Glorious (majid). O god, forgive me what [sin] I committed in the past and what I will commit in the future, what [sins] I committed openly and what I did excessively, and what you know best, you are the before and the after. There is no God but You. End Margin: I intend to perform the prayer… perform the four rak’a of the noon prayer as a follower (muqtadi) for God, God is the greatest… perform it communally, God is the greatest He minted a coin akin to the nimbus sun [rising] from the east of Iran, Shah Mahmud the world-conqueror, who is a sayyid. He captured the governance of lower territories from Qandahar, Coin he minted? the famous Shah Mir Vays I intend to perform ablution to remove ritual impurity, seeking nearness to almighty God. I intend to pray the obligatory prayer, performing it for the sake of God almighty, God the greatest. I intend to perform the ritual bath (ghusl) to remove the state of ritual impurity, seeking nearness to God almighty. From the grace of Shah Ashraf whose slogan is Truth (haqq) in gold the four part (char-par) coins were minted
• 
  Malik 2551 68 verso

  Main: until the next year he will be in the safekeeping of the almighty. And the number [of recitation] of this prayer ranges between one hundred, to three-hundred-and-sixty-six, which is the number of the days in a year, and some say one thousand times. O turner of hearts and eyes; O disposer of nights and days; O transformer of years and circumstance; change our circumstance to the best of states. The Victor and the Vanquished – It is such that once one wants to know which one of the two enemies [the two people at war] will be the victor and which one the vanquished, they should calculate both their names based on abjad (jamal) numerical values. Once all values are added, deduct nine-nine such that nine or less is the remainder. Then find the remainder of the two in this chart. If both numbers are found next to each other in the width [and length] of the chart, what is written in red is the winner and the black is the loser. And if both names are equal in value they will achieve peace. W A B J D h W Z H T L J D h W Z H Z A B L h W Z H T A B J D L Z H T A B J D h W L T A B J D h W Z H *W = Winner *L = Loser Margin: [Counterclockwise from bottom of the page] Sheep? and cows that do not produce milk, if they were to ?... prayer?... write it at night… its milk will increase. If you want to know whether a pregnant woman has a girl in her belly or a boy, if the top of the belly, toward the neck, is bigger, it is a girl. Also, if the pregnant woman’s mouth has a pleasant taste, it is a boy but if it is bitter it is a girl. Also if the breast produces a lot of milk it is a girl. God is all knowing. If you want a woman not to get pregnant, then the man should tie garlic? to the girth? of his penis and speak to the woman. Then the woman would never get pregnant. God is all knowing.
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  Malik 2551 68 recto

  Main: and if an animal stings him, the poison will not work on him, by the might of God Almighty. The aforementioned prayer is this: “Peace be upon you! You have done well, so come in, to stay forever.” (39:73) “It is all peace until the break of dawn” (97:5) “And “Peace!” will be [their] greeting from the Merciful Lord” (36:58) ““Peace be upon Noah among all peoples.”(37:79) "Peace be upon Abraham” (37:109) “Peace be upon Moses and Aaron” (37:120) “Peace be upon Elias” (37:130). Also, whoever, upon the arrival of the sun into the house of Aries, makes a powder from fennel seed and sugar and eats it, and continues doing so until the arrival of the sun into the house of Cancer, he will not catch syphilis (kuft) that year. If he does this every year, he will live to be 120 years old and his strength will not be diminished. After that, he will taste the sweetness of the world in accordance with the saying that a believer (mu’min) is sweet and loves sweetness. Also, it is narrated from his excellency the commander of the faithful that if one recites this prayer at the time of the arrival of the sun into the house of Aries, the almighty will ward off seventy thousand varied ailments that year and grant him countless favors (ni’mat) Margin: Chapter – For [a cure for] a woman whose milk has reduced, write this and hang it at her neck; and it is: “He will bless your deeds for you, and forgive your sins.” (Qur’an 33:71) and enter you into the Gardens of God. Increase for so-and-so, the mother of so-and-so, the right of Muhammad and and his family. End Experienced Benefits It is mentioned in the ‘properties of letter’ by Mulla Husayn Kāshafi, which is known as Treasury of Secret Knowledge [occult sciences] if a part of one’s body has an ailment, one should take the first letter of the name of that body part in Arabic and combine it with these eleven letters, then tie it to that body part and indeed the pain will be removed. It is tested. The letters are these, as mentioned by Mulla Husayn Kāshafi. A B T Th T Dh F K L La Y. For example, if someone’s eye aches, the name of it in Arabic is ‘Ayn, take the first letter of it and combine it with the aforementioned letters and so we get: A’B’T’Th’T’Dh’f’K’L’La’Y’ Write it as much as ? possible and if [the pain] is not removed, on day two write it again with the second letter, and on day three with the third letter, until the name is completed. Finished Noble If someone’s wife is not producing enough milk, cook green anis and mung bean with sheep tail fat and eat it, her milk will increase. It is tested. Chapter: Another [recipe] for a Woman Whose Milk Has Reduced Write this and hand it between the two breasts. It is tested. In the name of God the compassionate, the merciful. “Allah knows what every female bears and what increases and decreases in the wombs. And with Him everything is determined with precision. [He is the] Knower of the seen and the unseen—the All-Great, Most Exalted.” (Qur’an 13:8-9) increase the milk of so-and-so the birther of so-and-so by the right of Muhammad and his family. End
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  Malik 2551 67 verso

