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Scholastic Theology [IO Islamic 1258] Anthology of Shīʿa theological works

<ul> <li>Scholastic Theology.</li> <li>This manuscript is now IO Islamic 1258 in the India Office collections.</li> <li>[metadata:<a href="https://de.wikipedia.org/wiki/Otto_Loth"> Otto Loth, </a><a href="http://doi.org/10.5281/zenodo.3923636">A Catalogue of the Arabic Manuscripts in the Library of the India Office</a>, (volume 1), no. 471 here with further notations and hyperlinks].</li> </ul> 471. 1258. Size 17 in. by 11 in.; foll. 472. Generally forty-one lines in a page. A valuable collection of Shî’ah works on theological subjects. <ol> <li> Foll. 1-27. کتاب شواهد مکی, more accurately الشواهد المکیة فی مداحض حجج الخیالات المدنیة. A treatise written in refutation of another treatise, called الفوائد المدنیة فی الرد علی من قال بالاجتهاد و التقلید فی الاحکام الالهیة; the latter being an essay towards clearing the foundations of the Shî’ah religion and law of unsound traditions and placets of Mujtahids which were contrary to the “Catholic” faith and to the doctrines of the Imâms. </li> </ol> The names of both authors are unknown; but the time of the second is fairly defined by his dedication of this work to Sulṭân ‘Abdallah Ḳuṭb Shâh (of Golcondah, who reigned from A.H. 1020 to 1082); while the first mentions in a passage quoted on fol. 3v., that his last Shaikh was Mîrzâ Muḥammad Astarâbâdî, whose lectures he attended between A.H. 1015 and 1020, at Makkah. The same speaks of his studies and of his present task as follows (fol. 1v.): انی بعد ما قرات الاصولین علی معظم اصحابهما و استفدت حقائقهما و دقائقهما من کمل (!) اربابهما و تحملت الاحادیث المنقولة عن العترة الطاهرة علیهم السلام من جل رواتها العارفین لحقائقها الواصلین الی دقائقها و اخذت علم الفقه من افواه جماعة من فقهاء اصحابنا عرضت علی تلک الاحادیث قواعد الاصولین المسطورة فی کتب اصول الخاصة و کتب العامة و المسائل الاجتهادیة الفقهیة فوجدتهما فی مواضع لا تعد و لا تحصی مخالفتین لمتواتراتها فصرفت عمری دهرا طویلا فی المدینة المنورة علی مشرقها افضل الصلوة و السلام فی تنقیح تلک الاحادیث و تحقیقها حتی فتح علیّ ابواب الحق الخ. The refutation by the second author begins: الحمدلله حمدا یلیق بجلاله ... و بعد فاقول ان الباعث علی التعرض لکلام هذا الفاضل فی المؤلَّف الذی وسمه بالفوائد المدنیة الخ. He says that he was chiefly offended with the self-conceit and the rude polemics of his predecessor, though he is not willing to follow his bad example, in depreciating the real merita of his work. His object, therefore, is only to defend the divines of the later church, such as Ḥillî and others, against his exaggerations and false imputations. The passages selected for refutation are given at full length, under the heading قال; and they are followed by the refutation, which is introduced by اقول. Imperfect at the end. A few notes by the author are on the margin. <ol> <li> 1Foll. 28-49. کتاب نهج الحق و کشف الصدق, the same as no. 437. The author is called in the colophon, مولینا و شیخنا و مولی جمیع المومنین شیخ جمال الدین المطهر, i.e. Jamâl al-dîn Abu Manṣûr Ḥasan b. Yûsuf, commonly called IBN AL-MUṬAHHAR ḤILLÎ (d. A.H. 726). </li> </ol> This copy was finished on Saturday, 27th Jum. II., 1154=24th year of Muḥammad Shâh. It was subsequently collated with the original copy. <ol> <li> Foll. 50-60. کتاب منهاج الکرامة. A concise vindication of the Shî’ah doctrine on the Imâmate, fully styled منهاج الکرامة فی معرفة الامامة. See for a description of it, Fleischer, Cat. Sen. Lips. 475. The author is not named, but from its being, like the preceding treatise, dedicated to Ûljâitû-خدمتُ بها خزانة السلطان الاعظم...