امید حسینی نژاد, [۲۳.۰۵.۱۷ ۱۳:۳۷]
بخش های این کتاب
Introduction I. Shiʿi Communities in History II. The Study of the Ismailis: Phases and Issues III. Ismaili History and Literary Traditions IV. Idris ʿImad al-Din and Medieval Ismaili Historiography V. A Major Schism in the Early Ismāʿīlī Movement VI. The Ismaili daʿwa under the Fatimids VII. The Concept of ḥujja in Ismaili Thought VIII. Cyclical Time and Sacred History in Medieval Ismaili Thought IX. ʿAlī in Classical Ismaili Theology X. Al-Qāḍī al-Nuʿmān, Ismāʿīlī Law and Imāmī Shiʿism XI. The Iranian School of Philosophical Ismailism XII. The Medieval Ismāʿīlīs of the Iranian Lands XIII. The ‘Order of the Assassins’: J. von Hammer and the Orientalist Misrepresentations of the Nizari Ismailis XIV. Ismaili-Seljuq Relations: Conflict and Stalemate XV. Sinān and the Nizārī Ismailis of Syria XVI. Hidden Imams and Mahdis in Ismaili History XVII. Religious Identity, Dissimulation and Assimilation: The Ismaili Experience
From Khalaf (beginning of the 4th/10th century?) to Ḥasan al-Ṣabbāḥ (d. 518 H/1124 CE): Ismailism in Rayy before and under the Seljūqs
Daniel De Smet
@Ganjinemaktoob
[now in press]
Shii Studies Review, Volume Two (2018)
Articles
From Traditionalist Spirits to Rationalist Bodies: The Concept of the Human Being in Early Imāmī Theology (Hussein Ali Abdulsater)
Was Muḥammad Amīn Astarabādī (d. 1036/1626-7) a Mujtahid? (Rula Jurdi Abisaab)
The Imamate in Early Ismāʿīlī Doctrine (Wilferd Madelung)
The Circular Vision of Existence: From Ismāʿīlī Writings to the Works of Ibn al-ʿArabī (Michael Ebstein)
Alamūt, Ismailism and Khwāja Qāsim Tushtarī's God (Shafique N. Virani)
Al-Risāla al-Rāstbāshiyya d'Abū ʿAbd Allāh al-Ḥusayn b. Ḥamdān al-Khaṣībī, élaborateur de la religion nuṣayrite (Meir Bar-Asher)
Shii Treasures in North American and European Libraries
Al-Sharīf al-Murtaḍā's Responses to Theological Questions posed by Abū Yaʿlā Sallār [Sālār] b. ʿAbd al-ʿAzīz al-Daylamī (d. 448/1057): A Critical Edition (Hassan Ansari & Sabine Schmidtke)
Recovering Yemen's Cultural Heritage: The Stookey Microfilms (Dale J. Correa)
A Zaydī Treatise on the Proof of Accidents: the Mukhtaṣar fī ithbāt al-aʿrāḍ by al-Ḥasan al-Raṣṣāṣ (Jan Thiele)
A Twelver-Shīʿī Multi-Text Volume (16th through 18th century) held in the New York Public Library (Ms New York Public Library, Arabic Manuscripts Collection, Manuscripts and Archives Division, Volume 51985A) (Sabine Schmidtke)
Short Notices
Preliminary Notes on the Nasab-nāmas of Badakhshan (Jo-Ann Gross)
A Recent Revival of Shii Studies in Germany: Three Panels on the Field (Olly Akkerman, Christian Funke, Verena Klemm, Robert Langer)
Conference report: “Shiʿism and Governance,” University of Chicago, May 12-13, 2017 (Mohammad Sagha)
Conference Report: "The Second International Ismaili Studies Conference (ISC)", Carleton University, Ottowa, Canaa, March 9-10, 2017 (Samer Traboulsi)
Reviews
Ali Rahnema, Shiʿi Reformation in Iran: The Life and Theology of Shariʾat Sangelaji (New York: Routledge, 2015) (Mahmoud S. Pargoo)
Matthew Pierce. Twelve Infallible Men: The Imams and the Making of Shiʿism (Boston: Harvard University Press, 2016) (Michael Cooperson)
Andreas Rieck, The Shias of Pakistan: An Assertive and Beleaguered Minority (New York, NY: Oxford University Press, 2016) (Mashal Saif)
Andrew J. Newman, Safavid Iran: Rebirth of a Persian Empire (London: I. B. Tauris, 2008) (Rula Jurdi Abisaab)
@Ganjinemaktoob
مقایسه ای که گرگ دیونگ در مقاله
"The Tahrir Kitab Usul Uqlidis of Nasir al-Din Tusi: Its sources"
بین تحریر خواجه و فی حل شکوک انجام داده، جالب است. ترجمه این مقاله در کتاب "استاد بشر" چاپ شده است.
