Ḥifẓ al-badan : Risālaʾī Fārsī dar bihdāsht wa tandurustī /
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Fakhr al-Dīn Rāzī (d. 606/1210) was a prominent theologian, interpreter of the Qurʾān, philosopher, and arguably the most important critic of Avicenna (d. 428/1037). He was born in 543/1149 in Rayy, where he studied theology, philosophy and law under different masters, including his father who was a preacher. Having completed his studies, he started a wandering life which took him to different cities and courts in Transoxania and Khwārazm, where he had a number of famous disputes with local scholars. After a brief return to Rayy he finally settled in Herat where he spent the rest of his life, a wealthy and respected scholar with many followers. His works are many, mainly in philosophy and theology, besides his famous commentary on the Qurʾān called Mafātīḥ al-ghayb . Rāzī received a basic medical training during a stopover in Sarakhs 580/1184. The present work is a compendium on preventive medicine and stands in a long tradition.
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1 online resource. :
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Jāmiʿ al-tawārīkh : Tārīkh-i Hind u Sind u Kashmīr /
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Rashīd al-Dīn Hamadānī's (d. 718/1319) Jāmiʿ al-tawārīkh has been described by many as the first world history ever. Composed in Persian for the Mongol Il-khans Ghāzān (r. 1295-1304) and Öljeitü (Uljāytu, r. 1304-16), its aim was to set out the history and condition of the Mongol people, conquerors of the world (part one), followed by a description of the other peoples and nations of the world and their histories (part two). Given its unprecedented scope, Rashīd, vizier to both rulers, mobilized a whole team of specialists, informants, and collaborators to assist him in his task. Making use of written and oral sources, the part on the Mongols especially is a key source on the emergence and organisation of the Mongol empire, while the second part constitutes the first attempt ever at writing a history of the world. The section published here treats of India, Sind, and Kashmir.
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1 online resource. :
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Ṣaḥīfa-yi Sajjādiyya bā tarjumaʾī kuhan bih Fārsī /
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The Ṣaḥīfa Sajjādiyya is a compilation of supplicatory prayers ascribed to the fourth Imam of the Shīʿa, ʿAlī b. al-Ḥusayn al-Sajjād (d. 94/712-13 0r 95/713-14). Alternatively referred to as the 'psalms' ( zabūr ) or the 'gospels' ( injīl ) of the family of the Prophet, the Ṣaḥīfa Sajjādiyya ranks among the holiest books of the Shīʿa, together with the Qurʾān and ʿAlī b. Abī Ṭālib's Nahj al-balāgha . Al-Sajjād was known for his piety and for his being given to prayer. Yet it is more likely that the Ṣaḥīfa is a later compilation of prayers attributed to him. The Ṣaḥīfa published here in facsimile is the 'complete' ( kāmila ) recension ascribed to Ibn Makkī (d. 786/1384) in a copy made just five years after Makkī's death, together with an early interlinear Persian translation. Apart from the orthographical and linguistic points of interest of this manuscript, its early dating may throw light on the history of transmission of Ibn Makkī's recension.
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1 online resource. :
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Badāyiʿ-i mulaḥ : Nawhā-yi namakīn /
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In the history of Arabic literature, the term adab ('custom', 'norm of conduct') applies typically to works providing a particular kind of moral and intellectual education. Aimed at a specific urban class whose values they reflected, these works offered a useful stock of relevant quotations to be used in social discourse. Among the adab works, the poetic anthology was extremely popular. These anthologies could take on different forms, depending on whether they were organised around a set of themes, a collection of motifs, a series of comparisons, a selection of geographical places, and so on. The poetic anthology published in the present volume was written in Khwārazm in 595/1199. As the title ' Marvels of Witticism ' suggests, its author, the linguist Qāsim b. al-Ḥusayn al-Khwārazmī (d. 617/1220), wanted to highlight the beauty of the repartee in different thematic contexts. The Persian translation accompanying the text was probably made by someone other than al-Khwārazmī himself.
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1 online resource. :
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Mathnawi-yi maʿnawī. Volume 4 : mujallad-i chahārum kashf al-abyāt va namāyahā /
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The founder of the Mawlawiyya order of dervishes, Jalāl al-Dīn Rūmī (d. 672/1273) is the most celebrated and widely quoted mystical poet of the Persianate world. Born in Balkh in 604/1207, he was still a child when his father, a preacher, emigrated westwards with his family, moving to Malaṭya, Sivas, Akshehir, Larende and, finally, Konya. It was in Konya that Rūmī, who had also received a regular education, met the people who would give his life a decisive turn towards mysticism: first, his father's former pupil Sayyid Burhān al-Dīn Muḥaqqiq (d. 637/1239-40) and then, most of all, the celebrated mystic Shams al-Dīn Tabrīzī (d. 645/1247). Rūmī's Mathnawi-yi maʿnawī is a didactic poem inspired by his favourite student Ḥusām al-Dīn Čelebi (d. 683/1284). Composed in six fascicles ( daftar ), it took several years to complete. The edition printed here is an enhanced version of the one by Nicholson, with Nicholson's introductory essays and notes translated into Persian. 4 vols; volume 4.
