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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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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1 online resource. :
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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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Rustam nāma : Dāstān-i manẓūm-i Musalmān shudan-i Rustam bih dast-i Imām ʿAlī ('alayhi al-salām) bih inḍimām-i Muʿjiz-nāma-yi Mawlā-yi muttaqiyān /
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In his Meccan days Muḥammad's message was rejected by many as a threat to the values and interests of the community. Among his opponents, there was a merchant called Naḍr b. Ḥārith. From his visits to the city of Ḥīra in Mesopotamia, a cultural melting-pot of Iranian, Christian, and pagan Arab beliefs and traditions, he had brought back stories from Iranian folklore, especially about Rustam and Isfandyār, with which he tried to attract the attention of those listening to Muḥammad's speeches, away from the latter's revolutionary message. This explains why the religious elite of the Persianate world rejected Iranian epic folklore as contrary to the message of Shīʿī Islam, Rustam in particular being viewed as incompatibele with the person of Imam ʿAlī. But folklore being difficult to eradicate, Rustam was often depicted as a Muslim convert and enemy-turned-friend of ʿAlī, like in this poem from Safavid times. A miracle story involving ʿAlī accompanies it.
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1 online resource. :
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A catalogue of the Turkish manuscripts in the John Rylands University Library at Manchester
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During the six hundred years of its existence, innumerable of manuscripts with, mostly, Turkish texts were produced in the Ottoman Empire. These are mainly preserved in libraries in the countries that once were part of that extended empire; a lesser number of such manuscripts had their origin in central Asia, Persia and India. From the sixteenth century in particular, interest for these handwritten books increased in Europe and found their way to the libraries of scholars, book collectors and universities. The John Rylands University Library is one such repository of Turkish manuscripts of both Ottoman and wider Asian provenance. Most of these manuscripts, among which a number of unique, rare and luxuriously produced items, were originally gathered by a rich mine owner, the 25th Earl of Crawford. In this book, the collection is for the first time described in a detailed and systematic way.
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1 online resource. :
Includes bibliographical references and index. :
9789004201316 :
Available to subscribing member institutions only.
Shāh Esmā'il and his Three Wives : A Persian-Turkish Tale as Performed by the Bards of Khorasan /
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This book is the first full text and translation of a prosimetric tale from the rich repertoire of Central and West Asian bards to be published with ready access to recordings of both the prose narration and the sung verse. In Iranian Khorasan, bards known as bakhshi present tales that in other regions are performed wholly in a Turkic language with prose narration in Persian, Khorasani Turkish or Kurmanji Kurdish and most verses in Turkish. We compare portions of the full performance transcribed here with excerpts from two performances of Iranian bakhshis in the 1970s. Three introductory chapters and a commentary discuss musical and verbal dimensions of the bakhshi's art in relation to relevant social, historical, and literary contexts.
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1 online resource. :
Includes bibliographical references and index. :
9789004471221
9789004471214
The adventures of Shah Esma'il : a seventeenth-century Persian popular romance /
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The Adventures of Shāh Esmāʿil recounts the dramatic formative years of the Safavid empire (1501-1722), as preserved in Iranian popular memory by coffeehouse storytellers and written down in manuscripts starting in the late seventeenth century. Beginning with the Safavids' saintly ancestors in Ardabil, the story goes on to relate the conquests of Shāh Esmāʿil (r. 1501-1524) and his devoted Qezelbāsh followers as they battle Torkmāns, Uzbeks, Ottomans, and even Georgians and Ethiopians in their quest to establish a Twelver Shiʿi realm. Barry Wood's translation brings out the verve and popular tone of the Persian text. A heady mixture of history and legend, The Adventures of Shāh Esmāʿil sheds important light on the historical self-awareness of late Safavid Iran.
