European Journal of Research www.journalofresearch.de ¹ 1/2019 [email protected]

SOCIAL SCIENCE AND HUMANITIES

Manuscript info: Received December 12, 2018., Accepted December 17, 2018., Published January 20, 2019.

THE CONTRIBUTION OF BERND RADTKE ON THE STUDYING HAKIM TIRMIDHI'S SCIENTIFIC HERITAGE

Nodir Karimov Rakhmonkulovich, PhD student, Tashkent State Institute of Oriental Studies, Uzbekistan. E-mail:[email protected]

http://dx.doi.org/10.26739/2521-3253-2019-1-12

Abstract: The article isaimed at studying the role of Bernd Radtke in the study of the scientific heritage of Hakim Termizi. The research analyzes the scientific works of Bernd Ratke dedicated to the scholar. As Bernd Radtke said: "In the medieval biographical dictionaries and the Sufi handbooks where one woud normally expect to find such information, little is recorded about the life and activities of the author Hakim Tirmidhi dubbed "al-Hakim", the Wise". Bernd Radtke spent many years of his life to study Hakim Tirmidhi's scientific heritage and during this period, he published numerous articles on diverse aspects of Tirmidhi. We can say that he is one of well-known scholars who is well- aware of Hakim Tirmidhi's works. The contribution of Bernd Radtke is very vital in the studying Hakim Tirmidhi's scientific heritage. In this article, it will be an attempt to analyze Bernd Radtke's works. Key words: Bernd Ratke, Hakim Tirmidhi, "al-hakim"(Wise), "Riyozat an-nafs", "Hatm ul-avliyo" , "Kitob ul-akyos val-mughtaryn", "gwavr ul-umur".

Recommended citation: Nodir Karimov. THE CONTRIBUTION OF BERND RADTKE ON THE STUDYING HAKIM TIRMIDHI'S SCIENTIFIC HERITAGE. 1 European Journal of Research P. 95-103 (2019).

INTRODUCTION Hakim Tirmidhi was apparently born between 820 and 830 AD in Termez, Khorasan, nowadays Uzbekistan. His father was a scholar of hadith and a jurist; his early education appears to have been very orthodox. He was reared as a scholar of hadith and fiqh (law), more specifically, the Hanafi school of law that was dominant in eastern territories of Iran. The range of Tirmidhi's education included the sciences, such as Greek natural science and philosophy. His subsequent reference to learning the use of the astrolabe, implying a knowledge of astronomy and mathematics, has been given different interpretations. "There is no trace of influence from 'natural science' in his writings." But being a Sufi Master is enough to accept that

Vienna, Austria Generalization of Scientific Results

95 European Journal of Research www.journalofresearch.de ¹ 1/2019 [email protected] he did. However, his general pursuit of knowledge gained him the name of "al-hakim" (the title which means he had mastered the five sciences- Mathematics-Logic-Music-Medicine and Astronomy) [7]. His full name is Abu Abdullah Muhammad bin Ali bin Hasan bin Bashir[1] Al-Hakim At- Termizi.Hakim Termidhi is the author of more than 80 scientific works (more than 400 in some publications) and a famous figure in the Islamic Sufism.Numerous studies have been conducted to investigate his works in the West and the East, among them Bernd Radtke's scientific work is of particular importance.This research analyzes the works of famous scientist Bernd Radtke based on the study of the scientific heritage of Hakim Termidhi. LITERATURE REVIEW In this research, B.Radtke’s following scientific works are analyzed: “The Concept of Sainthood in Early Islamic Mysticism” (Co- author: O'Kane),“Al-Ḥakīm at-Tirmiḏi. Ein islamischer Theosoph”, “Der Mystiker al-Ḥakīm at-Tirmiḏī”, “Drei Schriften des Theosophen von Tirmiḏ”, “Al-Hakim al-Tirmidhi on miracles”, “Some recent research on al-Ḥakīm al-Tirmidhī” and “Al-Hakim al-Tirmidhi” by G. Gobillot are used efficiently.

MATERIALS AND METHODS This is qualitative research using the content analysis approach. About ten Bernd Radtke’s works and other materials are used to explain the contribution of Bernd Radtke on the studying Hakim Tirmidhi’s scientific heritage.. Besides that, the researcher had used journals, manuscripts and articles to collect data related to the research.

