ʿAql u ʿishq yā Munāẓarāt-i khams /
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Ibn Turka Iṣfahānī (d. 835/1432) stemmed from a well-educated family in Isfahan. In 789/1387, following Tīmūr Lang's (d. 807/1405) massacre of the population of Isfahan, he and his older brother were among the artists and scholars whose lives were spared and marched off to the capital Samarqand. Ibn Turka studied the Islamic sciences under this brother for 25 years. He then went on a study tour that took him to the classrooms of such great scholars as Shams al-Dīn Fanārī (d. 834/1451) and Sirāj al-Dīn al-Bulqīnī (d. 805/1403), to finally return to Isfahan. With more than 50 philosophical works to his name, Ibn Turka is seen as a key figure in the amalgamation of voam, Peripatetic and Illuminationist philosophy and mysticism, leading eventually to the Transcendent Philosophy of Mullā Ṣadrā (d. 1045/1635). Written in a beautiful Persian, the present work describes the struggle between divinely-inspired love and reason, ending in their glorious unification.
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1 online resource. :
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9789645568274
Sharḥ al-Muqaddama fi ʼl-kalām : maʿa ʼl-Muqaddama fi ʼl-kalām, nuskha muṣawwara min majmūʿat ʿĀṭif Efendī raqm 1338/1 /
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The Imāmī scholar Abū Jaʿfar Ṭūsī (d. 459-60/1066-7) was born in Ṭūs in Khurāsān. Having completed his basic education there, he left for Baghdad, which at the time was ruled by the Shīʿī Buwayhid dynasty. In Baghdad he attended the classes of various prominent scholars, notably the leading Imāmī rationalist of his time, al-Shaykh al-Mufīd (d. 413/1022) and his successor al-Sharīf al-Murtaḍā (d. 436/1044). After the death of al-Murtaḍā, Ṭūsī, who had already made a name for himself as a thinker and a writer, became the undisputed leader of the Imāmī community. About ten years later Baghdad was invaded by the Saljuqs and Ṭūsī's house and libraries were laid to waste. Tūsī fled to Najaf where he remained until his death. Al-Muqaddima fi ʼl-kalām on concepts in theology figures among Ṭūsī's most important works. The commentary by Najīb al-Dīn al-Ḥusaynī (d. 582/1186) printed in facsimile here are lecture notes, made by one of his students.
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1 online resource. :
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9786002030658
Kitāb al-tafṣīl li-jumal al-Taḥṣīl : Sharḥ Kitāb al-taḥṣīl li-muʾallifihi Ḥasan b. Muḥammad al-Raṣṣāṣ /
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From the time of its foundation in 284/897, the Zaydī Imamate of Yemen was home to Muʿtazilī ideas. During the first centuries and starting with Imam al-Hādī ila ʼl-Ḥaqq (d. 298/911), Zaydī ideology included elements very much akin to the opinions of the Baghdad School of the Muʿtazila as founded by Bishr b. al-Muʿtamir (d. 210/825). However, in the 6-7th/11-12th centuries, we see a rise in popularity of Bahshamiyya ideas, a sub-group of the Basran School of the Muʿtazila around Abū Hāshim al-Jubbāʾī (d. 321/933). These ideas were systematized and elaborated upon by the Zaydī theologian al-Raṣṣāṣ (d. 584/1188), notably in his short theological summa the Kitāb al-taḥṣīl fi ʼl-tawḥīd wal-taʿdīl . This work soon gained popularity and within 30 years after his death, as three commentaries on it were written. The one whose surviving part is published here is an early witness of Yemeni Zaydī acquaintance with Ibn al-Malāḥimī's (d. 536/1141) works and anti-Bahshamī teachings.