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Translation of a collection of manuscripts that was edited and published in Iran in 1971 by its owner, Aṣghar Muntaẓir Ṣāḥib, and published under the title: ʻĀlamʹārā-yi Shāh Ismāʻīl. :
1 online resource. :
Includes bibliographical references and index. :
9789004383531
The Sanskrit, Syriac and Persian sources in the Comprehensive book of Rhazes /
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This work offers a critical analysis of the Sanskrit, Syriac and Persian sources in Rhazes' (d. 925 CE) Comprehensive Book (or al-Kitāb al-Ḥāwī), a hugely famous and highly unusual medico-pharmaceutical encyclopedia originally written in Arabic. All text material appears in full Arabic with English translations throughout, whilst the traceable Indian fragments are represented here, for the first time, in both the original Sanskrit and corresponding English translations. The philological core of the book is framed by a detailed introductory study on the transmission of Indian, Syrian and Iranian medicine and pharmacy to the Arabs, and by extensive bilingual glossaries of relevant Arabic and Sanskrit terms as well as Latin botanical identifications. The World Award for the Book of the Year of the Islamic Republic of Iran has selected this title as one the best books of the year 2015 in the field of Islamic/ Iranian Studies.
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1 online resource (xiv, 487 pages) :
Includes bibliographical references and index. :
9789004290242 :
Available to subscribing member institutions only.
The arts of ornamental geometry : a Persian compendium on similar and complementary interlocking figures, Fī tadākhul al-ashkāl al-mutashābiha aw al-mutāwafiqa (Bibliothèque Nation...
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This collective study focuses on a unique anonymous medieval document on ornamental geometry featuring geometrical constructions and textual instructions in Persian. Selections from the unpublished work of Alpay Özdural (d. 2003) on this subject have been updated with original contributions by Jan P. Hogendijk, Elaheh Kheirandish, Gülru Necipoğlu, and Wheeler M. Thackston. The chapters interpreting this fascinating document are followed, for the first time, by a facsimile, transcription, and translation, as well as drawings of incised construction lines invisible in the photographed facsimile. This publication intersects with the current interest in Islamic geometrical patterning as an inspiration for tessellation and parametrically derived forms in contemporary architecture and the arts. It aims to make this celebrated source more accessible, given its multifaceted relevance to historians of art, architecture, and science, as well as mathematicians, physicists, artists, and architects. For those who wish to obtain a copy of the full, unedited original book manuscript of Alpay Özdural, where he discusses the mathematical properties of all geometrical constructions in the Anonymous Compendium as well as the step-by-step method for drawing each one, his work is available online at https://doi.org/10.6084/m9.figshare.5255416
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1 online resource. :
Includes bibliographical references and index. :
9789004315204 :
Available to subscribing member institutions only.
The sea of chronicles (muḥīṭ al-tavārīkh) /
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"The Sea of Chronicles is an English translation of the ninth and tenth chapters of the historiographical work entitled Muḥīṭ al-tavārīkh by Muḥammad Amīn b. Mīrzā Muḥammad Zamān Bukhārī. The work is a valuable source in particular for the study of the late seventeenth-century Central Asian political, cultural and religious history. The ninth chapter offers accounts of the Timurid, Abulkhayrid/Shaybanid and the first four Ashatrkhanid khans. The tenth chapter which is the most original and important chapter of the work presents a detailed account of the life and time of the last great Ashatkhanid ruler, Subḥān QulīKhān (r. 1682-1702), revealing historical information essential for the study of the period and region".
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1 online resource. :
Includes bibliographical references and index. :
9789004415287
Arbaʿīn al-ʿAlāʾī fi kalām al-ʿalī /
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In the history of Islamic literature, the 'Forty Traditions' genre goes back as far as the 3th/9th century at least and exists in all of Islam's major and minor languages. It finds its origin in the tradition saying that whoever commits forty traditions to memory will be reckoned among the jurists on Resurrection Day. Collections vary, from a simple listing of the basic teachings of Islam to more dedicated works around some specific theme, in either case with or without a commentary. There are also collections of sayings of the Prophet's son-in-law ʿAlī b. Abī Ṭālib (d. 40/661), from among which al-Sharīf al-Raḍī's (d. 406/1088) Nahj al-Balāgha is the most famous. The work by Yūsuf b. Āybayk published here is a Persian text in the arbaʿūn tradition but based on the Nahj al-balāgha . Dedicated to the Qaramānid ruler of Anatolia ʿAlāʾ al-Dīn Beg (d. 800/1397-8), it deals mostly with ethics explained from a mystical perspective.