نویسنده در این مقاله مدعی شده که طوسی در چند مورد از شرح انطاکی بر اصول بهره برده است.
From Khalaf (beginning of the 4th/10th century?) to Ḥasan al-Ṣabbāḥ (d. 518 H/1124 CE): Ismailism in Rayy before and under the Seljūqs
Daniel De Smet
Section V: The Qur'an in Sufi Literature
15 Sufi Negotiation of the Qur'anic Text and its Prophetic Stories in the Literature of Abu Sa'id al-Kharraz (d. 286/899)
Nada Saab
16 Ibn 'Arabi (d. 637/1240) and the Qur'an: A Series of Poems
Denis McAuley
17 'Serving from Afar': Jalal al-Din Rumi (d. 672/1273) on the Adab of Interpreting the Qur'an
Steffen Stelzer
From Khalaf (beginning of the 4th/10th century?) to Ḥasan al-Ṣabbāḥ (d. 518 H/1124 CE): Ismailism in Rayy before and under the Seljūqs
Daniel De Smet
امید حسینی نژاد, [۲۳.۰۵.۱۷ ۱۳:۳۷]
بخش های این کتاب
Introduction I. Shiʿi Communities in History II. The Study of the Ismailis: Phases and Issues III. Ismaili History and Literary Traditions IV. Idris ʿImad al-Din and Medieval Ismaili Historiography V. A Major Schism in the Early Ismāʿīlī Movement VI. The Ismaili daʿwa under the Fatimids VII. The Concept of ḥujja in Ismaili Thought VIII. Cyclical Time and Sacred History in Medieval Ismaili Thought IX. ʿAlī in Classical Ismaili Theology X. Al-Qāḍī al-Nuʿmān, Ismāʿīlī Law and Imāmī Shiʿism XI. The Iranian School of Philosophical Ismailism XII. The Medieval Ismāʿīlīs of the Iranian Lands XIII. The ‘Order of the Assassins’: J. von Hammer and the Orientalist Misrepresentations of the Nizari Ismailis XIV. Ismaili-Seljuq Relations: Conflict and Stalemate XV. Sinān and the Nizārī Ismailis of Syria XVI. Hidden Imams and Mahdis in Ismaili History XVII. Religious Identity, Dissimulation and Assimilation: The Ismaili Experience
معرفی مقاله :
شرح حال «نصیر الدین الحلی الکاشی»
شارح تجرید الاعتقاد خواجه نصیر طوسی.
👇
The Life of Nasir al-Din al-Hilli al-Kashi, a Little-Known Commentator of the Tajrid al-Aqa'id Literature, His Academic Lineage, and His Works
Yetim, Muhammed
👇
https://acikerisim.sakarya.edu.tr/handle/20.500.12619/33371
نوشتاری مختصر در «معرفی کتابخانه های مهم جهان اسلام»،
از قرن 9 قمری تا قرن 21 قمری
💐
-کتابخانه ابوالفضل بن العمید در شیراز سال 970 ق
Library of Abu'l-Fadlibn al-'Amid (970) was also in the city of Shiraz. Its director was IbnMiskawayh (932-1030) who was chancery official of the Buyid era, philosopher and historian from Rey, Iran. He worked as a secretary and librarian for a number of viziers, including 'Adud al-Dawla.