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Ākhirīn taṣḥīḥ-i Raynūld A. Nīkulsūn va muqābalah-ʼi mujaddad bā nuskhah-i Qūnīyah. :
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Tarjuma-yi manẓūm-i waṣiyyat-i Imām ʿAlī (ʿalayhi al-salām) bih Imām Ḥusayn (ʿalayhi al-salām) : Kuhantarīn tarjuma-yi manẓūm-i Fārsī az kalām-i ʿAlawī /
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In Shīʿī literature, there exist several texts containing the last will ( waṣiyya ) of ʿAlī b. Abī Ṭālib, son-in-law of the Prophet and, in Shīʿism, his rightful successor. These last wishes were addressed to his sons Ḥasan and Ḥusayn and to the Muslim community at large. Transmitted through various sources, they are important insofar as each of them, in its own way, justifies the Shīʿī view on ʿAlī's succession after he was murdered in Kufa in the year 40/661. This volume contains two Persian versions-one in verse, the other in prose-of ʿAlī's last will and injunctions addressed to Ḥusayn, the third imam. The original Arabic prose text has come down to us through various ancient sources, the oldest one dating from the fourth/tenth century. The Persian translation in verse was made by the poet Sayyid Ḥasan Ghaznawī (d. 556/1161), the prose version possibly around 910/1504 by a scribe named Muʿīn al-Dīn Munshī Shīrāzi.
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1 online resource. :
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Sharḥ-i akhbār u abyāt u amthāl-i ʿArabi-yi Kalīla wa Dimna : Dū sharḥ az Faḍlallāh ʿUthmān b. Muḥammad al-Isfizārī wa muʾallifī nā shinākhta /
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Throughout history, Indian culture has had the interest of the Persians. At the time of the Sasanids (3rd-7th cent. CE) for instance, Sanskrit works on astronomy were translated into Pehlavi. Centuries later, in the early ʿAbbāsid period, a number of astronomers with a Persian background used information from these very same sources in writing their own books in Arabic. Besides scientific works, spiritual and ethical texts were also translated. An example is the famous collection of animal fables called Kalila and Dimna , which go back to the lost Sanskrit Pañcatantra . An equally lost Middle Persian translation of this work was rendered into Arabic several times, but the translation by Ibn al-Muqaffaʿ (d. ca. 139/757) proved most influential and formed the basis of the famous Persian translation by Naṣrallāh Munshī (6th/12th cent.). On this latter translation, two Persian commentaries from the 7th/13th century survive. A critical edition of both is offered in this volume.
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1 online resource. :
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The Eight Books : A Complete English Translation /
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The Eight Books: A Complete English Translation is the first complete translation of the collected poems of Sohrab Sepehri (1928-1980), a major Iranian modernist poet and painter and yet under-translated into English. The introduction takes up Sepehri's famously difficult if languidly beautiful style to explain it as a series of appropriations of global modernisms in poetry and painting. It offers close readings of how Sepehri's modernism follows and breaks with the jagged rhythms of Nima Yushij (d.1960), Iran's inaugural modernist poet. In keeping with this modernist framing, the translations replicate Sepehri's rhymes where possible, his fluctuations between formal and colloquial registers, his syntactic distortions, and his embeddings of governmental and other jargons. It also includes Sepehri's autobiography.
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1 online resource :
Includes bibliographical references and index. :
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The genesis of the Bábí-Baháʼí faiths in Shíráz and Fárs /
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The Bábí and Baháʾí Faiths represent two of the most important religious movements of modern times. This book relates the story of the evolution of the Bábí-Baháʾí community, beginning with the birth of its founder, Siyyid ʾAlí-Muhammad, known as the Báb, in 1819 and then traced over the next century and a half in the city of his birth, Shíráz. Its author, Mírzá Habíbuʾlláh Afnán, was himself born in the house of the Báb, reared by the widow of the Báb, who shared with him many stories of the Báb's life, then spent nearly a year with Baháʾuʾlláh in the ʾAkka-Haifa area, and some ten years in close proximity to Baháʾuʾlláh's son ʾAbduʾl-Bahá. He served for the next half century as the hereditary custodian of the house of the Báb, and as such was uniquely qualified to tell the story of the Bábí-Baháʾí Faiths in the city of Shíráz in remarkable and moving detail.