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1 online resource. :
9789004406254
9786002030641
Tuḥfat al-abrār fī manāqib al-aʾimma al-aṭhār /
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ʿImād al-Dīn Ṭabarī (fl. 2nd half 7th/13th cent.) was a Shīʿī religious scholar. Little is known about his personal life, just that he was born in Ṭabaristān (today's Māzandarān) and that he was from the generation after Naṣīr al-Dīn Ṭūsī (d. 672/1274). It is not known with whom he studied or when he left his region of origin. What we do know, is that he lived until 667/1268-9 in Burūjird, that in 671/1272-3 he was a resident of Qum, and that in 672/1273-4, Bahāʾ al-Dīn al-Juwaynī (d. 683/1284)-then chancellor of the exchequer under the Mongol ruler Abāqā Khān (d. 680/1282)-sent him to Isfahan to polemicise against the enemies of the Shīʿa. He is the author of some 18 works, ten of which are on Imamism, the doctrine on which Twelver Shīʿism is founded. The Persian Tuḥfat al-abrār is one of these, published here for the very first time.
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1 online resource. :
9789004401730
9789649073323
Sharḥ al-Taʿarruf li-madhhab al-taṣawwuf /
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The Kitāb al-taʿarruf li-madhhab al-taṣawwuf by Abū Bakr b. Isḥāq al-Kalābādhī (d. 380-85/990-995) is one of the most famous early manuals on Sufism. Written in Bukhara under the strongly orthodox Samanids, it consists of four parts: an explanation of the term ṣūfī and a listing of famous Sufis with a typology of their writings, an exposition of the Sufī creed and its conformity with orthodox Islam, an explanation of the spiritual path of the Sufi with accompanying terminology, and a description of Sufi conduct and of their special relation with God. The work saw four commentaries, the present one by Ismāʿīl Mustamlī Būkhārī (d. 434/1043) being one of them. Starting each time with a brief quotation from the original Arabic, the commentary in Persian. This is a facsimile edition of a manuscript from the Bhīravī collection in the National Archives of Pakistan, dated 473/1081. The manuscript is incomplete, with about half of the commentary missing.
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"Nuskhah bargardān bih qaṭʻ-i aṣl-i nuskhah-i khaṭṭī bih shumārah-i 207.1959. M. N. Mūzih-i Millī-i Pākistān (Karāchī), kitābat-i 473 H." :
1 online resource. :
9789004406216
9786002030634
Al-Arbaʿīniyyāt li-Kashf anwār al-qudsiyyāt /
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In the history of Islamic literature, there is a genre called arbaʿūna ḥadīthan , in which 40 Prophetic traditions are jointly published, mostly with some kind of commentary. The genre finds its origin in the tradition saying that whoever commits forty traditions to memory will be reckoned among the jurists on Resurrection Day. Qāḍī Saʿīd Qumī (d. after 1107/1696) is a Shīʿite philosopher, jurist, physician and mystic of the Safavid period. Having been trained by some of the foremost scholars of his time, he spent most of his active life in Qum, where he divided his time between his judgeship and teaching. In imitation of the forty-traditions genre, Qāḍī Saʿīd wanted to publish a collection of fourty essays, mostly on philosophy and mysticism, as the fruit of his many years of study. In fact, he got no further than ten. Still, this does not detract from their quality, as may be judged from the present edition.
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A collection of treatises on various subjects compiled by the author. :
1 online resource. :
9789004402812
9789646781658
Ḥall mushkilāt Kitāb al-ishārāt wal-tanbīhāt : Mashhūr bih Sharḥ-i Ishārāt /
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Naṣīr al-Dīn Ṭūsī (d. 672/1274) was an influential philosopher, theologian, mathematician and astronomer, besides being the first director of the famous observatory at Marāghah near Tabriz as well as a man of politics. Author of a large number of scholarly works, he is especially famous for such treatises as his Tajrīd al-iʿtiqād on theology, the Zīj-i Īlkhānī on astronomy, and his Akhlāq-i Nāṣirī on ethics. The present volume contains a facsimile edition of an ancient copy of another famous work by him, the Ḥall mushkilāt al-Ishārāt , which is his influential commentary on Avicenna's (d. 428/1037) groundbreaking Kitāb al-ishārāt wal-tanbīhāt . The Ishārāt is commonly regarded as Avicenna's final statement on all there is to know in logic and philosophy. Directed at a restricted readership of trusted specialists, it was deliberately written in a terse, impenetrable style. From the many commentaries that were written on it, the one by Ṭūsī would be decisive for the later Avicennan tradition.