- کتابخانه توس در مشهد.
Library of Tus – Tus is one of the oldest cities of Iran. It has produced great men like Niazm al-Mulk, Naseer al-Din Tusi and poet laureate Firdausi. The library of Tus was founded by Nizam al-Mulk, founder of madrasah Nizamiyah Baghdad.
👇👇👇
https://www.academia.edu/27909814/Libraries_of_the_Muslim_World_859-2000_
شرح تجريد الاعتقاد
فلسفه و کلام اسلامی
تاليف: خواجه نصير الدين طوسى
شارح : قوشچی
شارح: صدر الدین محمد الحسینی
قرن ۱۱ق
عربی
Translation: fa-en
Description of the abstraction of belief
Islamic philosophy and theology
Author: Khawaja Nasir al-Din Tusi
Explanator: Qoshchi
Commentary by Sadruddin Mohammad Al-Husseini
11th century AH
Arabic
Doubts on Avicenna A Study and Edition of Sharaf Al-din Al-masudi’s Commentary on the Isharat by Ayman Shihadeh
Theories of Testimonial Knowledge in Islamic Theology
By Hassan Ansari and Amin Ehteshami
This monograph investigates theories of testimonial knowledge as articulated in the writings of al-Sharīf al-Murtaḍā (965–1044). Among the topics discussed are the definitions provided for testimonial report (khabar) and knowledge (ʿilm); the epistemic status of transmitted reports in general and scriptural reports in particular; the criteria developed for ascertaining the veracity of eyewitness testimony; the division of reports into corroborated (mutawātir) and uncorroborated (āḥād); the authority of uncorroborated reports in forming legal precepts; and the status of historical reports in establishing the authenticity of Prophet Muḥammad’s claim to prophecy and his performance of miracles. The authors trace these epistemological issues through al-Murtaḍā’s theological and jurisprudential writings and examine his engagement with a variety of prominent Muʿtazilī thinkers including al-Balkhī (d. 931), al-Jubbāʾī (d. 933), Ibn Khallād (fl. tenth century), and ʿAbd al-Jabbār (d. 1025). A close reading of relevant sections from Ibn Khallād’s theological handbook al-Uṣūl, along with the commentaries and revisions of ʿAbd al-Jabbār and al-Hārūnī (d. 1033), clarifies the contours and intricacies of the Muʿtazilī milieu within and against which al-Murtaḍā wrote. In addition, in order to situate the Muʿtazilī and Shīʿī discussions in a broader intellectual context, the authors briefly explore the contrasting views advocated by two of al-Murtaḍā’s contemporaries: (1) al-Bāqillānī (d. 1013), a renowned Ashʿarī thinker whose position concerning testimonial knowledge differs from al-Murtaḍā in some consequential respects; and (۲) Ibn al-Samḥ (d. ۱۰۲۷), a Baghdadi Christian philosopher whose epistemology of testimonial reports diverges from the Muʿtazilī, Ashʿarī, and Shīʿī theological frameworks. Theories of Testimonial Knowledge in Islamic Theology brings to surface the epistemological discussions informing the approaches of Muslim theologians and legal theorists to eyewitness testimony as a source of religious knowledge.
From Khalaf (beginning of the 4th/10th century?) to Ḥasan al-Ṣabbāḥ (d. 518 H/1124 CE): Ismailism in Rayy before and under the Seljūqs
Daniel De Smet
Or. 1094
Collective volume with texts in Arabic, and Persian, with some Turkish, paper, 254 ff.,
safina shaped. Apparently the whole or part of a private notebook of a scholar fluent in
Persian and Arabic, living in Anatolia, in the second half of the 8/14th century.