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1 online resource. :
Includes bibliographical references (p. [381]-384) and indexes. :
9789047442349 :
Available to subscribing member institutions only.
Maḥbūb al-qulūb. Volume 1 : Al-Maqāla al-thāniya fi aḥwāl ḥukamāʾ al-Islām wal-ʿulamāʾ al-aʿlām wal-udabāʾ al-kirām mimman lahum al-iʿtināʾ bi-shaʾnihim wal-iʿtibār bi-kalāmihim /...
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In the Islamic world, the writing of biographical reference works has a very long tradition. In the field of philosophy and other rational sciences such as medicine, one could, for example, mention Isḥāq b. Ḥunayn's (d. 298/910) Taʾrīkh al-aṭibbāʾ wal-ḥukamāʾ or Ibn Abī Uṣaybiʿa's (d. ca 668/1270) ʿUyūn al-anbāʾ fī taʾrīkh al-aṭibbāʾ . The present two-volume biographical dictionary of philosophers and physicians of all times thus continues a centuries-old tradition. Its author, Quṭb al-Dīn Ishkawarī Lāhijī (d. ca. 1088-95/1677-78), was a student of the great Safavi thinker and founder of the School of Isfahan in philosophy, Mīr Dāmād (d. 1041/1631). This is also obvious from his spiritually-orientated, inclusive understanding of the various actors and episodes in the history of philosophy. Written in classical Arabic, at times sprinkled with his native Persian, it distinguishes itself from earlier dictionaries in that it also contains many of the author's own philosophical opinions. 2 vols; volume 1.
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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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Pizhūhishhāʾī dar tārīkh-i ʿilm : Maqālātī dar bāra-yi tārīkh-i riyāḍiyyāt, nujūm, mikānīk, wa pizishkī /
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As is well known, large parts of the Greek sciences were assimilated by the medieval Muslim world. Equally well known is the fact that quite a number of Muslim scholars contributed to the further development of some of these sciences and also, that some of their works were translated into Latin and other western languages, leaving their imprint on late medieval and early modern science in turn. For this reason, anyone interested in the history of science in the western world will be interested in reading about the history of science in Islam and vice versa. This is why the editor of the present collection of articles has done well to bring together contributions from both fields, in French, English, and Persian. While all of these articles are interesting in their own right, the section dedicated to Naṣīr al-Dīn Ṭūsī (d. 672/1274) and a study of Descartes' (d. 1650) de Solidorum elementis deserve special mention.
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Jahān-i dānish /
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Sharaf al-Din Mas'ūdi (6th/12th cent.) was a philosopher, astronomer, mathematician and logician. A native of Marw, he spent a large part of his life in Bukhara and Samarqand, Transoxiana. In Bukhara he had a number of debates with the philosopher and theologian Fakhr al-Dīn Rāzī (d. 606/1210), described in the latter's Munāẓarāt jarat fī bilād Mā warāʾ al-nahr . From among his philosophical works, his critical notes to Avicenna's (d. 428/1037) al-Ishārāt wal-tanbīhāt deserve special mention. In the sciences, he wrote a work on astronomy and geography called al-Kifāya fī ʿilm al-hayʾa . In the introduction to this work he explains that he composed it at the request of a friend and that it is based on the works of others, among then Ibn al-Haytham (d. ca. 432/1040-41) and Kushyār b. Labbān (fl. late 4th/10th cent.). Afterwards, he translated it into Persian-this time without mentioning his sources-calling it Jahāni- dānish , published in this volume.
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Tuḥfat al-mulūk /
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In the Persianate world, wisdom literature has a long history, dating back to pre-Islamic times. After the advent of Islam, this type of literature, often enriched with Islamic, Greek, or Indian elements, was continued in various forms, be it in poetry, prose, or in a mixture of both. Some of these works would address themselves to a wider urban audience while others were primarily directed at kings and their immediate political entourage. Saʿdī's (d.691/1291-92) Rose Garden ( Gulistān ) is an example of the former, Niẓām al-Mulk's (d. 485/1092) Epistle on Rulership ( Siyāsat-nāma ) of the latter. A hybrid form is constituted by Naṣīr al-Dīn Ṭūsī's (d. 672/1274) highly influential Nasirean Ethics ( Akhlāq-i Nāṣirī ). Judging by its title, the work published here in a new edition would seem to be for kings only. But, compiled in the 6th/12th century, it is actually an account of the wisdom of kings that, written for a general audience.
