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Journal articles on the topic 'Arabic and Persian manuscripts'
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1
LAWRENCE, JONATHAN. "Building a Library: The Arabic and Persian Manuscript Collection of Sir William Jones." Journal of the Royal Asiatic Society 31, no. 1 (December 9, 2020): 1–70. http://dx.doi.org/10.1017/s1356186320000607.
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AbstractThis article contributes to the established scholarship on Sir William Jones (d.1794) by providing a detailed overview and analysis of the Arabic and Persian manuscript collection that Jones acquired both before arriving in India in 1784, and during his time living in Kolkata. 118 manuscripts in Arabic, Persian and Urdu and 69 Sanskrit manuscripts, as well as nine Chinese manuscripts, were transferred to the Royal Society library by Jones in 1792. These were then transferred to the India Office Library in 1876 and are currently housed in the British Library. As well as an in-depth survey of these manuscripts, this article provides important information on the manuscripts which remained in the Jones's possession after 1792 and which were sold, along with the rest of Lady Jones's (d.1829) library, at auction in 1831 after her death. Within this overview of the Arabic and Persian manuscript collections, there will be a sustained focus on the methods of acquiring manuscripts and Jones's curatorial management of his library.
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Kostikyan, Kristine, and Mohammad Mehdi Baghi. "Three Pahlavi manuscripts in the Matenadaran." ARAMAZD: Armenian Journal of Near Eastern Studies 11, no. 1-2 (January 1, 2017): 293–305. http://dx.doi.org/10.32028/ajnes.v11i1-2.884.
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About 450 manuscripts containing the works of Persian rich culture, science, and history are preserved in the Arabic script collection of the Matenadaran. Many of these manuscripts contain fine works of Persian art and calligraphy. The Persian manuscripts of the Matenadaran evoke the strong historical ties between Iran and Armenia and reflect the interest of Armenians towards Persian history, science, literature, and art. Apart from these manuscripts, three handwritten works referring to the Pre-Islamic Iranian culture are kept in the Non-Armenian Manuscript Collection of the Matenadaran. These manuscripts were bequested to the Matenadaran in 1970 by Mihrdat Tiryakyan, a poet and translator of a portion of Firdawsi’s Shahnamah into Armenian. The latter gifted to the Matenadaran two Persian manuscripts as well, in 1963 and 1973. The study of these five manuscripts granted to Matenadaran by Mihrdat Tiryakyan show that they had been earlier in possession of his father Harutyun and were related to his life and works.
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Kambarbekova, Galiya, and Kuanyshbek Kari. "General overview of the collection of persian manuscripts of the National library of the Republic оf Kazakhstan." Journal of Oriental Studies 111, no. 4 (2024): 13–24. https://doi.org/10.26577/jos.2024.v111.i4.02.
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In the article, it was examined a comprehensive overview of manuscripts in the Persian language, stored in the manuscript fund of the National Library of the Republic of Kazakhstan. A brief history of the distribution of Persian manuscripts in Kazakhstan and the needs of the local population for literature distributed in the form of Persian manuscripts were presented with specific examples. The main reason for this is that the Persian language was not only the language of poetry but also the language of science, especially historical works. These words are evidenced by the fact that since the Middle Ages Persian manuscripts written on various topics were widely distributed in the countries of Central Asia and were used as textbooks in local madrasas. Also, in favor of these words, the thematic and content features of manuscripts in the Persian language, stored in the manuscript fund of the National Library of the Republic of Kazakhstan, testify. It is also possible to say that literary, historical, philosophical, Sufi, dictionaries, manuscripts of fiqh, and various stories, and stories in the Persian language were taught in madrasahs of Central Asia and Kazakhstan even before the formation of the Soviet Union. As evidence of this, the grammar of the Arabic language, written in the Persian language, and the collection of poems by Hafiz ben Bidil, preserved in several versions in the manuscript fund of the National Library of the Republic of Kazakhstan, are considered comprehensively. The article mainly deals with the content and scientific significance of Persian manuscripts stored in the rare collection of the National Library of the Republic of Kazakhstan. During the research, Persian manuscripts were divided into three groups. The unique features of the manuscripts of each group and the problems that arise during the research have not been ignored. As much as possible, the article includes the chronology of Persian manuscripts and customers, seal, handwriting, scribes, place (city), and year of copying of these manuscripts.
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Daneshgar, Majid, and Sajjad Rizvi. "Inscribing Persian in the Arabic Cosmopolis." Australian Journal of Islamic Studies 7, no. 1 (May 7, 2022): 5–28. http://dx.doi.org/10.55831/ajis.v7i1.461.
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Scholarly discourse on the Persianate tends to focus on the influence of Persian in Iran and further east, and often occludes the way in which the Persian language is inflected and present in the Arabic cosmopolis further west. Similarly, the formation of ‘Islamic classics’ and scholarly genres including exegesis tends to ignore the role of Persian works (and texts produced in a Persianate context). Through a case study of Qur’ānic exegesis in Persian and its reception west of Iran, we demonstrate how Persian is inscribed into the Arabic cosmopolis such that the development of post-classical exegesis should place these works alongside the major Arabic classics of al-Ṭabarī, al-Thaʿlabī and al-Basīṭ; in effect, we contend the study of Qur’ānic exegesis cannot ignore the study of Persian exegesis. Through examining rare manuscripts, we show how scholars read, copied and promoted Persian tafsir in Arabophone contexts. Not only does this study follow up on and test some earlier scholarly works dealing with the circulation of Persian translations of the Qur’ān and its commentaries as well as the scholarly impact of the Persians further west, it indicates the contribution of Persian exegesis to a normative understanding of the Islamic exegetical traditions at the heart of the madrasa.
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Mugler, Joshua. "Eastern Christian and Islamic Manuscripts in Minnesota: Handwritten, Microfilm, and Digital." Manuscript Studies: A Journal of the Schoenberg Institute for Manuscript Studies 8, no. 2 (September 2023): 376–86. http://dx.doi.org/10.1353/mns.2023.a916137.
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Abstract: This article is a brief overview of Eastern Christian and Islamic collections in Minnesota, with a focus on the holdings of the largest such collection, located at the Hill Museum and Manuscript Library (HMML) in Collegeville. Minnesota's manuscripts are largely defined by their digital presence and physical absence, as HMML has amassed the world's largest collection of digital manuscript images while the digitized manuscripts remain in libraries around the world. However, HMML holds a (relatively) small collection of physical manuscripts as well, which is the focus of this survey. The collection includes Islamic manuscripts in Arabic, Persian, and Turkish, along with Christian manuscripts in Amharic, Arabic, Armenian, Church Slavonic, Coptic, Geʻez, Georgian, Greek, Russian, and Syriac. Highlights include twenty-one Geʻez magic scrolls, three copies of Muḥammad al-Jazūlī's Arabic prayer book Dalāʼil al-khayrāt , late antique Coptic and Greek texts on papyrus and wood, and a Georgian palimpsest fragment with two Syriac undertexts. The article describes the history of the institution and its manuscript holdings and gives an outline of the collection's contents.
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Shaked, Shaul. "Early Persian Documents from Khorasan." Journal of Persianate Studies 6, no. 1-2 (2013): 153–62. http://dx.doi.org/10.1163/18747167-12341255.
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Abstract The article reports on a find of manuscripts of the eleventh century CE in Early New Persian, Early Judeo-Persian, Arabic, Judeo-Arabic, Hebrew and Aramaic, recently discovered in Afghanistan. Some of the contents of this group of manuscripts is described, as well as the possible origins of the Jewish community where these documents were produced and kept. An example of a piece of poetry in commemoration of a deceased member of the community is given in transcription into Standard Persian. Some notes on the significance of these documents for studying the history of the Persian language and the dialect of Khorasan are supplied.
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Bahl, Christopher D. "Arabic Philology at the Seventeenth-Century Mughal Court. Saʿd Allāh Khān’s and Shāh Jahān’s Enactments of the Sharḥ al-Radī." Philological Encounters 5, no. 2 (June 16, 2020): 190–222. http://dx.doi.org/10.1163/24519197-bja10004.