(1) pp. 1-7. Arabic. al-Durra al-Yatima. The title is followed by an anonymous poem, but it
is possible that it is meant to be the title of the whole collection of (mostly) Persian
poems of which this is the first. CCO 526 (II, p. 27). See Voorhoeve, Handlist, p. 72. On pp.
1, 254 also a bookseller’s note in Turkish.
(2) p. 8. Persian poems by Diya’ al-Din al-Munaggim al-Bukhari, composed in praise of
the amir Diya’ al-Din al-Tughri. CCO 526 (II, pp. 27-28).
(3) p. 10. Persian poems composed by Muhyi al-Din. CCO 526 (II, p. 28) mentions the
subjects.
(4) p. 17. Persian poem by Husam al-Din Yusuf. CCO 526 (II, p. 28).
(5) p. 18. Persian. Treatise on Qur’an 59:9. CCO 526 (II, p. 28) quotes the aya and the
incipit.
(6) p. 21. Persian. Treatise by Galal al-Din `Abd al-Malik al-Warqani on certain words of
the Prophet Muhammad. CCO 526 (II, p. 28).
(7) p. 24. Persian. Treatise on Qur’an 30:49. CCO 526 (II, p. 28).
(8) p. 28. Persian poems by Muhyi al-Din. CCO 526 (II, p. 28).
(9) p. 31. Persian poems by Diya’ al-Din al-Munaggim al-Bukhari. CCO 526 (II, p. 28).
(10) p. 32. Persian. Letter from Shaykh al-Islam Sadr al-Haqq wal-Din (= al-Qunawi?) to
Nasir al-Din al-Tusi (d. 672 AH), and the latter’s answer (p. 34). CCO 526 (II, p. 28).
(11) ff. 44-97. Arabic. Excerpts from Diwan of Husam al-Din `Isa b. Sangar al-Hagiri (d.
632/1235), GAL G I, 249. CCO 526 (II, pp. 28-29); CCA 677 (I, p. 422). See Voorhoeve,
Handlist, p. 63.
(12) pp. 98-99. Arabic. Min kalam Ibn Sina, interpreted as Wasiyya of Ibn Sina (d.
428/1037), GAL G I, 458. Anawati No 153. A poem of 15 lines. CCO 526 (II, p. 29). See
Voorhoeve, Handlist, p. 400. Followed by other poetical pieces, possibly also by Ibn Sina,
e.g. fi wasf al-qalam (pp. 100-101).
(13) p. 104. Persian poem by Muhyi al-Din. CCO 526 (II, p. 29).
(14) p. 106. Persian, Arabic. Three elegies, by Diya’ al-Din al-Munaggim, on the death of
Muhyi al-Din. An elegy by Nizam al-Din al-Hafiz, on the deat of Muhyi al-Din. An elegy
by Diya’ al-Din al-Munaggim on the death of Shams al-Din al-Shushtari. Also on al-
Lughz. CCO 526 (II, p. 29).
(15) pp. 132-150. Arabic. Wasiyyat al-Harith b. Ka`b. CCO 526 (II, p. 29) quotes the
beginning. See Voorhoeve, Handlist, p. 399.
(16) p. 151. Persian poem by Sharaf al-Din al-Shirazi, and a chronogram (p. 152) by Diya’
al-Din al-Bukhari on the date of the demise of Muhyi al-Din. CCO 526 (II, pp. 29-30)
quotes the chronogram and interprets it as 2 Rabi` I 731 AH and the place of demise as
the town of Aqshahr (in Qaramania). Another chronogram, also quoted in CCO 526 (II, p. 29), gives 761 AH as the date of demise of Awhad al-Din `Ali, the son of Muhyi al-Din.
(17) p. 160. Arabic and Persian. Ash`ar tuktabu fi Sudur al-Mukatabat. Not in Voorhoeve’s
Handlist. CCO 526 (II, p. 30).