  Main: and Muslim women, by your mercy O most Compassionate and most Merciful. Also must write these prayers and hang them in the house; it has been tested: In the name of God the Compassionate, the Merciful. O God, calm the awe-inspiring shock of the mighty tyrant with the gentle grace descending from the flood of the angels, so that we may be united in the shade of Your kindness and seek refuge in You from the descent of Your wrath, O Possessor of perfect power and all-encompassing might, by Your mercy, O Most Compassionate Most Merciful. Upon the arrival of the new year, write on a paper – 949111 S Hey La IIIII w T -hi -h- Manner of Writing… Salam – and it is such that at the time of the arrival of the new year these seven verses that will be mentioned must be written with musk and saffron upon a porcelain [china] bowl and washed with rosewater or with water. Then he will be protected from diseases Margin: Chapter – to tie the tongue. It is tested. FLS FLS MLS MLS AHLS “On this Day We will seal their mouths, their hands will speak to Us, and their feet will testify to what they used to commit.” (Qur’an 36:65) O Lord, I tie the tongue SS AH MDKH ADWDM Amen Chapter – If you wish to make someone fall in love take a cotton thread and measure it against [your] height]. Thereafter, recite hundred fatihas over this thread. And recite hundred [Quranic] chapter of the throne and blow air. Also, write [the person’] mother’s name as well as your name. And thereafter burn that thread. Take its ashes. Once light descends on those ashes recite this prayer and blow air. It has been experienced many times that prayer. In the name of God, the compassionate and the merciful. There is no God but you, O Lord of all things and heirs. END For Plague (ta’un) and Pestilence (waba) LHHHAN Chapter If they ask for [a hand of] a girl and [her family] do not consent, write this… and sell (?) and spray the water/juice upon their home, at once they will consent to the marriage and his desire and intention will be achieved. And this is it: T AAA W AAA HH AAA al-SH AAA AA K AAA W AAA SHH ‘SR SMH HMB O Allah, O Muhammad O Ali
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  Malik 2551 67 recto

  Main: and we are those subjected to destiny; you are the sovereign and we are the subjects; you are the powerful and we are the weak; you are the wealthy and we are the poor; you are the absolvers and we are the sinners; you are the everlasting and we are the perishing ones; you are the giver and we are the supplicants; you are the dispatcher and we are the dispatched; you are the living who will never die and we are your servants; our reward from the fires of hell will die through your forgiveness, O Protector, and we will enter paradise by your compassion, O the most compassionate the most merciful. Grant us the ability to gaze upon your face in the hereafter by your beneficence; and remove from us cholera and plague and other plagues in this world, by your grace; and absolve us and our fathers and our mothers and our brothers and our neighbors and all the believing men and women and all Muslim men Margin: Chapter – If something is stolen, write these verses on a piece of bread and give it to the person you think will eat it. At once, the bread will get stuck in their throat. Write these verses: “They responded, ‘Are you astonished by Allah’s decree? May Allah’s mercy and blessings be upon you, O people of this house. Indeed, He is Praiseworthy, All-Glorious.’” (Qur’an 11:73) “Then after the fear had left Abraham, and the good news had reached him, he began to plead with Us for the people of Lot.” (Qur’an 11:74) “Why then [are you helpless] when the soul reaches the throat at the time of death,” “while you are looking on?” (Qur’an 56:83-4) In the name of so-and-so son of so-and-so. End If you want to keep someone away from calamity… write this opening on three [grains of] rice... and their mother throws it in the fire. If… they will come. And it is this: [it is the opening chapter of the Qur’an written backward]: astray not and displeased with not blessed those straight path guide us to we ask for help you alone we worship you alone judgement day master/ owner most merciful most compassionate all worlds lord of to the God all praise is the most merciful the most compassionate God in the name of