A JEWISH PHILOSOPHER OF BAGHDAD ISLAMIC PHILOSOPHY THEOLOGY AND SCIENCE Texts and Studies

EDITED BY

H. DAIBER and D. PINGREE

VOLUME LXV A JEWISH PHILOSOPHER OF BAGHDAD

#Izz al-Dawla Ibn Kammåna (d. 683/1284) and His Writings

BY

REZA POURJAVADY AND SABINE SCHMIDTKE

LEIDEN • BOSTON 2006 This book is printed on acid-free paper

Library of Congress Cataloging-in-Publication Data

ISSN 0169-8729 ISBN-13: 978-90-04-15139-0 ISBN-10: 90-04-15139-7

© Copyright 2006 by Koninklijke Brill NV, Leiden, The Netherlands Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher.

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printed in the netherlands For

Wilferd Madelung

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Acknowledgements ...... xi

CHAPTER ONE INTRODUCTION

1 Survey of Previous Scholarship ...... 1 2 Notes on Ibn KammÖna’s Biography ...... 8 3 Ibn KammÖna’s Philosophical Thought ...... 23 4 The Reception of Ibn KammÖna in Later Muslim Thought ...... 28 5 The Reception of Ibn KammÖna in Judaism ...... 54

CHAPTER TWO INVENTORY OF THE WRITINGS OF IBN KAMMÇNA

1 Authentic Writings ...... 59

1.1 Commentaries and Glosses ...... 59 1.1.1 Shar˜ al-uÉÖl wa-l-jumal min muhimmÊt al-{ilm wa-l-{amal ...... 59 1.1.2 Shar˜ al-TalwҘÊt ...... 63 1.1.3 Ta{ÊlÒq {ala l-suxÊlÊt al-mÖrada {alÊ l-uÉÖlayn min KitÊb al-Ma{Êlim ...... 77

1.2 Excerpts ...... 79 1.2.1 FawÊxid min TalkhÒÉ al-mu˜aÉÉal ...... 79 1.2.2 Excerpts from al-Shamsiyya fÒ l-man¢iq ...... 83 1.2.3 Excerpts from KitÊb al-Hayxa ...... 84 1.2.4 Excerpts from al-¹thÊr al-bÊqiya ...... 84

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1.2.5 Excerpts from al-QÊnÖn al-Mas{ÖdÒ ...... 85 1.2.6 Excerpts from al-I{tirÊÓÊt min KitÊb Zubdat al-naqÓ wa-lubÊb al-kashf ...... 85 1.2.7 KhulÊÉat ma taÓammanathu khulÊÉat al-˜ikma ...... 86

1.3 Independent Philosophical Treatises ...... 87 1.3.1 al-JadÒd fÒ l-˜ikma ...... 87 1.3.2 al-Ma¢Êlib al-muhimma min {ilm al-˜ikma ...... 92 1.3.3 TaqrÒb al-ma˜ajja wa-tahdhÒb al-˜ujja ...... 94 1.3.4 KalimÊt wajÒza mushtamila {alÊ nukat la¢Òfa fÒl-{ilm wa-l-{amal ...... 95 1.3.5 IthbÊt al-mabdax wa-ÉifÊtihÒwa-l-{amal al-muqarrib ilÊ llÊh .... 98 1.3.6 KitÊb fÒ l-kalÊm wa-l-falsafa ...... 99 1.3.7 Risala fÒl-kalÊm ...... 99 1.3.8 MaqÊla fÒl-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan ...... 100 1.3.9 MaqÊla fÒ anna l-nafs laysat bi-mizÊj al-badan wa-la kÊxina {an mizÊj al-badan ...... 102 1.3.10 MaqÊla fÒ anna wujÖd al-nafs abadÒ wa-baqÊxahÊ sarmadÒ ..... 103

1.4 Comparative Writings ...... 106 1.4.1 MaqÊla fÒ tanqҘ al-ab˜Êth li-l-milal al-thalÊth ...... 106 1.4.2 “Treatise on the Differences between the Rabbanites and the Karaites” ...... 114

1.5 Correspondence ...... 118 1.5.1 Correspondence with NaÉÒr al-DÒn al-”ÖsÒ I ...... 118 1.5.2 Correspondence with NaÉÒr al-DÒn al-”ÖsÒ II ...... 119 1.5.3 Correspondence with Najm al-DÒn al-KÊtibÒ I ...... 121 1.5.4 Correspondence with Najm al-DÒn al-KÊtibÒ II ...... 123 1.5.5 Correspondence with KamÊl al-DÒn al-Ba˜rÊnÒ ...... 124 1.5.6 Correspondence with Fakhr al-DÒn al-KÊshÒ ...... 125 1.5.7 Correspondence with Ibn al-Fuwa¢Ò ...... 126

1.6 Poetry ...... 127 1.6.1 Poetry I ...... 127 1.6.2 Poetry II ...... 127

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2 Works of Uncertain Authenticity ...... 128

2.1 Æall ishkÊlÊt al-IshÊrÊt ...... 128 2.2 Min ta{ÊlÒq al-ÆakÒm {Izz al-Dawla Abi 1-RiÓÊ Ibn KammÖna ...... 132 2.3 MasÊxil mutafarriqa wa-fawÊxid mushattata ...... 133 2.4 KitÊb fÒ l-man¢iq wa-l-¢abÒ{a wa-mÊ ba{dahÊ ...... 134 2.5 al-KÊfÒ al-kabÒr fÒ l-ku˜l ...... 137 2.6 al-Tadhkira fÒ l-KÒmiyÊ ...... 138

CHAPTER THREE EDITIONS OF SELECTED WRITINGS OF IBN KAMMÇNA

Text 1 KalimÊt wajÒza mushtamila {alÊ nukat la¢Òfa fÒ l-{ilm wa-l-{amal 139 Text 2 IthbÊt al-mabdax wa-ÉifÊtihÒ wa-l-{amal al-muqarrib ilÊ llÊh ...... 186 Text 3 TaqrÒb al-ma˜ajja wa-tahdhÒb al-˜ujja ...... 196 Text 4 Min ta{ÊlÒq al-ÆakÒm {Izz al-Dawla Abi 1-RiÓÊ Ibn KammÖna ...... 207 Text 5 Correspondence with NaÉÒr al-DÒn al-”ÖsÒ ...... 209 Text 6 Correspondence with Najm al-DÒn al-KÊtibÒ ...... 211 Text 7 Correspondence with KamÊl al-DÒn al-Ba˜rÊnÒ ...... 221 Text 8 Correspondence with Fakhr al-DÒn al-KÊshÒ ...... 222 Text 9 Ibn KammÖna’s Poetry ...... 224 Appendix A The Firkovitch/Shapira Codex of Ibn KammÖna’s Shar˜ al-Talwi˜Êt ...... 225 Appendix B KitÊb fÒ ithbÊt al-nubuwwa li-Mu˜ammad {alayhi al-salÊm ...... 228

Abbreviations and Bibliography ...... 245

Index of Names and Places ...... 265 Index of Manuscripts ...... 270 Index of Ibn KammÖna’s Works ...... 273

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During the preparation of this study we were supported by numerous institutions and libraries. In Turkey, we thank the Ministry of Culture and the Ministry of Foreign Affairs for allowing us to conduct research; Nevzat Kaya, the Director of the Süleymaniye and satellite libraries; and the staff of the following libraries: Bayezit Devlet, Köprülü, Nuruosmaniye and Süleymaniye. In Iran, we thank the directors and staff of the following libraries: ¹stÊn-i Quds Library, Mashhad; Central Library of Tehran University; Majlis-i ShÖrÊ-yi IslÊmÒ Library, Tehran; MahdawÒ Library, Tehran; ¹yat AllÊh Mar{ashÒ NajafÒ Library, Qum; the Library of the KhÊnaqÊh-i A˜madiyya, Shiraz; Sayyid {AlÒ Mu˜ammad VazÒrÒ Library, Yazd. We thank the directors and staff of the following libraries in Europe: Staatsbibliothek Preussischer Kulturbesitz, Berlin; Bayerische Staatsbibliothek, Munich; Chester Beatty Library, Dublin; Uppsala Universitetsbibliotek; the Bodleian Library, Oxford; the British Library, London; Österreichische Nationalbibliothek, Vienna; Bibliotheek der Rijksuniversiteit te Leiden. In Russia, we thank the director and staff of the Rational National Library, St. Petersburg. In Israel, we thank the director and staff of the Institute of Microfilmed Hebrew Manuscripts at the Jewish National and University Library. In the United States of America we wish to thank the director and staff of the following libraries: the Beinicke Library at Yale University; the Library of Congress, Washington. The acquisition of materials and research was supported by a grant from the German-Israeli Foundation (GIF) awarded to Sabine Schmidtke. We wish to acknowledge our gratitude for valuable comments and suggestions on earlier drafts of this study to Camilla Adang, Bruno Chiesa, Annabel Keeler, Elizabeth Pond, Nasrollah Pourjavady, Ulrich Rudolph, Sarah Stroumsa, and particularly to Wilferd Madelung who also helped us with establishing critical editions of Ibn KammÖna’s writings and to whom this volume is dedicated in gratitude. Furthermore, we are grateful for assistance in acquiring indispensible materials (manuscripts and published sources) and for moral support to Shahin Aawani, Fariba

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Afkari, Abdurrahman Aliy, Ömer Mahir Alper, Mohammad Ali Amir- Moezzi, Hasan Ansari, Leila Rahimi Bahmani, Encieh Barkhah, Hans Daiber, Heidrun Eichner, Ayala Eliyahu, Frank Griffel, Omar Hamdan, Margaretha T. Heemskerk, Hamid Naji Isfahani, Qasim Kakayi, Morteza Kariminia, Nader Motallebi Kashani, Gudrun Krämer, Rita Kuczynski, Y. Tzvi Langermann, Sayyed Mahmud Marxashi Najafi, Roxanne D. Marcotte, Mohsen Mohammadi, Ursula Müller, Sayyed Hossein Sayyed Musawi, Osman Gazi Özgüdenli, Amir Hossein Pourjavady, Ahad Faramarz Qaramaleki, Jawad Qasemi, Ahmed Al- Rahim, Ahmad Reza Rahimi-Riseh, Börte Sagaster, Abdurrahman al-Salimi, Emilie Savage-Smith, Gregor Schwarb, Fuat Sezgin, David Sklare, Tony Street, Sara Sviri, Daniel Tsadik, Muhammad Karimi Zanjani Asl, Hossein Ziai. Remaining errors are ours alone. We also thank Hans Daiber for accepting the volume in the series Islamic Philosophy Theology and Science, Isabel Miller for carefully editing the manuscript, and Trudy Kamperveen and Tanja Cowall at Brill for their patience in seeing it through the press.

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INTRODUCTION

1. Survey of Previous Scholarship

Interest in Ibn KammÖna in Europe dates back to the 17th century, when Barthélemy d’Herbelot (1624–1695) included some of the infor- mation provided by ÆÊjjÒ KhalÒfa (or KÊtib nelebi, 1609–1657) on two of his works—his comparison of Judaism, Christianity and Islam, TanqҘ al-ab˜Êth li-l-milal al-thalÊth, and his commentary on Ibn SÒnÊ’s (d. 428/1037) al-IshÊrÊt wa-l-tanbÒhÊt—in his Bibliothèque orientale, published posthumously in 1697.1 Research on Ibn KammÖna started near the end of the 19th century, and the point of departure for the first generation of scholars was a codex, held in the Berlin State Library, containing his TanqҘ al-ab˜Êth, together with his investigation into the differences between, and mutual accusations of, Rabbanites and Karaites.2 Given the relevance of these two texts for Jewish studies and given the fact that the entire codex was written in Hebrew characters, it was scholars of Jewish studies who initiated the research on Ibn KammÖna. Though still in doubt about its authenticity, Hartwig Hirschfeld included an edition of the treatise on Rabbanites and Karaites in his Arabic Chrestomathy in Hebrew Characters published in 1892,3 and in 1893 Leo Hirschfeld published an edition in Hebrew characters with a translation of a section

1 Barthélemy d’Herbelot: Bibliothèque orientale ou dictionnaire universel: contenant generalement tout ce qui regarde la connaissance des peuples de l’Orient. Paris 1697, pp. 476, 851.—D’Herbelot was the source for the accounts on Ibn KammÖna in Johann Christoph Wolff: Bibliotheca Hebraea. Hamburg 1715–33, vol. 3, p. 643 no. 1337b, and in Carolus Fridericus Kochius: “Observatio nova de vero scriptore libri in 3 impostoribus mohammedano.” In Annales Academiae Juliae ex editis et manuscriptis monumentis compositi. Julio, Augusto, September 1721, § viii [= p. 144]. 2 Ms. Or. Oct. 256; see infra, Chapter Two, Sections 1.4.1 and 1.4.2. 3 Hartwig Hirschfeld (ed.): Arabic Chrestomathy in Hebrew Characters. With a Glossary. London 1892, pp. 69–103.

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of the chapter on Judaism from TanqҘ al-ab˜Êth.4 Little attention was paid at the time to the philosophical works known to have been written by Ibn KammÖna; the principal source was still ÆÊjjÒ KhalÒfa, who in addition to the TanqҘ5 and the commentary on Ibn SÒnÊ’s IshÊrÊt6 listed the following three titles: Tadhkira fÒ l-kÒmiyÊ,7 a commentary on ShihÊb al-DÒn al-SuhrawardÒ’s (d. 587/1191) Tal wҘÊt,8 and al-Æikma al-jadÒda fÒ l-man¢iq.9 Several manuscripts of philosophical writings were, moreover, known to be held in Western libraries: his commentaries on the Tal wҘÊt and the IshÊrÊt, his excerpts from NaÉÒr al-DÒn al-”ÖsÒ’s (d. 672/1274) TalkhÒÉ al-mu˜aÉÉal, and a treatise on the pre-eternity of the soul.10 The latter was incidentally the only independent treatise by Ibn KammÖna on a philosophical issue to be analyzed by Ignaz Goldziher in 1896 on the basis of the manuscript in the Carlo Landberg collection, which was believed to be the only extant copy of the text.11 By contrast, the rich manuscript holdings of writings by Ibn KammÖna housed in public and private libraries in Turkey, Iraq and Iran remained unexploited and in fact completely unknown to the scholars of the time.

˒̰̝̀˦ Leo Hirschfeld: Sa{d b. ManÉÖr Ibn KammÖna und seine polemische Schrift ̧̧̣̫̥ ǯ˅֠қǪ 4 ǯҠ˜̤Ǫ. Berlin 1893. 5 Kashf al-ØunÖn {an asÊmÒ al-kutub wa-l-funÖn. Lexicon bibliographicum et encyclopaedicum a Mustafa Ben Abdallah Katib Jelebi dicto et nomine Haji Khalfa celebrato compositum 1–7. Ed. Gustav Flügel. Leipzig 1835–58 [hereafter cited as Kashf al-ØunÖn], vol. 2, p. 443 no. 3672. 6 Kashf al-ØunÖn, vol. 1, p. 303. See also below, Chapter Two, Section 1.1.1. 7 Kashf al-ØunÖn, vol. 2, p. 271 no. 2865. See also below, Chapter Two, Section 2.6. 8 Kashf al-ØunÖn, vol. 2, p. 420. See also below, Chapter Two, Section 1.1.2. 9 Kashf al-ØunÖn, vol. 3, p. 102 no. 4584. See also below, Chapter Two, Section 1.3.1. 10 Namely his MaqÊla fÒ anna wujÖd al-nafs abadÒ wa-baqÊxahÊ sarmadÒ. See infra, Chapter Two, Section 1.3.10.—For an overview of what scholars of the first generation knew about Ibn KammÖna’s writings, see Leo Hirschfeld: Ibn KammÖna, pp. 11–13.—Max Horten pointed out the significance of Ibn KammÖna’s philosophical writings for later Iranian philosophers such as Âadr al-DÒn al-ShÒrÊzÒ (“MullÊÂadrÊ”, d. 1050/1640) and SabzawÊrÒ (d. 1295 or 1298/1878 or 1881). See Max Horten: Das philosophische System von Schirazi. Straßburg 1913, passim; idem: “Die philosophischen und theologischen Ansichten von LahFgi (ca. 1670) nach seinem Werke ‚Die aufgehenden Sterne der Offenbarung‘, einem Kommentar zur Dogmatik des ”ÖsÒ (1273 *).” Der Islam 3 (1912), p. 129. 11 Ignaz Goldziher: “Sa{d b. ManÉÖr ibn KammÖna’s Abhandlung über die Unvergänglichkeit der Seele.” In Festschrift zum achtzigsten Geburtstage Moritz Steinschneider’s. Leipzig 1896, pp. 110–14.

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In the first decades of the 20th century, two scholars explored manuscripts of writings by Ibn KammÖna in Eastern libraries: Hellmut Ritter and ¹ghÊ Buzurg al-”ihrÊnÒ. In his catalogue of Istanbul manuscripts related to ShihÊb al-DÒn al-SuhrawardÒ published in 1937 and 1939, Ritter provided information on numerous copies of Ibn KammÖna’s works.12 The holdings of libraries in Iraq (among others the Gharawiyya library in Najaf holding numerous autographs of Ibn KammÖna) and Iran were consulted by ¹ghÊ Buzurg, who included information on the writings of Ibn KammÖna in his DharÒ{a ilÊ taÉÊnÒf al-shÒ{a, which he had started to compile in 1911.13—The next scholar to advance our knowledge of Ibn KammÖna was Dawid Hartwig Baneth with a study published in 1925.14 Although his point of departure was again the Berlin codex, he managed to correct some of the errors of earlier scholars. He established the authenticity of the treatise on Rabbanites and Karaites and showed that Ibn KammÖna must have lived and worked in Baghdad, and not in Egypt as Moritz Steinschneider had argued earlier.15 This was later confirmed when the chronicle al- ÆawÊdith al-jÊmi{a wa-l-tajÊrib al-nÊfi{a, containing a biographical entry on Ibn KammÖna, was published in 1932.16 The information provided by the ÆawÊdith was later supplemented by the entry on Ibn KammÖna in Ibn al-Fuwa¢Ò’s TalkhÒÉ majma{ al-ÊdÊb fÒ mu{jam al-alqÊb.17

12 Hellmut Ritter: “Philologika IX. Die vier SuhrawardÒ. Ihre Werke in Stambuler Handschriften.” Der Islam 24 (1937), pp. 270–86 [hereafter cited as Ritter I]; idem: “Philologika IX. Die vier SuhrawardÒ. (Fortsetzung und Schluß.)” Der Islam 25 (1939), pp. 35–86 [hereafter cited as Ritter II]. 13 ¹ghÊ Buzurg al-”ihrÊnÒ: Al-DharÒ{a ilÊ taÉÊnÒf al-shÒ{a 1–25. Beirut 1403–6/1983– 86 [henceforth cited as DharÒ{a]. 14 Dawid Hartwig Baneth: “Ibn Kammuna.” Monatsschrift für Geschichte und Wissenschaft des Judentums 69 (1925), pp. 295–311. 15 Steinschneider: Arabische Literatur, p. 239. 16 [Anonymous]: Al-ÆawÊdith al-jÊmi{a wa-l-tajÊrib al-nÊfi{a. Ed. MuÉ¢afÊ JawÊd [as a work by Ibn al-Fuwa¢Ò]. Baghdad 1351/1932, p. 441; see Walter Fischel: “Arabische Quellen zur Geschichte der babylonischen Judenheit im 13. Jahrhundert.” Monatsschrift für Geschichte und Wissenschaft des Judentums 79 [N.F. 43] (1935), pp. 302–22, esp. 319–22. 17 Ibn al-Fuwa¢Ò: TalkhÒÉ majma{ al-ÊdÊb fÒ mu{jam al-alqÊb. Ed. MuÉ¢afÊ JawÊd. Damascus 1962, pp. 159–61 (= Majma{ al-ÊdÊb fÒ mu{jam al-alqÊb. Ed. Mu˜ammad KÊØim. Tehran 1416/1995–96, vol. 1, pp. 190–91 no. 199). See Leon Nemoy: “New Data for the Biography of Sa{d Ibn KammÖnah.” Revue des études juives 123 (1964), pp. 507–10.

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Despite these advances, scholars in the West were still unable to exploit the manuscript materials in Iran, Iraq and Turkey adequately. The focus of their attention remained the treatises located in Western libraries and known of since the 19th century, particularly those relevant to Jewish studies. Moshe Perlmann continued the work of Leo Hirschfeld by preparing a critical edition of TanqҘ al-ab˜Êth published in 1967,18 to be followed in 1971 by an annotated translation into English.19 In addition to the Berlin codex and the manuscript from the Bodleian Library in Oxford that had already been used by Leo Hirschfeld, Perlmann used a copy of the text in the Biblioteca Angelica in Rome and two manuscripts from Istanbul and Tehran.20 Nemoy worked on the other treatise preserved in the Berlin codex, dealing with the differences between Rabbanites and Karaites, which was still believed to be the only extant copy, publishing an improved edition of the text and an annotated translation into English.21 In addition, Nemoy continued the advances of Goldziher and worked on the treatise on the eternity of the soul on the basis of the manuscript in the Landberg collection that, again, he believed was the only extant copy.22 Although Nemoy was aware that Ibn KammÖna had written more extensively on the

18 Moshe Perlmann (ed.): Sa{d b. ManÉÖr Ibn KammÖna’s Examination of the Inquiries into the Three Faiths. A Thirteenth-Century Essay in Comparative Religion. Berkeley/Los Angeles 1967 [hereafter cited as TanqҘ]. 19 Moshe Perlmann: Ibn KammÖna’s Examination of the Three Faiths. A Thirteenth-Century Essay in Comparative Study of Religion. Translated from the Arabic, with an Introduction and Notes. Berkeley / Los Angeles 1971. 20 For details, see below, Chapter Two, Section 1.4.1. 21 Leon Nemoy: “Remarks on Ibn Kammuna’s Treatise on the Differences between the Rabbanites and the Karaites.” [Hebrew] TarbiØ 24 (1955), pp. 343–53, vi and in Sefer yovel mugash le-khevod Yisrael Elfenbeyn. Ed. Yehuda L. Maimon. Jerusalem 1962, pp. 201–8; idem: “Ibn Kammunah’s Treatise on the Differences between the Rabbanites and the Karaites.” Proceedings of the American Academy for Jewish Research 36 (1968), pp. 107–65; idem: “Ibn Kammunah’s Treatise on the Differences between the Rabbanites and the Karaites.” Jewish Quarterly Review 13 (1972–73), pp. 97–135; 222–46. 22 Leon Nemoy: The Arabic Treatise on the Immortality of the Soul by Sa{d ibn ManÉÖr ibn KammÖna (XIII Century). Facsimile Reproduction of the Only Known Manuscript (Cod. Landberg 510, fol. 58–70) in the Yale University Library. With a Bibliographical Note. New Haven 1944; idem: “Ibn KammÖna’s Treatise on the Immortality of the Soul.” In Ignace Goldziher Memorial Volume. Eds. Samuel Löwinger, Alexander Scheiber and Joseph Somogyi. Jerusalem 1958, vol. 2, pp. 83–99; idem: “Ibn Kammunah’s Treatise on the Immortality of the Soul.” Ha-Rofe ha-{Ivri. The Hebrew Medical Journal 1 (1962), pp. 239–213.

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issues dealt with in this treatise,23 he had no access to any of his other philosophical writings and he was unaware of the author’s two other extant treatises on the soul.24 Only slowly did scholars follow the path taken by Ritter and ¹ghÊ Buzurg to provide information on Ibn KammÖna’s writings in tracing manuscripts in Eastern collections. Carl Brockelmann took into consideration the findings of Ritter and ¹ghÊ Buzurg in the supplementary volumes to his Geschichte der arabischen Litteratur published between 1937 and 1942.25 Henry Corbin consulted Ibn KammÖna’s commentary on SuhrawardÒ’s Tal wҘÊt when preparing a critical edition of the metaphysics section of the Tal wҘÊt.26 Fuat Sezgin checked the Turkish libraries for writings by Ibn KammÖna, although his findings have not been published.27 In 1958 and 1965 Mu˜ammad RiÓÊ al- ShabÒbÒ published his descriptions of autographs by Ibn KammÖna in the KhizÊnat al-Mashhad al-{AlawÒ (i.e., al-KhizÊna al-Gharawiyya) in Najaf, which he had consulted in 1911.28 The information provided by ShabÒbÒ and ¹ghÊ Buzurg was supplemented by the manuscript catalogues of the collection of Æusayn {AlÒ Ma˜fÖØ who visited the

23 At the beginning of the treatise, Ibn KammÖna refers in a general manner to earlier writings related to the subject (transl. Nemoy, p. 86). 24 Namely MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan and MaqÊla fÒ anna l-nafs laysat bi-mizÊj al-badan wa-lÊ kÊxina {an mizÊj al-badan; for these two treatises, see below, Chapter Two, Sections 1.3.8 and 1.3.9. 25 Carl Brockelmann: Geschichte der Arabischen Litteratur 1–2. Leiden 1943–49 [hence- forth cited as GAL]. Supplementbände 1–3. Leiden 1937–42 [henceforth cited as GALS], vol. 1, pp. 768ff; vol. 3, p. 1232; see also his Vorwort in GALS, vol. 1, pp. xi–xvii. Cf. also Ritter I, p. 270 n. 1: “Dieser Aufsatz hat Brockelmann für sein Supplement zur Geschichte der arabischen Litteratur im Manuskript vorgelegen. Da der betreffende Teil des Supp. inzwischen erschienen ist, zitiere ich nun meinerseits Brockelmann’s Werk.” Of the DharÒ{a, Brockelmann had only the first two volumes at his disposal; see Etan Kohlberg: “al- arÒ{a elÊ TaÉÊnÒf al-ŠÒ{a.” In Encyclopaedia Iranica, vol. 7, p. 36. 26 Particularly ms. Ahmed III 3244; cf. ShihÊb al-DÒn al-SuhrawardÒ: Opera Metaphysica et Mystica I. Ed. Henry Corbin. Istanbul 1945, pp. lxivff. 27 Professor Sezgin has kindly made his notes available to the present writers. 28 Mu˜ammad RiÓÊ al-ShabÒbÒ: Muxarrikh al-{IrÊq Ibn al-Fuwa¢Ò 1–2. Baghdad 1378/1958, vol. 2, pp. 121–25; idem: TurÊthunÊ al-falsafÒ. ÆÊjatuhÖ ilÊ l-naqd wa-l-tam˜ÒÉ. Baghdad 1385/1965, pp. 100–9. Al-ShabÒbÒ wrote another work entitled FalÊsifat al- yahÖd fÒ l-islÊm in which he also deals with Ibn KammÖna and which perhaps contains additional information on him (cf. DharÒ{a, vol. 16, p. 304 no. 1337); ¹ghÊ Buzurg does not provide any bibliographical details, and it is not certain whether the book ever appeared in print.

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library in 1958 and of A˜mad al-ÆusaynÒ.29 Apart from these efforts by individual scholars, the activities in Iran and in Turkey to catalogue the holdings of public and private libraries have brought to light further manuscripts of writings by Ibn KammÖna.30 Two Istanbul manuscripts served as the basis of an edition of his major independent work on philosophy, al-JadÒd fÒ l-˜ikma, published in 1982 in Baghdad.31 Because of a too narrow textual basis and the careless manner in which it was produced, this publication, which can hardly be traced in any Western library, is of little use to modern studies. Contemporary Iranian scholars have concentrated on Ibn Kam- mÖna’s philosophical writings and edited some of his works in this field. Independently of each other, Sayyid Æusayn Sayyid MÖsawÒ and Hossein Ziai together with Ahmed Alwishah edited Ibn KammÖna’s commentary on SuhrawardÒ’s Tal wҘÊt.32 Sayyid MÖsawÒ also edited his

29 Æusayn {AlÒ Ma˜fÖØ: “Fihris al-khizÊna al-Gharawiyya bi-l-Najaf fÒ mashhad AmÒr al-MuxminÒn al-ImÊm {AlÒ b. AbҔÊlib {alayhi al-salÊm.” Revue de l’Institut des Manuscrits Arabes 5 (1378/1959), pp. 23–30; A˜mad al-ÆusaynÒ: Fihrist makh¢Ö¢Êt al- RawÓa al-ÆaydarÒya fÒ l-Najaf al-Ashraf. Najaf 1391/1971.—Hideo Fujii and Kazumi Oguchi give two codices containing works by Ibn KammÖna as having been looted from the Kirkuk Museum (Makh¢Ö¢Êt DÊr ÂadÊm) during the war in 1991, namely manuscript no. 14757 (no. 263 in the list of Fujii and Oguchi), a majmÖ{a containing LubÊb al-man¢iq wa-khulÊÉat al-˜ikma [by NakhjawÊnÒ], TalkhÒÉ al-kitÊbayn al-madhkÖrayn [sic], and al-Ma¢Êlib al-muhimma min {ilm al-kalÊm wa-ghayruhÊ; and manuscript no. 14780 (no. 285 in the list of Fujii and Oguchi) containing an autograph by Ibn KammÖna of his MaqÊla fÒ anna nafs al-insÊn abadiyat al-wujÖd, meaning presumably his MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan. See Hideo Fujii and Kazumi Oguchi: Lost Heritage. Antiquities from Iraq’s Regional Museums. Fascicle 3. Tokyo 1996, pp. 26, 27, 40, 41. That Kirkuk was the location for Ibn KammÖna’s autograph seems unlikely. 30 For manuscripts of Ibn KammÖna in Turkish libraries, cf. specifically RamaÓÊn ShÒshÒn (Ramazan “e‘en): NawÊdir al-makh¢Ö¢Êt al-{arabiyya fÒ maktabÊt Turkiyya 1–3. Beirut 1975, vol. 1, pp. 163–67 [henceforth cited as NawÊdir]; idem: MukhtÊrÊt min al-makh¢Ö¢Êt al-{arabiyya al-nÊdira fÒ maktabÊt TurkiyÊ. Istanbul 1997, pp. 142–45 [henceforth cited as MukhtÊrÊt]. Both lists contain numerous errors and misidentifications. 31 Edited with introduction by ÆamÒd Mar{Òd al-KabÒsÒ (Baghdad 1403/1982). 32 Ibn KammÖna: Al-TanqҘÊt fÒ shar˜ al-TalwҘÊt. Ed. Sayyid Æusayn Sayyid MÖsawÒ. PhD thesis: DÊnishgÊh-i TihrÊn, 1375–1376/1996–97; Ibn KammÖna: Al-TanqҘÊt fÒ shar˜ al-talwҘÊt. Refinement and commentary on SuhrawardÒ’s Intimations. A Thirteenth Century Text on Natural Philosophy and Psychology. Critical Edition, with Introduction and Analysis by Hossein Ziai and Ahmed Alwishah. Costa Mesa, California 2003. The edition contains only part II (physics); Hossein Ziai is currently preparing part III (metaphysics) for publication.

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concise philosophical treatise, al-Ma¢Êlib al-muhimma min {ilm al-˜ikma,33 and nsÒyah BarkhwÊh did the same for Ibn KammÖna’s three treatises on the soul.34 One of the two exchanges by letter between NaÉÒr al- DÒn al-”ÖsÒ and Ibn KammÖna was recently published by {Abd AllÊh NÖrÊnÒ.35 Apart from our own contributions,36 the most recent studies on Ibn KammÖna are by the Turkish scholar Ömer Mahir Alper on Ibn KammÖna’s notion of the soul37 and by Y. Tzvi Langermann on some aspects of his al-JadÒd fÒ l-˜ikma.38

33 In: KheradnÊme-ye ÂadrÊ 8 xxxii (TÊbestÊn 1382/Rajab 1425/September 2003), pp. 64–86. 34 InsÒyah BarkhwÊh: TaɘҘ-i RisÊla-yi Azaliyyat al-nafs wa-baqÊxihÊ taxlÒf-i Ibn KammÖna. MA thesis: Madrasa-yi MurtaÓÊ Mu¢ahharÒ (SipahsÊlÊr), 1379/2000. 35 NaÉÒr al-DÒn al-”ÖsÒ: Ajwibat al-masÊxil al-naÉÒriyya mushtamil bar 20 risÊla. Ed. {Abd AllÊh NÖrÊnÒ. Tehran 1383/2005, pp. 25–34. 36 Sabine Schmidtke: “Studies on Sa{d b. ManÉÖr Ibn KammÖna (d. 683/1284). Beginnings, Achievements, and Perspectives.” Persica. Annual of the Dutch-Iranian Society 29 (2003), pp. 105–21; Reza Pourjavady and Sabine Schmidtke: “Qu¢b al-DÒn al-ShÒrÊzÒ’s (d. 710/1311) Durrat al-TÊj and Its Sources. (Studies on Qu¢b al-DÒn al-ShÒrÊzÒ I).” Journal Asiatique 292 i–ii (2004), pp. 309–28. 37 Ömer Mahir Alper: Alk[n Hazz[. mbn Kemmûne’de Bilgi Teorisi. Istanbul 2004. 38 Y. Tzvi Langermann: “Ibn KammÖna and the ‘New Wisdom’ of the Thirteenth Century.” Arabic Sciences and Philosophy 15 (2005), pp. 277–327.—See also the various recent entries on Ibn KammÖna in Turkish, Iranian, and Western encyclopaedias: Sayyid Ja{far SajjÊdÒ: “Ibn KammÖna.” In DÊxirat al-ma{Êrif-i buzurg-i islÊmÒ, vol. 4, pp. 524–26; Aydin Topalolu: “Ibn Kemmûne.” In Türkiye Diyanet Vakfi Islâm Ansiklopedisi, vol. 20, pp. 127–29. See also ÆamÒd ÆamÒd: “NaØarÒ bih mÒrÊth-i ma{nawÒ-yi Ibn KammÖna. ZindigÒ, andÒsha u shubahÊt.” ÁrÊnshinÊsÒ 11 iii (1999), pp. 632–43. Y. Tzvi Langermann: “Ibn Kammuna (d. 1284).” In Routledge Encyclopaedia of Philosophy, vol. 4, pp. 621–23; Lukas Mühlethaler: “Ibn Kammuna.” In Metzler Lexikon jüdischer Philosophen. Philosophisches Denken des Judentums von der Antike bis zur Gegenwart. Eds. Andreas B. Kilcher and Otfried Fraisse. Stuttgart / Weimar 2003, pp. 68–70.—Earlier encyclopaedic entries on Ibn KammÖna are: M. Zobel: “Ibn Kammuna, Sad ibn Mansur.” In Encyclopaedia Judaica. Das Judentum in Geschichte und Gegenwart, vol. 8, pp. 354–55; Moshe Perlmann: “Ibn KammÖna, Sa{d b. ManÉÖr.” In Encyclopaedia of Islam. New Edition, vol. 3, p. 815; idem: “Ibn KammÖna, Sa{d ibn ManÉÖr.” In Encyclopaedia Judaica, vol. 8, pp. 1186–87; idem: “Ibn KammÖna.” In DÊnishnÊma-yi ÁrÊn u Islam, fasc. 6, pp. 808–9.—According to Mu˜sin KadÒwar and Mu˜ammad NÖrÒ (Maxkhadh shinÊsÒ-yi {ulÖm-i {aqlÒ. ManÊbi{ chÊpÒ- yi {ulÖm-i {aqlÒ az ibtidÊx tÊ 1375 1–3. Tehran 1378/1999, vol. 1, p. 196 no. 2423) {Abd al-{AzÒz {Izzat authored a study entitled Ibn KammÖna. Falsafa akhlÊqiyya wa-maÉÊdiruhÊ (n.p., n.d., 244 pp.). This is not the case. The correct bibliographical details of {Izzat’s study are: Ibn Miskawayh. FalsafatuhÖ al-akhlÊqiyya wa-maÉÊdiruhÊ (Cairo 1946). See Hans Daiber: Bibliography of Islamic Philosophy 1–2. Leiden 1999, vol. 1, p. 503 no. 4805.

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2. Notes on Ibn KammÖna’s Biography

Much of {Izz al-Dawla Sa{d b. ManÉÖr b. Sa{d b. al-Æasan b. Hibat AllÊh Ibn KammÖna al-BaghdÊdÒ’s biography can only hypothetically be reconstructed as little concrete data is available. He presumably originated from Baghdad and spent most, if not all of his life in this city. His ancestors, to whom he refers at the beginning of his writings when he gives his full name,39 were most likely learned as well, as is suggested by Ibn KammÖna’s accurate reference not only to his father (ManÉÖr) and his grandfather (Sa{d), but also to his great-grandfather (al-Æasan), and his great great-grandfather (Hibat AllÊh). Nothing is known about Ibn KammÖna’s early life and education. He was born into a Jewish family40 and he must have received a thorough education in both Jewish and Islamic letters, as is evident from the erudition of his writings in both fields. His knowledge of Jewish literature is evident from his treatise on the differences between the Rabbanites and Karaites, although he states in the introduction that he does not consider himself an expert on the details of law.41 The text is

39 See the beginning of texts as quoted below in Chapter Two, Sections 1.1.3, 1.2.1, 1.3.1, 1.3.3, 1.3.4, 1.3.5, 1.4.1, 1.4.2, 1.5.1. 40 On the basis of documents from the Ben Ezra Genizah in Fustat, Shlomo Dov Goitein draws attention to three further Jewish personalities with the surname “Ibn KammÖna” living in Iraq, some or all of whom may well have been ancestors of {Izz al-Dawla Ibn KammÖna. See his A Mediterranean Society. Volume III: The Family. Berkeley 1978, p. 13: “The surname Ibn KammÖna, ‘Son of the Grain of Cumin [fem.]’ . . . is quite another story. It appears first in the Geniza in the year 1121, in a report about messianic troubles in Baghdad, when an AbÖ Sahl Ibn KammÖna was received by the caliph and intervened with him for the Jewish community. Another Ibn KammÖna, clearly a prominent personality, died in an underground prison in WÊsi¢, Iraq, in 1204/5, reported by a Muslim historian [i.e., Ibn al-SÊ{Ò: al-JÊmi{ al-mukhtaÉar. Baghdad 1934, p. 165; R.P. & S.S.] as a noteworthy happening. A third one, bearing the title ‘Pride of the Efficient [servants of the government]’ [i.e. Fakhr al-kufÊt; R.P. & S.S.], is referred to as a benefactor in a letter by the Gaon of Baghdad, Samuel b. Eli, dated 1206. All these as well as the famous oculist and philosopher {Izz al-Dawla Ibn KammÖna . . . might have belonged to the same family. For all of them lived in Iraq and were connected with the government in one way or another.” For the first mentioned incident, involving AbÖ Sahl Ibn KammÖna, see also idem: “A Report on Messianic Troubles in Baghdad in 1120–21.” The Jewish Quarterly Review 43 (1952–53), pp. 57–76. 41 See his introduction to this tract (quoted in Chapter Two, Section 1.4.2): . . . wa- ˜arrartu al-bayÊnÊt wa-l-ajwiba ma{a qillat ma{rifatÒ bi-juzxiyyÊt al-sharÒ{a . . .

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replete with Talmudic and Rabbinic references, while his main source was Judah ha-Levi’s (1075–1141) KitÊb al-KhuzarÒ.42 The numerous Hebrew terms, notes and quotations from the Hebrew Bible indicate that Ibn KammÖna mastered Hebrew. His erudition in Jewish religious literature is also evident from his TanqҘ, in which he relied not only on the KhuzarÒ, but also on Maimonides’ (1138–1204) DalÊlat al-˜ÊxirÒn.43 Presumably, Ibn KammÖna also studied Islamic literature under at least some scholars, although for the field of philosophy he states in his MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan that he was self- taught.44 This is confirmed by his habit of noting down useful points ( fawÊxid) for himself from works he was studying. Autographs of excerpts from several philosophical and scientific works by NaÉÒr al-DÒn al-”ÖsÒ, Najm al-DÒn AbÖ Bakr Mu˜ammad al-NakhjawÊnÒ (d. after 626/1229), Najm al-DÒn al-DabÒrÊn al-KÊtibÒ al-QazwÒnÒ (d. 675/1277), Muxayyad al-DÒn al-{UrÓÒ (d. 664/1266), and AbÖ Ray˜Ên al-BÒrÖnÒ (d. after 442/ 1050), written between 670/1271–72 to 675/1277, are extant.45 The earliest dated evidence of his life is the date of completion of his short work on philosophy, al-Ma¢Êlib al-muhimma, which he finished in Sha{bÊn 657/July-August 1259.46 A few months later, in Dhu l-Æijja 657/ November 1259, Ibn KammÖna completed his concise philosophical treatise TaqrÒb al-ma˜ajja wa-tahdhÒb al-˜ujja.47 Apparently these treatises were not his first output, as in the Ma¢Êlib he alludes to a treatise he wrote on the immortality of the soul.48 It is likely that he was referring

42 Detailed references to his sources are provided by Nemoy in the second apparatus criticus of his edition (“Ibn KammÖnah’s Treatise on the Differences between the Rabbanites and the Karaites,” pp. 160–65 [54–59]). See also his “Contributions to the Textual Criticism of Judah ha-Levi’s KitÊb al-KhazarÒ.” The Jewish Quarterly Review 26 (1936), pp. 221–26. 43 Detailed references to the Jewish sources used in the TanqҘ are provided by Perlmann in his edition and translation of the work. See also Simone Rosenkranz: “Judentum, Christentum und Islam in der Sicht des Ibn KammÖna.” Judaica. Beiträge zum Verstehen des Judentums 52 (1996), pp. 7–12. 44 Ed. BarkhwÊh, p. 115. 45 See below, Chapter Two, Sections 1.2.1 to 1.2.7. 46 See below, Chapter Two, Section 1.3.2. 47 See below, Chapter Two, Section 1.3.3. 48 At the end of his proof for the eternity of soul ( fÒ abadiyyat al-nafs), Ibn KammÖna states: wa-qad afradtu lahÖ maqÊla dhakartu fÒhÊ mÊ yumkinu ÒrÊduhÖ{alayhi wa-{alÊ muqaddamÊtihÒ fÒ l-i{tirÊÓÊt wa-bayyantu wajh al-jawÊb {anhÊ{alÊ ghÊyat al-ÒÓʘ; see Ibn KammÖna: “al- Ma¢Êlib al-muhimma,” p. 85:3–4.

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here either to his MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan,49 or to his MaqÊla fÒ anna wujÖd al-nafs abadÒ wa-baqÊxahÊ sarmadÒ.50 Cross references in both writings to another work on a different aspect of the soul, MaqÊla fÒ anna l-nafs laysat bi-mizÊj al-badan wa-lÊ kÊxina {an mizÊj al- badan,51 suggest that the latter treatise precedes the two former maqÊlas. Moreover, in his TaqrÒb al-ma˜ajja he refers to glosses (ta{ÊlÒq) in which he had elaborated his thoughts on the soul.52 None of his extant writings fits this description and it is possible that he is referring here to a work hitherto unknown. Some time before 667/1268, Ibn KammÖna wrote glosses on the critical remarks of KÊtibÒ on Fakhr al-DÒn al-RÊzÒ’s (d. 606/1209) KitÊb al-Ma{Êlim fÒ l-uÉÖlayn. As he indicated in the introduction, he was at that time in Iraq,53 by which he presumably meant Baghdad. The terminus ante quem for the glosses is determined by Ibn KammÖna’s commentary on SuhrawardÒ’s Tal wҘÊt, completed in the beginning of 667/1268, in which he refers to them.54 Ibn KammÖna stated in the introduction to his commentary on the Tal wҘÊt that he had composed this work at the request of some scholars (jamÊ{a min al-sÊda al-nubalÊx wa-l-aɘÊb al-fuÓalÊx).55 He did not dedicate either the commentary, nor any of his previous works to any individual, indicating that he had no patron at the beginning of his scholarly career. It was apparently through his commentary on the Tal wҘÊt that he established himself as a philosopher. Thereafter he seems to have been patronized by the family of the Éʘib al-dÒwÊn, Shams al-DÒn al- JuwaynÒ (d. 683/1284).56 On 28 Sha{bÊn 671/19 March 1273 Ibn Kam- mÖna completed his commentary on Ibn SÒnÊ’s IshÊrÊt which he had

49 For this maqÊla, see below, Chapter Two, Section 1.3.8. 50 For this maqÊla, see below, Chapter Two, Section 1.3.10. 51 For this maqÊla, see below, Chapter Two, Section 1.3.9. 52 Wa-qad basa¢tu al-kalÊm fÒhÊ wa-fÒ ghayrihÊ mimmÊ istanba¢tuhÖ bi-fikrÒ fÒ ta{ÊlÒq ghayr hÊdhÊ l-mÖjaz. See below, Chapter Three, Text Three, p. 205. 53 Quoted below Chapter Two, Section 1.1.3. 54 Shar˜ al-TalwҘÊt. Ed. MÖsawÒ, pp. 701:10–11, 714:19–20. 55 For the text of his introduction see below, Chapter Two, Section 1.1.2. 56 On JuwaynÒ and his family, see Bertold Spuler: “DjuwaynÒ, Shams al-DÒn Mu˜ammad b. Mu˜ammad.” In The Encyclopaedia of Islam. New Edition, vol. 2, p. 607; see also Hend Gilli-Elewy: Bagdad nach dem Sturz des Kalifats. Die Geschichte einer Provinz unter ilªÊnischer Herrschaft (656–735/1258–1335). Berlin 2000, passim; George Lane: Early Mongol rule in thirteenth-century Iran. A Persian renaissance. London 2003, pp. 177–212.

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dedicated to Sharaf al-DÒn HÊrÖn, one of the sons of JuwaynÒ, who was apparently a governor for part of Anatolia at that time.57 On 19 Dhu l-Qa{da 676/13 April 1278 Ibn KammÖna completed his most extensive independent treatise on philosophy, which later circulated under the titles al-KÊshif or al-JadÒd fÒ l-˜ikma or other similar titles, and which is dedicated to DawlatshÊh b. Sanjar al-ÂʘibÒ (fl. 724/1324).58 DawlatshÊh was a government official who probably held a high position in Baghdad. His title, ÉʘibÒ, suggests that he must have had good relations with the JuwaynÒ family. Ibn al-Fuwa¢Ò, who saw him in 679/1280–81 in the NiØÊmiyya madrasa of Baghdad, remarked that he was well versed in astronomy, mathematics, philosophy and literature and that he wrote poetry in Arabic and Persian.59 The wording of Ibn KammÖna’s introduction60 suggests that at the time DawlatshÊh was still a novice in the study of philosophy. Ibn KammÖna also mentioned here that the work was written with the latter’s encouragement, his company,

57 See below, Chapter Two, Section 1.1.1.—KÊtibÒ also dedicated a work on logic, JÊmi{ al-daqÊxiq fÒ kashf al-˜aqÊxiq, to Sharaf al-DÒn HÊrÖn. 58 See below, Chapter Two, Section 1.3.1. The work will henceforth be cited as al- JadÒd fÒ l-˜ikma. 59 Ibn al-Fuwa¢Ò has two entries on DawlatshÊh: Majma{ al-ÊdÊb. Ed. Mu˜ammad KÊØim, vol. 1, pp. 182–83 no. 185: {Izz al-DÒn Abu l-FaÓl DawlatshÊh b. Sanjar b. {Abd AllÊh al-ÉʘibÒ al-adÒb al-kÊtib; vol. 3, pp. 225–26 no. 2521: Fakhr al-DÒn Abu l-FaÓl HindÖ b. Sanjar al-ÉʘibÒ al-˜akÒm al-munajjim al-adÒb. DawlatshÊh produced three works, two of which have been published: Âa˜Ê˜ al-{ajam (ed. GhulÊm Æusayn BaygdilÒ. Tehran 1361/[1982]), and a work on history, TajÊrib al-salaf dar tawÊrikh-i khulafÊx u wuzarÊ-yi ÒshÊn (ed. {AbbÊs IqbÊl. Tehran 1313/1934 [reprinted Tehran 1344/1965]; TajÊrib al-salaf dar tÊrÒkh. TaÉwÒr-i nuskha-yi muxarrakh-i 846 h.q. Ed. AmÒr Sayyid Æasan RawÓÊtÒ. Isfahan 1361/1982; cf. also GALS, vol. 2, p. 202), and an anthology entitled MawÊrid al-adab, which is extant in manuscript; cf. GAL, vol. 2, p. 192; GALS, vol. 2, p. 256. In his TajÊrib al-salaf DawlatshÊh states that he had studied under Shams al-DÒn al-KÒshÒ (p. 200). Furthermore he is known to have copied KÊtibÒ’s JÊmi{ al-daqÊxiq fÒ kashf al-˜aqÊxiq (copy dated 683/1284–85; cf. Ibn al-Fuwa¢Ò: Mu{jam, vol. 3, p. 226 n. 1) as well as Qu¢b al- DÒn al-ShÒrÊzÒ’s Shar˜Æikmat al-ishrÊq (ms. Turhan Valide 207; copy dated 4 Mu˜arram 721/2 February 1321); he also wrote poetry praising Qu¢b al-DÒn al-ShirÊzÒ; see John Walbridge: The Science of Mystic Lights. Qutb al-DÒn ShÒrÊzÒ and the Illuminationist Tradition in Islamic Philosophy. Cambridge, Mass. 1992, p. 74. In addition, he copied KÊtibÒ’s and Ibn KammÖna’s glosses on Fakhr al-DÒn al-RÊzÒ’s Ma{Êlim (copy dated 11 RamaÓÊn 721/4 October 1321); see ms. Esad Efendi 1932, f. 126b. Moreover, extant in manuscript form (ms. Esad Efendi 1932, f. 140a) is a note by his son Mu˜ammad b. HindÖshÊh (dated 28–30 RabÒ{ II 743/28–30 September 1342) at the beginning of a copy of ShahrazÖrÒ’s Shar˜Æikmat al-ishrÊq stating that he studied the work with his father and providing the latter’s isnÊd for the work. 60 See infra, Chapter Two, Section 1.3.1.