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1 online resource. :
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Laṭāʾif al-ḥisāb : Risāla-ī dar bāra-yi sargarmīhā-yi riyāḍī /
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Quṭb al-Dīn Lāhījī (d. ca. 1088-95/1677-1684) was a philosopher and traditional Islamic scholar who also took an interest in mathematics. He was a student of Mīr Dāmād (d. 1040/1630-31) of the 'School of Isfahan' in philosophy, as well as a contemporary of the philosopher, traditionist and mystic Muḥsin Fayḍ Kāshānī (d. 1091/1680). After his studies in Isfahan, Lāhījī returned to Lāhījān. There he was entrusted with the office of Shaykh al-Islām which his elder brother had held for three years before him, in succession to their father, who had been Shaykh al-Islām of Lāhījān before then. He held this office for many years. Among his works are Maḥbūb al-qulūb (history of philosophy), Fānūs al-khayāl (the imaginal world in Illuminationist philosophy) and the Tafsīr-i sharīf-i Lāhījī (Qurʾān interpretation). The present collection of mathematical puzzles aims to show the fun and practical use of mathematics. As a Persian text, it is quite rare in its kind.
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1 online resource. :
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Tārīkh-i Rashīdī /
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In the history of Islam, royal courts and other centers of wordly power played a major role in the survival and development of the sciences and the arts. And many rulers and high ranking officials themselves, too, often engaged in one or several of these. By way of example one may, for the Persianate world, mention Sultan Bayqārā (d. 911/1506), the Timurid ruler of Herat, and Ẓahīr al-Dīn Bābur (d. 937/1530), founder of the Mughal empire in India. Another example is the author of the present work, Mīrzā Muḥammad Ḥaydar Dūghlāt (d. 957/1551). Coming from a family of Chagatai generals and high administrators, he served a whole series of rulers in various parts of east Asia, mostly as a general and lastly as the ruler of Kashmir. Though wider in scope, the Tārīkh-i Rashīdī is above all a unique source of information on Chagatai history, full of personal reflexions on religion, culture, and the arts.
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1 online resource. :
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Majlis dar qiṣṣa-yi rasūl (ṣalawāt Allāh ʿalayhi) /
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In Persian literature, so-called ' majālis ' works typically evoke the atmosphere of a religious gathering. In such a gathering, a chronicler relates parts of the history of Islam and the lives and times of its prominent representatives, often referring to trustworthy sources. Besides, questions may be asked, while teachings or sermons may also be given. Examples are Jalāl al-Dīn Rūmī's (d. 672/1273) Majālis-i sabʿa and Saʿdī's (d. 691/1292) Majālis-i panj-gānah . Judging by its title, the present work by an unknown author from the 5th/12th century-it is not known if it was originally written in Persian or translated from Arabic-would seem to belong to this same type of writings. Only, on closer inspection this is not the case. Being mostly inspired by Ibn Isḥāq's (d. 150/767) al-Sīra al-nabawiyya and Abū Ḥātim al-Rāzī's (d. 322/933-4) Aʿlām al-nubuwwa , only its last five chapters are called majlis , but then lack the characteristics of a typical majālis work.
