ريبة

• IPA^(key): /riː.ba/

رِيبَة • (rība) f (plural رِيبَات (rībāt) or رِيَب (riyab))

1. doubt

   Synonyms: شَكّ (šakk), رَيْب (rayb)

   • 1377, Ibn Khaldun, “عُلُومُ السِّحْرِ وَٱلطِّلَّسْمَاتِ [ʕulūmu s-siḥri waṭ-ṭillasmāti]”, in Étienne Marc Quatremère, editor, مُقَدِّمَة اِبْن خَلْدُون [muqaddimat ibn ḵaldūn], first edition, volume 2 (paperback), Damascus, Syria: دَار اَلتَّنَوُّع الثَّقَافِيّ [dār at-tanawwuʕ aṯ-ṯaqāfiyy], published 2021, →ISBN, page 384:

     وَسَأَلْتُ بَعْضَهُمْ فَأَخْبَرَنِي بِهِ. وَأَمَّا أَفْعَالُهُمْ فَظَاهِرَةٌ مَوْجُودَةٌ وَقَفْنَا عَلَى الْكَثِيرِ مِنْهَا وَعَايَنَّاهَا مِنْ غَيْرِ رِيبَةٍ فِي ذٰلِكَ. هٰذَا شَأْنُ السِّحْرِ وَٱلطِّلَّسْمَاتِ وَآثَارُهُمَا عَلَى الْعَالَمِ، فَأَمَّا الْفَلَاسِفَةُ فَفَرَّقُوا بَيْنَ السِّحْرِ وَٱلطِّلَّسْمَاتِ بَعْدَ أَنْ أَثْبَتُوا أَنَّهُمَا جَمِيعًا أَثَرٌ لِلنَّفْسِ الْإِنْسَانِيَّةِ وَٱسْتَدَلُّوا عَلَى وُجُودِ الْأَثَرِ لِلنَّفْسِ الْإِنْسَانِيَّةِ بِأَنَّ لَهَا آثَارًا فِي بَدَنِهَا عَلَى غَيْرِ الْمَجْرَى الطَّبِيعِيِّ وَأَسْبَابِهِ الْجِسْمَانِيَّةِ بَلْ آثَارٌ عَارِضَةٌ مِنْ كَيْفِيَّاتِ الْأَرْوَاحِ تَارَةً كَٱلسُّخُونَةِ الْحَادِثَةِ عَنِ الْفَرَحِ وَٱلسُّرُورِ، وَمِنْ جِهَةِ التَّصَوُّرَاتِ النَّفْسَانِيَّةِ أُخْرَى كَٱلَّذِي يَقَعُ مِنْ قِبَلِ التَّوَهُّم.

     wasaʔaltu baʕḍahum faʔaḵbaranī bihi. waʔammā ʔafʕāluhum faẓāhiratun mawjūdatun waqafnā ʕalā l-kaṯīri minhā waʕāyannāhā min ḡayri rībatin fī ḏālika. hāḏā šaʔnu s-siḥri waṭ-ṭillasmāti waʔāṯāruhumā ʕalā l-ʕālami, faʔammā l-falāsifatu fafarraqū bayna s-siḥri waṭ-ṭillasmāti baʕda ʔan ʔaṯbatū ʔannahumā jamīʕan ʔaṯarun li-n-nafsi l-ʔinsāniyyati wastadallū ʕalā wujūdi l-ʔaṯari li-n-nafsi l-ʔinsāniyyati biʔanna lahā ʔāṯāran fī badanihā ʕalā ḡayri l-majrā ṭ-ṭabīʕiyyi waʔasbābihi l-jismāniyyati bal ʔāṯārun ʕāriḍatun min kayfiyyāti l-ʔarwāḥi tāratan kas-suḵūnati l-ḥādiṯati ʕani l-faraḥi was-surūri, wamin jihati t-taṣawwurāti n-nafsāniyyati ʔuḵrā kallaḏī yaqaʕu min qibali t-tawahhum.

     I questioned one of them, and he told me (what I have mentioned here). Their magical actions are plain fact. We have come across very much of it. We have observed them with our own eyes and have no doubt about it. This is the situation with regard to sorcery and talismans and their influence in the world. The philosophers made a distinction between sorcery and talismans. First, however, they affirmed that both (derive their effectiveness) from influences of the human soul. They deduced the existence of an influence of the human soul from the fact that the soul exercises an influence upon its own body that cannot be explained by the natural course of affairs or from corporeal reasons. At times, it results from the qualities of the spirits-such as heat, which originates from pleasure and joy and at other times, it results from other psychic perceptions such as the things that result from imagination (tawahhum)

     Translated by Franz Rosenthal