Готові списки джерел за темами / Arabic and Persian manuscripts

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Добірка наукової літератури з теми "Arabic and Persian manuscripts"

Автор: Grafiati

Опубліковано: 17 травня 2025

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Статті в журналах з теми "Arabic and Persian manuscripts"

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, та Kuanyshbek Kari. "General overview of the collection of persian manuscripts of the National library of the Republic оf Kazakhstan". Journal of Oriental Studies 111, № 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, № 2 (16 червня 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, № 2-3 (25 жовтня 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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Дисертації з теми "Arabic and Persian manuscripts"

Jackson, Cailah. "Patrons and artists at the crossroads : the Islamic arts of the book in the lands of Rūm, 1270s-1370s." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:2d687f25-fb80-4470-b259-72714ba24386.

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This dissertation is the first book-length study to analyse the production and patronage of Islamic illuminated manuscripts in late medieval RÅ«m in their fullest cultural contexts and in relation to the arts of the book of neighbouring regions. Although research concerning the artistic landscapes of late medieval Rūm has made significant progress in recent years, the development of the arts of the book and the nature of their patronage and production has yet to be fully addressed. The topic also remains relatively neglected in the wider field of Islamic art history. This thesis considers the arts of the book and the part they played in artistic life within contemporary scholarly frameworks that emphasise inclusivity, diversity and fluidity. Such frameworks acknowledge the period's ethnic and religious pluralism, the extent of cross-cultural exchange, the region's complex political situation after the breakdown in Seljuk rule, and the itinerancy of scholars, Sufis and craftsmen. Analyses are based on the codicological examination of sixteen illuminated Persian and Arabic manuscripts, none of which have been published in depth. In order to appropriately assess the material and to partially redress scholarly emphases on the constituent arts of the book (calligraphy, illumination, illustration and binding), the manuscripts are considered as whole objects. The manuscripts' ample inscriptions also help to form a clearer picture of contemporary artistic life. Evidence from further illuminated and non-illuminated manuscripts and other textual and material primary sources is also examined. Based on this evidence, this dissertation demonstrates that Rūm's towns had active cultural scenes despite the frequent outbreak of hostilities and the absence of an effective centralised government. The lavishness of some manuscripts from this period also challenges the often-assumed connection between dynastic patronage and sophisticated artistic production. Furthermore, the identities and affiliations of those involved in the production and patronage of illuminated manuscripts reinforces the impression of an ethnically and religiously diverse environment and highlights the role that local amīrs and Sufi dervishes in particular had in the creation of such material.

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Chames-Eddine, Imane-Hélène. "Une exhortation arabe à la philosophie : la Risālat al-tuffāḥa (Liber de pomo)". Electronic Thesis or Diss., Sorbonne université, 2025. http://www.theses.fr/2025SORUL024.

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La Risālat al-Tuffāḥa, connue également sous le titre latin de Liber de Pomo, est un dialogue inspiré du Phédon de Platon, qui met en scène un Aristote mourant, que le parfum d'une pomme maintient en vie. Le philosophe répond aux questions de ses disciples, avides de recueillir le sens ultime de son enseignement ; il les enjoint de ne pas craindre la mort et de choisir la philosophie, seule voie qui mène au salut. Aujourd'hui tombée dans l'oubli, cette œuvre fut pourtant l'une des plus populaires du Moyen Âge. Célèbre dès le Xe siècle dans sa version arabe, elle fut traduite en persan, en hébreu et en latin et joua un rôle important dans la construction de la figure médiévale du philosophe. Son origine est toutefois assez obscure : au vu du cadre qu'elle met en scène, on a pu émettre l'hypothèse qu'elle constituait la traduction d'une œuvre grecque antique. Or sa version arabe, source des traductions ultérieures n'a encore jamais été étudiée de manière détaillée. Ce travail propose ainsi une édition critique du texte arabe, assortie d'une traduction, et une étude qui tente de répondre à la question des origines de cette œuvre et explore sa riche postérité arabo-persane
The Risālat al-Tuffāḥa, also known under the Latin title of Liber de Pomo, is a dialogue inspired by Plato's Phaedo, which features a dying Aristotle who manages to stay alive by smelling the scent of an apple. The philosopher answers his disciples' questions, as they are eager to learn the ultimate meaning of his teaching. He urges them to not fear death and to choose philosophy, the only path that leads to salvation. Nowadays forgotten, this text was however amongst the most popular works during the Middle Age. Famous in its Arabic version as early as the tenth century, it was then translated into Persian, Hebrew and Latin. It played a major role in the building of the medieval image of the philosopher. Its origin is however rather obscure: giving the settings that it presents, it has been suggested that this might be the translation of an ancient Greek work. Despite this hypothesis, the starting point of every research about the origin of this text still has to be the study of the Arabic version, as it is the text that has been used for the later translations. But this had, until now, never been thoroughly studied. Hence this work, that contains a critical edition of the Arabic text, a translation in French and a study that attempts to answer the question of the origins of this work and explores its rich Arabo-Persian reception