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1 online resource. :
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Rawḍat al-munajjimīn /
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In the first centuries of Islam, Arabic gradually replaced Middle Persian to become the language of the new religion and the administration of Iran. Works in Middle Persian were translated into Arabic and Persian authors also started writing directly in Arabic. From the fifth/eleventh century onward, there arose a need for works in New Persian, either translated from Arabic or composed in New Persian straightaway. The work published in this volume is a product of that period. Not much is known about the life of its author, Shahmardān b. Abi ʼl-Khayr. A resident of Gurgān and Astarābād, he was a scholar who also worked as a secretary and financial officer. In astronomy, he was a student of Abu ʼl-Ḥasan Nasawī (fl. 2nd quart. 5th/11th cent.). Shahmardān's work is an accessible, popularized compilation of the works of others, among them Abū Maʿshar (d. 272/886), Kushyār b. Labbān (fl. late 4th/10th cent.), and Bīrūnī (d. 440/1048)
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1 online resource. :
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Rāshīkāt al-Hind : Tanāsub nazd-i Hindiyān /
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Abū Rayḥān al-Bīrūnī (d. after 442/1050) is one of the greatest scholars in the history of Islam. A native of Kāth, capital of Khwārazm, he wrote on subjects ranging from mathematics, geography, astronomy and natural science to history, linguistics and ethnography. He was a student of, among others, the astronomer-mathematicians Kushyār b. Labbān (fl. 390/1000) and Abū Maḥmūd al-Khujandī (d. 390/1000). He also met and corresponded with Avicenna (d. 428/1037). As was common for a scholar of his rank in those days, he spent his life in the entourage of powerful rulers, in Khwārazm, Khurāsān, and Sidjistān. It was at the court of Maḥmūd b. Sebüktigin (d. 421/1030) and his sucessors in Ghazna that he accompanied Maḥmūd on his campaigns to north-west India. It is there that he got acquainted with Indian methods in the arithmetic of proportions and ratios, the subject of this book. Arabic text with a Persian translation by the editor.
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1 online resource. :
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Māhtāb-i Shām-i Sharq : Guzāra wa guzīna-yi andisha shinasī-yi Iqbāl /
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A lawyer by profession and an Urdu and Persian poet by vocation, Muḥammad Iqbāl (1877-1938) is the spiritual father of Pakistan. Born in Sialkot, he received his pre-college education in his hometown, after which he went to study in Lahore. In 1905, after several years of teaching (Arabic, English and philosophy) in Lahore, he travelled to Cambridge to study philosophy and law. Two years later, he went to Heidelberg, where he received his PhD in 1907 with a thesis entitled The Development of Metaphysics in Persia . He then returned to Lahore, working as a lawyer for most of his life. From around 1910 onwards, Iqbāl's poetry and prose works show an increased commitment to the cause of Islam and its political and societal ramifications, culminating in his idea of an Islamic state in northern India, the future Pakistan. The articles published in this volume all highlight different aspects of Iqbāl's life, work, and thought.
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1 online resource. :
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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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Al-Riḥla al-Makkiyya : Tārīkh-i siyāsī u ijtimāʿi-yi Mushaʿshaʿiyān /
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In Islam, messianic beliefs are typically associated with the doctrines of the Shīʿa. The idea of the Manifestation of the Hidden Imam at the appointed time has always been part of their beliefs, then and now. Besides mainstream Shīʿa movements such as Twelver Shīʿism, Zaydism, or Ismailism, there have also been marginal and extremist groups around charismatic leaders claiming a messianic role. One of these is Sayyid Muḥammad b. Falāḥ (d. 861/1456-7), founder of the Mushaʿshaʿ movement among the Shīʿī Arab tribes of Khūzistān, western Iran. Fighting or arranging themselves temporarily with their neighbors, notably the Safavids and the Ottomans, the Mushaʿshaʿ dynasty continued to exist in different forms and shapes well into the nineteenth century. The present work is a nineteenth-century Persian translation of a history of the Mushaʿshaʿ dynasty in Arabic by the governor of Ḥuwayza and descendant of Ibn Falāḥ, ʿAlī Khān Mushaʿshaʿī (alive in 1128/1716). Based on written and oral sources.
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1 online resource. :
9789004408111
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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. :
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