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Ḥusām al-Dīn al-ʿAnsī

Edited by Sabine Schmidtke and Hassan Ansari

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.

Al-Mashīkhah (Kanz al-sālikīn)

Ganjīna-yi khuṭūṭ va yādgār nāma-yi mashāhīr-i ʿilmi-yi Īrān az sāl-i 845 tā 1022 HQ


Najm al-Dīn Muḥammad Ḥammūʾī Yazdī and Sālik al-Dīn Muḥammad Ḥammūʾī Yazdī

Edited by Sayyid Muḥammad Ṯabāṭabāʿ ī Bihbahānī

In the history of Islam and the Islamic world, the authentication of knowledge has always been important. Thus, the Prophetic traditions are typically introduced by chains of transmission going back from the speaker, all the way to a direct witness of the Prophet’s sayings or deeds. And in scholarship, too, the ijāza or licence attesting to someone’s proficiency in some subject written by an established teacher was very important as well, comparable to a modern certificate or diploma. Against this background, the booklet published here is rather unique. This is because it contains study certificates and samples of the handwriting of various scholars and religious authorities, issued to five generations of scholars from one and the same family from Yazd, starting with Najm al-Dīn Muḥammad Ḥammūʾī Yazdī (d. 885/1480) and ending with Sālik al-Dīn Muḥammad Ḥammūʾī Yazdī (duwwum) (d. after 1022/1613). Most of the texts are in Arabic, while the poetry is mostly in Persian.

Al-Risāla al-muḥīṭa

Nuskha-yi khaṭṭi-yi shumāra-yi 5389 Kitābkhāna-yi Āstān-i Quds-i Riḍawī


Ghiyāth al-Dīn Jamshīd Kāshānī

Edited by Yūnis Karāmatī

Ghiyāth al-Dīn Jamshīd Kāshānī is one of the most outstanding mathematicians and astronomers in the history of the Persianate world. The son of a physician, he was born around 790/1388 in Kashan, where he lived most of his life. Many of his writings were composed in that city, including his famous Zīj-i Khāqānī. In 824/1421 he left for Samarqand, where he played an important role in the construction of the observatory commissioned by the Timurid ruler and astronomer, Ulugh Beg (853/1449), becoming its first director. In 832/1429 he was found dead near this observatory, outside the walls of Samarqand. A violent death is suspected, probably on the order of Ulugh Beg. The present work, completed in 827/1424 in Samarqand, is about the determination of the number Pi. An innovative work of great merit, its exactness was only superseded with the publication of Ludolph van Ceulen’s Van den circel in Delft, Holland, in 1596.


Fī akhbār dawlat al-malik Yamīn al-Dawla Abi ʼl-Qāsim Maḥmūd b. Nāṣir al-Dawla Abī Manṣūr Sabuktakīn


Muḥammad b. ʿAbd al-Jabbār al-ʿUtbī

Edited by Yūsif al-Hādī

uḥammad b. ʿAbd al-Jabbār al-ʿUtbī (d. 428/1037 or 431/1040) was a native of Rayy who, through family connections, had entered the administration of the Sāmānids in Nishapur, attaining the rank of postmaster there. After several intermediary engagements he entered the service of the founder of the Ghaznavid dynasty Abū Manṣūr Sebüktigin (d. 387/997) and then, of his son Maḥmūd of Ghazna (d. 421/1030). From the time that al-ʿUtbī was sent as an envoy to Gharchistān in around 390/1000, there is a gap in his career until he offered his famous history of the Ghaznavids presented here to Maḥmūd—also called Yamīn al-Dawla—in around 410-11/1020. Since he was rewarded with a postmastership in the relatively insignificant town of Ganj Rustāq—which he soon lost to intrigue—he must have written this Arabic work mainly as a means to securing a job. Early dynastic history, ornate style, invaluable source of information on the early Ghaznavids.

A Soup for the Qan: Chinese Dietary Medicine of the Mongol Era As Seen in Hu Sihui's Yinshan Zhengyao

Introduction, Translation, Commentary, and Chinese Text. Second Revised and Expanded Edition


Paul D. Buell and Eugene N. Anderson

In the early 14th century, a court nutritionist called Hu Sihui wrote his Yinshan Zhengyao, a dietary and nutritional manual for the Chinese Mongol Empire. Hu Sihui, a man apparently with a Turkic linguistic background, included recipes, descriptions of food items, and dietary medical lore including selections from ancient texts, and thus reveals to us the full extent of an amazing cross-cultural dietary; here recipes can be found from as far as Arabia, Iran, India and elsewhere, next to those of course from Mongolia and China. Although the medical theories are largely Chinese, they clearly show Near Eastern and Central Asian influence.
This long-awaited expanded and revised edition of the much-acclaimed A Soup for the Qan sheds (yet) new light on our knowledge of west Asian influence on China during the medieval period, and on the Mongol Empire in general.