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Khorsheed, Mohammad Soliman. "Automatic recognition of words in Arabic manuscripts." Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621886.

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Brend, Barbara Mary Cunningham. "Illustrations to the Khamsah of Amir Khusrau Dihlavi in the Timurid period." Thesis, SOAS, University of London, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.388719.

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Hosseini, Habib Mir Mohamad. "Analysis and recognition of Persian and Arabic handwritten characters /." Title page, contents and abstract only, 1997. http://web4.library.adelaide.edu.au/theses/09PH/09phh8288.pdf.

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Alshuhri, Sulieman Salem. "Best practice in a digital library of Arabic manuscripts." Thesis, University of Strathclyde, 2013. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=19542.

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For ages past, inscribed culture heritage materials have been preserved, organised, and disseminated by libraries, museums, and archive centres. Arabic manuscripts, as one of the most fragile and valuable examples of mankind's heritage, are kept in different parts of the world. With the increasing demand for these manuscripts by users, many Arabic manuscript holders have tended to use technology in order to preserve this fragile information resource and provide a better service for users. Digital libraries open new frontiers for Arabic manuscript providers and end-users. In the last five years, a number of digital libraries providing access to some Arabic manuscripts have been launched in several parts of the world. There are also ongoing projects to establish a digital library of Arabic manuscripts (e.g. in the Kingdom of Saudi Arabia). A number of studies have called for the involvement of users in building and maintaining digital libraries to provide a better service. This study aims to explore and specify Arabic manuscript users' (providers and end-users) requirements to provide best practice for digital libraries of Arabic manuscripts. In order to elicit Arabic manuscripts users' requirements, the study has employed both desk research and a mixed methods approach. This study has selected the Kingdom of Saudi Arabia (KSA) as the research environment. The findings of this study show willingness by number of Arabic manuscript providers to establish a digital library of Arabic manuscripts. In addition, the majority of surveyed end-users have previous experience of using internet resources (e.g. digital libraries) for locating and accessing Arabic manuscripts. End-users have specific requirements based on their informationseeking behaviour which are in contrast with those of providers, such as obtaining a hard copy of a manuscript.

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Muhaddis, Ali. "A Concise Catalogue of the Persian Manuscripts in Uppsala University Library." Uppsala universitet, Universitetsbiblioteket, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-194262.

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Shovelton, Emily Phillida. "Sultanate painting from the North Indian subcontinent : Three fifteenth century Persian illustrated manuscripts." Thesis, SOAS, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.512014.

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Islam, Riaz Ahmed. "The morphology of loanwords in Urdu : the Persian, Arabic and English strands." Thesis, University of Newcastle upon Tyne, 2012. http://hdl.handle.net/10443/1407.

