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insan YaYlOlan 61kaynak cscrler 4/4

ozgiin adla history of muslim philosophywiesbaden, 1963-1966 (2 cilt)

dizgierta yazi merkezibaskleko matbaaslcilt

k u r t u l w ~ miicellithanesitasllihsalih merean

if; diizellfikret tokcan - recep crta - mehmet ertakapak

~ e t i n imekkapok baskl.Slorhan orset

ISBN 975-7732-04-4 (Tk. No)ISBN 975-i 732-21 -4 (Cilt No)

insan yaYlOlanklodfarer cd. 27/5 tiirbe - istanbultel: 5160828 - 5180878

iSLA1vl DDSUNCESi TARiHi

Modem Persiall Poetry, Calcutta, 1943; Suhallvarall-i Irall der 'Asr-i Hadir 2 ci/tDelhi 1933-37; ~ u h a m m e d ikbiil, The Developmelll of Metaphysics ill 'Persia:L.on.don, 1?08; Mirza Slfiitullah Han Cemali, Maka/tit-i Cemtillye, Tahran, 1312hlcn-emsl; Ahmed Kesravi, Tarih-i Masntte-i Irall, 3 cilL, Tahran; Nazim e1-islam ~ r m a n i , T ~ r i h - i Bfdari-i irall, 3 cilt, Tahran, 1332 hicri-emsi; George LencZOWSkl, TIle M,ddle East ill World Affairs, New York, 1953; Mirza Lutfullah,Sharlt-i Hal-o Asar-i Seyyid Cemal ai-Din, Berlin, 1926; AC.Millspaugh, 17le117lericall Task ill Persia, New York, 1925; Habibullah Muhtari, Tarih-i Bidari-iIra, , T a h ~ a n , 1 ~ 2 6 h i c r i - ~ ~ m s l ; Sa'id Nelisi, A Gell.eral Survey of &.istillg Situati- 11 Pe;s;all. L I t e r ~ t u r e , Ahgarh, 1957; RellIliima-i Irall, Neriye-i Daire-i Cugrafiya-l Sitad-I Arlis, Tahran, 1330/1912; Rahlliima-i Sehr-i Taltrall, Tahran

1 3 ~ 0 / 1 9 1 2 ; Nuhistln Kungre-i Navisalldagall-i Iroll, Tahran, 1326/1908; AB.Rajput, Iran Today, Lahore, 1953; Miinib el-Rahman Post-Revolutioll PersianVerse Aligarh, 1955; Muhammad Muhid T ~ b a t a b a i , M;cmua-i Asar-i Milza Malkom Hall, Tahran, 1326/1909; E.Denison Ross, 17le Persians, Oxford, 1931;Rlzazade ~ a f a k , Iran ez Nazar-i Havar SillaSall, Tahran, 1335/1917; VincentShee.an, 17le New Persia, ~ e w York, 1927; W.Morgan Shuster, 17ze Strallgling ofPerSia London, 1912; Oliver Suratgar, I Sing ill the Wilde17less London, 1951;Percy Sykes, A History of Persia, 2 cilt., London, 1921; Robert Grant Watson AHistory of Persia, London, 1866; Donald N. Wilber, Iran, Past and Present, Pri;ce-ton, 1958; T. Cuyler Young, Near Easte17l Cullllre alld Society, Princeton, 1951.

330

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AL-SABZAWARI, AL-HAJJ MULLA HADI

view that Saadiah differentiated these, or any classof mitzvot, as non-rational.)Hesche1, A.I (1944) The Quest for Certainty inSaadia s Philosophy, New York: Feldheim. (Earlystudy of Saadiah's epistemology.)Katz, S. (ed.) (1980) Saadiah Gaon New York: ArnoPress. (A collection of classic papers in English,French and German, by David Neumark, GeorgesVajda, Alexander Altmann: and others.)Malter, H. (1969) Saadiah Gaon: is Life and Works,New York: Hemon Press. (Reprint of the edition of1926.)Neuman, A.A. and Zeitlin, S. (eds) (1943) SaadiahStudies, Philadelphia, PA: DropsieCollege. (Includes the epistemological studies of Heschel. andEfros, along with papers by Solomon Skoss, HarryWolfson, Louis Ginzburg (on Saadiah's Siddur) andthe two editors.) .Rosenthal, E.D. (1943) Saadya Studies, repro NewYork: Arno Press, 1980. (InCludes papers byAlexander Altmann, Chaim Rabin, Simon Rawidowicz and the editor, among others.)* Rosenthal, F (1968) A History of Muslim Historiography, Leiden: Brill, 2nd revised edn. (This generalwork on the development of Islamic writing abouthistory contains a brief discussion of Saadiah's lostwork on history, situating it against the background of Islarillc works o fworld histOry andchronology.)Skoss, S. (1955) Saadia Gaon The Earliest HebtewGrammarian, Philadelphia, PA: Dropsie CollegePress. (A .detailed analysis of Saadiah's pioneeringwork in the grammar of the HebreW language.)Vajda, G. (1967) 'Autour de la Theorie de laConnaissance chez Saadia' (On Saadiah's Theoryof Knowledge), Revue des Etudes Juives 126:375-97. (Classic investigation of Saadiah's e p i s t e ~mology.)Ventura, M. (1934) La Philosophie deSaadia Gaon,Paris: Vrin. (A deta iled commentary onthe thesesand arguments of Saadiah's Book of CriticallyChosen Beliefs and Convictions.)

LE. GOODMAN

AL-SABZAWARI,AL-HAJJMULL HADI 1 7 9 7 / 8 ~ 1 8 7 3 rAl-Sabzawari was. the most influential nineteenthcentury Iranian philosopher. His reputation .rests inpart 1f his Sharh al-manzuma, a commentary onhisown Ghurar al-fara'id (The Blazes of the Gems), adidactic poem (manzuma) en(:apsuiating in a systema-440

tic fashion an exposition of he existentialist philosophyof Mulla Sadra. He was also the most sought-afterteacher of philosophy in his day and many studentstravelled to Sabzavar to be taught by him. Famous forhis saintliness as well as his erudition, he set the tone formuch of twentieth-century Iranian philosophy.AI-Hajj Mulla Hadi al-Sabzawari, the most famous ofthe philosophers of the Qajar period in Iran, was bornin AH 1212 AD 1797-8.in Sabzavar in northeasternIran. He studied logic, mathematics, law. and meta- .physics in Mashhad, where he moved at the age of tenafter completing his preljminary education in Sabzavar. He pursued his interests in philosophy by moving.to Isfahan to study .for seven years with, amongothers, Mulla 'Ali Nun (d. AH 1246IAn 1830-1), the.foremost interpreter of his day of the philosophy ofMulla Sadra. He returned to Mashhad to teach forfive years, and then accomplished the pilgrimage toMecca (hajj). On his way back from pilgrilllage hespent a year in Kinnan, where. he,married, .beforereturning to Sabzavar where he spent the rest of hislife devoted to teaching and writing. A remarkablenumber of students of philosophy came to study withhim, not only from Iran but from Arab countries andIndia as well. So great was his reputation that N ~ i r

a l ~ D i n Shah, for whom he wrote his Asrar a l ~ h i k a m(Secrets of the Wisdoms),came tovisifliliri lnAH1284 AD 1867, but al-Sabzawari's pious and aSceticway of life (several minor mirac1esare attributed tohim), led him t ) refuse direct royal a t r o n a g ~ He diedinAH 1289/AD 1873, having turned Mulla Sadta'slegacy into the predominant philosophical' school ofthe nineteenth and twentieth centuries. . .Al-Sabzawari's fame rests primarilY'Oh orie work,his Ghurar al-fara id (The Blazes of the Gems),apoem in which he gives a systematic and completepresentation of the philosophy of the school ofMullaSadra, together with the Sharh al-manzuma, his owncommentary on thispoem;whichnecompc,)seddespairing of the philosophical ignorance of his contelllPoraries. The merit 01 this work ies not .somuch in any radically new theories, but in its plan' andorganization, which have made it the standard text forstudents of philosophy in Shi'i fniidrasasuntil thepresent day. The situation is now cllangingand newteaching texts are appearing, but most of these arestill influenced by the Sharhal.;.manzumain bothstructure and content.