شاهنشاه المعظّم غیاث الملة و الحق و الدین اولجایتو سلطان محمد (var. خدابنده), it may be concluded that it is also by ḤILLÎ. </li> </ol> Some notes. <ol> <li> Foll. 60v.-77. کتاب کشف الیقین. A short treatise on the excellency of ‘Alî, entitled کشف الیقین فی فضائل امیر المؤمنین. It was compiled by order of Ûljâitû Khudâbandah. The author is probably also IBN AL-MUṬAHHAR ḤILLÎ. </li> </ol> Begins: الحمدلله القدیم القاهر، الحلیم الغافر،...امّا بعد فان مرسوم السلطان الاعظم الخ. The author divides his subject into the following parts: I. (fol. 60v.)الفصل الاول فی الفضائل الثابتة له قبل وجوده و ولادته; II. (ib.) فی الفضائل الثابتة له حال خلقه و ولادته; III. (fol. 61) فی فضائلها (!) الثابتة له حال کماله و بلوغه. This is the principal part. It treats of ‘Alî’s virtues and achievements, and is subdivided into two chapters: 1. الباب الاول فی الفضائل المکتسبة من الفعل و الاثر و هذه الفضائل اما ان تکون نفسانیة او بدنیة, the latter division being the subject of two مطلب, each of which contains several بحث. The second chapter (fol. 67), البحث (الباب .r) الثانی فی الفضائل الحاصلة له عم من خارج, Treats of the honours bestowed on ‘Alî during his lifetime, and contains thirty-seven بحث. Part IV. (fol. 76v.), فی فضائل مولانا امیر المؤمنین عـ فی النوم treats of miracles performed in ‘Alî’s name after his death. The author concludes as follows: و لنقتصر علی هذا القدر فی هذا المختصر فان من رام احصاء جمیع الفضائل فقد طلب المحال الخ. Marginal notes, and Persian interlineations, in red. The two following pages (77v. and 78r.) are filled with various poetical extracts, preceded by the story of a joke which Ḥudhaifah and ‘Alî played off on ‘Omar. It begins: قیل ان عمر بن الخطاب لقی حذیفة بن الیمان. <ol> <li> Foll. 79-105. کتاب مناهج الیقین. A concise treatise on the Fundamental Principles of the Shî’ah Creed, fully entitled مناهج الیقین فی اصول الدین; also by ḤILLÎ, who completed it, according to the conclusion, on 6th Rabî’ II., 680. </li> </ol> Begins: الحمدلله منشئ الفطر، و خالق البشر. The author says in his short preface that the chief object of the present treatise is to prove the existence of God and his attributes. He refers to the system of the Scholastics, and to that of the earlier Philosophers; he points out the differences between the two sects, and decides, of course, in favour of the Shî’ah. The work consists of an introduction (مقدّمة), on perception, and twelve chapters (منهج). I. (fol. 79) فی تقسیم المعلوم, on possibility and impossibility, entity and non-entity; II. (fol. 80) فی تقسیم الموجودات, on the division of existing things, according to the systems of the Scholastics (into قدیم and محدث), and of the Philosophers (into واجب and ممکن); III. (fol. 90) فی احکام الموجودات, on accidents; IV. (fol. 90v.) فی اثبات واجب الوجود; V. (fol. 95) فیما یستحیل علیه تعالی; VI. (fol. 96) فی العدل; VII. (fol. 98v.) فی النبوة; VIII.1 (fol. 100v.) فی الامامة; IX. (fol. 103) فی المعاد; X. (fol. 103v.) فی الوعد و الوعید; XI. (fol. 105) فی الاسماء و الاحکام; XII. (fol. 105v) فی الامر بالمعروف و النهی عن المنکر. Date, middle of Ramaḍan, 1154=24th year of Muḥammad Shâh. The copyist styles himself تراب اقدام آل بتول عبد الرسول ولد شیخ محمد. <ol> <li> Foll. 106-130. کتاب معارج الفهم. A commentary, by the same author, on a similar work of his, called نظم البراهین فی اصول الدین. Cf. Bibl. Sprenger. 576. </li> </ol> Beginning: بعونک یا لطیف الحمد لله علی ما اولانا من التوفیق و هدانا الی سوآء الصراط. The author says that he composed the first work as an introduction to scholastic theology. But finding it, from its extreme conciseness, too obscure for most readers, he added the present short commentary. The text and commentary are distinguished by قال and اقول. The former begins: الحمدلله الواحد فی ذاته ...