FINDINGS AND DISCUSSION German Orientalist Bernd Radtke has devoted more than 30 years to study the legacy of Hakim Tirmidhi. Bernd Radtke has had an interest in Hakim Tirmidhi for a long time which received encouragement from his teacher of long standing and thesis adviser Professor Fritz Meier. His Ph.D. thesis was published in 1980 as vol. 58 in the series Islamkundiliche Untersuchungen with the title “Al-Ḥakīm at-Tirmiḏi. Ein islamischer Theosoph des 3/9. Jahrhunderts” [5]. This dissertation was a reason for many discussions by different scholars. The most important parts of it were reviewedby G.R.Hawting in “Bulletin of the School of Oriental and African Studies”. The following opinions were given by G. R.Hawting:“This discussion of the early Muslim mystic al- Hakim al-Tirmidhi (d. early fourth/tenth century) is a revision of the author's thesis presented at the University of Basel in 1974. Vienna, Austria Generalization of Scientific Results

96 European Journal of Research www.journalofresearch.de ¹ 1/2019 [email protected] The work consists of a discussion of Tirmidhi's biography, an attempt to establish a list of his literary works, with reference to printed editions and manuscripts, a brief examination of some of his ideas and arguments, and, finally, translations into German of selected passages from his writings. There is a brief examination of Tirmidhi's influence on the mystics of his own and subsequent generations, but the work does not discuss in any detail his place in the development of Sufism. Within the limits which he has set himself Radtke has produced a useful introduction to Tirmidhi, providing more detail than, and some revisions of, earlier discussions of his life and works, notablythose by N. Heer (in The world of Islam: studies in honour of Philip K. Hitti, London, 1959, 121 ff.) and Othman Yahya (in Milanges Massignon, Iri, Damascus, 1957, 411 ff.). The book is a photographically reproduced typescript. No doubt this form is now necessary and generally acceptable, but it does have disadvantages in a work of this nature which contains several lists involving subsections. Unless one starts at the beginning of a chapter (and even these do not seem immediately obvious), the limited repertoire of typefaces and sizes makes it difficult to see exactly where one is. Since the purpose of lists is, presumably, to facilitate speed of reference, the limitations in this area are unfortunate. One valuable section of the book is Radtke's discussion of the authenticity of Tirmidhi's “Kitab al- hajj”, which, he concludes, has been revised after Tirmidhi's death. One might easily miss this discussion, however, since it appears in the section devoted to Tirmidhi's life, rather than in the bibliographical section where one would expect it, and Radtke's index does not refer to the individual works of Tirmidhi. Radtke's bibliography does not include any of the works on Sufism by Annemarie Schimmel. G.R.Hawting was interested to find that, whereas Radtke (pp.16,38) rather implies that he is breaking new ground by suggesting a death date for Tirmidhi “between 295/907 and 310/922”, Schimmel too says that he died in the early tenth century, rather than the more usual 285/898 (Annemarie Schimmel, “Mystical dimensions of Islam”, Chapel Hill, 1975, 55). One should also point out that Radtke's bibliography does not refer to the Ph.D. thesis of M. I.al-Geyoushi (Al- Tirmidhi, his works and his opinions, University of London, 1970), nor to two works which he (does, however, say in his foreword that he was unable to consult: 'Abd al-Fattah Barakat, “al-Hakim al-Tirmidhi wa-nazariyyatuhu fi'l wilaya”, 2 vols., Cairo, 1971, and Yves Marquet, al-Hakim al-Tirmidi et le ndoplatonisme de son temps, Dakar, 1976. For the sake of completeness, these should have been listed in the bibliography” [4,p.578-579].

