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. :
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9789648700985
Kāmil al-taʿbīr. Volume 1 : Atharī jāmiʿ bih zabān-i Fārsī dar khābguzārī va taʿbīr-i rūyā, jild-i avval alif-shīn /
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Since times immemorial man has been fascinated by his dreams. This is true of western civilization as it is true of any other civilization, including Islam. In the Qurʾān and the traditions, dreams and visions are frequently mentioned as instruments of divine guidance and instruction. This sanctification of the pre-existing oral tradition around dreams and their interpretation created room for this tradition to further develop, both in a religious and in a secular context. Dream interpretation remained unsystematized and mostly oral until Ḥunayn b. Isḥāq's (d. 260/873) Arabic translation of Artemidorus' (2nd cent. CE) Oneirocritica and Dīnawarī's al-Qādirī fi ʼl-taʿbīr (commissioned in 397/1006) that it inspired. From then onwards, a vast literature developed. The work published here is an important early text from the Persianate world, based on more than fifteen declared and other sources, most of which are lost. It is a compilatory work, with an introduction followed by an alphabetical inventory of themes. 2 vols; volume 1.
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1 online resource. :
9789004406612
9786002031020
Al-Maḥajja al-bayḍāʾ fī uṣūl al-dīn /
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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 akin to the opinions of the Baghdad School of the Muʿtazila as founded by Bishr b. al-Muʿtamir (d. 210/825). However, in the 5-6th/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). Among those who resisted Bahshamī ideas to defend the teachings of the earlier imams was the jurist, theologian and author of more than 100 works, Ḥusām al-Dīn al-ʿAnsī (d. 667/1268). This volume contains a facsimile of the largest copy of al-Maḥajja al-bayḍāʾ fī uṣūl al-dīn , al-ʿAnsī's major theological handbook, covering the first four parts out of eight.
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1 online resource. :
9789004406667
9786002031051
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. :
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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
9789648700572
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
Khazāʾin al-anwār wa-maʿādin al-akhbār /
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Commentaries on the Qurʾān exist almost from the time of the Prophet. Sometimes they consists of a commentary on just one verse, like Ṣadr al-Dīn Shīrāzī's (d. 1050/1640) Tafsīr āyat al-Kursī , or on one single sura, like the latter's Tafsīr sūrat Yūsuf . Sometimes a commentary focusses on verses sharing some common theme, like Fakhr al-Dīn Astarābādī's (d. 1028/1619) Tafsīr āyāt al-aḥkām , comprising all those verses from which legal rules are derived. Commentaries on the entire Qurʾān are always voluminous, like Abū Jaʿfar al-Ṭabarī's (d. 311/923) Jāmiʿ al-bayān ʿan taʾwīl āy al-Qurʾān . Many commentaries were begun but never finished. The present work by Mīr Muḥammad Riḍā Muʾmin-i Khātūnābādī (early 12th/18th cent.) is an example of this. Planned as a complete commentary in four parts, only the first part (until the end of Sūrat al-Nisāʾ , no. 4) was finished and just the introduction and the commentary on the Fātiḥa are published here. Persian, elegant but accessible prose, ethico-mystical and literary elements.
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1 online resource. :
9789004404878
9789648700367
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
Sharḥ al-Talwīḥāt al-lawḥiyya wal-ʿarshiyya. Volume 2 : al-Ṭabīʿiyyāt /
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Shihāb al-Dīn al-Suhrawardī (d. 587/1191) is arguably the most influential thinker in post-Avicennan (d. 428/1037) philosophy. He is best known as the originator of the Philosophy of Illumination, a mixture of Hellenistic, old-Iranian, and mystico-Islamic elements, further developed and transformed in the Transcendental Philosophy of Mullā Ṣadrā (d. 1050/1640). Suhrawardī wrote four major works on the Philosophy of Illunination: al-Talwīḥāt al-lawḥiyya wal-ʿarshiyya , al-Muqāwamāt, al-Mashāriʿ wal-muṭāraḥāt , and the Ḥikmat al-ishrāq . This was also the order in which these works had to be studied. The Talwīḥāt being an introductory course on the Philosophy of Illumination, it is not surprising that three commentaries on it were written, by ʿAllāma Ḥillī (d. 726/1326), Shams al-Dīn al-Shahrazūri (d. 687/1288), and Ibn Kammūna (d. 683/1284), whose commentary is published here. Ibn Kammūna was a thinker of Jewish origin who by his own declaration was self-taught in philosophy. He wrote several other important philosophical works, among them his commentary of Avicenna's Ishārāt . Volume 2, Natural philosophy.