و بعد فهذه رسالة فی علم الکلام تشتمل علی جواهر و تحتوی علی نوادر فی غایة الایجاز و الاختصار , and is divided into seven chapters: I. فی النظر; II. (fol. 108) فی الحدوث; III. (fol. 112) فی اثبات الصانع تع و صفاته و خواصه; IV. (fol. 121v.) فی العدل; V. (fol. 123) فی النبوة; VI. (fol. 125) فی الامامة; VII. (fol. 126v.) فی المعاد. The author concludes: فهذا آخر ما اوردناه فی هذه المقدمة اللهم الخ. Inelegantly written. <ol> <li> Foll. 131-159. کتاب ارشاد الطالبین. A copious Commentary on a similar work. The title of the latter is not mentioned, but it appears from quotations in the commentary that it is also by Ḥillî. </li> </ol> The name of the commentator is not given. He quotes the opinions of the Mu’tazilites, and Ash’arî; the Scholastics; the Philosophers, especially Ibn Sînâ and Ṭûsî; and the doctrines of his own sect, the Imâmîyah. The text and the commentary are distinguished by قال and اقول. The work begins without a preface: قال قدس الله سره بسم الله الرحمن الرحیم اقول قد جرت عادة المصنفین بالابتدآء فی اوائل کتبهم بذکر البسملة. Very often only the first words of the passages commented on are given (after قال). The preface of Ḥillî begins: الحمدلله المنقذ; then follow probably the words من الحیرة و الضلال. His work is divided into sections (فصل): I. (fol. 132) فی تقسیم المعلومات; II. (fol. 132v.) فی اقسام الممکنات; III. (ib.) في احكام المعلومات; IV. (fol. 133) فی احکام الموجودات; V. (fol. 142v.) فی اثبات واحجب الوجود تع و صفاته; VI. (fol. 145) فی احکام هذه الصفات; VIII. (fol. 145v.) فیما یستحیل علیه تع; VIII. (fol. 147) فی العدل; IX. (fol. 148) فی فروع العدل; X. (fol. 150) فی النبوة; XI. (fol. 152) فی الامامة; XII. (fol. 155v.) فی الامر بالمعروف الخ; XIII. (ib.) فی المعاد. This division comes very near to that of no. V. The commentator concludes with a prayer, which he ascribes to the Prophet, on the authority of Ibn Bâbawaih. It begins: یا من اظهر الجمیل و ستر القبیح. <ol> <li> Foll. 160-257. کتاب صراط المستقیم. A work on the Imâmate of ‘Alî and his descendants, compiled by an unknown author, A.H. 854. The correct title is الصراط المستقیم الی مستحقی التقدیم. </li> </ol> The preface begins: اللهَ احمد حمدا لا یضاهی علی وجوب وجوده...اما بعد فلما کان کمال الایمان، بمعرفة ائمّة الازمان، بمنطوق شریف القران. The author says in it that he compiled this work from both Shî’ah and Sunnite authorities. It contains arguments logical and scriptural, traditions, poetry, etc. In the first introduction he offers a list of works which he quotes from actual inspectionمقدّمة فی –ذکر شئ من الکتب التی عثرت علیها و اضفت ما نقلته الیها. They are: 1. کتاب الکشاف للزمخشری; 2. منهاج المحدثین للنواوی; 3. (!)بغیة الطالبین لکنجی الشافعی; 4. الملل و النحل للشهرستانی; 5.الاستیفاء للشیخ الطوسی; 6. تلخیص الشافی للطوسی; 7. المفصح للطوسی; 8. الفرق للنوبختی; 9. المسترشد للطبری (!); 10. مجمع البیان للطبرسی; 11. تهذیب الاحکام للطوسی; 12.الاحتجاج للطبرسی; 13. مصالت القواضب1 للمازندرانی;14. کتاب القاضی النعمانی; 15. بصائر الانس للکیدری; 16. عقد الدرر لیوسف بن یحیی السلمی; 17. نهج البلاغة للشریف الموسوی; 18. شرحه لهیثم البحرانی; 19. اللوامع للمقداد السیوری; 20. کتاب الشیخ حسن الصیرفی; 21. تسلیم ابن قیس الهلالی (!); 22. الارشاد للمفید; 23.