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Abstract Persian narrative sources provide a colorful picture of Mughal courtly life, but in order to zoom in on cultural practices one has to turn to the artefacts of cultural pursuits. This article studies one specimen of the empirical treasure trove of Arabic manuscripts in South Asia in order to approach a lacuna in Mughal scholarship: the role of Arabic at the Mughal court. In the following, I will analyze the different paratextual layers of a manuscript of the thirteenth century Arabic grammar commentary Sharḥ al-Radī by Radī al-Dīn al-Astarābādhī to study its reading and transmission. The manuscript version represents a written artefact, which emerged out of a series of intellectual engagements. On the one hand, these textual engagements offer a perspective on the manuscript’s initial owner, Saʿd Allāh Khān (d. 1656), and his intellectual pursuits, as well as the scholarly framework in which he was brought up and worked in. On the other hand, the history of this manuscript’s circulation highlights the treatment of Arabic written artefacts at Shāh Jahān’s court. In an exemplary manner, the manuscript’s history of circulation demonstrates how courtly elites engaged with Arabic during the seventeenth century.
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Schlein, Deborah. "In the Ḥakīm’s Own Hand." Journal of Islamic Manuscripts 9, no. 2-3 (October 25, 2018): 264–71. http://dx.doi.org/10.1163/1878464x-00902010.
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AbstractThe history of Greco-Arabic medicine in India can be studied through the Arabic and Persian manuscripts used by its students, practitioners, and collectors. The aim of this paper is to follow the reception of a major medical manuscript tradition in India: the medical encyclopedia of Najīb al-Dīn al-Samarqandī (d. 619/1222), al-Asbāb wa-l-ʿalāmāt, and the many commentaries written on the work in the region. By studying the colophons and ownership notes of these manuscripts, dating from the sixteenth to the nineteenth centuries, we learn about the transmission and reception of ṭibb in the Mughal and Colonial Indian environment.
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Anikeeva, Tatiana A. "About Manuscripts, Lithographs and Early Printed Books of the Karakalpak Institute of Humanities." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2021): 195. http://dx.doi.org/10.31857/s086919080016226-5.
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In the course of work in the manuscript collection of the Karakalpak Institute of Humanities (Branch of the Academy of Sciences of the Republic of Uzbekistan), a collection of manuscripts, lithographs and old-printed books was identified. It consists mainly of new arrivals (the so-called “Chimbay collection” at the place of origin of most of the manuscripts, from the city of Chimbay, formerly Shakhtemir, now in the Republic of Karakalpakstan). According to the information of the Institute's employees, Uzak Rakhmatullayev (born in 1920 in the territory of the modern Chimbay district of Karakalpakstan) collected more than 300 manuscripts and printed publications in Arabic, Persian and Turkic languages and subsequently transferred the collection to the Institute. We started its scientific description. A preliminary list of manuscripts, lithographs, and old-printed books was compiled, and they were distributed by language, chronology and subject. Among these manuscripts are works on Muslim dogmatics, Korans, poetic works (poems by Ajiniyaz, Berdakh, Suleyman Bakyrghani, Ahmad Yasavi, various destans, etc.), treatises on the grammar of the Arabic language (“Tarkib al-Awamil”), historical works, samples of calligraphy on separate folios, etc., in Arabic, Persian and Turkic languages (Chagatai, Tatar, Karakalpak). Together, they represent the area of reading of a Muslim of that era (19-first half of the 20th century) and are one of the illustrations of the close literary and cultural ties between the Aral Sea region (then the Khanate of Khiva), the Volga region, and the Ottoman Empire (where a number of manuscripts were copied).
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Mašić, Madžida. "Cultural Heritage of Bosnia and Herzegovina II: Manuscripts of the Elči Ibrahim Pasha’s Madrasa in Travnik." Prilozi za orijentalnu filologiju 72, no. 72 (November 12, 2023): 207–33. http://dx.doi.org/10.48116/issn.2303-8586.2022.72.207.
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This paper presents the manuscript collection of the Elči Ibrahim Pasha’s madrasa in Travnik. This collection contains 105 manuscript codices written in Arabic, Turkish and Persian. In the 1940s, the manuscript collection of this madrasa was transferred to the Gazi Husrev Bey library in Sarajevo, as part of a project that included the storage of manuscripts from all madrasas in Bosnia and Herzegovina in a suitable place. Nevertheless, even after that year, manuscripts continue to arrive in this library, so today it contains a solid manuscript collection. Although it was digitized in 2012 in the manuscript digitization project of the Bosnian manuscript collections by the Yunus Emre Institute, the catalogue of this manuscript collection has never been presented.
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Khodjaeva, Rano Umarovna. "The khwarezmians in medieval arabic and persian manuscripts." Asian Journal of Multidimensional Research (AJMR) 10, no. 1 (2021): 242–48. http://dx.doi.org/10.5958/2278-4853.2021.00036.7.
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Maggi, Mauro, and Paola Orsatti. "The Syro-Persian Texts in Manuscript 398 of the Chaldean Cathedral in Mardin." Hugoye: Journal of Syriac Studies 22, no. 1 (January 1, 2019): 395–432. http://dx.doi.org/10.31826/hug-2019-220111.
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Abstract Besides Syriac texts, manuscript 398 of the Chaldean Cathedral in Mardin contains texts in Greek, Armenian, Georgian, Persian, Turkish, and Arabic in Syriac script. This article provides an edition, translation, and philological commentary of its three Persian texts on the basis of this and other witnesses: (1) a Trisagion, also in Mardin 10; (2) an Annunciation hymn with a dialogue between the Angel Gabriel and Mary, partly also in manuscript 94 of the Chaldean Diocese of Alqosh; and (3) a short Palm Sunday hymn, also in Alqosh 94, Deyrulzafaran 197, and Mingana Syr. 184 and 520, previously published on the basis of the Mingana manuscripts only.
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Berthold, Cornelius. "Approaching the Last Decades of Arabic Manuscript Culture (1870–1930): Materiality." Journal of Islamic Manuscripts 15, no. 3 (July 10, 2024): 271–323. http://dx.doi.org/10.1163/1878464x-01502005.
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Abstract In the late 18th and first half of the 19th century, print gained a permanent foothold in the Middle East and enabled the mass production of books in Arabic, Turkish, and Persian. As a consequence, handwriting gradually ceased to be the primary technology for making books. This article, the second of two, examines the materiality of a selection of Arabic manuscripts mostly made between 1870 and 1930 CE. It shows how scribes not only adapted to the availability of new types of pens or stationery when making their manuscripts, but also that some of them adopted layout choices and paracontent typical of printed books. Tradition and change are both visible in the objects that were analysed, and it is especially against the backdrop of a growing print industry in the Middle East that Arabic manuscript culture’s strengths and its ability to adapt emerge.
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Omarkhali, Khanna. "An Amulet Scroll from Erzurum from August D. Żaba’s Kurdish Collection in the Manuscript Department, National Library of Russia, Kurd. 51." Journal of Islamic Manuscripts 13, no. 3 (August 1, 2022): 291–324. http://dx.doi.org/10.1163/1878464x-01303004.
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Abstract This article presents an edition, translation, and study of the amulet scroll Kurd. 51 from the Kurdish collection of August D. Żaba that was presented by him to the Manuscript Department of the National Library of Russia (NLR) in St Petersburg in 1868 along with 52 manuscripts and lithographs. The amulet contains passages in Arabic and Persian and was found, according to Żaba, among the Kurds in Erzurum.
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Daniel, Elton L. "Manuscripts and editions of Bal‘amī's Tarjamah-i Tārīkh-i Ṭabarī." Journal of the Royal Asiatic Society of Great Britain & Ireland 122, no. 2 (April 1990): 282–321. http://dx.doi.org/10.1017/s0035869x00108561.