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Muqarnas : an annual on the visual cultures of the Islamic world.
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Muqarnas is sponsored by The Aga Khan Program for Islamic Architecture at Harvard University and the Massachusetts Institute of Technology, Cambridge, Massachusetts. Muqarnas 26 contains articles on a variety of topics that span and transcend the geographic and temporal boundaries that have traditionally defined the history of Islamic art and architecture. Contributors include Robert McChesney, Mattia Guidetti, Marcus Schadl, Christian Gruber, Katia Cytryn-Silverman, Doris Abouseif, Olga Bush, Emine Fetvaci, Moya Carey, Bernard O'Kane, Hadi Maktabi, Nadia Erzini and Stephen Vernoit.
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"Sponsored by the Aga Khan Program for Islamic Architecture at Harvard University and the Massachusetts Institute of Technology, Cambridge, Massachusetts." :
1 online resource. :
Includes bibliographical references. :
9789047429333 :
Available to subscribing member institutions only.
Rubāʿiyyāt-i Ḥakīm Khayyām /
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The rubāʿī or quatrain is a short Persian poem in a special metre with a rhyme suitable to its form. Its use is not bound to any specific field, there being philosophical, satirical, romantic, lyrical and other types of quatrain. In the past, it was believed that the rubāʿī was a special form of the hazaj metre of Arabic poetry. Meanwhile, it has been established that it is in fact Iranian, its origin being the pre-Islamic tarānah or song for feasting and wine. In the West the quatrain was rendered immortal through the work of ʿUmar al-Khayyām (d. ca. 517/1123). A native of Nishapur, he was a respected mathematician and astronomer, as well as a recognized expert in poetry. Many of the quatrains ascribed to him are, however, spurious. This volume contains a reprint of Yār Aḥmad Rashīdī's selection (dated 867/1460), first published in 1953, followed by two other works in Persian, also by Khayyām.
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Includes facsimile text originally published in Istanbul, 1953. :
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Kitāb talkhīṣ al-Muḥaṣṣal : fī sharḥ al-Muḥaṣṣal fī ʿilm al-kalām /
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Fakhr al-Dīn Rāzī (d. 606/1210) was a prominent theologian, interpreter of the Qurʾān and philosopher. He was born in Rayy where he studied theology, philosophy and law under different masters, including his father, a preacher. After his studies, he started a wandering life which took him to different cities and courts in Transoxania and Khwārazm. He finally settled in Herat where he spent the rest of his life, a wealthy and respected scholar and author of a number of seminal works. 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, his influential commentary on Rāzī's Muḥaṣṣal on philosophical theology is a critical appraisal of a work which Ṭūsī considered much overrated. Facsimile of the oldest known copy, dated 669/1270.
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Siyah bar safīd : Majmūʿa-yi guftārhā u yād dāshthā dar zamīna-yi kitābshināsī u nuskhashināsī /
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This is a collection of research notes, personal recollections, interviews with colleagues, and professional letters, sent and received, compiled by the Pakistani specialist of Islamic manuscripts ʿĀrif Nawshāhī (b. 1955). They cover a period of over 35 years of professional activity (1974-2011), mostly in Pakistan, India, and Iran. The work consists of five chapters, of which the research notes contained in chapters one and two are perhaps the most informative ones. Especially interesting is the information on the holdings of some of the libraries in India and Pakistan in chapter one and the codicological notes in chapter two. The notes, memoirs, anecdotes, interviews, and letters of chapters three to five give a fine impression of how this prominent scholar experienced the world of manuscripts and codicologists in which he was active for so many years. And here too, useful information may be found, especially in his long series of very short notes in chapter three.
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Universal Science : An Introduction to Islamic Metaphysics.
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The Universal Science ( ʿIlm-i kullī ) by Mahdī Ḥāʾirī Yazdī , is a concise, but authoritative, outline of the fundamental discussions in Islamic metaphysics. For many years used as a textbook in Iran, this short text offers English readers a readily accessible, lucid, and yet deeply learned, guide through the Sadrian, Avicennan, and Illuminationist schools of thought, whilst also demonstrating how the 'living tradition' of Shīʿī philosophy engages with central ontological, epistemological, aetiological, and psychological questions. Discussions include the primacy of existence; the proper classifications of quiddity; and the manifold properties of causality and causal explanation. This is the first of the various influential works authored by this leading Shīʿah intellectual to have been translated into English from the original Persian.
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1 online resource. :
Includes bibliographical references and index. :
9789004343115 :
Available to subscribing member institutions only.
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. :
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