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Language contact and the influence of one language on another are very common phenomena. Persian, Arabic and English have influenced various languages globally. Urdu is one of the recipient languages from these three sources, and shows linguistic features borrowed from them. This study focuses on the Persian, Arabic and English loanword morphology in Urdu. Loanwords from Persian/Arabic are far older than English loans, and function like native Urdu words. Therefore, native Urdu morphological structures and those from Persian and Arabic are treated as the patterns for English loans. The discussion describes the patterns and then the processes involving English loans in the light of these patterns. The hypothesis is that the affixation, whether inflectional or derivational, may be based on native Urdu patterns but that the compounding of English loans is more frequent with Persian and Arabic loanwords. This is a major factor, which needs to be established. It is equally vital to know whether Urdu also borrows any derivations of an English loan, as it did with Persian/Arabic loans with or without any morphological changes. Almost nothing is written on the morphology of loanwords, from the three languages, into Urdu. Furthermore, there is no theory on loanwords specifically dealing with the morphological adaptation of loans. So, the present work is descriptive and deals with the characteristics of the morphological structures from native Urdu, Persian, Arabic and English. Due to space restrictions, the primary focus is on gender/number and case morphology, and derivation of by affixation and by compounding. The study is divided into six chapters. The discussion begins in the first chapter with an introduction to the study and an overview of the sociolinguistic background of Urdu. It also discusses the influence of English loanwords on South Asian languages in general and Urdu in particular. The chapter exemplifies pluralisation of English loans and compound verb forms with the words of recipient languages. The next three chapters focus on inflectional morphology, derivation by affixation and derivation by compounding. In chapter 2, only the gender, number and case morphology of the Urdu noun with relevance to the three sources comes under discussion. Chapter 3 focuses mainly on derivational affixes in Urdu from the three sources. Although a discussion of morphological issues is the main concern, some phonological and semantic issues with relevance to morphology are also included. However, phonological issues are only discussed in connection with Arabic loanword phonology, which shares in lexical creations e.g. ɣʊnɖa ‘scoundrel’. Derivation of new words is also very frequent by means of compounding. Constituents from two different sources very often interact and are rather more frequent than normal, i.e. native + native, combinations in Urdu. Therefore, rather than looking at their source languages, Chapter 4 focuses on various types of compounds i.e. endocentric, exocentric and copulative etc. Chapter 5 discusses the features of English loanwords adaptation in the light of Persian and Arabic loanwords adaptations. Morphological changes occur both on the inflectional and derivational level. On the inflectional level, the changes are more frequent and based on the native Urdu patterns. Derivational changes are seen in various loans, but the adaptability is limited in the derivation of other categories irrespective of native Urdu or Persian and Arabic patterns. It is far less frequent than the adaptation seen in Persian and Arabic loans. It is more frequent with native Urdu affixes, but the formation of compounds is more frequent with Persian and Arabic loan constituents. Thus, the hypothesis made in the beginning of the study is supported. English loan affixes have not found a place in formal Urdu, although they are used informally. The chapter draws some conclusions. Chapter 6 then presents a summary of the discussion made in the thesis, and presents the implications of the study.

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Carboni, Stefano. "The Wonders of Creation and the singularities of Ilkhanid painting : a study of the Qazwini, British Library Ms. Or. 14140." Thesis, SOAS, University of London, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364204.

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Книги з теми "Arabic and Persian manuscripts"

Daiber, Hans. A collection of Arabic manuscripts including some Turkish and Persian manuscripts. Amsterdam: (H. Daiber), 1986.

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Bi, Nazma, and Isbah Khan. Catalogue of manuscripts of TIB, Arabic, Persian & Urdu. Rampur: Rampur Raza Library, 2015.

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Daiber, Hans. A collection of Arabic manuscripts including some Turkish and Persian manuscripts. Amsterdam: [H. Daiber], 1986.

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Lāʾibrerī, K̲h̲udā Bak̲h̲sh Oriyanṭal Pablik. Arabic & Persian manuscripts in Khuda Bakhsh Library: Corrections & additions. Patna: Khuda Bakhsh Oriental Public Library, 1995.

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Sims-Williams, Ursula. Handlist of Islamic manuscripts acquired by the India Office Library, 1838-85. London: [s.n.], 1986.

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Library, Maulana Azad. Catalogue of manuscripts in the Nizami Collection at the Maulana Azad Library. Delhi: Idarah-i Adabiyat-i Delli, 2001.

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Arabic and Persian Research Institute Rajasthan. Descriptive catalogue of the Persian manuscripts. Tonk: Arabic and Persian Research Institute Rajasthan, 1986.

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Sprenger, A., ed. A Catalogue of the Arabic, Persian and Hindustany Manuscripts. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463218980.

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Sarajevo (Bosnia and Hercegovina). Gazi Husrev-begova biblioteka. Catalogue of the Arabic, Turkish, Persian and Bosnian Manuscripts. London: Al-Furqan Islamic Heritage Foundation, 1998.

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Gazi Husrevbegova biblioteka u Sarajevu. Catalogue of the Arabic, Turkish, Persian and Bosnian manuscripts. London: Al-Furqan Islamic Heritage Foundation, 2000.

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Частини книг з теми "Arabic and Persian manuscripts"

Birnbaum, Eleazar. "Concordance of Persian Manuscripts." In Arabic and Persian Manuscripts in the Birnbaum Collection, Toronto, 226. BRILL, 2019. http://dx.doi.org/10.1163/9789004389670_033.