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and his helpful remarks, suggesting that DawlatshÊh studied with Ibn KammÖna.61 Sometime before Sha{bÊn 678/December 1279 Ibn KammÖna was asked by a government official by the name of Shams al-DÒn Mu˜ammad b. al-Muxmin al-QazwÒnÒ to write a philosophical work for the library of BahÊx al-DÒn Mu˜ammad (d. 678/1279), another son of Shams al- DÒn al-JuwaynÒ who was governor of Isfahan and the central regions of western Iran ({IrÊq-i {ajam) from 673/1274–75 until his death in Sha{bÊn 678/December 1279.62 Ibn KammÖna subsequently composed his KalimÊt wajÒza mushtamila {alÊ nukat la¢Òfa fÒ l-{ilm wa-l-{amal (known also under the titles al-Lum{a al-juwayniyya fÒ l-˜ikma al-{ilmiyya wa-l-{amaliyya and RisÊla fÒ l-{ilm wa-l-{amal), which he dedicated to BahÊx al-DÒn.63 The work includes various pieces of ethical and moral advice to the ruler.64 In the introduction Ibn KammÖna mentions the fact that it was during his sojourn in Baghdad that Shams al-DÒn asked him to write the work and further that it was composed before he left for Isfahan, taking the book with him.65 Ibn KammÖna was in contact with many of the scholars and philosophers of his time. Twice he wrote to NaÉÒr al-DÒn al-”ÖsÒ seeking answers to philosophical problems. On one occasion, he asked ”ÖsÒ about a problem related to KÊtibÒ’s view on the issue of the createdness

61 Other members of DawlatshÊh’s family also held high positions at the time. His father Sayf al-DÒn Sanjar is referred to by Ibn KammÖna as “the great ruler” (al-amÒr al-kabÒr). See infra, Chapter Two, Section 1.3.1. DawlatshÊh’s brother Sayf al-DÒn Ma˜mÖd was ruler of KÊshÊn, and in 674/1275 DawlatshÊh for a time succeeded his brother in that position before going to Baghdad. See HindÖshÊh: TajÊrib al-salaf, p. 301 and introduction p. v. 62 See WaÉÉÊf [{Abd AllÊh b. FaÓl AllÊh al-ShÒrÊzÒ]: TÊrÒkh-i WaÉÉÊf. Lith. Bombay 1269/1853, vol. 1, pp. 60–66. 63 See below, Chapter Two, Section 1.3.4. 64 See particularly jumla two, bÊb two, Chapters ( faÉl) Two, Three, Four, and Five. See infra, Chapter Three, Text One, pp. 176–85. Inter alia, Ibn KammÖna advises him not to persecute religious minorities.—Moral and ethical advice to rulers is also included in Ibn KammÖna’s IthbÊt al-mabdax wa-ÉifÊtihÒ wa-l-{amal al-muqarrib ilÊ llÊh; see below, Chapter Three, Text Two, pp. 194–95. Both works therefore can be considered as belonging, at least partially, to the advice literature known as “mirrors for princes” in modern scholarship. For this genre, see Patricia Crone: Medieval Islamic Political Thought. Edinburgh 2004, pp. 148–64. 65 See below, Chapter Three, Text One, p. 140.

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of the world (˜udÖth al-{Êlam), and on another occasion he requested ”ÖsÒ’s views on seven philosophical issues.66 Of the first exchange, only ”ÖsÒ’s reply is available, in which he addressed Ibn KammÖna as al- dÊ{Ò al-mukhliÉ, while the whereabouts of Ibn KammÖna’s initial query and the subsequent letter he wrote in response to ”ÖsÒ’s reply are lost. The second exchange is complete. In it, ”ÖsÒ addressed Ibn KammÖna respectfully as al-˜akÒm al-fÊÓil akyas al-aqrÊn wa-aw˜ad al-zamÊn. Neither of the two exchanges is dated. The only secure terminus ante quem for both is ”ÖsÒ’s death on 18 Dhu l-Æijja 672/25 June 1274. Moreover it is likely that the letter in which Ibn KammÖna is addressed simply as al-dÊ{Ò al-mukhliÉ is the earlier of the two. Presumably it was written when Ibn KammÖna did not yet have the standing of an acknowledged philosopher. Another scholar Ibn KammÖna had contact with was KÊtibÒ, with whom he had two exchanges of correspondence. In one of them,67 KÊtibÒ addressed Ibn KammÖna as MawlÊ al-{allÊma afÓal al-{aÉr and Qudwat al-˜ukamÊx al-mu˜aqqiqÒn, and it is evident that the correspondents regarded each other as colleagues on equal standing. The correspondence further indicates that Ibn KammÖna had once participated in the majlis of KÊtibÒ at which a problem of logic was discussed. Ibn KammÖna took this as a point of departure for the correspondence, consisting of three letters addressed to KÊtibÒ and two replies by the latter, all of which are extant. The second correspondence dealing with the liar paradox is only partly extant in a brief quotation by JalÊl al-DÒn al-DawÊnÒ.68 Ibn KammÖna also corresponded with Maytham b. Maytham al-Ba˜rÊnÒ (d. 699/1300),69 a Twelver ShÒ{Ò scholar teaching in Æilla, who also had connections with the JuwaynÒ family; he dedicated several of his writings to {AlÊx al-Dawla {A¢Êx Malik al-JuwaynÒ (gov. 657–81/1259–83).70 With all three scholars it was Ibn KammÖna who took the initiative, addressing an epistle to them.

66 See below, Chapter Two, Sections 1.5.1 and 1.5.2. 67 See below, Chapter Two, Section 1.5.3 and Chapter Three, Text Six. 68 See below, Chapter Two, Section 1.5.4. 69 See below, Chapter Two, Section 1.5.5 and Chapter Three, Text Seven. 70 For a biographical sketch of Maytham al-Ba˜rÊnÒ, see Ali Ahmed Al-Oraibi: Shixi Renaissance: A Case Study of the Theosophical School of Bahrain in the 7th/13th Century. Diss. McGill University 1992, pp. 46ff.

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Two additional exchanges, in which Ibn KammÖna is the addressee, are extant, to some degree or other. One correspondent was a certain Fakhr al-DÒn al-KÊshÒ,71 about whose identity nothing is known.72 The second was Ibn al-Fuwa¢Ò, as he himself reports in his Majma{ al-ÊdÊb, quoting Ibn KammÖna’s reply.73 He adds that he had approached him in writing in 683/1284–85, i.e., shortly before Ibn KammÖna’s death. With the exception of the exchange with Ibn al-Fuwa¢Ò, none of the letters mentioned are dated, and with the exception of the exchange with KÊtibÒ none of the extant letters contain any indication that Ibn KammÖna had met his correspondents. They all belonged to NaÉÒr al- DÒn al-”ÖsÒ’s circle at Maragha (with the exception perhaps of Fakhr al-DÒn al-KÊshÒ). The possibility that Ibn KammÖna paid a visit to Maragha, presumably at an earlier stage of his life, should not be ruled out. Yet there is no conclusive evidence for this. In his report on Ibn KammÖna in Majma{ al-ÊdÊb, Ibn al-Fuwa¢Ò, who had lived for nearly twenty years (660–79/1261–62–1280–81) at Maragha serving as a librarian, writes as if he had never met Ibn KammÖna. This suggests that Ibn KammÖna never went to Maragha or, that, if he ever had, it was before 660/1261–62.74 During the period in which the JuwaynÒ family occupied the leading bureaucratic positions in the state, Ibn KammÖna apparently held a high-ranking position in their administration. A reliable indication of this is his title, {Izz al-Dawla.75 This is further supported by the fact that

71 See below, Chapter Two, Section 1.5.6 and Chapter Three, Text Eight. 72 Fakhr al-DÒn also had a correspondence with Qu¢b al-DÒn al-ShÒrÊzÒ of which only the latter’s reply is extant (ms. Ayasofya 4862, ff. 268a–269b). 73 See below, Chapter Two, Section 1.5.7. 74 Majma{ al-ÊdÊb, vol. 1, pp. 190–91 (transl. Nemoy: “New Data,” p. 508): “. . . He was sought by many people who wished to profit from his instruction. It so happened that I myself was prevented from meeting him personally by an illness which overtook me, but I wrote him requesting to let me have a token of his instruction, so that I might embellish my work with it. He wrote in reply, through my colleague and friend Shams al-DÒn Mu˜ammad b. AbÒ al-RabÒ{, the calculator, known as al-Æashaf, in the year 683 . . .” 75 For the use of this and similar titles during the IlkhÊnid era, see Amnon Netzer: “RashÒd al-DÒn and His Jewish Background.” Irano-Judaica III. Jerusalem 1994, pp. 121– 23. See also Fischel: “Arabische Quellen zur Geschichte der babylonischen Judenheit im 13. Jahrhundert,” p. 319 n. 95.

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in the introduction to his al-JadÒd fÒ l-˜ikma and elsewhere he indicates that he was engaged in some professional activity which was in complete contrast to his scholarship.76 Moreover, there is no evidence that he was ever a regular teacher at one of the madrasas in Baghdad, and we do not know of any students of his, apart perhaps from the above-mentioned DawlatshÊh. He may have given some informal philosophical lectures, particularly near the end of his life. In some manuscripts of his works he is referred to by the scribes as mawlÊnÊ, sayyidunÊ, and shaykhunÊ, indicating that they regarded him as their teacher.77 Moreover, there is at least one piece of evidence that the copyist of one of his writings read the copy to him,78 and Ibn al-Fuwa¢Ò mentions for the year 683/1284 that “he was sought by many people who wished to profit by his instruction.”79 At the end of his KalimÊt wajÒza, completed sometime before Sha{bÊn 678/December 1279, Ibn KammÖna remarks that weakening eyesight was preventing him from writing any longer.80 However, his physical

76 Ibn KammÖna: Al-JadÒd fÒ l-˜ikma, p. 146:12–13: fa-{amaltu hÊdhÊ l-kitÊb fÒ athnÊxi mÊ qad uljixtu ilayhi min mulÊbasat al-umÖr al-daniyya wa-l-shawÊghil al-dunyawiyya . . . See similarly his concluding words in his commentary on Ibn SÒnÊ’s IshÊrÊt, completed in 671/1273, quoted below, Chapter Two, Section 1.1.1. 77 Cf., e.g., the title page of ms. Damat lbrahim Pa‘a 820 (undated): al-qism al-awwal min Shar˜ al-TalwҘÊt wa-l-thÊnÒ minhu wa-huwa kÊmil al-kitÊb li-MawlÊnÊ MullÊ{Izz al- Dawla wa-huwa kÊmil shar˜ al-fannayn al-man¢iqiyyÊt wa-l-¢abÒ{iyyÊt. See also the beginning of the text of TaqrÒb al-ma˜ajja as preserved in all three extant manuscripts, namely mss. Ayasofya 2446 (f. 293b), 2447 (f. 77b), and Esad Efendi 1933 (f. 49b): qÊla mawlÊnÊ wa- sayyidunÊ wa-shaykhunÊ{Izz al-Dawla . . . The formula sayyidunÊ wa-mawlÊnÊ is also used at the beginning of TanqҘ al-ab˜Êth in Hebrew script, ms. Berlin Ms. Or. Oct. 256/1, f. 1b. 78 See the colophon on f. 253a of ms. “ehid Ali Pa‘a 1740 which contains a copy of Ibn KammÖna’s Shar˜ al-TalwҘÊt. The anonymous scribe completed his copy in 686/ 1287 in the NiØÊmiyya madrasa and he states that he collated part II of the commentary with a copy that had been read to Ibn KammÖna. No further details about the latter copy are provided. 79 Majma{ al-ÊdÊb, vol. 1, p. 190; transl. Nemoy: “New Data,” p. 508. 80 See below, Chapter Three, Text One, p. 184. Ibn KammÖna’s expression Óu{f bukhÊrÒ fÒ l-baÉar, literally a ‘vapourous weakness in vision’, occurs in Ibn al-NafÒs’ al- Muhadhdhab fÒ l-ku˜l al-mujarrab. Eds. Mu˜ammad ZÊfir al-WafÊxÒ and Mu˜ammad RawwÊs Qal{ajÒ. Rabat 1988, pp. 451–52. There it appears to be a weakness of vision occurring in one of the tunics of the eye. It is presumably a weakness of vision due to excessive discharge which was attributed at the time to a vapourous weakness associated with one of the tunics. (We are grateful to Emily Savage-Smith for the reference and the ophthalmological explanation of Ibn KammÖna’s phrase).

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condition still allowed for substantial writing activity afterwards. In JumÊdÊ II 679/September-October 1280 he completed TanqҘ al-ab˜Êth, and between 21–30 Dhu l-Qa{da 679/14–23 March 1281 he finished a treatise on philosophy and/or theology, possibly entitled RisÊla fÒ l-kalÊm.81 In his TanqҘ Ibn KammÖna discussed the arguments for and against Judaism, Christianity and Islam as known from the earlier polemical literature. Being basically a work on interreligious theology, its contents are strikingly different from the author’s other philosophical writings. The only exception is his treatise on the differences between Rabbanites and Karaites, which is written in an equally objective style. In his introduction to the TanqҘ, Ibn KammÖna states that it was a discussion that had induced him to write the work, i.e., possibly a debate between representatives of the different religions. In 683/1284, four years after he had completed the TanqҘ, Ibn KammÖna was persecuted for having written it. The anonymous author of al-ÆawÊdith al-jÊmi{a relates the following incident for that year:

In this year . . . it became known in Baghdad that the Jew {Izz al-Dawla Ibn KammÖna had written a volume entitled The Inquiries on the Three Faiths, in which he displayed impudence in the discussion of the prophecies. God keep us from repeating what he said. The infuriated mob rioted, and massed to attack his house and to kill him. The amÒr Tamaskai, prefect of Iraq, Majd-al-din b. al-AtÒr, and a group of high officials rode forth to the MustanÉirÒya madrasa, and summoned the supreme judge and the [law] teachers to hold a hearing on the affair. They sought Ibn KammÖna but he was in hiding. That day happened to be a Friday. The supreme judge set out for the prayer service but, as the mob blocked him, he returned to the MustanÉirÒya. Ibn al-AtÒr stepped out to calm the crowds, but these showered abuse upon him and accused him of being on the side of Ibn KammÖna, and of defending him. Then, upon the prefect’s order, it was heralded in Baghdad that, early the following morning, outside the city wall, Ibn KammÖna would be burned. The mob subsided, and no further reference to Ibn KammÖna was made. As for Ibn KammÖna, he was put into a leather-covered box and carried to Hilla where his son was serving as an official. There he stayed for a time until he died.82

81 See below, Chapter Two, Section 1.3.7. 82 Translated in Perlmann (transl.): Examination, p. ix.

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The report does not explain why it was only after four years that the attention of the people of Baghdad was drawn to the work, leading to such a violent reaction, and there is no independent source confirming the report or providing further information. The time difference between the completion of the book and the riot suggests that there were additional circumstances leading to the persecution. Some time before the incident, on 4 Sha{bÊn 683/16 October 1284, Éʘib al-dÒwÊn Shams al-DÒn al-JuwaynÒ and several of his sons were executed, and it is likely that the immediate cause for Ibn KammÖna’s persecution was the execution of his patrons.83 Ibn KammÖna’s son was serving as an official in Æilla, which was possibly the reason why Ibn KammÖna chose to seek refuge there. Another reason may have been his contacts with some of the ShÒ{Ò scholars of Æilla. He had corresponded with Maytham b. Maytham al- Ba˜rÊnÒ, who had taught in that city for a time.84 Moreover, the fact that Ibn KammÖna’s Ma¢Êlib were later copied by a ShÒ{Ò scribe also points to some connections with the ShÒ{Ò community. The scribe who refers to Ibn KammÖna with the title al-mu˜aqqiq al-muftÒ even claims that he converted to ShÒ{ism at the end of his life.85 A further indication for the reception of Ibn Kammuna’s writings among the ShÒ{Òs of Æilla are the glosses on his Shar˜ al-TalwҘÊt apparently written by NaÉÒr al-DÒn {AlÒ b. Mu˜ammad al-KÊshÒ (or al-KÊshÊnÒ) al-ÆillÒ (ca. 675–755/1276–1354),

83 Cf., by contrast, Perlmann’s introduction to his edition of TanqҘ (p. x), where he suggests that the persecutions may have been the result of the irritation of the Muslim population following the overthrow in 683/1284 of Ahmad Tegüder, who was a convert to Islam, by Arghun the son of Abaqa, who was a Buddhist. Dominique Urvoy (Les penseurs libres dans l’Islam classique. L’interrogation sur la religion chez les penseurs arabes indépendants. Paris 1996, p. 203) suggests, as a possible explanation for the difference in time between the composition of the work and the persecution, that initially it may have been written for a closed circle but that it reached the wider public later on when it caused deep resentment.—For an overview of Ilkhanid dynastic history and the issue of conversion among the Ilkhans, see Reuven Amitai: “Il-Khanids. i. Dynastic History.” In Encyclopaedia Iranica, vol. 12, pp. 645–54; idem: “The Conversion of Tegüder A˜mad to Islam.” Jerusalem Studies in Arabic and Islam 25 (2001), pp. 15–43. 84 See above, p. 13. 85 Ms. ¹stÊn-i Quds 901, f. 15a: hÊdhÊ l-kitÊb taÉnÒf al-Shaykh al-mu˜aqqiq al-muftÒ{Izz al-Dawla Sa{d b. al-Æasan . . . b. Hibat AllÊh b. KammÖna alladhÒÉÊra {alÊ madhhab al-ImÊmiyya Êkhiran wa-mÊta {alayhi . . .

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a ShÒ{Ò scholar of Æilla and Najaf,86 and a copy of his commentary on the Tal wҘÊt, completed on 5 RabÒ{ II 762/12 February 1361 by Æasan b. Mu˜ammad b. Æasan b. al-Mu¢ahhar, apparently a grandson of the {AllÊma al-ÆillÒ (d. 726/1325).87 Again according to the ÆawÊdith, Ibn KammÖna died in Æilla a short while after his arrival. This is confirmed by the biographical entry on Ibn KammÖna contained in Ibn al-Fuwa¢Ò’s Majma{ al-ÊdÊb, in which 683 is given as the year of his death.88 There has been debate in modern scholarship as to whether Ibn KammÖna converted to Islam at some stage of his life.89 In his late work, the TanqҘ, completed in 679/1280, i.e., some four years before his death, his loyalty to Judaism is beyond doubt, whereas his critical attitude towards Islam is equally clear. Particularly telling is the following passage towards the end of his chapter on Islam:

Thus it becomes clear that there is no proof that Muhammad attained perfection and the ability to perfect others as claimed, nor that anything mentioned on this point has been proved at all—for example, the allegation that the world turned from falsehood to truth, from lie to veracity, from darkness to light, and so on. Yet precisely this has been the subject of dispute. That is why, to this day we never see anyone converting to Islam unless in terror, or in quest of power, or to avoid heavy taxation, or to escape humiliation, or if taken prisoner, or because of infatuation with a Muslim woman, or for some similar reason. Nor do we see a respected, wealthy, and pious non-Muslim well versed in both his faith and that of Islam, going over to the Islamic faith without some of the aforementioned or similar motives.90

86 See below, n. 162 and Chapter Two, Section 1.1.2. 87 Ms. Ayasofya 2423. For a description of this manuscript, see below, Chapter Two, Section 1.1.2. 88 Ibn al-Fuwa¢Ò: Majma{ al-ÊdÊb, vol. 1, p. 191. 89 For a summary of the discussion before his time, see the introduction by Habib Bacha to the ÆawÊshÒ (Notes) d’Ibn al-Ma˜rÖma sur le “TanqҘ” d’Ibn KammÖna. Etude et édition critique. Rome 1984, pp. xxiv–xxxiv. 90 Perlmann (transl.): Examination, p. 149:1–15; Perlmann (ed.): Examination, p. 102: 10–17.—Ibn KammÖna’s position, as it appears in his TanqҘ, was the main point of Leo Hirschfeld’s argument (Ibn Kammûnah und seine polemische Schrift, p. 9), Baneth (“Ibn Kammuna,” pp. 304–5) and Fischel (“Arabische Quellen zur Geschichte der babylonischen Judenheit,” pp. 320–21) against Ibn KammÖna’s conversion to Islam, and a similar view has been maintained more recently by Rosenkranz (“Judentum,

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For a variety of reasons, some scholars have argued nevertheless that Ibn KammÖna converted to Islam even before he composed the TanqҘ. This was maintained by Moritz Steinschneider, who considered the eulogies for the Prophet Mu˜ammad in the TanqҘ to be clear indications that the author had become a Muslim.91 Another scholar who took Ibn KammÖna’s conversion to Islam prior to the composition of the TanqҘ as a historical fact was Carl Brockelmann. The reason was evidently a confusion between Samawxal al-MaghribÒ (d. 570/1175), the Jewish convert to Islam and author of the anti-Jewish polemical treatise If˜Êm al-yahÖd, and Ibn KammÖna that occurred in the card catalogue of the Süleymanie Library in Istanbul. There, the correspondence between Samawxal and an anonymous accuser who had doubted the sincerity of the latter’s conversion (as preserved in ms. Fâtih 3141/2) is ascribed to Ibn KammÖna.92 The entry in the Süleymanie Library’s card catalogue

Christentum und Islam in der Sicht des Ibn Kammûna,” pp. 20–21) and Barbara Roggema (“Epistemology as Polemics. Ibn Kammuna’s Examination of the Apologetics of the Three Faiths.” In The Three Rings. Textual Studies in the Historical Trialogue of Judaism, Christianity, and Islam. Eds. Barbara Roggema, Marcel Poorthuis and Pim Valkenberg. Leuven 2005, pp. 47–70, esp. 51 n. 15). See also the reviews on Perlmann’s edition of the TanqҘ by Kurt Rudolph (in Orientalistische Literaturzeitung 67 ix/x (1972), pp. 462–65) and Rudi Paret (in Der Islam 46 (1970), pp. 102–104) who both reject the assumption of conversion on the basis of this text. This is also the view of Sarah Stroumsa (“On Jewish Intellectuals Who Converted in the Early Middle Ages.” In The Jews of Medieval Islam. Community, Society, and Identity. Ed. Daniel Frank. Leiden 1995, pp. 179–97, esp. 197). Friedrich Niewöhner, in contrast, denies any bias towards Judaism and against Islam on the basis of the TanqҘ; he considers Ibn KammÖna to have been a religious sceptic beyond religion; see his “Die Wahrheit ist eine Tochter der Zeit. Ibn KammÖna’s historisch-kritischer Religionsvergleich aus dem Jahre 1280.” In Religionsgespräche im Mittelalter. Eds. Bernard Lewis and Friedrich Niewöhner. Wiesbaden 1992, pp. 357–69 esp. p. 364: “Ibn KammÖna argumentiert in den Entgegnungen auf das Judentum von einem Standpunkt aus, der weder christlich noch islamisch ist, aber auch nicht jüdisch sein kann, da er sich ja gegen das Judentum richtet. Es ist somit ein Standpunkt außerhalb aller drei Religionen. Immer wenn Ibn KammÖna sagt ‚I say’, bedeutet das, daß er seine eigene Meinung sagt, die unabhängig von jeder Religion ist. Ibn KammÖna’s Standort ist der der Vernunft, der des eigenen Verstandes.” 91 Steinschneider: Polemische und apologetische Literatur, pp. 39–40. Moshe Perlmann accepts the validity of the argument, yet suggests that these may have been inserted by later copyists. See the introduction to his edition of TanqҘ, p. xii. 92 The card on ms Fâtih 3141/2 is to be found under the title Asxila va Acviba mbn KamÖnat al-IsrÊxÒlÒ. An edition of the correspondence with translation into English is included in Samawxal al-MaghribÒ: If˜Êm al-yahÖd. Silencing the Jews. Ed. and transl. by

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was doubtless Brockelmann’s source, who ascribes the correspondence as preserved in ms. Fâtih 3141/2 to Ibn KammÖna. Brockelmann also states that Ibn KammÖna composed the TanqҘ following his conversion to Islam. He was evidently unfamiliar with the text and the studies of Leo Hirschfeld and Baneth.93 Confusion between Ibn KammÖna and Samawxal also occurs in ms. Köprülü 1612, containing Ibn KammÖna’s al-JadÒd fÒ l-˜ikma, copied in 691/1291–92 by {Abd al-{Aziz b. IbrÊhÒm b. al-KhÒmÒ al-MÊridÊnÒ in Baghdad. The title page of the work reads as follows: KitÊb al-mulaqqab bi-l-JadÒd li-l-Shaykh al-ajall al-{Êlim al-kÊmil {Izz al-Dawla Ibn KammÖna . . . bal aslama qabla mawtihÒ wa-Éannafa KitÊb If˜Êm al-yahÖd bayyana fÒhi faÓÊxi˜ahum wa-kidhbahum wa-mukÊbaratahum fÒ l-˜aqq wa-iftirÊxahum {alÊ llÊh . . .94 These two cases of confusion between Ibn KammÖna and Samawxal notwithstanding, the majority of Muslim scholars and scribes either considered him to have been Jewish, as can be seen from epithets such as “al-YahÖdÒ” or “al-IsrÊxÒlÒ”,95 or else that the matter was of no concern, as is indicated by the numerous “neutral” title pages and colophons.96

Moshe Perlmann. New York 1964.—For Samawxal al-MaghribÒ, see the introduction to Samawxal al-MaghribÒ’s (d. 570/1175) If˜Êm al-yahÖd. The Early Recension. Introduced and edited by Ibrahim Marazka, Reza Pourjavady and Sabine Schmidtke. Wiesbaden 2006, which includes an improved edition of the correspondence. 93 GAL, vol. 1, p. 431: “11. Beantwortung einer Frage nach dem Grund seines Übertritts. [Fâtih 3141] f. 263a/264b.” Cf. also GALS, vol. 1, p. 768: “{Izzaddaula . . . war zum IslÊm übergetreten und schrieb bald darauf seinen TanqҘ. . . . 1. TanqҘ al-ab˜Ê³ lil-milal a³-³alʳ, Verteidigung des Islams gegen Juden und Christen . . .” Brockelmann includes bibliographical details of Leo Hirschfeld’s partial edition of the text, but gives no reference to Baneth’s study on Ibn KammÖna. 94 For a facsimile of the titlepage, see ed. ÆamÒd Mar{Òd al-KabÒsÒ, pp. 130, 137. 95 In the colophon to ms. Landberg 510/5 which is a copy of Ibn KammÖna’s MaqÊla fÒ anna wujÖd al-nafs abadÒ wa-baqÊxahÊ sarmadÒ (= Chapter Two, Section 1.3.10), Ibn KammÖna is described as al-Shaykh al-mu{aØØam wa-l-˜akÒm al-muqaddam qudwat al-˜ukamÊx al-yahÖdiyyÒn. See also mss. Feyzullah Efendi 1195, copied in 696/1297 in Tabriz, which has two indications as to author and title by two different hands on its title page: Shar˜ al-TalwҘÊt al-Suhrawardiyya taÉnÒf al-fÊÓil Mu{izz al-Dawla wa-huwa mu{ÊÉir al-{AllÊma al-ShÒrÊzÒ wa-l-nasab ilÊ Ibn KammÖna al-yahÖdÒ, and: Shar˜ al-TalwҘ li-l-Shaykh al-fÊÓil al-mu˜aqqiq {Izz al-Dawla Sa{d b. ManÉÖr al-ma{rÖf bi-Ibn KammÖna al-IsrÊxÒlÒ; Lâleli 2522, undated: Shar˜ al-TalwҘÊt li-l-˜akÒm al-mudaqqiq {Izz al-Dawla Sa{d b. ManÉÖr al- ma{rÖf bi-Ibn KammÖna al-IsrÊxÒlÒ; Lâleli 2516 written in 1086/1675: Shar˜ al-IshÊrÊt mimmÊ allafahÖ mukammil {ulÖm al-awwalÒn wa-l-ÊkharÒn qudwat al-mu˜aqqiqÒn {Izz al-Dawla Sa{d b. ManÉÖr b. Sa{d al-ma{rÖf bi-Ibn KammÖna al-IsrÊxÒlÒ . . . See also infra, n. 193. 96 See below, Chapter Two, passim.

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Again, an exception among the testimonies is the aformentioned state- ment of an ImÊmÒ copyist of Ibn KammÖna’s Ma¢Êlib that the author had converted to Twelver ShÒ{ism at the end of his life.97 This statement may explain why ¹ghÊ Buzurg took his conversion to ShÒ{ism as historical fact; this is evidently why he included all writings of Ibn KammÖna he was aware of in his DharÒ{a—including the TanqҘ, although it is clear from the wording of the entry (DharÒ{a, vol. 4, p. 460 no. 2054) that he was unfamiliar with the text.98 Initially, ¹ghÊ Buzurg also intended to include an entry on Ibn KammÖna in his ”abaqÊt a{lÊm al-shÒ{a,99 and it was only later that he or his son {AlÒ NaqÒ MunzawÒ decided not to do so. MunzawÒ was familiar with Perlmann’s edition and translation of Ibn KammÖna’s TanqҘ and also edited and studied the work.100 Since he is the editor of most of the volumes (namely vols. 3–6) of the ”abaqÊt a{lÊm al-shÒ{a of his father, it may be that it was he rather than ¹ghÊ Buzurg who decided not to include an entry on Ibn KammÖna.101

97 See above n. 85. 98 He also includes references to the various sophistries (shubahÊt) that supposedly originated with Ibn KammÖna, ascribing them, however, to his ancestor whom he identified explicitly as Hibat AllÊh Ibn KammÖna al-IsrÊxÒlÒ. See DharÒ{a, vol. 13, pp. 24–25: shubhat Ibn KammÖna wa-huwa Hibat AllÊh b. KammÖna al-IsrÊxÒlÒ min falÊsifat al-yahÖd kÊna mu{ÊÉiran li-Ibn SÒnÊ . . .; see also ibid., vol. 2, p. 286 no. 1160. For the shubahÊt, see below, pp. 44 ff. ¹ghÊ Buzurg was familiar with Kashf al-ØunÖn and its various entries on Ibn KammÖna where he is regularly described as al-IsrÊxÒlÒ, yet he apparently assumed that ÆÊjjÒ KhalÒfa confused {Izz al-Dawla Ibn KammÖna with his ancestor. See, e.g., DharÒ{a, vol. 13, pp. 152–53 no. 519. 99 ¹ghÊ Buzurg al-”ihrÊnÒ: ”abaqÊt a{lÊm al-shÒ{a 1–2, Beirut 1390–91/1971; 3–5, ed. {AlÒ NaqÒ MunzawÒ, Beirut 1392–95/1972–75; 6, ed. {AlÒ NaqÒ MunzawÒ, Tehran 1362/1983. 100 {AlÒ NaqÒ MunzawÒ: Ibn KammÖna wa-falsafatuhÖ fÒ l-nubuwwa. PhD thesis, Université Saint Joseph, Beirut 1972. [Al-Qism al-awwal: al-Madkhal wa-l-naÉÉ al-kÊmil li-TanqҘ al- ab˜Êth; al-Qism al-thÊnÒ: al-Ta{lÒqÊt {alÊ TanqҘ al-ab˜Êth li-l-milal al-thalÊth]. See also his “TanqҘ al-ab˜Êth-i Ibn KammÖna.” Wa˜Òd 6 v (1348/1969), pp. 369–71, 6 vi (1348/ 1969), pp. 503–14, 6 xii (1348/1969), pp. 1079–83. 101 This is indicated in some of the footnotes to ”abaqÊt a{lÊm al-shÒ{a, e.g., vol. 7, p. 69: . . . ȉ߳Ǫ ǯ˅֠қǪ ˦̝̰̀˒ ̘̤ʼ̪ ̃ˋ̴̋ ̸̪ވ ˊ˲Ǧ ̪̈ ҍ˲̠Ǵ ˑ̠˲˔ ߵ߳ȇ ȉdz̸у̻ ̴̭Ǧ ˑˌ˙Ǧȇ ȚȢȟȠ ߆ ȅ˅߼م Ǯ˲̠Ǵ ̟˕ˋ̴ .ː̻̋ǵ߳Ǫ ߆

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It cannot be decided conclusively whether Ibn KammÖna did or did not, at some stage, convert to Islam.102 Yet the evidence against such a conclusion seems to be stronger than the evidence suggesting conversion. His position towards Judaism and Islam as far as his personal convictions are concerned is, on the basis of his TanqҘ, beyond doubt. It cannot be excluded that he became a Muslim for any of the reasons mentioned at the end of the chapter on Islam; yet it seems questionable whether he would have written a work such as TanqҘ following a conversion on the grounds of persecution or for opportunistic motives.103 Another indicator against conversion is that he is invariably called {Izz al-Dawla by virtually all later scholars and scribes. Had he ever converted to Islam during his professional life, his title would have been modified into {Izz al-DÒn or {Izz al-Dawla wa-l-DÒn, as can be seen in the case of RashÒd al-Dawla (later: al-DÒn) FaÓl AllÊh.104 Had he converted to Islam

See also ibid., vol. 7, p. 176: ̤̝˰ ȉ߳Ǫ ǯҠ˜̤Ǫ ̧̣߼Ǫ ߆ ǯ˅֠қǪ ˦̝̰̀˒ Ǭ˅˕̟ ̘̤̾ʻ˒ ߆ ߐǵ˅˻̪Ȋ ȅߐ ː̸̭ߞ ̬ˊǪ ȅǦ ̛̝֡ ˅߼ ̢̬̦ȇ . . . ː̸̭ߞ ̬ˊǪ ǵԶǥ ˲̠Ǵ ߆ ̩у̤̾Ǩ Ƕ˅֣˅̙ ː̻dz̸у̤̾Ǫ ȁ˲̉ ̴̙̀ ˅̀˧Ǧ Ǫ˱̵ ߘ . . . Ǭ˅˗̢̦Ǫ Ǫ˱̵ ̬̉ ̴˕ݟ˲˔ ˑ̙˱˨ Ǚ̴ʿԴǦ ̬̽dz Ǚː̻dz̸у̤̾Ǫ ̸֣ ̴̙̀ Ƕ˅֣Ǫ .1967 ߆ ߑ̽˲̪ʻˈ ˅̭̾ǵ̸̤̾̚ߐ ߆ ȅ˅߼˲ˊ ވ̸̪ ̴̋ˋ̃ ȉ߳Ǫ Ǫ˱̵ ̴ˈ˅˕̟ 102 Contemporary scholars at times take Ibn KammÖna’s conversion as historical fact without giving any reason for their assumption. See, e.g., Walbridge’s and Ziai’s “Translator’s Introduction” to their edition of SuhrawardÒ’s Æikmat al-IshrÊq (The Philosophy of Illumination. A New Critical Edition of the Text of Æikmat al-ishrÊq with English Translation, Notes, Commentary, and Introduction. Provo, Utah 1999, p. xxii), in which they talk about “the Jewish convert to Islam, Ibn KammÖna.” 103 This seems to be the view of Georges Vajda, who writes (“Le milieu juif à Ba¯dÊd.” Arabica 9 (1962), p. 392): “Ce n’est pas à dire que la communauté juive de Ba¯dÊd n’ait pas produit encore, au XIIe et au XIIIe siècles, quelques personnalités intellectuelles marquantes comme les philosophes Hibat AllÊh AbÖ l-BarakÊt et Ibn KammÖna, qui ont d’ailleurs, au déclin de leur carrière, payé un tribut aux circonstances adverses plutôt qu’à une conviction intime en se convertissant à l’IslÊm.” 104 See {AbbÊs ZaryÊb-KhÖxi: “Sih nukta dar bara-yi RashÒd al-DÒn FaÓl AllÊh.” In Proceedings of the Colloquium on RashÒd al-DÒn FaÓl AllÊh. Tehran-Tabriz, 11–16 Aban 1348 (2–7 November 1969). Tehran 1971, pp. 123–35; Netzer: “RashÒd al-DÒn and His Jewish Background.”—The only case we came across of the title {Izz al-DÒn being used for Ibn KammÖna by a Muslim is Moshe Perlmann’s edition of an anonymous refutation of Ibn KammÖna’s TanqҘ (“‘Proving Muhammad’s Prophethood’, A Muslim critique of Ibn Kammuna.” [Hebrew] In Hagut Ivrit Ba’Amerika. Studies on Jewish Themes by Contemporary American Scholars. Eds. Menahem Zohori, Arie Tartakover, and Haim Ormian. Vol. III. Tel Aviv 1974, p. 83:5). However, Perlmann clearly erred here, since the manuscript of the text has {Izz al-Dawla. For an improved edition of the text, see below, Appendix B: KitÊb fÒ ithbÊt al-nubuwwa li-Mu˜ammad {alayhi al-salÊm (ms. Hamidiye 1447/3).

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before or during the persecution he experienced, either the anonymous author of al-ÆawÊdith al-jÊmi{a, or Ibn al-Fuwa¢Ò would have mentioned it. The possibility of his conversion to Twelver ShÒ{ism in Æilla during the last months of his life, as suggested by the copyist of the Ma¢Êlib, cannot be ruled out altogether. Yet again, it would be hard to believe that the author of the Tanqi˜ would have converted to Islam, once he had escaped persecution.105

3. Ibn KammÖna’s Philosophical Thought

A comprehensive assessment of Ibn KammÖna’s philosophical thought can only be undertaken when critical editions of all his extant writings are available. In the following pages, only some basic outlines of his thought will be given. As a philosopher, Ibn KammÖna was a follower of Ibn SÒnÊ. With some modifications, his cosmology is Avicennan. His distinction between the One as the Necessary Existent (wÊjib al-wujÖd) and other existents as contingents (mumkinÊt) is also Avicennan, as is his notion of prophecy, explained in detail in the first chapter of his TanqҘ.106 One of the issues Ibn KammÖna was most concerned with is the human soul, and it is on this issue that he formulated his most distinct views. He wrote several independent treatises on the soul, three of which are extant.107 His detailed discussions of the human soul in his other philosophical treatises and commentaries also testify to his interest in the issue. The main sources for his psychology are again Ibn SÒnÊ’s writings.

105 Although it is almost certain that Ibn KammÖna remained Jewish throughout his life, there are clear indications in his writings that attest to his openness to and respect for Islam and possibly Christianity. He freely adduces QurxÊnic verses in his writings and uses the relevant eulogistic formula when mentioning the Prophet Mu˜ammad. As was said earlier (see above, n. 91), Perlmann suggests that these eulogies were added by later scribes. This is unlikely since they are to be found in copies of his writings made by both Muslim and Jewish scribes. Moreover, in his KalimÊt wajÒza (see below, Chapter Three, Text One), Ibn KammÖna uses the term al-sharÊ{ix al-˜aqqa which also indicates his respect for the three Abrahamic religions and their respective dispensations. 106 Some instances where Ibn KammÖna follows Ibn SÒnÊ have been indicated in Perlmann’s annotation to his edition of Ibn KammÖna’s TanqҘ. 107 See below, Chapter Two, Sections 1.3.8, 1.3.9, and 1.3.10.

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However, he disagreed with Ibn SÒnÊ when he rejected the latter’s view that a human rational soul comes into existence with the birth of the body in which it inheres. Instead, he maintained the pre-eternity of the human soul. His main argument is that the human soul is simple (basÒ¢) while everything that is originated in time (˜adÒth) is a composite. Thus, the human rational soul must be pre-eternal (qadÒm). His arguments for the simplicity of the human soul and for simples being necessarily pre-eternal seem to be original—at least this is what Ibn KammÖna claims. Following SuhrawardÒ, Ibn KammÖna criticizes the arguments against the transmigration of souls and seems to take a non-commital position on the issue. This is also the view of SuhrawardÒ in his Æikmat al-ishrÊq and this is typical for later followers of SuhrawardÒ, such as Shams al-DÒn al-ShahrazÖrÒ and Qu¢b al-DÒn al-ShÒrÊzÒ.108 However, since he is the only one of them maintaining the pre-eternity of the soul, his understanding of transmigration must have been different from the notion upheld by SuhrawardÒ, ShahrazÖrÒ and presumably Qu¢b al-DÒn al-ShÒrÊzÒ, who agreed on its temporal origin.109 Apparently Ibn KammÖna was searching for Plato’s explanation for the eternity of the soul, as is suggested by his use of Miskawayh’s (d. 421/1030) al-Fawz al- aÉghar in one of his maqÊlÊt devoted to the human soul. Ibn KammÖna was not entirely satisfied with the explanations he found there; he states that he was unable to grasp them fully as they lacked precision. Perhaps, he says, it was not originally presented as an apodictic proof (burhÊn) but rather rhetorically (kalÊman khi¢Êbiyyan) and only later was it understood by the later philosophers, including Miskawayh, as a syllogism.110 Ibn KammÖna was not a typical Peripatetic philosopher, as he did not hesitate to criticize Aristotle openly and to maintain views that disagreed with what were perceived to have been Aristotelian positions. His detachment from the Aristotelian tradition was apparently due

108 For the views of SuhrawardÒ and his early commentators on the issue of the transmigration of souls, see Sabine Schmidtke: “The Doctrine of the Transmigration of Soul according to ShihÊb al-DÒn al-SuhrawardÒ (killed 587/1191) and his Followers.” Studia Iranica 28 (1999), pp. 237–54. 109 I (S.S.) take the opportunity to correct what I wrote earlier, viz. that Qu¢b al-DÒn al-ShÒrÊzÒ was a follower of Ibn KammÖna on the issue of the pre-eternity of the soul (“The Doctrine of the Transmigration of Soul,” pp. 249–50). See also below, p. 32. 110 See his “MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan,” pp. 115–16.

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to the influence of the writings of Abu l-BarakÊt al-BaghdÊdÒ and SuhrawardÒ on his thought. Ibn KammÖna repeatedly refers to al-KitÊb al-Mu{tabar, the magnum opus of the Jewish convert to Islam Abu l-BarakÊt al-BaghdÊdÒ. The controversial views of Abu l-BarakÊt in his Mu{tabar, which was a major critique of Aristotelian philosophy, were attacked by later scholars such as SuhrawardÒ, who disparagingly referred to him as ba{Ó man tafalsafa min al-yahÖd, Fakhr al-DÒn al-RÊzÒ and NaÉir al-DÒn al-”ÖsÒ. Ibn KammÖna attempted to justify Abu l-BarakÊt’s positions on a number of issues and refered to him respectfully even when he maintained different views.111 ShihÊb al-DÒn al-SuhrawardÒ, the founder of the philosophy of illumination (˜ikmat al-ishrÊq), was another critic of mainstream Aristotelian philosophy. When Ibn KammÖna wrote a commentary upon the latter’s Tal wҘÊt, SuhrawardÒ did not as yet figure among the higher ranks of philosophers, and it seems that Ibn KammÖna’s Shar˜ was the first commentary ever written on any of the works of SuhrawardÒ and that the popularity of this commentary influenced subsequent reception of the Shaykh al-ishrÊq. From his commentary on Tal wҘÊt, as well as from some of his other writings, it is evident that Ibn KammÖna was familiar with and used SuhrawardÒ’s other philosophical works in Arabic, namely his Æikmat al-ishrÊq, al-MashÊri{ wa-l-Mu¢Êra˜Êt, al-MuqÊwamÊt, al-Alwʘ al-{imÊdiyya and his Kalimat al-taÉawwuf. While he explicitly refers to the first three works mentioned, he never mentions Kalimat al-taÉawwuf by name although he used it extensively, particularly those parts containing moral advice and mystical instructions, many of which Ibn KammÖna adduced in his KalimÊt wajÒza and some of his other writings.112 Ibn KammÖna followed SuhrawardÒ in a number of issues, such as the principle of the most noble contingency (qÊ{idat al-imkÊn al-ashraf ), his admission of movement in substance, his non-commital position on the issue of the transmigration of souls and his uncertainty about the

111 See, e.g., his Shar˜ al-TalwҘÊt. Eds. Ziai and Alwishah, pp. 267–69. Ibn KammÖna also refers repeatedly to Abu l-BarakÊt in his maqÊlas on the human soul. 112 See below, Chapter Two, Section 1.1.2 for references to other writings by SuhrawardÒ in his Shar˜ al-TalwҘÊt, and Chapter Three, Text One where adoptions from Kalimat al-taÉawwuf have been mentioned in the annotation.

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number of spheres. Moreover, like SuhrawardÒ, Ibn KammÖna was not interested in mathematics, which he never addressed in his writings. Yet it would be inappropriate to consider Ibn KammÖna a follower of SuhrawardÒ, as he disagreed with him on certain issues such as the pre- eternity of the soul. There are aspects of SuhrawardÒ’s thought and œuvre that Ibn KammÖna ignored, and there is no reference in his work to any of the allegorical writings of SuhrawardÒ, most of which are written in Persian and therefore may have been inaccessible to Ibn KammÖna. But he also never referred to those composed in Arabic, just as he ignored any writings by Ibn SÒnÊ in this genre. Moreover, Ibn KammÖna did not share SuhrawardÒ’s veneration of the ancient philosophers of Persia, Egypt and Greece, and likewise he was not interested in SuhrawardÒ’s specific terminology, which was derived from pre-Islamic Persian notions and figured prominently in his Æikmat al-ishrÊq. Ibn KammÖna was also familiar with, and made extensive use of, the writings of AbÖÆÊmid al-GhazzÊlÒ (d. 505/1111) and Fakhr al- DÒn al-RÊzÒ. As has been pointed out by Perlmann, Ibn KammÖna used GhazzÊlÒ’s TahÊfut al-falÊsifa and his Munqidh min al-ÓalÊl in his TanqҘ,113 and in his commentary on the Tal wҘÊt he used GhazzÊlÒ’s MishkÊt al-anwÊr.114 In his various maqÊlas on nafs Ibn KammÖna rejected GhazzÊlÒ’s view on the soul, presumably having his TahÊfut al-falÊsifa in mind.115 Moreover, in his KalimÊt wajÒza and IthbÊt al-mabdax Ibn KammÖna adduced some pieces of moral advice which he seems to have paraphrazed from GhazzÊlÒ’s I˜yÊx {ulÖm al-dÒn.116 His familiarity with RÊzÒ’s writings is evident from his superglosses on the latter’s Ma{Êlim, in which he constantly refers to other writings by RÊzÒ, namely his NihÊyat al-{uqÖl, his Mu˜aÉÉal and his KitÊb al-Arba{Òn, and the fact that

113 See TanqҘ al-ab˜Êth. Ed. Perlmann, pp. 2–3. 114 See Shar˜ al-TalwҘÊt [part III, mawrid 4, mirÉÊd {arshÒ]. Ed. MÖsawÒ, pp. 992–93. 115 In his “MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan” (ed. BarkhwÊh, p. 124), Ibn KammÖna says that he was familiar with GhazzÊlÒ’s view on the soul, which he rejected. 116 For example GhazzÊlÒ’s prohibition on cursing (la{n) others and his argument that it is not a sin to refrain from cursing Satan (IblÒs), let alone others. See I˜yÊx {ulÖm al-dÒn [al-Juzx al-thÊlith. KitÊb ÊfÊt al-lisÊn: al-ÊfÊt al-thÊmina]. Beirut n.d., vol. 3, p. 118:23–24 which is to be found in Ibn KammÖna’s KalimÊt wajÒza and his IthbÊt al-mabdax. See below, Chapter Three, Text One (p. 164) and Text Two (p. 190).

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he quoted a great deal from his writings in the TanqҘ.117 Ibn KammÖna had studied RÊzÒ’s Mu˜aÉÉal, together with the critical commentary on it by ”ÖsÒ, as is evident from the extant excerpts.118 Ibn KammÖna was also familiar with RÊzÒ’s view on the soul, which he criticized in his superglosses on his Ma{Êlim and in his MaqÊla fÒ l-taÉdÒq bi-anna nafs al- insÊn bÊqiya abadan.119 In addition, he was well-acquainted with RÊzÒ’s views on logic, to which he refers in his commentaries on Tal wҘÊt and IshÊrÊt.120 At some stage in his life Ibn KammÖna also became familiar with Najm al-DÒn AbÖ Bakr Mu˜ammad al-NakhjawÊnÒ and his critical commentaries on Ibn SÒnÊ’s IshÊrÊt. However, although he studied his writings closely, as is evident from the extant extracts that he copied,121 there is no evidence that NakhjawÊnÒ had any influence on his thought. Rather, Ibn KammÖna seems to have disapproved of his criticism.122 Moreover, since Ibn KammÖna’s epitomes of NakhjawÊnÒ’s critical commentaries on Ibn SÒnÊ’s IshÊrÊt were written some eight years after he had completed his own commentary on the work, in which there is

117 This is the case particularly in Chapters One and Four. See, e.g., TanqҘ. Ed. Perlmann, pp. 7, 8, 10, 18, 19, 69, 86, 88. 118 See below, Chapter Two, Section 1.2.1. 119 See ed. BarkhwÊh, p. 124 where he explicitly mentions RÊzÒ as an opponent of the philosophical notion of the soul. 120 See, e.g., Shar˜ al-TalwҘÊt [part I, marÉad 1, talwҘ 1: fÒ gharaÓ al-man¢iq]. Ed. MÖsawÒ, p. 9; Shar˜ al-ishÊrÊt. Ms. Ragıp Pa‘a 845, f. 42b. In both instances, he specifically refers to RÊzÒ’s notion of conception and consent. 121 See below, Chapter Two, Sections 1.2.6 and 1.2.7. 122 According to ¹ghÊ Buzurg (DharÒ{a, vol. 2, p. 97 no. 382), Ibn KammÖna writes at the end of his excerpts from NakhjawÊnÒ’s al-I{tirÊÓÊt min KitÊb Zubdat al-naqÓ wa-lubÊb al-kashf: Ǧ ȅǨ̟ٶ ̵˱ҡǪ ҍ̊ٵȇ ˅у̰̉ ǬǪ̸߫Ǫ ̢̬؈ Ǯ˅̀Ǫ̻̱˗ޠ ǮǪǵ˅˺ҝǪ ̘̰˾߼ ̴̧̊̾. There is so far no study of NakhjawÊnÒ, and none of his writings have as yet been edited. See the brief sketches provided by ShabÒbÒ: TurÊthunÊ, pp. 100–4, MÖsÊ MÖsawÒ: Min al-SuhrawardÒ ilÊ l-ShÒrÊzÒ. Beirut 1979, pp. 79–87 (most of the material adduced by MÖsawÒ is based on ShabÒbÒ’s account), and Mudarris RaÓawÒ: A˜wÊl u ÊthÊr, pp. 195, 565.—NakhjawÊnÒ also has a work on medicine which is extant in manuscript: Ajwiba {an i{tirÊÓÊt Fakhr al-DÒn al-RÊzÒ li-l-qÊnÖn (ms. Ayasofya 3721, ff. 1a–66b). Another manuscript of the same text is extant in Paris; see Ferdinand Wüstenfeld: Geschichte der arabischen Aerzte und Naturforscher. Nach den Quellen bearbeitet. Göttingen 1840, p. 131 no. 233.—There are some indications that he may also be the author of a MathnawÒ entitled ”arÒq al-ta˜qÒq, the authorship of which is still disputed (ed. Bo Utas. Lund 1973).