(18) p. 185. Several poems, in Arabic and Persian. In several flowers are described. CCO
526 (II, p. 30). On p. 185 al-imam Fakhr al-Din al-Razi is mentioned. Not in Voorhoeve’s
Handlist.
(19) p. 222 (pp. 201-220 counting backwards). Persian. Shorter pieces in prose. Dar
Ibtida-yi Kitab. Dar Fathnama. Fathnama-yi Kirman. Mithal-i Imarat-i Ka`ba (incomplete).
CCO 526 (II, p. 30).
(20) pp. 248-254. Arabic. The 21 first distichs only of al-Qasida al-Tantaraniyya by Mu`in
al-Din Ahmad b. `Abd al-Razzaq al-Tantarani (c. 485/1092), GAL G I, 252. Not in
Voorhoeve’s Handlist.
The entire volume has been extensively described in CCO 526 (II, pp. 28-30), but as can
be expected with a private notebook as this volume is, there is more detail that can be
said about the contents.
([* Ar. 1094: nog eens goed bekijken!])
🌻 Spiritual Advices from Ayatullah Tahriri for entering into the Month of Zilhajj and making the most of this month:
💯 Regarding the importance of the first ten days of the month of Zil-Hijjah, a tradition has been narrated from the Prophet of Allah, according to which there are no days in which good deeds and worship are more loved by Allah as they are in these ten days.
🔰 The acts of worship specific for these ten days are as follows:
1⃣ Fasting for the first nine days, which has the reward of fasting for one’s entire lifetime.
2⃣ Performing the special prayer* for these ten days between Maghrib and Isha prayers.
3⃣ Reciting the specific supplications* for these days.
4⃣ Reciting the tahlīlāt every day.
( لاَ إلہَ إلاَّ اﷲُ عَدَدَ اللَّیالِی وَالدُّھُورِ ... )*
5⃣ Giving importance to and performing the acts of worship on the night and day of Arafah, specially reciting Dua al-Arafah after Zuhr time on that day.
* Refer to Mafātīh al-Jinān for details.
@AbodeofWisdom
❇️🌻 Subtle points by Shaykh Tusi in the difference between "Khawf" and "khashiyya"🌻❇️
💠"Although 'khawf' and 'khashiyya' are synonymous lexically, in this terminology there is a difference between the two. Khashiyya being reserved for those who know (ulama).
انما يخشي الله من عباده العلماء
'even so only those of His servants fear (losing God's pleasure/love) who have knowledge' (35:28).
And their paradise is exclusive:
ذالك لمن خشي ربّه
'that is for him who fears (losing His pleasure/love)' (98:8).
💠And they are devoid of any fear (khawf):
لا خوف عليهم و لا هم يحزنون
'no fear shall be on them, neither shall they (be in) sorrow' (10:62).
💠Hence khashiyya is a feeling of awe arising from consciousness of the awe-inspiring greatness of the Truth, Majestic and Exalted, and awareness of one's inadequacy and shortcoming in serving Him, or due to an imagined lapse in the ettiquette of servant-hood, or a breach in necessary obedience. That khashiyya is a special kind of fear indicated by the following [Quranic verse]:
و يخشون ربّهم و يخافون سوء الحساب
'and fear their Lord, and dread the evil (outcome of) reckoning' (13:21).
💠And 'rahbah' (awe) is close to khashiyya:
هدي ورحمة للّذين هم لربّهم يرهبون
'a guidance and mercy unto all those who hold their Lord in awe'.
💠And when the wayfarer attains the station of rida (satisfaction), his fear is turned into security (amn).
اولئك لهم لأمن و هم مّهتدون
'to them belongs the (true) security, and they are the guided' (6:82).
💠Then he is neither repelled by anything repulsive nor attracted by anything desirable, and this security is due to perfection. And if the aforementioned security is due to deficiency, the possessor of this security does not become free from khashiyya until (he's) illuminated by the vision of Unity (wahdah), whereat there remains no trace of khashiyya, for khashiyya is associated with plurality (takathur)".