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In the year 352/963, according to independent evidence and the author's own testimony, the Samanid ruler Manṣūr b. Nūḥ sent an order via his major-domo and closest confidant, al-Fā'iq al-Khāṣṣa, to his minister Abū 'Alī Bal'amī, commissioning the latter to prepare a translation into court Persian of the famous historical annals written in Arabic by Muḥammad b. Jarīr al-Ṭabarī. Bal'amī completed this task, producing a book whose popularity in many ways eclipsed that of the original text throughout the Persian-speaking world and beyond (being translated into various Turkish dialects and even, ironically enough, back into Arabic). Unfortunately, exploitation of this source by modern scholars has been hindered both by its identification as a “translation” of Ṭabarī's work and by the lack of a suitable edition of the Persian text. This article attempts to explore these problems and the extent to which they have been rectified by recent studies and editions of this important work.
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Avetisyan, Ani. "Ms № 1467 Of Arabic Script Manuscripts Collection Of The Matenadaran As A Newfound Example Of The "Collection Of Verse Dictionaries"." BULLETIN OF THE INSTITUTE OF ORIENTAL STUDIES, no. 1 (July 22, 2022): 147–65. http://dx.doi.org/10.52837/27382702-2022.1-147.
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The present article touches upon a series of Ottoman Turkish manuscripts from the Mate-nadaran's Arabic script manuscripts collection, an example of a unique collection in Ottoman Turkish manuscripts known as the "Collection of Verse Dictionaries" MS No. 1467, in order to provide the first detailed study. These collections were compiled at the religious-educational institutions called tekke or dergāh, and the medrese. They were compiled as language textbooks, in order to provide easy learning of languages (Arabic, Persian, Ottoman Turkish) through the simultaneous use of several verse dictionaries and to be engaged in the process of learning languages by heart. The unique copy of the Matenadaran’s "Collection of Verse Dictionaries" includes 3 complete copies of bilingual (Arabic-Ottoman Turkish) and trilingual (Arabic-Persian-Ottoman Turkish) verse dictionaries of the 14th-15th, 17th and 19th-century writers: copies of Ferişteoġlu ʽAbdullaṭīf ibn Melek’s (proper name was ʽAbdullaīf ʽİzzeddīn et-Tirevī) "Luġat-i Ferişteoġlū" and Bosnalı Ebū̕ l-Fāżl Muḥammed (Meḥmed) ibn Aḥmed er-Rūmī's "Ṣubha-i Ṣıbyān" Arabic-Ottoman Turkish and also complete copy of Adanalı Ḫōca Meḥmed Ḥayret's (propar name was Meḥmed Behāeddīn Ḥayret) "Tuḥfe-i Zībā" (known with another titles as "Tuḥfe-i Dürrī" or "Tuḥfe-i Ḥayret" or "Tuḥfe-i Se Zebān") Arabic-Persian-Ottoman Turkish verse dictionaries. The article presents in detail the works included in the collection. At the same time, it has touched upon the methodology of writing verse dictionaries in classical Turkish literature, their structural features, the significance and role of dictionaries in Turkish society, religion, literature and education. The purposes of writing verse dictionaries in all cases were to teach languages, to develop and spread literary speech, and to practice in prosody (especially in ʽArūż meter). The comprehensive presentation of the collection is even sufficient for it to become a part of the manuscripts of the four collections, already known in foreign collections as the "Collection of Verse Dictionaries", in order to become a source of new research opportunities for local and foreign specialists.
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Babović, Dželila. "Grammatical works in Arabic, Turkish and Persian in manuscript collections of Bosnia and Herzegovina." BOSNIACA, no. 29 (December 24, 2024): 109–25. https://doi.org/10.37083/bosn.2024.29.109.
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Goal: To present grammatical works in Arabic, Turkish, and Persian that were created, copied, inherited, and used as compulsory textbook literature in Bosnia and Herzegovina from the 16th to the 19th centuries. For this purpose, research was conducted in the manuscript collections of public libraries, archives, and institutes in Bosnia and Herzegovina. Approach/methodology: Using the method of analysis and comparison of data collected by direct inspection of manuscript works, with the use of references and information about manuscripts contained in the catalogs of the collections, the selection of materials and the selection of reference works for analysis were carried out. Results: Show and valorize the modalities and scope of production and reception of manuscript grammatical works and their practical use in given contexts. We will pay special attention to the grammars written by Bosniak authors in oriental languages and their contribution to the development of the grammatical tradition in Bosnia. Originality/value: Bearing in mind the documentary character of the manuscripts as first-class historical sources, the research, analysis, and conclusions reached will not only represent a contribution to the study of linguistic history in Bosnia but also provide an incentive for further research in that direction.
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Zaytsev, Ilya. "Arabic, Persian and Turkic Manuscripts from Hajji-Tarkhan (Astrakhan)." Islamology 2, no. 2 (October 18, 2009): 206–11. http://dx.doi.org/10.24848/islmlg.02.2.12.
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Babović, Dželila, and Madžida Mašić. "Literary Heritage of Bosnia and Herzegovina." Prilozi za orijentalnu filologiju, no. 70 (November 30, 2021): 185–207. http://dx.doi.org/10.48116/issn.2303-8586.2020.70.185.
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The manuscript collection of the Specialized Library “Behram-beg” in Tuzla contains 131 manuscript codices written in Arabic, Turkish, Persian and Bosnian. The largest part of the collection consists of manuscripts of the Qur’an, works from the Qur’anic disciplines, hadith sciences, Islamic law, dogmatics, prayers, sermons, grammar, lexicography and belles lettres. Of particular value to this collection are the works of Bosniak authors and works by other authors copied by Bosniaks, as well as works that are rarely found in other manuscriptcollections and those written in Arabic script in the Bosnian language. Of the total number of manuscripts stored in the collection of the Behram-beg library, 78 have been digitised. We will present a part of these manuscripts in this paper, trying to draw attention to the growing importance of digital data processing and storage with the aim of valid protection, study and valorization of written heritage. Digital archives as safe places of storage on the one hand, and top presenters of cultural heritage to a large number of users on the other, can reliably guarantee that times of “archival silence” have passed and that the manuscript treasure will experience its reaffirmation and increasingly arouse the interest of researchers and scientists around the world.
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Anikeeva, T. A. "The Sali Bauatdinov's manuscript sub-collection within the manuscript collection from the Karakalpak institute of humanities of the Academy of sciences of the Republic of Uzbekistan / Nukus." Orientalistica 6, no. 2 (September 6, 2023): 239–48. http://dx.doi.org/10.31696/2618-7043-2023-6-2-239-248.
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This article is a continuation within a research series, which deals with hand written and early printed books, which constitute a Manuscript Collection housed at the Karakalpak Institute of Humanities of the Karakalpak Branch of the Academy of Sciences of Uzbekistan (City of Nukus, Karakalpakstan). The Collection contains several hundred manuscripts, early printed books and lithographs in Arabic, Turkic and Persian languages from 18th to the middle of the 20th cent. This diverse Collection itself is a clear evidence of the development of the book culture in Karalpakistan. An important part of the whole Collection is a recently acquired subcollection of ca 150 items (handwritten, early printed and lithograph books) mostly from the 19th–20th cent., which did belong to Sali Bauatdinov. The sub-collection comprises tafsirs, works on fiqh, Turkic Sufi literature (Sufi Allah Yar) and Persian poetry, Arabic fiction of the 20th century, etc.Work in progress on this collection, which includes description and attribution of various items was started last year.
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Ha, Guangtian. "Translingual Islam: The Perso-Arabic Cosmopolis in China." International Journal of Islam in Asia 4, no. 1-2 (April 16, 2024): 20–47. http://dx.doi.org/10.1163/25899996-20241067.