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no trace of NakhjawÊnÒ, he seems to have become acquainted with the latter’s writings at a relatively late stage of his life. Among the philosophers of his own time, Ibn KammÖna had studied in depth the writings of NaÉÒr al-DÒn al-TÖsÒ, KÊtibÒ, and AthÒr al- DÒn al-AbharÒ. In the introduction to his commentary on IshÊrÊt, Ibn KammÖna states that he has made extensive use of ”ÖsÒ’s commentary. KÊtibÒ’s works and notions repeatedly served as a point of departure for his writings, and in his commentary on the Tal wҘÊt Ibn KammÖna explicitly refers to AbharÒ’s MuntahÊ al-afkÊr.123 There are also indications that he used AbharÒ’s Kashf al-˜aqÊxiq.124

4. The Reception of Ibn KammÖna in later Muslim Thought

Ibn KammÖna was one of the most popular and influential philosophers of the Eastern lands of Islam both during his lifetime and in the decades following his death. It was his commentary on SuhrawardÒ’s Tal wҘÊt that was copied and read most, followed by his independent philosophical work al-JadÒd fÒ l-˜ikma. Numerous manuscript copies of his Shar˜ al- Tal wi˜Êt were produced during this period, not only in Baghdad but also in places such as Isfahan, Tabriz, Mashhad, and possibly Najaf. Some of the copies made in Baghdad were transcribed in the NiØÊmiyya madrasa.125 Given the quantity of manuscript copies of this commentary and the fact that it quickly became available in many of the cultural centres of the Eastern lands of Islam—as compared with ShahrazÖrÒ’s commentary on the Tal wҘÊt—126 Ibn KammÖna very soon became known as the “commentator on the Tal wҘÊt” (shÊri˜ al-TalwҘÊt).127 Most

123 See Shar˜ al-TalwҘÊt [part III, mawrid 1, talwҘ 1: fÒ dhÊtihÒ]. Ed. MÖsawÒ, p. 701. 124 FarÊmarz QarÊmalikÒ states that the way Ibn KammÖna presented the liar paradox is apparently taken from AbharÒ’s Kashf al-˜aqÊxiq. See his “KitÊbshinÊsÒ ta˜lÒlÒ- yi paradox-i DurÖghgÖ,” p. 33. 125 For details, see below, Chapter Two, Section 1.1.2. 126 Ritter I, pp. 273–75 lists only four copies of ShahrazÖrÒ’s commentary. 127 As reference is given to him by JalÊl al-DÒn al-DawÊnÒ (“ShawÊkil al-˜Ör.” In ThalÊth rasÊxil. Ed. Sayyid A˜mad TÖysirkÊnÒ. Mashhad 1411/1991, p. 153:4–5), Qu¢b al-DÒn al-RÊzÒ (“al-RisÊla al-ma{mÖla fÒ l-taÉawwur wa-l-taÉdÒq.” In RisÊlatÊn fÒ l-taÉawwur wa-l-taÉdÒq. Ed. MahdÒ SharÒ{atÒ. Qum 1416/[1995–96], p. 116:9), Najm al- DÒn Ma˜mÖd al-NayrÒzÒ (MiÉbʘ al-arwʘ fÒ kashf ˜aqÊxiq al-alwʘ. Ms. Ragıp Pa‘a 853,

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of the extant copies of his al-JadÒd fÒ l-˜ikma were also produced during the fifty years following his death.128 The most immediate influence his philosophical writings and notions had was on his younger contemporary Qu¢b al-DÒn Ma˜mÖd al-ShÒrÊzÒ (634–710/1236–1311).129 It is not known whether or not the two ever met. Qu¢b al-DÒn is known to have spent some time in Baghdad between 665/1266 and 667/1268, and he could have met Ibn KammÖna there.130 Qu¢b al-DÒn wrote two major philosophical works, a commentary on SuhrawardÒ’s Æikmat al-ishrÊq in Arabic, completed in 694/1295,131 and an independent encyclopaedic work written in Persian, Durrat al-tÊj li- ghurrat al-dubbÊj, completed between 693/1294 and 705/1306, which contains an extensive section on philosophy.132 Both works testify to the profound impact that the writings of Ibn KammÖna had on Qu¢b al- DÒn al-ShÒrÊzÒ.

ff. 3b:15, 123a:19) and Âadr al-DÒn al-ShÒrÊzÒ (“MullÊÂadrÊ”) (“RisÊlat al-taÉawwur wa- l-taÉdÒq.” In RisÊlatÊn fÒ l-taÉawwur wa-l-taÉdÒq. Ed. MahdÒ SharÒ{atÒ. Qum 1416/[1995– 96], p. 67:7). 128 See below, Chapter Two, Section 1.3.1. 129 The influence of Ibn KammÖna’s writings on those of his contemporary Shams al-DÒn al-ShahrazÖrÒ still needs to be studied in depth. In his edition of vol. 2 [containing al-RisÊla al-rÊbi{a fÒ l-{ulÖm al-¢abÒ{iyya] of ShahrazÖrÒ’s RasÊxil al-Shajara al- ilÊhiyya, NajafqulÒÆabÒbÒ has shown that ShahrazÖrÒ has numerous adoptions therein from Ibn KammÖna’s Shar˜ al-TalwҘÊt (Tehran 1384/2006). 130 For the main stages of Qu¢b al-DÒn al-ShÒrÊzÒ’s biography, see Walbridge: Science of Mystical Lights, pp. 7–24. 131 Shar˜Æikmat al-ishrÊq has been published at least twice: Lithograph edition by Asad AllÊh HarÊtÒ. Tehran 1313–15/1895–97, containing also MullÊÂadrÊ’s glosses on Qu¢b al-DÒn’s commentary [recently reprinted without place and date]. Critical edition by {Abd AllÊh NÖrÊnÒ and MahdÒ Mu˜aqqiq. Tehran 1380/2001. If not stated otherwise, we will refer in the following to the critical edition only. Hans Daiber mentions another edition by IbrÊhÒm ”abÊ¢abÊxÒ (Tehran 1934) which was not available to us (Bibliography of Islamic Philosophy, vol. 1, p. 751 no. 7316). 132 No complete edition of Durrat al-tÊj is yet available. Between 1317–20/1938–41 Sayyid Mu˜ammad MishkÊt published five portions of the work, namely fÊti˜a, jumla 1: logic (man¢iq), jumla 2: first philosophy ( falsafa-yi ÖlÊ), jumla 3: physics ({ilm-i ¢abÒ{Ò), and jumla 5: metaphysics ({ilm-i ilÊhÒ). The third edition which was at our disposal (Tehran 1369/1990) has the original pagination for each separate volume, as well as consecutive pagination for the editor’s introduction and all five volumes; in the following only the consecutive pagination will be given. Sayyid Æasan MishkÊn ”abasÒ in 1324/ 1945 published portions of jumla 4 on mathematics ({ilm-i riyÊÓÒ), and in 1369/1991, MÊhdukhtbÊnÖ HumÊxÒ published sections three and four of the khÊtima.

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In the introduction to his Shar˜Æikmat al-IshrÊq, Qu¢b al-DÒn mentions without any further qualification that he had made use of other commentaries on SuhrawardÒ’s writings when writing his own.133 His main source is the one on the same text by ShahrazÖrÒ, completed nine years before Qu¢b al-DÒn wrote his.134 The dependence of Qu¢b al- DÒn’s commentary on the Shar˜ of ShahrazÖrÒ has been well established ever since the study on the two commentaries by Corbin.135 Less well known hitherto has been that Qu¢b al-DÒn also relied heavily on Ibn KammÖna’s Shar˜ al-TalwҘÊt in his commentary which contains numerous quotations and borrowings from Ibn KammÖna’s Shar˜.136 Qu¢b al-DÒn al-ShÒrÊzÒ offers some general elaborations on a variety of issues, taken from Ibn KammÖna’s Shar˜ al-TalwҘÊt with only minor modifications. In none of these cases does he indicate his source. They include (1) elaborations on the philosophical principle that God does not act with specific objectives, for an agent who acts with an objective does so to reach self-perfection and must therefore be deficient. The entire passage in Qu¢b al-DÒn’s commentary is meant to clarify SuhrawardÒ’s statement that the motion of the celestial spheres is not for the sake of what lies beneath them (inna ˜arakat al-barÊzikh al-{alawiyya laysat li- mÊ ta˜tahÊ);137 (2) his critical remarks about the Ash{arite notion of the

133 Qu¢b al-DÒn al-ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq, p. 5:19. 134 Ms. Esad Efendi 1932 contains a colophon at the end of ShahrazÖrÒ’s Shar˜Æikmat al-ishrÊq indicating that the author completed the work on 20 Rajab 685/11 September 1286; see f. 298a:10–14: faragha min taxlÒfihÒ al-faylasÖf al-kÊmil . . . Shams al-Æaqq wa-l-Milla wa-l-DÒn . . . Mu˜ammad b. Mu˜ammad [sic] al-ShahrazÖrÒ. . . fÒ{ishrÒn min Rajab min sanat 685/ [11 September 1286]. Cf. our “Some notes on a new edition of a medieval philosophical text in Turkey. Shams al-DÒn al-ShahrazÖrÒ’s RasÊxil al-Shajara al-ilÊhiyya,” p. 77. 135 See ShihÊb al-DÒn al-SuhrawardÒ: Opera Metaphysica et Mystica II. Ed. Henry Corbin. Tehran 1952, Prolégomènes II, pp. 64–71 (6. Les deux grands Commentaires de Shamsaddîn Shahrazûrî et de Qotbaddîn Shîrâzî). The dependence of Qu¢b al- DÒn al-ShÒrÊzÒ’s commentary on ShahrazÖrÒ’s Shar˜ was first mentioned by Ãiy%x al-DÒn DurrÒ IÉfahÊnÒ in the introduction to his Persian translation of ShahrazÖrÒ’s Nuzhat al- arwʘ entitled Kanz al-˜ikma (Tehran 1316/1937, p. 12). 136 Some of the borrowings have been mentioned by Sayyid Æusayn Sayyid MÖsawÒ: “MullÊÂadrÊ u Ibn KammÖna.” In MullÊÂadrÊ u mu¢Êla{Êt-i ta¢bÒqÒ. MajmÖ{a-yi maqÊlÊt-i hamÊyish-i jahÊnÒ-yi ˜akÒm MullÊÂadrÊ. Vol. 5. Tehran 1381/2002, pp. 46–53. See also our “Qu¢b al-DÒn al-ShÒrÊzÒ’s (d. 710/1311) Durrat al-TÊj and Its Sources,” pp. 309–28 for additional examples for the reception of Ibn KammÖna’s writings in Qu¢b al-DÒn al-ShÒrÊzÒ’s Shar˜Æikmat al-ishrÊq. 137 Qu¢b al-DÒn al-ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq, pp. 395:12–396:9 [commenting on

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eternity of the divine attributes;138 (3) his elaborations on the meaning of pleasure and pain and the difference between the two.139 There are other issues on which Qu¢b al-DÒn al-ShÒrÊzÒ considered Ibn KammÖna’s comments to be appropriate explanations since he included them in his commentary, such as (1) Ibn KammÖna’s proof for the immortality of the soul following the death of the body;140 (2) his explanation that the divine attributes can be thought of as either relative (iÓÊfiyya), negative (salbiyya) or respective (i{tibÊriyya);141 (3) his elaborations on conception (taÉawwur) and assent (taÉdÒq),142 and (4) his explanations as to which of the categories (maqÖlÊt) are receptive to change in intensity.143 Qu¢b al-DÒn, moreover, followed Ibn KammÖna in some instances where the latter criticized SuhrawardÒ, as in the case of Ibn KammÖna’s argument for the absurdity of a body without inclination ( jism {adÒm al-mayl). Ibn KammÖna agreed with SuhrawardÒ’s position but criticized his argument for it, and Qu¢b al-DÒn incorporated the relevant passages in his Shar˜.144 Ibn KammÖna also criticized one of

part 2, discourse 3, chapter 4] which is taken from part III of Ibn KammÖna’s Shar˜ al- Tal wҘÊt [mawrid 2, talwҘ 1: fÒ l-ghanÒ]. Ed. MÖsawÒ, pp. 805:12–806:14. 138 See Qu¢b al-DÒn al-ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq, p. 377:13–18 [commenting on part 2, discourse 3, chapter 1] which is taken from part III of Ibn KammÖna’s Shar˜ al-TalwҘÊt [mawrid 1, talwҘ 5: fÒ kayfiyyat ibdÊ{ al-wʘid min jamÒ{ al-wujÖh]. Ed. MÖsawÒ, p. 787:15–21. 139 Qu¢b al-DÒn al-ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq, p. 328:11–18 [commenting on part 2, discourse 2, chapter 5] which is taken from part III of Ibn KammÖna’s Shar˜ al- Tal wҘÊt [mawrid 3, faÉl 7: al-˜ujja fÒ imtinÊ{ al-tanÊsukh]. Ed. MÖsawÒ, pp. 928:14–929:2. 140 Qu¢b al-DÒn al-ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq, pp. 24:21–243:5, 243:7, 243:11–17 [commenting on part 1, discourse 3, judgement on proofs of the immortality of the soul] which is taken from part III of Ibn KammÖna’s Shar˜ al-TalwҘÊt [mawrid 3, faÉl 5: i{lam anna l-nafs bÊqiya ba{da l-badan . . .]. Ed. MÖsawÒ, pp. 908:21–909:5, 909:13–15, 910:7–12. 141 Qu¢b al-DÒn al-ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq, pp. 303:21–304:24 [commenting on part 2, discourse 1, chapter 9] which is taken from part III of Ibn KammÖna’s Shar˜ al-TalwҘÊt [mawrid 1, talwҘ 2: kalÊm jumalÒ fÒÉifÊtihÒ]. Ed. MÖsawÒ, pp. 732:5–733:8. 142 Qu¢b al-DÒn al-ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq, p. 41:7–9, 41:20–21 [commenting on part 1, discourse 1, rule two on the difference between conception and assent] which is taken from part I of Ibn KammÖna’s Shar˜ al-TalwҘÊt [marÉad 1, talwҘ 1: fÒ gharaÓ al- man¢iq]. Ed. MÖsawÒ, pp. 9:5–12, 9:19–10:2. 143 Qu¢b al-DÒn al-ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq, pp. 230:14–18, 230:22ff, 232:9–13, 232:17–20 [commenting on part 1, discourse 3, judgment concerning investigations related to prime matter and form] which is taken from part III of Ibn KammÖna’s Shar˜ al-TalwҘÊt. Ed. MÖsawÒ, pp. 614:6–9, 614:22ff, 615:615:5–9, 615:18–20. 144 Qu¢b al-DÒn al-ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq, pp. 251:22–252:4 [commenting on

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SuhrawardÒ’s arguments against atomism as inadequate, and Qu¢b al- DÒn quoted the relevant passages in his commentary.145 In addition to these borrowings, Qu¢b al-DÒn mentioned some positions of Ibn KammÖna which he did not share, such as the view that the simple cannot emanate from the composite146 and on the pre- eternity of the soul.147 In his summaries of Ibn KammÖna’s views on these issues, Qu¢b al-DÒn evidently used other works by him other than Shar˜ al-TalwҘÊt. With regard to the first issue, Qu¢b al-DÒn states that he formulated the argument himself with minimal modifications (ma{a adnÊ taghyÒr), using various writings by Ibn KammÖna. Various passages with similar wording to Qu¢b al-DÒn’s, but none of which seems to have been Qu¢b al-DÒn’s exclusive source, can be found in his MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan,148 MaqÊla fÒ anna l-nafs laysat bi-mizÊj al- badan wa-lÊ kÊxina {an mizÊj al-badan,149 and al-JadÒd fÒ l-˜ikma,150 of which the first text mentioned was apparently his main source.151 In regard to the second issue, viz. Ibn KammÖna’s view on the pre-eternity of the soul, Qu¢b al-DÒn partly quotes and partly summarizes his MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan.152 In both cases Qu¢b al-DÒn ascribed the views mentioned to ba{Ó al-mu{ÊÉirÒn min al-afÊÓil or ba{Ó al- afÊÓil min al-mu{ÊÉirÒn in order to make it clear that he did not share them. Such references were apparently understood by the readers of the time to refer to Ibn KammÖna.153

part 1, discourse 3, principle stating that the simple may emanate from the composite] which is taken from part II of Ibn KammÖna’s Shar˜ al-TalwҘÊt [FaÉl fÒ l-jism al-muta˜arrik wa-l-mayl]. Eds. Ziai and Alwishah, pp. 119:5–7, 120:6–7, 120:9–11, 120:13–14. 145 Qu¢b al-DÒn al-ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq, pp. 234:3–11 [commenting on part 1, discourse 3, principle on the denial of the individual atom] which is taken from part II of Ibn KammÖna’s Shar˜ al-TalwҘÊt. Eds. Ziai and Alwishah, pp. 29:10–30:1, 30:3–4, 30:6–7. 146 Shar˜Æikmat al-ishrÊq, pp. 249:10–250:5. 147 Shar˜Æikmat al-ishrÊq, pp. 431:12–432:14. 148 Ibn KammÖna: “MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan,” p. 97. 149 Ibn KammÖna: “MaqÊla fÒ anna l-nafs laysat bi-mizÊj al-badan wa-lÊ kÊxina {an mizÊj al-badan,” pp. 138–39. 150 Ibn KammÖna: Al-JadÒd fÒ l-˜ikma, p. 249. 151 Shar˜Æikmat al-ishrÊq, pp. 431:12–432:7 which is presumably taken from Ibn KammÖna: “MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan,” pp. 91–92. 152 Ibn KammÖna: “MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan,” pp. 91–92. 153 There is, for example, a marginal note in ms. Ragıp Pa‘a 854 (f. 112b) on a

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The impact of Ibn KammÖna on Qu¢b al-DÒn al-ShÒrÊzÒ is even more evident in the latter’s Durrat al-TÊj. The work consists of a fÊti˜a,five portions (sg. jumla), and an epilogue (khÊtima). The five portions constitut- ing the main body of the work deal with 1. logic, 2. first philosophy ( falsafa-yi ÖlÊ), 3. physics, 4. mathematics and 5. metaphysics. The sections dealing with first philosophy, physics and metaphysics ( jumla 2, 3, and 5) are translations of chapters 2, 3, 4, 5, and 6 of Ibn KammÖna’s al- JadÒd fÒ l-˜ikma. Qu¢b al-DÒn even kept editorial statements that disagree with the context of Durrat al-tÊj. In the section on first philosophy, for example, he translated Ibn KammÖna’s statement that the discussion on al-kayfiyyÊt bi-l-kam al-munfaÉil belonged to arithmetics, which is beyond the purpose of the book, i.e., al-JadÒd fÒ l-˜ikma (pp. 281–82), although Qu¢b al-DÒn treats arithmetics at length in jumla 4. The text of jumla 1 of Durrat al-tÊj, dealing with logic, is far less dependent on the JadÒd fÒ l-˜ikma. The text of the first three chapters (maqÊlat) of this section is independent from Ibn KammÖna’s JadÒd, although Qu¢b al-DÒn was clearly inspired by the work, as the number of chapters and the respective chapter headings correspond exactly with those in the JadÒd. Chapters 4, 5, and 7 of the portion on logic are again dependent on Ibn KammÖna’s work; here Qu¢b al-DÒn translated, with minor exceptions, the corresponding chapters of al-JadÒd fÒ l-˜ikma, supplementing them with copious commentary, exemplifying or other additions. In some cases Qu¢b al-DÒn adds critical remarks directed against ba{ÓÒ mutaxakhkhirÊn or ba{ÓÒ az mutaxakhkhirÊn, whose identity still needs to be clarified.154 Throughout chapters 4, 5, and 7, moreover, he makes a number of editorial changes. He further subdivides the material presented in each chapter of the logic section into several ta{lÒm, even when taking material from Ibn KammÖna. Chapter 6 is a verbatim translation of the corresponding Chapter ( faÉl) Six of al-JadÒd fÒ l-˜ikma.155

passage where Qu¢b al-DÒn refers to Ibn KammÖna as ba{Ó al-afÊÓil min al-mu{ÊÉirÒn (= Shar˜Æikmat al-ishrÊq, p. 431:12) stating: qÒla al-murÊd bihÒ faylasÖf al-yahÖd Ibn KammÖna mawlawÒ. For further examples, see below, pp. 136–37, and n. 188. 154 Cf. Durrat al-tÊj, vol. 2, pp. 431:17–432:5; vol. 3, p. 424:5–18. 155 For further details, see our “Qu¢b al-DÒn al-ShÒrÊzÒ’s (d. 710/1311) Durrat al-TÊj and Its Sources.”

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Qu¢b al-DÒn al-ShÒrÊzÒ had a number of Ibn KammÖna’s writings in his possession, among them a copy of Ibn KammÖna’s Shar˜ al-talwҘÊt, which in 692/1292–93 he gave as a gift to a prince.156 He also wrote a codex, copied around 685/1286 in Konya, containing Ibn KammÖna’s KalimÊt wajÒza, TanqҘ and possibly JadÒd fÒ l-˜ikma, which is partially preserved.157 In addition, two incomplete copies of the codex are extant. One of them (ms. Majlis 593) was written in 1060/1650.158 This copy does not contain al-JadÒd fÒ l-˜ikma, which is included, however, in a

156 Ms. Ahmed III 3244 (= Topkapı 6707). In the dedication written by Qu¢b al- DÒn’s hand (f. 1a), Ibn KammÖna is referred to as al-ImÊm al-fÊÓil wa-l-˜akÒm al-kÊmil, see below, Chapter Two, Section 1.1.2. 157 Ms. Mar{ashÒ 12868. The codex contains the following items: (1) Fragment from an unidentified philosophical work (f. 1 [heavily destroyed]); (2) various poems in Arabic (f. 2); (3) various poems in Arabic and Persian (f. 3a); (4) fragment of report about a conversation between Aristotle and Alexander (f. 3b); (5) fragment of Majlis-i maktÖb-i KhwÊrazm by ShahrastÊnÒ (ff. 4a–22a); (6) an anonymous Persian history of the Mongols (ff. 22b–39b); (7) Ibn KammÖna: KalimÊt wajÒza (ff. 40a–59b); (8) Ibn KammÖna: TanqҘ al-ab˜Êth (ff. 59b–126b); (9) min kalÊm Aris¢Ö (ff. 126b–128b); (10) various poems in Persian (f. 129); (11) Samawxal al-MaghribÒ: If˜Êm al-yahÖd (ff. 130a–144b); (12) Nuskhat masxala waradat {alÊ Samawxal min ba{Ó al-zanÊdiqa al-mutafalsifa (ff. 144b–145b); (13) Nuskhat al- jawÊb [li-Samawxal al-MaghribÒ] (ff. 145b–147a); (14) fragment from an unidentified work apparently on medicine (f. 147). See also A˜mad al-ÆusaynÒ, Sayyid Ma˜mÖd Mar{ashÒ NajafÒ [et al.]: Fihrist-i KitÊbkhÊna-yi {UmÖmÒ-yi HaÓrat-i ¹yat AllÊh al-{uØmÊ NajafÒ Mar{ashÒ 1–. Qum 1975–, vol. 32, pp. 637–43, 1151–57. We are grateful to Sayyid Ma˜mÖd Mar{ashÒ NajafÒ for having provided us with a copy of this codex. 158 Ms. Majlis 593 consists of 203 pp. [from p. 100 onwards, the codex is also foliated, p. 100 being f. 17a], 19 lines to a page, 24,5 × 15,5 cm; it contains the following items: (1) Fragment from an unidentified work, apparently on philosophy (p. 1); (2) Fragment from an unidentified philosophical work (p. 2); (3) Ibn KammÖna: KalimÊt wajÒza (pp. 3–40); (4) Majlis-i maktÖb-i KhwÊrazm by ShahrastÊnÒ (pp. 40:5–69); (5) Ibn KammÖna: TanqҘ al-ab˜Êth (pp. 69–178); (6) Samawxal al-MaghribÒ: If˜Êm al- yahÖd (pp. 178–199:16); (7) Nuskhat masxala waradat {alÊ Samawxal min ba{Ó al-zanÊdiqa al-mutafalsifa (pp. 199:17–200:16); (8) Nuskhat al-jawÊb [li-Samawxal al-MaghribÒ] (pp. 200:17–202); (9) Excerpt from an unidentified philosophical work (pp. 202:15– 203). A microfilm of ms. Majlis 593 is preserved in the Central Library of Tehran University (no. 2320); see Mu˜ammad TaqÒ DÊnishpazhÖh: Fihrist-i mÒkrÖfÒlmhÊ-yi kha¢¢Ò-yi kitÊbkhÊna-yi markazÒ-yi dÊnishgÊh-i TihrÊn 1–3. Tehran 1348–63/1969–84, vol. 1, p. 673.—The codex contains the following colophons: p. 40 : wa-qad tamma taswÒduhÖ fÒ shahr Âafar li-sanat 1060 min al-hijra al-muqaddasa (at the end of Ibn KammÖna’s KalimÊt wajÒza); p. 68: nuqila min kha¢¢ al-{AllÊma al-ShÒrÊzÒ (at the end of the MajÊlis al-ShahrastÊnÒ); p. 178 (at the beginning of If˜Êm al-yahÖd): nuqilat min kha¢¢ al-{AllÊma al-ShÒrÊzÒ; p. 199 (at the end of If˜Êm al-yahÖd): ÉÖrat kha¢¢ al-{AllÊma al-ShÒrÊzÒ.

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second copy taken from the ShÒrÊzÒ codex (ms. Fâtih 3141).159 The Fâtih codex was written by TÊj al-DÒn al-KirmÊnÒ, a student of Qu¢b al-DÒn al-ShÒrÊzÒ.160 Although the scribe does not mention his source, there are indications which make it patently clear that he had the original ShÒrÊzÒ codex at his disposal. His codex contains most of the writings also included in the original codex, and the similarity of the versions of Ibn KammÖna’s TanqҘ and KalimÊt wajÒza preserved in both codices likewise points to the ShÒrÊzÒ codex as its Vorlage. It is likely that Qu¢b al-DÒn also possessed a copy of Ibn KammÖna’s MaqÊla fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan which he used in his commentary on Æikmat al-ishrÊq. Presumably Qu¢b al-DÒn al-ShÒrÊzÒ encouraged his students to read the writings of Ibn KammÖna. Numerous copies of the works of Ibn KammÖna were made between 690/1291 and 710/1309 when Qu¢b al-DÒn was active as a teacher.161 It is possible that apart from TÊj al-DÒn al-KirmÊnÒ there were other students of Qu¢b al-DÒn, whose connection to him as a teacher has not been as yet established, who copied the works of Ibn KammÖna.162

159 Ms. Fâtih 3141 (293ff, 20/25 lines to a page, 8 x 16,5 cm) contains the following items: (1) Ibn KammÖna: Al-JadÒd fÒ l-˜ikma ff. 1–158 (= ed. ÆamÒd Mar{Òd al-KabÒsÒ (Baghdad 1403/1982), pp. 145:1–498:7), ff. 160–172 (= pp. 498:7–531:7), f. 159 (= pp. 531:8–533:3), f. 210 (= ed. pp. 533:3–536:22), ff. 173–201 (= pp. 536:22–598:4); (2) Ibn KammÖna: TanqҘ al-ab˜Êth, ff. 202–209 (= ed. Perlmann, pp. 2:1–16:4), ff. 211– 263 (= pp. 17:2–108:8, 111:9–11); (3) Correspondence of Samawxal al-MaghribÒ with an anonymous accuser, ff. 264–265; (5) Ibn KammÖna: KalimÊt wajÒza ff. 266–286; (6) Excerpts from various unidentified historical, philosophical and poetic works, partly Arabic, partly Persian, ff. 286–293. 160 The manuscript of the ijÊza issued by Qu¢b al-DÒn al-ShÒrÊzÒ to TÊj al-DÒn al- KirmÊnÒ (dated 696/1296–97; ms. YÖsuf Agha (Konya) 6624, fol. 281) which may contain more information on what KirmÊnÒ studied with Qu¢b al-DÒn was unavailable to us. 161 See below, Chapter Two, Sections 1.1.2 and 1.3.1 and passim. 162 A preliminary list of his students is given by Walbridge (Science of Mystic Lights, pp. 172–74: Appendix B: Qu¢b al-DÒn’s Students). An in-depth study of Qu¢b al-DÒn’s teaching activities would require, among other things, a thorough investigation of all extant manuscripts of his writings. Such an investigation would also bring to light some of the erroneous attributions, such as his presumably alleged commentaries on Ibn SÒnÊ’s IshÊrÊt and his NajÊt. For his commentary on Ibn SÒnÊ’s NajÊt, reference is given to ms. Damat lbrahim Pa‘a 817, and for his commentary on the IshÊrÊt to ms. Ragıp Pa‘a 861; see John Walbridge: The Philosophy of Qutb al-DÒn ShÒrÊzÒ. A Study in the Integration of Islamic Philosophy. PhD thesis: Harvard University Cambridge, Mass., 1983,

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For over a century and a half after the death of Qu¢b al-DÒn al- ShÒrÊzÒ, knowledge of Ibn KammÖna among Muslims remained limited to his commentary on SuhrawardÒ’s Tal wҘÊt. In the first half of the 8th/14th century, glosses were written on the commentary by NaÉÒr al-DÒn al-KÊshÒ (or al-KÊshÊnÒ) al-ÆillÒ.163 Another philosopher of the 8th/14th century who made use of Ibn KammÖna’s Shar˜ al-TalwҘÊt was Qu¢b al-DÒn Mu˜ammad al-RÊzÒ al-BuwayhÒ (d. 766/1365), who quotes a long passage from the commentary in his RisÊla fÒ l-taÉawwur wa- l-taÉdÒq, including Ibn KammÖna’s definitions of conception and assent, indicating his source.164 He was presumably also aware that Qu¢b al- DÒn al-ShÒrÊzÒ followed Ibn KammÖna on this issue, for immediately after quoting Ibn KammÖna’s words he refers to Qu¢b al-DÒn as “one of them” (ba{Óahum) and quotes a few lines from his Shar˜Æikmat al-IshrÊq,

pp. 244, 247. An examination of these two manuscripts shows, however, that the former is Fakhr al-DÒn al-IsfarÊyinÒ’s commentary on the NajÊt, while the latter is Qu¢b al-DÒn al-RÊzÒ’s al-Mu˜ÊkamÊt bayn Shar˜ay al-IshÊrÊt. For a preliminary overview of manuscripts of writings of Qu¢b al-DÒn, see ibid., pp. 235–76: Appendix C: Qu¢b al-DÒn’s Works. The list was compiled on the basis of reference works and manuscript catalogues, and Walbridge apparently did not have the opportunity to inspect the manuscripts himself. 163 Extant in the margins of the commentary in ms. Ragıp Pa‘a 852 (completed on 17 RabÒ{ I 752/14 May 1351). See below, Chapter Two, Section 1.1.2.—KÊshÒ also wrote glosses on some other philosophical and theological writings, viz. ”ÖsÒ’s supercommentary on Ibn SÒnÊ’s IshÊrÊt and on Shams al-DÒn al-IÉfahÊnÒ’s commentary on ”ÖsÒ’s TajrÒd al-{aqÊxid. On KÊshÒ’s life and work, see DharÒ{a, vol. 2, p. 223 no. 879; vol. 6, p. 112 no. 601; vol. 13, p. 365 no. 1361; ¹ghÊ Buzurg: ”abaqÊt a{lÊm al-shÒ{a, vol. 3, pp. 149–50; AbÖ{Abd AllÊh b. {ÁsÊ al-AfandÒ: RiyÊÓ al-{ulamÊx 1–6. Ed. A˜mad al-ÆusaynÒ. Qum 1401/1981, vol. 4, pp. 180–82; vol. 5, p. 247; Mu˜sin al-AmÒn: A{yÊn al-shÒ{a 1–11. Beirut 1403/1983, vol. 8, p. 309; Mu˜ammad b. Æasan al-Æurr al-¹milÒ: Amal al-Êmil 1–2. Ed. A˜mad al-ÆusaynÒ. Baghdad 1385/1965, vol. 2, p. 202 no. 612; {AbbÊs al-QummÒ: Al-KunÊ wa-l-alqÊb 1–3. Tehran 1368/1989, vol. 3, p. 218; NÖr AllÊh ShushtarÒ: MajÊlis al-muxminÒn 1–2. Ed. A˜mad {Abd al-MunÊfÒ. Tehran 1375–76/ 1955–56, vol. 2, pp. 216–17; {Abd AllÊh Ni{ma: FalÊsifat al-shÒ{a. ÆayÊtuhum wa-ÊrÊxuhum. Beirut 1962, pp. 314–16.—Among KÊshÒ’s students were Sayyid Æaydar ¹mulÒ (d. after 787/1385), {Abd AllÊh SharafshÊh to whom KÊshÒ issued an ijÊza in 759/1357–58 (cf. ¹ghÊ Buzurg: ”abaqÊt a{lÊm al-shÒ{a, vol. 5, pp. 122, 149, 153, 185), and al-MiqdÊd al-SuyÖrÒ (d. 826/1423), who repeatedly refers to his teacher’s views in his writings; cf. Sabine Schmidtke: Theologie, Philosophie und Mystik im zwölferschiitischen Islam des 9./15. Jahrhunderts. Die Gedankenwelten des Ibn AbҏumhÖr al-A˜sÊxÒ (um 838/1434–35—nach 906/ 1501). Leiden 2000, p. 46. 164 Qu¢b al-DÒn al-RÊzÒ: “al-RisÊla al-ma{mÖla fÒ l-taÉawwur wa-l-taÉdÒq,” pp. 116:9ff, taken from Ibn KammÖna: Shar˜ al-TalwҘÊt. Ed. MÖsawÒ, pp. 9:5–10:15. Qu¢b al-DÒn al-RÊzÒ introduces the quote with the words: qÊla shÊri˜ al-TalwҘÊt.

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which are Qu¢b al-DÒn’s concluding words to the same quotation taken from Ibn KammÖna’s commentary on the Tal wҘÊt with no mention of its origin.165 Shams al-DÒn Mu˜ammad Ibn MubÊrakshÊh al-BukhÊrÒ (d. after 760/1359) also used Ibn KammÖna’s Shar˜ al-Talwi˜Êt in his commentary on KÊtibÒ’s Æikmat al-{ayn and explicitly referred to it.166 Like Qu¢b al-DÒn al-RÊzÒ, he was aware of Ibn KammÖna’s impact on Qu¢b al-DÒn al-ShÒrÊzÒ’s Shar˜Æikmat al-IshrÊq, and he is the first to mention it explicitly.167 In the 9th/15th century, JalÊl al-DÒn Mu˜ammad al-DawÊnÒ (d. 908/1502) departed from the pattern of his predecessors by using a wider range of writings by Ibn KammÖna.168 In his commentary on HayÊkil al-nÖr, completed on 11 ShawwÊl 872/4 May 1468, DawÊnÒ refers to Ibn KammÖna’s discussion of the proof for the uniqueness of God (isti˜Êlat wujÖd wÊjibayn / wa˜dat wÊjib al-wujÖd).169 Ibn KammÖna had dealt with this issue first in his Ma¢Êlib, completed in Sha{bÊn 657/ July-August 1259. There he sets out to prove that the species (naw{) of the Necessary Existent is specific to Him, i.e., that it is not shared by any other being (wÊjib al-wujÖd yajibu an yakÖna naw{uhÖ fÒ shakhÉihÒ ay lÊ yakÖnu min dhÊlika l-naw{ siwÊ shakhÉ wʘid),170 and the subsequent proof

165 Qu¢b al-DÒn al-RÊzÒ: “al-RisÊla fÒ l-taÉawwur wa-l-taÉdÒq,” p. 121:5: qÊla ba{Óuhum fÒ l-farq bayn al-˜ukm wa-l-taÉdÒq. . . The quote (p. 121:5–9) is taken from Qu¢b al-DÒn al- ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq, pp. 41:24–42:3. 166 Shams al-DÒn Mu˜ammad Ibn MubÊrakshÊh al-BukhÊrÒ: Shar˜ Hikmat al-{ayn. Kazan 1319/1901, pp. 275:8–11 (qÊla {Izz al-Dawla fÒ shar˜ihÒ li-l-TalwҘÊt . . .), 286:30 ({Izz al-Dawla fi shar˜ihÒ li-l-TalwҘÊt). 167 Ibn MubÊrakshÊh al-BukhÊrÒ: Shar˜ Hikmat al-{ayn, pp. 286:30–287:1: hakadhÊ dhakarahÖ{an {Izz al-Dawla fÒ shar˜ihÒ li-l-TalwҘÊt wa-¢aba{ahÖ jam{ min al-{ulamÊx ˜attÊ Éʘib al-˜awÊshÒ¢Êba tharÊhu fÒ shar˜ihÒ li-l-IshrÊq. The quotation preceding this final note (p. 286:26–30) is taken from Shar˜ al-TalwҘÊt. Eds. Ziai and Alwishah, pp. 118:17– 119:4, and it is quoted verbatim by Qu¢b al-DÒn al-ShÒrÊzÒ in his Shar˜Æikmat al-ishrÊq, p. 252:21–24.—The only extant version of Qu¢b al-DÒn al-ShÒrÊzÒ’s glosses (“al-˜awÊshÒ al-qu¢biyya”) on Æikmat al-{ayn are the quotations from them included by Ibn MubÊrakshÊh in his commentary.—On Ibn MubÊrakshÊh, see Æasan ”ÊrimÒ: “BukhÊrÒ, Mu˜ammad b. MubÊrakshÊh.” In DÊnishnÊma-yi jahÊn-i IslÊm, vol. 2, pp. 384–85. 168 For JalÊl al-DÒn al-DawÊnÒ, see Stephan Pohl: Zur Theosophie im nachmongolischen Iran. Leben und Werk des alÊladdÒn ad-DawwÊnÒ (gest. 902/1502). Bochum 1997 [unpublished manuscript]. For his inventory of his works, see Reza Pourjavady: “KitÊbshinÊsÒ-yi ÊthÊr-i JalÊl al-DÒn DawÊnÒ.” Ma{Êrif 15 i/ii (1377/1998), pp. 81–138. 169 JalÊl al-DÒn al-DawÊnÒ: “ShawÊkil al-˜Ör fÒ shar˜ HayÊkil al-nÖr,” p. 166:11–13. 170 Ibn KammÖna: “al-Ma¢Êlib al-muhimma,” p. 77:21. In his al-JadÒd fÒ l-˜ikma

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he adduces is meant to show the impossibility of His species being shared by two necessary beings (law ˜aÉala min naw{ihÒ shakhÉÊn . . .).171 Ibn KammÖna concludes the proof by pointing out that all it shows is that there cannot be two necessary existents sharing the same essence ( fa- qad bÊna min hÊdhÊ isti˜Êlat wujÖd wÊjibayn mutashÊrikayn fÒ l-mÊhiyya). It is not an adequate proof that there cannot be two necessary existents, each being the only representative within its own specific species (wa-lÊ yantiju hÊdhÊ l-burhÊn isti˜Êlat wujÖd wÊjibayn kayfa kÊnÊ li-annahÖ min al-jÊxiz fÒ l-{aql an yakÖna fÒ l-wujÖd mawjÖdÊn naw{ kull wʘid minhumÊ fÒ shakhÉihÒ wa-yakÖnÊn mutashÊrikayn fÒ wujÖb al-wujÖd). To rule this out, he continues, would require a different proof, and he admits that so far he has been unable to work out an appropriate proof ( fa-hÊdhÊ l-i˜timÊl in imtana{a kÊna imtinÊ{uhÖ bi-burhÊn ghayr hÊdhÊ l-burhÊn wa-lam aØfar bihÒ ilÊ l-Ên).172 DawÊnÒ inserts in his ShawÊkil al-˜Ör fÒ shar˜ HayÊkil al-nÖr the whole passage that contains Ibn KammÖna’s criticism, together with the latter’s confession that he had been unable to formulate an appropriate proof to settle the issue. DawÊnÒ does not give the title of the Ma¢Êlib, but refers to his source as “one of his writings” (ba{Ó taÉÊnÒfihÒ).173 Ibn

(p. 535:5–6), he formulates this principle as follows: kull mÊ huwa wÊjib al-wujÖd li-dhÊtihÒ fa-inna naw{ahÖ lÊ budda wa-an yan˜aÉira fÒ shakhÉihÒ . . . Qu¢b al-DÒn al-ShÒrÊzÒ translates this passage as follows (Durrat al-tÊj. Ed. MishkÊt, p. 815:21–22): har chih Ên wÊjib wujÖd ast (li- dhÊtihi) naw{-i Ên lÊ budd bÊshad kÒ mun˜aÉir bÊshad dar shakhÉ-i Ö. 171 Cf. Ibn KammÖna: “al-Ma¢Êlib al-muhimma,” p. 77:21–31. The complete proof reads as follows: ː̸̵̻ ࠇу̲̪ ˰˨ʻˈ ȅ˲̝̻ ߺ ̸̤ ǴǨ Ǚː̸̶̻̤Ǫ ߆ ۸̧̚˕ࠍ ː̵̾˅߼Ǫ ߆ ۸̟ǵ˅˻˖̪ Էߑ̦ ȅ˅˾ݻ ̴̸̭̊ ̬̪ ̣˾˧ ̸̤ ̴̭Ǧ ߵǴ ȅ˅̵˲ˊȇ ˰ʿǪǶ ˲̪Ǧ ȇǦ dz̸ˠ̸̤Ǫ ˇˠǪȇ ː̵̾˅̪ ˶̭̚ ȅ̸̢̽ ȅǦ ˅̪Ǩ ː̸̶̻̤Ǫ ߶˗̙ .ȅҠ̄ˋ̤Ǫ ̺̖у̻˰ˈ ̸̵ȇ Ƕ˅̾˗̪Ǫ Ҡˈ ː̲̰̾̿˙ҡǪ ȃ̸˾˧ Ȅ˴̤ ۸ݨȇ ̬̪ ȃ˅߾Ǫ Ȅ˴̤ ߵ˱̟ ̢̬̽ ߺ ȅǨȇ .Ǭ̸̧̄߼Ǫ ̸̵ȇ ̴˾ݻ ߆ ̴̸̭̊ ǵ˅˾֣Ǫ ˇˠȇ ̴˕̵̾˅̪ ˶̭̚ ˑ̭ߐ ȅʽ̙ Ǚ˅у̧̾̊: ː̵̾˅̪ ˶̭̚ ߧ̤̋Ǫ ߶˒ ˑ̭ߐ ȅʽ̙ .ߧ̊ ࠃǨ Ǯ˲̝˗̙˅̙ Ǚː̢̲ࠏ ȅ̸̢˗̙ ː̵̾˅߼Ǫ ࠃǨ ːˡ˅˕ࠌ ˑ̭ߑ̦ ǭ˰ʿǪǶ ˑ̭ߐ ̸̤ ˅у̭Ǧ ˅̵̫˰˨Ǧ ː̸̶̻̤Ǫ ߧ̊ ˑ̭ߐ ȅǨȇ .Ǭ̸̧̄߼Ǫ ̸̵ȇ ȅ˅˾ݻ ̴̸̭̊ ̬̪ ˰ˡ̸̻ Ҡ̙ Ǚː̸̶̻̤Ǫ ߶˒ ̛̝֡ ː̵̾˅߼Ǫ ߶˒ ̛̝֡ ̬̪ Ȅ˴̤ ˇˠǪ̸̤Ǫ ̎ٸ ̪˅ࠃǨ ̴˕̸̵̻ ߆ Ǫ˲̝˗̪̚Ȋ ˇˠǪ̸̤Ǫ ȅߐ ǙˇˠǪ̸̤Ǫ ː̵̾ ̎ٸˠǪ̸ˈ ˶̤̿ ˇˠǪ̸̤˅̙ ǙˇˠǪ̸ˈ ˶̧̙̿ ߵ˱̟ ̸̵ ˅̪ ߘȇ ҍˇ ̵˱ˠȇ ˅̶̪ǶǪ̸̤ ȇǦ ː̵̾˅߼Ǫ ̣ˡқ ȅߐ ȅǨ ۸˾ˮ˻̤Ǫ ˰˨ʻˈ ۸˕̸̶̻̤Ǫ ̬̪ ˰˨Ǫȇ ߘ ǹ˅˾˗ˬǪ ȅǦ ˲ˬҙǪ ̴ˡ̸̤Ǫȇ .̧̘˭ Ǫˇ ˡқ ȅߐ ȅǨȇ .Ǻ˲̤̚Ǫ ȀҠ˭ ̸̵ȇ ̴˾ݻ ߆ ˇˠǪ̸̤Ǫ ǽ̸̭ ȅ̸̢̽ ȅǦ ˅̻́ǦȊ Ȅ˴̤ȇ Ǚȃ˅ࠌ ̸̵ȇ ˅̪ǶҟȊ ȅ̸̢̽ ȅǦ ȁǵ˅̚߼Ǫ ߆̣ .̣̃Դ ߵǴȇ ̴̤̾Ǩ ̴˕̸̵̻ ߆ ˅ˡ˅˕˩̪Ȋ ˇˠǪ̸̤Ǫ ȅ̸̢̙̀ ˅̶̪˴̧̻ ˅̪ȇ ǮǪ߳Ǫ ̬̉ ǰǵ˅˭ ˲̪Ǧ 172 Ibn KammÖna: “al-Ma¢Êlib al-muhimma,” p. 78:2–3. 173 DawÊnÒ: “ShawÊkil al-˜Ör,” p. 166:11–16. The complete passage reads as follows: Ǫ Ǫ˱̵ ȅǦ ̴̭̾̚˅˾˒ ˿̋ˈ ߆ ː̸̭ߞ ̬ˊǪ ȃ˅̜ ߵ߳ȇ̤ٴ̵˅߆ ˴ˁ˅߫Ǫ ̬̪ȇ ː̵̾˅߼Ǫ ߆ ۸̟ǵ˅˻˖̪ ۸ˍˠǪȇ dz̸ˠȇ ߦ˅˪˕̑˷Ǫ ˟˗̱̻ ȅ ȅ˅ˍˠǪȇ dz̸ˠ̸̤Ǫ ߆ ȅ̸̢̽ ȅǦ ̣̝̤̋Ǫ ̻̰˩ޠ ȅԷ̸̢̽ȇ ̴˾ݻ ߆ ࠇу̲̪ ˰˨Ǫȇ ߘ ǽ̸̭ ̪˻ٵǪ˱̶̙ .dz̸ˠ̸̤Ǫ Ǭ̸ˠȇ ߆ ۸̟ Ǫ ȅߐ ̰̈˗̪Ǫ ȅǨ ȃۡ˧ҡǪ̪˗̰˅̴̊ ˈٴ̵˅ȅ ̎ٸ ̵˱Ǫ Ǫ̤ٴ̵˅Ǭ˅˗̢̦Ǫ Ǫ˱̵ ߆ ҍ˲̠Ǵ ˅̪ Ǫ˱̵ .ȅҙǪ ࠃǨ ̴ˈ ˲̆̚Ǧ ߺȇ ȅ.

schmidtke_F2_1-57.indd 38 7/15/2006 6:31:49 PM INTRODUCTION 39

KammÖna seems to have pondered the problem intensively after having completed his Ma¢Êlib, for he supplies a proof in his TaqrÒb al-ma˜ajja completed in Dhu l-Æijja 657/November 1259, i.e., some three months after the composition of the Ma¢Êlib. Here he argues that all parts of the world are inseparably linked to each other so that the entirety of creation constitutes one composite. If there were two necessary existents they would both necessarily be perfect causes ({illa tÊmma). This, however, is incompatible with creation being one composite.174 DawÊnÒ does not seem to have known Ibn KammÖna’s TaqrÒb al-ma˜ajja, but he was familiar with his al-JadÒd fÒ l-˜ikma (completed in 676/1278), containing a detailed discussion of this issue.175 Here Ibn KammÖna’s main argument is that if there were two necessary existents, regardless of whether they are of the same or different species, they would share the necessity of their existence (wujÖb al-wujÖd), and since the two necessary existents are not the same, the necessity of existence could not be part of their essence (mÊhiyya) or reality (˜aqÒqa) but would have to be something additional, accidental ({araÓÒ), which is absurd.176 DawÊnÒ adduces this