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1 online resource. :
9789004405073
9789648700701
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
Tuḥfat al-azhār wa-zulāl al-anhār. Supplement : Al-Rawḍ al-miʿṭār fī tashjīr Tuḥfat al-azhār /
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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 ; supplement.
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Vol. numbering from spine. :
1 online resource. :
9789004402591
9789646781092
Risālat ithbāt al-ʿaql al-mujarrad-i khwāja-yi Nasīr al-Dīn Ṭūsī va shurūḥ-i ān /
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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. The 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; the Ḥall mushkilāt al-Ishārāt ; his influential commentary on Avicenna's (428/1037) Kitāb al-ishārāt wal-tanbīhāt on philosophy and logic; and his Akhlāq-i Nāṣirī on ethics. In the brief Arabic treatise that is the subject of this publication, Ṭūsī proves that there is a separate intellect in which all contingent being is semperternally represented, unchanging, as a kind of 'interface' between God and the human mind ( dhihn ). Even though this treatise is extremely short, it certainly had an impact, as is clear from the variety of critical reactions in the commentaries and glosses published alongside it in this volume.
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1 online resource. :
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9786002030757
Tuḥfat al-azhār wa-zulāl al-anhār. Volume 3 : 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 3.
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Vol. numbering from spine. :
1 online resource. :
9789004402577
9789646781207
Takmila-yi Nafaḥāt al-uns /
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Regarded by many as the last great mystical poet of medieval Persia, ʿAbd al-Raḥmān Jāmī (d. 898/1492) spent the greater part of his life in Herat. As a student he excelled in every subject he engaged in and appeared destined for an academic career. But then, in his early thirties, he went through a spiritual crisis that ended in his joining the Herat branch of the mystical Naqshbandiyya order, led by the charismatic Saʿd al-Dīn Kāshgharī (d. 860/1456). A protégé of three successive Timurid rulers in Herat, Jāmī's wide network of friendships and relations extended from spiritual and literary circles through the political to the academic. With 39.000 lines of verse and over 30 prose works to his name, Jāmī's literary production is impressive. In his biographical handbook on Sufi masters, the Nafaḥāt al-uns , Jāmī did not mention himself. This is why his student ʿAbd al-Ghafūr Lārī (d. 912/1506) wrote this biographical supplement to it.
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1 online resource. :
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Risāla-yi asṭurlāb-i Kūshyār Gīlānī /
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Kushyār (Pers. Kushyār) b. Labbān Gīlānī was a Persian astronomer and mathematician who flourished around 390/1000. All we know about his personal life is that he originated from the region of Gilan in northern Iran, bordering on the Caspian Sea. Given that he is cited in Abū Rayḥān al-Bīrūnī's (d. after 442/1050) Kitāb fī ifrād al-maqāl fī amr al-aẓlāl , Kushyār must have become an authority by the time al-Bīrūnī came to write this work. From his works in mathematics, Kushyār's Kitāb fī uṣūl ḥisāb al-Hind on Indian arithmatic is the most important, and in astronomy his Zīj-i jāmiʿ . His Arabic work on the astrolabe is published here for the very first time, accompanied by a Japanese translation, both by Taro Mimura of Japan. In addition, this volume also contains a facsimile edition of the anonymous medieval Persian translation of this work, followed by a critical edition, both by Mohammad Bagheri of Iran.