العیون و المحاسن للمفید; 24. کشف الالتباس لیحیی بن سعید; 25. الطرائف لعبد المحمود; 26. الطرف لابن الطاؤوس; 27. نقض الرسالة العثمانیة لابن الطاؤوس; 28. الاستیعاب لیوسف بن عبد البر; 29. الخصائص لابن البطریق; 30. تقریر الاحکام للمفید; 31. مطالب السول لابن طلحة; 32. الکر و الفر جواب مسائل ابن مقاتل; 33. خصائص یوم الغدیر; 34. عیون اخبار الرضا لابن بابویه; 35. کشف معایب المتصوّفة; 36. الغرر و الدرر لابن القاسم; 37. المسائل البغدادیة لابن القاسم; 38. المسائل الناصریة للمرتضی; 39. مراصد العرفان لابن شرطة; 40. (!) ذخر البشر لیحیی بن ملی; 41. استقصاء النظر لابن مطهر; 42. نهج الحق لابن مطهر; 43. (کتاب) الالفین لابن مطهر; 44. منهاج الکرامة لابن مطهر; 45. کشف الیقین لابن مطهر; 46. الرسالة السعدیة لابن مطهر; 47. مقتضب الاثار لمحمد بن عبدالله بن عباس; 48. الخرایح (؟) للراوندی; 49. الماء (و) الخضرة و الوجه الحسن لعابس (!) بن احمد; 50. المعالم للرازی; 51. افعل لا تفعل لمومن الطاق; 52. نهج الایمان لابن حبر (؟). The second مقدّمة (fol. 161) gives a much longer list of books which the author did not read himself, but which he found quoted by his authorities. The third مقدّمة (fol. 161v.) gives an epitome of the contents of the work. It is divided into seventeen chapters; their subjects are, as the author states, already indicated by the words of the preface. They are: I. فی اثبات الواجب و صفاته; II. (fol. 162) فی ابطال الجبر المنافی لعدله; III. (fol. 163v.) فی اثبات النبی و صفاته; IV. (fol. 166) فی اثبات الوصی و صفاته; V. (fol. 169) فیما صدر عنه من الکرامات الموجبة لاستحقاقه; VI. (fol. 171) فی شرائطه; VII. (fol. 175) فی شئ من فضائله; VIII. (fol. 186v.) فیما جاء فیه تعیینه من کلام ربه; IX. (fol. 191v.) فیما جاء فی النص علیه من رسوله الخ; X. (fol. 206v.) فیما جاء من النصوص المتظافرة علی اولاده, subdivided into four قطب; XI. (fol. 220) ما جاء فی خاتمهم و تملکه الخ; XII. (fol. 227) فی الطعن فی من تقدمه (!) بظلمه و عداوته الخ; XIII. (fol. 235) فی المجادلة لنصرة دینه; XIV. (fol. 238) فی رد الشبهات الواردة من مخالفه ; XV. (fol. 248v.) فی تخطئة کل واحد من الائمة الاربعة فی کثیر من احکامه; XVI. (fol. 252v.) فی الطعن فی رواة احادیثهم الخ; XVII. (fol. 254v.) فی رد الاعتراضات علی شئ من شرائع اتباعه. The author’s epilogue concludes with a poem, beginning: جمعت من الدین القویم صحائفا هدانی الیها خالقی بجلاله The last verse contains the date of the work: لنصف و ثلث من ربیع اخرانی (!) لاعوام ذق ند تمام جماله The numerical value of the four letters marked is 854. <ol> <li> Foll. 258-267. کتاب التعجب. A treatise in refutation of erroneous opinions entertained regarding the Imâmate. The author, who is not mentioned by name, lived in the fifth century. </li> </ol> The preface begins: اللهم انّا نحمدک علی ما انعمت و اعطیت، و نشکرک لما اولیت و اسدیت. The author relates that a friend of his read a work of Mufîd (i.e. Muḥammad b. Muḥammad b. al-Nu’mân, d. A.H. 413),1 on the Imâmate, called اطراف الدلائل و اوائل المسائل, and was particularly struck with its last chapter, which treated briefly of the common errors regarding the Imâmate, in terms of astonishment (..بابا من اغلاط العامة اورد الشیخ رضی الله عنه علی طریق التعجب منهم). His friend, therefore, desired him to write, in the same style, a special and detailed treatise on that subject. Accordingly, he gives a series of discussions, all introduced by the words و من عجیب امرهم, and subdivided according to the subjects into sections, which are usually inscribed فصل فی اغلاطهم فی…. The above title does not occur in the work. The author scarcely quotes any authorities, but he mentions once (fol. 263v.) that he was told by Ḳâḍi Abu’l- Ḥasan Asad b. Ibrâhîm Sulamî, that he met Ibn al-Naḥḥâs (d. A.H. 376),1 at Miṣr, etc. <ol> <li> Foll. 268-282. کتاب نفحات اللاهوت. </li> </ol> A polemical treatise, in which is proved that it is lawful to curse the Sunnites like unbelievers. It is fully entitled نفحات اللاهوت فی لعن الجبت و الطاغوت. The author