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Abstract This article uncovers the hitherto lesser-known histories of the Perso-Arabic cosmopolis as exists among China’s Sinophone Muslims. Drawing on reprinted manuscripts and published secondary literature in Arabic, Persian, and Chinese, I show a continual evolution of this cosmopolis as it articulates with Chinese through rigorous works of translation, transliteration, and a more encompassing mode of translingual conversion. This linguistic feat is enabled by a transregional network where the wider Indian Ocean world is drawn closer to China, while China becomes but one node, though frequently the destination for the global circulation of Islamic texts and ideas. This article aims to offer a detailed description of this Perso-Arabic cosmopolis and help us acquire a more comprehensive understanding of the rich lives of Arabic and Persian in the eastern Indian Ocean world.
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Anikeeva, Tatiana A., and Ilona A. Chmilevskaya. "Arabographic Manuscripts of the Akhty and Rutul Regions of the Republic of Dagestan." Written Monuments of the Orient 9, no. 2 (December 15, 2023): 114–21. http://dx.doi.org/10.55512/wmo623300.
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The paper presents the results of two field expeditions in 2022–2023 to Southern Dagestan: within the framework of these archaeographic expeditions, the manuscript collection of the Akhty State Museum of Local Lore (village of Akhty, the Akhty district of the Republic of Dagestan), including manuscripts, documents, lithographs and early printed books in Arabic, Turkic and Persian languages, as well as a small private manuscript collection in the village of Khlyut (the Rutul district of the Republic of Dagestan) have been fully described and digitized. Materials of these collections allow us to draw a number of conclusions about the specifics of the transformation of intellectual tradition in Southern Dagestan, its differences and similarities compared with other regions of Dagestan, and the peculiarities of the distribution of manuscripts from the Middle East, Shirvan and the Ural-Volga region in this area.
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Seyidbeyli, Maryam. "Manuscript Heritage of Nasir al-Din al-Tusi in the Field of Mathematics and Astronomy." OOO "Zhurnal "Voprosy Istorii" 2022, no. 1-2 (January 1, 2022): 44–56. http://dx.doi.org/10.31166/voprosyistorii202201statyi77.
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The article is devoted to the manuscript heritage of great Azerbaijani thinker, Nasir al-Din al-Tusi in the field of mathematics and astronomy. His manuscripts are stored in various scientific repositories around the world. The number of scientific works, translations, commentaries and correspondence reaches 190. This study contains facsimiles of some manuscripts written by Nasir al-din al-Tusi. The author firstly investigates the main themes of “Tahrir Iglidis fi ilmi Handasa” written in Arabic. Following the study, as one of the most common books on the writings of Euclid and Almagest, “Usulu-l-handasa fi Iglidis” is thoroughly studied. At the same time, the author studies the manuscripts written in Persian, “Si Fasl” (30 chapters) and “Astrolabe” (containing the rules for using the astrolabe to calculate the trajectory of motion of celestial bodies in relation to the center of the Earth) and bring clarity to the main chapters of these manuscripts.
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Amirbekian, Raisa. "Les Sujets Soufis Dans la Miniature Medievale Orientale (Collection du Maténadaran, Erevan)." Iran and the Caucasus 11, no. 1 (2007): 61–87. http://dx.doi.org/10.1163/157338407x224914.
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AbstractThe Matenadaran, Mashtots Institute of Ancient Manuscripts, is a unique repository of Armenian and Oriental manuscripts. The Oriental Collection of the Matenadaran (known usually as Arabo-Persian Collection), including manuscripts in Persian, Arabic, Turkish, Hebrew, Indian and other languages (total ca. 2,500), is formed over a long time and is regularly augmented by purchases and gifts. This collection covers nearly all subjects of human and natural sciences and culture, including theology, jurisprudence, Qur'ānic sciences, Tafsīrs, Hadīthes, lexicography, literature, poetry, history, politics, philosophy, logic, astronomy, magic, mathematics, medicine, veterinary, and agriculture. Among them there are some Sufi codices from the period of the 15th to the 19th century, illustrated and illuminated in the various ateliers in Iran and the region. The article presents the analysis of some Oriental medieval miniatures from the Matenadaran Collection connected with the Sufi motifs in their compositions. The most important are illustrative cycles of a copy dating back to 1848-1849 of the Commentaries of the Seven Qasidas by Husayn Ibn Ahmad al-Zuzani (Ms. no. 1610); of the Afghan manuscript of the 18th century Gulshan-i Afghan by 'Ali Akbar Oraqzay (Ms. no. 538); of a manuscript (no. 599) dated from 1841-1842 and containing the poem Yusuf va Zuleykha by 'Abd ul-Rahman Djami; and of a manuscript of 1629 (no.1036), the travel diary of the Iranian diplomat Muhammad 'Ali Bek Isfahani; as well a number of single miniature compositions from the collection of Louise Aslanian (Paris) (no.1999).
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Abdukamalova, Elmira, Sayalbek Gizzatov, and Perdekhan Mussyrmankul. "THE IMPORTANCE OF STUDYING WRITTEN SOURCES IN ARABIC AND PERSIAN FROM THE COLLECTIONS OF KAZAKHSTAN'S MUSEUMS." KAZAKHSTAN ORIENTAL STUDIES 12, no. 4 (December 21, 2024): 280–93. https://doi.org/10.63051/kos.2024.4.280.
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The article examines written sources in Arabic and Persian, dating from the 16th to the 19th centuries, which are stored in the collections of the country's largest museums. It also explores their historical significance and place in Kazakh culture, as well as methods of studying and promoting them. The aim of the work is to determine the importance of including these sources in scientific circulation, with a description of the types of written sources in Arabic and Persian from the museum collections of Kazakhstan. Historical, systematic, bibliographic, analytical, and summarizing research methods have been used. The novelty of the research lies in the need for a comprehensive study, exploration, and promotion of written sources in Arabic and Persian, as well as valuable manuscripts stored in the collections of Kazakhstan’s museums from various perspectives, which provide insight into the historical, spiritual, and cultural life of the Kazakh people and highlight the importance of introducing them into scientific circulation. To achieve the goal, several tasks were set, including a review of written sources in Arabic and Persian from the collections of several museums in Kazakhstan, clarification of methods for their comprehensive analysis, as well as identifying ways to systematize, study, and promote valuable written monuments from museum collections. As a result of the research, the significance of textological, paleographical, and codicological study of written sources in Arabic and Persian was highlighted, along with the necessity of creating a unified electronic database of written sources, which could serve as a guarantee for systematic work.
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Halft, Dennis. "Hebrew Bible Quotations in Arabic Transcription in Safavid Iran of the 11th/17th Century: Sayyed Aḥmad ʿAlavī’s Persian Refutations of Christianity." Intellectual History of the Islamicate World 1, no. 1-2 (2013): 235–52. http://dx.doi.org/10.1163/2212943x-20130110.
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In Muslim polemical writings on the Bible written in Arabic, scriptural quotations frequently appear in Arabic transcription of the original Hebrew. This phenomenon also occurs in the Persian refutations of Christianity by the 11th/17th-century Shīʿī scholar Sayyed Aḥmad ʿAlavī. The adduced biblical materials, however, vary significantly depending on the particular manuscript or recension. Nevertheless, they reflect the common repertoire of scriptural verses invoked by Muslim authors. In contrast to Henry Corbin, who argued on the basis of the Hebrew verses transcribed in Arabic characters that ʿAlavī was a Hebraist and directly acquainted with the Jewish Scriptures, it is suggested here that the Shīʿī scholar relied instead on lists of biblical “testimonies” to Muḥammad. Although ʿAlavī’s literary sources are as yet unknown due to a lack of research, there is evidence from the manuscripts dating from ʿAlavī’s lifetime that he copied the transcribed Bible quotations from earlier Muslim writings.
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Kavčić, Marijana. "Problem dostupnosti orijentalnih rukopisa u Sjevernoj Makedoniji: trenutno stanje i mogući pristupi njegovom rješavanju." Međunarodna konferencija Evropske smjernice za saradnju biblioteka, arhiva i muzeja (Online) 11, no. 11 (2025): 145–58. https://doi.org/10.71271/issn.2303-520x.2024.8.