In the centuries after Mulla Sadra; philosopherswere on the whole inclined to write on specific topics,thus leaving a gap in so faras there was no text thattreated the whole of o s t ~ S a d r i a n philosophy in asystematic and assimilable fashion to which studentscould tum. Al-Sabzawari ftl1ed this gap, first with his

I Edit. E d ~ ; ; d Craig, Routledge E ~ c Y d O p e d i a of Philosophy,Ivol. , 1998 London.


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ENCYLOPAEDIA lRAL'fICA, Vol. XI, 2003 NEW YORK. pp.

HADr fj:ASAN-HADI SABZAVARI 437

lranica 16/2. 1963. pp. 102-3. Wafat-e Hadi :Iasan."Rahnema-ye kela/J 6/3.13425./1963. pp. 248.250.K. A. JArS )

HADI SABZAVARI, Shaikh Molla lb. Sabzavar.1212/1797. d. Sabza\"ar. 28 Qu I-l)ejja 1289/26 February1873). the most famous blamic philosopher of the Qajarperiod. as well as an outstanding theologian and a notable poet.

Life. Haji Molla Hadi b. Mahdi b. :Iajj Mirza HadiSabzavari. known simply as Haji in traditional Persianschools (lIIacirasa). was born in Sabzavar. Khorasan. to afamily of land-owning merchants. His serious educationstarted at a tender age under his cousin. Nl01l:i HosaynSabzavari. and he wrote a small treatise at the age ofseven. His father died when he was seven or eight yearsold and he was left in the care of MolIa Hosayn Sabzavari. who was a student of the religious sciences. Atthe age of ten he was taken by his cousin to '.bshad.where he resided in the Hajj :Iasan I1wdrasa near themausoleum of Imam Ali al-Reza. where he studied Arabic. jurisprudence. logic. and the principles of religionand law IOe'III, with \,101]} Hosayn for a period of tenyears. At the age of twent\ he returned to SabZJ\'ar withthe plan to make preparations for the W)j. and then he setout in the direction of hfahan in 1232/1816-1- I Sabzavari. in Gani. 19-1-+. pp .+5-46: idem. in '.lawbwi. pp.424-25: Browne. 1950. pp. 143-4'+)

At that time Isfahan was still the most important intellectual center of Persia. where such masters of philosophy and gnosis as '.Iulla 'Ali Nuri (d. 12.+6/1830-31) and'.lolla Esmii'il E ~ f a h a n i . a ,;tudent of 0:uri. taught Islamicphilosophy. mostly of $adr-al-Din Sirazi (Molla $adra)and his schooL Hajj \ lom Hadi became so attracted tothem thaI instead oi continuing his journey to :-' ecca hedecided to remain in Isfahan and study the intellectualsciences (al-'olllill


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408 Literature and Poetrydenigrate or deny the valuable results of progress in science andtechnology. Rumi himself did not denigrate the values of scholasticand religious studies in his time. The main consideration is that thewhole of knowledge, culture and civilization must serve as a ladderto the achievement of a spiritual and humane elevation, and allschools, universities and research centers must cooperate in the attainment of such a degree.Contemporary man cannot, and does not need to close downschools, universities and research centers. Neither can he live all thetime in a Khdnaqdh or a monastery. He does not need to deprivehimself of worldly pleasures and activities, but he urgently needs totake some courses in divine love, and to search for a resurrectionwhich hopefully may lead us towards moral and spiritual stability,In shd Alldh.

John Cooper Rlmi and J:likmat 409

Rumi and Hikmat:Towards a reading of Sabziwari s

Commentary on the Mathnawi John ooper

I THE AGE OF RUMIAges of great social and political upheaval often seem to provokeresponses of a similiar strength in the world of literature, learning,philosophy, and spirituality. These responses may be directly relatedto the events with which they are coeval, and some of the greatesthistories can be viewed as rewritings and reconstructions in the lightof seismic disturbances in society. In some cases, however, the connection may seem to be rather fortuitous in nature, as when, forexample, a work is produced which sets out for those of a later agea statement of the sum of a particular aspect of the knowledge of thetime, a time when the face of the world is set to change irrevocablyfor its inhaCitants. Such a work is the Mathnawi of Ja il aI-DinRum), which became for subsequent generations an eloquentencyclopaedia of Sufi teaching from which they would mine thegems of its verses down to the present day. These gems naturallycome to be set in new surroundings, and t is to one aspect of the wayin which Rumi has been read by subsequent generations of Persians,namely through the metaphysical tradition of wisdom , philosophical mysticism f:zikmat), that this study is devoted. 1

There has probably been no period in Islamic history (at least until present times) quite so destabilizing as the invasion of its Asianheartlands in the seventh/thirteenth century by the Mongols: destabilizing, at first, on account of the fear and terror which the

I. I am extremely grateful to Dr. Leonard Lewisohn for his constructive commentson the first draft of this essay, and for traci ng many of the poetic citations.


17/43

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23/43

Dr. Mahdi Gulshani

which one made in passing from Bohr's orbits to a quantum mechanics. Someday a new relativistic quantum mechanics will be discovered in which wedon't have these infinities occurring at all. t might very well be that thenew q u a n t ~ m mechanics will have determinism in the way that Einstein:wanted. ThIs determinism will be introduced only at the expense of abandon.mg some other preconceptions which physicists now hold and which it is notsensible to try to get at now. 'So u?der the conditIons I think it is very likely, or at any rate quite possiblethat III the long run Einstein wiII tum out to be correct even though for t h ~time . b e i n ~ physicists have to accept the Bohr probability interpretationespeCIally If they have examinations in front of them.

short, the negation of causality means that nothing could be arequISIte for another, and anything could be derived from anything sothere : v o ~ l d be no ro?m f ~ r scie?ce. Science qua science has to a c c ~ p tthe prIncIple of causality wIth all Its corollaries.

