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
Qāmūs al-baḥrayn : Matn-i kalāmi-yi fārsi-yi taʾlīf bih sāl-i 814 qamarī /
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Muḥammad Abu ʼl-Faḍl Muḥammad's (fl. ca. 800/1400) Persian Qāmūs al-baḥrayn was written in 814/1411. About the author's life and times nothing is known other than that his nickname 'Ḥamīd Muftī' points at a certain level of expertise in the legal profession. Being a theological summa, the Qāmūs al-baḥrayn stands in a long tradition. The author used numerous theological and philosophical sources, referring explicitly to such authorities as Avicenna (d. 428/1037), Suhrawardī (d. 587/1191), Fakhr al-Dīn Rāzī (d. 606/1210), and Naṣīr al-Dīn Ṭūsī (d. 672/1274). The work contains so many obvious borrowings from Rāzī that the Qāmūs al-baḥrayn is factually an exposition of his thought. In the edition, a special effort was made to point this out in each case where a concrete reference could be given. There are few theological summae in Persian; readers of Persian will therefore be delighted to discover this comprehensive work and its mellifluous style of composition.
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1 online resource. :
9789004395428
9789004395220
Tafsīr-i Shahristānī al-Musammā bi-Mafātīḥ al-asrār wa-maṣābīḥ al-abrār. Volume 2 /
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Muḥammad b. ʿAbd al-Karīm al-Shahristānī (d. 548/1153) was a prominent historian of religions who was well-versed in Islamic theology and the sciences of the Qurʾān. He is mostly known for his Kitāb al-milal wal-niḥal , a ground-breaking history of religions, his Kitāb muṣāraʿat al-falāsifa , a critical exposition of the philosophy of Avicenna (d. 428/1037)-later refuted by Naṣīr al-Dīn Tūsī (d. 672/1274) in his Maṣāriʿ al-muṣāriʿ -and the Mafātīḥ al-asrār wa-maṣābīḥ al-abrār , his partial Qurʾān commentary contained in the present two volumes. The Mafātīḥ al-asrār was written in the final years of Shahristānī's life and clearly bears the stamp of Ismailism, a branch of Shīʿism to which he had been introduced as a young man by his teacher in Qurʾānic studies in Nishapur, Abu ʼl-Qāsim al-Anṣārī (d. 512/1118). Even if the Mafātīḥ al-asrār is a work that remained unfinished, it is a fine and rare specimen of the richness of Ismaili taʾwīl . 2 vols; volume 2.
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1 online resource. :
9789004402300
9789648700435
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
Early Ibadi Theology: New Material on Rational Thought in Islam from the Pen of al-Fazārī (2nd/8th Century) /
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Al-Fazārī's writings are a unique source of information about Ibadi teachings on ʿilm al-kalām and the early development of this branch of religious knowledge. It is for this reason that scholars of Islamic theology are particularly interested in early Ibadi theology. In this volume newly discovered, re-edited texts by al-Fazārī are presented, with previously lacking fragments included, texts that had already begun to offer new perspectives on Islamic ʿilm al-kalām , and on its origins and the sources of its concepts and debating techniques. In their revised state these Ibadi texts represent a major contribution to scholastic theology. They demonstrate how their respective theological debates already took place at the beginning of the second/eighth century and how associated ideas, as well as related sects and treatises, remained current for some time afterwards, thereby contradicting earlier claims that these debates started in the third/ninth century.
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1 online resource. :
Includes bibliographical references and index. :
9789004459571
9789004399136
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. :
9789004405974
9786002030375
Majmūʿa-yi Rashīdiyya : Shāmil-i Kitābhā-yi Tawḍīḥāt-i Rashīdī, Miftāḥ al-tafāsīr, Sulṭāniyya, Laṭāʾif al-ḥaqāʾiq /
:
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
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. :
9789004402126
9789649073361
Rasāʾil-i Ḥazīn-i Lāhijī /
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Born into a wealthy intellectual family in Isfahan, Muḥammad ʿAlī b. Abī Ṭālib, better known as Ḥazīn Lāhijī (d. 1180/1766), was a particularly gifted child. Greatly stimulated by his father, he received a varied education: from literature and the traditional Islamic sciences to mysticism, logic, philosophy and more. Until the siege of Isfahan by the Afghans in 1135/1722, Ḥazīn lived mostly in that city. He then fled the capital, leading a wandering existence in Persia, Arabia and Iraq. Ten years later and seeing no future for Persia, he left the country for good to settle in India, dying in Benares, aged 74. Ḥazīn is mostly famous as a poet and intellectual who left his imprint on India's Persian-speaking, ruling élites. His attractive prose-pieces on a wide variety of subjects, from Qurʾān interpretation and knowledge of the soul to pearl-diving and the lifting of weights, are much less known. The present volume aims to fill this gap.
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1 online resource. :
9789004401808
9789649073330
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
Tafsīr-i Shahristānī al-Musammā bi-Mafātīḥ al-asrār wa-maṣābīḥ al-abrār. Volume 1 /
:
Muḥammad b. ʿAbd al-Karīm al-Shahristānī (d. 548/1153) was a prominent historian of religions who was well-versed in Islamic theology and the sciences of the Qurʾān. He is mostly known for his Kitāb al-milal wal-niḥal , a ground-breaking history of religions, his Kitāb muṣāraʿat al-falāsifa , a critical exposition of the philosophy of Avicenna (d. 428/1037)-later refuted by Naṣīr al-Dīn Tūsī (d. 672/1274) in his Maṣāriʿ al-muṣāriʿ -and the Mafātīḥ al-asrār wa-maṣābīḥ al-abrār , his partial Qurʾān commentary contained in the present two volumes. The Mafātīḥ al-asrār was written in the final years of Shahristānī's life and clearly bears the stamp of Ismailism, a branch of Shīʿism to which he had been introduced as a young man by his teacher in Qurʾānic studies in Nishapur, Abu ʼl-Qāsim al-Anṣārī (d. 512/1118). Even if the Mafātīḥ al-asrār is a work that remained unfinished, it is a fine and rare specimen of the richness of Ismaili taʾwīl . 2 vols; volume 1.
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1 online resource. :
9789004401556
9789648700596
Qānūn-i Shāhanshāhī /
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Idrīs Bidlīsī (d. 926/1520) was the son of a munshī (secretary) in the chancery of the court of the Aq Qoyunlu ruler Uzun Ḥasan (d. 882/1478) first in Diyarbakır and then Tabriz. Idrīs must have enjoyed the usual education for an adolescent of his social background. He was fluent in Persian and Arabic, knowing Kurdish as well. He started his career in Tabriz under Yaʿqūb Beg (d. 896/1490), and served him and his descendants for seventeen years in various high administrative offices. When Tabriz was conquered by the Safavids in 907/1501, he fled to the court of the Ottoman emperor Bāyazīd II (d. 918/1512) in Istanbul, serving him and Selīm I (d. 926/1520) in different positions and capacities. Bidlīsī authored more than twenty works but is best known for his Hasht Bihisht , a history of the Ottoman empire written for Bāyazīd II. The present work is a mirror for princes type of composition with a strong religious colouring.
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1 online resource. :
9789004405011
9789648700633
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. :
9789004401778
9789645568274
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
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
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. :
9789004406230
9786002030658