174 See below, Chapter Three, Text Three, p. 206.—The complete argument reads as follows: ؄ Ǚ˿̋ˋ̤Դ ˅̶́̋ˈ ̂ˋ˒˲̪ ߺ˅̤̋Ǫ ǤǪ˴ˠǦ ȅқ ˰˨Ǫȇ ̴˕̫̇̉ ˑ̧ˡȐ ߺ˅̤̋Ǫ ˲ˊ˰̪ȇ̋ܩ ݻ ̸̶̙ .ޭ̪ ˅ࠏ ˲̶̻̇ ˅̫̟ ̴ˈ ̴̊˅̚˕̭Ǫ˼ ǪȊ ˰ˍ˖˸̪Ȑ ˅̵̫˰˨Ǧ ȅߐ ȅʽ̙ ȅ˅̶̤Ǩ ˰ˡȇ ̸̧̙ Ǚ˅у̲̪ ˇ̠˲̪ ˰˨Ǫȇ ˈ˕˰ˈٸˮ˻̤Դ ˰˨Ǫȇ ȃ̸̧̪̋ ࠄ̊ ȅ˅˗̪Ե ȅ˅˕̧̊ ̫̈˕ˠǪ ҍ˼ ҍdzǪ˰ˍ˖˷Ǫ ˇˠȇ ˲ˬҙԴ ˲ˬҙǪȇ ̴́̋ˋˈ ȇǦ ˈ˕˰ˈٸ̵̫˅ Ǫ ȅߐ ̸̧̙ .˲ˬҙǪ ̣ˡқ ˅̵̫˰˨Ǧ ̴̧̝̤߭˜˅م ߆ Ǫ˲˛ʼ̪Ȋ ދу̲̪ Ǥ̫˅ ̊˅ҟȇ ̴ˈ Ǫ˰ˍ˖˸̪Ȋ ˅̫у̲̪ ˰˨Ǫȇ ̢̬̽ ߺ ȅǨȇ Ǚȃ˅߾Ǫ dz ދǪ ˰̀˧̸˕̤Ǫ ߆ ˇ̻˲̍ ȅ˅̵˲ˊ Ǫ˱̵ȇ .۸̶̤Ǩ Է̸̢̽ ߺ ̴̲̪ Ǥ˭ٵˑ̉ ˒̝˲̽˲߿Ǫ Ǫ˱̵ ̴ˈ ˑ̫˕ˬȇ ̴ˡ̸̤Ǫ Ǫ˱̵ ࠄ̊ ҍ˕ޠ Ǯҟ̸̄߼Ǫ ߆ ҍȇ˲̠Ǵ ˅̪ ̣̪ʻ˒ȇ ҍǵǪݼǦȇ ҍ˰ʿǪ̸̙ ࠄ̊ ̧̈̃Ǫ ̬̪ ȉ߳Ǫ ˒˜ˌ˗ࠀ ˑ ̪ځ̤˕̴. 175 Ibn KammÖna: Al-JadÒd fÒ l-˜ikma, pp. 535–42. The argument that he had formulated in his TaqrÒb al-ma˜ajja is to be found here on p. 540:14ff. 176 Ibn KammÖna: Al-JadÒd fÒ l-˜ikma, pp. 537:3–538:4. The complete argument runs as follows: ǤǪ̸˷ dz̸ˠ̸̤Ǫ ˅ˍˠǪȇ ˅̵̫ ۸˾ݻ dz̸ˠȇ ̰̈˕؈ ̴̭Ǧ ȅҙǪ ȃ̸̝̲̙ Ǫ˰̊˅˾̙ ȅ˅˾ݻ ̴˕֡ ̣˭˰̻ ҟ ˇˠǪ̸̤Ǫ ǽ̸̭ȅǦ ˑˌ˙ ˰̜ ǴǨȇ Ǧ ̬̪ ȇǦ ˰˨Ǫȇ ǽ̸̭ ̬̪ Էߐ̟ٶ. ҙǪ ǽ̸̰̤ Ǫ˲̽˅̪̏Ȋ ˅̫у̲̪ ˰˨Ǫȇ ߘ ǽ̸̭ ȅߐ ȅǨ ˅̪Ǧȇ .˲̪ ˅̧̫̙ Ǫ˰˨ǪȇȊ ˅̶̸̫̭̉ ȅߐ ȅǨ ˅̪Ǧˬ˲ ҟ dz̸ˠ̸̤Ǫ Ǭ̸ˠȇ Ȅ̸̶̪̚ ȅʽ̙ .Ǫ˰˨ǪȇȊ ˅̶̸̫̭̉ ȅߑ̦ ҟǨȇ ˅у˗̝̝̀˧ ˶̭̚ ȅ̸̢̽ ҟǦ ȂǪǴ ǴǨ ˇ֚ dz̸ˠ̸̤Ǫ Ǭ̸ˠ̸̙ ֮˕̧̘ ȇǦ Թdz̸ˠȇȊ dz̸ˠ̸̤Ǫ Ǭ̸ˠȇ ȅߐ ȅǨ ۸̻dz̸ˠȇ ̬̽˲̪Ǧ ̬̪ ˅̪Ǩ Ǚ˅ˋ̠˲̪Ȋ ˇˠǪ̸̤Ǫ ȅߑ̦ ҟǨȇ .˅̫у˗̝̝̀˧ ߆ Ҡ˭ǪdzȊ ȅ̸̢̽ ҟǦȇ ̪̬ ȅʽ̙ .˅ˍˠǪȇȊ ˇˠǪ̸̤Ǫ ȅ̸̢̽ ҟ ȅǦ ޯ˗̝̻ ߙ̦Ǫȇ .۸̪̀˰̊ ̬̪ ȇǦ Ǚ˅̪̀˰̊Ȋ ˲ˬҙǪ Ǥ˴߫Ǫ ȇǦ ̸̵ ȅߐ ȅǨ ࠒ˰̊ȇ ȉdz̸ˠȇ ̪˅ ̻̝˗ޠ ȉ߳Ǫ ̴ʿ˴ˠ ࠃǨ ̵̸ ̎ٸˠǪȇ ȅ̸̢̽ ȅǦ ̬̉ Ҡ̙́Ȋ dz̸ˠ̸؄ ˶̧̙̿ ࠒ˰̊ ˲̪ʻˈ Ȅ̸̝˕̻ ȉ߳Ǫȇ ǙˇˠǪ̸ˈ ˶̧̙̿ ҍˇ dz̸ˠ̸̤Ǫ Ǭ̸ˠȇ ȅߑ̦ ۸̸̭̊ ̬̪ ۸ˍˠǪȇ dz̸ˠȇ ˦˽ ̸̧̙ .ː˕ˋ̤Ǫ ȉdz̸ˠȇ ̸̵ ˅̪ ̴ʿǪ˴ˠǦ ߆ ̢̬̽ ߺ ǪǴǨ ˅̫̾̑˷ ҟ dz̸ˠ̸̤Ǫ ȇ .̴˕̵̾˅̪ Ȅ˅̫˕ˈ ̴̰̉ Ƕ˅˕؈ȇ dz̸ˠ̸̤Ǫ Ǭ̸ˠȇ ߆ ˲ˬҙǪ Ȃǵ˅˻̼ ˅̫у̲̪ ˰˨Ǫȇ ߘ ȅ̸̢̙̀ .˅̫у̲̪ ˰˨Ǫȇ ߙ̦ ˅̪ǶҟȊ ˅̾̀˲̉Ȋ˧̰̀˂˱ ؄ ҟ ˅ˍˠǪȇȊ ̴˒ǪǴ ߆ dz̸ˠ̸̤Ǫ Ǭ̸ˠȇ Ǻȇ˲̪̋ ȅ̸̢̽ ҟ̋ܩ ؄ ̣ˈ ǙܰˠǪ̸̤Ǫ dz̸ˠ̸̤Ǫ ̬̉ ̴̟ߓ̭̚Ǫ̋ܩ ȅǦ ̢̬؈ ̣̝̤̋Ǫ ȅǦ ҍ˰˨ȇ ̴̇˧Ҡ̻ ̪̬ ̎ٸ Ҡ̤Ǫ ǴǨ Ǚ̴̙̀ ǭ˲˛ʼ߼Ǫ ࠘ Ǻȇ˲̋߼Ǫ ː̵̾˅̪ ȅ̸̢˔ Ҡ̙ Ǚdz̸ˠ̸̤Ǫ ߵǴ ː̇˧Ҡ̪ދǪǴǨ ҟǨ ˲˛ʼ̻ ҟ Ǥ ߼Ǫ Ǻǵ˅̤̋Ǫ ߵǴ ˶̤̿ȇ .ǮǪ߳Դ ˅̪˰̝˒Ȋ ҍdz̸ˠȇ ࠄ̊ Ȅ˰̝˕̻ ȅǦ Ȅ˴̧̙̀ ȅ˅̾̉қǪ ߆ ȅߐ˻ٵҟ ̴̭қ Ǚ̴˸̭̚ ߆ ˅ˍˠǪȇȊ ˅̫у̲̿ˈ Ȃ

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proof in his ShawÊkil al-˜Ör, quoting from it the most significant passages which, he explicitly states, are Ibn KammÖna’s words in his KÊshif (i.e. al-JadÒd fÒ l-˜ikma).177 DawÊnÒ adduces some critical remarks against this proof and argues that regardless of whether the existence of God and of contingent beings is the same only by analogy (bi-l-tashkÒk) (as is upheld by the Peripatetics) or whether existence is understood as light (nÖr) as maintained by the people of illumination ({alÊ dhawq ahl al-ishrÊq), with regard to God there is nothing but pure existence. Thus the entire discussion about whether there can be two necessary existents and the subsequent considerations of the possible ontological foundations of the necessity of their respective existence is superfluous.178 In his RisÊlat IthbÊt al-wÊjib al-jadÒda DawÊnÒ discusses the issue again in more detail.179 Here again he quotes Ibn KammÖna’s remarks from the Ma¢Êlib and makes the same arguments he presented in his ShawÊkil al-˜Ör. He adds that this issue is the most subtle and most significant problem in the discipline of metaphysics and that he is the first to have dealt with it adequately.180 The problem of the proof for the uniqueness of the Necessary Existent DawÊnÒ derived from Ibn KammÖna’s writings subsequently developed into one of the most popular philosophical problems, and it was later

ǰǵ˅߭Ǫ ߆ ˰ˡ̸̻ ̪̬ ̎ٸ ֫˾̾˼ ̽˴̻̣ Ǫ˺ٵ࠘ ߧ̊ ࠃǨ ˲̝˗̙̀̚ ̢̬ࠏ ̸̶̙ ˅ˍˠǪȇȊ ̢̬̽ ߺ ǪǴǨȇ ̴̟ǫ ̎ٸ ̪̋˲ː̀ȇ ̙̀̚˗̝˲ .̧̘˭ Ǫ˱̵ ˅ˍˠǪȇȊ ˇˠǪ̸̤Ǫ ȅ̸̢̽ Ҡ̙ ̴̰̉ ːˡǵ˅˭ ߧ̊ ࠃǨ ҍdz̸ˠȇ ߆ dz̸ˠ̸̤Ǫ ˇˠǪ̸̤Ǫ 177 DawÊnÒ: “ShawÊkil al-˜Ör,” p. 166:15–19. The complete passage which is taken from Ibn KammÖna’s al-JadÒd fÒ l-˜ikma, p. 537:6–9, 15–16, reads as follows: Ǫ˲̽˅̪̏Ȋ ˅̫у̲̪ ߘ ǽ̸̭ ȅߐ ȅǨ ˅̪Ǧȇ ˲̪Ȑ ˅̧̫̙ Ǫ˰˨ǪȇȊ ˅̶̸̫̭̉ ȅߐ ȅǨ ˅̪Ǧ ˅̧̝̪̄Ȋ ȃ˅ࠌ ˇˠǪ̸̤Ǫ dz˰̋˒ ȅǦ ̘˺ߑ̦Ǫ Ǭ˅˕̟ ߆ ˲̠Ǵȇ Ǭ̸ˠȇ Ȅ̸̶̪̚ ȅʽ̙ Ǫ˰˨ǪȇȊ ˅̶̸̫̭̉ ȅߑ̦ ҟǨȇ ˅̫у˗̝̝̀˧ ˶̭̚ ȅ̸̢̽ ҟ ȅǦ ȂǪǴ ǴǨ ˇ֚ dz̸ˠ̸̤Ǫ Ǭ̸ˠȇ ȅҜ̙ ˲ˬҙǪ ǽ̸̰̤ ȅߑ̦ ۸̸̭̊ ̬̪ ۸ˍˠǪȇ dz̸ˠȇ ˦˽ ̸̧̙ ˅ˋ̠˲̪Ȋ ˇˠǪ̸̤Ǫ ȅߑ̦ ҟǨȇ ˅̫у˗̝̝̀˧ ߆ Ҡ˭ǪdzȊ ȅ̸̢̽ ҟ ȅǦȇ ̧̘˕֮ ҟ dz̸ˠȇ .˅̫у̲̪ ˰˨Ǫȇ ߙ̦ ˅̪ǶҟȊ ˅̾̀˲̉Ȋ dz̸ˠ̸̤Ǫ Ǭ̸ˠȇ 178 DawÊnÒ: “ShawÊkil al-˜Ör,” pp. 167:4–171:4. 179 JalÊl al-DÒn al-DawÊnÒ: “RisÊlat ithbÊt al-wÊjib al-jadÒda.” In Sab{ RasÊxil li-l- {AllÊma JalÊl al-DÒn Mu˜ammad al-DawÊnÒ (al-mutawaffÊ 908 h.) wa-l-MullÊ IsmÊ{Òl al-KhwÊjÖxÒ al-IÉfahÊnÒ (al-mutawaffÊ 1173 h.). Ed. Sayyid A˜mad TÖysirkÊnÒ. Tehran 1381/2002, pp. 125–37. 180 DawÊnÒ: “RisÊlat ithbÊt al-wÊjib al-jadÒda,” pp. 127:15–128:5. The relevant passage reads as follows: ࠍ ۸˗̪ ȅ˅̵˲ˊ ̸̵ȇ Ҡ˾̪̚Ȋ ҍԷ˲̠Ǵ ˅̪ ̣ࠈ Ǫ˱̵ȇ˕ޠ Ǫ ȅǦ ̬̪ ̴̭̾̚˅˾˒ ˿̋ˈ ߆ ː̸̭ߞ ̬ˊǪ ҍ˲̠Ǵ ˅̪ ̴̧̾̊ dz˲̽ ҟ̤ٴǪ ۸̵Ǫ̤ܱ ࠃǨ ̴ˈ ˲̆̚Ǧ ߺȇ ˲ˬǥ ȅ˅̵˲ˊ ̬̪ ࠀ ˰ˈ Ҡ̙ ̧̘˗ˬǪ ǪǴǨ ˅̪Ǧȇ ː̵̾˅߼Ǫ dz˅֡Ǫ ̪̈ ˇˠǪ̸̤Ǫ dz˰̋˒ ǽ˅̰˗̪Ǫ ࠄ̊ ȃ˰˒ ˅؇Ǩ ˅̵ȇ˲̠Ǵ ȅʻˈ ˅̶̝˧Ǧȇ ː̶̤̾ҝǪ ˇ̤˅̄߼Ǫ ȁdzǦ Ǭ̸̧̄߼Ǫ Ǫ˱̵ ȅқ :ȃ̸̜Ǧ .ȅҙǪ ̻ޠǪ Ȅߔ ߆ ǵǦ ߺȇ ҍ˰̟ȇ ˰̟ȇ ˇ̤˅̤̄Ǫ ˅у̙̀ Ȁ̤˸˅ˈ۸̝ ̪˅ ̻˾̸̚ ̬̉ ˺Ȅߕ̦Ǫ ̴̙̀ ̈ˋ̑˺Ǧ ȅǦ ҟǨ ࠆ̊Ȑ Ҡ̙ ˇ̾̉ ː̫˽ȇ ̬̉ ̸̧֮ ˅̪ ۸̝˧Ҡ̤Ǫ Ǯ˅̫ߚ ߆ ҟȇ ˇ̻ǵ Ǭ̸ ˧˸̑ˋ̫˅ ̻ˋ̧̌ Ǫ ̶̺̫̙ ̴̤̾Ǩ̤̝˅ޜ ʻˈ ˅̸̲̜̪ ˑ̡̰ ȅǨḙ̴̑ ˷̑̾˾ٸ ̉˲Ȅ˅˂̧̥Ǫ ȄҠ߼ ː̀ . . .

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named after Ibn KammÖna as “Ibn KammÖna’s Sophistry regarding the Uniqueness of God” (shubhat Ibn KammÖna fÒ l-taw˜Òd). DawÊnÒ also referred briefly to Ibn KammÖna’s Shar˜ al-TalwҘÊt in his commentary on SuhrawardÒ’s HayÊkil al-nÖr when dealing with a passage on the pre-eternity of the soul.181 Moreover, in his second supercommentary on ”ÖsÒ’s TajrÒd al-{aqÊxid, and later on in his independent treatise on the liar paradox, NihÊyat al-kalÊmfҘall shubhat jadhr al-aÉamm, he quotes from a correspondence between Ibn KammÖna and KÊtibÒ on this problem.182

There is only little indication that philosophers who came after DawÊnÒ used any work by Ibn KammÖna other than his commentary on SuhrawardÒ’s Tal wҘÊt. Moreover, it also seems that after DawÊnÒ most scholars no longer learned of Ibn KammÖna through his own writings, but mostly through secondary sources. The most important sources for the later reception of Ibn KammÖna were the writings of DawÊnÒ and to some extent also those of Qu¢b al-DÒn al-ShÒrÊzÒ, although later philosophers were often no longer aware of the influence that Ibn KammÖna had on Qu¢b al-DÒn’s writings. DawÊnÒ’s contemporary, Âadr al-DÒn al-DashtakÒ (d. 903/1498), for example, quoted Ibn KammÖna’s solution to the liar paradox from his correspondence with KÊtibÒ in his second supercommentary on {AlÒ QÖshchÒ’s (d. 879/1474–75) commentary on ”ÖsÒ’s TajrÒd al-{aqÊxid and in his independent treatise on the problem, RisÊla fÒ shubhat jadhr al-aÉamm.183 Since DashtakÒ did not add anything to what had been quoted from the correspondence by DawÊnÒ, it is likely that the quotations in the latter’s writings were

181 DawÊnÒ: “ShawÊkil al-˜Ör,” p. 153:4–5, where he refers to shÊri˜ al-TalwҘÊt. 182 See JalÊl al-DÒn al-DawÊnÒ: ÆÊshiya jadÒda {alÊ l-TajrÒd. Ms. ¹stÊn-i Quds 19827, ff. 195b:21–196a:8; idem: “NihÊyat al-kalÊm fҘall shubhat ‘kull kalÊmÒ kÊdhib’.” Ed. A˜ad FarÊmarz QarÊmalikÒ. NÊme-ye MufÒd 2 i (1375/1996), pp. 113:21–114:6.—See also below, p. 44. 183 Âadr al-DÒn al-DashtakÒ: ÆÊshiya jadÒda {alÊ Shar˜ al-TajrÒd. Ms. Majlis 1998, f. 116b:15–20; idem: “RisÊla fÒ shubhat jadhr al-aÉamm.” Ed. A˜ad FarÊmarz QarÊ malikÒ. KheradnÊme-ye ÂadrÊ 2 v/vi (1375/1997), pp. 79–80.—For another edition of DashtakÒ’s treatise on the liar paradox and a study, see AfsÊnah Mu˜ammadÒ: RisÊla fÒ shubhat jadhr al-aÉamm ‘kull kalÊmÒ kÊdhib’. MA Thesis, University of Tehran, 1381/2002, esp. edition (with separate pagination), pp. 9–11.

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his sole source.184 GhiyÊth al-DÒn al-DashtakÒ (d. 949/1542–43) put DawÊnÒ’s quotations from Ibn KammÖna’s Ma¢Êlib and al-JadÒd fÒ l-˜ikma on the arguments for the uniqueness of God in his supercommentary of DawÊnÒ’s commentary on SuhrawardÒ’s HayÊkil al-nÖr.185 Approving of the solution of Ibn KammÖna as quoted by DawÊnÒ from his JadÒd fÒ l-˜ikma, GhiyÊth al-DÒn then reproached DawÊnÒ for having criticized it.186 In addition, GhiyÊth al-DÒn also had direct access to Ibn KammÖna’s Shar˜ al-TalwҘÊt, as can be seen from his reference to a comment made by Ibn KammÖna in it on the burhÊn al-musÊmata for the limitation of dimensions (tanÊhÒ ab{Êd), which he quotes in part, and of which he approves.187 On other issues, GhiyÊth al-DÒn disagreed with Ibn KammÖna. He rejected Ibn KammÖna’s notion of the pre- eternity of the soul as explained by Qu¢b al-DÒn al-ShÒrÊzÒ and singled out Ibn KammÖna’s main argument in favour of this position, viz. that the cause of a simple can only be caused by a simple whereas the cause of the temporal is always composite; and since the soul is simple it cannot be temporal and therefore must be eternal,188 pointing out briefly that temporal origination of simples is possible, as is the case

184 See above n. 182.—The quotation from the correspondence supplied by DawÊnÒ is encountered repeatedly in later works, such as ShihÊb al-DÒn Ma˜mÖd al-¹lÖsÒ’s (d. 1270/1854) GharÊxib al-ightirÊb wa-nuzhat al-albÊb fÒ l-dhahÊb wa-l-iqÊma wa-l-iyÊb. Ed. Khayr al-DÒn al-¹lÖsÒ. Baghdad 1317/1899–1900, p. 210. 185 GhiyÊth al-DÒn ManÉÖr al-DashtakÒ al-ShÒrÊzÒ: IshrÊq hayÊkil al-nÖr li-kashf ØulumÊt shawÊkil al-ghurÖr. Ed. {AlÒ AwjabÒ. Tehran 1382/2003, pp. 180:6–15: wa-{lam anna l- shÊri˜ naqala {an Ibn KammÖna annahÖ qÊla fÒ ba{Ó taÉÊnÒfihÒ. . . 186 DashtakÒ: IshrÊq hayÊkil al-nÖr, pp. 180:16–181:2ff (DawÊnÒ’s criticism quoted from his “ShawÊkil al-˜Ör,” p. 166:20–24 ), p. 181:3ff (DashtakÒ’s commentary). 187 DashtakÒ: IshrÊq hayÊkil al-nÖr, p. 291:12–15: wa-yaqrubu minhu mÊ raxaytuhÖ ba{da dhÊlika fÒ Shar˜ al-TalwҘÊt li-Ibn KammÖna fa-innahÖ qÊla ba{da taqrÒr burhÊn al-musÊmata. . . . The entire passage is based on Ibn KammÖna: Shar˜ al-TalwҘÊt. Eds. Ziai and Alwishah, p. 71:4–8; ed. MÖsawÒ, p. 330:6–9. 188 DashtakÒ: IshrÊq hayÊkil al-nÖr, p. 167:11–12: wa-li-Ibn KammÖna dalÒl istadalla bihÒ{alÊ qidam al-nafs wa-˜arrarahÖ al-{AllÊma al-ShÒrÊzÒ . . . DashtakÒ paraphrases in the following (pp. 167:13–169:3) Qutb al-DÒn al-ShÒrÊzÒ’s Shar˜Æikmat al-ishrÊq, pp. 431:12–432:14. At the beginning of this passage, Qu¢b al-DÒn refers to Ibn KammÖna as ba{Ó al-afÊÓil min al-mu{ÊÉirÒn. DashtakÒ introduces the argument with qÊla (p. 167:13) which refers back to Ibn KammÖna whom he mentioned two lines before by name (p. 167:11). This indicates that it was evident to DashtakÒ that the phrase ba{Ó al-afÊÓil min al-mu{ÊÉirÒn referred to Ibn KammÖna.

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with simple accidents (annahÖ manqÖÓ bi-˜udÖth a{rÊÓ basÒ¢a).189 Najm al- DÒn Ma˜mÖd al-NayrÒzÒ (ÆÊjjÒ Ma˜mÖd, d. after 943/1536) repeatedly adduced explanations provided in Ibn KammÖna’s Shar˜ al-TalwҘÊt in his commentary on SuhrawardÒ’s al-Alwʘ al-{imÊdiyya.190 His reliance on Ibn KammÖna is much more extensive than he admits to, and concerns issues such as the proof for the existence of the soul191 and divine knowledge.192 In his supercommentary on the section on metaphysics in QÖshchÒ’s commentary on ”ÖsÒ’s TajrÒd, Shams al-DÒn al-KhafrÒ (d. 942/1535–36) discusses in detail the problem of the uniqueness of God.193 KhafrÒ refers to it as “Ibn KammÖna’s sophistry” (shubhat Ibn KammÖna), and he seems to have been the first to use this label and presumably coined it. Moreover, he explicitly blames Ibn KammÖna for having formulated the shubha, calling him “The Pride of the Devils” (iftikhÊr al-shayÊ¢Òn).194 Although KhafrÒ does not adduce any of the relevant passages from DawÊnÒ’s writings, it is likely that his knowledge of the paradox came from the latter’s writings. Had he had direct access to Ibn KammÖna’s works, it is unlikely that he would have focussed so much on this issue or that he would have judged him on it exclusively. On this issue, moreover, KhafrÒ also criticized the commentator, {AlÒ QÖshchÒ, for having followed, or so at least is KhafrÒ’s understanding, Ibn KammÖna.195 However, there are no indications that QÖshchÒ was using Ibn KammÖna’s writings or even that he adopted any of his positions when discussing the issue of divine uniqueness in his commentary.196 This also suggests that KhafrÒ

189 DashtakÒ: IshrÊq hayÊkil al-nÖr, p. 169:4–5. 190 Najm al-DÒn Ma˜mÖd al-NayrÒzÒ: MiÉbʘ al-arwʘ fÒ kashf ˜aqÊxiq al-alwʘ. Ms. Ragıp Pa‘a 853, ff. 3b:15ff, 10bb:16ff, 118b:12ff, 123a:19–123b:21.—A comprehensive study of Ma˜mÖd al-NayrÒzÒ is currently being prepared by Reza Pourjavady. 191 NayrÒzÒ: MiÉbʘ al-arwʘ, f. 118b. 192 NayrÒzÒ: MiÉbʘ al-arwʘ, ff. 123–b. This passage is taken from Ibn KammÖna: Shar˜ al-TalwҘÊt. Ed. MÖsawÒ, pp. 879:14–880:14. 193 Shams al-DÒn Mu˜ammad b. A˜mad al-KhafrÒ: Ta{lÒqa bar IlÊhiyyÊt Shar˜ al-tajrÒd-i MullÊ{AlÒ QÖchshÒ. Ed. FÒrÖzah SÊ{atchiyÊn. Tehran 1382/2004, pp. 208:13–209:4. 194 KhafrÒ: Ta{lÒqa, p. 209:2–3: wa-bi-dhÊlika yandafi{u shubhat Ibn KammÖna alladhÒ bi- ibdÊxihÊÉÊra iftikhÊr al-shayÊ¢Òn. According to the editor, two out of four manuscripts give his name as Ibn KammÖna al-yahÖdÒ; see ibid., p. 209 n. 3. 195 KhafrÒ: Ta{lÒqa, p. 209:15. 196 See {AlÒ QÖshchÒ: Shar˜ TajrÒd al-kalÊm. Lithograph edition. Tehran 1301/[1883– 84], pp. 359–60.

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was unfamiliar with the writings of Ibn KammÖna, for otherwise he would not have made such a claim.

As a result of the popularity of the writings of DawÊnÒ and of KhafrÒ’s supercommentary on ”ÖsÒ’s TajrÒd among the philosophers of subsequent generations, Ibn KammÖna now became primarily known as a formulator of philosophical and logical sophistries (shubahÊt). In addition to shubhat al-taw˜Òd, two other shubhas were now ascribed to him. One of them was the liar paradox, known among Muslim philosophers as shubhat jadhr al-aÉamm or shubhat ‘kull kalÊmÒ kÊdhib’. {IÉmat AllÊh b. KamÊl al-DÒn al- BukhÊrÒ (10th/16th c.) was one of the earliest scholars to claim that this paradox originated with Ibn KammÖna. He even states that it is called aÉamm (“deaf ”) because, so he maintained, Ibn KammÖna was deaf.197 Ibn KammÖna had corresponded about the liar paradox with KÊtibÒ198 and had written about it in his al-JadÒd fÒ l-˜ikma.199 However, the attribution of this shubha to Ibn KammÖna as its alleged originator is without foundation, as this paradox was well known and had already been dealt with by Muslim scholars before him.200

197 In his Shar˜ al-MughÊla¢Êt al-BukhÊriyya which is a commentary on the RisÊla fÒ l-MughÊla¢Êt al-gharÒba written by his father KamÊl al-DÒn Ma˜mÖd b. Ni{mat AllÊh al- BukhÊrÒ (d. 947/1540–41). See A˜ad FarÊmarz QarÊmalikÒ: “KitÊbshinÊsÒ-yi ta˜lÒlÒ-yi pÊrÊdox-i durÖghgÖ nazd-i dÊnishmandÊn-i musalmÊn,” pp. 32–33, 40. For an analysis of KamÊl al-DÒn’s treatise, see idem: “KamÊl al-DÒn Ma˜mÖd BukhÊrÒ u mu{ammÊ-yi jadhr-i aÉamm.” KheradnÊme-ye ÂadrÊ 4 xiv (1377/1999), pp. 53–57. 198 See below, Chapter Two, Section 1.5.4 (Correspondence with Najm al-DÒn al- KÊtibÒ II). 199 Ibn KammÖna: Al-JadÒd fÒ l-˜ikma, pp. 205–6. 200 See Larry B. Miller: “A Brief History of the Liar Paradox.” In Of Scholars, Savants, and their Texts. Studies in Philosophy and Religious Thought. Essays in Honor of Arthur Hyman. Ed. Ruth Link-Salinger. Frankfurt/Main 1989, pp. 173–82; FarÊmarz QarÊmalikÒ: “KitÊbshinÊsÒ-yi ta˜lÒlÒ-yi pÊrÊdox-i durÖghgÖ nazd-i dÊnishmandÊn-i musalmÊn.”— The various editions and studies by FarÊmarz QarÊmalikÒ (see below, ABBREVIATIONS AND BIBLIOGRAPHY) constitute a valuable point of departure for a “Catalogue of the Insolubilia Literature in Medieval Muslim Philosophy” (the term being borrowed from Paul Vincent Spade: The Medieval Liar. A Catalogue of the Insolubilia-Literature. Toronto 1975). It is striking that the liar paradox became relevant to Muslim philosophers (apparently only in the Eastern lands of Islam) roughly at the same time as the problem started to be dealt with intensively in Medieval Europe, i.e., at the turn of the 12th/13th century. The methodological questions, that have been formulated for Medieval Europe

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The second sophistry ascribed to Ibn KammÖna was the so-called “problem of necessary requirement” (shubhat al-istilzÊm). This shubha, which challenged the philosophical notion of the eternity of the world (qidam al-{Êlam), apparently originated with KÊtibÒ. In one of his exchanges with ”ÖsÒ, Ibn KammÖna asked for ”ÖsÒ’s view on this problem which, as he states here explicitly, had been formulated by KÊtibÒ.201 The first scholar who attributed this shubha to Ibn KammÖna is Shams al-DÒn al-ÆusaynÒ al-AstarÊbÊdÒ (“MÒr DÊmÊd”, d. 1041/1631). He fails to provide any reference for his claim, simply stating that this problem “has been transmitted from Ibn KammÖna” (shubhat al-istilzÊm al-manqÖla {an Ibn KammÖna) or labelling it “the famous sophistry of Ibn KammÖna” (al-mughÊla¢a al-mashhÖra li-Ibn KammÖna). The significance the problem had in his eyes is evident, as he devoted several of his writings to it.202 MÒr DÊmÊd also discussed the problem of the uniqueness of God, stating that the ascription to Ibn KammÖna was not accurate, as he was not the first to discuss it. MÒr DÊmÊd’s derogatory description of Ibn

and that are still being discussed, have so far not been touched upon in Islamic studies: “What were the origins of the discussion of the insolubilia in the Middle Ages? . . . first, when did the mediaevals begin to discuss such paradoxes, and second, where did they learn about them? Did they inherit the Liar, or did they discover it for themselves?” (Paul Vincent Spade: “The Origins of the Mediaeval Insolubilia Literature.” Franciscan Studies 33 (1973), p. 293). See also Christopher J. Martin: “Obligations and Liars.” In Sophisms in Medieval Logic and Grammar. Acts of the Ninth European Symposium for Medieval Logic and Semantics, held at St Andrews, June 1990. Ed. Stephen Read. Dordrecht/Boston/ London 1993, pp. 357–81. 201 See below, Chapter Two, Section 1.5.1 (Correspondence with NaÉÒr al-DÒn ”ÖsÒ I).—The problem as formulated by Ibn KammÖna in the correspondence runs as follows: “the [temporal] originatedness of the world does not necessitate the negation of reality, and whatever does not necessitate the negation of the reality is itself a reality that resulted from the originatedness of the real world” (˜udÖth al-{Êlam lÊ yastalzimu irtifÊ{ al- wÊqi{ wa-kull mÊ lÊ yastalzimu irtifÊ{ al-wÊqi{ fa-huwa wÊqi{ yuntiju anna ˜udÖth al-{Êlam wÊqi{). 202 MÒr DÊmÊd: “Ta{lÒqÊt man¢iqiyya.” Ed. {Abd AllÊh NÖrÊnÒ. In Collected Texts and Papers on Logic and Language. Eds. Mehdi Mohaghegh and T. Izutsu. Tehran 1974, pp. 303–304 (6. Shubhat al-istilzÊm al-manqÖla {an Ibn KammÖna), pp. 305–7 (7. Æall mughÊla¢at Ibn KammÖna). Editions of both texts are also included in MuÉannafÊt-i MÒr DÊmÊd mushtamil bar dah {unwÊn az kitÊb-hÊ u risÊla-ha u ijÊza-hÊ u nÊma-hÊ. Vol. 1. Ed. {Abd AllÊh NÖrÊnÒ. Tehran 1381/2003, pp. 528–29 (12. Daf{ shubhat al-istilzÊm al-manqÖla {an Ibn KammÖna), pp. 529–31 (13. Æall mughÊla¢at Ibn KammÖna). Included in the volume is a third treatise on the same issue, entitled JawÊb al-mughÊla¢a al-mashhÖra li-Ibn KammÖna (p. 534 no. 15).

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KammÖna in this context as rajul min al-mutafalsifÒn al-mu˜dathÒn yu{rafu bi- Ibn KammÖna suggests that he knew him only on the basis of secondary writings, most likely those of DawÊnÒ and KhafrÒ.203 Âadr al-DÒn al-ShÒrÊzÒ (“MullÊÂadrÊ”, d. 1050/1640) discussed the shubhat al-taw˜Òd on numerous occasions. The most elaborate version is to be found in his magnum opus al-Æikma al-muta{Êliya fÒ l-asfÊr al-arba{a. Here, he presents his own solution to the shubha which, he states, is “ascribed to Ibn KammÖna” (mimmÊ yunsabu ilÊ Ibn KammÖna).204 As was the case with DawÊnÒ and particularly with KhafrÒ, his solution is based on the analysis of the notion of pure existence (wujÖd ba˜t). To conclude his discussion, MullÊÂadrÊ clearly has KhafrÒ’s words in mind when he states that in this way a solution is found for the problem that has been ascribed to Ibn KammÖna, and that “one of them” (ba{Óahum)— he refers back to the aforementioned ahl al-{ilm wa-l-{irfÊn—called him the “Pride of the Devils” (iftikhÊr al-shayÊ¢Òn) for having invented the problem.205 The entire section of MullÊÂadrÊ’s al-Æikma al-muta{Êliya is entitled rajm al-shay¢Ên (“Stoning Satan”) indicating his approval of Ibn KammÖna’s designation as iftikhÊr al-shayÊ¢Òn.206 However, MullÊÂadrÊ’s reservation about KhafrÒ’s judgment is evident. For, as was the case with MÒr DÊmÊd, MullÊÂadrÊ is aware that Ibn KammÖna was not the first to express doubts about the conclusiveness of the proofs for the

203 MÒr DÊmÊd: “Al-TaqdÒsÊt.” In MuÉannafÊt-i MÒr DÊmÊd, p. 115. 204 SaÓr al-DÒn al-ShÒrÊzÒ: Al-Æikma al-muta{Êliya fÒ l-asfÊr al-{aqliyya al-arba{a 1–9. Beirut 51419/1999, vol. 1, pp. 131:17–132:3. 205 SaÓr al-DÒn al-ShÒrÊzÒ: Al-Æikma al-muta{Êliya, vol. 1, p. 132:2–4: wa-bihÊ yandafi{u mÊ tashawwashat bihÒ¢abÊxi{ al-aktharÒn wa-taballadat adhhÊnuhum mimmÊ yunsabu ilÊ Ibn KammÖna wa-qad sammÊhu ba{Óuhum bi-iftikhÊr al-shayÊ¢Òn li-ishtihÊrihÒ bi-ibdÊ{ hÊdhihÒ l-shubha al-{awÒÉa. 206 SaÓr al-DÒn al-ShÒrÊzÒ: Al-Æikma al-muta{Êliya, vol. 1, pp. 131–32. Cf. also his Shar˜ al-HidÊya al-athÒriyya, completed in 1029/1620 (Lithograph edition. Tehran 1313/ [1895–96], pp. 291–92). He refers to the shubha also in his glosses on the section on metaphysics of Ibn SÒnÊ’s KitÊb al-ShifÊx (Ta{lÒqÊt {alÊ l-ShifÊx. Lithograph edition. Qum 1399/[1978–79], p. 304), in his “MasÊxil al-Qudsiyya” (in Sih risÊla falsafÒ. Ed. Sayyid JalÊl ¹shtiyÊnÒ. Qum 1378/1999, p. 214:16: al-shubha al-mashhÖra al-mansÖba ilÊ Ibn KammÖna) and in his “RisÊlat al-ShawÊhid al-RubÖbiyya” (in MajmÖ{a-yi rasÊxil-i falsafÒ- yi Âadr al-mutaxallihÒn. Ed. ÆÊmid NÊjÒ IÉfahÊnÒ. Tehran 1375/1996, p. 285:2: al-shubha al-mashhÖra al-mansÖba li-Ibn KammÖna). See also Fazlur Rahman: The Philosophy of MullÊ Âadra (Âadr al-DÒn al-ShÒrÊzÒ). Albany 1975, pp. 134–36.

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uniqueness of the Necessary Existent.207 Elsewhere, he sets this out more specifically, explaining that the shubha had explicitly been formulated by SuhrawardÒ in his Mu¢Êra˜Êt and was implied in his Tal wҘÊt. It was again taken up by Ibn KammÖna, a commentator on SuhrawardÒ, “in one of his writings” ( fÒ ba{Ó muÉannafÊtihÒ), MullÊÂadrÊ continues to explain. It has become associated with his name because he was unable to solve it. This was because he followed SuhrawardÒ in his understanding of existence as a mental notion with no counterpart in reality (li-iÉrÊrihÒ {alÊ i{tibÊriyyat al-wujÖd wa-annahÖ lÊ{ayn lahÖ fÒ l-khÊrij). MullÊÂadrÊ then quoted the relevant passage from Ibn KammÖna’s Ma¢Êlib, which he presumably took from DawÊnÒ’s ShawÊkil al-˜Ör or his RisÊlat IthbÊt al- wÊjib al-jadÒda.208 Mulla ÂadrÊ’s severe attitude to Ibn KammÖna is comprehensible only if one assumes that he did not have immediate access to his writings. As with KhafrÒ and MÒr DÊmÊd, he presumably misjudged him, since everything he knew about Ibn KammÖna came from secondary sources. Had he read his works, particularly those written after the Ma¢Êlib where Ibn KammÖna offers his own solutions to the problem, he would have taken these into account.209 Moreover, all clear quotations from Ibn KammÖna’s works in MullÊ ÂadrÊ’s writings seem to have been found in the writings of later scholars,

207 SaÓr al-DÒn al-ShÒrÊzÒ: Al-Æikma al-muta{Êliya, vol. 1, pp. 132:5–133:2: ʽ̙م ̜˰ Ȅߔ ߆ ːуˋ̑˻̤Ǫ ҍ˱̵ Ǯ˰ˡȇ ̎ٸȅ˅˕̄̾̑˸ˉ ȅ˅˕̸̵̻ Ȃ˅̵̰ ȅ̸̢̽ ȅǦ Ƕ̸֚ ҟ ߺ ̴̭Ǧ ࠘ȇ ˅̭˅̪ǶȊ ̴̪˰̝˒ ̬ࠏ ҍ Ȋ dz̸ˠ̸̤Ǫ ˇˠǪȇ Ȅ̸̶̪̚ ȅ̸̢̽ȇ ̴˒Ǫ˱ˈ dz̸ˠ̸̤Ǫ ˇˠǪȇ ˅̫у̲̪ ˰˨Ǫȇ ߘ ȅ̸̢̽ ː̝̝̀߬Ǫ Ȅ˅̫˕ˈ ȅ˅˗̧̚˕ࠍ ̴̢̲̦Ǫ ȅ˅˕̸̶̤ࠋ̪̲ٿ̊˅ ҡǪ ȅ̸̢̙̀ ˅̾̀˲̉Ȋ ҟ̸̜Ȋ ˅̫у̧̾̊ ҟ̸̝̪Ȋ ˅̫у̲̪˺ٵ߼Ǫ Ǫ˱̵ ߆ ˅̫у̲̿ˈ ȂǪ̋ܩ ߼Ǫ ޫ˲̤̋Ǫ˕ځҡǪȇ ˅̫у̲̪ ߘ ǮǪǴ ˶̭̚ ̬̉ ǽ̙ٵȁǪ .˅̫у̲̪ ߘ ː̝̝̀˧ Ȁޠˈ 208 SaÓr al-DÒn al-ShÒrÊzÒ: Al-Æikma al-muta{Êliya, vol. 6, p. 63:7–12: Ȋ Ǯ˅˨ǵ˅̄߼Ǫ ߆ ҟȇǦȊ ̸̵ ˅̵dzǵȇǦ ˅ࠏ ːуˋ̑˻̤Ǫȇ˒ޠ֤˅ ߆ ̴̪ߔ DZǪݾ ̬̪ ̸̵ȇ ː̸̭ߞ ̬ˊǪ ˅̵˲̠Ǵ ׼ ˅˪̧̫̾˒Ȋ Ǯ˅̸̧֤˕̤Ǫ ߆ȇ ˈ̋˿ ̪˾̰̚˅˒̴ Դ Ǯ˲у˕̑˺Ǫȇކ̴ ҝȇޜȃ˅̜ ߇ǪݾҝǪ ˫̾̑˻̤Ǫ Ǫ˱̶̤ ˅̋ˋ˒Ȋ ǰǵ˅߭Ǫ ߆ ࠀ ۸̊ ҟ ̴̭Ǧȇ dz̸ˠ̸̤Ǫ ː̻ǵ˅ˋ˕̉Ǫ ࠄ̊ ҍǵǪ Ǫ ȅǨ :̴ˋ˕̟ ˿̋ˈ ߆̤ٴҠ̙ ˑ̧̚˗ˬǪ ǪǴǨ ˅̪Ǧȇ ː̶̾߼Ǫ dz˅֡Ǫ ̪̈ ˇˠǪ̸̤Ǫ dz˰̋˒ ǽ˅̰˗̪Ǫ ࠄ̊ ȃ˰˒ ˅؇Ǩ ˅̵ȇ˲̠Ǵ ܱ̤Ǫ ۸̵Ǫ ˈ˰ ̪̬ .ȅҙǪ ࠃǨ ̴ˈ ˲̆̚Ǧ ߺȇ ˲ˬǥ ȅ˅̵˲ˊ The passages in SuhrawardÒ’s Mu¢Êra˜Êt and Tal wҘÊt that MullÊÂadrÊ presumably had in mind are SuhrawardÒ: Opera Metaphysica et Mystica I, p. 393:9–15 (Mu¢Êra˜Êt) and pp. 386, 394–95 (Tal wҘÊt); see also Sayyid Æusayn SayyÒd MÖsawÒ: “MullÊÂadrÊ u Ibn KammÖna,” pp. 55–57. 209 Ibn KammÖna moreover insists, contrary to MullÊÂadrÊ’s claim, that God’s existence alone is not a mental notion. See Shar˜ al-TalwҘÊt [part III, mawrid 1, talwҘ 1]. Ed. MÖsawÒ, p. 706:21–22: . . . fa-lÊ wujÖd ghayr i{tibÊrÒ illÊ wujÖdihÒ.

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which confirms that he did not have direct access to Ibn KammÖna’s ideas. In his treatise on al-TaÉawwur wa-l-taÉdÒq, MullÊÂadrÊ obviously used Qu¢b al-DÒn al-RÊzÒ’s treatise on the same subject when quoting the passage from Ibn KammÖna’s Shar˜ al-TalwҘÊt.210 When commenting on a passage concerned with conception and assent in his glosses on Qu¢b al-DÒn al-ShÒrÊzÒ’s Shar˜Æikmat al-IshrÊq, MullÊÂadrÊ remarked that Qu¢b al-DÒn followed Ibn KammÖna on that issue. To support this, MullÊÂadrÊ quoted the entire passage from Shar˜ al-TalwҘÊt which is also to be found in Qu¢b al-DÒn al-RÊzÒ’s RisÊlat al-taÉawwur wa-l- taÉdÒq.211 There are further indications that MullÊÂadrÊ did not have direct access to the writings of Ibn KammÖna. He followed Ibn KammÖna in his view that the simple cannot emanate from the composite, which was part of the latter’s argument for the pre-eternity of the soul. MullÊ ÂadrÊ became familiar with this argument through Qu¢b al-DÒn al- ShÒrÊzÒ’s commentary on Æikmat al-ishrÊq, where Qu¢b al-DÒn quoted Ibn KammÖna’s argument and criticized him for it.212 Since Qu¢b al- DÒn did not mention Ibn KammÖna by name referring to him only as “one of the contemporary scholars” (ba{Ó al-mu{ÊÉirÒn min al-afÊÓil),213 the identity of the holder of this view was not clear to MullÊÂadrÊ, and so he referred to him in his glosses to Qu¢b al-DÒn’s Shar˜Æikmat al- ishrÊq as the “one who maintains this position”, hÊdhÊ l-qÊxil, or al-qÊxil al- madhkÖr.214 MullÊÂadrÊ quotes Ibn KammÖna’s argument in its entirety, together with Qu¢b al-DÒn’s criticism and his own counter critique, again in his al-Æikma al-muta{Êliya, where he is likewise ignorant of the

210 SaÓr al-DÒn al-ShÒrÊzÒ: “RisÊlat al-taÉawwur wa-l-taÉdÒq,” pp. 67:7–68:12. See the identical passage in Qu¢b al-DÒn al-RÊzÒ: “al-RisÊla al-ma{mÖla fÒ l-taÉawwur wa-l- taÉdÒq,” pp. 116:9–117:11. 211 SaÓr al-DÒn al-ShÒrÊzÒ: [Glosses on Qu¢b al-DÒn al-ShÒrÊzÒ’s Shar˜Æikmat al- ishrÊq], p. 41: kamÊ qarrarahÖ al-shÊri˜ al-{AllÊma wa-qad akhadha hÊdhÊ l-ta˜qÒq min kalÊm Ibn KammÖna fÒ Shar˜ al-TalwҘÊt ˜aythu qÊla fÒ taqsÒm al-{ilm ilÊ l-taÉawwur wa-l-taÉdÒq: inna ˜uÉÖl ÉÖrat al-shayx . . . 212 Qu¢b al-DÒn al-ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq. Lithograph edition, pp. 255–56 [= ed. Mu˜aqqiq and NÖrÊnÒ, pp. 249:10ff ]. See also above, p. 32. 213 Qu¢b al-DÒn al-ShÒrÊzÒ: Shar˜Æikmat al-ishrÊq. Lithograph edition, p. 255:17. 214 Âadr al-DÒn al-ShÒrÊzÒ: [Glosses on Qu¢b al-DÒn al-ShÒrÊzÒ’s Shar˜Æikmat al-ishrÊq], p. 256.