📚"Awsaf ul Ashraf" by Shaykh Khwaja Nasir al-Din al-Tusi, section three: on Fear and Grief
@AbodeofWisdom
💠The Station of 'Rida'💠
📝Shaykh Nasir al Din Tusi
God has said:
لِّكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
"That you may not grieve for what escapes you, nor rejoice in what has come to you . . .” (57:23)
Rida is gratification and its fruit is love. It entails the absence of resentment, outward and inward, in the heart, in speech and action. Those who are preoccupied with the outward
(ahl-e zahir) are eager that
God, the Exalted, be pleased with them, that they may remain secure from His wrath and punishment.
The seekers of the Truth
(ahl-e haqiqat) are eager that they may remain pleased with God, the Exalted, so that none of such various states as life and death, survival and annihilation, pain and comfort, felicity and wretchedness, prosperity and poverty be contrary to their desire, leading them to prefer one of them
to the other, for their knowing that all of them are from the exalted Creator. The love of God, the Exalted, is fixed in their nature, and hence they do not seek anything beyond what
He wills and determines and are well-pleased with whatever befalls them.
It is related of one of the sages who possessed this station that in seventy years of a lifetime he never said when something happened “Had it not happened!” nor “Had it happened!” when something didn't. And a sage when asked concerning the effect of
'rida' he had found within himself answered, “I do not
find any trace of rida
within myself. Yet, if I were to be made into a bridge extending over the hell, and all of creation from the first to the last, were to pass over me into paradise and I alone were consigned to
hell, it would never occur to me why I didn't receive what others did.”
And when the equality of the different aforementioned states becomes well-established in one's nature, that which happens accords wish his real desire. Hence it has been said that `Everyone gets what he
deserves and deserves what he gets.' For one who has found the Truth, God's good-pleasure with a servant is realized when the servant's good pleasure with God is obtained:
...رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ
“...God being well-pleased with them and they well-pleased with Him” (5:119).
Hence whenever one has an objection concerning the occurrence of something, whatsoever that may
be, or when there is a probability of its coming to one's mind, one would be devoid of the station of
rida.
One who possesses the station of 'rida' is always in a state of ease, for he has no preferences or reservations, or rather his preferences accord with all that happens and doesn't happen:
...ۚ وَرِضْوَانٌ مِّنَ اللَّهِ أَكْبَرُ...
“. . . and God's good-pleasure is greater....” (9:72)
That is why the angel who is the keeper of the paradise is called
Ridwan and it has been said:
الرضا بالقضاء باب الله الأعظم
"Satisfaction with fate is the greatest door to Allah "📍
for everyone who attains to
'rida' reaches paradise and whatever he beholds is seen in the light of Divine
mercy, and:
المؤمن ينظر بنور الله الأعظم
"The believer sees with the greatest light of Allah"📍
As God, the Exalted, is the creator of all existents, were He to dislike something it would be impossible for it to come into existence. And since He has not disliked anything, [the wayfarer] is well-pleased with everything [that comes into existence], not regretting anything that doesn't occur, nor feeling elated by
that which does:
...إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ...
“Surely that is true constancy.” (31:17)
📚Reference
📃 "Awsaf al Ashraf" by Khwaja Nasir al Din Tusi
📍Al-Barqi, Kitab al-mahasin, p. 131.
📍Bihar al-anwar, vol. 67, p. 73.
@AbodeofWisdom
💠The Station of 'Rida'💠
📝Shaykh Nasir al Din Tusi
God has said:
لِّكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
"That you may not grieve for what escapes you, nor rejoice in what has come to you . . .” (57:23)
Rida is gratification and its fruit is love. It entails the absence of resentment, outward and inward, in the heart, in speech and action. Those who are preoccupied with the outward
(ahl-e zahir) are eager that
God, the Exalted, be pleased with them, that they may remain secure from His wrath and punishment.