is ‘ALÎ B. ‘ABD AL-‘ALÎ (عبدالعال, sic), who completed it in Dhû-alḥijjah, 917, at Mashhad (بمشهد مولای و مولی الثقلین الامام المرتضی علی موسی), and dedicated it to (Shâh Ismâ’îl) the founder of the Ṣafawî dynasty. Another work of this author is to be found in Cat. Lugd. iv. 116. Beginning: اللّهم فاطر السموات و الارض عالم الغیب و الشهادة انت تحکم بین عبادک فیما کانو فیه یختلفون. The author praises the new dynasty (الدولة القاهرة الباهرة الشریفة المنیفة العالیة السامیة العلیّة العلویّة الشاهیّة الصفویّة الموسویّة), and reviles the Omayyades and Abbasides, etc. He then proceeds to say that he had observed that, under the constant oppression to which they were hitherto exposed, many weak Shî’ahs had of late become doubtful as to their right of cursing the Sunnites. He therefore intends to prove, not only from the Koran, but even from their own traditions, that they are liable to be cursed. The work consists of an introduction (مقدّمة), on the meaning of cursing, and of seven sections, which contain arguments in support of the above assertion. Five of them refer to passages of the Koran, one to the Sunnah, and the seventh to the Shî’ah (Imâmîyah) tradition. The appendix (خاتمة) comprises two discussions, one regarding ‘Â’ishah, and whether she deserves to be cursed, the other treating of the diverging principles of the law of the two sects. <ol> <li> Foll. 283-316. کتاب کشف البراهین. A treatise on the Leading Dogmas of Islâm, entitledزاد المسافرین فی اصول الدین, with a copious Commentary on it, both by Muḥammad b. ‘Alî b. Ibrâhîm b. Ḥasan b. Ibrâhîm b. Fâḍil IBN ABU JUMHÛR AḤSÂWÎ (افحساوی, sic, r. الاحساوی, as in the following piece).1 </li> </ol> The preface begins: ان اولی ما صُرِفت فیه القوی و توجهت الیه الهمم. The author gives in it a circumstantial account of the origin of both works. He states, first, that he had already written several other works on theology (specified in a note on the margin as کتاب معین الفکر, معین المعین, etc). He then proceeds to relate that, A. H. 877, he made the pilgrimage to Makkah, and after it visited لیلی (i.e. Madînah, according to a marginal note). He then went into ‘Irâḳ, and visited the tombs of the Imâms there, and finally traveled into Khurâsân, in order to pay his devotions to the tomb of ‘Alî Riḍa, at Mashhad. On his way thither he commenced the treatise زاد المسافرین, at the request of a traveling companion, and completed it after his arrival at Mashhad. Having subsequently made there the acquaintance of a distinguished Saiyid and descendant of ‘Alî Riḍa, named Ghiyâth al-dîn Muḥsin b. Muḥammad, he was induced by him to write a commentary on the said treatise. He completed this commentary, as we learn from the conclusion, on Wednesday, 17th Dhû-alḥijjah, 878, at the mansion of the Saiyid. The original text and the commentary are distinguished by قال and اقول, and the former is given in full. It begins: الحمدلله المتفرد بوجوب الوجود....و بعد فهذه رسالة مشتملة علی ما یجب علی المکلف اعتقاده من العقائد الکلامیة و المسائل الاصولیة, and is divided into seven sections (فصل): I. (fol. 284v.) فی اثبات واجب الوجود; II. (fol. 287v.) فی الصفات الثبوتیة; III. (fol. 291) فی الصفات السلبیة; IV. (fol. 295v.) فی الافعال المنسوبة الیه; V. (fol. 299v.) فی النبوة; VI. (fol. 302) فی الامامة; VII. (fol. 313) فی المعاد. In the commentary the author displays a great deal of learning. He always speaks of himself in the third person. Frequent marginal and interlinear notes, the latter in red. <ol> <li> Foll. 317-318. رسالة العقائد. The Minimum of Tenets indispensable to the Shî’ah; by the same author, who completed his work on Monday, 25th Muḥarram, 889, at Mashhad. </li> </ol> Begins: الحمدلله حق حمده ...