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identity of the holder of this position which he ascribes here to ba{Ó al- mu˜aqqiqÒn.215 It was also through Qu¢b al-DÒn that MullÊÂadrÊ learned about the doctrinal result of Ibn KammÖna’s argument, the pre-eternity of the soul. Again, the identity of Ibn KammÖna is unknown to him.216 However, although he approved of the main argument defending this position, MullÊÂadrÊ says that such a conclusion, i.e., the pre-eternity of the soul, cannot be derived from this premise because the soul is simple.217 With few exceptions, Ibn KammÖna’s philosophical writings remained unknown to other scholars of the Safavid period and beyond.218 How- ever, mainly because of the shubhat al-taw˜Òd and the two other shubhas mentioned above, the name of Ibn KammÖna continued to appear in philosophical writings in Iran. In the late Safavid period, shubhat al-taw˜Òd became one of the most challenging philosophical issues and numerous independent tracts were written on it. One of the earliest examples is a treatise written by {AlÒ b. FaÓl AllÊh al-JÒlÊnÒ (GÒlÊnÒ) al-FÖmanÒ, presumably from the end of the 10th/16th century. The author quotes the relevant passages from Ibn KammÖna’s writings, most probably on the basis of DawÊnÒ’s quotations. Moreover, JÒlÊnÒ was aware of KhafrÒ’s response, as he used

215 Âadr al-DÒn al-ShÒrÊzÒ: Al-Æikma al-muta{Êliya, vol. 2, pp. 194:17–197:1, which is a complete quotation from Qu¢b al-DÒn’s Shar˜Æikmat al-ishrÊq. Ed. Mu˜aqqiq and NÖrÊnÒ, pp. 249:10–251:4. Thereupon, MullÊÂadrÊ repeats his approval of the position of hÊdhÊ l-qÊxil (i.e. Ibn KammÖna) (p. 197:2ff ): wa-innÒ dhakartu fÒ l-˜awÊshÒ allatÒ {allaqtuhÊ{alÊ dhÊlika l-kitÊb wa-shar˜ihÒ bi-anna kalÊm hÊdhÊ l-qÊxil qawÒ jiddan fÒ jamÒ{ mÊ dhakarahÖ illÊ fÒ qidam al-nafs . . .; see also Sayyid Æusayn SayyÒd MÖsawÒ: “MullÊÂadrÊ u Ibn KammÖna.” 216 See Âadr al-DÒn al-ShÒrÊzÒ: Al-Æikma al-muta{Êliya, vol. 2, p. 198:5 where he writes again about hÊdhÊ l-qÊxil al-madhkÖr when discussing his view of the pre-eternity of the soul. 217 Âadr al-DÒn al-ShÒrÊzÒ: Al-Æikma al-muta{Êliya, vol. 2, pp. 197:2–198:17; vol. 8, pp. 379:1–380:2; idem: [Glosses on Qu¢b al-DÒn al-ShÒrÊzÒ’s Shar˜Æikmat al-ishrÊq], p. 458. 218 One of the few scholars who was familiar with the writings of Ibn KammÖna was Sayyid A˜mad {AlawÒ (d. between 1054/1644 and 1060/1650) who quotes from Ibn KammÖna’s Shar˜ al-TalwҘÊt in his commentary on MÒr DÊmÊd’s QabasÊt when discussing the issue of time (zamÊn). See Sayyid A˜mad {AlawÒ: Shar˜ al-QabasÊt. Ed. ÆÊmid NÊjÒ IÉfahÊnÒ. Tehran 1376/1997, p. 456 which is taken from part II of Shar˜ al-TalwҘÊt. Ed. MÖsawÒ, p. 403:13–16; eds. Ziai and Alwishah, pp. 189:15–190:2.

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the title KhafrÒ gave to Ibn KammÖna.219 Shams al-DÒn Mu˜ammad b. Ni{mat AllÊh al-JÒlÊnÒ (“MullÊ ShamsÊ GÒlÊnÒ”, d. 1064/1654), one of the renowned philosophers at that time, was deeply involved in this discussion. He devoted five works to the uniqueness of God, two of which are specifically concerned with the shubhat al-taw˜Òd of Ibn KammÖna, namely Ib¢Êl wujÖd al-wÊjibayn and Daf{ shubhat Ibn KammÖna.220 MullÊ ÂadrÊ’s student and son-in-law {Abd al-RazzÊq al-LÊhÒjÒ (d. 1072/1661) discusses the shubha, formulating his own solution in a philosophical work written in Persian, Gawhar-i murÊd.221 ¹qÊÆusayn b. JamÊl al- DÒn al-KhwÊnsÊrÒ (d. 1098/1687) also wrote on the issue in glosses on Ibn SÒnÊ’s ShifÊx.222 Mu˜ammad b. {Abd al-Fattʘ SarÊb TunkÊbunÒ (d. 1124/1712) wrote a treatise on the shubhat al-taw˜Òd (completed in 1103/1691–92) in which he commented on the solutions formulated by MullÊ ShamsÊ GÒlÊnÒ and {Abd al-RazzÊq al-LÊhÒjÒ.223 Moreover,

219 A manuscript of the text is preserved in the Majlis ShÖrÊ-yi IslÊmÒ, ms. Majlis SinÊ 602, ff. 129b–130a (cat. 1/389). 220 Cf. IbrÊhÒm DÒbÊjÒ: “A˜wÊl u ÊthÊr-i MullÊ ShamsÊ;Ò-yi GÒlÊnÒ.” In Collected Papers on Islamic Philosophy and Mysticism. Eds. Mehdi Mohaghegh and Hermann Landolt. Tehran 1971, pp. 53–96. See also Daiber: Bibliography, vol. 1, p. 831 no. 8080; Mu{jam al-turÊth al-kalÊmÒ, vol. 3, p. 148 no. 5428. 221 See {Abd al-RazzÊq LÊhÒjÒ: Gawhar-i murÊd. Ed. Muxassassa-yi ta˜qÒqÊti-yi ImÊm ÂÊdiq. Qum 1383/2004, pp. 204–6; the section is introduced as follows: ammÊ shubha-yi mashhÖra bih shubhat Ibn KammÖna. 222 ¹qÊÆusayn b. JamÊl al-DÒn KhwÊnsÊrÒ: “ÆÊshiya {alÊ l-ShifÊx (IlÊhiyyÊt).” Ed. ÆÊmid NÊji IÉfahÊnÒ. In DabÒrkhÊna-yi kongiri-yi ¹qÊÆusayn KhwÊnsÊrÒ. Qum 1378/1999, pp. 289ff [ta{lÒqa 46/18]. For the glosses, see also DharÒ{a, vol. 13, pp. 24–25 no. 68. KhwÊnsÊrÒ does not mention Ibn KammÖna explicitly but states that the shubha perplexed the thought of most scholars and their minds were obsessed with finding a solution (al-shubha al-mashhÖra allatÒ tashawwashat bihÊ¢ibÊ{ al-aktharÒn wa-taballadat adhhÊnuhum {an daf{ihÊ). He then says that the originator of this shubha was called “Pride of the Devils” for having produced so intricate and complicated a problem that intelligent people were unable to solve it (li-ishtihÊrihÒ bi-ibdÊ{ shubha {awÒÉa wa-{uqda shadÒda {ajazat al-adhkiyÊx {an ˜allihÊ). KhwÊnsÊrÒ presents his own version of the shubha and cites various solutions to it including MullÊÂadrÊ’s. He rejects them all, stating that because of this shubha he is not aware of any rational argument for the unity of God; while there are numerous rational proofs for the existence of the Necessary Existent and for prophecy, the unity of God can be proved only on the basis of the QurxÊn and the a˜ÊdÒth.—KhwÊnsÊrÒ also wrote on the liar paradox in his superglosses on DawÊnÒ’s glosses (˜awÊshÒ qadÒm) on ”ÖsÒ’s TajrÒd al-{aqÊxid. See A˜ad FarÊmarz QarÊmalikÒ: “¹ghÊÆusayn KhwÊnsÊrÒ u mu{ammÊ-yi jadhr-i aÉamm.” KheradnÊme-ye ÂadrÊ 3 x (1376/1998), pp. 77–89. KhwÊnsÊrÒ did not refer to Ibn KammÖna’s view on the issue nor did he attribute the paradox to him. 223 RisÊla fÒ ta˜rÒr shubhat al-taw˜Òd. The autograph is preserved in ms. MahdawÒ 592/2, ff. 3a–6a.

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TunkÊbunÒ wrote an epistle on the liar paradox (completed in 1097/ 1686) in which he quotes Ibn KammÖna’s view, evidently on the basis of the quotation cited by DawÊnÒ in his writings, and then comments on it.224

In contrast to his philosophical writings, Ibn KammÖna’s comparison of the three religions, TanqҘ al-ab˜Êth, never achieved much attention in the Islamic world and indeed remained unknown to many scholars, despite the scandal the work had provoked in Baghdad four years after its completion. Compared with the number of manuscripts of Ibn KammÖna’s philosophical works, there are few extant copies of the TanqҘ transcribed by Muslims. The work is included in the above- mentioned codex written by Qu¢b al-DÒn al-ShÒrÊzÒ as well as in the two incomplete preserved copies of the codex.225 These three contain the same version of Ibn KammÖna’s TanqҘ which differs significantly from all other extant manuscript copies of the text containing numerous additions and variants. There is a fourth manuscript of the work of Muslim provenance, which is held in the Chester Beatty Library (Ar. 4965). This copy varies from the three other manuscripts of Muslim provenance and is undated. However, it contains a reading colophon written by the owner of the copy, ShihÊb al-DÒn A˜mad b. Abi l-QÊdir b. al-HÊdÒ (?) stating that he read it to his Shaykh al-{AllÊma Badr al-DÒn b. al-”abbÊkh al-Ash{arÒ at the beginning of 965/1557.226 A further indication of how little attention the work received in the Muslim world is the fact that the two tracts which it is known were written to refute it are lost. The first reaction is entitled al-Durr al-manÓÖd fÒ l-radd {alÊ faylasÖf al-yahÖd and was written by MuØaffar al-DÒn A˜mad b. {AlÒ b. al-SÊ{ÊtÒ al-BaghdÊdÒ (651–694/1254–1294–5). The second was composed by Zayn al-DÒn SarÒjÊ b. Mu˜ammad al-Mala¢Ò (d. 788/ 1386–7) and is entitled NuhÖÓ ˜athÒth al-nuhÖd ilÊ du˜ÖÓ khabÒth al-yahÖd.227

224 RisÊlat shubhat jadhr al-aÉamm. The autograph is perserved in ms. MahdawÒ 592/1, ff. 8b–11a. 225 See above, nn. 157, 158, 159. 226 We were unable to inspect a fifth manuscript of Muslim provenance, ms. ShÒrÊz 538. 227 See below, Chapter Two, Section 1.4.1.—For Ibn al-SÊ{ÊtÒ, a ÆanafÒ scholar who was teaching at the MustanÉiriyya madrasa, see Ibn al-Fuwa¢Ò: Majma{ al-ÊdÊb, vol. 5, pp. 260–1 no. 5040. Presumably the earliest reference to his refutation is in Zayn al-DÒn

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The only extant Muslim reaction to the TanqҘ is a comparatively brief treatise by an anonymous author which was apparently composed in the 8th/14th century. In his introduction the author states that it was Ibn KammÖna’s TanqҘ that caused him to write the tract; yet the subsequent main text of the treatise, consisting of two chapters, is rather a polemical treatise against Judaism in its own right, than a refutation of the TanqҘ. Instead the author uses the TanqҘ, as well as Samawxal’s If˜Êm al-yahÖd, as a source for his own treatise.228 The only other extant refutation of Ibn KammÖna’s TanqҘ was written by a Christian (presumbly Jacobite), Ibn al-Ma˜rÖma, who around 733/1333 composed lengthy glosses (˜awÊshÒ) on Chapters Two and Three of the TanqҘ dealing with Judaism and Christianity.229

Towards the end of the 18th century, Ibn KammÖna’s TanqҘ came to the attention of ¹qÊ Mu˜ammad {AlÒ BihbahÊnÒ (1144–1216/1732– 1801), apparently through the aforementioned ShÒrÊzÒ codex230 or the codex copied in 1060/1650 (ms. Majlis 593).231 BihbahÊnÒ, a son of the famous Wa˜Òd BihbahÊnÒ (1118–1207/1706–1792), is mostly known for persecuting and killing some of the leaders of the Ni{matullÊhÒ order and for his profound hostility towards the Ni{matullÊhÒs which has found literary expression in his Khayratiyya dar ib¢Êl-i ¢arÒqa-yi ÉÖfiyya.232 Shortly

QÊsim b. Qu¢lÖbughÊ: TÊj al-tarÊjim fÒ¢abaqÊt al-Æanafiyya. Ed. Gustav Fluegel. Leipzig 1862, p. 4 no. 10 (= TÊj al-tarÊjim fÒ man Éannafa min al-Æanafiyya. Ed. IbrÊhÒm ÂÊli˜. Beirut 1412/1992, p. 16 no. 14). SarÒjÊ al-Mala¢Ò’s refutation of the TanqҘ is often not listed in bio-bibliographical works; see, e.g., Khayr al-DÒn al-ZiriklÒ: Al-A{lÊm 1–8. Beirut 1980, vol. 3, p. 82; {Umar RiÓÊ Ka˜˜Êla: Mu{jam al-muxallifÒn 1–14. Beirut n.d., vol. 4, p. 209. 228 The text was introduced and edited on the basis of the only extant manuscript (ms. Hamidiye 1447/3) by Perlmann: “’Proving Muhammad’s Prophethood’, A Muslim critique of Ibn Kammuna,” pp. 75–97. For an improved edition, see below, Appendix B: KitÊb fÒ ithbÊt al-nubuwwa li-Mu˜ammad {alayhi al-salÊm. 229 For details, see below, Chapter Two, Section 1.4.1. 230 See above, n. 157. 231 See above, n. 158. 232 Ed. Sayyid MahdÒ RajÊxÒ. Qum 1412/1991. For manuscripts, see DharÒ{a, vol. 7, p. 286 no. 1407; MunzawÒ: Fihrist-i nuskha-hÊ-yi kha¢¢Ò-yi fÊrsÒ, vol. 2 i, p. 940; Mu{jam al- turÊth al-kalÊmÒ, vol. 3, p. 233 no. 5820.—On the work and BihbahÊnÒ’s relation to the Sufis, see Nasrollah Pourjavady and Peter Lamborn Wilson: Kings of Love. The Poetry and History of the Ni{matullÊhÒ Sufi Order. Tehran 1978, pp. 128–31; Nasrollah Pourjavady:

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before his death (in 1216/1801), he completed RÊdd-i shubahÊt al-kuffÊr, a polemical work against Judaism and Christianity.233 In his introduction, the author says that he will go into detail about the three religions (dar la¢Êxif-i ab˜Êth-i milal-i thalÊth) and that he will present his material in an introduction (muqaddamÊt), three chapters (sih ba˜th) and an epilogue (khÊtima). He further gives an enlarged title of the work: RÊdd-i shubahÊt- i kuffÊr dar dhikr ab˜Êth-i milal-i thalÊth,234 which already alludes to Ibn KammÖna’s TanqҘ al-ab˜Êth li-l-milal al-thalÊth. A comparison of RÊdd-i shubahÊt al-kuffÊr and TanqҘ reveals that not only the overall structure of BihbahÊnÒ’s work is modelled according to Ibn KammÖna’s TanqҘ; both the introduction and the subsequent three chapters of the RÊdd consist, to a large extent, of translations of extensive portions of the TanqҘ, although BihbahÊnÒ refrains from explicitly mentioning either the title of this work or its author throughout the entire text of his RÊdd. BihbahÊnÒ’s introduction is, with few omissions, a translation of Ibn KammÖna’s first chapter dealing with prophecy in general235 with only some additional remarks by the author. BihbahÊnÒ’s first chapter, dedicated to Judaism, is basically a translation of most of Ibn KammÖna’s second chapter on Judaism, with a few additions from other sources.236 BihbahÊnÒ’s second

“Opposition to Sufism in Twelvershiism.” In Islamic Mysticism Contested. Thirteen Centuries of Controversies and Polemics. Eds. Frederick de Jong and Bernd Radtke. Leiden 1999, pp. 614–23. 233 Ed. Sayyid MahdÒ RajÊxÒ. Qum 1413/1992. 234 RÊdd, p. 24:18–19. On p. 5:7 he mentioned the title under which the work has been published: RÊdd-i shubahÊt al-kuffÊr. 235 TanqҘ, pp. 2–21; transl. Examination, pp. 14–39.—BihbahÊnÒ translated the following portions of this chapter: TanqҘ, pp. 2:3–14 (wa-l-mumtana{Êt) [= RÊdd, p. 6:12– 7:5], 2:16–4:17 [= 7:6–10:4], 5:3–5 [= 10:4–6], 6:1 [= 10:6–7], 7:13–20 [= 10:10–23], 8:3–22 [= 11:1–12:13], 9:22–23 (makhÉÖÉ) [= 12:14–16], 10:1 (wa-hÊdhÊ)-2 [= 12:16–17], 8:23–9:4 [= 12:18–13:2], 10:3–5 [= 13:3–8], 9:5 [= 14:13–15], 10:6–7 [= 14:16–20], 9:6–21 [= 14:21–15:22], 10:8–18 [= 15:23–16:17], 15:18–16:19 [= 16:19–18:8], 17:1– 20:16 [= 18:9–24:7], 20:19–22 [= 24:7–13], 21:1–2 (wa-AghÊtÊdÒmÖn), 21:3 (wa-Êmanat)-5 ({alayhi al-salÊm), 21:6 (wa-Êmana)-7 (bi-nubuwwatihÒ), 21:10–13 [= 24:13–16]. 236 TanqҘ, pp. 22–50; transl. Examination, pp. 40–77.—BihbahÊnÒ translated the following portions of this chapter: TanqҘ, pp. 22:5–23:20 (shamsiyya) [= RÊdd, pp. 27:10– 28:19], 24:10–22 [= 28:20–29:12], 25:11–27:14 [= 29:14–31:17], 27:17–24 (mulÖkihim) [= 31:17–32:4], 28:1 (bal)-12 ({adaduhÊ) [= 32:5–22], 28:13–20 (li-tawÊtur) [= 32:23– 33:11], 28:22–32:3 [= 33:11–38:4], 32:4 (wa-kÊnat)-32:17 (bihÊ) [= 38:4–21], 32:18–19 (nusiyat), 32:22–33:13 (al-tawrÊh), 33:16–20 [= 38:22–40:7], 35:7–13 (sul¢ÊnihÒ), 35:13

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chapter devoted to Christianity is, with a few omissions and with the exception of the first two sections and part of section eight, a translation of Ibn KammÖna’s third chapter on Christianity.237 The third chapter, dedicated to Islam, contains a translation of Ibn KammÖna’s fourth chapter, though with considerable omissions and numerous additions from other sources.238

5. The Reception of Ibn KammÖna in Judaism

Compared with the significance of Ibn KammÖna’s philosophical writings and thought for the later development of philosophy among Muslims, the reception of his writings within Jewish circles was limited. The fact that there are manuscripts of his writings in Hebrew characters preserved in European libraries, in the various collections of material from the Ben Ezra Genizah in Fustat/Old Cairo and in the Abraham Firkovitch collection in St. Petersburg, which partly originates from the Genizah of the Karaite synagogue of Cairo,239 show that some of his philosophical writings, as well as his two comparative works, circulated among Jews and particularly Karaites. Out of his philosophical writings, the following were copied and read by later generations of Jews: MaqÊla

(wa-yuxakkidu)-15 (bihÒ), 35:16–36:2 (al-ma{mÖra), 36:4–8 (al-Ên), 36:11–12 (sana), 37:1–9 (al-amr), 37:9 (wa-qad)-10 (dhalika), 37:11 (wa-man)-20, 40:7–42:4, 43:9–18, 45:5–47:5 (al-dawÊm), 47:10–14 ({anhu), 47:17–18 (naskh) [= 40:15–49:18], 49:15–50:3 [= 49:19– 50:1]. 237 TanqҘ, pp. 51–66; transl. Examination, pp. 78–99. BihbahÊnÒ translated the following portions of this chapter: TanqҘ, pp. 51:4–52:16 (al-{aqÒda) [= RÊdd, pp. 57:5– 59:13], 52:16 (wa-ittafaqÖ)-54:7 (bi-maÉnÖ{ ), 54:10–15 (lÊ ghayr) [= 60:8–62:22], 54:16– 55:20, 55:23–57:7 [= 63–67:4], 57:8–14 [= 67:6–16], 57:14–21 (al-nabÒ), 57:23–58:1 [= 68:3–21], 58:5–14 (ajlika), 58:15 (wa-kayfa)-20 (ba{Óahum), 59:1–7 [= 69:1–70:13], 59:8–61:17, 61:22–62:20, 62:22 (wa-na˜nu)-23 (˜ikmatihÒ), 63:3–5 (wuqÖ{ihÒ), 63:6–64:9, 64:13–65:1 (al-anÊjÒl), 65:4–5 (mu˜tamil) [= 70:14–78:12]. 238 TanqҘ, pp. 67–108; transl. Examination, pp. 100–57.—For BihbahÊnÒ and his RÊdd-i shubahÊt al-kuffÊr, see our “Muslim Polemics against Judaism and Christianity in 18th Century Iran. The Literary Sources of ¹qÊ Mu˜ammad {AlÒ BihbahÊnÒ’s (1144/ 1732–1216/1801) RÊdd-i shubahÊt al-kuffÊr.” Studia Iranica 35 (2006), pp. 69–94. 239 On the various collections, see David Sklare: “A Guide to Collections of Karaite Manuscripts.” In Karaite Judaism. A Guide to its History and Literary Sources. Ed. Meira Polliack. Leiden 2003, pp. 893–924, esp. pp. 895, 905–9 with further references.

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fÒ l-taÉdÒq bi-anna nafs al-insÊn bÊqiya abadan and al-Ma¢Êlib al-muhimma, of which incomplete copies are preserved in the Firkovitch collection,240 and his commentary on SuhrawardÒ’s Tal wҘÊt, three fragments of which are preserved in the same collection. Two of the fragments are evidently from the same copy of the work,241 and another substantial fragment of this copy belonged to the Nachlass of Moses Wilhelm Shapira (1830–1884) and came into the possession of the State Library, Berlin in 1885.242 The three fragments taken together constitute (with the exception of at least four folios) a complete copy of parts I (logic) and II (physics) of Ibn KammÖna’s Shar˜ al-TalwҘÊt.243 Ibn Kammuna’s comparative works were also read and copied in Jewish circles. The Firkovitch collection contains three fragments of his treatise on the differences between the Rabbanites and Karaites, two of which originally formed parts of the same copy of the work.244 The only complete manuscript of the text, which is in the State Library in Berlin, was copied in 1341 C.E. in Baghdad.245 Moreover, three complete copies of his TanqҘ written in Hebrew script are preserved in the State Library, Berlin,246 the Bodleian Library, Oxford,247 and the Magnes Museum, Berkeley.248 Two fragments which are evidently from the same copy of the TanqҘ are preserved in the Firkovitch collection,249 and a

240 RNL II Firk. Yevr.-Arab. I 1416 (MaqÊla fÒ l-taÉdÒq) and Yevr.-Arab. II 73 (Ma¢Êlib). 241 RNL II Firk. Yevr.-Arab. I 3137 and 3138. RNL II Firk. Yevr.-Arab. I 857 is written by a different hand. 242 Berlin Ms. Or. Fol. 1321. 243 See below, Appendix A: The Firkovitch/Shapira Codex (Shar˜ al-TalwҘÊt).—This is not the only case of a work of which fragments were collected by both Firkovitch and Shapira. See, e.g., Gregor Schwarb: “Découverte d’un nouveau fragment du KitÊb al-mu¯nÒ fÒxabwÊb al-taw˜Òd wa-l-{adl du QÊÓÒ {Abd al-abbÊr al-Hama¦ÊnÒ dans une collection karaïte de la British Library.” Mélanges de l’Institut Dominicain d’Etudes Orientales du Caire 27 (2006) (in press). 244 RNL II Firk. Yevr.-Arab. I 913 and 914. Yevr.-Arab. I 1703 is a fragment from a different copy of the tract.—Yevr.-Arab. II 807 contains a one-page fragment (f. 33b) with some lines of a paraphrastic summary of the introduction to the tract. 245 Ms. Or. Oct. 256/2, f. 180. 246 Ms. Or. Oct. 256/1. 247 Ms. Huntington 390. 248 Ms. Magnes Museum KC 24. 249 RNL II Firk. Yevr.-Arab. I 1702 and Yevr.-Arab. II 490.

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third fragment is part of the Adler collection at the Jewish Theological Seminary, New York.250 There is, so far, only one case of a later Jewish thinker who is known to have studied Ibn KammÖna’s writings and to have used them in his own writings, namely David ben Joshua Maimonides, a late descendant of Maimonides active circa 1335–1410 C.E..251 In his Judaeo-Arabic commentary on Maimonides’ commentary on the Mishneh TÔrÊh he quotes from Ibn KammÖna’s al-JadÒd fÒ l-˜ikma;252 he was apparently also familiar with his Shar˜ al-TalwҘÊt.253 It is not unlikely that the copy of Ibn KammÖna’s commentary on SuhrawardÒ’s Tal wҘÊt, portions of which were collected by Abraham Firkovitch and by Moses Wilhelm Shapira, is the manuscript that was available to David ben Joshua.254

250 Ms. Jewish Theological Seminary 5519 (ENA 95). 251 On David ben Joshua, see Paul B. Fenton: “The Literary Legacy of David ben Joshua, last of the Maimonidean NegÒdim.” The Jewish Quarterly Review 75 i (1984), pp. 1–56; idem: “A Judaeo-Arabic Commentary on Maimonides’ MišnÏ TÔrÊ by Rabbi David Ben Joshua Maimonides (circa 1335–1414).” [Hebrew] In Heritage and Innovation in Medieval Judaeo-Arabic Culture. Proceedings of the Sixth Conference of the Society for Judaeo- Arabic Studies. Eds. Joshua Blau and David Doron. Ramat Gan 2000, pp. 145–60. Fenton has also edited and translated one of David ben Joshua’s writings: Al-Murshid ilÊ l-tafarrud wa-l-murfid ilÊ l-tajarrud. Edited for the first time with a Hebrew translation and notes by Paul B. Fenton. Jerusalem 1985. 252 Cf. Fenton: “Literary Legacy,” p. 33 no. 38; idem: “A Judaeo-Arabic Commentary on Maimonides’ MišnÏ TÔrÊ,” p. 154. The quote (ms. RNL II Yevr.-Arab. I 1497, ff. 47b:15–48a:21) is taken from Ibn KammÖna’s al-JadÒd fÒ l-˜ikma, pp. 403:14–404:6 and includes the passage where Ibn Kammuna quotes Muxayyad al-DÒn al-{UrÓÒ. Other than was suggested by Fenton (“Literary Legacy,” p. 37 no. 48) who did not identify al- JadÒd as the source of David, this second part of the quote is therefore not taken directly from a writing by {UrÓÒ.—For Ibn KammÖna’s use of {UrÓÒ, see below, Chapter Two, Section 1.2.3. 253 Suggested by Fenton (“Literary Legacy,” p. 37) for ms. West. Coll. Ar. II 75 which is a portion of David ben Joshua’s al-Murshid ila l-tafarrud. 254 There is also an extensive paraphrastic quotation from Ibn KammÖna’s Shar˜ al- Tal wҘÊt contained in a copy in Hebrew script of a partial commentary on Maimonides’ Sefer ha-madda{ (i.e., the first book of his commentary on the Mishneh TÔrÊh) by the Muslim author {AlÊx al-DÒn Abu l-Æasan {AlÒ b. ”aybugha al-Æalabi al-ÆanafÒ al-Muwaqqit (d. Aleppo 793/1391). The text of ms. BL Add. 27,294, ff. 60b–61b is introduced as follows  4 %% ,3 !44,% *!% 6 !6%% 7 !%7% *) %20 ')% 2 %% 3, +)# * %% - )%-% ')% !6%%  46 See also G. Margoliouth: Catalogue of the Hebrew and Samaritan Manuscripts in the British Museum 1–4. London 1965–77, vol. 2, pp. 108–11 for a description of this manuscript. Another fragment of the same work is preserved in ms. RNL Firk. II

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Yevr.-Arab. I 1426 which does not include the chapter based on SuhrawardÒ and Ibn KammÖna.—On the work and its author, see also the studies of Moritz Steinschneider: “Schriften der Araber in hebräischen Handschriften, ein Beitrag zur arabischen Bibliographie.” Zeitschrift der Deutschen Morgenländischen Gesellschaft 47 (1893), pp. 338– 41; Y. Tzvi Langermann: “Arabic writings in Hebrew manuscripts. A preliminary relisting.” Arabic Sciences and Philosophy 6 (1996), pp. 137–60; G. Margoliouth: “A Muhammadan Commentary on Maimonides’ Mishneh Torah. Chs. I–IV.” The Jewish Quarterly Review 13 (1901), pp. 488–507; Fenton: “A Judaeo-Arabic Commentary on Maimonides’ MišnÏ TÔrÊ,” pp. 150ff; David Blumenthal: “An Arabic Translation to ‘Hilkhot Yesode ha-Torah’.” [Hebrew] Da{at 14 (1985), pp. 113–47; Gregor Schwarb: “The commentary of {AlÊx al-DÒn AbÖ l-Æasan {AlÒ b. ”aybugha (d. 793/1391) on Hilkhot Yesodey ha-Torah, I–IV: a scientific encyclopaedia.” (Forthcoming).—For the Hebrew original of Sefer ha-madda{, see Maimonides: Mishneh Torah. The Book of Knowledge [Sefer ha-Madda{]. Edited according to the Bodleian (Oxford) Codex with Introduction, Biblical and Talmudical References, Notes and English Translation by Moses Hyamson. Jerusalem 1962.—Ibn ”aybugha was a contemporary and close friend of David ben Joshua, and the manuscript contains “various additions by at least one Jewish redactor of the work.” Cf. Margoliouth: Catalogue, vol. 2, p. 108; see also idem: “A Muhammadan Commentary,” pp. 490–92. Certainly, one of these “Jewish redactor[s]” was David ben Joshua.

schmidtke_F2_1-57.indd 57 7/15/2006 6:32:03 PM CHAPTER TWO

INVENTORY OF THE WRITINGS OF IBN KAMMcNA

The purpose of this inventory is to serve as a reference tool for further research on Ibn Kammna. Included are all works of which he is known to be the author or that have been attributed to him. Each entry gives the title of the work, together with a brief description of its contents, and contains references to relevant bibliographical sources. As far as can be established, the date of composition is also given. Editions, translations, commentaries and studies are indicated, and the location of manuscripts of extant works, together with brief descriptions is also given. We have tried to trace and describe all extant manuscripts of Ibn Kammna’s writings and to inspect as many manuscript copies as possible. Where this has not been feasible, the information provided is based on the descriptions in the respective manuscript catalogues. References to manuscripts of Ibn Kammna in secondary literature that proved to be wrong, as well as misattributions in catalogues, have been omitted. In many cases, Ibn Kammna did not give his writings specic titles. The rst title mentioned for each entry is either the one that was given to the work by Ibn Kammna, or that can be deduced from his wording in the respective works and from cross references in other works. Alternative titles, as found in quotations of later scholars, in manuscript catalogues, or in modern scholarship are indicated in parentheses. Given the sometimes confusing state of the titles, the respective incipit and explicit are quoted for each work in order to facilitate future identications of as yet unknown manuscripts. For those works that have either not been edited as yet or that are difcult to trace, the quoted incipit includes the text of the entire introduction. The respective sources for incipit and explicit have been indicated. Misreadings in the editions and manuscripts have been emended without specic notice. The abbreviations used in this chapter for manuscript collections and catalogues and for bibliographical references are explained below (see Abbreviations and References).

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1. Authentic Writings

1.1. Commentaries and Glosses

1.1.1. Shar4 al-u
l wa-l-jumal min muhimmt al-ilm wa-l-amal (Shar4 al- Ishrt) A commentary on al-Ishrt wa-l-tanb ht of Ibn S n, dedicated to Sharaf al-D n Hrn, one of the sons of
4ib al-d wn Shams al-D n al-Juwayn . As Ibn Kammna says in the introduction, the commentary is heavily indebted to the commentary of Na
r al-D n al-0s . It was composed in less than two months and completed on 28 Shabn 671/ 19 March 1273. A copy of the work was sent by Ibn Kammna to the library of Sharaf al-D n Hrn and his father.

(Dhar a, vol. 13, p. 94 no. 301; GAL, vol. 1, p. 592; GALS, vol. 1, p. 769; d’Herbelot: Bibliothèque orientale, p. 476; bujjat & Dnishpazhh: Fihrist, vol. 1, p. 473; Kashf al-unn, vol. 1, p. 303; Mahdaw : Fihrist, p. 35; Rescher: Development, p. 205; Steinschneider: Arabische Literatur, p. 239 no. 4) Introduction (Ragp Pa-a 845, ff. 1b:1–3a:22):—  , ] + 4 ' ͬ  O ʐ c D c > ̏ M ]M, [O> Ϟ D ̿+ G  # O ] M Ϟ ̐ 3 %G Z[ 
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 c ] Ζ] 6 O O . OH O B] CO Ϟ Ţ  , H aΚ _O 5] .
c5, O [ Fȟ Ϟ  ` . ̐]
O T  c H [ ͉ ^ő L \  ϟ aΖ 4 ɛU \³ 5  L % * O ¸ ŏ aΖ ¥ʎc θ=   HU [ I c³ ! ! _ ʐB ̐`, T   H ̐. T O & 0, ̐, ɝ O, _ ƹ Ϟ  S P ]$, aΚ < ] Lͷ 1J PU 1< ' 4
]  - ]ő Ϟ ¥ʐR 4 _D `  , A , _+ ] MU Ȝ ] I ]B,  % + ? 5 
 \  aΚ O  3³  c  . T c  + OD OG Uő
U  I³ 3  G I¥  G ` , \
 c³ , U  ! ! Ζ KO, % , 3,   `  H G  !  ! ̐Uő    O  O ̐E ̐ L  0 , ¸ ¥5 Lͷ Ȝ _-U, ]ʐ  U ]Θ T  a , ] O 
! ] ` 5  O _  :  \-   A M Ϟ :  Gʍ> υȜ D + A   \B,  O * O T
 & KM + B !   _ `!
Δ ͋ ! + A 9  9 ! ! :Ο \S Κ
U % , 

schmidtke_F3_58-138.indd 60 7/18/2006 6:39:09 PM INVENTORY OF THE WRITINGS OF IBN KAMMcNA 61 , ^ʐ O @B2,  H  E
ŎU 
! O * O  Z.  \  5 ώ ` . D Lϛ % 4 O '
ŏ ^  T ` [ TΧ ¸1 ʐR ^
>µ Ϟ 6 Z :   L Ʈ ]   ] O [ 0  O T ] \HM " ¸ `
]
κ  Ȝ [ 5 [+ B] 4 K] < [ Lͷ c  I^ő / ] 0 ʐ E *θ c ́O,
Jµ ] ¸O %G ʚ ] ¸ ϟ M ^
>µ  ʚ   + Ϛ I R³ Ϟ ^
>µ  ő
; `  O O ^ [  A³ aΖ Ξ ʐR [ ] `
 ? 1` OH  Ϟ ɝ ` [ ]ΚM  _H, Ϟ 2 ̐ ` 3  O ¸B] ̐͸ O
 _¸ 4 ¸ U?   ȟ ]ΚM  ʐR 4 W ¥5 ʎc B] I [  O M ̐¸ OU E ¥A ` dž Ȝ OU %G cG Ϟ ± Ζ´] ... \  Ϟ cG  . +
W
c \H 
! ] O    +   U ¥>ʍ . . . _H, Ϟ ³

End (Ragp Pa-a 845, f. 198a:3–16):— ] O ʐR  ! R? = ^ ` Ϟ (O + 4 ¥ Θ  5] J- S ] 
   ʐB Ϟʍ L $
5[ O$ *   ` G0Ϛ ¥ `
` ʐ TΣ  6` ] #  4 D ̐O ̐1! ͋OƲ  M
ζ  3 O ' T  ̐G T O  c ] O 3 ̐A  ̐([, 5 ̐±  5¸ O ̐ ?, ͬ
Ϟ 4 [A ̐, O \
( .̐c³ c ̐ͬ +
 ] Ϟ ³ ʐǂ 0  H U 9 4 AB0 ̐Oͷ    4 ̐ , ¸ D  U ̐OU  U  O> ΚO ̐ Ϟ  ' . > ` Ϟ

Editions

Eds. Ibrahim Marazka, Reza Pourjavady & Sabine Schmidtke. Tehran: Iranian Institute of Philososophy (forthcoming).

schmidtke_F3_58-138.indd 61 7/18/2006 6:39:10 PM 62 CHAPTER TWO

Manuscripts

Awqf mma 6474, 181 ff., 12 × 22 cm, “nuskha jayyida qad mat al-kha>>” (cat. vol. 4, p. 60 no. 6261). British Library (India Ofce) 4545 (= Arabic Loth 484), 174 ff., 11.4 × 20.3 cm, 29 lines to a page. Copied by basan (or Al ?) b. Abd al- Ra4mn b. Abd Allh . . . al-Mlik and dated 12 Rab  II (?) 734/20 December 1333 (cf. colophon f. 174a). The leaves at the beginning and the end of the manuscript are in disorder; the correct order is ff. 1, 4, 3, 6, 5, 2, 7 . . . and 168, 170, 169, 172, 171, 173, 174 (cat. 1877, p. 135). Lâleli 2516, 292 ff., 15 × 21 cm, 18/19 lines to a page, copy completed on 3 Rab  II 1086/27 June 1675 by Darw sh Abd al-Ra4mn Ibn Kaml al-]thw al-Shm (cf. colophon f. 198a). The title page has: Shar4 al-Ishrt mimm allafah mukammil ulm al-awwal n wa-l-khir n qudwat al-mu4aqqiq n Izz al-Dawla Sad b. Man
r b. Sad al-marf bi-Ibn Kammna al-Isr l . . . (cat. p. 193). Lâleli 2487/6, ff. 222b–223a, 16.5 × 12 cm, 16 lines to a page. Excerpt from Ibn Kammna’s commentary in nama> 9, ishra 15 that is introduced as follows: aΖ Ϟ 3 O ' ͬ
  c  ! M
/ * O D µ /U? ¸c [  2+ Ϟ  ]B ^ .HB CO aΖ ̐]
O ^ M ^
>µ \  . . . : 4   M G   ` [ H ͉ Κ

The corresponding passage in the commentary is as follows: ͉ Κ [  2+ Ϟ  ]B ^ .HB CO LD, 5 Ϟ a
> ŏ    M G  cG _U ] ¸1 %G Lͷ  c  [ H . . . :

The text of the excerpt continues up to the beginning of the following tanb h and corresponds to ms. Ragp Pa-a 845, ff. 184a:13–184b:18 (cf. Ritter II, p. 76). Ragp Pa-a 845, 198 ff., 13 × 25 cm, 23 lines to a page, copied in Rama n 674/February–March 1276 by Mu4ammad b. Ab Ljik al-N l al-Turk and collated with a copy transcribed from the

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autograph and read to the author (cf. colophon f. 198a: balagha muqbalatan wa-ta
4 4an bi-l-a
l al-manql minhu 4asab al-jahd wa-l-il>q wa-kna al-a
l qad nuqila min kha>> al-mu
annif wa-quria al mu
annih ). The title page, which has numerous ownership statements, indicates the title of the work as follows with no hint that Ibn Kammna is the author: Shar4 Ishrt al-Shaykh Ab Al Ibn S n. There is a note by a different hand at the upper margin of the title page stating: min ta
n f al-Mawl al-shar f . . . Abu l-Faraj al-madw bi-Ibn Kammna (cat. p. 64).

1.1.2. Shar4 al-Talw 4t (al-Tanq 4t f Shar4 al-Talw 4t) A commentary on the Tal w 4t of Shihb al-D n al-Suhraward produced in response to a request by some unidentied scholars, whom the author refers to as jama min al-sda al-nubal wa-l-a
4b al-fu al, and completed at the beginning of 667/1268.1 There are no indications in the text that Ibn Kammna was aware of a commentary on the same work by Shams al-D n al-Shahrazr (if the latter’s commentary in fact predates Ibn Kammna’s). In the introduction he says that he used other works by Suhraward . Throughout the text, he explicitly refers to bikmat al-ishrq (eds. Ziai & Alwishah, pp. 221, 224, 382, 388, 424–25; ed. Msaw , p. 997), al-Mashri wa-l-Mu>ra4t (eds. Ziai & Alwishah, pp. 180, 296; ed. Msaw , p. 997), al-Alw4 al-imdiyya (ed. Msaw , p. 994) and Muqwamt (eds. Ziai & Alwishah, p. 452); although he refrains from explicitly mentioning it, he also used Suhraward ’s Maqmt al-
yya (Kalimat al-ta
awwuf ), particularly with respect to Su terminology; especially his denitions of tawakkul, shukr, and ri  (ed. Msaw , pp. 1020–21) are based on Suhraward ’s Kalimat al-ta
awwuf (ed. Habibi, pp. 133–34). Following the structure of Suhraward ’s Tal w 4t,

1 Ziai and Alwishah state that Malik 934 contains a colophon on f. 288b according to which “the date of the completion of the work by Ibn Kammna at the Nimiyya Madrasa in Baghdd [was] in the beginning of the year 667 A.H.” (emphasis ours). See the introduction to their edition, p. 47. This information is, however, incorrect; the reference in the colophon to the Madrasa Nimiyya refers exclusively to the copyist. The complete text of the colophon reads as follows:
 K 
, Ϟ D  OU L
U ³ L
Ζ O *B  ̐  3 L` . U ̐U LU U  Ϟ B L` ^ ]± M L '  + S  ¸

schmidtke_F3_58-138.indd 63 7/18/2006 6:39:11 PM 64 CHAPTER TWO

the commentary consists of three parts: logic (part I), physics (part II), metaphysics (part III).

(Dhar a, vol. 13, pp. 152–53 no. 519; GAL, vol. 1, p. 437; GALS, vol. 1, pp. 769, 782; Kashf al-unn, vol. 2, p. 420; Rescher: Development, p. 205; Ritter I, pp. 273–75; Suhrawardi: Opera Metaphysica et Mystica I, Prolégomènes, pp. lxiii ff; Steinschneider: Arabische Literatur, p. 240 no. 5) Introduction (ed. Msaw , pp. 2:1–3:8):— ]0± Ϟ ] O ! Ϟ  _]  Q ], U 4 3 O ' ͬ O ë,    ¥ HA 4 ] H c ^# 5 ¸ 4 ]¸B , θ/  c , .U 9 4 AB0 ] K ^  ]  ^'O, 4 ¸ U? Ƽζ
 
' ` 
 ! \ > ¸O ¶ ^ Ƽ ^   E O  4   _ `! O]
 U  O _  ʐ c Ϟ Z[,  Ʋµ ]>  L  c b, Ϟ ]O,   3 A, ] Ϟ L$ aΚ S ] $ ʐR  Sµ `    3 LD, \ ί³ T¸ ]  $ ͋ : I EQ  Ϟ O ¥A Ζ
c5, θ/ aΖ  G ʐ1 c 3   ] 3 O ' + T¸E ]ʎ
5O %G M [O]] \  Q TΧ dž \ Gµ 3 `dž  H \
M ͋SU : , aΚ  O ¥5 ͉M E `  2  S>³ \  5 A 4 ¸G G,   [
5O G \ ³  5 S> T  Ϟ aΚ 5  O] .` . ?` ,  E ] $  ] +  ] O %  ³ 5[ ] O ɝ O, *  O$ ʐR (O + 4 ʐ" `  A ʐ L [5[ [  Ϟ [; [  4 ^ Ƽ , . 8 B   S  $ F ` O ƹ ]  - ] , _G ] & , β  ,   4 \  + A ɑ 5 _  Ϟ H ʎc³ Ϟ  c ϟ %G KO  U c % 4 ¥
I, [  ̐ ]
O \  Ƹ cG SU, LD, Ϟ ɝ L O ʐR
B0 HΖ %G Lͷ Ϟ ʗ µ %G : ̍, aΖ _- Ϟ ͋OƲ \B ͋   3 O ' 3 κ
cµ \ µ 3 ë, ^ O \  + A µ  ` . +

c $ I\
Ϟ
³ ¥ M ] . . . M ' σ

schmidtke_F3_58-138.indd 64 7/18/2006 6:39:11 PM INVENTORY OF THE WRITINGS OF IBN KAMMcNA 65

End (ed. Msaw , pp. 1022:20–1023:2):— 4 
% [ c L [ 4 .] ] ]ő  1  ʐR ^ H ] Ϟ 5 " . . . + ,  4 ǃ [    ]ʐ c \ H 4 U? H  H  `  LΚ \U M `
1  ő A ¥5 Ϟ : [ c 4     ] [ b  [ J,  ³ ] O G 4 Ʋ  I [  [$ . ] ³ ] O   Θ ] U [      ʗ

Most manuscripts contain an additional remark by Ibn Kammna following the end of the text (Yeni Câmi 766, ff. 214a:23–214b:20; Majlis 1850, f. 291b; Feyzullah Efendi 1194, ff. 245b:18–246a:12; Feyzullah Efendi 1195, f. 205b:12–27; Ayasofya 2392, ff. 261a:19– 261b:12; Chester Beatty 3598, ff. 216a:14–216b:4; Leiden Or. 137, ff. 281b:12–282a:2):—  `  c  ̐ʍ, ] S , % 4 ^ Ƽ aΖ 0U 5 
5   ] K 4 aʍ` ŏ ̐Κ, ̐ H CO ʐR Q
 ? H _ `!
Δ ?U 
]  O ] TG ] [ G U   _¸O L ΘO  ! _O L
5O ? Κ _  ɝ ^ ] ` `SU 5[ *  ] O L, 3 R? ]ʎc  c G \ ] O ]
Q G  ]  4 5 ʍ ]$  ³
0 Ϟ O  %³ H2 Ƽ  4 ` O  E c ] I+  β ([ K _`   A %= Ʋ 1O > ̏ M O  M ^% ` ɝ
] ̐B, K ] ̐ΐ  ` FS L ʐ c L ʌO, B, Ϟ %G ` ^ > I] ́O,  .U +  c ʐS Ϟ ̿+ G¸R   ,  [  Ʋ 5 .³  G G \ ] I ȝ ` aΚ 5     4 ¸ [ .B Ϟ , [ O, /  O  G BO  bO] . E]µ  , ¸ ]O \
   θ 3 G ¥%  O θ * > b   G  . a O  %  ¥>ʍ E ¥A ` dž ő % .D ¥> [ θ * b U  \ ʗ ͋OƯ  b
 ɝ> b M 

ɝEO [ `  # L ɝΚƹ  ̐([, b $ c 3 \ ̐([,

schmidtke_F3_58-138.indd 65 7/18/2006 6:39:12 PM 66 CHAPTER TWO ] O -Ȝ B ]  ] ? CE+ M O
] `³   ]  .̐ͬ +
̐c³ c ő bͬ B

Ibn Kammna’s colophon (Ayasofya 2423, f. 333a; Ayasofya 2392, f. 261b:13–14):—

D 667 U  Ϟ \  5 \B L`

Glosses

Extant in the margin of Ragp Pa-a 852 (completed on 17 Rab  I 752/ 14 May 1351). The reference to “Na
r al-D n al-Ksh ” in the margin of f. 194a suggests that the glosses signed throughout the text as  or   were written by Na
r al-D n al-Ksh (or al-Kshn ) al-bill .

Editions

Quotations from part I of the commentary are included in the annotation of Al Akbar Fayy ’s edition of the logic section of Suhraward ’s Tal w 4t (Man>iq al-talw 4t. Tehran 1334/1955). The editor refrains from mentioning Ibn Kammna by name and identies the quotes simply as shar4.2 Al-Tanq 4t f shar4 al-Talw 4t tal f-i Ibn Kammna. Ed. Sayyid busayn Sayyid Msaw . PhD thesis: Dnishgh-i Tihrn, 1375–76/1996– 97. [The edition is based on the following manuscripts: Ahmed III 3244; Malik 934; Majlis 1849/5; Ustn-i Quds 700; Ustn-i Quds 703]. Ibn Kammna: Al-Tanq 4t f Shar4 al-Talw 4t. Renement and Commentary on Suhraward ’s Intimations. A Thirteenth Century Text on Natural Philosophy and Psychology. Critical Edition, with Introduction and Analysis by H. Ziai & A. Alwishah. Costa Mesa, California 2003.

2 Daiber seems to suggest (Bibliography of Islamic Philosophy, vol. 1, p. 445 no. 4463) that Fayy ’s edition includes an edition of the entire commentary. This is not the case.

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[The edition, containing part II only, is based on ms. Malik 934. The editors collated the text with the following manuscripts: Yahuda 201/2; Leiden Or. 137; Mishkt 273; Majlis 1849/5]. On this edition, see the review by John Walbridge (Iranian Studies 38 iii (2005), pp. 520–1).