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1 online resource. :
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9789648700893
Jawāhir-i tafsīr : Tafsīrī adabī ʿirfānī ḥurūfī, shāmil-i muqaddamaʾī dar ʿulūm-i Qurʾānī wa tafsīr-i sūra-yi ḥamd /
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The Qurʾān is a complex text, and it has been regarded as such since the very beginning. Qurʾān interpretation or tafsīr was already practiced by the Prophet's nephew ʿAbdallāh b. al-ʿAbbās, who used folklore and poetry to interpret his uncle's revelations. With the passing of time, Qurʾānic exegesis developed from a mere branch of tradition ( ḥadīth ) into a full-fledged, independent discipline. The earliest Persian Qurʾān commentary was a translation of Abū Jaʿfar al-Ṭabarī's (d. 311/923) Jāmiʿ al-bayān ʿan taʾwīl āy al-Qurʾān , made in 345/956. The Persian commentary contained in the present volume was composed in 890/1485 in Herat by Wāʿiẓ Kāshifī (d. 910/1504-05), a prolific author, preacher and mystic of the Timurid era. Originally meant to comprise four volumes, it was discontinued halfway the fourth sura, and is only partially reproduced in the present edition. Kāshifī's detailed, literary commentary stands out by his unique use of the esoteric properties of letters and numbers.
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1 online resource. :
9789004402195
9789646781412
Majmūʿa-yi Rashīdiyya : Shāmil-i Kitābhā-yi Tawḍīḥāt-i Rashīdī, Miftāḥ al-tafāsīr, Sulṭāniyya, Laṭāʾif al-ḥaqāʾiq /
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Rashīd al-Dīn Hamadānī (d. 718/1319) came from a Jewish family in Hamadan. His grandfather had been a courtier of Hūlāgū Khān (r. 1256-65) while his father was a court pharmacist. Rashīd al-Dīn converted to Islam when he was about 30 years old. Trained as a physician, he started his career under the Il-khanid Abāqā Khān (r. 1265-82), rising to the rank of vizier under Ghāzān (r. 1295-1304), Öljeitü (r. 1304-16) and Abū Saʿīd Bahādur Khān (r. 1316-35), who had him executed in 718/1319. Rashīd al-Dīn was also an historian and as such he is best known for his monumental Jāmiʿ al-tawārīkh , the earliest attempt at writing a world history and a major source of information on the emergence and organisation of the Mongol empire. The four treatises published here show another side of Rashīd al-Dīn's talents as a scholar and are mostly about Qurʾān interpretation, prophethood, revelation, miracles, kingship, and notions around virtue and salvation.
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"Nuskhahʹbargardān-i nuskhah-ʾi khaṭṭī-i shumārah-i 2235, Kitābkhānah-ʾi Kakh-i Gulistān, Kitābat 706 H."
" Facsimile copy of the manuscript no. 2235, Gulistan Palace Library, copied in 706 A.H"--Added title page. :
1 online resource. :
9789004406193
9786002030627
Majmūʿa-yi āthār-i Imāmiyah : Muntakhabātī az ʿUyūn-i akhbār-i Riḍā, Amāli-yi Shaykh-i Ṣaddūq, Ṣaḥīfat al-Riḍā /
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At first glance, the collection of traditions, notes and drafts published here is just like so many other personal documents from the library of the average medieval Muslim scholar. But on closer inspection, this codex dated 580/1185 is quite interesting. The manuscript is in two different hands, one part being by a certain Abū Naʿīm al-Naʿīmi al-Bayhaqī, and the other part by the equally unknown Abu ʼl-Ḥasan al-Bayāḍī. As is evident from two study certificates ( ijāza ) contained in this manuscript, Abu ʼl-Ḥasan was a student of Abū Naʿīm. Abū Naʿīm was a native of Bayhaq and Abu ʼl-Ḥasan of Rayy. The manuscript contains mainly excerpts from Ibn Bābawayh's (d. 381/991) Amālī and ʿUyūn akhbār al-Riḍā and traditions which Abū Naʿīm himself had collected in Khurāsān. As such it contains the oldest known fragments from the Amālī , besides being a rare witness of the early Imami teaching tradition in Khurāsān, more specifically in Bayhaq and Nishapur.