NOTES

1. M.ax PI.anck, The New Science, Greenwich Editions (1959), p. 51.p. 3 1 2 ~ ' Emstem, A Centenary Volume, edited by A.P. French, Heinemann (1979),3. l d ~ a s and Opinions byAlbertEinstein, Trans. Sonja Bargman New YorkCrown Pubhshers (1954), pp 322-23. ,4. M a ~ P I ~ n c . k , The Ne U .Scienc:e Greenwich Editions (1959), p. 250.5. Abu ~ a m l d a l . G h a . z ~ J , Tahafut alfaldsifah, Cairo. ed. (1972) pp. 239.240.6. Fakhr alDm alRazl, al-Tafsir al-Kabir vol. 2 pp 110111' vol 14 p193195;voI.30,p.53. . , p.7.1?adr alDin a l - . S ~ i r a z i , al- 'Asfdr, vol. 6, p. 371. .8. l d e ~ s nd OPlnzons by Albert Einstein, Trans. Sonja Bargmann New Y kCrown PubhcatlOns (1954), p. 276. or ,

3 9. Einstein, A Centenary Volume,edited by A.P. French, Heinemann (1979)p. 10. ,10. Ibn Rushd, Tuhiifut altaf d/ut (The Incoherence of the Incoherence)Trans. by S. Van den B e r ~ ~ . ' Lon?on, Luzac and Co. (1954), pp. 316.319. '

(M 11. I. H. T a b a ~ a b a I, U ~ u l e falsafah wa rawish-e riydlism vol 3 p 217u ~ a h h a n s footnote). ' . , .12. MuJ:tammad Baqir al1?adr, Falsafatunii Dar alTa'3.ruf (Beirut 1980)305309. , pp.13. Some Strangeness in the Proportion edited by Woolf Add' W ICo., p. 65. IsDn es ey

28

Sabzawari's Analysis of Beingy Dr. Wal fd Akhtar

Introduction:ometimes certain false notions are uncritically accepted as facts.One such notion is that tbe development of the Muslim philosophy SUffered an irremediable set--back after its period of glory,from which it could never recover and the whole Islamic world couldnot produce any philosopher of significance. The Muslims for centurieshave been accustomed to looking towards the West for guidance even inthe matters with regard to their own past achievements. No Muslimscholar ever challenged the validity of this unfounded belief becausethey w ere indifferent to the academic attainments of their worthyantestors. Paucity of translated works of later Muslim thinkers was ajust excuse for the orientalists.- But how can we justify our ownignorance? Of course, there could not be it vacuum suddenly after along period of original and creative intellectual activity. What actuaJIyhappened w s that the centre of learning graduaUy shifted from theWMtern part of the Muslim world to Iran and the Indian subcontinent,where new types of philosophy developed. In India, the cradle of apiuralistic and synthetic culture, the primary need of the time was to'Dr. Wal)id Akhtar is a professor of philosophy at the MuslimUniversity, Aligarh. He specializes in Muslim philosophy, existentialismand the philosophy of literature. An eminent Urdu poet and critic, hehas written more than two hundred articles on literature and philosophy in English and Urdu. He has to his credit three colllectionsof poetry and two works in prose. His poems have been translated inseveral Indian and foreign languages. Four of his books, including acollection of elegies mariithi) of the martyrs of Karbala'and a book onIqbal, in English, are in press. He is also a member of the HumanitiesPanellu'ld the Technical Terminology Committee of the Bureau forPromotion of Urdu (Govt. of India). At present he is a member of theeditorial board of I . T a w ~ i d (English).

29


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PROSE WRITERS UNTIL A D 850 [PT JIlcontained in the Riydeju'I-'Artjin 1 and the 1I1ajma'u'lFusahd in both of which the same poem is cited, and the,passing reference in the Dabistdn 2 to his association withthe disciples of Kaywan and adoption of sun-worship, Ihave been unable to discover any particulars about his lifeor doctrines. He appears to have been more of a qalandarthan a philosopher, and probably felt ill at ease in theatmosphere of Shi'a orthodoxy which prevailed at I ?fahan,and hence felt impelled to undertake the journey to India.He must, however, have subsequently returned to Persia ifthe statement in the Riydeju'l-'Arifill that his tomb is wellknown in Isfahan be correct.

o b i n e a ~ op. laud., pp. 91-110) enumerates a number ofphilosophers who succeeded Mul ;i $adra down to the timeof his own sojourn in Persia, but most of them have littleimportance or originality, and \ve need only mention onemore, who was still living when Gobineau wrote, and whomhe describes as personnage absolument incomparable.

6. lfcfJji' Mulld Hddi of SabzawdrI t is not, however, necessary to say much about this

celebrated modern thinker, since his philosophical ideas aresomewhat fully discussed by Shaykh Mul:tamHajji Mull: .iUdi of mad Iqbal at the end of his Development of

Sabzawar b fb.I212/'797-8, Metaphysics in Persia 3, while I 0 tained romd. 1295/ 878 one of his pupils with whom I studied in Tihranduring the winter of 1887-8 an authentic account of his life,of which I published an English translation in my Yearamongst the Persialls 4 According to this account, partlyderived from one of his sons, I:Iajji Mulla Hadf the son ofI:Iajji Mahdf was born in 12I2/1797-8, studied first in hisnative town of Sabzawar, then at Mashhad, then at I ?fahan

1 Pp. 65-6.2 Shea and Troyer's translation (London, 1843), vol. i, pp. 140-1.3 Pp. 175-95. " Pp. 31-4.

' ,nCH. IX] UAJJI MULLA HAD OF SABZAWAR 437with Mulla 'Alf Nlirl. Having made the pilgrimage toMecca, he visited Kirman, where he married a wife, andthen returned to Sabzawar, where the remainder of his lifewas chiefly spent until his death in 1295/1878. His best isworks. known works, written in Persian, are theAsrdru l-lfikam (" Secrets of Philosophy ) anda commentary on difficult words and passages in the1I1atlmawi; in Arabic he has a versified treatise (Ma1lIfuma)on Logic; another on Philosophy; commentaries on theMorning Prayer and the Jawshan-i-Kabir; and numerousnotes on the Slzawdhidu'r-Rububiyya and other works ofMulla $adra. He also wrote poetry under the pen-name ofAsrar, and a10tice of him is given in the Riydeju'l-'Arifin(pp. 241-2), where he is spoken of as still living and in thesixty-third year of his age in 1278/1861-2, the date ofcomposition. Most of his works have been published inPersia in lithographed editions.

3. TIlE SCIENCES-MATHEMATICAL. NATURALAND OCCULT.

As stated above1, Mathematics (Riydt/iyydt) the Disciplinary and Tabi iyydt the Natural Sciences, in con-Evolution of junction with Metaphysics (Md ward or Md

Arabian ba'da' -Tabi'at), constitute the subJ'ect-matter ofScience and itsconnection with the theoretical or speculative branch of PhiloPhilosophy. sophy, of which, therefore, they form a part.I t is probable that to this manner of regarding them ispartly due the unfortunate tendency noticeable in mostMuslim thinkers to take an a priori view of all naturalphenomena instead of submitting them to direct criticalobservation. The so-called Arabian, i.e. Islamic, Sciencewas in the main inherited from the Greeks; its Golden Agewas the first century of the 'Abbasid Caliphate (A.D. 750-

1 Pp. 42 3-4 supra.


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u . ~ J .JI Jj. J ~ t . S 4 ~ ~ J S .)J ~.JI t . S ~ '>JJ.) -'J uli,j jl ~ ~ ~,