Manuscripts

Ahmed III 3208 (= Topkap 6705), 386 ff., 25.5 × 11.5 cm, 29 lines to a page, copied by Mu4ammad b. al-basan al-Qsh (or al-Ush ), completed on 14 ^afar 696/11 December 1296 in the Madrasa Nimiyya in Baghdad (Ritter I, p. 274; cat. vol. 3, p. 639). [Microlm copy: Mahad 231 (cat. vol. 1, pp. 222–23)]. Ahmed III 3219 (= Topkap 6706), 265 ff., 24 × 13 cm, 35 lines to a page, copied by “A4mad”, completed at the end of Jumd I 691/ May 1292 (Ritter I, p. 274; cat. vol. 3, p. 639). [Microlm copy: Mahad 232 (cat. vol. 1, p. 223)]. Ahmed III 3243 (= Topkap 6708), 169 ff., 25.6 × 18 cm, 25 lines to a page, containing part III. Completed on 2 Rajab 729/2 May 1329 (Ritter I, p. 274; cat. vol. 3, p. 640). [Microlm copy: Mahad 235 (cat. vol. 1, pp. 222–23)]. Ahmed III 3244 (= Topkap 6707), 308 ff. [ms. has two paginations; only the modern pagination is referred to here], 25 × 16.3 cm, 27 lines to a page, containing parts I (ff. 1b–85b), II (ff. 86b–167a), and III (ff. 168b–307a). The codex also contains two pieces of Na
r al-D n al-0s written by the same hand (ff. 307b–308a). Copy completed on 16 Jumd II 687/17 July 1288 (see colophon f. 307a:3–4). The copy belonged to the library of Qu>b al-D n al-Sh rz . On laylat al-qadr of Rama n 692/August 1293, he presented the copy as a gift to the son of a certain am r Kaml al-D n, as is indicated in the dedication written by his hand on f. 1a:  D ¶ ^ Ƽ aΖ  \  5 MΚ  _Ƹ ͋  T¸E \1 M³ ! 3 ¥"  O$ ¥ '    c  ! M    H ' ́O ̐ , ¸µ ; M ! ,  c T³ Ζ U?`  Ζ ' ͋`
 B &,  B b³   G , ]c5 

schmidtke_F3_58-138.indd 67 7/18/2006 6:39:12 PM 68 CHAPTER TWO `+  < ¥
+ () ]
U, ʐ ]
?, G 4 ] ?  *B `
. . . ́U ' 0 ʐ? O  9 ' _1 . U ̐O ̐ U  E

The manuscript contains Ibn Kammna’s “critical edition” of Suhra- ward ’s text; the scribe used several manuscripts and frequently notes the variants (cat. vol. 3, pp. 639–40; Ritter I, pp. 273–74; Suhraward : Opera Metaphysica et Mystica I, Prolégomènes, pp. lxiv–lxv). [Microlm copies: Mahad 230 (cat. vol. 1, p. 222); M nuw 65 (cat. p. 80); Ritter/Uppsala MF 15:2701–2710 (cat. pp. 179–80)]. Ahmed III 3284 (= Topkap 6687), 233 ff., 24 × 12.5 cm, 25 lines to a page, containing parts I (ff. 1–114a, completed on 8 Dhu l-bijja 684/4 February 1286) and II (ff. 114b–233b, completed between 11–20 Rajab 685/2–11 September 1286), copied by Ism l b. Ibrh m b. al-Zhid for his own use (li-nafsih ). Part III of this copy is extant in Yeni Câmi 766 (Ritter I, p. 273; cat. vol. 3, p. 633). [Microlm copy: Mahad 233 (cat. vol. 1, p. 223)]. Ukhnd 591, 69 ff., 21 lines to a page, 24/26 × 15 cm, containing part I only, incomplete in the beginning and the end (cat. p. 1333). [Microlm copy: Ustn-i Quds microlm 141]. Ustn-i Quds 700, 324 ff., 30 × 20 cm, 21 lines to a page, containing parts II and III; copy completed on 8 Dhu l-Qada 1031/14 September 1622 by Waj h al-D n b. Ism l b. Abbs al-Muallim al-Makk (cat. 1926–85, vol. 4, pp. 170–72; cat. 1990, p. 330). [Microlm copy: Ustn-i Quds microlm 9683]. Ustn-i Quds 701, 144 ff., 19 × 13 cm, 25 lines to a page; containing parts II and III, incomplete in the beginning and the end (cat. 1926– 85, vol. 4, pp. 170–72; cat. 1990, p. 330). Ustn-i Quds 702, 208 ff., 22 × 17 cm, 12 lines to a page, containing part II; copied in 1297/1880–1 (cat. 1926–85, vol. 4, pp. 170–72; cat. 1990, p. 330). [Microlm copy: Ustn-i Quds microlm 9771]. Ustn-i Quds 703, 336 ff., 19 × 26 cm, 25 lines to a page, containing parts I, II and III, copied by Abd al-Ra4mn Ma4md al-Qirim (?); at the end of part II there is a colophon of the copyist dated beginning of Mu4arram 705/July 1305 (cat. 1926–85, vol. 4, pp. 170–72; cat. 1990, p. 330).

schmidtke_F3_58-138.indd 68 7/18/2006 6:39:13 PM INVENTORY OF THE WRITINGS OF IBN KAMMcNA 69

[Microlm copies: Dnishgh microlms 1522 and 2909 (cat. 1969– 84, vol. 1, pp. 340–41)]. Ustn-i Quds 11523, 287 ff., 16 × 23.5 cm, 22 lines to a page, containing parts I and II; copied by Ma4md al-busayn in Mu4arram 1298/ December 1880–January 1881 from a corrupt manuscript (cat. vol. 11, p. 186). Atf Efendi 1587, 265 ff., 25.2 × 16.5 cm, 27 lines to a page, containing parts I (ff. 1–111) and II (ff. 111–266). Copied at the beginning of the 8th/14th century by bab b b. Rasl b. Ibrh m b. Zakariyy; collation completed on 20 Dhu l-Qada 711/29 March 1312 (cat. 1892, p. 93; cat. 1987, p. 256; cf. also Nawdir, vol. 1, pp. 164–65; Mukhtrt, p. 143; Ritter I, p. 274). Awqf mma 5342, 415 ff., 19 × 25 cm, containing part III (cat. vol. 2, pp. 291–92 no. 3401; in the catalogue the manuscript is misidentied as a Shar4 Haykil al-4ikma by an anonymous author). Ayasofya 2392, ff. 44–261, 25 × 17.5 cm, 17–22 lines to a page, containing parts II (ff. 1b–44a [Tal w 4t], 45b–125b [commentary]) and III (ff. 126b–261b). Copied by al-Fat4 b. Abd Allh b. al-Fat4 b. Al b. Mu4ammad al-Bundr al-muta>abbib; part II completed on 20 Jumd I 732/18 February 1332 (see colophon f. 44a), part III completed on 25 Rama n 732/20 June 1332 in the Madrasa Nimiyya in Isfahan (see colophon f. 261b:13–19) (cat. p. 143; Ritter I, p. 274). Ayasofya 2423, 336 ff., 13 × 19 cm, 23 lines to a page, part I (ff. 1– 94a) completed on 17 Rab  I 763/15 January 1362 by basan b. Mu4ammad b. al-basan al-Mu>ahhar, part II (ff. 95b–183b) on 18 Jumd I 764/5 March 1363 by basan b. Mu4ammad b. al-Mu>ahhar for his own use (li-nafsih ), part III (ff. 184b–333a) completed on 5 Rab  II 762/12 February 1361 by the same scribe li-nafsih . The title page has: Kitb Shar4 al-Talw 4t li-l-Faylasf al-mu4aqqiq Hibat Allh b. Kammna (cat. p. 145; Ritter I, p. 274). Ayasofya 2424, 129 ff., 19.4 × 13.3 cm, 21 lines to a page. Contains part II (ff. 2b–114a) and the beginning of part III (ff. 115b–130a) of the commentary. Copied by ^al4 al-D n b. Dwd al-0an4m (?) (cf. undated colophon on f. 114a). Presumably 8th/14th century (cat. p. 145; Ritter I, p. 274). Bankipore 2356, 323 ff., 10 × 6.5 cm, 22 lines to a page, containing

schmidtke_F3_58-138.indd 69 7/18/2006 6:39:13 PM 70 CHAPTER TWO

parts II (ff. 1–116a) and III (ff. 116b–323). The copy is not dated (apparently 11th/17th century) and transcribed from a copy dated 706/1306–7 (cat. 1908–, vol. 21, pp. 100–1). Bankipore 2357, 163 ff., 9.7 × 6.5 cm, 23 lines to a page, containing part I. Missing in the beginning (beginning = ed. Msaw , p. 2:22) and the end (end = ed. Msaw , p. 114:6). The copy is not dated and was apparently written in 8th/14th century. Ff. 83–103 are written in a later Nastal q hand and were evidently later added to the copy. The manuscript belongs to the same copy as Bankipore 2358 (cat. 1908–, vol. 21, p. 102). Bankipore 2358, 170 ff., 9.7 × 6.5 cm, 23 lines to a page The copy is not dated and was apparently written in the 8th/14th century. Ff. 100– 103 and 122 are written in a later Nastal q hand and were evidently later added to the copy. The manuscript belongs to the same copy as Bankipore 2357 (cat. 1908–, vol. 21, p. 102). Berlin Ms. Or. Fol. 1321, 18.2 × 25.8 cm, 99 ff., 25 lines to a page, fragment containing the following portions of the text: ff. 1a:1–30b (= ed. Msaw , pp. 228:19–297:4), ff. 31–49 (= 298:26–340:25/ eds. Ziai & Alwishah, pp. 13:2–88:4), ff. 50–99 (= 364:1–496:3/ 125:3–339:6). The manuscript which belonged to the Nachlass of Moses Wilhelm Shapira was originally part of the same copy as St. Petersburg RNL II Firk. Yevr.-Arab. I 3137 and RNL II Firk. Yevr.-Arab. I 3138 (cat. 1878–97, vol. 2, pp. 65–66 no. 217; Steinschneider: “Schriften der Araber,” pp. 364–65). See also below Appendix A: The Firkovitch/ Shapira-Codex of Ibn Kammna’s Shar4 al-Talw 4t. [Microlm copy: IMHM no. 1809]. British Library OR 6348, 228 ff., 17 × 25 cm. Contains parts II (ff. 1b– 77b) and III (ff. 78a–225b). Ff. 5b–78a written in black ink (instead of brown) and possibly by another hand; ff. 224a–225b written by a different hand; ff. 226–228 are from a different manuscript. Copy completed in Mu4arram 900/October 1494 (cf. colophon f. 225b) (cat. 1912, p. 12). British Library OR 7728, 384 ff., 18.5 × 25.3 cm. Contains parts I (ff. 2b–119a), II (ff. 119b–221b) and III (ff. 222b–384a). Copy completed in 1037/1627–28 by Mu4ammad b. Abd al-Ra4 m (colophon f. 384a) (cat. 1912, p. 12). British Library Delhi Arabic 2105, 135 ff., 13 × 24 cm, ff. 1–41: 33

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lines to a page, ff. 42–135: 35 lines to a page. The manuscript is in disorder and contains quires from at least two different works written by different hands: ff. 1–41 which is a fragment from another unidentied philosophical work (possibly Ghazzl ’s Maq
id), and ff. 42–135, containing fragments of parts II and III of Ibn Kammna’s Shar4 al-Talw 4t. Carullah 998, 101 ff., 17.7 × 12.5 cm, 15 lines to a page. Contains parts II (ff. 1–43a) and III (ff. 43b–98a) of Suhraward ’s Tal w 4t. Copied by Dwd b. basan at the end of Rama n 720/October–November 1320. The copy contains two variants of the complete name of the scribe; according to the dated colophon his name is as follows: () ɝ O 6  +  W
 +
3 , O

The scribe collated his copy with Ibn Kammna’s copy of the text and noted throughout the copy selected portions of Ibn Kammna’s commentary in the margins. In the collation mark on the lower margin of the last folio, he gives his name as follows: \B   c  /U? \B, A  3  HU Ƹ . . . +  W . . . \  5 H 3 O ' _1 ` ŏ \  5 aΖ () *,  O, *  6 

(Ritter I, p. 272; Suhraward : Opera Metaphysica et Mystica I, Prolégomènes, pp. lxvi–lxvii). Chester Beatty 3598, ff. 20–216, 23.5 × 16 cm, 29 lines to a page; containing parts II (ff. 20–74b) and III (ff. 75a–216); incomplete in the beginning (f. 20a:1 = ed. Msaw , p. 371:20); part II completed at the end of Jumd II 729 (?)/April 1329 (cf. colophon f. 74b). On f. 20a title and author are written by a different hand as follows: Shar4 al-Talw 4t f ilm al-man>iq wa-l-4ikma wa-ghayrihim li-l-bak m Izz al-Dawla Sad b. Man
r al-mashhr bi-Ibn Kammna (cat. vol. 6, p. 34). Chester Beatty 4612, 227 ff., 24.5 × 17.5 cm, 25/31 lines to a page, containing parts II (ff. 1a–83b—incomplete, the beginning of the manuscript corresponds to ed. Msaw 295:21 [an yakna makhdhan]) and III (ff. 84a–227b); written by at least two different hands; undated, presumably 8th/14th century (cat. vol. 6, p. 34).

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Damat brahim Pa-a 820, 234 ff., 21 × 15.5 cm, 23 lines to a page, contains parts I (ff. 1b–119a) and II (ff. 119b–234b) of the commentary. The title is given as al-qism al-awwal min Shar4 al-Talw 4t wa-l-thn minhu wa-huwa kmil al-kitb li-Mawln Mull Izz al-Dawla wa-huwa kmil shar4 al-fannayn al-man>iqiyyt wa-l->ab iyyt . . . (f. 1a). Ownership statement dated 886/1481–2 (f. 1a) (Ritter I, p. 275). Dnishkadah 194b, 194 pp., 21.3 × 34 cm, containing part III only; copy completed on 15 Mu4arram 1349/13 June 1930 by Mu4ammad Kim; it was later collated with another manuscript by al-bak m and Sayyid Islm al-D n. It contains an ownership statement by _iy al-D n Durr al-I
fahn (cat. vol. 1, p. 572). Feyzullah Efendi 1194, iv + 246 ff., 12.5 × 17.6 cm, 27 lines to a page, containing parts I (ff. 1b–58b), II (ff. 59a–120b) and III (ff. 121a– 296a). There is a scribe’s colophon at the end of part I (f. 58b:28–29), dated beginning of Shabn 700/April 1301: @B0 U  O>  :  O Q]

The manuscript contains conicting and partly mistaken information on the author of the commentary. On f. IIIa is written: ' ` S ^ cʌ Z ̐`,  c ̐. E]³ ^ Ƽ aΖ

On f. 1a it is written:    c  O,
B  O ! M _. D /U? Ţ aΖ . . .  U ̐  ̐ U  ] 
 ! \ > * + B O

Feyzullah Efendi 1195, 205 ff., 16.7 × 24 cm, 29 lines to a page, contain- ing parts I (ff. 2b–61b), II (ff. 62a–113b) and III (ff. 114a–205b); copied by Abd Allh b. Mubrak b. Hadiyya, completed in a madrasa in Tabriz on 22 Shawwl 696/12 August 1297 (see colophon f. 205b:27–29). The title page (f. 2a) contains two partly conicting indications as to title and author by two different hands: ʐ? ¸O O  ! O D \B 
 ^ Ƽ aΖ [   c  3 

schmidtke_F3_58-138.indd 72 7/18/2006 6:39:14 PM INVENTORY OF THE WRITINGS OF IBN KAMMcNA 73 6Δµ   c  O,
B  O ! M _. D /U? Ţ aΖ  U ̐¸ ̐  , Ϟ  , O a
? `? aΖ 

(cf. Nawdir, vol. 1, p. 165; Mukhtrt, p. 143). Flügel 1331 (= Codex Vindobenensis Palatinus Mxt. 453), 510 ff., 8.5 × 5.7 cm, 17 lines to a page, containing parts I (ff. 1b–279b) and II (ff. 280a–510a) (cat. vol. 2, pp. 606–7). Gharawiyya (cat. 1959, p. 25 no. 24: Shar4 al-Talw 4t al-Suhrawardiyya Sad b. Man
r b. Sad al-marf bi-Ibn Kammna). According to Ugh Buzurg, who inspected this copy (cf. Dhar a, vol. 13, pp. 152–53 no. 519), it is incomplete and may contain only part II. Hekimo)lu Ali Pa-a 854/2, ff. 46b–275b, 31.5 × 19 cm, 32 lines to a page, copied ca. 1100/1688–89. Containing parts I (ff. 46b–100a), II (ff. 100a–165a) and III (ff. 165a–275b). The codex contains no indication that the commentary was composed by Ibn Kammna (Ritter I, p. 275; Nawdir, vol. 1, p. 165; Mukhtrt, p. 143). Istanbul University al-qism al-arab 2775, 312 ff., copied in 1101/ 1689–90 (Nawdir, vol. 1, p. 165). John Rylands 340, 104 ff., 11 × 20 cm, 30 lines to a page. The manuscript was copied around 1680 C.E. in India and is decient both at the beginning and the end (cat. columns 674–76 no. 400). Lâleli 2521, 310 ff., 22 × 16.5 cm, 25 lines to a page, contains parts I (ff. 1b–157a) and II (ff. 157a–310a). The title page has: Shar4 Tal w 4t al-Shaykh al-Suhraward li-Ibn Kammna (cat. p. 193; Ritter I, p. 275). Lâleli 2522, 171 ff., 24 × 16.5 cm, 25 lines to a page; containing parts I (ff. 1b–80a) and II (ff. 81a–171b). There are two undated and anonymous collation colophons (ff. 80a, 171b). The title page has: Shar4 al-Talw 4t li-l-bak m al-mudaqqiq Izz al-Dawla Sad b. Man
r al-marf bi-Ibn Kammna al-Isr l (cat. p. 193; Ritter I, p. 274). Leiden Or. 137, 282 ff., 31 lines to a page, containing parts I (ff. 1b–76a), II (ff. 76b–149b) and III (ff. 150b–282a); part II completed on 6 ^afar 736/14 September 1335 in Mashhad (f. 149b), part III completed on 29 ^afar 736/17 October 1335 in Mashhad (f. 282a). It has been collated with other manuscript(s) as is indicated by several marginal collation notes (cat. 1851–77, vol. 3, pp. 349–51 no. 1496; cat. 1957, p. 362).

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Majlis 1849, 227 ff., 17 × 24.5 cm, 27 lines to a page, completed on 1 Mu4arram 702/25 August 1302; containing parts II (ff. 2b–81a) and III (ff. 81b–227b). Up to f. 86a, the text of Suhraward is under- lined in red (cat. vol. 5, pp. 314–17). Majlis 1850, 281 ff., 26.5 × 13.5 cm, 24 lines to a page, containing parts II (ff. 1b–109b) and III (ff. 110b–291b). Copied by Muaffar busayn al-Kshn , who had completed copying part II in ^afar 1023/ March-April 1614 (f. 109b). The text of Suhraward is underlined in red. The title page has: Shar4 al-Talw 4t maa jild-i d gar (cat. vol. 5, pp. 317–18). [Microlm copy: Majlis 2607]. Malik 934, 283 ff., 12 × 22.2 cm, 35 lines to a page. Part II completed on 14 ^afar 704/15 September 1304 in the Madrasa Nimiyya, part III completed on 10 Rab  I 704/10 October 1304. The scribe used several manuscripts, and numerous corrections and additions are noted in the margins (cf. f. 288b), and it contains a collation note. On the front folio there is a statement of ownership by bjj busayn Malik: “[This] is an exceptionally ne book in respect to both the [quality of the] manuscript as well as to the author’s [rank] who had been one of the great [scholars] of his age at the Nimiyya Madrasa in Baghdd . . . I bought this book, together with 45 other volumes, from Mr. Falsaf Sharaf al-Mulk . . . and placed it in the library in the year 1314.” (Translation provided in the introduction to Ibn Kammna: Tanq 4t. Eds. Ziai & Alwishah, p. 47) (cat. vol. 1, pp. 390–91). Mishkt 273, 214 ff., 16 × 24.5 cm, 23 lines to a page; containing parts I (ff. 1b–114b) and II (ff. 115b–214a) and one page of part III (f. 214b); undated, containing an ownership statement (f. 1b) by the name of Mu4ammad b. Mu4ammad b. Barakt dated 961/1553–54 (cat. 1976, p. 16; cat. 1951–85, vol. 3 i, pp. 211–13). Nuruosmaniye 2661, 139 ff., 18.5 × 13 cm, 17 lines to a page. The text of the commentary is located in the margins whereas the text of the Tal w 4t is on the main parts of the pages. At the end of part II there is a colophon dated 11 Mu4arram 713/8 May 1313 (Ritter I, p. 274). Ragp Pa-a 852, 336 ff., 26 × 18 cm, 27 lines to a page; completed on 17 Rab  I 752/14 May 1351 (see colophons at the end of parts II and III on ff. 177a and 336a). Contains parts I (ff. 1b–85a), II (ff. 85b–

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177a) and III (ff. 177b–336a), together with glosses by Na
r al-D n al-Kshn and apparently also by some other, not identied readers (cat. p. 64; Ritter I, p. 274). /ehid Ali Pa-a 1740, 253 ff., 17.8 × 25.3 cm, 29 lines to a page. Containing parts I (ff. 1b–59a), II (ff. 59b–125a) and III (ff. 125b– 253a). Copy completed on 16 Jumd II 686/29 July 1287 in the Madrasa Nimiyya (see colophon f. 253a:11–13). Part II was collated with a copy that has been read to Ibn Kammna (see colophon f. 125a: qbila bi-nuskha mu
a44a4a maqra al l-mu
annif fa-
a44a bi- qadr al-imkn wa-llh al-mustan). St. Petersburg RNL II Firk. Yevr.-Arab. I 857, 1 f., 5 lines (f. 1a), respectively 22 lines (f. 1b) to a page, heavily damaged fragment containing the beginning of the text: f. 1b (= ed. Msaw , p. 2:1–21) (cat. 1991, p. 104). [Microlm copy: IMHM no. 54602]. St. Petersburg RNL II Firk. Yevr.-Arab. I 3137, 18.2 × 26.2 cm, 123 ff., consisting of one quire of six leaves (ff. 1–6), four isolated leaves (ff. 7, 8, 9, 10), one quire of eight leaves (ff. 11–18), one isolated leaf (f. 19), one quire of eight leaves (ff. 20–27), one isolated leaf (f. 28), one bifolio (ff. 29–30), one isolated leaf (f. 31), one quire of ten leaves (ff. 32–41), two quires of eight leaves (ff. 42–49, 50–57), one isolated leaf (f. 58), four quires of ten leaves (ff. 59–68, 69–78, 79–88, 89–98), one isolated leaf (f. 99), one quire of eight leaves (ff. 100– 107), one bifolio (ff. 108–109), one isolated leaf (f. 110), two bifolios (ff. 111–112, 113–114), two isolated leaves (ff. 115, 116), one quire of six leaves (ff. 117–122). 25 lines to a page. The fragment contains the following portions of the text: ff. 1–7 (= ed. Msaw , pp. 3:1–21:9), ff. 8–9 (= 23:11–28:2), ff. 10–18 (= 48:3–71:16), f. 19 (= 45:18–48:3), ff. 20–27 (= 165:7–181:2), f. 28 (= 73:16–75:23), f. 29 (= 544:8–547:6/ eds. Ziai & Alwishah, pp. 420:13–424:12), f. 30 (= 526:21–529:12/ 391:11–396:3), f. 31 (= 226:21–228:19), ff. 32–41 (= 182:23–204:20), ff. 42–49 (= 28:2–45:18), ff. 50–88 (= 75:23–163:7), ff. 89–98 (= 341:1–364:1/ 88:4–125:3), ff. 99–107 (= 204:20–226:21), ff. 108–109 (= 559:5–563:15/ 444:14–451:16), f. 110 [lower margin of the leaf heavily damaged] (= 565:14–567/ 455:5–458), f. 111 (= 556:9– 559:5/ 440:9–444:14), f. 112 (= 563:15–565:14/ 451:16–455:5), f. 113 (= 181:2–182:23), f. 114 (= 163:7–165:7), f. 115 (= 524:12–

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526:21/ 387:9–391:11), f. 116 (= 521:16–524:12/ 382:12–387:9), ff. 117–123a (= 529:12–543:2/ 396:3–418:13), f. 124 (= 2:1–21). The manuscript belongs to the same copy as RNL II Firk. Yevr.-Arab. I 3138 and Berlin Ms. Or. Fol. 1321. See below Appendix A: The Firkovitch/Shapira Codex of Ibn Kammna’s Shar4 al-Talw 4t. [Microlm copy: IMHM no. 56523]. St. Petersburg RNL II Firk. Yevr.-Arab. I 3138, 18.2 × 25.8 cm, 9 ff., consisting of one isolated folio (f. 1) and two quires of four folios (ff. 2–5, 6–9), 25 lines to a page. The fragment contains the following portions of the text: f. 1 (= ed. Msaw , pp. 496:3–499:1/ eds. Ziai & Alwishah, pp. 339:6–344:2), ff. 2–5 (= 504:21–516:5/ 353:8–373:4), ff. 6–7 (= 499:1–504:21/ 344:2–353:8), ff. 8–9 (= 516:5–521:16/ 373:4–382:12). The manuscript belongs to the same copy as RNL II Firk. Yevr.-Arab. I 3137 and Berlin Ms. Or. Fol. 1321. See below Appendix A: The Firkovitch/Shapira Codex of Ibn Kammna’s Shar4 al-Talw 4t. [Microlm copy: IMHM no. 56522]. Taymriyya bikma 92, containing part II (cf. GAL, vol. 1, p. 565). Yahuda 201, ff. 1a–73a (text of Suhraward ’s Tal w 4t), ff. 74b–345b (commentary by Ibn Kammna), 28 lines to a page, completed Friday, 11 ^afar 702/4 October 1302 in Isfahan (see colophons ff. 141b, 345a) (cat. pp. 143–44). Yeni Câmi 765/1, 225 ff., 32 × 21 cm, 33 lines to a page, copied for the Sul>n Mu4ammad Fti4 (reigned 848–850/1444–1446 and 855–886/1451–1481). It is followed by a copy of Na
r al-D n al- 0s ’s Aw
f al-ashrf, dated 864/1459–60, which seems to have been copied at about the same time as Ibn Kammna’s Shar4. The copy contains parts I (1b–58a), II (58b–117a) and III (ff. 117b–217b) of the commentary entitled Shar4 Tal w 4t al-Shaykh Shihb al-D n al-maqtl li-l-Shaykh al-marf bi-Ibn Kammna (Ritter I, p. 275). Yeni Câmi 766, 213 ff., 24 × 12.5 cm, 25 lines to a page; containing part III. Parts I and II of the same copy are contained in Ahmed III 3284 (= Topkap 6687). On the title page is written: al-Juz al-khir min Shar4 al-Talw 4t tal f al-bak m al-F il al-Faylasf Sad b. Man
r b. Sad b. al-basan b. Kammna. Completed between 27–30 ^afar 686/12–15 April 1287 by Ism l b. Ibrh m b. al-Zhid for his own use (li-nafsih ) (cf. colophon f. 214b:21–25). On the rst leaf is to be found a waqyya

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for the library of Mashhad Al (Najaf ), dated 766/1364 (cat. p. 40; Ritter I, p. 273; Istanbul Umumî kütüphaneleri Yazmalari, p. 36). [Microlm copy: Mahad 234 (cat. vol. 1, p. 223)]. Rhiriyya 7885, 308 ff., 12.5 × 25 cm, copied in 690/1291 in Baghdad (cat. 1970, pp. 26–27; cat. 1987, p. 394).

1.1.3. Tal q al l-sult al-mrada al l-u
layn min Kitb al-Malim (Itir t al Kitb al-Malim f l-u
layn li-Fakhr al-D n al-Rz / Maqla al mab4ith Najm al-D n al-Ktib al-Qazw n wa- rduh al naway al-ilm) Commentaries on Ktib ’s critical remarks on the Kitb al-Malim of Fakhr al-D n al-Rz . Since Ibn Kammna refers to them in his Shar4 al- Tal w 4t,3 the date of completion of his Shar4, 667/1268, is the terminus ante quem for the Tal q. Introduction (Esad Efendi 1932, f. 116a):—   c  '     O ! M _. E, D ¸O /U?  ` _¸  ¸O ¶ ̐A³ Ϟ * O, \ c ^% ɝ :3 O ' ͬ
S 5 Ϟ B, ^θ/ L c L Ƽζ
 
' `  ! 4    ^
] . 5[ ʐR _ Ƹ ] ʐR LD M  1 ʐR  `  ƹ > ,
]³ _ `
K ³ L` \  5 Ϟ 3 _  Z H >
 LD, & ¶
5 L`  _ ] θ ]ʎc O Ϟ    `  > O  ' L [Z ] ʐ ! ! ̐. U 0, E] ¸O ]   4 U? * O, \ c M 4 U M `  + ő ]ʐ c T U> %G  E S _ ` O % 'O + ,   ,  Ƹ ]ő < ] LD %G L [ ] ^% ͋ \  *B M 5 ^H0 . . . ^% ɝ  4 M c M [  SU ] K ] O 3 ] L  [ ] 3 >
µ + , & ^  3 ]
c5, LD, U³ & Ϟ 4 Σ ; 
% %G   * ! A LD 4 _ Ƹ ] D

3 Shar4 al-Talw 4t. Ed. Msaw , pp. 701:10–11 (wa-an fa-qad ajabtu an hdh f jawb al-shukk allat awradah al-Imm al-Allma Najm al-D n al-Dab rn . . . ala Kitb al- Malim . . .), 714:19–20 (. . . wa-qultu alayhi f ajwibat m awradah al-Imm al-Qudwa Najm al-D n al-Dab rn . . . al Kitb al-Malim min al-asila . . .).

schmidtke_F3_58-138.indd 77 7/18/2006 6:39:16 PM 78 CHAPTER TWO _O 5 ]
c5 U \D G Ƹ  ʐ    ʐ" & * ɝ 4 OBU ¸? [CO ] Ƹ G µ O`  * O, \ c 3 Ϟ K 
]  ! R? ` _E  ¸ A 4 - L   ë  5?,
]³ c[
3   O?, _ Ƹ³ Ϟ _ O  5, _ `! 3  _ ]  BO 3 O ' ] . BU, ʐS
K ³ ¥5   ] . +
c _H T

End (Ayasofya 4862, f. 151a):—  ʐ1 O 3 3 3 T [ 4  _H  ʌ O,  ʌ :` \ ] c ʎc Ϟ ¥cG \  + A  ¸    Ϟ
? 0U   *U 0U 5 .^O, 0U  O 3 T [ 4 `  ʌ   Ʋ ¥ͬ _+ * O, \ c ̐A³ 4 ]
, ^ë 4 _ O G  .̐c³ ί  H U 9 1 ʐ1 4 ]¸B

Manuscripts

Ayasofya 4862, ff. 141b–151a, incomplete in the beginning (cf. Nawdir, vol. 1, p. 167). Esad Efendi 1932, ff. 118a–126b, 12.7 × 18.5 cm, 23 lines to a page; containing also Ktib ’s remarks, ff. 99a–117b; copy completed on 11 Rama n 721/4 October 1321 in Nakhjawn by Fakhr al-D n Hindshh b. Sanjar b. Abd Allh al-^4ib (i.e. Dawlatshh b. Sanjar al-^4ib , . 724/1324) (cf. Mukhtrt, p. 142 where a wrong shelfmark is mentioned). [Microlm copy: Ritter/Uppsala MF 15:2573 (cat. p. 169)].

Editions

Eds. Reza Pourjavady & Sabine Schmidtke. Tehran: Iranian Institute of Philosophy (forthcoming).

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1.2. Excerpts

1.2.1. Fawid min Talkh
al-mu4a

al (Multaqa> / Iltiq> / Intikhb min Talkh
al-mu4a

al) Excerpts from Na
r al-D n al-0s ’s critical commentary on Fakhr al- D n al-Rz ’s Mu4a

al afkr al-mutaqaddim n wa-l-mutaakhkhir n, Talkh
al-mu4a

al, completed between 1–3 Dhu l-Qada 670/30 May–1 June 1272. While Ibn Kammna paraphrases the textual selections from 0s ’s Talkh
at the beginning of his excerpts, he gradually starts quoting them verbatim as the work progresses. It is noteworthy that he does not adduce anything from the section devoted to the impeccability (i
ma) of the Prophet and selects only one comment by 0s from the chapter on the imamate, stating that most Sh ite traditions are based on unreliable texts. The excerpts contain the following portions of the text (references are given according to British Library Add 7517): [From al-Rukn al-awwal: f l-muqaddamt:] Ff. 67a:5–9 (= Talkh
, Beirut 1405/1985, p. 6:9–12), 67a:9–11 (= 7:6– 11), 67a:11–67b:4 (= 7:18–23), 67b:5–7 (= 8:18–20), 67b:7–9 (= 9:8–10), 67b:9–13 (= 12:1–4), 67b:13–68a:7 (= 12:15–21), 68a:7–9 (= 14:21– 22), 68a:9–68b:2 (= 23:6–10), 68b:2–6 (= 23:14–17), 68b:6–9 (= 24:3– 7), 68b:9–69a:7 (= 29:13–19), 69a:7–69b:2 (= 30:7–12), 69b:2–6 (= 30:20–23), 69b:7–10 (= 31:9–11), 69b:10–70a:7 (= 31:23–32:9), 70a:8–9 (= 33:8–10), 70a:9–12 (= 34:10–12), 70a:12–70b:4 (= 35:5– 9), 70b:4–5 (= 35:17–18), 70b:5–11 (= 35:23–36:4), 70b:12–71a:1 (= 36:14–16), 71a:1–4 (= 37:3–5), 71a:4–7 (= 38:3–5), 71a:8–13 (= 38:14–19), 71a:13–71b:5 (= 39:5–14), 71b:5–8 (= 49:5–7), 71b:8–10 (= 52:20–21), 71b:10–13 (= 53:4–8), 72a:1–4 (= 53:14–16), 72a:4–6 (= 55:2–5), 72a:6–9 (= 55:16–18), 72a:10–13 (= 56:8–11), 72a:13–72b:9 (= 57:8–15), 72b:9–10 (= 57:22–23), 72b:10–73a:4 (= 59:3–9), 73a:4– 5 (= 61:20–21), 73a:5–6 (= 63:2–3), 73a:7–9 (= 63:20–21), 73a:9–11 (= 64:2–4), 73a:11–13 (= 67:5–6). [From al-Rukn al-thn : f taqs m al-malmt:] Ff. 73b:1–3 (= 75:11–13), 73b:3–4 (= 75:14–15), 73b:4 (= 75:18–19), 73b:4–8 (= 75:22–24), 73b:8–10 (= 77:16–18), 73b:11 (= 78:5–6), 73b:12–13 (= 81:16–18), 74a:1–2 (= 91:3–4), 74a:2–3 (= 92:13), 74a:3–6 (= 93:16–94:1), 74a:6–74b:2 (= 94:7–13), 74b:2–10 (= 95:9–

schmidtke_F3_58-138.indd 79 7/18/2006 6:39:16 PM 80 CHAPTER TWO

14), 74b:10–75a:2 (= 97:20–98:2), 75a:2–9 (= 98:4–8), 75a:9–12 (= 98:21–99:1), 75a:12–75b:3 (= 100:3–8), 75b:3–76a:6 (= 100:17–101:5), 76a:6–76b:4 (= 101:18–102:5), 76b:4–12 (= 102:19–103:2), 76b:12–13 (= 103:22), 76b:13–77a:3 (= 106:10–13), 77a:3–77b:9 (= 107:12–108:4), 77b:9–11 (= 109:22–110:1), 77b:11–78a:6 (= 115:22–116:5), 78a:6–7 (= 116:10–11), 78a:7–10 (= 116:19–20), 78a:10 (= 117:3), 78a:11–78b:3 (= 118:19–22), 78b:3–4 (= 119:14), 78b:4–6 (= 120:20–22), 78b:7–13 (= 121:19–25), 78b:13–79a:7 (= 127:21–128:3), 79a:7–79b:1 (= 128:13– 18), 79b:2–8 (= 130:14–19), 79b:8–12 (= 131:22–132:2), 79b:13–80a:4 (= 133:6–9), 80a:4–8 (= 133:20–23), 80a:8–80b:9 (= 134:22–135:9), 80b:9–81a:6 (= 135:15–136:2), 81a:6–9 (= 137:1–3), 81a:9–11 (= 137: 7–9), 81a:11–12 (= 137:19–20), 81a:12–81b:1 (= 139:7–8), 81b:1–2 (= 140:16–17), 81b:2 (= 146:11), 81b:3 (= 147:10), 81b:3–6 (= 155:17– 19), 81b:6–7 (= 156:15–16), 81b:7–8 (= 156:21–22), 81b:8–11 (= 157: 1–3), 81b:11–82a:1 (= 157:7–9), 82a:1–3 (= 157:18–21), 82a:3–11 (= 162: 5–10), 82a:11–82b:6 (= 162:12–17), 82b:6–8 (= 164:3–5), 82b:8–10 (= 164:12–14), 82b:10–83a:4 (= 166:7–13), 83a:5–8 (= 167:8–12), 83a:8–12 (= 173:8–14), 83a:12–83b:4 (= 174:5–13), 83b:4–6 (= 175:8– 9), 83b:6–7 (= 177:21–22), 83b:7–84a:11 (= 178:2–14), 84a:11–12 (= 179:6–7), 84a:12–84b:2 (= 179:10–12), 84b:2–7 (= 181:6–8), 84b:7– 8 (= 181:13–14), 84b:9–11 (= 182:14–16), 84b:11–85a:6 (= 184:15–22), 85a:6–7 (= 185:11–12), 85a:7–10 (= 185:16–18), 85a:10–11 (= 185:20), 85a:11–85b:1 (= 186:18–20), 85b:1–7 (= 186:23–187:4), 85b:8–9 (= 187: 5–6), 85b:9–86a:1 (= 188:1–4), 86a:2–9 (= 188:17–22), 86a:9–11 (= 189: 12–13), 86a:12–86b:2 (= 201:12–14), 86b:3–6 (= 201:15–19), 86b:7– 11 (= 202:9–12), 86b:11–13 (= 202:23–203:1), 86b:13–87a:4 (= 203:9– 12), 87a:4–7 (= 203:21–204:1), 87a:8–13 (= 204:3–8), 87a:13–87b:1 (= 204:13–14), 87b:1–3 (= 204:15–21), 87b:3–6 (= 206:20–23), 87b:6– 13 (= 207:13–18), 88a:1–2 (= 207:19–22), 88a:2–5 (= 207:23–208:5), 88a:5–88b:1 (= 209:8–14), 88b:1–8 (= 210:16–20), 88b:8–11 (= 211:11– 13), 88b:12–89a:1 (= 212:17–18), 89a:1–8 (= 214:21–215:4), 89a:8– 10 (= 215:6–8), 89a:10–89b:3 (= 216:15–19), 89b:3–12 (= 217:17– 23), 89b:12–13 (= 219:19–220:1), 89b:13–90a:1 (= 222:8–9), 90a:1–6 (= 222:23–223:3), 90a:6–13 (= 223:23–224:16), 90a:13–90b:13 (= 226: 9–19). [From Khtima: f a4km al-mawjdt:] Ff. 91a:1–2 (= 232:13–15), 91a:2–6 (= 232:16–19), 91a:6–9 (= 236:3– 5), 91a:9–11 (= 238:7–9), 91a:12–13 (= 238:15–17).

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[From al-Rukn al-thlith: f l-ilhiyyt, al-Qism al-awwal: f l-dht:] Ff. 91b:1–6 (= 244:8–12), 91b:6–7 (= 245:15), 91b:8–11 (= 246:15–18), 91b:11–92a:5 (= 247:6–13), 92a:6–11 (= 252:1–4), 92a:11–12 (= 252: 20–21), 92a:13–92b:2 (= 256:17–23). [From al-Qism al-thn : f l-
ift:] Ff. 92b:2–3 (= 260:2–3), 92b:3–5 (= 261:22–262:1), 92b:5–7 (= 262:10– 11), 92b:7–10 (= 265:19–266:12), 92b:10–12 (= 267:13), 92b:12–13 (= 267:20), 92b:13–93a:2 (= 269:12–19), 93a:2–5 (= 269:19–270:2), 93a:5–6 (= 275:11–12), 93a:6–8 (= 276:1–2), 93a:8–10 (= 276:7–8), 93a:10–11 (= 276:11–12), 93a:11–12 (= 276:18–20), 93a:12–14 (= 276: 22), 93a:14 (= 280:2), 93a:14–93b:1 (= 280:4–5), 94a:14–94b:3 (= 293:8– 11), 94b:3–4 (= 293:12–13), 94b:4–5 (= 294:5), 94b:5–7 (= 294:17–20), 94b:7–9 (= 295:17–18), 94b:9–13 (= 295:23–296:5), 94b:13–95a:6 (= 296: 16–22), 95a:6–7 (= 297:20–21), 95a:7–10 (= 298:12–14), 95a:10–15 (= 299:14–18), 95a:15–95b:4 (= 300:11–14), 95b:4–6 (= 300:17–18), 95b:6–9 (= 303:23–304:2), 95b:9–10 (= 305:14–18), 95b:10–13 (= 305: 19–22), 95b:13–15 (= 309:17–19), 95b:15–96a:4 (= 310:6–9), 96a:4–6 (= 310:19–20), 96a:6–7 (= 311:2), 96a:7–8 (= 313:1–2), 96a:9–13 (= 313: 5–8), 96a:13–15 (= 313:10–11), 96b:1–2 (= 313:12–13), 96b:2–8 (= 315: 18–22), 96b:8–9 (= 315:23–24), 96b:9–14 (= 319:18–22), 96b:14 (= 320: 1–2), 96b:15–97a:2 (= 320:19–21), 97a:2–3 (= 322:11–12), 97a:3–7 (= 324: 1–5). [From al-Qism al-thlith, f l-afl:] Ff. 97a:6–7 (= 327:1), 97a:7–9 (= 327:4–6), 97a:10–15 (= 327:14–17), 97a:15–97b:1 (= 327:18–19), 97b:1–3 (= 328:17–18), 97b:4–7 (= 334:19–21), 97b:7–10 (= 335:1–3), 97b:10–14 (= 335:4–6), 97b:14–98a:1 (= 335:7–8), 98a:1–5 (= 335:21–336:1), 98a:5–14 (= 338:2–8), 98a:15– 98b:2 (= 338:9–11), 98b:3–6 (= 339:10–13), 98b:7–9 (= 340:20–21), 98b:9–11 (= 341:2–4), 98b:11–13 (= 341:11–13), 98b:14–15 (= 343:2), 98b:15–99a:1 (= 343:5–6), 99a:1–4 (= 344:5–8) 99a:4–8 (= 344:10–12), 99a:8–12 (= 344:16–19), 99a:12–15 (= 345:12–15), 99a:15–99b:3 (= 345:14–16). [From al-Qism al-rbi, f l-asm:] Ff. 99b:3–6 (= 347:12–13), 99b:6–11 (= 347:18). [From al-Rukn al-rbi: f l-samiyyt:] [From al-Qism al-awwal: f l-nubuwwt:] Ff. 99b:11–13 (= 351:23–352:1), 99b:13–14 (= 353:9–10), 99b:14 (= 365:14–16), 99b:15–100a:1 (= 366:2–3), 100a:1–3 (= 366:17–18).

schmidtke_F3_58-138.indd 81 7/18/2006 6:39:17 PM 82 CHAPTER TWO

[From al-Qism al-rbi: f l-mad:] Ff. 100a:4–5 (= 376:1–2), 100a:5–8 (= 379:3–4), 100a:8–100b:1 (= 380: 16–23), 100b:1–3 (= 381:1–2), 100b:3–6 (= 381:5–7), 100b:6–12 (= 381: 23–382:4), 100b:12–13 (= 382:14–15), 100b:14–101a:4 (= 384:13–17), 101a:4–9 (= 385:14–17), 101a:9–11 (= 387:7–8), 101a:11–14 (= 387:13– 17), 101a:14–101b:4 (= 387:19–22), 101b:4–9 (= 388:5–8), 101b:9–10 (= 389:18–19), 101b:10–13 (= 389:22–390:1), 101b:14–15 (= 390:1–3), 102a:1–10 (= 390:13–19), 102a:10–14 (= 391:6–9), 102a:14–102b:2 (= 391:15–17), 102b:2–4 (= 392:4–6), 102b:4–6 (= 392:7–8), 102b:6– 15 (= 392:9–16), 102b:15–103a:5 (= 398:1–5), 103a:5–6 (= 399:7–11), 103a:6–14 (= 400:3), 103a:13–103b:3 (= 400:5–8), 103b:3–8 (= 400: 18–22). [From al-Qism al-thlith: f l-asm wa-l-a4km:] Ff. 103b:8–11 (= 401:12–16), 103b:11–12 (= 402:19–20), 103b:12– 104a:2 (= 402:22–403:2), 104a:2–3 (= 403:5–6), 104a:3–6 (= 403:13– 15), 104a:6–104b:1 (= 404:16–22), 104b:1–5 (= 405:5–7). [From al-Qism al-rbi: f l-imma:] Ff. 104b:5–6 (= 421:22–422:2).

(Dhar a, vol. 2, pp. 357–58 no. 1444; vol. 22, p. 196 no. 6669; GAL, vol. 1, p. 507; GALS, vol. 1, p. 769; vol. 3, p. 668; Kholeif (A Study on Fakhr al-D n al-Rz , p. 198) erroneously classies the excerpts as “a commentary on this Talkh
by Ibn Kammnah;” Rescher: Development, p. 205; Steinschneider: Arabische Literatur, p. 240 no. 7) Introduction (British Library Add 7517, ff. 66b:2–67a:5):— ' M   c  '     O 
B  O 3 O ' 3 ʐ  ` H ] 4
³ ¥5  U? :M H ] D 4 Q M D ]³ U ̐. T  & 0³ ³  L % ¸O KM³ µ ¸c ! ! _ ʐB 3, \ H _ `! ʍ= \H ͉  ³ ]` L ¥
` \M D ¥
B 3 O ' M H 9  9 ̐ , ¸µ # [ - B. @2 ¥ # c Ϟ  + ő O  "+  T  Ϟ [ ̐ H S c> B. \ c ^¸?  O  H Ϟ  ` Lͷ \ O  M S H c# M %G Ϟ  ] c O   \    4 K] . CO M EO + , ʚ  ʗ *
c5, @2 . . . 
µ : 3  ɝ O, .\b,    \B _] '

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End (British Library Add 7517, f. 104b:6–13):— Q Ƹ σQ Ƹ B. @2 \ c ¥cG  
0U 5 . . . %G 5 .
! ] O    + _ ]   BO 3 O '  ʐR 4 A ̐, O \
( . KO 6O ( ]` +
9 4 AB0 ̐B/  ̐,   ̐ , ¸ ¥ M ¥ HA . . . ̐Oͷ [ ¸  H U

Author’s colophon (Gharawiyya 572; quoted in cat. 1971, p. 25):—  U ̐OU U ]O G F³ ΚO Ϟ 3 3    c . . . D

Manuscripts

British Library Add 7517/6, ff. 66b–104b, 13/14 lines to a page. There is a scribe’s colophon following the previous item in this codex dated 9 Shabn 672/18 February 1274 written in Baghdad (cf. GALS, vol. 3, p. 668; cat. 1849–71, p. 210 no. 429). Gharawiyya 572 (cat. 1959, p. 24 no. 10; cat. 1971, p. 25 no. 15; cf. also Dhar a, vol. 22, p. 196 no. 6669; Roper: World Survey, vol. 2, p. 45) autograph, completed between 11–20 Dhu l-Qada 670/9–18 June 1272.

1.2.2. Excerpts from al-Shamsiyya f l-man>iq (Multaqa> / Iltiq> al-Shamsiyya f l-man>iq) Excerpts from the Risla al-shamsiyya of Ktib .

(Dhar a, vol. 2, p. 286 no. 1158)

Manuscripts

Gharawiyya. Contained in an autograph majma, written in 679/1280– 81 (cat. 1959, p. 24 no. 8).

schmidtke_F3_58-138.indd 83 7/18/2006 6:39:18 PM 84 CHAPTER TWO

1.2.3. Excerpts from Kitb al-Haya (Multaqa> / Iltiq> Kitb al-Haya) Excerpts from the Kitb al-Haya of Muayyad al-D n al-Ur .4—Ibn Kammna refers to Ur in his al-Jad d f l-4ikma (p. 403) praising his Kitb al-Haya as the rst of its kind (m lam yu4aqqaq min qablih ) and paraphrasing a brief portion of the work (ibid. pp. 403–5). Ibn Kammna was apparently the rst scholar to use Ur ’s work which was later on also used by Qu>b al-D n al-Sh rz .5

(Dhar a, vol. 2, p. 286 no. 1160)

Manuscripts

Gharawiyya. Contained in an autograph majma, written in 679/1280– 81 (cat. 1959, p. 24 no. 7).

1.2.4. Excerpts from al-Uthr al-bqiya (Multaqa> / Iltiq> al-Uthr al-bqiya) Excerpts from the Uthr al-bqiya an al-qurn al-khliya of Ab Ray4n al-B rn .

(Dhar a, vol. 2, p. 286 no. 1157)

Manuscripts

Gharawiyya. Contained in an autograph majma, written in 679/1280– 81 (cat. 1959, p. 24 no. 6).

4 Urd ’s work has been edited with an introduction by George Saliba: The Astronomical Work of Muayyad al-D n al-Ur . A Thirteenth Century Reform of Ptolemaic Astronomy. Kitb al- Hayah. Beirut 1990. 5 See George Saliba: “The original source of Qu>b al-D n al-Sh rz ’s Planetary Model.” In idem: A History of Arabic Astronomy. Planetary Theories during the Golden Age of Islam. New York / London 1994, pp. 119–34.

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1.2.5. Excerpts from al-Qnn al-Masd (Multaqa> / Iltiq> al-Qnn al- Masd ) Excerpts from the Qnn al-Masd f l-haya wa-l-nujm of Ab Ray4n al-B rn .

(Dhar a, vol. 2, p. 286 no. 1159)

Manuscripts

Gharawiyya. Contained in an autograph majma, written in 679/1280– 81 (cat. 1959, p. 24 no. 5).

1.2.6. Excerpts from al-Itir t min Kitb Zubdat al-naq wa-lubb al-kashf (Multaqa> / Iltiq> al-itir t min Kitb Zubdat al-naq wa-lubb al-kashf ) Excerpts from Najm al-D n al-Nakhjawn ’s commentary on Ibn S n’s al-Ishrt wa-l-tanb ht, entitled Zubdat al-naq wa-lubb al-kashf, written in Shawwl 679/January–February 1281.

(Dhar a, vol. 2, p. 286 no. 1161; Shab b : Turthun, p. 101; on Nakhjawn ’s commentary, cf. Mudarris Ra aw : A4wl u thr, pp. 110–11; Mahdaw : Fihrist, p. 35)

Manuscripts

Gharawiyya 686/1; contained in an autograph majma, completed in Shawwl 679/January–February 1281 (cat. 1959, p. 23 no. 4; cat. 1971, p. 54 no. 94). Notes from the introduction (Shab b : Turthun, p. 101):— B,  c ]
O ɛU   E`   Dʍ TΧ 1 ʗ ʐR . . . ʍ * ¥ʐR Q Ƹ σQ Ƹ cG ^cG  [ \ c [ O , E    c .F] C ʍ 4 ^θ`  \  Ζ TΧ  
E`  ^cG 
 ¥cG * ^
>µ \ c + B B ʐR OH` \B, θ [M \   [cG ͉ ^ E` , ^ Dʍ ¥5 ʎc I B

schmidtke_F3_58-138.indd 85 7/18/2006 6:39:18 PM 86 CHAPTER TWO A¸1 _H, \  :¥ #  @2 O H ȟ 5 [ ^
>µ \ c . 