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1 online resource. :
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9786002030764
Sabʿ rasāʾil /
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The history of Islamic philosophy was shaped by many great thinkers over a long period of time. As is well known, the Persianate world played an important role in this, almost from the very beginning. In the fifteenth and sixteenth centuries, the city of Shiraz saw the rise of a number of thinkers who together came to represent the 'School of Shiraz' in philosophy. A major figure in this school was Jalāl al-Dīn Dawānī (d. 908/1502-03). A specialist in theology and philosophy, Dawānī's fame reached much beyond the confines of Shiraz, from the Ottoman empire all the way to the Indian subcontinent. Dawānī's religious proclivities have been subject of debate, the question being if he ever really was a Sunnī. It is therefore not without significance that the present volume should contain two works by him on Sunnī philosophical theology as well as three other texts of unmistakeably Shīʿī signature.
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Added t. pages in Roman script: Sabʻ Rasāʻil / ʻAllāmah Jalāl al-Dīn al-Dawānī and Mullā Ismāʻīl al-Xāǰūʼī al-Iṣfahānī :
1 online resource. :
9789004402393
9789646781504
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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Dū risālah az ʿIzz al-Dīn-i Zanjānī : ʿUmdat al-ḥisāb wa-Qisṭās al-muʿādala fī ʿilm al-jabr wal-muqābala /
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Not much is known about ʿIzz al-Dīn Zanjānī's (d. 660/1262) personal life other than that at different times in his career he was in Mosul, Baghdad, Bukhara and Tabriz, where Naṣīr al-Dīn Ṭūsi (d. 672/1274) wrote his Tadhkira fi ʼl-hayʾa at his request. To posterity Zanjānī is maybe best known for his work on Arabic morphology, the Mabāḍiʾ al-taṣrīf , also known as Taṣrīf al-Zanjānī and al-ʿIzzī , on which many commentaries and supercommentaries were written. Zanjānī has four more works on linguistics, besides one work on astronomy and six treatises on mathematics, two of which are published in facsimile here. The first of these is his ʿUmdat al-ḥisāb on arithmetic and the second the Qisṭās al-muʿādala on equations. Following Zanjānī's own statements at the beginning of these treatises they were written for practical reasons, people in general standing in need of a good text on arithmetic, while the text on equations was especially relevant for jurists.
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1 online resource. :
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Uṣūl al-ḥikam fī niẓām al-ʿālam /
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Ḥasan Kāfī al-Āqḥiṣārī (951-1025/1544-1616) was born in Āqhiṣār, present-day Prusac in Bosnia, then part of the Ottoman empire. After his elementary training he went to Istanbul, studying under a number of established scholars there, focussing on law. After completing his studies he went back to Āqḥiṣār where he founded his own school in 983/1575. Eight years later he was appointed judge of Aqḥiṣār, and five years after that he transferred to the district of Srem to assume a judgeship there, writing and teaching on the side. At the outbreak of the rebellion of Moldavia and Wallachia against the Ottomans in 1004/1495 he quit his post as judge of Srem to return to Āqḥiṣār. It is there that he compiled the present collection of aphorisms, anecdotes and traditions on good governance, being the right balance between the four different 'interest groups' in any given society: military, administration, peasants, and traders/artisans.
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1 online resource. :
9789004405783
9786002030153
Hirminūtīk-i Ṣūfiyānah : Dar tafsīr-i Kashf al-asrār-i Maybudī /
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Rashīd al-Dīn Maybudī (fl. early 6th/12th century) was a Persian scholar and mystic who is best known for his voluminous commentary on the Qurʾān, the Kashf al-asrār wa-ʿuddat al-abrār . The commentary breaks down into 465 'sessions' ( majlis , here: 'lectures') around a number of verses and their explanation. Each session divides into three 'rounds' ( nawba ): 1. the Arabic text and its Persian translation, 2. a standard commentary, and 3. a mystical appreciation of the deeper levels of the text. While the first two rounds are equally in Arabic and Persian, round three is usually mostly in Persian, indicating that Maybudī wanted to ensure that his words were comprehensible to interested non-academics, notably to mystics. Annabel Keeler's Sufi Hermeneutics: The Qur'an Commentary of Rashīd al-Dīn Maybudī , offered in Persian translation here, analyses Maybudī's work from three angles: mystical hermeneutics, Maybudī's borrowings from the mystic ʿAbdallāh Anṣārī (d. 481/1088), and his mystical interpretation of the Qurʾān on prophets.
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1 online resource. :
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9786002031129