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Birnbaum, Eleazar. "Concordance of Arabic Manuscripts." In Arabic and Persian Manuscripts in the Birnbaum Collection, Toronto, 222–23. BRILL, 2019. http://dx.doi.org/10.1163/9789004389670_030.

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Gallien, Claire. "Cataloguing Arabic, Persian, and Indic Literatures." In Reconfiguring and Appropriating Arabic, Persian, and Indic Literary Traditions in Seventeenth- and Eighteenth-Century Britain, 57–186. Oxford University PressOxford, 2025. https://doi.org/10.1093/oso/9780198908401.003.0003.

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Abstract Before approaching the specificities of cataloguing Arabic, Persian, and Indic literatures in seventeenth- and eighteenth-century England, the chapter introduces readers to early modern theories and practices of cataloguing. It then offers a detailed account of the piecemeal establishment of ‘Oriental’ collections at the Bodleian Library up to the acquisition of the Ouseley collection at the end of the eighteenth century. The Bodleian was by far the major centre for the study of Islamicate literary traditions in England at the time, including first Semitic and then Persian manuscripts. Aiming at comprehensiveness, the chapter also traces the modes of acquisition and the manuscripts present in the ‘Oriental’ collections at the Cambridge University Library, and also in London (British Museum Library, India Museum Library, Royal Society Library) and Calcutta (Asiatic Society Library, Fort William College Library). In addition it studies the catalogues of the private collections that were not donated to or acquired by university libraries, such as the Russell brothers’, Jones’s, Scott’s, and Colebrooke’s collections. These offer exceptional insights into the collecting practices and tastes of British orientalists in the early modern and early colonial periods, as well as the existence of informal manuscript circulation networks. The chapter also considers as highly significant the presence of imagined catalogues, such as Ouseley’s catalogue for the constitution of a future library of Sanskrit manuscripts and Clarke’s catalogue produced through ‘the friendly offices of a Dervish in Constantinople’, and studies their relations with existing canons of Arabic, Persian, and Indic literatures.

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"Introduction." In Arabic, Persian and Gujarati Manuscripts. I.B. Tauris & Co Ltd, 2011. http://dx.doi.org/10.5040/9780755611515.0006.

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"Genealogical Tables." In Arabic, Persian and Gujarati Manuscripts. I.B. Tauris & Co Ltd, 2011. http://dx.doi.org/10.5040/9780755611515.0007.

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"Notes on the Catalogue Entries." In Arabic, Persian and Gujarati Manuscripts. I.B. Tauris & Co Ltd, 2011. http://dx.doi.org/10.5040/9780755611515.0008.

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Hamdani, Abbas. "History of the Hamdani Collection of Manuscripts." In Arabic, Persian and Gujarati Manuscripts. I.B. Tauris & Co Ltd, 2011. http://dx.doi.org/10.5040/9780755611515.0009.

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"The Catalogue." In Arabic, Persian and Gujarati Manuscripts. I.B. Tauris & Co Ltd, 2011. http://dx.doi.org/10.5040/9780755611515.0010.

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"Index of Titles." In Arabic, Persian and Gujarati Manuscripts. I.B. Tauris & Co Ltd, 2011. http://dx.doi.org/10.5040/9780755611515.0011.

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"Index of Authors." In Arabic, Persian and Gujarati Manuscripts. I.B. Tauris & Co Ltd, 2011. http://dx.doi.org/10.5040/9780755611515.0012.

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Тези доповідей конференцій з теми "Arabic and Persian manuscripts"

Şeşen, Ramazan. "Turkish manuscripts and the Publication of their catalogues." In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.06.

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Turks contributed to the literature of Islamic science not only work written in Arabic and Persian, but also from the middle of the fifth/eleventh century, thousands of works in Turkish, written in the Arabic script. Their contribution is to be found in almost all branches of science in the Islamic world. Today, Turkish is one of the three most important languages of culture in the Islamic world. More than 150 million Muslims use various dialects of Turkish.

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Afshār, Īraj. "Persian manuscripts with special reference to Iran." In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.03.