و بعد فهذه رسالة تشتمل علی اقل ما یجب علی المکلفین من العلم باصول الدین. Additions by the author are on the margin. <ol> <li> Foll. 319-331. کتاب شرح فصول. A Commentary on a short treatise by Abu Ja’far Muḥammad b. al-Ḥasan Ṭûsî (d. A.H. 460), on the fundamental dogmas (اصول) of the Shî’ah creed, which is called here الفصول.1 The author of the commentary is not named. The latter is entitled منتهی السول فی شرح الفصول. </li> </ol> Begins: الحمدلله مبدع نظام الاصول، و مخترع ترتیب الفصول. The passages to be explained are introduced by قوله, and the commentary by اقول. The preface of the original work is omitted. It consists of four sections (فصل): I. فی التوحید; II. (fol. 324v.) فی العدل; III. (fol. 327)فی النبوة و الامامة ; IV. (fol. 328v.) فی المعاد. Each section comprises sundry dogmas (اصل). Marginal and interlinear notes, the latter in red. <ol> <li> Foll. 332-378. کتاب شرح تجرید. A commentary on Naṣîr al-dîn Ṭûsî’s (d. A.H. 672) تجرید الکلام (see no. 405). The author is not named;2 there is, however, no doubt that it is the commentary of IBN AL-MUṬAHHAR ḤILLÎ (Ḥasan b. Yûsuf, d. A.H. 726) mentioned in Ḥ. Kh. ii. 194. It is true, the first words quoted there do not agree with this MS., which begins: الحمدلله القاهر سلطانه، العظم (العظیم.r) شانه; but the words following here subsequently, اما بعد قال (؟فان.r) کمال الانسان انما هو بحصول المعارف الالهیة الخ, seem to bear some relation to them. There are probably two different versions of the preface. </li> </ol> The author styles the work of Ṭûsî تجرید الاعتقاد, and he entitles his commentary, accordingly, شرح تجرید الاعتقاد (it is, however, mentioned by him in his خلاصة الاقوال 1 under the fuller title کشف المراد فی شرح تجرید الاعتقاد). He was a disciple of Ṭûsî, and completed this commentary on 16th RabÎ’ I., 696. Some portions have copious marginal notes. The margin exceeds the size of the volume, and is generally folded down, but in some cases cut away. <ol> <li> Foll. 379-388. حاشیه شرح جدید للتجرید. </li> </ol> Glosses on that part of Ḳûshjî’s Commentary on the Tajrîd2 which comprises the fifth مقصد, on the Imâmate; by NÛR ALLAH b. Sharîf Imâm Ḥusainî. Begins:امامَ کل امر ذی بال، و امام کل کلام و مقال، حمدُ من اقام الامام لطفا علی الانام. The author observed that the criticisms of Ḳûshjî, a Sunnite, on the tenets professed in the said part of the Tajrîd, had not yet been answered by writers of the Shî’ah sect; he, therefore, undertook this task, lest the opposite party should have the last word in the matter. He seems to have written in India, when the Muḥammadan kings of the Dakhan were still in power. This would appear from the following remark on fol. 380: و ایضا یجوز ان یتولی الدنیا اثنین (!) او ازید یتقارب کل منهم فی القوة بحیث یمسک کل عن الآخر کما یشاهد (!) الحال من حال السلاطین المجتمعة فی ارض الدکن من سواد الهند. He quotes occasionally a work of his father, namely a Persian commentary on الخطبة الشقشقیة, an alleged speech of ‘Alî,3 and also a supplement to it (تکملة), in which Mîrkhond’s (d. A.H. 903) روضة الصفا is quoted (fol. 381v.). The first gloss is: قوله و ریاسة عامة فی امر الدین و الدنیا الخ (=fol. 323 in no. 409). There follows immediately: <ol> <li> Foll. 388-389. رسالۀ ملا حسین. ḤUSAIN B. ‘ABD AL-ṢAMAD’S الجنباعی (?) account of his disputation with a gentleman of Ḥalab, A.H. 951, by which the latter was converted to the Shî’ah creed. </li> </ol> Begins: الحمدلله...