Vienna, Austria Generalization of Scientific Results

97 European Journal of Research www.journalofresearch.de ¹ 1/2019 [email protected]

American scholar Nicholas Heer [8] who is a professor of University of Washington. He gives positive ideas on Bernd Radtke’s thesis. He discusses all dissertation and explains the good parts of Bernd Radtke’s work. He says: “This book, a study of the thought and doctrines of Abu Abd Allah Muhammad ibn Ali al-Hakim al-Tirmidhi, a prominent Sufi of the third Islamic century, consists of six parts. Part I deals with the sparse information concerning al-Tirmidhi’s life. Because the dates of al-Tirmidhi’s birth and death have never been determined with certainty, the author has attempted to set termini a quo and ad quem for each. He concludes that al-Tirmidhi must have been born before 220/835 (very possibly in 210/825), that he lived to be over 65 years of age, and that he died between 295/907 and 310/922. Part II is devoted to an enumeration of al-Tirmidhi’s works and the manuscripts in which they are found. Al-Tirmidhi was a prolific writer and a surprising number of manuscripts of his works have survived to the present day. In fact, it is highly probable that not all the surviving manuscripts of his works have as yet been discovered. For this reason, as the author rightly points out, a complete list of al-Tirmidhi's works remains a task for the future. Presented here, therefore, is a list of all of al-Tirmidhi's works which have been printed or edited as well as information, much of it new, on some of the major manuscript collections of al-Tirmidhi's works. Particular attention is given to the following manuscripts: “Ismail Sa'ib” (1571; Leipzig 212; Paris 5018) and “Wali al-Din” (770). Included also is a description of Guttingen 256, which contains a copy of al-Tirmidhi's “Ilm al-Awliya” and has not previously been described. In Part III the author takes up al-Tirmidhi’s mystical doctrine. He points out that al-Tirmidhi was not a systematic thinker but was, on the contrary, a mystic; and that, consequently, one should not expect to find in his works a complete and unified theological system free from contraditions. Among the topics discussed in this part are al-Tirmidhi's doctrines concerning God and the cosmos, the double nature of man, the knowledge and vision of God, the path of the mystic, and prophethood and sainthood. There is also a section on al-Tirmidhi’s place in the mysticism of his time. Part IV consists of translations of selected texts from various works of al-Tirmidhi. Included are selections from “Jawab Kitab min al-Rayy”, “Riyadat al-Nafs”, “Al-Akyas wa-al Mughtarrin”, “Khatm al Awliya”, the fetters to Abu Uthman al-Hiri and Muhammad ibn al Fadl al-Balkhi, and Nawadir al-Usul.

Vienna, Austria Generalization of Scientific Results

98 European Journal of Research www.journalofresearch.de ¹ 1/2019 [email protected] Part V contains a list of the Persian words and sentences which are to be found in al-Tirmidhi’s works, and Part VI contains foot notes and references. At the end of the book is a very useful bibliography and a complete index of proper names and Arabic and Persian technical terms. This is the first book in a European language to deal with al Tirmidhi’s mystical system as a whole. It should prove of value not only to scholars concerned with al-Tirmidhi himself, but to all those who have an interest in early Islamic mysticism”[3, p.61-62]. In the 1980s, Bernd Radtke published an article on Sufism in Hakim Tirmidhi's works [9, p.237-245].In this study, the views of Hakim Tirmidhi on Sufism, the duties and functions of the Sufi were discussed. In 1989, Bernd Radtke’s “A Forerunner of Ibn al-'Arabî: Hakîm Tirmidhî on Sainthood” was first published in the Journal of the Muhyiddin Ibn 'Arabi Society [2]. In his article, He says: “Here my concern is not so much with Ibn al-'Arabî himself, but rather with people who lived before him and especially with the one man whom I consider to be the predecessor as such of Ibn al-'Arabî, and that is al-Hakim al- Tirmidhi, the sage of Tirmidh”. It is the fact that Hakim Tirmidhi was spiritual teacher of Ibn Arabi and to understand Ibn Arabi better, Hakim Tirmidhi’s legacy should be studied deeply. After that part, He gives a short biographical sketch about Hakim Tirmidhi’s life. According to Bernd Radthe’s article, the major part of his writings have been preserved and have had a considerable influence upon the development of Sufism. This applies particularly to his best known, although not his most extensive work, called “Sirât al-awliyâ”, which may be translated 'The Lives (or The Road) of the Friends of God (or the Saints). Up to now it has been known under the title, “Khatm al-awliya”, which means 'The Seal of the Friends of God (or the Saints). In the later parts, he discussed the terms such as “friendship of God” or “sainthood”, “haqq”, “ma’rifa”, “sadr”, “sidq”and compared Hakim Tirmidhi and Ibn Arabi’s opinions and tired to show similarities and differences. And he concludes that Ibn al-Arabî has taken over a considerable number of ideas from Hakîm Tirmidhî, even part of his terminology. Just as Hakîm Tirmidhî does, so Ibn al-Arabi places the friendship of God within a cosmological context, and he too, to point to a very decisive similarity, acknowledges divine inspiration even after the death of the Prophet Mohammed. This is one source of the controversy which rages around Ibn al-Arabî to the present day. Ibn al-'Arabî too speaks of 'the seal of sainthood', a term which Hakîm Tirmidhî first introduced into Islamic mysticism. With this brief outline I hope I have been able to make a small contribution to a better understanding of the Shaykh al-Akbar. Vienna, Austria Generalization of Scientific Results