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1 online resource. :
9789004406483
9786002030948
Chīn-nāma /
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Born in Macerata, Italy, in 1552, Matteo Ricci was a Catholic priest who was sent to the Jesuit representation to Macau in 1582. His assignment was to travel on to mainland China and seek to establish the first permanent Jesuit mission there. Ricci arrived in China in 1583, never to leave it again. He died there in 1610. Fluent in Chinese, he was very succesful, on good terms with people that mattered, much appreciated as a carthographer and astronomer, and given free access to the Forbidden City, which was quite exceptional. Ricci's account of his mission to China, called De Christiana expeditione apud Sinas , was published posthumously in 1615. The present work is a Persian translation of the book's first fascicle made in India by a Persian convert to Christianity from the seventeenth century. The translation is significant in that it was made at the suggestion of a Jesuit priest, most likely from missionary ambitions.
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1 online resource. :
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Majālis /
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Rashīd al-Dīn Hamadānī (d. 718/1319) came from a Jewish family in Hamadan. His grandfather had been a courtier of Hūlāgū Khān (r. 1256-65) while his father was a court pharmacist. Rashīd al-Dīn converted to Islam when he was about 30 years old. Trained as a physician, he started his career under the Il-khanid Abāqā Khān (r. 1265-82), rising to the rank of vizier under Ghāzān (r. 1295-1304), Öljeitü (r. 1304-16) and Abū Saʿīd Bahādur Khān (r. 1316-35) who had him executed in 718/1319. Rashīd al-Dīn is the author of the first world history ever, the Jāmiʿ al-tawārīkh . Besides he also wrote a considerable number of texts on many different subjects. As a promotor of learning, Rashīd al-Dīn founded a cultural complex called the Rabʿ-i Rashīdī. Among the people invited there was the author of the present series of lectures on Sufism. Held seasonally between 712/1312 and 718/1318, these lectures survive thanks to an attentive student.
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1 online resource. :
9789004406223
9786002030504
Ḥikmat-i Khāqāniyya : Shāmil-i yak dawra-yi mukhtaṣar-i mantiq, ṭabīʿiyyāt u ilāhiyyāt /
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Bahāʾ al-Dīn Iṣfahānī (d. 1137/1725), better known as Fāḍil Hindī, was born into a comfortable home in Isfahan. Being a particularly precocious child, he completed his studies in the traditional and the foreign sciences by the age of thirteen, even carrying the title of mujtahid (someone authorized to issue legal opinions in Shīʿī Islam). He then accompanied his father to the court of the Mughal emperor Awrangzīb (r. 1658-1707), where he remained for several years before returning to Isfahan. At a time at which Isfahan was under the spell of the anti-speculative, literalist Akhbārī school in Shīʿism, Fāḍil Hindī was one of the few to engage in philosophy, so much so that one could call him equally a juristic philosopher or a philosophical jurist. The present work is a very readable, complete course in logic and philosophy that bears witness to his originality as a thinker in each of these domains.