~ 0 1 ~ ~ '-s))..i-;- -s.:lu, ~ o ~ o j l} o ~ ~ U ~ W I } ~ ~ ~ l ;01).r.; ) -,:-l\....:... ~ jl ~ / oju: ,...::,.......1~ ) J..:; -s));.:..- il,j , . . \ . . . ~ 0 ~ ~ I J ~d l , , " ~ c.y-. . 45 r--A , ~ \ . : . . d ' . : r " ~ ~ 0 1 ~ . : l j lJ"""J.:l ,-;-,l::S . : H ~ I J , ~ ~ i 4 - : \ ~ ~

JLL..\D .r. J.ili.)..u ) ~ \ Y ' " ) ...::,.......\ y\....:...) ,-;-,\;:S ~ I ~ I . t > ~ ; \ . . G . I J ) ~ ; ~ j l 4...0.;~ j l , 1 - s u , . ~ h. : l -s)J ~ j l

~ I ) h:. .....1o.:ly ~ , ; : lJY rS ,)1 - s ~

III\I

I,IIIiII\


26/43

408 Literature and Poet,-vdenigrate or deny the valuable results of progress in science andtechnology. Ruml himself did not denigrate the values of scholasticand religious studies in his time. The main consideration is that thewhole of knowledge, culture and civilization must serve as a ladderto the achievement of a spiritual and humane elevation, and allschools, universities and research centers must cooperate in the attainment of such a degree.Contemporary man cannot, and does not need to close downschools, universities and research centers. Neither can he live all thetime in a Khanaqah or a monastery. He does not need to deprivehimself of worldly pleasures and activities, but he urgently needs totake some courses in divine love, and to search for a resurrectionwhich hopefully may lead us towards moral and spiritual stability,slla Allah.

John Cooper ami and f:Iikmat 409

Rumi and Hikmat:Towards a reading of Sabziwari s

Commentary on the Mathnawz lohn Cooper

1 THE AGE OF RUMIAges of great social and political upheaval often seem to provokeresponses of a similiar strength in the world of literature, learning,philosophy, and spirituality. These responses may be directly relatedto the events with which they are coeval, and some of the greatesthistories can be viewed as rewritings and reconstructions in the lightof seismic disturbances in society. In some cases, however, the connection may seem to be rather fortuitous in nature, as when, forexample, a work is produced which sets out for those of a later agea statement of the sum of a particular aspect of the knowledge of thetime, a time when the face of the world is set to change irrevocablyfor its inhabitants. Such a work is the Mathnawi of Jalm aI-DInRuml, which became for subsequent generations an eloquentencyclopaedia of Sufi teaching from which they would mine thegems of its verses down to the present day. These gems naturallycome to be set in new surroundings, and it is to one aspect of the wayin which RumI has been read by subsequent generations of Persians,namely through the metaphysical tradition of wisdom , philosophical mysticism bikmat), that this study is devoted.1

There has probably been no period in Islamic history (at least until pIesent times) quite so destabilizing as the invasion of its Asianheartlands in the seventh/thirteenth century by the Mongols: destabilizing, at first, on account of the fear and terror which the

I. I am extremely grateful to Dr. Leonard Lewisohn for his constructive commentson the first draft of this essay, and for tracing many of the poetiC citations.


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THE ENCYCLOPAEDIA OF ISLAM New Edition), VoI.VIII, L E I D E N ~ p p .SABZAW AR - ~ A D 695

ministratively the centre of a balsiJJ.h or county withinthe province of Khurasan; in ca. 1950 it had a population of 28,151 (Razmara, Farhang-i djughrajiyal-i iranzamin, ix, 207-8), but 40 years later this had risen to148,129 (Preliminary results oj he 1991 census, StatisticalCentre of Iran, Population Division).

Bibliography (in addition to references in the article): Le Strange, The lands oj the Eastern Caliphate,291; Elr art. Bayhaq (C.E. Bosworth); and see

B A Y H A ~2. Sabzawar of ara t (thus called to distinguishit from 1. above), the name by which the earlymedieval Islamic town of Isfizar or Asfizar in easternKhurasan was more recently called. It lay on the roadconnecting Sistan with Harat, and the mediaevalgeographers connected it administratively as muchwith Sistan as with Khurasan. There were four smalltowns in the district of Isfizar; the region wasagriculturally rich, with its lands irrigated by waterfrom perennial streams running down from themountains of QUill' [q v. J in central Afghanistan. Theearly historians mention it as the scene of violentKharidjite activity, and the /:ludiid al-calam 372/982),tr. 104, 23.29, comm. 327, describes the people oflslizar as bellicose Kharidjites; however, by the timeof l;Iamd Allah Mustawfi, the region was strongly orthodox and ShalicL

Sabzawar of Harat is now known as Shindand, atown within the Farah province of modernAfghanistan (1at. 3318 ' N., long. 6208' E.) and ison the modern highway connecting Harat with Farahand ~ a n d a h a r .

Bibliography: Le Strange, Lands, 412; L.W.Adamec, Historical and flolitical gazetteer oj Aflfhanistan.ii. Farah and southwestern Ajghanistan, Graz 1973, 277-8; Elr art. Asfezar (C.E. Bosworth)._ _ (C.E. BOSWORTII)SABZAWARI, l;IADJDJ MULl.A HAJJI b. l;IiidjdjMahdi (1212-95 or 1298/1797-1878 or 1881), Persian

philosopher of the ~ i i d j a r period, best-known for hiscommentary on, and revival of the ideas of S a ~ l r alDin aHiliTrazT, Mullii ~ a d r a (d. 1050/1640 [q.v.l).

BOJ n in SabzawiiJ' to a landowning merchant famiIy, M ullii Hadl studied Arabic lanf,(uage and gramJllarin his home city alld j i l, IOf,(ic, mathematics andilikma in Matilihad. He then studied in [ ~ I i \ h i j n withsuch scholars as Mull;i CAli Nlil'l(d. 1246/1H:W-I), thefirst r,f the ~ i i d i i i r - p e r i o d scholars of, a d r a , andNilri's student Mulla INmiicii. SabzawarT returned toKhUraNiin, pcrie)nllcd the pilgrillJaf,(e and married inKinnan on the h1'llleward journey. He tauf,(ht forsome years in Mashhad and then returned to Sabzawar, where he taught until his death.I Among his most famous works arc his CiJUT U a/lard i(i or SlJar J-i maTl:;lima, an Arabic philosophicalpoelll on which he wrote his own collllllelltary (thelir'st part of which, Oil metaphysics, was published byM. Mohaghegh and T. Izutzu, Tehran 1969); lJrar ai

~ l i k a T l / (published by H.M. Farziid, Tehran I:Hil),wriltcn at the request of N a ~ i r aI-Din Shah (d.1313/1896 [q.u.]); a Persian diwan written under thepen-name of Israr; and commentaries on ~ a d r a s a/-114dr ami al-:i J.awahid al-ruln'ibiY.Y1J (the laller publishedtugether with' ~ a d r a s original by S. 1Jjalal ai-DinA ihtiyani, Mashhad 1346, 1360) and on Rilml'sMatiJ.llawi.

Bibliography: In addition to references in the article, see also Cl. Huart, Hadi Sabzewari, in EI';Mul;isin al-Amln al-l;Iusaynl al-cAmill, Ayan alJ li(a, Damascus 1961, I, 48-51; Mirztl Mul.wmmadCAli Mudarris, R a Y ~ l a r l l J t al-adab, ~ T a b r i z 1347/1968,ii, 422-7; S.I-I. NasI', Rmais.wTlce in iran, in M.M.