End (Dhar a, vol. 2, pp. 286–87 no. 1161):—  '     O 
B  O
c5, \  H # c .679 U > Ϟ   c

1.2.7. Khul
at m ta ammanathu khul
at al-4ikma (Talkh
lubb al-man>iq) Summary of Nakhjawn ’s Lubb al-man>iq wa-khul
at al-4ikma, which is an abbreviation of his more extensive Naq qawid al-ishrt wa-kashf tamw h al-shif wa-l-najt (cf. Shab b : Turthun, p. 102). Khul
at al-4ikma is the title of the second portion ( jumla) of Lubb al-man>iq. Completed in Dhu l-Qada 675/April–May 1277.

(Dhar a, vol. 4, p. 425 no. 1876; Shab b : Turthun, p. 108) End of the text (Shab b : Ibn al-Fuwa> , vol. 2, pp. 124–25; see Shab b : Turthun, p. 108 for a shorter version of the quotation):— ]  5] .
U ' \ c Ϟ  ¥5 ¥ U   A³ 4 \` µ \B \ c [  U?, _H, \  3  E,   A¸1  E G Ϟ 
5
0 L` Iɝ'2 9   Z  ͬ !
B  O 3 O ' ͬ
3 ʐ O %G
0 # D 675 U ]O .M ' M   c  '     O 

Manuscripts

Gharawiyya or Am r al-Mumin n, contained in an autograph majma, completed in Shawwl 679/January–February 1281 (cf. Dhar a, vol. 4, p. 425 no. 1876; Shab b : Turthun, p. 108).

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1.3. Independent Philosophical Treatises

1.3.1. (al-Jad d f l-4ikma / al-Jad d f l-4ikma wa-l-ilhiyyt / al-bikma al- jad da / Kitb f l-4ikma / “Risla-yi falsafa” / al-Kshif / al-Kshif f l-4ikma al-jad da / Falsafat Ibn Kammna / Kitb f l-man>iq wa-l->ab iyyt wa-l-4ikma al-jad da / Kitb f l-man>iq wa-l->ab  maa l-4ikma al-jad da) An extensive treatise on philosophy, arranged in seven abwb, each containing seven fu
l. Composed at the request of Dawlatshh b. Sanjar al-^4ib ; completed on 19 Dhu l-Qada 676/13 April 1278.6—The author did not give any title to this work, and it is not clear on what basis the various titles under which the work later circulated were coined.

(Dhar a, vol. 7, p. 56 no. 300 [al-bikma al-jad da]; vol. 16, p. 305 no. 1350 [Falsafat Ibn Kammna]; GALS, vol. 1, p. 769; Rescher: Development, p. 205; Steinschneider: Arabische Literatur, p. 239 no. 1; Kashf al-unn, vol. 1, p. 450) Introduction (ed. bam d Mar d al-Kab s , pp. 145–47):—   c  '     [O ]
B  O 3 O ' ͬ
3 ʐ O  ` , $  $ 3 \ ͬ 3 O ' ͬ :D 4 M ' M $ 4³  Ϟ dž ³ M ë
SU ¥SU + 1E] 4³ T¸, 4 6B   ]
ŏ _ 
U, G 3  _ ] IO . ¸ +
Jµ ̐HB, 4 KO O + ̐]   R  ^  B ώ 0±  (  µ   ^ŏő! O  O \
.0³ ] ? ' Θ ] O  µ   µ ^    ʌ H K  ¥$ 4 1Bƹ  %G   K _  I^ B ^
B B-  µ :  U  #   O * 1Bƹ Ϟ Q *
5 LH 5[ .Κ ` H + 4 I O K ! , L     \5 
] .A ¥`   Ϟ \ E  B, 4 +³  O ʍ, 4 Ʋ .B- O  O ¸µ ! M  O * O D ʐ ʐ³  c , .  T M 4

6 This date is given in Majlis 1938, p. 418. In Ayasofya 2446/1, f. 176b, only the month and the year are given: Dhu l-Qada 676.

schmidtke_F3_58-138.indd 87 7/18/2006 6:39:19 PM 88 CHAPTER TWO ! \U ʐ ʐ³  ¥ > ̐`O 2 &, ! O ̐ , ` O, O 5 Ζ 4 LG ? ő  S ' S Z+ B 'U  ` T  Ϟ \  5  O] Ξ ] \ c \B ͋ :  B 
U H, ^ [ 4 ¥
B0 L ¸ U?  ! R?  !
³  ¸  + \  0³
] A¸ 6` ͉ ^ő L  E  , ^ [ ƹ Ʋ _ ƹ M ő
 ! ' ̐ ] ] M θ M 1 ³ ^ A [ ¥ + 3 O ( O Ϟ L \  5 Ϟ Ư ¸] . H ¸, ^  Ϟ I M ¥$  KM őʌc 4 !  `=  ¸% [c [  \0 O [ 
ŎU [ c[
D
³    . ]? O,   ] @ B0 Ϟ I5 H  BO ƹ Ȝ b, Ϟ : O   ` ¸E BO 4  U? ] \  5 < O : O ͉M E ` ʐB Ϟʍ L ` .  \ c Ϟ \ OU O$ ` I   Ϟ ¥K  G # _. O \ $ ͬ \B  A  BO U ' .B] OU [ . . . _H, ] , K U Ϟ ³ \  .\ 

End (Majlis 1938, pp. 417–18):—  [ \HO ¥ O \H +

Q ]0± !   . . .  Ζ³  OG³ _1    O  T EM³ ¸  ί  µ 4 . . . `  %G $  (U, ^M! O', ^ʐ 2 1%³ ³ ͋O   ͋OƯ   &U] ]0± Ϟ 3 O ' ͬ
O 3  H  ͋ BO  !  ͉H0 5 S  6 5    1OƯ  ͋ Ȝ , Ʈ ͋] ̐B/ ̐` B ^ %
͋S  ̐E, ^ G
b
 ̐ B  M ] ͋1  ³ ] O ̐± 
Ϟ c ̐ , ¸ 4 A ̐, O \
( .̐c³ c ő ̐ͬ +
ő bͬ .c? ͬ (  H ̐H U 9 4 AB0 ̐Oͷ   

schmidtke_F3_58-138.indd 88 7/18/2006 6:39:19 PM INVENTORY OF THE WRITINGS OF IBN KAMMcNA 89

Author’s colophon (Ayasofya 2446/1, f. 176b):— ë c D ¸  U ̐OU  U ]O G Ϟ  L` M   c  '     O 
B  O 3 O ' ͬ
3 ʐ O \
]0± ! Ϟ ^ʐ 5 
! Ϟ U D M H ] Q M ' .̐ͬ +
ő bͬ ʐǂ 0

Editions

Ed. with introduction by bam d Mar d al-Kab s . Baghdad 1403/1982 (Wizrat al-Awqf wa-l-shun al-d niyya. Qism al-dirst wa-l- bu4th al-islmiyya. I4y al-turth al-islm ; 44). [Edited on the basis of the following manuscripts: Ahmed III 3234 (= Topkap 6757), Köprülü 1612/7]. Ed. bmid Nj I
fahn . Tehran: Iranian Institute of Philosophy (forthcoming).

Translations

With the exception of some chapters on logic, the entire text was translated into Persian by Qu>b al-D n al-Sh rz without any indication of the author in his Durrat al-tj; see our “Qu>b al-D n al-Sh rz ’s (d. 710/1311) Durrat al-Tj and Its Sources. (Studies on Qu>b al-D n al-Sh rz I).” Journal Asiatique 292 (2004), pp. 309–28. Ömer Mahir Alper: “Özü dolayisiyla varli)i zorunlu’nun kanitlanmasi hakkinda.” Istanbul Üniversitesi lahiyat Fakültesi Dergisi Say 9 (2004), pp. 139–49 [translation into Turkish of bb 7. fa
l 1 f ithbt wjib al-wujd li-dhtih = ed. bam d Mar d al-Kab s , pp. 527–33].

Manuscripts

Ayasofya 2446/1, ff. 1b–176b, 12.5 × 18 cm. Copied by al-basan al- Murta  al-busayn al-Simnn from the autograph, completed in

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Rab  II 731/January–February 1331 (cf. colophon f. 176b). The entire codex apparently consists of what were originally two different codices; ff. 1–176 is written on light, white-yellow paper, all by the hand of the person mentioned on the title page (f. 1a) in black ink only, with 21 lines to a page. Ff. 177–315 (Kitb f l-4ikma, see below, Section 2.4) is written by (at least) one different hand, on slightly reddish paper, with black ink and red ink for chapter headings, with 13 lines to a page (cat. p. 363). Ayasofya 2447/3, ff. 91a–319b, 24.3 × 14 cm, 17 lines to a page; copied at the end of the 9th/15th century (cat. p. 146; cf. Ritter II, p. 58). Ahmed III 3231 (= Topkap 6756), 147 ff., 23 × 14.5 cm, 21 lines to a page, copied in 676/1277 (cf. Ritter II, p. 58 n. 3; cat. vol. 3, p. 654). Ahmed III 3234 (= Topkap 6757), 155 ff., 26 × 17 cm, 23 lines to a page. Some pages of the last bb are missing. Copy completed on 8 Jumd I 732/6 February 1332 by Al b. al-Taq (or al-Naq ?) al-Muadhdhin in Mashhad; next to the copyist’s colophon, there is a note by a different hand stating that the manuscript has been collated with another copy taken from the autograph (for a facsimile of the colophon, see ed. bam d Mar d al-Kab s , p. 139) (cat. vol. 3, p. 655). [Microlm copy: Mahad 87 (cat. vol. 1, p. 207)]. Esad Efendi 1930, 220 [222] ff., 12.5 × 16.6 cm, 14/15 lines to a page, copy completed on 12 Rab  I 1081/29 July 1670 (cf. colophon f. 222a:16–17). Fâtih 3141/1. The text is incomplete and the sequence of leaves is in disorder: ff. 1–158 (= ed. bam d Mar d al-Kab s , pp. 145:1–498:7), f. 159 (= 531:8–533:3), ff. 160–172 (= 498:7–531:7), ff. 173–201 (= 536:22–598:4), f. 210 (= 533:3–536:22); copied by Ma4md b. al- Shar f al-Kirmn (cf. Nawdir, vol. 1, pp. 165–66; Mukhtrt, p. 144; in both works, the shelfmark of the manuscript is wrongly given as 1341/1). [Microlm copy: AUB 14 (cat. 1985, pp. 492–93)]. Köprülü 895/1, ff. 1b–137a, 26 × 17 cm, 21 lines to a page, copied by Mu
>af b. Sirj al-D n (cf. colophon f. 137a:16–18); the title page has: Kitb al-Kshif li-Ibn Kammna al-Msaw , and above by a different hand: Kitb al-bikma. The codex also includes a copy of Jmi u
l al-haya (Jmi al-mabd wa-l-ghyt) of Nim al-D n al-N sbr

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(ff. 138a–334b), written by a different hand and completed at the end of Dhu l-Qada 918/February 1513 (cat. 1886, p. 57; cat. 1986, vol. 1, p. 442; cf. also Nawdir, vol. 1, p. 165; Mukhtrt, p. 143). Köprülü 1612/5, ff. 241–373, 24.5 × 14 cm, 27 lines to a page, copied in 691/1291–92 by Abd al-Aziz b. Ibrh m b. al-Kh m al-Mridn in Baghdad for his own use (li-nafsih ) (cf. colophon f. 272a:23–26); the title page (f. 241a) has: Kitb al-mulaqqab bi-l-Jad d li-l-Shaykh al-ajall al-lim al-kmil Izz al-Dawla Ibn Kammna . . . bal aslama qabla mawtih wa-
annafa Kitb If4m al-yahd bayyana f hi fa i4ahum wa-kidhbahum wa- mukbaratahum f l-4aqq wa-iftirahum al llh . . . (for facsimiles of the titlepage and the colophon, see ed. bam d Mar d al-Kab s , pp. 130, 137) (cat. 1986, vol. 2, p. 361). [Microlm copy: Mahad 72 (cat. vol. 1, p. 206), Mahad 315 (cat. vol. 1, p. 231)]. Majlis 1938, 408 pp., 13 × 25 cm, 17 lines to a page; copied in 11th/ 17th or 12th/18th century (cat. vol. 5, pp. 439–44). Majlis 1939, 217 pp., 26 × 17.5 cm, 21 lines to a page; incomplete in the end; copied in 7th/13th century. On the title page there are two indications as to title and author: Kitb al-Kshif min tal ft Sad b. Man
r b. Sad b. al-basan b. Abd Allh b. Kammna, and Kitb f l-4ikma tal f Ibn Kammna; author and title are mentioned again on f. 5b at the beginning of a table of contents of the work: Kitb f l-4ikma ta
n f al-shaykh al-f il al-Allma Sad b. Man
r al-marf bi-Ibn Kammna. At the beginning of the text (f. 7b) the name of the author is given as follows: qla al-abd al-faq r il ra4mat Allh Tal Sad b. Man
r b. Sad b. al-basan b. Abd Allh b. Kammna, to which the eulogy ra4imah llh is added by a different hand. Numerous statements of ownership and reader’s colophons on f. 3a, among others by the renowned jurisprudent and philosopher of the Safavid period, Mu4ammad Bqir Sabzawr (d. 1090/1679)7 (cat. vol. 5, pp. 444–45). Mishkt 248, 290 pp., 20.5 × 16 cm, 13 lines to a page; copied by M rz Yad Allh Naar Pk Kajr and completed on 3 Rab  II 1351/6 August 1932. On f. 1b the title of the work is indicated as Falsafa-yi Ibn Kammna (cat. 1976, p. 14; cat. 1951–85, vol. 3 i, pp. 265–66; cf. also Dhar a, vol. 16, p. 305 no. 1350).

schmidtke_F3_58-138.indd 91 7/18/2006 6:39:20 PM 92 CHAPTER TWO

Studies

Christine Fink: Ibn Kammuna über die Grundbegriffe der Philosophie. Analyse eines Kapitels aus seinem Werk ‘Das Neue in der Philosophie’. MA thesis, Frankfurt/Main 1997. Y. Tzvi Langermann: “Ibn Kammna and the ‘New Wisdom’ of the Thirteenth Century.” Arabic Sciences and Philosophy 15 (2005), pp. 277– 327.

1.3.2. al-Ma>lib al-muhimma min ilm al-4ikma A short work on philosophy consisting of seven fu
l with seven ab4th respectively. Completed in Shabn 657/July–August 1259.

(Dhar a, vol. 21, p. 141 no. 4327) Beginning (ed. Msaw , p. 66:3–11):— ] ^
\  5] IO .̐Oͷ³ ί U 9 4 ' 4A ̐, O \
( ̐ `³  K B+ ̐ %G Ϟ O % I L   H, , I_H, Ϟ U
B0  Ʋµ  R 4 %G Iʎc³  ί ƹ ? ¥ʐR  , H, Ξ .]0± Ϟ ] (  ]0 , ]  , H ? %G  , c
 OU 4 [ B] c  U? B] OU 4 
 I¥ O, Ξ  H,    1Bƹ Ϟ O O H O \ Ʋ  B cG 4  I_ Ƹ . . .  5 4  ]  \  5 Ϟ Bƹ 4  B # D<

End (ed. Msaw , p. 86:29–33):— 5  . ¸ % * O   3 B  , A  ] T  + Ȝ \   0 ` . ¸c Ϟ ¥% * ? % 5 4 \H, ̐, U 4 ]¸B ̐± 
Ϟ OƲ  3 O ' dž I ³ . H U 9

7 On him, see Ugh Buzurg: 0abaqt, vol. 5, pp. 71–72; Corbin: La philosophie iranienne, pp. 227–33.

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Edition

Ed. Sayyid busayn Sayyid Msaw in Kheradnme-ye ^adr 8 xxxii (Tbestn 1382/ Rajab 1425/ September 2003), pp. 64–86. [Edition prepared on the basis of Ustn-i Quds 901].

Manuscripts

Adana 177/3 [= 181/2], ff. 226a–239a, 18.5 × 13.5 cm, 23 lines to a page, copied by Jafar al-Astarbd in Dhu l-Qada 707/April–May 1308 (cf. Mukhtrt, p. 144; cat. vol. 1, p. 87 no. 308). Ustn-i Quds 901, ff. 1b–12b, 25 × 18 cm, 21 lines to a page. At the end of the manuscript (f. 15a), there is the following statement:   c  '     O ! M ͉, _. /U? \B \  5 . ' Q ^ 0U  µ 5 4
A #

(cat. 1926–85, vol. 4, p. 245; cat. 1990, p. 527). [Copies: Dnishgh microlm 1519 (cat. 1969–84, vol. 1, pp. 382– 83); Dnishgh photography 6453/4 (cat. 1969–84, vol. 3, p. 255); Ustn-i Quds microlm 2189]. Gharawiyya 717/2, written during the lifetime of Ibn Kammna (eulogy following his name: adma Allh ayymah) (cat. 1971, pp. 64– 65 no. 125). Mu4ammad al-Samw , autograph completed in Shabn 657/July– August 1259 (cf. Dhar a, vol. 21, p. 141 no. 4327). The current whereabouts of the manuscript is unclear. Private Collection of Majd al-D n al-Nu
ayr , dated 1080/1669–70 (cf. Dhar a, vol. 21, p. 141 no. 4327). The current whereabouts of the collection could not be veried. St. Petersburg RNL II Firk. Yevr.-Arab. II 73, 2 ff.; written in Hebrew characters; 15 lines to a page; containing the following fragments of the treatise: f. 1 (= ed. Msaw , pp. 84:29–85:15), f. 2 (= 84:9–29).

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1.3.3. Taqr b al-ma4ajja wa-tahdh b al-4ujja (Talkh
al-ulm al-4ikmiyya / Talkh
al-4ikma) A short treatise on philosophy, completed during the rst part of Dhu l-bijja 657/November 1259.

(Dhar a, vol. 26, p. 225 no. 1133) Introduction:—  '     O 
B  O ! M 2U> ŏU ŏ  ` ] ^θ`  Ʋµ B  S Ϟ @2 5 : S A '    c ] ? ] (  ³ ] O  Z G M ^ ,  4   O O ̐. T  ̐Oͷ [ ' ^A T  ³ Lͷ 4 ̐G, 0³ c[ Ϟ [$ $µ 5 'Ȝ ` c 4 Ʋ # O]  A 3 O ( 5[ (.  M ë, M ¸E] B Ϟ ¸  c  +³ ¸ώ . . . G µ 
B  O :`] (

End:— ^H, Ϟ ¥cG  ¥
Δ ¥] 4 LG # θ/ 5  0 M ͋ë >  ͋]  Ϟ ζ  '   ͬ
Ȝ O  A ώ U [ ͉ ³ ] O ͋` O,  Ϟ .3 O ' T > 

Author’s colophon (Shab b : Ibn al-Fuwa> , vol. 2, p. 124 quoting apparently from the autograph in the Gharawiyya library):—

ͬ
3 ʐ ë c 657 U ( G ³ Ϟ 3 L` ' ]   c  '     O 
B  O Q ¥M 3 O ' . c $ D 4 M H

schmidtke_F3_58-138.indd 94 7/18/2006 6:39:21 PM INVENTORY OF THE WRITINGS OF IBN KAMMcNA 95

Manuscripts

Ayasofya 2446/4, ff. 293b–308a, 12.5 × 18 cm; copy completed be- tween 28–30 Jumd I 727/21–23 April 1327 (cf. colophon f. 308a). The entire codex apparently consists of what were originally two different codices; ff. 1–176 (al-Jad d f l-4ikma, see above, Section 1.3.1) is written on light, white-yellow paper, by one hand in black ink only, with 21 lines to a page. Ff. 177–315 is written by (at least) one different hand, on slightly reddish paper, with black ink and red ink for chapter headings, with 13 lines to a page (cat. p. 363). Ayasofya 2447/2, ff. 77b–87a, 24.3 × 14 cm, 17 lines to a page; copied at the end of the 9th/15th century (cf. Ritter II, p. 58). Esad Efendi 1933/2, ff. 49b–55a, 16.3 × 25.2 cm, 19 lines to a page; copied towards the end of the 10th/16th century (cf. Ritter II, p. 61; Mukhtrt, p. 142). [Copies: AUB microlm 15/2 (cat. 1985, p. 493); Dnishgh micro- lm 535 (cat. 1969–84, vol. 1, p. 496); M nuw photograph 294 (cat. p. 138)]. Gharawiyya; contained in an autograph majma, completed in 675/ 1276–77 (cf. Dhar a, vol. 26, p. 225 no. 1133; Shab b : Ibn al-Fuwa> , vol. 2, p. 124). Istanbul University al-qism al-arab 1458, ff. 192b–194b; 12th/18th century (cf. Nawdir, vol. 1, p. 164).

Edition

Chapter Three, Text Three

1.3.4. Kalimt waj za mushtamila al nukat la> fa f l-ilm wa-l-amal (al-Luma al-juwayniyya f l-4ikma al-ilmiyya wa-l-amaliyya / Risla f l-ilm wa-l-amal) The work was written following the order of a certain Shams al-D n Mu4ammad al-Mum n al-Qazw n , and is dedicated to Bah al-D n Mu4ammad, one of the sons of
4ib al-d wn al-Juwayn . The autograph of the manuscript in the Gharawiyya is dated 679/1280–81, but the work itself must have been completed before Shabn 678/December

schmidtke_F3_58-138.indd 95 7/18/2006 6:39:21 PM 96 CHAPTER TWO

1279, when Bah al-D n died. The work consists of two portions ( jumla) on ilm and amal, each containing two bbs, and each bb consisting of five chapters ( fu
l).

(Dhar a, vol. 18, p. 351 no. 438; GAL, vol. 1, p. 555; GALS, vol. 1, p. 769, vol. 3, p. 1232) Beginning:—   c  '     O 
B  O 3 O ' ͬ
3 ʐ O  ` I M ¥$ ]ʍ I
 >ʍ ͬ ' ͬ :¥0 ¥ Ϟ M ' M  M  ³ $  ] 5 [  I  c ¸% ^O  I  ] c 4 ¸ ̐ 4 6B  I$ Ϟ
 , D * O ʐ
B A  +
] IO .ʍ 9 4 AB0 Iő ' ͋ ë, 9 &, O ̐ , ¸µ ! ! :Ο  > O -B  ¥B 3 ¥M 
M ͋ : IS 3 I ë S \U + A KM³ + B KO, 3,  0   ^ O Ϟ ¸c Ϟ T
 & ̐ , ¸µ T [ ! _ :Ο   \B,  O * O 9 I +µ K I M³ 2 \S Κ
U % ,  + A ̐, O I¥ ̐] , Ϟ 5 ¥θ ' M ͋ 9 ! ! T [ O + A  [ L I O O Ϟ H  4 U? 4 ]ʚ% ^  ¥5 ] T EU G O [ θ G > I\±  ^ , \¸H  $ ._ ]  4 ¸ [$Ȝ ώ 
 O 6O .B] ͸ 4 \ c ̐ 4 [ ͷ c  U? ̐ͷ 4 [
 `   3 O '  I  - ΘU  Ζ +Ζ 5 ŏO   ` 
! 3 
! ¥5 M Oͷ  ` θ  _ _G  (  ]  I
%G 5 ³ I̐, OƲ  I
! Ϟ   .     c   M

End:— ¸c F ¥ʎc ]ζ    E` + 4  ¥cG  
5] ]ʐ c Q +  ] IG  *U  c
# 
`³ ȟ I

schmidtke_F3_58-138.indd 96 7/18/2006 6:39:21 PM INVENTORY OF THE WRITINGS OF IBN KAMMcNA 97 H 0 L  O H, G   ]ʎc L θ Ϟ 
ǂ \OD  IL cG ¥5 S ȟ I ¥5 ʐR Ϟ [cG  ` ̐  ]ő ¸  E ` ʐB ʍO ŏ  c  c Ϟ IʐR  M³  O ^ [  BO I O O a¸Aµ Oͷ ]  I ] O O 3 O '  I O I̐([, ³
Ϟ  D I̐([, 1U OƲ  I P . +
W
c \H AB0 ̐B/  ̐,   ̐ , ¸ 4 ¸A ̐, O \
( .ʐ 0 . H U 9 4

Manuscripts

Ustn-i Quds 855, 26 × 18 cm, 19 lines to a page (cat. 1926–85, vol. 4, p. 231 no. 965; cat. 1990, p. 484). [Copies: Dnishgh microlm 1521 (cat. 1969–84, vol. 1, p. 373); Dnishgh photograph 6454/5]. Fâtih 3141/5, ff. 266a–286b, 8 × 16.5 cm, 25 lines to a page; copied by Ma4md b. al-Shar f al-Kirmn in the Madrasa Imdiyya in Nu
ayb n between 27–29 Rab  II 696/21–23 February 1297 (see colophon f. 286b) (cf. Nawdir, vol. 1, p. 164; Mukhtrt, p. 143). Gharawiyya 686/2, autograph, completed between 21–30 Dhu l-Qada 679/14–23 March 1281 (cat. 1959, p. 23 no. 3; cat. 1971, p. 54 no. 94). Majlis 593/1, pp. 3–40, 24.5 × 15.5 cm, 19 lines to a page, copied in ^afar 1060/February 1650 from the codex written by Qu>b al-D n al- Sh rz (= Marash 12868) (cf. colophon p. 40)] (cat. 2/350: “Risla dar aqliyyt”). [Copy: Dnishgh microlm 2320 (cat. 1969–84, vol. 1, p. 673)]. Marash 12868, ff. 40a–59b, 13.5 × 5 cm, 29/30 lines to a page, copied by the hand of Qu>b al-D n al-Sh rz in Konya in 685/1286 (cat. vol. 32, pp. 639–40) Mishkt 861/16, ff. 137b–151b, 22 lines to a page; copy completed on 21 Mu4arram 1284/26 May 1867 by Mu4ammad b. busayn al-bjj bjj Nd Al (cat. 1976, p. 51; cat. 1951–85, vol. 3 i, p. 335). [Copy: Dnishgh microlm 6783].

schmidtke_F3_58-138.indd 97 7/18/2006 6:39:21 PM 98 CHAPTER TWO

Edition

Chapter Three, Text One

Commentaries

Ibn Kammna says in the introduction to the work that he intended to write a commentary (shar4) on it later on. There is no indication that this was ever realized. Ibn Ab Jumhr al-A4s (d. after 906/1501) wrote a work entitled al- Durra al-mustakhraja min al-Luma f l-4ikma, which is lost. Ugh Buzurg suggests that this was perhaps a commentary on the treatise by Ibn Kammna (Dhar a, vol. 8, p. 89 no. 323; Schmidtke: Theologie, Philosophie und Mystik, p. 274 no. 22).

1.3.5. Ithbt al-mabda wa-
iftih wa-l-amal al-muqarrib il llh (ilayhi) (Risla f l-4ikma) A brief philosophical treatise which is arranged in a similar fashion to Kalimt waj za (see above, Section 1.3.4). The identical wording in many sections suggests that this treatise is a concise version of Kalimt waj za, which was written either shortly before or after the latter work. Ugh Buzurg mentions a work by Ibn Kammna with a similar title (Risla f ithbt al-wjib wa-ithbt m yajibu ithbtuh li-l-wjib wa-ithbt al-taw4 d wa- annah l shrik lah; cf. Dhar a, vol. 11, pp. 11–12 no. 51) which might be identical with Ithbt al-mabda. He mentions that there is a manuscript of this tract in the Majlis Library as indicated in the catalogue of this library; we were unable to nd any hint of such a treatise in the catalogue.—In the only manuscript available to us (Raw t ) there is no introduction by the author. The same apparently applies to the manuscript that was part of the Mahd Bayn collection. Beginning:— ¥ Ϟ M ' M   c  '  []   O 
B  O . . .  `  O  O [` [$ O K [` $   µ :  c :¥0U . . . ̐ ̐   c 3 L$ [O? ]ʎc ]¸0 4  M³ O c

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End:— 9 1 ʐ1 4 ' 4A ^ Q Z[ . . .  , ¸ ? c 5] .  U

Manuscripts

Mahd Bayn ; the current whereabouts of the majma in which the tract appears as treatise no. 9 is not known (cat. 1969, pp. 692–93). Raw t , ff. 1b–9b, 18 lines to a page; copied by Abu l-basan b. Khal l Allh Msaw ; undated. [Microlm copy: Dnishgh microlm 2712/1 (cat. 1969–84, vol. 1, p. 722)].

Edition

Chapter Three, Text Two

1.3.6. Kitb f l-kalm wa-l-falsafa

Manuscripts

Gharawiyya 717/1 (cat. 1971, p. 64 no. 125: kitb
agh r naunnu annah min muallaft Ibn Kammna). The codex further contains a copy of Ibn Kammna’s al-Ma>lib al-muhimma which was copied during his lifetime (see above, Section 1.3.2).

1.3.7. Risla f l-kalm A treatise on theology, arranged in chapters (abwb), the fifth bb being entitled f mudabbir al-lam al-wjib al-wujd li-dhtih wa-nut jallih . Completed between 21–30 Dhu l-Qada 679/14–23 March 1281.

(Dhar a, vol. 18, pp. 109–10 no. 903)

schmidtke_F3_58-138.indd 99 7/18/2006 6:39:22 PM 100 CHAPTER TWO

Manuscripts

Gharawiyya; autograph (cat. 1959, p. 24 no. 9).

1.3.8. Maqla f l-ta
d q bi-anna nafs al-insn bqiya abadan (Maqla f ithbt abadiyyat nafs al-insn bi->ar q burhn / Maqla f ithbt abadiyyat al-nafs / Risla f baq al-nafs wa-abadiyyatih / Risla f abadiyyat al-nafs / Risla [Maqla] f azaliyyat al-nafs wa-baqih) The work consists of ten chapters ( fu
l): 1: f qawl al-shri4 li-man ism al-nafs; 2: f ithbt wujd nafs al-insn; 3: f l-wjib wa-l-mumkin wa-inqism al-mawjd ilayhim; 4: f anna wjib al-wujd l yudamu abadan; 5: f anna nafs al-insn qad ma; 6: f anna li-kull mumkin qad m illa qad ma; 7: f anna adam al-mall l yanfakku an adam illatih ; 8: f anna jam  al-mumkint tantah f silsilat al-4ja il wjib al-wujd li-dhtih ; 9: f tart b hdhih l-muqaddamt maa muqaddamt ukhar bad hiyya li-yuntaja anna nafs al-insn l yudamu abadan; 10: f dhikr m waqaftu alayhi min 4ujaj al-qil n bi-abadiyyat al-nafs al-insniyya li-yatabayyana anna m salaktuh f hdhih l-maqla li-ithbt hdh l-ma>lb huwa af al min tilka l-4ujaj.—Ibn Kammna refers presumably to this treatise or to the treatise described below in Section 1.3.10 in his al- Ma>lib al-muhimma (completed in Shabn 657/July–August 1259) when he states at the end of his proof for the eternity of the soul ( f abadiyyat al-nafs): wa-qad afradtu lah maqla dhakartu f h m yumkinu rduh alayhi wa-al muqaddamtih f l-itir t wa-bayyantu wajh al-jawb anh al ghyat al- 4 (see ed. Msaw , p. 85:3–4). Shabn 657/July–August 1259 is therefore presumably the terminus ante quem for his Maqla f l-ta
d q bi- anna nafs al-insn bqiya abadan.

(Dhar a, vol. 11, p. 131 no. 815) Introduction (ed. Barkhwh, p. 74:3–7):— ¥ͬ .
B  
] ` OA  Ƹ H # (
  C   '< c _G b] ʐB ̐O ̐ θ ͬ  , ¥5  E #  ] .ͬ
¥$ O Ȝ $ Ϟ 3 ]   U ɝ M *  c
?  ɝ  _H  µ :  ^  . . . : ́O, a
? ` Ϟ ³ B .B] ]  [ S

schmidtke_F3_58-138.indd 100 7/18/2006 6:39:22 PM INVENTORY OF THE WRITINGS OF IBN KAMMcNA 101

End (ed. Barkhwh, p. 124:10–17):—   3  c ʐR 4 \` * \H, 5 4 ]
?, ' H ¥5] ... ¥K  % %G O .   * [ ,   3 [ L : \ 
._ - M [ ] a Ȝ C` EO 
M ` _H, c Ϟ 4 # ̐ , c Ϟ K O] ^ E` , [ ͉ ^ D
O, 4  c . ʐR  H ! µ c 5S µ c " ¸ ^ µ Mʍ1   _G & * D ̐O _ 3 K _ -  ̐    4 ' + Lͷ   ʌ  `³ \H, 5 4 A ̐, O \
( , ¥5 Ϟ ¸   1 5 .^cG c  ]ő . H U Z 9  ʍ= E] 4 AB0 ̐, T  ³ ` 

Edition

Ins yah Barkhwh: Ta
4 4-i Risla-yi Azaliyyat al-nafs wa-baqih tal f-i Ibn Kammna. MA thesis: Madrasa-yi Murta  Mu>ahhar (Sipahslr), 1379/2000, pp. 72–124. [Edited on the basis of Majlis 3814/1].

Manuscripts

Majlis 3814/1, pp. 1–96, 17.5× 11 cm, 17 lines to a page, copied before Rab  I 1067/December 1656–January 1657 (cat. vol. 10 iv, pp. 1832–33). St. Petersburg II Firk. Yevr.-Arab. I 1416, 49 ff., 14 × 18 cm, consisting of one quire of nine leaves (ff. 1–9 with one leaf [f. 8 of the original ten-leaves quire] missing) and four quires of ten leaves (ff. 10–19, 20– 29, 30–39, 40–49); incomplete at the beginning (f. 1a = ed. Barkhwh, p. 80:23 [munqasiman]); on the upper left margin of f. 1a is indicated: thn (cat. 1987, p. 26 no. 64). [Microlm copy: IMHM no. 55205].

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1.3.9. Maqla f anna l-nafs laysat bi-mizj al-badan wa-l kina an mizj al-badan Ibn Kammna refers to this treatise in his Maqla f l-ta
d q bi-anna nafs al-insn bqiya abadan (see above, Section 1.3.8) (ed. Barkhwh, p. 91): al- fa
l al-khmis f anna nafs al-insn qad ma. qad barhantu al hdh l-ma>lab f l-maqla allat bayyantu f h anna l-nafs laysat bi-mizj al-badan wa-l kina an mizj al-badan . . .; (ed. Barkhwh, p. 94): . . . qad dhakartu f l-maqla allat bayyantu f h anna l-nafs laysat bi-mizj; (ed. Barkhwh, p. 104): . . . f l-maqla allat bayyantu f h anna l-nafs laysat bi-mizj. He likewise refers to it in his Maqla f anna wujd al-nafs abad wa-baqah sarmad (see below, Section 1.3.10). This suggests that this treatise predates the treatises described in Sections 1.3.8 and 1.3.10.—The treatise contains eleven chapters ( fu
l) to which Ibn Kammna did not give any specic titles. The editor, Ins yah Barkhwh, coined the following titles for the chapters: 1. f annah l 4ja il ta
awwur mhiyyat al-nafs wa-l-mizj wa-4aq qatih ; 2. f bayn shar4 ism al-nafs wa-ithbt wujdih ; 3. f bayn al-mizj al l-wajh al- muttafaq alayhi f m bayn al-4ukam m huwa; 4. f bayn martib al-ashy; 5. f anna illat al-4dith al-zamn 4ditha zamniyya; 6. f anna l-illa li-wujd al- 4dith al-zamn murakkaba min mawjd dim al-wujd wa-man sabaqa 4dith khar; 7. f imtin
udr al-bas > an al-illa al-murakkaba; 8. f bayn anna l-nafs yasta4 lu an takna murakkaba; 9. f tart b hdhih l-muqaddimt li-yuntij anna l-nafs laysat bi-mizj al-badan wa-l kina an mizj al-badan; 10. f bayn tashk kt al-munid n al muqaddimt al-burhn; 11. f dhikr al-ajwiba an tilka al-tashk kt. The only extant manuscript of the text does not contain an introduction by the author.

(Dhar a, vol. 21, p. 406 no. 5709) Beginning (ed. Barkhwh, p. 126:2–11):— .¸B] ΚM 4  U?  ` M  c  `Ȝ  :  Ϟ  ` M  c  `Ȝ  :  ̐ 
, B] % 4 `,  +  ɝ  I: :  ,  :   Y   `Ȝ  : : ` ³ %G 3 ` Ƽ ȟ  T  ̐ ] _, . M
B ] ¸] _B c _B  ` M    c 
] .T¸O Lͷ [ O Ϟ ʍ? ͉
³ %5 O I  .

schmidtke_F3_58-138.indd 102 7/18/2006 6:39:23 PM INVENTORY OF THE WRITINGS OF IBN KAMMcNA 103 O M  c G  L  OȜ : c  ]
κ O . . . \ c[ 3 %5 Ϟ 

End (ed. Barkhwh, p. 165:9–14):— B µ G  [ S  O, L    S : ]  . . . K] [  ʌ 5 ^  *  T U>³ _ + Ϟ O  Ʋ  c 4 I\1 5 .%5c ¥ D]   [ c,     .U IU+  [  ³  4 . [    ʌ 5 ^  A  ] ɝ  4 I
  ] .-B Ϟ % ?  $³ ^ë cG . , ¥5 Ϟ  ` ? ̐  

Manuscripts

Gharawiyya 49 (cat. 1959, p. 27). Majlis 3814/2, pp. 97–170, 17.5 × 11 cm, 17 lines to a page, copied in Rab  I 1067/December 1656–January 1657 (cf. colophon p. 170) (cat. vol. 10 iv, pp. 1832–33).

Edition

Ins yah Barkhwh: Ta
4 4-i Risla-yi Azaliyyat al-nafs wa-baqih tal f-i Ibn Kammna. MA thesis: Madrasa-yi Murta  Mu>ahhar (Sipahslr), 1379/2000, pp. 125–65. [Edited on the basis of Majlis 3814/2].

1.3.10. Maqla f anna wujd al-nafs abad wa-baqah sarmad (Baq al-nafs / Maqla f azaliyyat al-nafs / Risla f abadiyyat al-nafs wa-baqih wa-bas>atih / “Treatise on the Immortality of the Soul”) The introductory remarks by Ibn Kammna, as well as his concluding statement, include a nonspecic reference to an earlier writing in which he says he dealt with other issues relating to the soul, consisting of questions and answers. The description ts his Maqla f anna l-nafs laysat bi-mizj al-badan wa-l kina an mizj al-badan (see above, Section 1.3.9).

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(Dhar a, vol. 11, p. 131 no. 713 where Ibn Kammna is not mentioned as author; GALS, vol. 1, p. 769; Steinschneider: Arabische Literatur, p. 239 no. 3) Introduction (ed. Barkhwh, pp. 167:2–168:3):— ŏ  LHU ͉ O T c θ+  M 'O ͉  ( ̐Oͷ    ̐ , ¸ 4 ]B > $ ? Ϟ L [MG Ʋ ?
K ³ :
]³   ] IO . H U 9 4 AB0 G U [G Ϟ Q `  ̐Q M W 0 S [ [ %³ ` ?
³ ¥5 Ϟ  `  + , L  O H,   c W  : $  4 őH Ζ ŏ  K  B+ G 1 ŏ , ¥5 Ϟ θ . ʐR :  ] _ ƹ  Ϟ `
 Δ  4 T¸E  $ ¥
ʐR Ϟ ^cG ` ɝ³  ʌ  4 %  L ^ >µ CQ [ [ $  [M \ L ^ë $ _H T 3  _ ] + U 3 O ' [ @3 . . .  ʌ SA  5 . c

End (ed. Barkhwh, p. 178:13–17):—   Q Ζ _ Ƹ 4 H ` :  4 LG `   5] . . . ¥T E] ί _- 
 ʐ c 3 U ɝ M * ? ^ë ] T BU . [ ¥ʐO _H,   ͉ ± O] \H, 3 4 A ̐, O \
( .c H] , ¥5 ʐR Ϟ cG ]  $³ .!  3 ̐Oͷ U 9

Scribe’s colophon with author’s colophon (Landberg 510/5, f. 70b; also quoted in Nemoy: The Arabic Treatise on the Immortality of the Soul, p. 6): —    c  ̐[ T  ]` ,  KO, /U? \B ¥5 Z  O 
B  O 3 O ' 3 ʐ B c : 0U Ϟ c ` H0 .̐ͬ +
ő ʐǂ 0 \
D 4 '   c  '   

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Manuscripts

Ukhnd 1187/66, ff. 286a–290a [pp. 533–41] (cat. pp. 1479–80). Gharawiyya (cf. Dhar a, vol. 11, p. 131 no. 713). Landberg 510/5, ff. 58–70, copied shortly after 680/1282 from the autograph (cat. p. 147 no. 1383). The second part of the majma of which this treatise is part was copied by the order of the circle around Rash d al-D n; see Baneth: “Ibn Kammuna,” p. 308 n. 1; see also the description in Nemoy: The Arabic Treatise on the Immortality of the Soul, pp. 1–6. Majlis 1837/6, pp. 127–42 [ff. 69–77], 24.5 × 19.5 cm, 17 lines to a page; copied in Isfahan in 1056/1646–47 (cat. vol. 5, p. 287; vol. 9 ii, pp. 502–9). Marash 11619/1, ff. 1–7, 6 × 15 cm, 22 lines to a page, copied by Mu4ammad Na
r b. basan Bulnakb (?) J ln in 12th/18th century (cat. vol. 29, p. 363). Ragp Pa-a 1461, ff. 278a–281b, 12.8 × 18 cm, 21 lines to a page (cf. Mukhtrt, p. 142). ^adr al-D n Ma4allt 17/5, ff. 39b–44b, 9.5 × 16.8 cm, copied in 1056/ 1646–47 [the manuscript was given to the Khnqh-i A4madiyya Library in Shiraz, the current shelfmark being no. 695] (cat. p. 273).

Editions

Leon Nemoy: The Arabic Treatise on the Immortality of the Soul by Sad ibn Man
r ibn Kammna (XIII Century). Facsimile Reproduction of the Only Known Manuscript (Cod. Landberg 510, fol. 58–70) in the Yale University Library. With a Bibliographical Note. New Haven 1944. [Online available: www.muslimphilosophy.com/ip/kumnah.pdf ]. Leon Nemoy: “Ibn Kammunah’s Treatise on the Immortality of the Soul.” Ha-Rofe ha-Ivri. The Hebrew Medical Journal 1 (1962), pp. 239– 213. [Edition on the basis of Landberg 510 and translation into English]. Ins yah Barkhwh: Ta
4 4-i Risla-yi Azaliyyat al-nafs wa-baqih tal f-i Ibn Kammna. MA thesis: Madrasa-yi Murta  Mu>ahhar (Sipahslr), 1379/2000, pp. 166–78.

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[Edited on the basis of Majlis 1837/6 and ^adr al-D n Ma4allt 17/5].

Translations

Leon Nemoy: “Ibn Kammna’s Treatise on the Immortality of the Soul.” In Ignace Goldziher Memorial Volume. Eds. S. Löwinger, A. Scheiber & J. Somogyi. Jerusalem 1958, vol 2, pp. 83–99. [Translation into English]. Leon Nemoy: “Ibn Kammunah’s Treatise on the Immortality of the Soul.” Ha-Rofe ha-Ivri. The Hebrew Medical Journal 1 (1962), pp. 239– 213. [Edition on the basis of Landberg 510 and translation into English]. Leon Nemoy: “Ibn Kammunah u-masato al hishaarut ha-nefesh.” Ha- Rofe ha-Ivri. The Hebrew Medical Journal 1 (1962), pp. 131–36. [Hebrew version of the English introduction to his edition and of the English translation in the same issue of the journal, pp. 239–213].

Studies

Ignaz Goldziher: “Sad b. Man
r ibn Kammna’s Abhandlung über die Unvergänglichkeit der Seele.” In Festschrift zum achtzigsten Geburtstage Moritz Steinschneider’s. Leipzig 1896, pp. 110–14.

1.4. Comparative Writings

1.4.1. Maqla f tanq 4 al-ab4th li-l-milal al-thalth (Rislat Tanq 4 al-ab4th li-l-milal al-thalth) An overview of the polemical arguments for and against Judaism, Christianity and Islam. It consists of four chapters on prophecy in general (ch. 1), Judaism (ch. 2), Christianity (ch. 3), and Islam (ch. 4). The work was written following some discussion (mufwa t) and completed in Jumd II 679/September–October 1280.

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(Dhar a, vol. 4, p. 460 no. 2054; GALS, vol. 1, pp. 768–69; GCAL, vol. 2, pp. 270–71; Kashf al-unn, vol. 2, p. 433 no. 3672; Steinschneider: Arabische Literatur, p. 240 no. 8; Steinschneider: Polemische und apologetische Literatur, pp. 37–41 no. 19, cf. also ibid. p. 326; Wolff: Bibliotheca Hebraea, vol. 3, p. 643 no. 1337b; Kochius: “Observatio nova,” § viii [= p. 144]; d’Herbelot: Bibliothèque orientale, p. 851) Introduction (ed. Perlmann, p. 1):— 1
   4 J Ȝ ́U    >
4 ' ͬ ] O  ³
Ϟ ͋OƲ  3³ ]0± Ϟ ͋ë  I4O  A AB0 
  ] B0 4 4³ ´, 4 6B   KO E` ^ D ^$ `
] IO .Z[ 3 ί U 4 HB, 
4 
B [ ͋M I_¸  _ Ƹ³ *  Ϟ , ¥5 ώ  4 ¥5  @dž ^cG  I¸8 ^ +  [ ] ^c5] .̐ ,  θ , H H [ [ , H ŏ  [` ^ ] [  O A , ¥5 ] c M  + . ¸µ , H [  0 . [ ɛ± Z ] ί 4 [
 Ƹ %G ]
[ BU
5O L
 ʚ? [ ]
K ³ L` 4 [ [M  $³ cG [ M H, % ^
%G TΣ Ϟ ` * . [ %# *B M  $³ & O ³ *B B [ R 3 c +  ^
`  0 4 * $ʍ DO  L  Z[,    +  _ ]  ' . [  O
4 , 

! Ϟ ^ Q Z[ ! Ϟ O 5  U ] Ϟ ]0± Ϟ ͋OƲ .c ' ZU+ 3 + 4
?,  0³

Perlmann does not mention the following introductory remarks that are to be found at the beginning of three of the extant manuscripts. Berlin Ms. Or. Oct. 256/1, f. 1b:1–9:—

schmidtke_F3_58-138.indd 107 7/18/2006 6:39:25 PM 108 CHAPTER TWO

Marash 12868, f. 59b: 30; Majlis 593, p. 69:2:—  ' []    O 
B  O _¸  _ Ƹ³ * 
  c

End (ed. Perlmann, p. 108:4–8):— Ϟ ¸  c ]M ` I
B [  ί

%G 3   . . . 
 0 +  LD, 5  Ƽ . [M $ ]ʐ c M HȜ OG ` .%G Iͬ    +  BO   3 O ' .cG #
` 4 ]ő 4 A ̐, O \
( .̐± O  ³ ] O ͋OƲ  .̐ ,    A

Author’s colophon (Berlin Ms. Or. Oct 256/1, f. 136b:8–10):—

.