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1 online resource. :
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9789649073361
Taḥqīq dar majālis-i tafsīri-yi Faḍl b. Muḥibb-i Nīshābūrī wa abyāt-i Fārsi-yi ān : Ganjīnaʾī az surūdhā-yi Zāhidāna-yi Fārsī az sada-yi panjum-i hijrī /
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In Persian literature, so-called ' majālis ' (sg. majlis , 'session') works typically evoke the atmosphere of a religious gathering. In some of these gatherings, a lecturer recounted parts of the history of Islam and the lives and times of its prominent representatives. In others, his focus was on the interpretation of the Qurʾān or some other subject. Sometimes, a speaker answered questions and at others, he sermonized. An early work in this genre is a majālis text on Qurʾān interpretation by Faḍl b. Muḥibb Nīshāpūrī (d. 472/1079). Issuing from a well-educated family of Nishapur, Faḍl was known for his learning and his virtue, earning him the nicknames of ustādh ('master') and wāʿiẓ ('preacher'). The lines of poetry published here were culled from a majālis text by him, the title of which remains unknown. Testimony to his use of rhetorical means to enhance the impact of his talk, these lines of poetry are also among the earliest in their genre in Khurāsān.
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1 online resource. :
9789004406643
9786002031044
Kitāb al-mabāḥith wal-shukūk : Nukhushtīn taʿlīqa bar al-Ishārāt wal-tanbīhāt, hamrāh bih Kitāb ʿUyūn al-masāʾil-i Fārābī wa Risāla-yi l-Asmāʾ al-mufrada-yi Kindī /...
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The Kitāb al-ishārāt wal-tanbīhāt of Avicenna (d. 428/1037) is the most influential philosophical compendium in the history of the Islamic world. Being his last major work, written towards the end of his life, the Ishārāt contains what Avicenna considered to be the gist of all there was to know in logic and philosophy. It is different from his other works in that it represents the ultimate stage of development of his philosophical method, transcending the familiar Aristotelian aporetic method of his earlier days, to culminate in an elliptical kind of discourse in which, by the use of pointers or hints, the maximum is asserted with a minimum of means. The commentary by Sharaf al-Dīn Masʿūdī (d. before 605/1208) published here in facsimile is the earliest to survive. Focussing on a limited number of questions, it is not a running commentary. Two other philosophical texts by al-Fārābī (d. 339/950) and al-Kindī (d. after 247/861) accompany it.
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1 online resource. :
9789004405745
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Al-Qand fī dhikr ʿulamāʾ Samarqand /
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In the Arabic literary tradition, biographies form a class of their own and have always been widely used. Whether about a single person or about some group, their shared objective was to provide an authoritative account of someone's lineage, social or literary career, academic or religious background or affiliation, or connection to some historic event. As examples one could mention Ibn Hishām's (d. 218/834) Sīrat Muḥammad rasūli ʼllāh , Ibn Abī Uṣaybiʿa's (d. 668/1270) Kitāb ʿuyūn al-anbāʾ fī ṭabaqāt al-aṭibbāʾ , or Nūr al-Dīn al-Ṭūkhī's (d. ca 900/1494) Quḍāt Miṣr . The author of the present work, Najm al-Dīn al-Nasafī (d. 537/1142-43), was a long-time resident of Samarqand and widely known and respected as jurist. He wrote more than 30 works, in Persian and in Arabic. The present volume contains an inventory of ḥadīth scholars bearing some connection to Samarqand. Its importance lies mainly in the many names of people, places, and books which are otherwise entirely unknown.
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1 online resource. :
9789004402614
9789646781122
Al-Ifāda fī tarīkh al-aʾimma al-sāda /
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As is well known, the main difference between the Imāmiyya and Zaydiyya branches in Shīʿī Islam is to do with the fact that the Zaydiyya-named so after their first leader Zayd b.ʿAlī b. al-Ḥusayn (d. 122/740)-did not unconditionally condemn the first three caliphs before ʿAlī b. Abī Ṭālib, while to the Imāmiyya branch, all Sunnīs were infidels. But even though the Zaydīs did not consider Sunnīs generally as infidels, they regarded rebellion against Sunnī rule -unlawful to them-as a religious duty for all. The Imāmīs on the other hand, while radical in doctrine, did not have a militant attitude comparable to that of the Zaydīs. Geographically, the Zaydīs divided into a Yemeni and an Iranian branch, concentrated along the shores of the Caspian sea. The present work contains the biographies of 15 Zaydī imams, some from the Caspian, the author-Abū Ṭālib Hārūnī (d. 424/1033)-being a Zaydī scholar from that region.