The seekers of the Truth
(ahl-e haqiqat) are eager that they may remain pleased with God, the Exalted, so that none of such various states as life and death, survival and annihilation, pain and comfort, felicity and wretchedness, prosperity and poverty be contrary to their desire, leading them to prefer one of them
to the other, for their knowing that all of them are from the exalted Creator. The love of God, the Exalted, is fixed in their nature, and hence they do not seek anything beyond what
He wills and determines and are well-pleased with whatever befalls them.
It is related of one of the sages who possessed this station that in seventy years of a lifetime he never said when something happened “Had it not happened!” nor “Had it happened!” when something didn't. And a sage when asked concerning the effect of
'rida' he had found within himself answered, “I do not
find any trace of rida
within myself. Yet, if I were to be made into a bridge extending over the hell, and all of creation from the first to the last, were to pass over me into paradise and I alone were consigned to
hell, it would never occur to me why I didn't receive what others did.”
And when the equality of the different aforementioned states becomes well-established in one's nature, that which happens accords wish his real desire. Hence it has been said that `Everyone gets what he
deserves and deserves what he gets.' For one who has found the Truth, God's good-pleasure with a servant is realized when the servant's good pleasure with God is obtained:
...رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ
“...God being well-pleased with them and they well-pleased with Him” (5:119).
Hence whenever one has an objection concerning the occurrence of something, whatsoever that may
be, or when there is a probability of its coming to one's mind, one would be devoid of the station of
rida.
One who possesses the station of 'rida' is always in a state of ease, for he has no preferences or reservations, or rather his preferences accord with all that happens and doesn't happen:
...ۚ وَرِضْوَانٌ مِّنَ اللَّهِ أَكْبَرُ...
“. . . and God's good-pleasure is greater....” (9:72)
That is why the angel who is the keeper of the paradise is called
Ridwan and it has been said:
الرضا بالقضاء باب الله الأعظم
"Satisfaction with fate is the greatest door to Allah "📍
for everyone who attains to
'rida' reaches paradise and whatever he beholds is seen in the light of Divine
mercy, and:
المؤمن ينظر بنور الله الأعظم
"The believer sees with the greatest light of Allah"📍
As God, the Exalted, is the creator of all existents, were He to dislike something it would be impossible for it to come into existence. And since He has not disliked anything, [the wayfarer] is well-pleased with everything [that comes into existence], not regretting anything that doesn't occur, nor feeling elated by
that which does:
...إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ...
“Surely that is true constancy.” (31:17)
📚Reference
📃 "Awsaf al Ashraf" by Khwaja Nasir al Din Tusi
📍Al-Barqi, Kitab al-mahasin, p. 131.
📍Bihar al-anwar, vol. 67, p. 73.
@AbodeofWisdom
Or. 1094
Collective volume with texts in Arabic, and Persian, with some Turkish, paper, 254 ff.,
safina shaped. Apparently the whole or part of a private notebook of a scholar fluent in
Persian and Arabic, living in Anatolia, in the second half of the 8/14th century.
(1) pp. 1-7. Arabic. al-Durra al-Yatima. The title is followed by an anonymous poem, but it
is possible that it is meant to be the title of the whole collection of (mostly) Persian
poems of which this is the first. CCO 526 (II, p. 27). See Voorhoeve, Handlist, p. 72. On pp.
1, 254 also a bookseller’s note in Turkish.
(2) p. 8. Persian poems by Diya’ al-Din al-Munaggim al-Bukhari, composed in praise of
the amir Diya’ al-Din al-Tughri. CCO 526 (II, pp. 27-28).
(3) p. 10. Persian poems composed by Muhyi al-Din. CCO 526 (II, p. 28) mentions the
subjects.
(4) p. 17. Persian poem by Husam al-Din Yusuf. CCO 526 (II, p. 28).
(5) p. 18. Persian. Treatise on Qur’an 59:9. CCO 526 (II, p. 28) quotes the aya and the
incipit.