و بعد فهذه صورة بحث وقع لهذا الفقیر الخ. It comprises only that part of the debate which turned on fundamental questions, such as the superiority of the Imâms, the principles of الاجتهاد, etc., leaving the minor topics, which were discussed afterwards, when the opponent was already convinced. <ol> <li> Foll. 390-397v. کتاب الشوارق اللامعة و السبحات الساطعة. A treatise on the Fundamental Dogmas, and on Piety, written, as appears from the end, by FAKHR AL-DÎN b. Shaikh Ḥasan, at Mashhad. </li> </ol> Begins: الحمد لک اللّهمّ اهل الحمد و وارثه، و مستحقه و باعثه، .....و بعد فلمّا کان کمال الانسان و نجاته بالعلم و العمل الخ. It is divided into two “orients” (مشرق). The first, which is dogmatical (فی معرفة الله جلّ ذکره و ما یتبعها), consists of an introduction (مطلع), on knowledge, and five شارقة; viz., I. (fol. 391) فی وجود الواجب الاحد و صفاته; II. (fol. 392) فی افعاله تع و عدله; III. (ib.v.) فی النبوة; IV. (fol. 393) فی الامام; V. (fol. 395v.) فی المعاد. The second مشرق, which is parenetical (فی افضل العمل و اساسه اعنی التقوی), comprises three سبحة; viz., I. (fol. 396) فی حقیقة التقوی و اهلها; II. (ib.)فی فضیلتها و الحث علیها; III. (ib.v.) فی نظم بعض الدُرر المستخرجة من بحر العلوم الماخوذة عن باب مدینة العلم مما یبعث علی التقوی الخ, containing sermons ascribed to ‘Alî. This treatise seems to be rather modern. The author, in his epilogue, places his work under the patronage of the Imâm ‘Alî Riḍa. His name is given in the conclusion, which has apparently been modified by the copyist: فرغ من تعلیقها الشیخ الجلیل و الکهف الظلیل فخر الدین بن شیخ حسن بن الشیخ زین الدین بن طی الغامل (؟) عامله الله بلطفه الخ. There is added a laudation of the present treatise, by BAHÂ AL-DÎN ḤÂRITHÎ, written in a high-flown style. It is inscribed: نقل من نقل خط شیخنا البهائی رحمه الله فی تعریف الرسالة المسطورة, and begins: الحمد لله الذی الهم عباده الدلالة علی مسالک معرفته و علم (!). There follows immediately: <ol> <li> Foll. 397v.-403. رسالة الشیخ العرب (!). </li> </ol> An account of three disputations (مجلس) which the author, a Shî’ite, had with one Molla Harawî, on differences of the two sects. The name of the author is, as appears from the opening of the first meeting, MUḤAMMAD, from اللحسا, properly الاحساء, al- Aḥsâ, in Baḥrain, and he is evidently identical with Muḥammad b. ‘Alî b…. Abu’l-jumhûr, the author of XI. The present treatise seems to be the same as Cat. Mus. Brit. 403, xxxiii. Begins: قال الشیخ حصل بینی و بین الهروی ملاقات فجادلت معه فی ثلث مجالس المجلس الاول قال کان فی دار السیّد السند یوم الضیافة الخ. It appears that the meetings took place at Mashhad, where the author lived with Saiyid Muḥsin, the same whom he mentions in the preface of XI., where he describes his journey to Mashhad, A.H. 878. The first and third meetings took place in the mansion of the said Saiyid, the second on the یوم العید, or 10th Dhû-alḥijjah, in the Academy of Sultan Shâhrukh Mîrzâ. The altercation chiefly turned on the Imâmate and the Chalifate, and concluded with the defeat of the opponent, who, as the author asserts, had at last almost made up his mind to become a Shî’ah. Colophon: وقع الفراغ علی احوج العباد الی رحمة الله الغنی ابن محمد رضا محمد علی عفی عنهما الخ. <ol> <li> Foll. 404-439. کتاب تلخیص العیون و المحاسن للشیخ المفید. Aphorisms of Abu ‘Abdallah Muḥammad b. Muḥammad b. al-Nu’mân, commonly called Mufîd (d. A.H. 413; cf. Ṭûsî, p. ۳۱۴), extracted from two works, viz., the written record of his lectures and disputations (مجالس), and his العیون و المحاسن (mentioned by Ṭûsî, p. ۳۱۵). The compiler, who does not give his name, made this selection for the use of a friend. It would appear that he was a contemporary of Mufîd, and that the latter was still alive, when this selection was made. Probably it is the work of ABU JA’FAR ṬÛSÎ (d. A.H. 460). </li> </ol> Begins: الحمدلله المتوحد بالقدم ...