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The Oriental manuscripts, which are an integral part of the holdings of many museums, libraries and archives, are subject of various types of research and, on a world level, represent a still insufficiently used source for the study of the rich Islamic heritage. Therefore, assuring their accesibility by means of a good quality catalog which enables adequate communication with the fund as well as by their transfer to another medium such as digital, is an important prerequisite for their unhindered study. The digitization of the manuscripts as a form of their protection but also as means of their remote access undoubtedly represents a significant characteristic of the modern management of the manuscript collections. The National and University Library “St. Clement of Ohrid” in Skopje holds the largest collection of the Oriental manuscripts in North Macedonia. It consists of aproximately 3800 manuscripts in Arabic, Ottoman Turkish and Persian languages. Smaller collections of the Oriental manuscripts can be found in various libraries, regional archives and museums. The paper aims to provide a brief overview of the current state of cataloging and digitization of the Oriental manuscripts in the National and University Library as well as in five archival and museology institutions which were subject of research in the past two years. It also touches on some of the results of the interinstitutional cooperation aimed at the Oriental manuscripts.
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Haim, Ofir. "The Early Judeo-Persian Manuscripts in the British Library and in the National Library of Russia." Intellectual History of the Islamicate World 9, no. 1-2 (July 20, 2020): 29–61. http://dx.doi.org/10.1163/2212943x-20201005.
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Abstract This article concerns a textual corpus of nine manuscripts written in Early Judeo-Persian. These manuscripts, which are preserved in the British Library and in the National Library of Russia, contain various exegetical works copied by the same group of scribes during the eleventh-twelfth centuries. This article attempts to demonstrate that these manuscripts were also composed in the same possibly-Karaite intellectual milieu, and not merely copied by the same scribes, using two criteria: similar exegetical explanations of the same biblical passages and the employment of Karaite-Hebrew terminology. Furthermore, the examination of these criteria reveals yet another common feature—the manuscripts’ affinity to the works of the tenth-century Karaite scholar Yefet ben ʿEli, which suggests either reliance on Karaite exegetical works written in Judeo-Arabic or a shared background.
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HAIM, OFIR. "Acknowledgment Deeds (iqrārs) in Early New Persian from the Area of Bāmiyān (395–430 ah/1005–1039 ce)." Journal of the Royal Asiatic Society 29, no. 3 (July 2019): 415–46. http://dx.doi.org/10.1017/s1356186318000718.
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AbstractThe article provides an edition and translation of eight early Islamic acknowledgment (iqrār) deeds written in Early New Persian, which are preserved in the National Library of Israel. The acknowledgment deeds are part of a rich trove of manuscripts known as the “Afghan Genizah”, reportedly found in the area of Bāmiyān in central Afghanistan. Dated between the years 395–430/1005–1039, the eight discussed acknowledgment deeds are probably the earliest extant legal documents written in New Persian. This implies that Islamic legal documents were drawn up in New Persian in the area of Bāmiyān—and perhaps in other eastern Iranian territories—as early as the beginning of the 5th/11th century. Furthermore, a thorough examination of the formulaic structure of these acknowledgment deeds reveals their reliance on Arabic legal formulae, which may reflect an early stage of legal writing in New Persian.
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Khan, Najam Ul Hassan, and Rafaqat Ali Shahid. "خلیل الرحمٰن داؤدی کی مخطوطات پر یادداشت نویسی." FIKR-O NAZAR فکر ونظر 59, no. 4 (June 30, 2022): 75–94. http://dx.doi.org/10.52541/fn.v59i4.1050.
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Khalīl al-Raḥmān Dā’ūdī (1923-2002) was a versatile personality. Most of his work is about manuscripts, research and editing. He edited more than twenty 20 classical Urdu books, sixteen of them are published and four are still unpublished. He was famous for his good knowledge of manuscripts. He wrote notes on more than three thousand and five hundred manuscripts of different languages like Persian, Arabic, Urdu and Punjabi. Scholars of literature praised his research on manuscripts. This article is about the principles of catalogue in practical form and also a review of some samples notes written by Dā’ūdī. It is also a comparison of Dā’dī’s cataloging with other catalogues. No doubt it is an important addition to the chapter of codicology. This research explores the patterns of memories for the past scholarship they worked on different manuscripts for literature and languages.
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Zakariyaev, Zamir Sh. "THE LIFE AND WORKS OF THE DAGESTAN SCHOLAR RAHMAN-KULI AL-AHTI (LATE 17TH – EARLY 18TH CENTURY)." History, Archeology and Ethnography of the Caucasus 21, no. 1 (April 14, 2025): 6–20. https://doi.org/10.32653/ch2116-20.
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This article examines the life and works of Rahman-kuli al-Ahti, a Dagestani scholar and theologian active during the last third of the 17th and first half of the 18th centuries, a figure heretofore underrepresented in scholarly discourse. Previous knowledge of al-Ahti derives primarily from Ali Kayayev’s (1878–1943) biographical compilation, wherein it is noted that al-Ahti translated Muhammad al-Daylami’s Persian medical text, Tukhfat al-mu’minin into Arabic. Analysis of an extant manuscript of this Arabic translation, housed in Ali Kayayev’s library, confirms its status as Rahman-kuli al-Ahti’s autograph, initiated in October 1723. The introduction to this translation, as preserved within Kayayev’s Tarajim ‘ulama’ Daghistan (Biographies of the Scholars of Dagestan), is demonstrably a direct transcription from al-Ahti’s original manuscript. The attribution of this translation to Damadan al-Mukhi, found in some literature, lacks substantiation and is considered improbable. Two manuscripts copied by Rahman-kuli al-Ahti have been identified: one dated 1708, and another completed in 1696 during his studies under Nuruddin Efendi in Kish (present-day Sheki region, Azerbaijan). These manuscripts permit a more precise determination of al-Ahti’s chronology, suggesting his birth occurred between the 1670s and early 1680s. While the precise date of his death remains unknown, it is posited that he died in the first half of the 18th century. Evidence suggests that Rahman-kuli al-Ahti resided substantially outside Dagestan, particularly in Shirvan.
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Weil, Dror. "Islamicated China: China’s Participation in the Islamicate Book Culture during the Seventeenth and Eighteenth Centuries." Intellectual History of the Islamicate World 4, no. 1-2 (2016): 36–60. http://dx.doi.org/10.1163/2212943x-00401005.
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By the seventeenth century, Arabo-Persian scholarship in China had adopted elements from Muslim and Chinese book cultures and synthesized them into a new form of scholarship, attested by the hundreds of Arabo-Persian manuscripts extant in repositories in China and around the world and the hundred of copies of printed Chinese works on Islamic themes. This article surveys the history of Chinese participation in Muslim book culture, beginning with a review of the history and general features of texts, in terms of their language and period of composition. The second part of the article provides a more nuanced analysis of texts that circulated in the seventeenth and eighteenth centuries throughout China, on the study of Arabo-Persian languages. These linguistic aids and primers of Arabic and Persian highlight the way in which these texts were read and interpreted, in turn, providing meaningful insight into the foundation of China’s intellectual engagement with the Islamicate world.
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Irani, Akbar. "Textual Studies in Iran: A Report." Middle East Studies Association Bulletin 41, no. 2 (2007): 152–56. http://dx.doi.org/10.1017/s0026318400050525.
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Translator’s note: The Written Heritage Research and Publication Center (WHRPC) was established in January 1995 under the auspices of the Office of the Deputy Minister for Cultural Activities at the Ministry of Islamic Culture and Guidance in Iran. It was given the task of researching and publishing important texts of Iranian and Islamic civilizations. The Center concentrates on the editing of texts that have not yet been published, those whose existing editions may be improved by more attentive editorial efforts, and Persian and Arabic works for which better manuscripts have been discovered since the preparation of their original editions. The center’s areas of concentration are: Persian and Arabic literatures, History, Geography, Islamic Sciences, and the Tranoxianian Heritage. Since 2004 this center has increased its cooperation with international organizations that share its goals and interests. More about this institution may be found at its website at: http://www.mirasmaktoob.ir. What follows is a brief description of the activities of the WHRPC in the fields of textual studies and codicology, as presented by Dr. Akbar Irani, the director of WHRPC, in a lecture that he delivered in August of 2007 in the third conference of the Society of Islamic Manuscripts in Cambridge, England. I have taken few liberties with the text in order to transform the narrative from a talk to a report.
