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Edited by Wilferd Madelung and Abdulrahman al-Salimi

In Ibāḍī Texts from the 2nd/8th Century Abdulrahman Al-Salimi and Wilferd Madelung present an edition of fourteen Ibāḍī religious texts and explain their contents and extraordinary source value for the early history of Islam. The Ibāḍīs constitutes the moderate wing of the Kharijite opposition movement to the Umayyad and ‘Abbasid caliphates. The texts edited are mostly polemical letters to opponents or exhortatory to followers by ‘Abd Allah b. Ibad , Abu l-‘Ubayda Muslim b. Abi Karima and other Ibadi leaders in Basra, Oman and Hadramawt. An epistle detailing the offences of the caliph ‘Uthman is by the early Kufan historiographer al-Haytham b. ‘Adi. By their early date and independence of the mainstream historical tradition these txts offer the modern historian of Islam an invaluable complement to the well-known literary sources.

Early Islamic Law in Basra in The 2nd/8th Century

Aqwal Qatadah b. Da'amah al-Sadusi

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Edited by Abdulrahman al-Salimi

The manuscript of the Aqwāl Qatāda has repeatedly attracted particular interest among modern scholars, as it raises questions concerning the early development of the Ibāḍī Basran community and the emergence of Islamic jurisprudence in Iraq. It is a unique document because it attests to the existence of a scholarly link between Sunnīs and Ibāḍīs during the early development of Islamic law. The fact that the legal responsa and traditions of Qatāda b. Diʿāma al-Sadūsī (60/680-117/735) are part of an Ibāḍī collection, in which the traditions of Ibāḍī Imam Jābir b. Zayd (d. 93/ 711) have been transmitted through ʿAmr b. Harim and ʿAmr b. Dīnār, proves that the Ibāḍī lawyers of the first generations considered Qatāda to be a faithful upholder of Jābir's doctrine. Given the lack of material available for Jābir, instructions must have been given to collect whatever was transmitted through Qatāda. Qatāda's legal responsa must have corresponded to those of the first Ibāḍī authorities, which explains why the collator of the Aqwāl Qatāda (probably Abū Ghānim al-Khurāsānī) included them in an Ibāḍī manuscript. The present volume sheds light on the relationship between the Aqwāl Qatāda and Ibāḍī authorities such as al-Rabī, Abū Ubayda, and Jābir.

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.

Majmūʿa-yi rasāʾil

ʿAjāʾib aḥkām Amīr al-Muʾminīn, Dhikr al-khalāʾif wa-ʿunwān al-maʿārif, Faḍl al-ʿilm, Dhakhāʾir al-ḥikma, Mukhtaṣar-i Jāvidān khirad

Ibn Miskawayh

Edited by Aḥmad Mahdavī Dāmghānī

Today most oriental manuscript collections are kept in institutional and other (semi-) public libraries. Yet many of these collections were jumpstarted with the acquisition or donation of some private collection. Even now, private collections may still yield unexpected finds. A case in point is MS Tehran, National Library, Arabic 16574. This manuscript belonged earlier and until 1423/2002 to Sayyid Muḥsin Amīn ʿĀmilī, author of the famous biographical dictionary Aʿyān al-Shīʿa, and then to his son Sayyid Ḥasan Amīn, after whose death it devolved to the National Library of Iran. Compiled in 420/1029, this manuscript contains six medium-sized classical texts in Arabic from before ca. 390/1000. From among these, special mention must be made of an abbreviated version ( mukhtaṣar) of Ibn Miskawayh’s (d. 421/1030) gnomological work in Arabic, the Jāvidān khirad. Copied while Ibn Miskawayh was still alive, this abbreviation represents the oldest sample of the original text and certainly merits consideration in any future edition.

Majmuʿah bih khaṭṭ-i Mullā Ṣadrā

Yād dāshthā-yi Qurʾānī va tafsīr-i āya-yi nūr az Mullā Ṣadrā, Muntakhab-i Baḥr al-Ḥaqāʾiq Najm al-Dīn-i Dāyah va al-Taʾwīlāt-i ʿAbd al-Razzāq-i Kāshī

Ṣadr al-Dīn Shīrāzī

Edited by Muḥammad Barikat

The Islamic manuscript has many forms and shapes, from notes on a scrap of paper to the most preciously illuminated manuscript that can compete with the best one can find in the western world. Usually, a text would be written out at least twice: first as a draft and then as a clean copy from which later copies would be made. Usually, draft versions would either be destroyed, or washed and dried as a means to save paper, or used as reinforcement material by the bookbinder. Thus very few drafts have come down to us. And this is precisely what lends the present manuscript, containing a draft commentary on Qurʾān 24:35 (the celebrated Light Verse) by the famous 11th/17th-century philosopher Ṣadr al-Dīn Shīrāzī (d. 1050/1640) its special interest. Also in this manuscript: sundry notes on the Qurʾān and excerpts from two works by Najm al-Dīn Dāya (d. 654/1256) and ʿAbd al-Razzāq Kāshī (d. 736/1336).

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Efraim Wust

The Yahuda Collection was bequeathed to the National Library of Israel by one of the twentieth century's most knowledgeable and important collectors, Abraham Shalom Yahuda (d. 1951). The rich and multifaceted collection of 1,186 manuscripts, spanning ten centuries, includes works representing the major Islamic disciplines and literary traditions. Highlights include illuminated manuscripts from Mamluk, Mughal, and Ottoman court libraries; rare, early copies of medieval scholarly treatises; and early modern autograph copies.

In this groundbreaking Arabic catalogue, Efraim Wust synthesizes the Islamic and Western manuscript traditions to enrich our understanding of the manuscripts and their compositions. His combined treatment of Arabic, Persian, and Turkish manuscripts preserves the integrity of the collection and honors the multicultural history of the Islamic intellectual tradition.

Rashīd al-Dīn Hamadānī

Edited by Yūsif al-Hādī

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 is a key source on the emergence and organisation of the Mongol empire. An anonymous Arabic translation of this part, made in the 8th/14th century and running until Güyük Khān’s accession to power in 644/1246, is published in facsimile in this volume.

Dū risālah az ʿIzz al-Dīn-i Zanjānī

ʿUmdat al-ḥisāb wa-Qisṭās al-muʿādala fī ʿilm al-jabr wal-muqābala

ʿIzz al-Dīn Zanjānī’

Edited by Maryam Zamānī and Muḥammad Bāqirī

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.

Anonymous

Edited by Maḥmūd Jaʿfarī-Dihaqī

A trusted and much-used means to navigate between words and languages, the dictionary has a long history. The oldest bilingual dictionary is a Sumerian-Eblaite lexicon of more than 4000 years ago. The earliest monolingual dictionary is preserved in fragments from a Chinese lexicon from around 800 BCE. As for Arabic-Persian dictionaries, of which the facsimile published here is a valuable specimen, these made their first appearance in the 4th/10th century, at the time of the first translations of the Qurʾān and its commentaries and the increase of scientific texts in Arabic eligible for translation into New Persian. The present dictionary was copied in 684/1286, but is certainly older than that. It is a general lexicon which has been alphabetically arranged. At the end there is an appendix with an overview of the terminology of various practical fields that leaves a very modern impression (days of the week, basic arithmetic etc.). Historical and philological introducton, indices.

ʿAlī b. al-Ḥusayn al-Sajjād

Edited by Masʿūd Qāsimī

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.