سالت ایّدک الله ان اجمع لک فصولا من کتاب شیخنا المفید ابی عبدالله محمد بن محمد بن النعمان فی المجالس و نکتا من کتابه المعروف بالعیون و المحاسن لتستریح فی قراءته فی سفرک الخ. These aphorisms bear on various Shî’ah doctrines and points of controversy, but chiefly on the Imâmate. Mufîd is usually denoted by الشیخ ایّده الله. <ol> <li> Foll. 440-450. کتاب قواطع النصوص. </li> </ol> A treatise proving Shî’itism to be the only true creed. It was composed by an unknown author, A.H. 1152. The above title does not occur in the work. Begins: الحمدلله الذی جعلنا من الممتثلین بوصیّة رسول الله رب العالمین المتمسّکین بالثقلین کتاب الله و عترته ائمة الهدی....اما بعد فاعلموا یا اخوانی فی الدین...انه قد تفاقم الامر فی تعیین الفرقة الناجیة من بین الفرق الاسلامیة الخ. The author demonstrates his thesis from the Koran, from the Sunnah, of which he quotes all the standard works down to Suyûṭî, and by argumentation. The epilogue begins: و حین فرغنا من اتمام هذه الرسالة و (!) لیلة الجمعة السادس عشر من شهر رمضان المبارک سنة الف و مائة و اثنتین و خمسین من الهجرة شرفنا فی المنام برویة النبی و الولی علیهما السلام الخ. The author relates a vision, in which he learned from the Prophet and ‘Alî that of the later Imâms, Bâḳir, Kâẓim, and Riḍa were those upon whose worship salvation depended. <ol> <li> Foll. 451-456. رساله عروة الوثقی. </li> <li> Foll. 456v.-458. رساله نور الهدایه. </li> <li> Foll. 459-460. رساله محمد اعظم شاه. </li> <li> Foll. 461-468. رساله هدایه عقاید. </li> </ol> Four Persian treatises. <ol> <li> Foll. 469-472. رساله عقاید بیهقی. The Fundamental Articles of the Shî’ah Creed. Nothing is known about the author mentioned in the inscription. </li> </ol> Begins: الحمدلله...اعلم انّ هذا الکتاب یشتمل علی مسائل تتعلق بعلم الاصول من التوحید و العدل و النبوّة و الامامة و معرفة الثواب و العقاب و الالام و الاعواض و الاجال و ما یتعلق بها الخ. The subjects enumerated are treated of in six chapters, each of which is subdivided into sections (فصل). The works contained in this volume are generally well written on good stout paper. The handwritings vary, but two prevail. Most of the texts have been collated; however, they are not first-rate as regards correctness. A detailed table of contents is to be found on one of the fly-leaves. It enumerates twenty-six works, the second of which is not in the present volume (see above). Fol. 291v. is ornamented. [Johnson.]   1 According to the table of contents and to the original pagination, one treatise has fallen out here, viz., کتاب شرح قواعد العقائد المسمی برسالة العربیة. 1 The MS. has here البحث instead of المنهج. 1 Variant مثالب النواصب. 1 See on him Ṭûsî ۳۱۴ sqq. 1 See Lib. Class. Viror., ed. Wüstenfeld, xii. 71. 1 See also below, xviii. 1 This treatise is not mentioned in the list of his works, fihrist, no. ۶۲. 2 In a recent inscription it is erroneously ascribed to Iṣfahânî (cf. no. 406) 1 Quoted in the تلخیص المقال, which will be described under “Biography.” 2 See no. 409. 3 From the collection نهج البلاغة, on which see Ḥ. Kh. vi. 406.

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Allen Brain Atlas is an Allen Institute collection of brain map atlases, datasets, APIs, and analysis tools covering mouse, human, and non-human primate brain resources.

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Scholastic Theology [IO Islamic 1258] Anthology of Shīʿa theological works

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