Sharif (ed.), A history oj Muslim philosophy,Wiesbaden 1966, ii, 1543-55; T. Izutsu, 11le conceptand reality oj existence, Tokyo 1971; idem and M.Mohaghegh, The metaphysics of Sabzavari, Delmar,N.Y. 1977; S.H. Nasr, The metaphysics ojSadral-DinShirazi and Islamic philoJophy in Qajar Iran, in E.Bosworth and C. Hillenbrand (cds.), Qajar iran,political, social and cultural change, 1800-1925, Edin-burgh 1983,177-98. (A.]. NEWMAN)

~ A D , the four teenth let ter of the Arabicalphabet , transcribed I ~ / , with the numerical valueof 90, according to the eastern order [see ABJ2.lAD]. Inthe Maghribi order M takes the place of lsi (thus 60)and IQI the place of ~ / . For an explanation of this fact,similarly attested in a Thamudic abecedary, seeM.e.A. Macdonald (in Bibl.).

Definition: an alveolar sibilant, voiceless andvelarised ("emphatic") in articulation. As a phoneme

I ~ i is defined by the oppositions -S/ /i -II; it is thusvelarised and sibilant.In ~ u r l a n i c recitation, or elevated style of recitation in general, the following assimilations occur: the

I ~ I at the end of a word becomes assimilated to the Izlat the beginning of the followinf,( word (-,I z- > -:; :;),but the vclarisation lllay be retained ( - ~ . z- > -:; :;-).Within a word, the /,1 1 is pal'lially assimilated to /zlbefore Idl immediately following it ( - ~ ' d - > -zd-), butthe velarisation may also be retained (-,Id- > -:;d-). A

i at the end of a word becomes assimilated to a I ~ ;at the beginning of the following word -z > -) ~ ' - ) . Inthe Bth lorm of the verb the sequence I - ~ t - I becomcs

I - ~ I - I by assimilation, carried further by Nome to com'plde coalescence, i.e., - ~ ~ - (e.g. mu,l/auir and mu,I',lIJbir).In analrlf,(y to this, initial It I of the perfect surtiX('s,when following I ~ / , is pronounced ItI by some (e,g.jfl{IIJ)/U); according to STbawayh, it is better Arabic notto do so, because the It I sl,lflixes of the perfect arcvariables indicating the subject, while the Itl inlix ofthe Bth form is stable throughout the paradigm.

An lsi may be velarised to I ~ I in pronunciation,when preceding a l\dl/, lJili/, / I ~ I or It I in the sameword (e.g. ,I'ala si1a lell salll si1a, ,I'll/i' le}1 .I'ii/iC). Thisassimilation, though beinf,( only regressiv(: andrestricted to the lour trif,(f,(ers, is nonetheless probablydue to the spread oj' "elllphasis" as t s u p l a s l ~ g l l i e l l t a lphOlU'lllic e1cment thl'Ouf,(hout tIll' word. That thisphenolllcllOll was lIIore gcneral than the orthocpistsallow is shown by the spelling variants that are listedin the ibdal works [r[. v. j, d pail'S like . I l l c i i / I ~ l l c / i 1 and

. l u M l 1 d ~ u s i 1 T / , but also lir.lllir,I' and li1lan/li1lar, in Abu 1-Tayyib al-Lu\dlawi, K al-Iudal, ii, 172-96.

For ai-Khalil, the ,lad, like the other sibilants (sinand zU-Y) , is pronounced with the point (aJllla) of thetOIlf,(lIe, i.e., the tapering part ( 1 I I 1 1 . l t l l d l l ~ ~ ) of its < lid(not th" tip). The survivinf,( f r a f , ( I J I ( ~ n t s do not mentionthe other features of ~ I i d articulation. For Sibawayh,the sibilants ( ~ ' i i d , sin, and zdj) have their point of ar ticulation "between the end ( l a r t ~ f ) of the tongue anda place slightly abOVl U u w a y ~ ) the incisors (tiJ.arll{Yli)."In addition, the ,I'ad is characterised as "mumed"(mahmiis) , "soft" (ri si1w) , and "covered" ( m u l b a ~ ) ,which amounts to saying that it is "voiceless" (?),"non-occlusive", and "velarised". >.\ iid, like all thesibilants, is characterised by a whistling sound ( ~ ' a j l r ) .Its "elevation" (istiCla l) prevents the vowel lal frominclining (imiila) towards Iii.

Slbawayh mentions two variants (jarC) of fad: iadrealised like zay (rnaidar> mazdar, y a f d u ~ u > a z d u ~ l I )and ,I'ad realised like sfrl ()'ibgh > sibgh) , the tirst variation being the one which is alone considered to bef,(ood (mustllbJllT/) in the recitation of the ~ u r l a n andjJoetry.


28/43

~ J . l 1 ~ ~ :I 4,) 0' - - - - - - - - - - - ~ :I ~ . , ~~ y A J I J . . . : , , ~ ~ W ~ ~ J ,o,H 0,;....., JJ r-yAJl &11 II J . 4.l: l4.I 1 ~ rJl-.r 'yli II J 4 i)..r h .1_ r-.l4.I1 (:::)\.:JI .1_ ~ p i)..rJ 4 i)..r ~ p~ J . ' : L;)J )pJJI ..;. c...u:.L (I) " ' : " J ~ f ~ ~ ) L ; ~ f o ~ ~

~ I . I . . J . ~ J ) ~( io , t -Ao = ~ " ' ' ' A _ ' ' Y A )

~ ~ } j l ~ L - . > - .:r. r-I.I. .:r. 0 J ) ~. I : r 4 ~ l i : ~ ..,.;i 4 ~ . . i . . . J 1

l ; ) ~ , ... .rJ1 )1 J 4 ~ I J : - I j 015, ld .WI .),J) ~ I ~ ~ . i ~ \ I ~

~ o ~ 0..l> J .W I ~ i J0) ~ I . . l O . : - : o ~ ...:,,\..) . ~

. . : ; . t ~ J,I( i ' , Ai - , , 'A = oA _ 0 , )

,.f. ).-.>:- .:r. ..I......>-I .f. 0 ) ),: ~ L J I ~ } J I ~ ..,.;1 , . . . : , , ~~ . ~ l l l . ~ :r , ~ I . iI ' . .j..l"G J . oj "':"..1......>- w,l ."'r . k J ..- ~ ~ I ';l7}1 ~ ~ rP)1 JIII,jot ;J i , J ~ ) " s : . . . ' ) I 1 J II t

(f) Prow

'\:0- '\1;.f'( i ' AM- ' A ' A = ~ ' ' ' ' ' i _ ,nn

~ 6 : - ) 1 .:r-:JJI < ~ ~ .:r. 0 ) ) ...:r .j:->- ~ : -:r.JJI " " : - ' ~ , Jlj\.4l1J ~ ) ( ~ J J J ) 01jl.i jPoir-"""" W,. .;r..rJ1 .::}JI .y J / ~ I ~ ) I (I)r J IV,. .::j.r-J.IJ , .. . : . . ~ " . , w . 1

. ,.. : Y ~ . r l l .,...wI. , . . : I t , I ~ C; )\;} .,.. ,W I J , ~ } I (Y)