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Babović, Dželila. "Dictionary Manuscripts and Lexicographic Tradition in Bosnia From the 16th to the 19th Century." BOSNIACA, no. 27 (December 9, 2022): 130–44. http://dx.doi.org/10.37083/bosn.2022.27.130.
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Dictionaries in Arabic, Turkish, Persian, and Bosnian that were created and used in Bosnia from the 16th to the 19th century are an indispensable segment of the Bosnian lexicographic tradition. Based on the researchers and analysis of the form, language, methodology, questions of authorship, and reception of the dictionaries stored in the institutional manuscript collections of Bosnia and Herzegovina, it is possible to talk about the dominant lexicographic trends and practices during the Ottoman rule in these areas and to determine the contribution of these manuscripts works and their authors to the development and continuity of the lexicographical tradition.
The research base for this work was manuscript collections stored in public cultural and scientific institutions of Bosnia and Herzegovina: Gazi Husrev-bey Library, National and University Library of Bosnia and Herzegovina, Bosniak Institute – Adil Zulfikarpašić Foundation, Oriental Institute of the University of Sarajevo, Sarajevo Historical Archives, The Cantonal Archives Travnik, The Cantonal Archives Tuzla, The General Library of Tešanj, Herzegovina Museum Mostar and Herzegovina Archives Mostar.
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Al-Yahyai, Fakhriya, Mohammed Al-Amri, Eslam Heiba, and Heba Mansour. "Islamic Manuscripts Art in Arabic and Persian Schools: The Artistic and Aesthetic Values." Art and Design Review 07, no. 02 (2019): 89–114. http://dx.doi.org/10.4236/adr.2019.72009.
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Hassan Mahmood, Hafiz Muhammad, and Mazhar Hussain Bhadro. "An Introductory Study of Manuscripts of Khwāja Obāidullah Multani." AL-HIDAYAH 3, no. 1 (June 18, 2021): 25–43. http://dx.doi.org/10.52700/alhidayah.v3i1.24.
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Research in manuscripts is an essential and inevitable part of Islamic Sciences. Scholastic and historical essence of beliefs and commandments including social values lie in manuscripts. Manuscripts not only introduce new generation with predecessors but also provide principles leading towards future destination. Manuscripts enable one to recognize human being and it becomes possible to look through embrasure of the past. These reflect one's familiarity with evolutionary phases as well as dogmatic thoughts. When printing press was not invented and access of scholastic community to this printing press was beyond their limits, people formulated manuscripts to save their memories. Here is presented a brief introduction of repository of manuscripts on Islamic jurisprudence compiled by a well known personality of 13th century hijrī, Mufti Khwāja Ubāidullah Multani.
This Paper provides a brief introduction o the fourteen manuscripts of Khwāja Ubāidullah Multani on Islamic jurisprudence .Methodology of these manuscripts is analyzed and explained by quotations. The writer had surely considered the time and space factor in analyzing jurisprudential issues. In all his Persian, Arabic and Urdu manuscripts Islamic laws and their details has been discussed in ordinary terms for the better understanding of general public.
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Abdul Haseeb and Saeed Ullah Jan. "Peshawar University Campus Libraries, Treasury of Central Asian Manuscripts." Central Asia 81, Winter (June 30, 2018): 53–75. http://dx.doi.org/10.54418/ca-81.103.
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The cultural and literary heritage of a nation can be found in their writings. Moreover, the development of art, science and literature can be assessed historically through the use of these writing available in manuscript form. They throw enough light on the times in which they were written. It is a record of the knowledge, aesthetic literary and creative skill of the period in which they were written. Manuscripts are therefore essentially thought to be the most important element in tracing on the human heritage.Since earlier knowledge along with religion came to this part of the world through Central Asia, therefore most rather all such records are available in the prevailing languages of the time like Arabic, Persian, Turkish or Pashto.The University Campus5 at Peshawar is a conglomeration center of knowledge. Emerging with Islamia College in the early part of the last century, it had by now grown into four universities with couple of dozen institutions. The manuscript repositories amongst them are mainly Islamia College (now university) and the University of Peshawar. They contain, to my assessment, some of the rarest collections on socio-scientific knowledge besides religion and ethics. The total number of manuscripts in the Islamia College Library is twelve hundred and seventy7. This rare collection has been donated by Ghulam Jillani and his family soon after the establishment of the college library8. Center Library University of Peshawar also contains some of the rare manuscripts on different subjects9. Maximum number of manuscripts among these has been donated by Ghulam Samdani. The total number of this collection is seven hundred and twelve. Pashto Academy library is another place of manuscripts collection on the campus having more than nine hundred manuscript collection mostly donated by Ghulam Samdani.
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Burnett, Charles. "Al-Kindī on Judicial Astrology: ‘the Forty Chapters’." Arabic Sciences and Philosophy 3, no. 1 (March 1993): 77–117. http://dx.doi.org/10.1017/s0957423900001727.
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Al-Kindī's Forty Chapters was one of the most influential astrological texts in the Middle Ages in the Arabic and Latin-reading world. Yet it has never been studied by modern scholars and has not even been properly identified in the standard bibliographies and encyclopaedias of Arabic literature. This study describes the work as it appears in the Arabic MS, Jerusalem, Khālidī Library, 21(2)-Astr.-2; sets it in the tradition of Greek, Persian and Arabic texts on catarchic astrology; and traces its influence on later Arabic astrological works, which give evidence of a fuller text than that in the Khālidī Library. This fuller text appears in the two Latin translations made in the mid-twelfth century by Hugo of Santalla and Robert of Ketton. Finally some comments are added about the place of The Forty Chapters in al-Kindī's œ;uvre. Two appendixes give respectively details of the manuscripts of the Arabic text and the two Latin translations, and an edition of a specimen chapter (concerning irrigation and cultivating the land) from these three versions.
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Blair, Sheila S. "Ascending to Heaven: Fourteenth-century Illustrations of the Prophet’s miʽrāǧ." Arabist: Budapest Studies in Arabic 28-29 (2008): 19–35. http://dx.doi.org/10.58513/arabist.2008.28-29.2.
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Scenes illustrating the Prophet’s ascension to heaven, are some of the most glorious in Persian painting. Single scenes illustrating the subject are found in various types of literature, ranging from such Persian classics as Nizami’s Hamsa to popular devotional works about the Prophet’s life such as the Qisas al-anbiya’ (Tales of the Prophet) and biographies of his life such as the Siyar an-nabi. In all these cases, the ascension is merely one of many illustrations, but in addition there were at least two illustrated manuscripts devoted entirely to the subject of the Prophet’s ascension. Called Book of Ascension, these works have multiple paintings illustrating several incidents of the journey. The more famous of the two manuscripts, transcribed in Uighur script, was made in the Timurid period. The other illustrated manuscript was made a century earlier under the Ilkhanids, Mongol rulers of Iran from 1256 to 1353. This essay surveys the illustrations from the Ilkhanid copy and shows how the topic of the Prophet’s ascension to Heaven developed in the fourteenth century from a single incident in the Prophet’s life to an independent hagiography with multiple, large illustrations that served as models for the next several centuries.
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Mukhetdinov, D. V. "Husain Faizhanov in the History of the Russian Oriental Studies." Islam in the modern world 19, no. 4 (February 21, 2024): 27–50. http://dx.doi.org/10.22311/2074-1529-2023-19-4-27-50.