99 European Journal of Research www.journalofresearch.de ¹ 1/2019 [email protected] In 1992, Bernd Radtke Hakim published Tirmidhi’s three books: “Kitab siyar al-avliya”(“The book about pictures of Awliya”),“Garab al- masailallati saalahu ahl Sarahs anha”(The wonderful things which asked from people of Sarahs), “Javab kitab Uthmon bin Said min ar-Ray”(The response to the letter of Uthman bin Said from Ray) with title of “Drei Schriften des Theosophen von Tirmiḏ. I. Teil: die arabischen Texte” (“Drei Schriften des Theosophen von Tirmiḏ. I. Teil: die arabischen Texte”) [12,p.287].The translation and commentary of that book was published in 1996.Bernd Radtke clarified that Hakim Tirmidhi had used the ideas such as “friendship of God” or “sainthood”, “haqq”, “ma’rifa” even before Al-Farobi (d.339/951), Ibn Sino (d.428/1037), Suhravardi (d.586/1191), Ibn al-Arabi (d.637/1240) in this research. In 2000, “Al- Hakim al-Tirmidhi on miracles” by Bernd Radtke was published to analyze Hakim Tirmidhi’s interesting ideas [10, p.287-99].According to Hakim Tirmidhi, only the friends of God are able to see Allah's miracles.Doing good things in the world and helping those in need can lead to closeness to Allah.Bernd Ratke states in this article that Hakim Tirmidhi had a special role in the mysticism. In 2006, the author’s one of recent article called “Some recent research on al-Ḥakīm al-Tirmidhī” is published in “Der Islam” [11,p.39- 89]. In this article, the author gives detailed information on Hakim Tirmidhi’s “Kitab ul-a’zo van nafs va yusammo kazolika gavr ul-umur” (“The book about the body and the soul or the essence of work”) and its structure. And he discusses G.Gobillot’s comments on that work [6, p.306]. Bernd Radtke believes that “Gavr ul-umur”, “Kitab al-haj val asrarihi”, “Ma’rifat al-asrar” were not written by Hakim Tirmidhi.However, the books which are kept in the libraries of Paris, Alexandria, Turkey are titled with the name of Hakim Tirmidhi. In our opinion, this problem should be studied deeply. Bernd Radtke and John O'Kane, co-author of the research entitled “The concept of sainthood in early Islamic mysticism: two works by al- Ḥakīm al-Tirmidhi” have been one of the deep-rooted studies of the heritage of the scholar[13, p.148]. In this work, Hakim Tirmidhi’s two books are discussed the importance of the autobiographical work - “Bad'u shaani Abu Abdullah”and “Kitab siyar al-awliya”(The book about pictures of Awliya).Autobiographic work, “Bad'u Shaani Abu Abdullah”, is the most comprehensive source of information about Hakim Termezi's life, dynasty, scientific heritage, and other aspects of his life.In the book “Siyar al-Awliyâ”(The book about Pictures of Awliya), is about Hakim Tirmidhi’s views on the subject of Awliyâ. The authors have analyzed the scientific value of both works, the place of their preservation and their historiography, and revealed the importance of their role in Islamology. Vienna, Austria Generalization of Scientific Results