\"t. : Y .I}JI .:..L&,J.J VI' ) ~ \ J I . . : r . ~


29/43

I"'? r ' ' ~ ( ' l ' ~ ' I < r ( ' 'I';:'?' , .. : - ( l ~ ; I ' y.-=- ", I ' 5\"S"> " ...'" ..(l ,'"' ...P.c1JI ..r-' '""P-r " ' 1 ~ ' I < y : ' 5r ';:'1 ; ' . " ' " ' ' I ' ; y I . " , J ~ ] f " " < , ; r ~ I ( 1 " l [ ~ y : ' ('l'S"> I ~ ? ~ ; ; ~ r 1 ; " j ~ ... I ...? -:-n.""q ;O 'Y' " ; : ' r l rH l? ; r l ' ~ ~ ~ r o l S " > '"W 'oV.I. \ ~ S " > , .. , ,0 A/, ....Hi ' , ......v:.I .. " y,;:,?' ' ~ 1 " ' l ; ~ r . : ' ; r , . ';T

~ ~ S ' I r ( ~ """1-c" ~ I ' " " S " > " "W .I. .U. \ f ~ r S " > " ...... ~ ' I ..... ;' ;"f 1 \'

1 i ) ~ . 5 \ - r < " 1 ~ ' ' ' ' I ~ I 0 ' ~ l [ ? ~ , " " '".> '.1 ~ o , ~ I( 1"'1(,' ,;,rl ..4- 5 ' "'1,"'(0 1 ~ " 0 \ [ " < " I " ~ r S " > ?r?" iO,

~ i - f ' 'I ? r ? I " ' ~ ~ 0 . . ' r f l ~ 5 " 1 ,...;.( oj('5"1

_ " ' I < ~ 1 r :


30/43

188 J:IADD - HAD SABZAWARI.according to circumstances, cf. ~ o r ' a n , v. 37-38. Although the above mentioned breaches of thelaw are considered very 5eriolls, the criminal cannevertheless hope for the mercy of God, becausehe has offended against Him. If he denies thedeed and refutes the accusations brought againsthim, the judges are recommended not to presshim further, but to give him every possible opportunity to clear himself; for further details seeJuynboll, Handbuc1. drs isliimjschm Geselus.In phi losophy [tadd means def in i t ion;the qualities that differentiate an object are calledta'rifat. The definition is perfect when it givesthe genus proximum and the differentia specific..,e. g. man is an animal rationale. There is a kindo(definition, which places the object to be definedbetween two limits so that it is the end of oneand the beginning of the other.Ijudiid is also the name given to the definitionswhich stand at the beginning of various sciences,e. g. at the beginning of Euclid's geometry; thepostulates are called mUfadariil (Codex Leidtnsis399, I Euclid;s Elemenla, ed. Besthorn and Heiberg, 1893).In as t ron 0 m y lt dd means certain areas undereach sigu of the zodiac, which are each aUottedto one of the five planets.Among the mystics zadd and particularly theparticiple malt-dUd means the finiteness of creaturesin contrast to the infiniteness of God; man islimited and bounded (ma[tdud) in space and time.(B. CARRA nE VAUX.)HADENDOA, a Hami t i c t r ibe in N.E.Africa belonging to the Bellin (q. v., i. 687b] groupand closely allied to the Bililiiirr, J:Iiilanga and Ban'Amir tribes. They live in the country between theriver Atbara and the Red Sea and extend towardsthe South as far as the borders of Eritrea andAbyssinia. Politically nearly the whole tribe beiongs to the Red Sea and Ka . la provinces of theAnglo-Egyptian Sudan.They are a nomadic or semi-nomadic tribe ofcamel-owners and caravan-guides; in their generalcharacteristics and customs they do not differmaterially from the rest of the Bedja tribeswith whom they also share the use of the Begawyelanguage. Their claim to Arab descent must berejected, but there is little doubt that they haveat various times received considerable admixtureof Arab blood. Although they have been Muslimsfor centuries their Islam is of the primitive Africantype and often only skin-deep. At the same timethere are scholars among them who bave acquireda certain amount of Islamic learning through intercourse with Egypt and more especi.ally theJ:Iidjaz.Historically the tribe bas never played an independent part until the most recent times. Although the Ottoman Turks have held Suiikin sincethe time of Sultan Selim I, they seem to haveexercised little authority in the interior and haveleft no traces of their influence. During the revoltof Mu )ammad A )mad, the Mahdi of the Sudan,the Hadendoa took a prominent part in the fighting against the British and Egyptian troops andwon a reputation for reckless courage and fanaticism. Their adherence to Mahdism was howeverless inspired by religious motives than by thepersonal influence of their well-known leader 'Os

m ~ n Digna ('Othman Dil>na), a man of semi-Turkis h descent. Since the occupation of Suiikin and

T(lk"r hy the Anglo-Egyptian troops and moreespecially since the defeat and death of the Kballfa,the Hadendoa have gradually become reconciledto the new regime, under which their materialprosperity has increased considerably.Bibl iography A. E. W. Budge, TluEgyptian Sudan (London 1907); H. Almkvist,Die Bischari Sprac"e Tu Bujawie in NordoslAfrika (Upsala 1881-1885); L. Reinisch, DieBt(iauye Sprae/It in Nordost Afrika in Sil uf1gsberichle d phil. lisl_ KlasSt d. Kais. Akad. d.Wiss., vol. 128 (Vienna 1893)-(S. HILLELSON.)J:IAJlliF, the act of cut t ing off, e. g., thetail of a beast, hair, or part of a garment. Then,

I as a grammatic"l term, the elision especiallyof a weak letter ({rarf al-'illa), t. g., J'altabt,from 1.vahaba, um from ya*u11tu l Iarmi fromyanni; 2 the omission of part of a sentence; t g.,the subject or predicate, protasis or apodosis (BaigliW on ~ u r . x, 81 and p([INA, a smaU independent terr i t oryin S outh Arabia north of the Wal}id . It isone of the most interesting and most fertile territories in South Arabia. The products of the soil,which is artificially irrigated by canals from theWadi cAbadan are llawir (indigo), rfllura (a kindof maize) and duMn (millet). AI-J:Iagina is inhabited by the tribe al-Kbalifa, which claims descent from the Hilal [q. v.]. On the migration ofthe Hilal they remained in South Arabia, whence

their name KbalIfa. They number about 1000fighting men and are ruled by an cAlj:il whoseresidence is in the little town of al-;Qjab ya. Incase of war they serve under the banner of theSul\iin of the Upper'Awiilil.< [q.v., i. 514] in N i ~ i i b .Biblography H. v. ~ I t z a n Reist nachSiidarabien, p. 248; Comte de Landberg, Ara-