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Before considering the work being done on Persian manuscripts and the places where they are kept, attention should first be focused upon two related topics. First, the place where the manuscripts were written. By looking at colophons where the place of origin is indicated, and in some cases, by assessing the style of the calligraphy, we discover that over a period of six or seven centuries, Persian manuscripts were written in all the lands where people either spoke Persian or were familiar With Persian literature. There are numerous Persian manuscripts which have been written in Arabic- speaking lands such as Syria, Iraq, and Egypt, and the European dominions of the Ottoman Empire, a number of which still remain in these countries. Moreover, the existence of Persian manuscripts in public libraries and private collections in India, Pakistan, and Turkey is an indication of the prevalence of the Persian language at the courts and at literary gatherings in those lands. The style of the calligraphy and illumination of these manuscripts was specific to these various regions, and one can distinguish them at a glance.

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David, A. King. "Some remarks on Islamic scientific manuscripts and instruments and past, present, and future research." In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.10.

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There are an estimated 10,000 scientific manuscripts in Arabic, Persian, and Turkish which, together with about 1,000 astronomical instruments, constitute the major sources for our knowledge of the exact sciences, astronomy and mathematics, in Islamic civilization. Most of these manuscripts and instruments date from after the most creative period of Islamic science, which spans the eighth to the fifteenth century. However, some late manuscripts also preserve for us earlier works which would otherwise be lost, and some late instruments bear features known to us only from early texts.

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Seyyed, Hossein Nasr. "The Significance of Islamic Manuscripts." In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.02.

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The people (al-ummah) Who were destined to receive the revelation in which the above verses are contained, could not remain unaffected on the human level by either the central significance of the Pen which God takes to witness in the verse cited above, nor by the inexhaustibleness of the treasury of the Words of God. The ummah which created Islamic civilization could not but live by the pen and its fruit in the form of the written word. Nor could it cease to produce a great number of works written primarily in Arabic, secondarily in Persian, and then in nearly all the vernacular languages of the Islamic world ranging from Turkish to Malay and Bengali to Berber. The civilization which received the imprint of the Qurʾānic revelation produced a vast corpus of writings which has probably not been matched in quantity by the literature of any other civilization before the discovery of printing. It also produced a body of writings which contains not only the thought. art, and sentiments of that notable segment of humanity which comprises the Islamic people, but also many of the intellectual and scholarly treasures of The civilizations of antiquity to which Islam became heir and much of whose heritage it preserved in accordance With its function as the last plenar religion of this humanity. Moreover, manuscripts were written by Muslims or minorities living within the Islamic world which contain knowledge of other civilizations and peoples.

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Zaytsev, Ilya, and Tatiana Anikeeva. ""Manuscripta Islamica Rossica" - a new electronic resource of Arabic, Persian and Turkic manuscripts from the collections of Russian repositories and libraries." In 24th International Conference on Electronic Publishing. OpenEdition Press, 2020. http://dx.doi.org/10.4000/proceedings.elpub.2020.11.

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Shirali-Shahreza, Mohammad, and Sajad Shirali-Shahreza. "Persian/Arabic Unicode Text Steganography." In 2008 Fourth International Conference on Information Assurance and Security (IAS). IEEE, 2008. http://dx.doi.org/10.1109/ias.2008.12.

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Al-Khatib, Wasfi G., S. A. Shahab, and Sabri A. Mahmoud. "Digital Library Framework for Arabic Manuscripts." In 2007 IEEE/ACS International Conference on Computer Systems and Applications. IEEE, 2007. http://dx.doi.org/10.1109/aiccsa.2007.370922.

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Shirali-Shahreza, Mohammad. "Pseudo-space Persian/Arabic text steganography." In 2008 IEEE Symposium on Computers and Communications (ISCC). IEEE, 2008. http://dx.doi.org/10.1109/iscc.2008.4625605.

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Sulaiman, Alaa, Khairuddin Omar, and Mohammad F. Nasrudin. "A database for degraded Arabic historical manuscripts." In 2017 6th International Conference on Electrical Engineering and Informatics (ICEEI). IEEE, 2017. http://dx.doi.org/10.1109/iceei.2017.8312375.

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Al-Maadeed, Somaya, Fatima Issawi, and Ahmed Bouridan. "Word Retrieval System for Ancient Arabic Manuscripts." In 2017 9th IEEE-GCC Conference and Exhibition (GCCCE). IEEE, 2017. http://dx.doi.org/10.1109/ieeegcc.2017.8448259.

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Звіти організацій з теми "Arabic and Persian manuscripts"

Davidson, Robert B., and Richard L. Hopely. Foreign Language Optical Character Recognition, Phase II: Arabic and Persian Training and Test Data Sets. Fort Belvoir, VA: Defense Technical Information Center, May 1997. http://dx.doi.org/10.21236/ada325444.

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