100 European Journal of Research www.journalofresearch.de ¹ 1/2019 [email protected]

About this book, Gerhard Bowering gives full review in “International Journal of Middle East Studies”: “This annotated translation of selected works by the early Muslim mystic al-Hakim al- Tirmidhi of northeastern Iran, who died some time between 905 and 910 at about ninety years of age, was produced by the felicitous collaboration of two scholars. One of them, Bernd Radtke, has previously published studies in German on al-Hakim al-Tirmidhi and meticulously edited some of his works, while the other, John O'Kane, is known for his fine English translations of various Persian sources of Islamic mysticism. Though titled "Two Works," the book actually includes three translations: (1) the translation of al-Hakim al-Tirmidhi's autobiography on pages 15-36 (which Radtke previously translated into German in Oriens 34 [1994]: 242-98);(2) the translation of al-Hakim al-Tirmidhi's Sirat al-awliya (The Way of Life of the Friends of God) on pages 38-211 (which, in a slightly different German translation, appeared as the first part of B. Radtke, Drei Schriften des Theosophen von Tirmid. Zweiter Teil: Ubersetzung und Kommentar [Beirut, 1996], 9-154); and (3) the translation of an appendix of text passages selected from other works of al-Hakim al-Tirmidhi on pages 213-39, also previously published in German (Drei Schriften: Zweiter Teil, 154-74). The Introduction to the annotated translations is rather short, and its references are somewhat sparse and cryptic. The reader is frequently referred to Radtke's German dissertation on the author (cf. Bernd Radtke, Al-Hakim al-Tirmidhi: Ein islamischer Theosoph des 3./9. Jahrhunderts [Freiburg: Klaus Schwarz, 1980]) and to his edition of the Arabic texts written by al-Hakim al- Tirmidhi (Drei Schriften des Theosophen von Tirmid. Erster Teil: Die arabischen Texte [Beirut, 1992]). Unlike many other Islamic mystics of his time, al-Hakim al-Tirmidhi produced a large number of theological and mystical writings, many of which are extant today and have appeared in print. He also compiled an autobiography (short title, Bad'), which was first studied by F Rosenthal (Analecta Orientalia 14 [1937]: 1-40), then edited with flaws by Othman Yahya (Kitab khatm al-awliya [Beirut, 1965]: 14-32), and again reproduced in facsimile by Radtke (Oriens 34 [1994]: 268-76). This is the earliest extant autobiography by an Islamicmystic prior to that of Muhammad al-Ghazzali (d. 1111), if the autobiographical fragments of al-Muhasibi (d. 857) are disregarded (cf. J. van Ess, Die Gedankenwelt des Harit al-Muhasibi [Bonn, 1961]: 2-4). Like all other authentic works of al-Hakim al-Tirmidhi, the autobiography is written in Arabic, though it is at times enlivened with citations in Persian, the author's daily language. The second part of al- Hakim al-Tirmidhi's self-portrait, however, is quite unusual in that it includes accounts of his dream life as reported by his wife. Vienna, Austria Generalization of Scientific Results

101 European Journal of Research www.journalofresearch.de ¹ 1/2019 [email protected]

In a unique way, these accounts illustrate the inner, spiritual development of the author and exemplify the importance of dreams in the religious experience of early Islamic mystics. The translation of the Sirat al-awliya, the most influential of al-Hakim al-Tirmidhi's works,also exhibits highly personal features. This work projects the author's own religious experience onto Islamic mystics in general, presenting a type of spiritual trajectory that traces the ideal inner life of the Islamic mystic from the moment of conversion or repentance, through the spiritual warfare with the egoistic assertions and passionate drives of the mystic's soul, to the highest stages of contemplation and mystical introspection. At its climax, this inner process produces the "Seal of Friendship with God" (khatm al-walaya, khatm al-awliya), the suprememanifestation of the completed prototype of the mystic as true spiritual successor to the Prophet Muhammad. Al-Hakim al-Tirmidhi's hierarchical theory of sainthood with the "Seal" at its apex was to become a highly influential theme in the writings of Ibn al-Arabi (d. 1240). The third portion of the annotated translations, somewhat misleadingly termed an "appendix," actually represents a series of texts selected from other works of al- Hakim al-Tirmidhi, selections that elaborate themes only partially presented in the Sirat al-awliya and that highlight the wide scope of his ideas. The third section is disproportionately short and would be enhanced by theaddition of other text passages to establish a more comprehensive representation of al-Hakim al-Tirmidhi's thought that could guide the reader to a full, systematic understanding of this highly influential early Islamic mystic. This slight drawback does not, however, diminish the high value of these accurate and well-annotated English translations. Taken together, they give the reader a genuine insight into the important writings of this most influential early mystic of Islam” [14,p.542-543]. In 2012, Bernd Radtke’s article titled “The ascent to God and the return from him in Islamic mysticism” was published in “Ishrak. Ejegodnik islamskoy filosofii”.In this study Bernd Radtke emphasized that a person's life is not enough to complete study of Hakim Tirmidhi's heritage and there are many aspects to be studied.In particular, he explained that there are a range of things to study in Hakim Tirmidhi and Ibn Arabi's scientific legacy. In our opinion, the issue of deserving of paradise should be studied separately in the scientific heritage of Hakim Tirmidhi and Ibn Arabi. Concluding Remarks: HakimTirmidhi is one of the greatest thinkers of the Islamic world, and studyinghis written heritage allows us to be aware of the true essence of Islamic Sufism.Bernd Radtke spent many years of his life to study Hakim Tirmidhi’s scientific heritage and during this period, he published numerous articles on diverse aspects of Tirmidhi. Vienna, Austria Generalization of Scientific Results