biea lV, p. 57-60. (J. ScHLEIFER.)AL-J:IADIRA (AL-J:IUWAIDlRA), a surname of thepre - I s lamic poe t ~ U T B A B. Aws of the tribeof Illa'iaba ((ilia\afan). He is said to have flourished about 600 A. D.; Hassan b. l l i lb it knewsome of his verses. He exchanged lampoons(/lidja') on several occasions with the poet Zabbanb. Saiynr al-Fazari, who on one occasion had treatedhim very contemptuously. His epithet is said tobe taken from a verse of the latter's in whichhis form was compared with that of a frog. Itis also related of him that he took part in abattle between his tribe and the B. cAmir.His poems, that have survived, are very fewin number; he probably composed very little altogether: it is said that he was mutill. One of his{la/ida's has been incorporated in the Mufat aliyal (ed. Abu Bakr b_ cUmar DaghislinI aI-Madan , Cairo, 1324, 1 , 10-12 = Engelmann's edition,p. 5 el seq.). His Diwan was collected and annotated by the philologist AbU cAbd Alliih Mnl}ammad b. al-'Abbils al-Yazld (died 3 1 0 A. H.).Bib l iography: Ag/J,il"i l , i i i., 8 1 ~ 8 4 j W.H. Engelmann, Specimm lilerarium exltibtnsal-Hadi,,(U Diwiinu1ll, Leiden Diss. 1858; Brockelmann, Guch. d. arab. Lil., I, 26.(C. VAN ARENDONK.)J:IADIl1l (A.) Tradition. The word [tadil meansprimarily a comm u nic a t ion or n a rrat i vein general whether religious or profane, t ~ n ithas the particular meaning of a r ecord of act i ous or sayings of the P r o p h e t and hiscom pan ion s. In the latter sense the wholebody of the sacred Tradition of the MUl}ammadans is called "the Hadil " and its science 'I/mal-Ijadfl .

I. Subject-matter and Charac te r of J:Iad t h. Even among the heathen Arabs (see I.Goldziher, Muhamm. Slud_ i. 41, note 8) it wasconsidered a yirtue to follow the "sunna" of one'sforefathers (sunna is properly the way one is accustomed to go i e. use and wont, ancient tradition). But in Isllim the sunna could no longerconsist in following the customs and usages ofheathen ancestors. The Muslim community had tohold up a new sunna. Every believer had nowto take the conduct of the Prophet and his companions as a model for himself in all the affairsof life and every endeavour was made to preserveinformation regarding it.At first the : j a ~ a b i ' s (i. e. people who had livedin the society of the Prophet) were the bestauthority for a knowledge of the sunna of Mu

~ a m m a d They had themselves listened to theProphet and witnessed his actions with their owneyes. Later the Muslims had to be content withthe communications of the Tiibz


31/43

TIJrl nNag-maddln aI-YazdI

gestorbenI i j a s ~ v a 'a ii'a a Mub-/a,al"

'l'man{iq Cawnpore 1291.

/ 1606.Anhang R . .t1asrat alf/ufll/t '1 0 I 1 / r 602 ftir

~ a d r a al-cA llamanach dem frtihenund Mir Dama:dder Wissenschaft zu

Mekka siebenmalauf der Rtickkehrin Ba-'lra. Bei seinen

an sejne MetaphysikSail} A. Al)sa:'i,

Lu'lu'at al-Balp-aill 134,122, Gobineau,

Centrale, Faris i 866, 80/91,RAAD IX, 661/80, 723/4 I ,

a/-Malmac al-'ilmi al-'arabi,I oder al-flikma af-

Supp . 51, Teh. I, 119,a. a. O. 430, n. 3, die

wie die Unterabteilungen

, - , , < , > : ~ ,

Zu S. 41 3. 6. Die l'bilor:;ophie:'lesh. J) ']''}77 Pe;;, 1666, B D . h 7 ~ r 3 3 I ~ IUunphr L 3791 X ~ a f . 111 i l q ~ , 7 . > . J&,'cj;, Dlit l i j l fh'fl v, Ha:d 1 b, I\lahtl1 a ~ M S { : , h ~ : . ; ~ v . r i i r i ( ~ L l : ~ 9 5 ' ; l S ~ 8 ~ 'feh. II,,('IS. 12Z), T e \ l c r ~ ~ n I 2 8 ' 2 ~ 1.2.88, s. f\ l. Hortc-n,) Die G o t t e s b ( ' \ \ ' e h ; ( ~ des ::)chira:i:l'f11')D11 1 9 1 2 ~ n ~ : . ; philosuphische SY:Hem \-'on ~ - j l h . iilJCLi. unci er , (t, .ld\t (E z.(iesc :. u. l ~ U l t t l ' oes Or.), Be:liD 1913, l\L I r . i , ~ ) ~ \ i , 1 ) f \ , t ~ t o J J m e n t of lVletaphysks-ill P f . l ' s b ~ Lond{,il i 908) S. 175 L . 2. ).,-, a1-A,laJZi(t I


32/43

Turkiye OiYllnet ValdlI A Sllrmalan M rkezislam ra..Kutu;Ji1al1esl

J2(la ;oii No t E J3

i ______ __


33/43

,/'1 I 7 I' y / ; I ~ 7 :Bilim ve Felsefe Metinleri 3 I {k; { 1 U fIe ( . C t S ~ ) , I ~ J )on the contrary, like a reflection, a shadow, or a similitude' Kittib a l ~ m a s h t i ' i r , ed.Corbin, p. 4, 4, [Tehran, 1964]).It will be clear that those who to 1ke the position of the astilat al-wujud, like MullaSadra and Sabzavarf, assert that it is the notion of "existence", not that of "quiddity"which, has a correspondent in the external world. This means that the externalcorrespondent to the mental composite ["quiddity" + "existence"] is nothing but"existence" in its various and variegated phenomenal determinations. These forms,which the reason considers as independent "quiddities", are in reality nothing otherthan so many modalities of "existence". The "quiddities", in this view, are intrinsiclimitations or determinations of "existence". They are merely internal modificationsof the all-pervading "existence". "Existence" itself is found everywhere. t fills upour world without leaving any intervaL But it is, so to speak, something of anextremely elastic and plastic nature. t manifests itself under infinitely different fromeach other. A miln qua "man" is different from a stone qua "stone". In so far,however, as they are internal modifications or modalities of one single "reality"called "existence", they are ultimately the same. The differences observable amongvarious things are in the last analysis a matter of degrees."Existence", thus, is a reality characterized in its basic structure by tashkfk or"analogical gradation", an ontological gradation comprising an infinite number ofdegrees of "more or less". Or, to use the Suhrawardian concept, it is a "light"comprising infinite shades of b e i n g ~ i n t e n s e and b e i n g ~ w e a k , ranging from thestrongest and fullest luminosity, i.e., the Light of all lights, to the weakest which isultimately to be reduced to a total lack of luminosity, i.e., Darkness (non-existence)."Existence" in the sense of a metaphysical reality characterized by this kind of"analogical gradation", is one. And to hold such a view of "existence" is to hold theposition, mentioned earlier, of the "transcendental unity of existence".This is, in brief, the theoretical basis of the Sabzavarian metaphysics contained in .this book.