Edited by Michael Dillon, Yijiu JIN and Wai Yip Ho

This important collection of articles by leading Chinese scholars of Islamic studies reflects current thinking about the past and present condition of Islam in China. It has a strong focus on China’s north-west, the most important region for the study of Islam in China. Most contributions relate to the Hui (Chinese-speaking) Muslims of Gansu and Qinghai provinces and the Ningxia Hui Autonomous Region but there are also chapters on the Uyghurs of Xinjiang. An important feature of this book is the attention paid to the Sufi orders: the role of these networks, which embody an inner-directed and mystical aspect of Islam, is crucial to the understanding of Muslim communities in both historical and contemporary China.

Cambodia’s Muslims and the Malay World

Malay Language, Jawi Script, and Islamic Factionalism from the 19th Century to the Present


Philipp Bruckmayr

In this monograph Philipp Bruckmayr examines the development of Cambodia’s Muslim minority from the mid-19th to the 21st century. During this period Cambodia’s Cham and Chvea Muslims established strong relationships with Malay centers of Islamic learning in Patani, Kelantan and Mecca. During the 1970s to the early 1990s these longstanding relationships came to a sudden halt due to civil war and the systematic Khmer Rouge repression. Since the 1990s ties to the Malay world have been revived and new Islamic currents, including Salafism and Tablighism, have left their mark on contemporary Cambodian Islam. Bruckmayr traces how these dynamics resulted inter alia in a history of local Islamic factionalism, culminating in the eventual state recognition of two separate Islamic congregations in the late 1990s.

Az nuskhahā-yi Istānbūl

Dastnivīshā-ī dar falsafah, kalām, ʿirfān



Edited by Sayyid Muḥammad ʿImādī Ḥāiʿrī

For those working with Islamic manuscripts the libraries of Istanbul have always been a treasure-trove. New discoveries are frequently reported and of many texts, the oldest or only copy is kept in some library in Istanbul. Since the publication of the defters of the Istanbul libraries in the late nineteenth and early twentieth century, many more catalogues and handlists have been produced in an effort to render the immense amount of material more accessible. Even if the bulk of this work is done by Turkish specialists, foreign scholars, too, do their part. The present collection of research notes is a case in point. They describe a number of important Arabic and Persian manuscripts in philosophy, theology and mysticism selected for publication by the Written Heritage Research Centre in Tehran. Some of these manuscripts are in the hand of, or contain marginalia by, Naṣīr al-Dīn Ṭūsī (d. 672/1274), Najm al-Dīn Kātibī (d. 675/1276), and others.


Geoffrey Khan

The Aramaic language has continued to be spoken in various dialects down to modern times. Many of these dialects, however, are now endangered due to political events in the Middle East over the last hundred years. This work, in three volumes, presents a description of one such endangered neo-Aramaic dialect, that of the Assyrian Christian community of the Barwar region in northern Iraq. It is a unique record of the dialect based on interviews with the surviving older generation of the community. Volume one contains a detailed grammatical description of the dialect, including sections on phonology, morphology and syntax. Volume two contains an extensive glossary of the lexicon of the dialect with illustrations of various aspects of the material culture. Volume three contains transcriptions of numerous recorded texts, including folktales, ethnographic texts, songs, and proverbs.


Niẓām Tabrīzī

Edited by Muḥammad Rūshan

Bilawhar and Būdhāsaf are the main characters of an ancient Arabic work called Bilawhar wa-Būdhāsaf, a text whose core narrative derived from the biography of Gautama Buddha, the founder of Buddhism. The original Sanskrit text on which it was based was translated into Middle Persian and from there into Arabic, besides Old Turkish and New Persian. It is from this lost ancient Arabic translation that later versions, adaptations or summaries derive, whether in Arabic, Persian, Georgian, Hebrew, or Greek. The Persian work published in this volume is Niẓām Tabrīzī’s (fl. late 8th/14th cent.) summary of an anonymous Persian translation of an equally anonymous Arabic commentary on Bilawhar wa-Būdhasaf, both lost. As such, it provides new material for further study into the history of transmission of this text, both from a philological point of view and as a complex narrative issuing from a progressive intermixture of elements from different times and cultures.