102 European Journal of Research www.journalofresearch.de ¹ 1/2019 [email protected]

We can say that he is one of well-known scholars who is well-aware of Hakim Tirmidhi's works. The contribution of Bernd Radtke is very vital in the studying Hakim Tirmidhi's scientific heritage.In western countries, Bernd Radtke was one of the first who started to study Hakim Tirmidhi's scientific heritage. As Nicholas Heer mentioned, Bernd Radtke's work titled "Al-Ḥakīm al-Tirmidī ?: Ein islamischer Theosoph des 3./9" is the first book in a European language to deal with al Tirmidhi's mystical system as a whole. It should prove of value not only to scholars concerned with al-Tirmidhi himself, but to all those who have an interest in early Islamic mysticism". The contribution of German scholar Bernd Ratke is an in-depth study of the scientific heritage of Hakim Termidhi in the western countries and he analyzed the origin and essence of the first Islamic Sufism through Hakim Tirmidhi's scientific heritage.

References

1. “Ikki buyuk donishmand” (“The two great scholars”) by Ubaydulla Uvatov says that some historians such as Ash-Sharoniy write Hakim Tirmidhi’s full name is Abu Abdulloh Muhammad ibn Ali al-Husayn ibn Bashir al-Hakim at-Tirmidhi in his book “At-Tabaqot al- Kubro”(p.78). 2. Bernd Radtke. A Forerunner of Ibn al-'Arabî: Hakîm Tirmidhî on Sainthood// Journal of the Muhyiddin Ibn 'Arabi Society, Vol. VIII, 1989. 3. Bernd Radtke. Al-Ḥakīm al-Tirmidī: Ein islamischer Theosoph des 3. /9. Jahrhunderts. Review by: Nicholas Heer // Middle East Studies Association Bulletin,Vol. 15, No. 1 (July 1981), pp. 61-62 4. Bernd Radtke. Al-Hakīm at-Tirmiḏī: ein islamischer Theosoph des 3./9. Jahrhunderts. Review by: G.R.Hawting. Bulletin of the School of Oriental and African Studies, University of London,Vol. 44, No. 3. 1981, pp. 578-579. 5. Bernd Radtke: Al-Ḥakīm at-Tirmiḏī: ein islamischer Theosoph des 3./9. Jakrhunderts. (Islamkundliche Untersuchungen, Bd. 58.) iii, 192 pp. Freiburg: Klaus Schwarz Verlag, 1980. 6. Gobillot G.Al-Hakim al-Tirmidhi. Le Livre de la profondeur des choses. Presses universitaires du Septentrion, coll. "Racines et modèles". 1998: 306 p. 7. https://en.wikipedia.org/wiki/Al-Hakim_al-Tirmidhi; B. Radtke, "A Forerunner of Ibn al- Arabi: Hakim Tirmidhi on Sainthood," Journal of the Ibn Arabi Society (1989) 8: 42–49.; Karimov N. Some Researches on Hakim Tirmidhi in the USA and Canada//9-10 American Journal of Research. USA, - P. 4-10 (2018). 8. Nicholas Heer Some Biographical and Bibliographical Notes on Al-Hakim al- Tirmidhi//The World of Islam: Studies in Honour of P. K. Hitti. London: Macmillan, 1959. – pp.121-134; Nicholas HeerA Sufi Work on the Stations of the Heart. Seattle, Washington, 2006. http://hdl.handle.net/1773/4884.;Nicholas Heer.A Sufi PsychologicalTreatise//The Muslim World. 1961, no.1:25-36, no.2:83-91, no. 3:163-172, no.4:244-258.; Nicholas Heer. Al-Hakim al-Tirmidhi's Kitab al-`ilal //American Oriental Society. New Haven, Connecticut. 1969. Available online from http://hdl.handle .net/1773/4871. 9. Radtke B. Der Mystiker al-Ḥakīm at-Tirmiḏī. – “Der Islam”. –№. 57. 1980. –P. 237–245. 10. Radtke B. Al-Hakim al-Tirmidhi on miracles. Denise Aigle (ed.) Miracle et Karama: saints et leurs miracles à travers l’hagiographiechrétienne et islamique IV e-XV e siècles. Brepols, Turnhout 2000. –P. 287–99. 11. Radtke B. Some recent research on al-Ḥakīm al-Tirmidhī // “Der Islam” –№.83. 2006. – P.39–89 Vienna, Austria Generalization of Scientific Results

103