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This article summaries the results of research on the scientific activity of Husain Faizkhanov (1823–1866), especially taking into account the studies conducted during the passing year 2023. The expansion of the range of materials involved has led to the acquisition of new facts, as well as made it possible to revise some ideas about the general chronology of H. Faizkhanov’s life and rethink his direct contribution to various fields of oriental studies. The article shows that the arrival of H. Faizkhanov in Saint Petersburg, which took place at least in 1853, had already led him to close interaction with the Russian Imperial Academy of Sciences and he was involved in the transcription of manuscripts in Arabic, Persian and Turkic languages, consistently engaged in this work for many years. Faizkhanov was engaged by B. A. Dorn to compile the catalogue of Oriental manuscripts of the Imperial Public Library. Besides, it was with Faizkhanov that the first catalogue of Arabic manuscripts of the Asiatic Museum was started, which was only later completed by V. R. Rosen. The article also considers some circumstances of the initial period Faizkhanov’s life and, in this connection, the factors that influenced the formation of his personality.
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Anikeeva, Tatiana A. "The Book Culture in the Southern Aral Sea Region in the 19th – Early 20th Centuries) (Based on the Materials of the Manuscript Collections of Nukus)." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 3 (2024): 166. https://doi.org/10.31696/s086919080030935-5.
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The Southern Aral Sea region, the lower reaches of the Amu Darya, historically and culturally associated with Khorezm and the Khiva Khanate (now the territory of the sovereign republic of Karakalpakstan as part of Uzbekistan), is particularly distinguished by specific features of book culture due to long-term contacts with the Volga-Ural region, the presence of a large number of madrasahs, the preservation of the oral epic tradition. The paper continues a series of materials devoted to manuscripts and books of the Fund of Oriental Manuscripts of the Karakalpak Institute of Humanities of the Karakalpak Branch of the Academy of Sciences of Uzbekistan (Nukus, Karakalpakstan). It contains manuscripts, old printed books and lithographs in Arabic, Turkic (also Karakalpak) and Persian, illustrating the development of the book culture of the region up to the middle of the 20th century. It can be said that the book culture of this region has been studied relatively little. A significant number of manuscript collections and collections of museums and the Institute of Humanities in Karakalpakstan, as well as individual manuscripts and entire collections of manuscripts and books in private hands, still remain unexplored. It can be noted that those private collections that were located (and probably will continue to be received) in the KIGN Foundation or museums of Nukus, reflecting some common features of the book culture of the region, bear both the imprint of the personality of their former owner/collector, and traces of their stay and formation in former institutions (collections of madrasahs).
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ABDRAFIKOVA, G. KH. "DEPARTMENT OF ORIENTAL MANUSCRIPTS: A BRIEF HISTORY AND THE MOST IMPORTANT RESULTS OF THE ACTIVITY." Izvestia Ufimskogo Nauchnogo Tsentra RAN, no. 2 (June 2022): 38–43. http://dx.doi.org/10.31040/2222-8349-2022-0-2-38-43.
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The prerequisites and history of the creation of the Department of Oriental Manuscripts of the Order of the Badge of Honour Institute of History, Language and Literature of the Ufa Federal Research Centre of the Russian Academy of Sciences (IHLL UFRC RAS) are considered. The Institute, as is known, owns the Fund of Manuscripts named after G.B. Khusainov, containing a rich written heritage of great scientific and cultural significance. Some of them were written over 200 years ago. The fate of some of them is mysterious and unusual, and, undoubtedly, they are witnesses of certain events in our history and are a valuable primary source for studying the history and spiritual culture of the Bashkir people. The priority topics of scientific research of the department are identified and described, the relevance and significance of the development of which is due to the need to introduce into scientific circulation and popularize Arabic written monuments in Arabic, Persian and Turkic languages, available in the collections of the UFRC RAS, and above all, in the Fund of Manuscripts named after G.B. Khusainov. The results of the purposeful work of the Department of Oriental Manuscripts on the study and systematization of early printed books and manuscripts of the above-mentioned Fund, the introduction of new documents into scientific circulation are shown. Separately, the work of field expeditions of recent years, which were carried out with the financial support of grants from various scientific foundations, is singled out and analyzed. Archaeographic and complex expeditions have been and remain the main source of replenishment of the fund of manuscripts and early printed books with new documents.
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AL-ASSA, Aziz. "MANUSCRIPTS OF THE ISLAMIC LIBRARIES IN JERUSALEM." RIMAK International Journal of Humanities and Social Sciences 03, no. 07 (September 1, 2021): 202–14. http://dx.doi.org/10.47832/2717-8293.7-3.18.
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This scientific paper aims at exploring Islamic manuscripts in the Jerusalem libraries. The researcher has reached to the conclusion that those manuscripts are distributed over seven libraries in the city , namely, those of Al-Aqsa mosque, Al-Khaldiya, Budairi, Uzbeki, Al-Quds university, Isaaf Nashashibi for culture, art and literature as well as the library of the Reviving Heritage and Islamic Research Foundation in Jerusalem (Mithaq). While three of these libraries are family-owned, the other four are public and belong to the charitable Waqf. These libraries currently contain seven thousand manuscripts of seventeen thousand ones priorly existed under the Ottoman rule. This paper seeks to probe reasons behind the disappearance of this large number of the manuscripts. However, the manuscripts existing in each library will be discussed in some detail and will be categorized by the century in which they were authored or transcribed, theme ( number of manuscripts tackling a certain theme and by language they are written in. It is worth mentioning that Arabic is the dominant language, albeit Turkish, Persian and Uzbek are also used. The paper concludes with some recommendations for the sake of preserving the remaining manuscripts via inciting both private and public relevant institutions to exert efforts in this regard.
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WAKELNIG, ELVIRA. "A NEW VERSION OF MISKAWAYH’S BOOK OF TRIUMPH: AN ALTERNATIVE RECENSION OF AL-FAWZ AL-AṢGHAR OR THE LOST FAWZ AL-AKBAR?" Arabic Sciences and Philosophy 19, no. 1 (March 2009): 83–119. http://dx.doi.org/10.1017/s0957423909000599.
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Textual evidence preserved in two still unpublished manuscripts strongly suggests that there once existed an alternative version of Miskawayh’s Fawz al-aṣghar, the Minor Book of Triumph. The article discusses possible explanations for why Miskawayh may have composed two recensions of his Fawz and compares structure and content of the alternative version with the edited standard version. The one passage which is contained in the alternative Fawz only is presented in Arabic with an English translation. Part of this additional material is parallel to al-Fārābī’s Iḥṣā’ al-‘ulūm, namely its division of natural sciences, and may ultimately derive from a no longer extant treatise by Paul the Persian. An appendix provides the Arabic text and English translation of a hitherto unknown fragment of al-Balkhī in which he discusses Plato’s saying that the world has a causative, but no temporal beginning.
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AKHMEDOVA, S. "THE CREATIVITY OF MASHADI AZER BUZOVNALI." Iasaýı ýnıversıtetіnіń habarshysy 128, no. 2 (June 30, 2023): 34–42. http://dx.doi.org/10.47526/2023-2/2664-0686.03.
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Mashadi Haji Majid oghlu Azer (1870–1951) was born in the village Buzovna, in Baku, in the family of merchant. Those periods was very difficult, and Azer was obliged to help his family. His father was a merchant, after finishing from mollakhana, he had got in trade in his father's shops, sometimes had joined to his father and did the trades trips, mainly to the East. Journey with camel caravans to the Arab countries, Hindu Muslims, Iran, Anatolia and the East, led to the formation and developing of his worldview at the young age. But all this hadn't satisfied the young Azerbaijani, when he was fifteen, he had gone with his father to Petrovskport (now it is called Makhachkala), had got lessons on theology from the greatest theologian, besides knowledge of all theological sciences, he had owned Arabic-Persian and the archaic Turkish language. Azer, who already owned deep knowledge and rich information, along with great love for the wiseacre Fuzuli, also read the works of all the Eastern classics, regardless of nationality, as well as, in their native language. For example, he had read Arabic classics in Arabic, Persian artists in Persian, and poets, who grew up in Anatolia, on treatises written in Ottoman Turkish. He had got the rich information about Irfan poets and had read manuscripts of the Eastern classics. When he was seventeen, he had met Mirza Abdurrahim Talibzadeh, from Tabriz.Although, he was very young, Mirza liked Azer's excellent knowledge and high intelligence, and he had become friends with him from the first meeting. Later, their friendship was so strong that Mirza, who arrived in Baku, in 1906, visited Azer's mansions, both in Baku and Buzovna during the year, and had taken part in all meetings of the Madjmaush-Shuar (meeting of poets), which he had headed.