52

Sebzeviiri'nin Metafizigine Giri$

SEBZEVARI NiN METAFiZiGiNE GiRiSToshihiko Izutsu'


34/43

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I S ~ IS. LA ' I S ) I J ~~ ~ " ~ ( s ' S - e ' G 1 t J , ~ , _ , T T)t... o J . . ~ .J,> ;1 t..A:t . : , , ~ . ) I.: l...A. ~ I) ...,I:S 0)I,;t....... ' )WI jl ..,.Jib. , . ~ I < . 5 1 ~--\1 .,...."b o l ~ 1W ' ~ , ~ lol w l ~ . ) ;1 . l J b 1 ~ .: ol),1 ... I:Sol),.. jl < . 5 l o ) ~ ) . l 4..5 c........1


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o

. II

; /-

305. RIZVI. Sajjad. Being (w ljud) and sanctity (wilaya): two poles of,_ intellectual and mystical enquiry in Qajar Iran , in: Robert Gleave, ed.,~ Religion and Society in Qajar Iran. Londres et New York, Routledge Curzon,

~ 2 0 0 5 p p . 113-126.L A. etudie les concepts de vojiid et de veIayat dans la pensee de trois philosophes de

l epoque qajare : AlI Modarres Zoniizl, Mol.Jammad Rer;Hi Qomse I et Ie fameu.x MolHi,1 HadI Sabzevan. Tous les trois ont notamment developpe la pensee du philosophe1 safavide MolIa ~ a d r a lis ont critique les positions d ecoles de pensee contemporaines,

notamment Ia seylJiyye. J.C.306. al-SAHRAZORI, Sams al-DIn Mul).ammad. Rasa'it aHajaratal-ilahiyya fi 'uWm al-1;aqa'iq al-rabbiiniyya. Vol. 1. Be t a ~ l I J ; J . va ba

~ moqaddame va panevest-ha-ye_ NajafqolI I:IabThI, Tehran, Mo asese-ye~ paZilhesI-ye l).ekmat va faIsafe-ye Iran, 2004, 64+656 p. .

[Les Traites de l arbre divin dans les sciences de la verite divine. Jeld-e avval]Cette edition du Rasii'if aI-sajarat aZ:;ilahiyya i lIZiim aZ-l;aqa'iq aZ-rabballiyya du

~ philosophe Sams aI-Din Mul)ammad al-Sahraziin, membre de I ecole de l iIIumination~ e S r i i q ) , a ete etabJie a partir de quatre manuscrits localises a la Bibliotheque du\ Parlement (KetiiblJane-ye MajZes) , iicelle de Berlin, a Universite de Tiibingen et enfint ne version pubIiee en Turquie par Negib Gurgun. . ,Rasa it aZ-sajarat al-ilahiY)ia i 'ululIl al-lzaqa'iq al-rabbiiniyya reunit sous formed encyclopedie philosophique cinq traites (resale) dont trois constitu,ent Ie premier . ,volume de la presente edition: 1. Fe'l-moqaddamiit IVa taqasfm aZ- 'ulum (Des premisseset de classification des s c i ~ n c e s ) ; 2. Ff miihiyat al-sajara wa t a f i i ~ f l al - lIb711l al-iiliya

a[-l7lall eqiya (De la Nature de I arbre et les sciences supremes exhaustives) ; 3. Fe l-aoliiq wa'l-tadabfr wa'l-siyiisiit (De 1 ethique et des dispositifs et de la politique).Le premier traite est une histoire de la classification des sciences en Islam; Le secondtraite specifiquement des sciences relevant de l argumentation et de la logique. II estlargement influence par Ayicenne et par Ie Seyu al-ESra l. Sahab aI-Din SohravardI. Letroisieme traite concerne I ethique et la gestion de la cite. Sh.A.

ABSTRACTA lRANICA: Supplement a la Revue Studia Iranica,vol..XXVIII, 2005 TAHRAN. pp. \i-q

.


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II. Die nClcbklassische Periode clef islamischen LiteraturC 64 (RSO V11 74), ]} 491, SIb, 55 , H 64, Vnl. V. 10160 2. at-Taql-'I's. S. 42. - 3. a ' ~ ' ; ~ ~ ' 1 t ) ; b ( 1 a -:iqyJ.nzya da '/-aJsila GJ-Su/j'?iniyc2 8.n den

( ~ a ( J I fL, h. ~ J . b. (A'Nfic} 2.s.Sufy;'fnl, liher die Frage, w i ~ ~ w e l l l1EH.l D}lt 5u 1 Qde:;-n verkehren 0: '1 [1 AlnuI' . F 8 o ~ ii l Vat. 'V. I l l G ~ 2.

B. Die Im9_rnitenI . Hier sei 110ch ein Gelehfter des 4 J hrh.sgenannt, der dusserordentlich fruchtbare 1V1 b. Mascud

b. NL b. Aiylib al-'Aiwzs[ as-SuJamI as-Samarqandi/ va. 'n-Nac;lr, oer, ehe er sich der Sica an schloss, Bio-graphien des a. Bekr, COmar, COtman, MuCavviya unddes Mtyar al-Abbal verfasst hatte.

Fihl';St J 94/6, wo weitere 175 Schriften aufgezahlt simI, Tns), 317/20,an-Naggasl 247/50, al-Astarabagl, ,Manlzat a -lllaqiii 319/20. Sein Tajsir istin einer Printbibliothek in Nagaf erhalteo.

I a. Du'l-Magdain cA lam al-Hztda as-Sar'll alMurtaa a. 'l-Q. cA. b. a ~ - T a h i r Di'l-Manaqib a.cAL al-lju. b. Musa b. M. b. Musa h. Ibr. b. Musaal-Ka;;:im b. Gacfar a ; ; - ~ a d i q b. M. al-Baqir b. 'A.Zain al-'Abidln b. cA. b_ a. Ta1ib, geb. im Rag-ab3SS/Juli 9 67, war NaqIb der cAliden in Bagdad undstarb 436/1044.

At-Ta'alibl, Tatimmat al- Yatima I, 53/6, al-Ba1:Jarzl, Dumya 75, Tusy,List 218, No. 472, al-l:):a\lb, Ta',.. Bagd. Xl, 402ff, b. I;Iagar, Lisiin alMiziin IV, 223ff, b. al-'Ima:d, Sf) III, 256/8, VIT. al-Bal),r1inf, LU'lu'atal-Ba zrain, Bombay o. J., 261/6. i. K. al-Gura,. wad-dura,. oder Guraral-fawii'id wadu,.ar al-qalii'id bil-mu ;ii ja,.iit, faschlich al-Amiili genannt, eine",uch bei nen Isma'iliten (Ivanow, Guide 83), viel gebrauchte Erorterungreligioser Fragen im Sinne der MuCtazila, meist in Anschluss an einenQor'anvers oder eine Tradition, mit vie len philologi schen Exkursen, voll. 22.Gum. I, 413/22. 9. 1022, Ber ' 8740/2, Esc.2 1485, Qilic cA. 787, MuradMolla 1277, Rag-ib 7II/Z, F a i ~ . 1678 (ZDMG 68, 384), Kairo l IV, 287,Teh. Il, 278/9, lith. Teheran 1272 (Kairo2 I, 56, als indo bezeichnet), gedr.K. 1325, vg . Goldziher, Abh. z. ar. Phil. II, xxi. - Cmt. V. Had asSabzawarl (st. 1280/1863) Teheran 1297 (zusammen mit as-Sa,. ; al-mun,,.


42/43

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MEKKA UND UMGEBUNG 281geschrieben. Der Kalii habe ihn kommen lassen und ihm Blittter ausseiner Schatzkammer in die Hand gegeben. Eines der Bliitter sei in Kufiund zwar von 'Ali's Hand, geschrieben gewesen (s. l}ari'a V, IS4-1SS).Vielleicht teilweise identisch mit Sarh manziimat Ali b. A bi Tiilib in

~ : ; ; a f i y a (s. Kat. III, 20, No. 266, ~ g l . B ~ . S I, 7;i2, 47 y und M.BOUYGES, Chron .... de Al-Ghazali

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