(6) p. 21. Persian. Treatise by Galal al-Din `Abd al-Malik al-Warqani on certain words of
the Prophet Muhammad. CCO 526 (II, p. 28).
(7) p. 24. Persian. Treatise on Qur’an 30:49. CCO 526 (II, p. 28).
(8) p. 28. Persian poems by Muhyi al-Din. CCO 526 (II, p. 28).
(9) p. 31. Persian poems by Diya’ al-Din al-Munaggim al-Bukhari. CCO 526 (II, p. 28).
(10) p. 32. Persian. Letter from Shaykh al-Islam Sadr al-Haqq wal-Din (= al-Qunawi?) to
Nasir al-Din al-Tusi (d. 672 AH), and the latter’s answer (p. 34). CCO 526 (II, p. 28).
(11) ff. 44-97. Arabic. Excerpts from Diwan of Husam al-Din `Isa b. Sangar al-Hagiri (d.
632/1235), GAL G I, 249. CCO 526 (II, pp. 28-29); CCA 677 (I, p. 422). See Voorhoeve,
Handlist, p. 63.
(12) pp. 98-99. Arabic. Min kalam Ibn Sina, interpreted as Wasiyya of Ibn Sina (d.
428/1037), GAL G I, 458. Anawati No 153. A poem of 15 lines. CCO 526 (II, p. 29). See
Voorhoeve, Handlist, p. 400. Followed by other poetical pieces, possibly also by Ibn Sina,
e.g. fi wasf al-qalam (pp. 100-101).
(13) p. 104. Persian poem by Muhyi al-Din. CCO 526 (II, p. 29).
(14) p. 106. Persian, Arabic. Three elegies, by Diya’ al-Din al-Munaggim, on the death of
Muhyi al-Din. An elegy by Nizam al-Din al-Hafiz, on the deat of Muhyi al-Din. An elegy
by Diya’ al-Din al-Munaggim on the death of Shams al-Din al-Shushtari. Also on al-
Lughz. CCO 526 (II, p. 29).
(15) pp. 132-150. Arabic. Wasiyyat al-Harith b. Ka`b. CCO 526 (II, p. 29) quotes the
beginning. See Voorhoeve, Handlist, p. 399.
(16) p. 151. Persian poem by Sharaf al-Din al-Shirazi, and a chronogram (p. 152) by Diya’
al-Din al-Bukhari on the date of the demise of Muhyi al-Din. CCO 526 (II, pp. 29-30)
quotes the chronogram and interprets it as 2 Rabi` I 731 AH and the place of demise as
the town of Aqshahr (in Qaramania). Another chronogram, also quoted in CCO 526 (II, p. 29), gives 761 AH as the date of demise of Awhad al-Din `Ali, the son of Muhyi al-Din.
(17) p. 160. Arabic and Persian. Ash`ar tuktabu fi Sudur al-Mukatabat. Not in Voorhoeve’s
Handlist. CCO 526 (II, p. 30).
(18) p. 185. Several poems, in Arabic and Persian. In several flowers are described. CCO
526 (II, p. 30). On p. 185 al-imam Fakhr al-Din al-Razi is mentioned. Not in Voorhoeve’s
Handlist.
(19) p. 222 (pp. 201-220 counting backwards). Persian. Shorter pieces in prose. Dar
Ibtida-yi Kitab. Dar Fathnama. Fathnama-yi Kirman. Mithal-i Imarat-i Ka`ba (incomplete).
CCO 526 (II, p. 30).
(20) pp. 248-254. Arabic. The 21 first distichs only of al-Qasida al-Tantaraniyya by Mu`in
al-Din Ahmad b. `Abd al-Razzaq al-Tantarani (c. 485/1092), GAL G I, 252. Not in
Voorhoeve’s Handlist.
The entire volume has been extensively described in CCO 526 (II, pp. 28-30), but as can
be expected with a private notebook as this volume is, there is more detail that can be
said about the contents.
([* Ar. 1094: nog eens goed bekijken!])
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