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Khosravi, Sara, and Abdolah Chalechale. "Recognition of Persian/Arabic Handwritten Words Using a Combination of Convolutional Neural Networks and Autoencoder (AECNN)." Mathematical Problems in Engineering 2022 (July 8, 2022): 1–15. http://dx.doi.org/10.1155/2022/4241016.
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Despite extensive research, recognition of Persian and Arabic manuscripts is still a challenging problem due to the complicated and irregular nature of writing, wide vocabulary, and diversity of handwritings. In Persian and Arabic words, letters are joined together, and signs such as dots are placed above or below letters. In the proposed approach, the words are first decomposed into their constituent subwords to enhance the recognition accuracy. Then the signs of subwords are extracted to develop a dictionary of main subwords and signs. The dictionary is then employed to train a classifier. Since the proposed recognition approach is based on unsigned subwords, the classifier may make a mistake in recognizing some subwords of a word. To overcome this, a new subword fusion algorithm is proposed based on the similarity of the main subwords and signs. Here, convolutional neural networks (CNNs) are utilized to train the classifier. An autoencoder (AE) network is employed to extract appropriate features. Thus, a hybrid network is developed and named AECNN. The known Iranshahr dataset, including nearly 17000 images of handwritten names of 503 cities of Iran, was employed to analyze and test the proposed approach. The resultant recognition accuracy is 91.09%. Therefore, the proposed approach is much more capable than the other methods known in the literature.
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Ahmad, Ashfaque. "‘Risala Tahaffuz Min al-Nazla’, Al-Rāzi’s Legacy in Cold Remedy and Prevention." Science Journal of Clinical Medicine 13, no. 4 (December 13, 2024): 71–75. https://doi.org/10.11648/j.sjcm.20241304.12.
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Nazla (Catarrh) is a condition in Unani medicine that involves the flow of catarrhal fluids, or mucus, from the brain downwards into the throat and chest, leading to symptoms similar to what we consider a cold today. This condition is characterized by congestion, irritation in the respiratory pathways, and in some cases, can progress to more serious respiratory complications if left untreated. While preparing a detailed catalogue of Unani medical manuscripts housed at the Telangana Government Oriental Manuscripts Library and Research Institute (TGOMLRI) in Hyderabad, a significant discovery was made: a concise yet vital manuscript titled Risala Tahaffuz min al-Nazla (A Treatise on the Prevention of Cold and Catarrh), cataloged under Accession No. 8880. This manuscript, written by the eminent physician Muhammad ibn Zakariyyā al-Rāzi (865–925 AD), offers invaluable insight into the traditional understanding and prevention of the common cold. Al-Rāzi, also known as Rhazes in the Latin world, was one of the most influential figures in the history of medicine, contributing profoundly to clinical practices and medical theories that remained relevant for centuries. This treatise, written in Arabic, reflects al-Rāzi's keen focus on preventive medicine, specifically on measures to avoid the onset of cold and catarrhal conditions. It is a paper manuscript, notable for its brevity, consisting of only 8 pages. Each page contains 14 lines, with an average of 16 letters per line, displaying a compact and highly structured layout that suggests its use as a practical guide. Its focus on prevention rather than solely treatment is particularly notable, as it aligns with al-Rāzi’s broader medical philosophy emphasizing lifestyle and precautionary health measures. Moreover, Risala Tahaffuz min al-Nazla outlines remedies based on herbal medicine, prescribing specific herbs and natural compounds known to alleviate symptoms of cold and prevent its occurrence. These herbal prescriptions include ingredients that are easily available in Unani medicine and have historically been used for their anti-inflammatory, expectorant, and warming properties, which can relieve respiratory congestion and discomfort. Interestingly, another copy of this treatise exists in Iran, underscoring the historical and scholarly connections between Indian and Persian centers of Unani medicine. This manuscript’s discovery in Hyderabad adds to the rich collection of Unani medical texts in India, showcasing the traditional medical knowledge that continues to be studied for its relevance to modern alternative medicine practices. Through such manuscripts, Unani medicine remains an enduring part of the cultural and scientific heritage in regions with strong historical ties to Persian medical traditions. The concise nature of Risala Tahaffuz min al-Nazla and its practical content makes it a valuable text for both historical research and contemporary applications, providing insights into how ancient Unani physicians approached the common cold with holistic, plant-based remedies.
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Arvide Cambra, Luisa Maria. "THE EDITIONS AND THE TRANSLATIONS OF AVICENNA'S CANON OF MEDICINE." JOURNAL OF ADVANCES IN HUMANITIES 4, no. 1 (February 29, 2016): 423–30. http://dx.doi.org/10.24297/jah.v4i1.6129.
Full textAbstract:
One of the most outstanding names in history of Islamic science of the Middle Ages is without any doubt that of the Persian scholar Ibn Sina, Avicenna (980-1037), and his work Al-Qanun fi-l-tibb (Canon of Medicine) is one of the most representative writings of the medieval Arabic medicine. It is due to its importance that this encyclopedic book has had many editions and translations into other languages from the Middle Ages to the present day. This paper is an approach to the study of Canon of Medicine and it specifies the manuscripts, the editions and the translations existing about it.
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TYSHCHENKO-MONASTYRSKA, O. O. "BORROWINGS AS A MEANS OF COINING STYLISTIC SYNONYMS IN THE KRYMCHAK LANGUAGE." Movoznavstvo 321, no. 6 (December 7, 2021): 53–59. http://dx.doi.org/10.33190/0027-2833-321-2021-6-004.
Full textAbstract:
Stylistic synonymy or hendiadys (Latinized from Old Greek έν διά δυοȋν «one through two») is an important feature frequently detected in Ottoman Turkish literary standard texts. Simultaneously several scholars found it as a prominent feature of the Bible language, precisely in Old Testament. Thus, it is not surprising to find it in the fragment of Book of Daniel in Krymchak manuscript, Yosif Gabai’s jonk, dated to the early 20th century, which is in the possession of the Crimean Ethnographic Museum. As linguistic data proves, Book of Daniel probably was translated much earlier in Ottoman period and represents Hebrew-Turkic translation literature. The translator employed hendiadys by using different strategies of combination, but usually they are two nouns, or two verbs connected by a conjunction. Phrases composed by Turkic and foreign words of the same meaning or synonymic loanwords with Turkic suffixes, expressing one notion. Stylistic figures found in the manuscript are represented by following types: Turkic-Hebrew, Hebrew-Arabic, Arabic-Persian, Persian-Turkic, Arabic-Mongolian, Arabic-Turkic. Some of them could be treated as religious hendiadys. Hendyadyoin is not attested in folklore texts of Yosif Gabai’s Krymchak jonk, but in religion texts, which are variety of standard.
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Karame, Alya, and Travis Zadeh. "The Art of Translation: An Early Persian Commentary of the Qurʾān." Journal of Abbasid Studies 2, no. 2 (November 6, 2015): 119–95. http://dx.doi.org/10.1163/22142371-12340017.
Full textAbstract:
This article presents a description and analysis of a Persian translation and commentary of the Qurʾān, entitledTafsīr-i munīr, by Abū Naṣr al-Ḥaddādī (d. after 400/1009), the earliest exegetical work in Persian whose author can be identified. A manuscript of this multivolume work housed in the Topkapı Palace Museum of Istanbul offers an important historical testament to the calligraphic development of Persian exegetical writing and the manners in which scholars and authorities sought creative ways to visually balance the sacred Arabic text of the Qurʾān with vernacular exegetic material. The manuscript also reveals a good deal about Qurʾānic book art, as well as the development of Persian commentaries and translations, thus offering further insight into the history of the Qurʾān across the frontiers of Central Asia and Khurasan.