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1 online resource. :
9789004404960
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Bayān al-ḥaqāʾiq : Majmūʿa-yi hifdah riṣala /
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Rashīd al-Dīn Hamadānī (d. 718/1319) came from a Jewish family in Hamadan. His grandfather had been a courtier of Hūlāgū Khān (r. 1256-65) while his father was a court pharmacist. Rashīd al-Dīn converted to Islam when he was about 30 years old. Trained as a physician, he started his career under the Il-khanid Abāqā Khān (r. 1265-82), rising to the rank of vizier under Ghāzān (r. 1295-1304), Öljeitü (r. 1304-16) and Abū Saʿīd Bahādur Khān (r. 1316-35), who had him executed for murdering his father in 718/1319. Rashīd al-Dīn was also an historian and as such he is best known for his monumental Jāmiʿ al-tawārīkh , the earliest attempt at writing a world history and a major source of information on the emergence and organisation of the Mongol empire. The present work is a collection of his essays on various subjects, from theology to Qurʾān interpretation and from the perception of colours to medicine and ethics.
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1 online resource. :
9789004404946
9789648700404
Kitāb al-muʿtamad fī uṣūl al-dīn /
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Abu ʼl-Ḥusayn al-Baṣrī (d. 436/1044) was the founder of the last theological school of the Muʿtazila and author of, among others, the Kitāb taṣaffuḥ al-adilla and Sharḥ al-uṣūl al-khamsa . None of his theological works survive in full, while his influential Kitāb taṣaffuḥ al-adilla , of which only fragments remain, was actually never finished. Al-Baṣrī's teachings were given a new impulse and audience through the writings of Rukn al-Dīn b. al-Maḥmūd al-Malāḥimī (d. 536/1141) of Khurāsān, where his ideas also gained support among the Shīʿa, including Naṣīr al-Dīn Ṭūsī (d. 672/1274). Al-Malāḥimī's Kitāb al-muʿtamad fī uṣūl al-dīn , in which he relies mostly on al-Baṣrī's Kitāb taṣaffuḥ al-adilla , survives only in part. The present volume contains a new edition of this text. Thanks to the discovery of two manuscripts in Yemen it was possible to amend the first edition in places and to add a lot of new material, the text now being double in size.
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Added t.p. has: Revised and enlarged edition by Wilferd Madelung.
"Mīras̲-i Maktūb ; 236" :
1 online resource. :
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9786002030375
Tuḥfat al-azhār wa-zulāl al-anhār. Volume 1 : Fī nasab abnāʾ al-aʾimma al-aṭhār ʿalayhim ṣalawāt al-malik al-ghaffār /
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In traditional societies, ancestry is an important organising principle, often determining the lives of individuals or groups from the moment that they are born. In the Arab world, nasab (pl. ansāb ) or lineage was and to some extent still is, a major factor in the distribution of wordly and religious power, while administrative positions, trades, crafts and certain offices in the world of scholarship, too, often devolved along hereditary lines. Among the Shīʿa, where blood ties with the family of the Prophet through ʿAlī and his descendants are highly regarded and a source of authority and social standing, we find a number of ansāb works that focus exclusively on the genealogy of the twelve imams. Born into a Shīʿite family of ansāb scholars in 11th/17th-century Medina, the author of the present work travelled extensively in the Shīʿa world in his search for information. The result is a voluminous work, rich in material, genealogical and historic. 3 vols. & supplement al-Rawḍ al-miʿṭār fī tashjīr Tuḥfat al-azhār ; volume 1.
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Vol. numbering from spine. :
1 online resource. :
9789004402539
9789646781085