Given in ed. Perlmann (p. 110) in Arabic transcription:— ¸ D  U ̐ L U ]0±  $ Ϟ %G \B .¸

Manuscripts

Berkeley Magnes Museum KC 24, pp. 1–118, 25 lines to a page, written in Hebrew characters in 1886. [Microlm copy: IMHM no. 49250] Berlin Ms. Or. Oct. 256/1, ff. 1–137, 12 × 16.5 cm, 16 lines to a page; written in Hebrew characters. The copy is undated; it has an undated reader’s colophon in Hebrew letters (f. 136b) by a certain . Since Ms. Or. Oct. 256/2, containing Ibn Kammna’s treatise on the differences between Rabbanites and Karaites, is written by a different hand, the dated colophon (= 1341 C.E.) found at the end of the second treatise of the

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codex gives no indication as to when the copy of Tanq 4 al-ab4th was completed (cat. 1878–97, vol. 1, pp. 74–76 no. 107; Steinschneider: Polemische und apologetische Literatur, p. 39). [Microlm copy: IMHM no. 1986]. Biblioteca Angelica 15; copied by a Christian scribe, dated 755/1354 (cat. pp. 64–66). Bodleian MS Huntington 390 (Uri 361), 146 ff., written in Hebrew characters. The manuscript is undated but has an ownership statement dated 5202 = 1442 C.E. (cat. 1886, pp. 453–54 no. 1281; cat. 1787, p. 66; Steinschneider: Polemische und apologetische Literatur, pp. 38–39). [Microlm copy: IMHM no. 22095]. Chester Beatty 4965, 94 ff., 18.8 × 13.4 cm, 13/14 lines to a page; undated. At the end there is a reading colophon written by the owner, Shihb al-D n A4mad b. Ab l-Qdir b. al-Hd (?) (f. 94b:9–10) stating that he read the book to his Shaykh al-Allma Badr al-D n b. al-0abbkh al-Ashar at the beginning of 965/1557. Incomplete in the beginning (f. 1:1 = ed. Perlmann, p. 1:11) (cat. vol. 6, p. 157). Fâtih 3141/2, 8 × 16.5 cm, ff. 202–263; ff. 202–209 (= ed. Perlmann, pp. 2:1–16:4), 211–263 (= 17:2–108:8, 111:9–11); copied in the Madrasa Nriyya in M
il by Ma4md b. al-Shar f al-Kirmn , dated “kha
b” (= 698/1299) according to the colophon (f. 263a:13–17):— 
 
, Ϟ \B0 U ]O G :  \  5 ƹ L`  9 ( ͋S ' 3 ʐ O  4 ^ ]± M '  + A ] .¥O % ¥% O ɝ  \Κ

This reading disagrees with Perlmann’s reading of the year as khu
 (= 696/1297) (cf. ed. Perlmann, pp. xii, 111). Jewish Theological Seminary 5519 (ENA 95), 48 ff., 16 lines to a page; written in Hebrew characters. The fragment contains the following portions of the text: ed. Perlmann, pp. 73:4–93:8. [Microlm copy: IMHM no. 37283] Ma4f 318 (cat. 1960, p. 56; cf. also ed. Perlmann, p. xii n. 1: “Al- Maktaba (Baghdad), Vol. III, no. 2 (1962), pp. 28 ff. mentions what is apparently a copy of this MS in the possession of Dr. Husayn Ali Mahfuz in Kazimiya; cf. Vol. III, no. 4, p. 35.”). Al Naq Munzaw , who has consulted this manuscript for his edition, states that the

schmidtke_F3_58-138.indd 109 7/18/2006 6:39:25 PM 110 CHAPTER TWO

manuscript, which is undated, was written in the 19th century and is in fact a direct copy of Majlis 593. He explains that the copyist could apparently not read everything as there are some places left blank.8 Majlis 593/3, pp. 69–142 [from p. 100 onwards, the codex is also foliated, p. 100 being f. 17a], 24.5 × 15.5 cm, 19 lines to a page; incomplete at the end. The manuscript contains only one page belonging to al- bb al-rbi f dhikr aq dat al-muslim n.9 The entire codex, including this work, was copied in 1060/1650 from a copy that Qu>b al-D n al-Sh rz had written in 685/1286 in Konya (= Marash 12868) (cat. vol. 1, pp. 54–55, vol. 2, pp. 350–51). [Microlm copy: Dnishgh microlm 2320 (cat. 1969–84, vol. 1, p. 673)]. Marash 12868, ff. 59b–126b, 13.5 × 5 cm, 33 lines to a page, copied by the hand of Qu>b al-D n al-Sh rz in Konya in 685/1286 (cat. vol. 32, pp. 640–41). Sh rz 538, 8 ff.[?], 17.5 × 24 cm, 19 lines to a page (cat. pp. 133–34). St. Petersburg RNL II Firk. Yevr.-Arab. I 1702, 6 ff., 18 lines to a page, written in Hebrew characters. The fragment contains the following portions of the text: f. 1 (= ed. Perlmann, pp. 20:8–21:6), ff. 2–3 (= 80:22–83:11), f. 4 (= 28:2–29:4), f. 5 (= 72:13–73:16), f. 6 (= 62:20– 63:22). The manuscript belongs to the same copy as RNL II Firk. Yevr.-Arab. II 490. [Microlm copy: IMHM no. 56251] St. Petersburg RNL II Firk. Yevr.-Arab. II 490, 6 ff., 18 lines to a page, written in Hebrew characters. The fragment contains the following portions of the text: f. 1 (= ed. Perlmann, pp. 45:3–46:4), f. 2 (= 44:5– 45:3), f. 3 (= 95:4–96:5), f. 4 (= 92:1–94:3), f. 5 (= 48:3–49:4), f. 6 (= 41:7–42:4). The manuscript belongs to the same copy as RNL II Firk. Yevr.-Arab. I 1702. [Microlm copy: IMHM no. 58782]

8 Al Naq Munzaw : Ibn Kammna wa-falsafatuh f l-nubuwwa, p. 56. 9 Last words on p. 142: G c K H M Ƽ % 4 [S [ [S M  * 
] ] M 9 Ξ  B  OΞ . . .  Beginning of p. 143 (apparently a new text): . . . ¸ MƼ ʐ c _1 O

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Editions

Leo Hirschfeld: Sad b. Man
ûr Ibn Kammûnah und seine polemische Schrift _¸  _ Ƹ³ * . Inaugural-Dissertation zur Erlangung der Doctorwürde vorgelegt der Hohen Philosophischen Fakultät der Universität Heidelberg. Leipzig 1893. [Introduction, edition and translation of a portion of the introduction and a section of the chapter on Judaism (= ed. Perlmann, pp. 1:6–15, 24:1–29:2) on the basis of two mss: Berlin Ms. Or. Oct. 256; Bodleian MS Huntington 390]. Moshe Perlmann (ed.): Sad b. Man
r Ibn Kammna’s Examination of the Inquiries into the Three Faiths. A Thirteenth-Century Essay in Comparative Religion. Berkeley 1967. [Edited on the basis of Majlis 593/3; Fâtih 3141; Biblioteca Angelica 15; Berlin Ms. Or. Oct. 256; Bodleian MS Huntington 390]. On this edition, see the reviews by Leon Nemoy ( Jewish Social Studies 31 (1969), pp. 333–34), Rudi Paret (Der Islam 46 (1970), pp. 102–4), Kurt Rudolph (Orientalistische Literaturzeitung 67 ix/x (1972), pp. 462–65), Ernst Ludwig Dietrich (Oriens 21–22 (1968–69), pp. 440–41), Lenn E. Goodman (Philosophy East and West 22 (1972), pp. 487–88), James Kritzeck ( Journal of Near Eastern Studies 32 (1973), pp. 506–7), H.T.N. (Bulletin of the School of Oriental and African Studies 36 (1973), pp. 204–5), Lawrence V. Berman ( Journal of the American Oriental Society 91 (1971), pp. 333–34), Victor Danner ( Journal of the American Academy of Religion 42 (1974), pp. 565–66). Al Naq Munzaw : Ibn Kammna wa-falsafatuh f l-nubuwwa. PhD thesis, Université Saint Joseph, Beirut 1972. [Al-Qism al-awwal: al-Madkhal wa-l-na

al-kmil li-Tanq 4 al-ab4th; al-Qism al-thn : al-Tal qt al Tanq 4 al-ab4th li-l-milal al-thalth]. [Edited on the basis of Majlis 593, Ma4f 318 and Perlmann’s edition]. Habib [bab b] Bacha [Bsh]: bawsh (Notes) d’Ibn al-Ma4rma sur le “Tanq 4” d’Ibn Kammna [bawsh Ibn al-Ma4rma al Kitb Tanq 4 al- ab4th li-l-milal al-thalth li-Ibn Kammna]. Etude et édition critique. Rome 1984. [Containing the chapters on Judaism and Christianity]. Kar m Zanjn A
l, Mu4ammad (ed.): Tanq 4 al-ab4th li-l-milal al-thalth li-Ibn Kammna. Tehran (forthcoming). [This edition relies heavily on those by Munzaw and Perlmann.]

schmidtke_F3_58-138.indd 111 7/18/2006 6:39:26 PM 112 CHAPTER TWO

English Translation

Moshe Perlmann: Ibn Kammna’s Examination of the Three Faiths. A thirteenth-century essay in the comparative study of religion. Translated from the Arabic, with an introduction and notes. Berkeley / Los Angeles / London 1971.

Christian Refutations

Abu l-basan b. Ibrh m b. al-Ma4rma: bawsh (cf. GCAL, vol. 2, pp. 270–71). Edition: bawshi (Notes) d’Ibn al-Ma4rma sur le “Tanq 4” d’Ibn Kammna. Etude et édition critique par Habib Bacha. Rome 1984. On this edition, see the review by Leon Nemoy (The Jewish Quarterly Review 77 i ( July 1986), pp. 82–83). On this retort, see also Moshe Perlmann: “On Ma4rma, a Christian opponent of Ibn Kammna.” American Academy for Jewish Research 2 (1965) [H.A. Wolfson Jubilee Volume], pp. 641–55; Barbara Roggema: “Jewish-Christian debate in a Muslim context. Ibn al- Ma4rma’s notes on Ibn Kammna’s Examination of the Inquiries into the Three Faiths.” In All Those Nations . . . Cultural Encounters Within and With the Near East. Studies presented to Han Drijvers at the occasion of his sixty-fth birthday by colleagues and students. Collected and edited by Herman J.L. Vanstiphout with the assistance of W.J. van Bekkum, G.J. van Gelder and G.J. Reinink. Groningen 1999, pp. 131–39.

Muslim Refutations

Muaffar al-D n A4mad b. Al b. al-St (d. 694/1294): al-Durr al- man d f l-radd al faylasf al-yahd. The work is apparently lost (cf. Steinschneider: Polemische und apologetische Literatur, pp. 47–48 no. 30; Ab l-Mal : Tar kh ulam Baghdd, p. 35; Ibn Taghr bird : al- Man4al al-
f , vol. 1, p. 421; Kashf al-unn, vol. 3, p. 193; Tanq 4. Ed. Perlmann, introduction, p. 8 n. 13). Zayn al-D n Sar y b. Mu4ammad al-Mala> (d. 788/1386): Nuh 4ath th al-nuhd il du4 khab th al-yahd. The work is apparently lost

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(cf. Steinschneider: Polemische und apologetische Literatur, p. 107 no. 86; Tanq 4. Ed. Perlmann, introduction, p. 8 n. 1; Kashf al-unn, vol. 6, pp. 411–12). Anonymous: Kitb ithbt al-nubuwwa (ms. Hamidiye 1447/3). A tran- scription of the manuscript, together with a short analysis, was published by Moshe Perlmann: “‘Proving Muhammad’s Prophet- hood’, A Muslim critique of Ibn Kammuna.” [Hebrew] In Hagut Ivrit Ba’Amerika. Studies on Jewish Themes by Contemporary American Scholars. Eds. M. Zohori, A. Tartakover & H. Ormian. Vol. III. Tel Aviv 1974, pp. 75–97. For an improved edition, see below Appendix B: Kitb f ithbt al-nubuwwa li-Mu4ammad alayhi al-salm.

Studies

Habib Bacha: “Tanq 4 al-ab4th li-l-milal al-thalth.” Parole de l’Orient 11 (1971), pp. 151–62. Geneviève Gobillot: “Ibn Kammûna. Les trois anneaux de la prophétie?” Tsafon. Revue d’études juives du Nord 50 (automne 2005–hiver 2006) [Hommage à Jean-Marie Delmaire], pp. 23–48. Leo Hirschfeld: Sad b. Man
ûr Ibn Kammûnah und seine polemische Schrift *  _¸  _ Ƹ³. Leipzig1893. Al Naq Munzaw : Ibn Kammna wa-falsafatuh f l-nubuwwa. PhD thesis, Université Saint Joseph, Beirut 1972. [Al-Qism al-awwal: al-Madkhal wa-l-na

al-kmil li-Tanq 4 al-ab4th; al-Qism al-thn : al-Tal qt al Tanq 4 al-ab4th li-l-milal al-thalth]. Al Naq Munzaw : “Tanq 4 al-ab4th-i Ibn Kammna.” Wa4 d 6 v (1348), pp. 369–71; 6 vi (1348), pp. 503–14; 6 xii (1348), pp. 1079–83. Friedrich Niewöhner: “Die Wahrheit ist eine Tochter der Zeit. Ibn Kammna’s historisch-kritischer Religionsvergleich aus dem Jahre 1280.” In Religionsgespräche im Mittelalter. Eds. B. Lewis & F. Niewöhner. Wiesbaden 1992, pp. 357–69. Moshe Perlmann: “The Medieval Polemics Between Islam and Judaism.” In Religion in a Religious Age. Ed. S.D. Goitein. New York 1974, pp. 103–38. Reza Pourjavady and Sabine Schmidtke: “Muslim Polemics against

schmidtke_F3_58-138.indd 113 7/18/2006 6:39:27 PM 114 CHAPTER TWO

Judaism and Christianity in 18th Century Iran. The Literary Sources of Uq Mu4ammad Al Bihbahn ’s (1144/1732–1216/1801) Rdd-i shubaht al-kuffr.” Studia Iranica 35 (2006), pp. 69–94. Barbara Roggema: “Epistemology as Polemics. Ibn Kammuna’s Examination of the Apologetics of the Three Faiths.” In The Three Rings. Textual Studies in the Historical Trialogue of Judaism, Christianity, and Islam. Eds. B. Roggema, M. Poorthuis & P. Valkenberg. Leuven 2005, pp. 47–70. Simone Rosenkranz: “Judentum, Christentum und Islam in der Sicht des Ibn Kammûna.” Judaica. Beiträge zum Verstehen des Judentums 52 (1996), pp. 4–22. Dominique Urvoy: Les penseurs libres dans l’Islam classique. L’interrogation sur la religion chez les penseurs arabes indépendants. Paris 1996, pp. 202–14.

1.4.2. Treatise on the Differences between the Rabbanites and Karaites Systematic investigation, composed at the request of ba al-sda al- af il, of the mutual accusations of Rabbanites and Karaites with the respective replies in three chapters ( fu
l) dealing with the validity of the Rabbinic tradition ( f 4ikyat m dhukira min kayyyat naql al-shar a wa-fa il al-4akham m al-nqil n lah wa-bayn ulmihim wa-l-tanb h al wujb al-amal bi-muqta  nuqlihim), the Karaite charges against the Rabbanites ( f dhikr jumla min al-ma>in allat yatanu bih al-qariyyn al al-4akham m wa-l-ajwiba al-da lah wa-li-ashklih min bq ma>inihim) and the Rabbanite charges against the Karaites ( f dhikr m >aana bih al-Rabbniyyn al l-Qariyy n wa-m ya
la4u an yakna jawban lahum anhu). There is little indication in the text as to Ibn Kammna’s own sympathies. Whereas Steinschneider argued that the objective character of the tract and the lack of characteristic Rabbanite eulogies indicate the Karaite allegiance of the (in his view anonymous) author, Nemoy takes the fact that Ibn Kammna “devotes twice as much space to the defense of Rabbanism as he does to that of Karaism” as an indication that “his sympathies nevertheless remained with the mother-synagogue” (ed. Nemoy, p. 109). The authenticity of the treatise was intitially contested. Hartwig Hirschfeld designated the treatise as an “anonyme Schrift”10 and Moritz

10 In the preface to his edition of the Kitb al-Khuzar (Leipzig 1887); cf. Nemoy:

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Steinschneider expressed doubts as to the accuracy of attributing this work to Ibn Kammna.11 However, the authorship of Ibn Kammna is well attested by the typical wording of the introduction and has been uncontested since the publication of Dawid Hartwig Baneth’s study on Ibn Kammna in 1925.12 The original work had no title. “Treatise on the Differences between the Rabbanites and Karaites” was the title given by its rst editor, Hartwig Hirschfeld. The extant manuscripts are written exclusively in Hebrew characters.

“Ibn Kammunah’s Treatise,” (1968), p. 107 n. 3.—In the table of contents of his Arabic Chrestomathy, Hirschfeld still seems to be doubtful on the issue of authorship when he writes: “Treatise on the differences between the Rabbanites and Karaites attributed to Sad b. Man
r (cod. Berol. Oct. 2562 Unicum).” See also Baneth: “Ibn Kammuna,” p. 296: “die zweite [Schrift über Rabbaniten und Karäer] hat Hartwig Hirschfeld in seiner Arabic chrestomathy in Hebrew characters (London 1892) vollständig abgedruckt, aber auf Grund von Steinschneiders Urteil als unterschoben behandelt.” 11 Moritz Steinschneider: Verzeichniss der Hebräischen Handschriften 1–2. Berlin 1878–97, vol. 1, p. 76: “eine Schrift über die Differenzen zwischen den Rabbaniten und Karaiten, welche (gewissermaßen als Fortsetzung des ) untergeschoben scheint; . . . Der Verf. dieser Abhandlung spricht als Jude, citirt fortwährend hebräische Schriften und gebraucht hebräische Phrasen, ganz abweichend vom Verf. des , allerdings mit Rücksicht auf das Thema und mit dem Scheine einer ähnlichen Objectivität, hinter welcher wohl ein Karait sich versteckt, da die Rabbaniten zu einem solchen Scheine weder Veranlassung noch Neigung hatten. Auch fehlen selbst in den vorgeführten Ansichten der Rabbaniten gewisse übliche Eulogien und Formeln . . . wie auch unser Unicum aus karaitischen Händen kömmt und die, [sic] die Echtheit versichernde Schlußformel den Verdacht der Fälschung voraussetzt. Auch die Benutzung des Buches ist eine halb ehrliche, nach der Art rafnirter Plagiatoren.” Idem: Arabische Literatur, p. 240: “Die Abhandlung über die Differenzen der Rabbaniten und Karaiten (ms. Bl.) ist jedenfalls eine, wahrscheinlich karaitische Unterschiebung.“ Idem: Polemische und apologetische Literatur, p. 39: “Es folgt dann eine, dem Character nach verschiedene Abhandlung über die Differenzen der Rabbaniten und Karaiten, welches grösstentheils aus dem Kusari des Jehuda ha-Levi . . . schöpft, und durch eine Vorbemerkung etwas ungeschickt als eine Art Fortsetzung des vorigen Werkes eingeleitet wird. Ich vermuthe hier eine Unterschiebung.” 12 See Baneth: “Ibn Kammuna,” pp. 309–11; Nemoy: “A Forgotten 13th Century Jewish Physician,” p. 157.—In his study on Ibn Kammna’s Tanq 4 al-ab4th, Leo Hirschfeld followed the views of Hartwig Hirschfeld and Steinschneider; see his Ibn Kammnah und seine polemische Schrift, p. 1 n.3, p. 15 n. 1.

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Introduction (Berlin Ms. Or. Oct. 256/2, ff. 139b:1–140a:5):—

. ] *-B] [ :H . . .

Introduction (Arabic transcription, ed. Nemoy, lines 2–14):— ¸ ¥ ] ¥θM T¸E ` T O `Δ D * O 3, U  `  '     O 
B  O ! ! M ̐ ͉ ̐`O 3 O ' ͬ O , ¥5 Ϟ ^cG ` .¥0 ¥ Ϟ ͬ
M M ' Q   c M  ¥% O ¥; ' D ]³ ] CO ͋ [ U > 
 Ϟ  [ O #  E]  $µ   4 cG ] M H, Ϟ ¥ EȜ  O \$  OΚ   c L [
U 2 4 MΚ  
͉ M H, %5c $  [ [ ̐ _] 
͉ % * ¥$ 4 OΚ ^őTƮ ͉]O ` L  $³ ^ŏ  ^
 + ̐ 4 + U ' B] ¸ Ϟ %G  
͋U ¸c Ϟ [ ʐ c ʎc . . . ³ B ._ ]  O,

End (Berlin Ms. Or. Oct. 256/2, f. 180a:4–12):—

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End (Arabic transcription, ed. Nemoy, lines 876–882):— ʎc  $   c  5 ʐR % %5 Θ  Ʋ 5 + . . . ʐR ^ ¸c   ʎc   3 ë KM H0 %G ̐ʗ ʐR     O$  O  \B ]  H ' ŏG B` .^ Q Z[ ^ʐ 5 B ] O 3 
Ϟ ̐A ̐±

Manuscripts

Berlin Ms. Or. Oct. 256/2, ff. 139b–180, 12 × 16.5 cm, 15 lines to a page; written in Hebrew characters by a different hand from Berlin Ms. Or. Oct. 256/1 (Tanq 4 al-ab4th; see above, Section 1.4.1); copied from the autograph by a Karaite by the name of Azaryahu ha-Nasi ben Yehalalel ha-Nasi in Baghdad in 1341 C.E. by the order of a certain Kaml al-Dawla Abd al-Khliq b. Ynah and collated with another copy that was taken from the autograph (cat. 1878–97, vol. 1, pp. 76–77 no. 107; Baneth: “Ibn Kammuna,” pp. 309–11). [Microlm copy: IMHM no. 1986]. St. Petersburg RNL II Firk. Yevr.-Arab. I 913, 7 ff.; written in Hebrew characters; consisting of two bifolios (ff. 1–2, 3–4), one isolated folio (f. 5), quire of four leaves (ff. 6–9, ff. 8–9 being empty), 13.6 × 18.2 cm, 17/19 lines to a page; containing the following fragments of the treatise: ff. 1a–2b (= ed. Nemoy, lines 644–703), ff. 3a–b (= 559–588), ff. 4a–5b (= 760–808), ff. 6a–7b (= 837–882). The fragment may belong to the same copy of the treatise as RNL II Firk. Yevr.-Arab. I 914. [Microlm copy: IMHM no. 54504]. St. Petersburg RNL I Firk. Yevr.-Arab. I 914, 6 ff.; written in Hebrew characters; consisting of isolated folios (ff. 1, 2, 5, 6) and one bifolio (ff. 3–4), 14.2 × 18.5 cm, 19 lines to a page; containing the following fragments of the treatise: ff. 1a–2b (= ed. Nemoy, lines 364–424), f. 3a–b (= 336–363), f. 4a–b (= 424–451), f. 5b [preceding f. 5a]

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(= 309–323), f. 5a (= 323–336), f. 6a–b (= 451–478). The fragment may belong to the same copy of the treatise as RNL II Firk. Yevr.- Arab. I 913. [Microlm copy: IMHM no. 54505]. St. Petersburg RNL II Firk. Yevr.-Arab. I 1703, 2 ff. (bifolio); written in Hebrew characters by a different hand than Yevr.-Arab. I 913 and 914; 13.5 × 18.6 cm, 15/16 lines to a page; containing the following fragments of the treatise: f. 1b (= ed. Nemoy, lines 1–9), f. 2 (= 135–154) (cat. 1991, p. 110). [Microlm copy: IMHM no. 56285].

Editions and Translations

Hartwig Hirschfeld (ed.): Arabic Chrestomathy in Hebrew Characters. With a Glossary. London 1892, pp. 69–103: “Treatise on the differences between the Rabbanites and Karaites attributed to Sad b. Man
r (cod. Berol. Oct. 2562 Unicum).” On the edition see the emendations suggested by Leon Nemoy: “Remarks on Ibn Kammna’s Treatise on the Differences between the Rabbanites and the Karaites.” [Hebrew] Tarbi 24 (1955), pp. 343–53, vi [English Summary] and in Sefer yovel mugash le-khevod Yisrael Elfenbeyn. Ed. Y.L. Maimon. Jerusalem 1962, pp. 201–8. Leon Nemoy: “Ibn Kammunah’s Treatise on the Differences between the Rabbanites and the Karaites.” Proceedings of the American Academy for Jewish Research 36 (1968), pp. 107–65 [Edition of the text transcribed into Arabic characters on the basis of Berlin Ms. Or. Oct. 256/2, summarizing translation, and introduction]. Leon Nemoy: “Ibn Kammunah’s Treatise on the Differences between the Rabbanites and the Karaites.” Jewish Quarterly Review 13 (1972– 73), pp. 97–135, 222–46 [Introduction and English translation].

1.5. Correspondence

1.5.1. Correspondence with Na
r al-D n al-0s I This correspondence was initiated by Ibn Kammna, who asked 0s about a mughla>a formulated by Ktib on the createdness of the world

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(4udth al-lam). On the subsequent reply by 0s , Ibn Kammna sent another letter.—The problem as formulated by Ibn Kammna in the correspondence runs as follows: “the [temporal] originatedness of the world does not necessitate the negation of reality, and whatever does not necessitate the negation of the reality is itself a reality that resulted from the originatedness of the real world” (4udth al-lam l yastalzimu irtif al-wqi wa-kull m l yastalzimu irtif al-wqi fa-huwa wqi yuntiju ann 4udth al-lam wqi).

(Mudarris Ra aw : A4wl u thr, p. 523 no. 78; Mudarris Zanjn : Zarguzasht, pp. 211–12) Beginning of Ibn Kammna’s initial query (Mudarris Ra aw : A4wl u thr, p. 523):— D - H S M   c 
B  O ! M _. * O 3, c U c L` 
U * O _ .' ͬ
͋ Z  ! , . . . L` * O _   L` ] L` 

Beginning of 0s ’s reply (Mudarris Ra aw : A4wl u thr, p. 523):— . . . 5  ]
A Ϟ  ^  4 ]
c5, ( 4 @/ M!   H0

Beginning of Ibn Kammna’s reply (Mudarris Ra aw : A4wl u thr, p. 523):— , ʐB ̐.  H 0, E] T  & ŏ A ^  ¥5 . . . !

Editions

Abd Allh Nrn : “Mu>ra4t man>iqiyya bayn al-Ktib wa-l-0s .” In Collected Texts and Papers on Logic and Language. Eds. M. Mohaghegh & T. Izutsu. Tehran 1974, pp. 285–86 (containing 0s ’s reply only; apparently due to a technical error, the text of p. 286 is not part of 0s ’s reply, as becomes apparent from a comparison with the manuscripts of the text). Chapter Three, Text Five (0s ’s reply only)

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Manuscripts

Ukhnd 1187/76, ff. 267a–b [pp. 495–96] (containing 0s ’s reply only). Mahd Bayn (containing all three letters of the correspondence; cf. Mudarris Ra aw : A4wl u thr, p. 523 no. 78). The current whereabouts of the manuscript is unknown. Ragp Pa-a 1461/76, ff. 258b–259a, 12.8 × 18 cm, 21 lines to a page (containing 0s ’s reply only).

1.5.2. Correspondence with Na
r al-D n al-0s II Seven questions addressed to 0s , together with the latter’s replies. The questioner does not introduce himself. The only indication of his identity appears at the beginning of 0s ’s response, where the latter addresses the questioner by name. However, in Majlis-i Sin 286 there is a blank space in place of the name and only the second part of the name is extant, which can be read as al-mla (see infra). The editor of the correspondence, Abd Allh Nrn , who used only this manuscript, does not mention this in his recent edition of the text; he has simply corrected the name to Ibn Kammna.

(Mudarris Ra aw : A4wl u thr, pp. 512–13 no. 67) Beginning of Ibn Kammna’s questions (ed. Nrn , p. 25 [variant readings of Majlis-i Sin 286, f. 74a:9–22 in square brackets]):— L I̐. ]` T  & ŏ E] ώ ë, :¥ c 0U O ` a E I   [ + :]  Ƹ 1 O ' K O   + ,   O TΣ 4 ¸G 5  * ͉  , Ϟ [$ M Δ  c O ¥] G L$] K    >µ  c Ϟ [ ] I, \  4 '[ Ϟ ' M *B ¥
5 [  : ]    Iʐ+ %G Ȝ 
] . , CO M  SU>  L ¥ M Ȝ I ` ' + .%G 4 ` #   T 3 I3 O ' % I, ¸1³ $ ȟ ¥M  c  E H ? O M  c  , ¥5  I, Gµ O ]ő E ʐR   % κ ¥5  c *U U+ H . . . .4 ³ I¸% '  J

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Beginning of al-0s ’s replies (ed. Nrn , pp. 28:20–29:3 [variant readings of Majlis-i Sin 286, f. 76a:2–8 in square brackets]):— `³ : c D  
͉
Δ³ O G :
' ` IH0 \ 4 I1E] []T ʐR  c :'] ' + I[, :  c ]   c    * ` Ϟ G  *Ξ ^
[M \ :   +  CO  ]  J
5O ] H0  4  U> 
] [ $ _O R? ]ʎc L . . . `] 3³ , M \ . c (

Edition

Abd Allh Nrn (ed.): Ajwibat al-masil al-Na
riyya, mushtamil bar 20 risla. Tehran 1384/2005, pp. 25–34.

Manuscripts

Am r al-Mumin n 1515; copied by al-Kha>>> Ism l al-Margh , 13th/19th century (cat. 2003–4, p. 251 no. 732). Majlis-i Sin 286, ff. 74a–78b, incomplete at the end; part of a majma written in 738/1337–38 by Al b. al-basan b. al-Ra al-b at the request of Shams al-D n Uw in Sul>niyya (cat. vol. 1, p. 146). [Microlm copy: Dnishgh microlm 1436 (cat. vol. 1, pp. 600–1)]. Mudarris Ra aw evidently used a different manuscript of the text, the identity of which still needs to be established, as he indicates the beginning of the text as follows (A4wl u thr, p. 512):— ̐, E] KM³ ŏ   c  O D  ! M [M  LU  ¥5 , .O'E '  H   9  9 ! , ʐB ! G U . . . 3³

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1.5.3. Correspondence with Najm al-D n al-Ktib I13 This correspondence, which consists of three epistles by Ibn Kammna to Ktib , together with the latter’s replies to all three epistles, gives evidence that Ibn Kammna had participated in one of Ktib ’s majlis, where the discussion on the logical problem dealt with in the correspondence started. Ibn Kammna refers to this correspondence in his al-Jad d f l-4ikma where he gives a summary of it (pp. 203–5).

(GALS, vol. 1, p. 769) Beginning:— T¸E ]` T O & * O ¸ ŏ :;   c  O @/ O U L  + ő ' ! , 0, ̐,  L % ͉ CO A  ¸] ^      µ ^  : + H O  ^ + ³ ³ IO «\» «`» CO A   O  µ «\» «`» ¥$    _   L,  I^  
+ ɝ  µ .^  *  µ  ` ] , ¥5 ] I³ Ϟ ¥$ ^  ³ Ϟ .  R Ϟ , `!  R Ϟ L, 5

End:— ̐. *HB ]
κ ͋O   1 ʐR  4 \H, BƼ  c \c 5 Ϟ K   O I ] ] ] K  5 + _H, ] \
' M ŏ ] c 5 4 1 Ƽ # 
] 
µ ]ʎc Ϟ ¥
5   4 ,  
 U 4 :]  ¥
] \ H ¥
K _ `  S ¥
B . L _  4 ¸

13 Perlmann erroneously assumed that the addressee of Ibn Kammna’s epistle was his son Najm al-Dawla (see the introduction to his edition of the Tanq 4, p. xii); this was corrected by Bacha (bawsh , p. xxii).

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Manuscripts

Adana 177/4 [= 181.2], ff. 239b–241b, 18.5 × 13.5 cm, 23 lines to a page (cat. vol. 1, p. 88 no. 312) [given the scanty information provided in the catalogue it is not certain whether the manuscript indeed contains this correspondence]. Ukhnd 1187/67, ff. 290b–292b (cat. p. 1480). Ayasofya 4862, ff. 269b–271b, copied in the 8th/14th century (cf. Nawdir, vol. 1, p. 166) . Majlis 630/2, pp. 9–11 (cat. vol. 2, pp. 388–89). Majlis-i Sin 286/5, ff. 39b–41b, part of a majma written in 738/ 1337–38 by Al b. al-basan b. al-Ra al-b upon the request of Shams al-D n Uw in Sul>niyya (incomplete at the end) (cat. vol. 1, p. 146, where Na
r al-D n al-0s is erroneously mentioned as correspondent instead of Ktib ). [Microlm copy: Dnishgh microlm 1436]. Pertev Pa-a 617, ff. 173a–176b, copied in the 8th/14th century (cf. Nawdir, vol. 1, p. 166). Ragp Pa-a 1461, ff. 276b–278b, 12.8 × 18 cm, 21 lines to a page, copied in the 8th/14th century (cf. Nawdir, vol. 1, p. 166).

Edition

Chapter Three, Text Six

1.5.4. Correspondence with Najm al-D n al-Ktib II Jall al-D n al-Dawn mentions in his second supercommentary on Qshch ’s commentary on Na
r al-D n al-Ts ’s Tajr d al-aqid (Ustn- i Quds 19827, ff. 195b:21–196a:8) and later on again in his Nihyat al- kalm f 4all shubhat ‘kull kalm kdhib’ that Ibn Kammna corresponded with Ktib on the liar paradox and quotes from the correspondence (ed. A. Farmarz Qarmalik in Nme-ye Muf d 2 i (1375/1996), pp. 113:21–114:6). Nothing of this correspondence is preserved apart from Dawn ’s quotation. In the following, the entire quote from Dawn ’s supercommentary is given. Variants of the more concise quotation in his Nihyat al-kalm are indicated in square brackets:

schmidtke_F3_58-138.indd 123 7/18/2006 6:39:29 PM 124 CHAPTER TWO  >µ 5 M
U c ̐ Z  \$ Ϟ   c  [c] c  ¸c    :` :[`  %G ΘU : >µ 5 M
U ] G I M dž ʌ1 c ʌ1 5 : ` 
] . ? θ ` A G c  ¥5 Ϟ ¥ʐR M ¥    : ` I c[ʍ [ ] ϟ M ʌ cʍ  %5 %5  I\G c A Ƽ   Ƽ [¥  + : ]  I%5 .G c ` A  
c5,  Ζ : .G c ` A   Ϟ  5 .  Ϟ   Ϟ  \G c A   +  A  ] .3 O ' + ŏ ] K   5 *U D, θ+  ʍ :4 . . . ʍ] 4 U  ʍ ¥θ+ LϚ ʌ1 ¸ 5  ] .
 M
? [ , Ϟ $, M ʌ 5 1 [̐ Ϟ ¥cG .  ʐR %G % ̐ * \G  B Ϟ Ϟ  \G c A   + :  
0³  Ϟ Ʋ \5 B υ` IG c ` A ʌ 5   %G υ` ] I  Ϟ   O U  E .%G Ϟ  TU G c ` A
0³ TΣ      U ¥
- ¥cG Ȝ \5 B M ʌ 1 Ϟ ƹ  _ƹ 
]  ƹ + O  _. $, ʌ 5 G O  E 
] ƹ M   G c  c ` A   c ³ : .[- :2 . . . E ] dž c
c5, \ Χ 

1.5.5. Correspondence with Kaml al-D n al-Ba4rn The addressee in this piece of correspondence is Kaml al-D n al- Ba4rn , who is presumably to be identied as Maytham b. Maytham al-Ba4rn (d. 699/1300). In three manuscripts, this correspondence is the rst of a number of fawid, mostly on logic, formulated by various scholars who cannot be identied in every case. Reference is made to Ktib , Shams al-D n al-Samarqand (d. 702/1303), Nakhjawn , and Sirj al-D n al-Urmaw (d. 682/1283–84). This is followed by a section on mughla>t, some of which are ascribed to Ktib and contain a reference to the Allma al-bill . The eulogy following the latter’s name indicates that the text was written after his death in 726/1325. Ugh Buzurg, who has seen Majlis 3850 [current shelfmark: Majlis 1830] containing

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Ibn Kammna’s exchange with Ba4rn , together with the other fawid and mughla>t, has no doubt that all are by Ibn Kammna: “al-Fawid li-Izz al-Dawla Ibn Kammuna, fawid mutafarriqa wa-f hi al-mughla>t lah” (Dhar a, vol. 16, p. 318 no. 1478). M rz Mu4ammad 0hir Tunkbun (d. 1320/1941–42), the previous owner of this codex (see cat. vol. 5, pp. 270–73), attributed the last part of the text to Ktib . It is, however, not clear where he suggested “the last part” should start. The manuscripts do not support the conclusion that Ibn Kammna collected all these notes together, or even wrote them, and it is certain only that the rst epistle addressed to Ba4rn was composed by him.

(Dhar a, vol. 16, p. 318 no. 1478) Beginning of fidat Ibn Kammna:— I?  c ] c,  '  O :  c  ! O ] ] . . . ]³ &   

Beginning of Ba4rn ’s reply:— $ $ $  #  ' ͬ
ɝ- !  c _. ¸O M \ % . . .  µ U, ¥$  µ U, ʐS %G $ L  O

Manuscripts

Ukhnd 1187/76, ff. 348b:8–349a:1 (cat. pp. 1481–82). Majlis 1830/13 pp. 56–57; copied apparently in 1058/1648–49 by Mu4ammad b. busayn al-Aq l al-Astarbd (cat. vol. 5, pp. 271–72). Ragp Pa-a 1461, ff. 346b:7–347a:2, 12.8 × 18 cm, 21 lines to a page. ^adr al-D n al-Ma4allt 17/6, f. 45a, 9.5 × 16.8 cm, copied in 1056/ 1646–47. The manuscript contains only the fida of Ibn Kammna, followed by the reply ( jawb) of Ba4rn , but none of the other fawid that follow thereupon in all other three manuscripts. The codex was given to the Khnqh- A4madiyya Library in Shiraz, the current shelfmark being no. 695 (cat. p. 273).

schmidtke_F3_58-138.indd 125 7/18/2006 6:39:30 PM 126 CHAPTER TWO

Edition

Chapter Three, Text Seven

1.5.6. Correspondence with Fakhr al-D n al-Ksh Extant in a single manuscript is Ibn Kammna’s correspondence with Fakhr al-D n al-Ksh . Beginning (Esad Efendi 3642/8, f. 168a:3–14):—   ͉ : ̐D
O  U #  O O ^  4 T  U % \ c K+¸
] c Ư ʐR M  R ͉ ^O K+¸ ] ]$  ͉
B & K]  ʐR  > K+¸, Ϟ $ + ³ Ϟ c # .  ƹ   U ]$ ʐR I# O I¥ ` c 
0± I]  ̐Ʈ Ư .U  ( ` + : ɝ $ $ ʐR O ]$,
B L Ʈ 
$  B . . . :  b> :] 5  G . O O  , 

End (Esad Efendi 3642/8, f. 169a:15–18):— .a¸HA 5 4 `
 Ϟ #  @0³ I³ : Ϟ   M³ ¥$ Ȝ   ' . cG 3 % E b?  L] 0 ^ +   .ͬ

Manuscripts

Esad Efendi 3642/8, ff. 168a–169a, 11.5 × 19.4 cm, 18 lines to a page [Sul saalah Fakhr al-D n al-Ksh min al-Allma Ibn Kammna]. The copy of the tract itself is not dated, but some other writings in the codex written by a single hand have dated colophons (f. 134b: 28 Rab  I 752/25 May 1351; f. 153a: 3 Shabn 753/13 September 1352 bi-baldat billa) (cat. 1885, p. 265).

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Edition

Chapter Three, Text Eight

1.5.7. Correspondence with Ibn al-Fuwa> Ibn al-Fuwa> writes in his Majma al-db f mujam al-alqb (ed. M. Kim, vol. 1, pp. 190–91; transl. Nemoy: “New Data,” p. 508): “. . . He was sought by many people who wished to prot by his instruction. It so happened that I myself was prevented from meeting him personally by an illness which overtook me, but I wrote him requesting him to let me have a token of his instruction, so that I might embellish my work with it. He wrote in reply, through my colleague and friend Shams al-D n Mu4ammad b. Ab al-Rab , the calculator, known as al-bashaf, in the year 683:

Keep knowledge always away from ignorant people, And do not entrust it to him who is unt for it. He will only use it for violent, hateful, and evil purposes, And his lack of intelligence will turn it into ignorance. Always guard it zealously from him, And seek not excellence from him who has none to start with . . .”

Editions

Ibn al-Fuwa> : Talkh
majma al-db f mujam al-alqb. Ed. Mu
>af Jawd. Damascus 1962, vol. 4 i, pp. 159–61 no. 189. Ibn al-Fuwa> : Majma al-db f mujam al-alqb 1–6. Ed. Mu4ammad al- Kim. Tehran 1416/1995–96, vol. 1, pp. 190–91.

1.6. Poetry

1.6.1. Poetry I

schmidtke_F3_58-138.indd 127 7/18/2006 6:39:31 PM 128 CHAPTER TWO

Manuscripts

Majlis 630/3, p. 20. This piece of poetry is not mentioned in the catalogue (cat. vol. 2, pp. 388–89), yet was identied by Dnishpazhh in the preface (d bchah) to his edition of Na
r al-D n al-0s ’s Akhlq- i mu4tasham (Tehran 1377/1998, p. b st u nuh). Mahdaw 591 bay . Facsimile edited as Jung-i Mahdaw . Tr kh-i kitbat az 753 qamar be bad. Chp-i aks az r-yi nuskha-yi kha>> -yi Kitbkhna- yi Duktur A
ghar Mahdaw . Tehran: Iran University Press, 1380/2002, p. 193.

Edition

Chapter Three, Text Nine

1.6.2. Poetry II Another piece of poetry is contained in Ibn Kammna’s reply to Ibn al-Fuwa> , see above, Section 1.5.7.

2. Works of Uncertain Authenticity

2.1. ball ishklt al-Ishrt The treatise which is extant in a single manuscript (Vaz r 2377/5, ff. 49–77) was copied in Shabn 956/August–September 1549 and consists of two unconnected parts. The unconventional beginning of each part suggests that both are extracts from two different texts. The text itself contains no indication either of its author or title. The only indication that Ibn Kammna is its author is the table of contents in the codex (f. 1b), which also gives the title which clearly refers to the second part only. That the title is in Persian (ball-i ishklt-i Ishrt) suggests that it was added later on. Part One (ff. 49b–52b:5) contains two sections; the rst, which seems incomplete in the beginning, deals with the Aristotelian proof of the existence of God on the basis of cause and effect.

schmidtke_F3_58-138.indd 128 7/18/2006 6:39:31 PM INVENTORY OF THE WRITINGS OF IBN KAMMcNA 129

Beginning of Part One (f. 49b:1–5):—  G 3 Z  ¸] I^O  c ͷ c + ͬ ' H ` 0± I  ʐR      & ³ IOȜ : ¸] O $ LD LH  G
c  cG  + ^ OH Ϟ 4 F %G T$ 4 F0  _G O, F ]     . . . 5 ³ Ϟ  .OD Ϟ
c5 

The second section ( fa
l) deals with God’s knowledge; it starts as follows (f. 50b:12–13):—  ³  M $ `
1 ]$, ]
B :  O,  E ¸c B] . . .  < 5 5  O  M $ $ c   3 O Ϟ %5c  c

End of Part One (f. 52b:2–5):— 
, , 5 Ϟ µ KO ³ 5 ʐ  Ϟ O, $,  2  3  ̐` U?, * O %G " 3 ? < 3  M ̐ O  .̐Oͷ U 9 4 ' 4A  W +  b _?O

Part Two (ff. 52b:6–77a) contains commentaries on twelve remarks from Ibn S n’s Ishrt, and one on a remark from his al-Mabda wa-l- mad. The author refers to Ibn S n as
4ib Kitb al-Ishrt or
4ib al- kitb. Each commentary is introduced with a complete or partial quote of the respective words of Ibn S n. None of the material contained in Part Two is taken from Ibn Kammna’s commentary on Ibn S n’s Ishrt (see above, Section 1.1.1), and the overall style of the entire text is different from Ibn Kammna’s usual style. The twelve remarks from the Ishrt commented on are taken exclusively from the second part of Ishrt on philosophy, to the exclusion of the rst part on logic. Moreover, none of the remarks of nama> three (psychology) and nama> nine and ten (mysticism) are commented on. With the exception of the rst, the remarks are introduced as masala. The text seems complete at the end, as the last remark is entitled al- masala al-akh ra (f. 73b). The remarks are arranged, as the author himself asserts (f. 64a:12–15), in an order that is different from the order that they appear in the Ishrt.

schmidtke_F3_58-138.indd 129 7/18/2006 6:39:31 PM 130 CHAPTER TWO

The following remarks of Ibn S n are commented on in Part Two of the text (reference is given to Mujtab al-Zra ’s edition of Ibn S n’s Ishrt (Qum 1381/2002) with the respective nama> and ishra / tanb h indicated in square brackets:

  ]ʎ  ¸ % $ $ µ  Ϟ ¸c ̍ (15–6:\52) [1] T$ ^ B LD  " ^    ̐$ 4 $ $ ^G M ʍ` \$ ʍ   $ LD  " T$ . . . ^#  ] ^# \$   %G
> B : c ^#  ] : B T$³ O  T$³ c, T$³ O  T$³ c, 
] $  ɝ %  ] > ŏ  OD Ϟ 5 ̐ ` 5 B : c, \ c + A
#  ɝ % 5 $ $  c G  $ ³ . . . %G O  c  ̐O, $ $ : ] LD, 5 Ϟ . . . ^
>µ . . . ([18/4] 270 ) ¥ʐR $ $ ¸] $

 ([1/2] 213 )  ^ $ 3 ʐ?    :0 (4:57) [2] . . .  ^  4  ʌ 5

c  ` -, M U   O  :0 (14–13:59) [3] . . . / ^    , ([14/2] 221 ) c M   ' ] -,

282 ) ]  * `  * O _  :` :0 (5–4:\60) [4] . . .    ] ]
>µ ¥5  ([4/5]

283 ) ¥0U 3  ʐS L   ( ³ :0 (10–9:\61) [5] c- D,   # -, ^   H c ^   ([5/5] . . . c H

) ]
>µ 0U 3 OH`  HU Z  :` :, (1:\64–15:64) [6] O ³ H ͉ _ O O H  ]
>µ ¥5 ̐ ([28/1] 204 . . .  Ϟ ]G0  . ¸

^O,  * c  L ?   c , :` : , (6–4:66) [7] ([33/1] 207 ) ]
>µ   OD ^    ' ]  LD ͉ . . . $ ̐ `

schmidtke_F3_58-138.indd 130 7/18/2006 6:39:31 PM INVENTORY OF THE WRITINGS OF IBN KAMMcNA 131

]
>µ 0U 3 LD ^G   c , [ + : , (12–11:66) [8]  . . . E 5 c  c  ] ³  + ̐ , ([34/1] 208 )

 : Ϟ 1 Ƹ $ c  c  :` :O , (11–10:67) [9] 3  $,   ̐ ` ́O, β , ¥5 ([3/4] 264 ) 0U 3 . . . O <

  Ϟ _  M \ǃ T U> c :  , (2:\68–11:68) [10] ʐR 5  ^ 2  ] \ǃ   ] _  
] .¸  =   #  ] ] _ ,  \ǃ   I  I ʐR 5 . \ǃ , M D
 ] _   I 5   ([16/4] 270–269 )  ʐR E 5 . ] _ , M D
\ǃ   _Ƽ ͉  D
M [ T U>³ _ + ` O
  . . .   3 % LA O] ` O    Ʋ  , (6–4:\69) [11] O,    ¸ 5 ([2/5] 280 ) ¥0U 3 [ HU T$³ . . .  Ϟ ¥$ Ϟ 3 ` Ƽ

5 W Ϟ 5 ] F  0U Ϟ ͉ , (10–7:\71) [12] ... ʐ1³ 5, U>
 ŏ M \  Ϟ \B, ¥cG . . .  % ¸] ([12/5] 288 ) . . . 5, %G ͷ aΖ \  + A 
]

 O, , \ c H \  5 ʐR ͉ ]ʐ1³ , (–3:\73) [13] ʐR -, ʐR . < - 

End of Part Two (f. 77a:4–8):— 5] `
1 c. O - $ Ϟ    υ Lͷ ̐] . . .   Ϟ ^¸1! .  c   5  * 0±  c- 
A ] F   # : - ¥ O$ c- $ c    ^ , ¸ ]¸B  KM A ]  $ B 5 ] ] `
1 O DO .  .U 9 4

schmidtke_F3_58-138.indd 131 7/18/2006 6:39:32 PM 132 CHAPTER TWO

Colophon (f. 77a:9–13):— κ+ CO ]  \   # Ϟ  , ¥5 aΖ + A  c , : `    $ ¥
Ϟ , ¸] ̐ ŏ $0 G : ] I ] ] #  , M .+*  O> Ϟ  .¥
M

Manuscript

Vaz r 2377/5, ff. 49–77, 13 × 19 cm, 16 lines to a page; copied in Shabn 965/May–June 1558 (cat. vol. 4, p. 1269). [Microlm copy: Ustn-i Quds microlm 14473].

2.2. Min tal q al-bak m Izz al-Dawla Abi l-Ri  Ibn Kammna (Tar ft) The text, extant in a single manuscript (Esad Efendi 3642/7), lacks both conventional beginning and end and may consist of notes from a larger text—there is no intelligible context to connect the respective terms and examples discussed. The only indication that Ibn Kammna is the author is to be found in the heading (f. 166a): min tal q al-bak m Izz al- Dawla Abi l-Ri  Ibn Kammna. An additional heading tar ft was added on the upper margin of the text (f. 166a) by a different, certainly later hand; the same hand has added titles to various writings throughout the codex; some of them are inaccurate, which suggests that the title given to this tract should not be relied upon. The title “tar ft Ibn Kammna” is also to be found on the title page of the codex (f. Ia) by a third, different hand. The copy of the tract itself is not dated, but some other writings in the codex which are written in a single hand have dated colophons (f. 134b: 28 Rab  I 752/25 May 1351; f. 153a: 3 Shabn 753/13 September 1352 bi-baldat billa). It is possible that these notes were taken from some of Ibn Kammna’s glosses; at least, there are similarities in style with his Taqr b al-ma4ajja. Beginning (Esad Efendi 3642/7, f. 166a:3–5):—  , ]  ʎ  ³ . ʎ   I  ³ U % . . . 
³ T c

schmidtke_F3_58-138.indd 132 7/18/2006 6:39:32 PM INVENTORY OF THE WRITINGS OF IBN KAMMcNA 133

End (Esad Efendi 3642/7, f. 167b:10–13):— S K  ] G U,
³ Ϟ $, ¸HA :- S
B . . . .&,
 K #  µ ¸HA K  ] K

Manuscript

Esad Efendi 3642/7, ff. 166a–167b, 11.5 × 19.4 cm, 18 lines to a page (cat. 1885, p. 265).

Edition

Chapter Three, Text Four

2.3. Masil mutafarriqa wa-fawid mushattata This collection of various sult, nukat and fawid on various logical problems, extant in a single manuscript (Ragp Pa-a 1481, ff. 283b–290a), was written, according to Ramazan /e-en, by Ibn Kammna (Mukhtrt, p. 144). The manuscript itself contains no evidence that would support this. /e-en may have been led to his conclusion because the preceding item in the same codex (ff. 278a–290a) is Ibn Kammna’s Maqla f anna wujd al-nafs abad wa-baqah sarmad (see above, Section 1.3.10). Beginning (Ragp Pa-a 1481, ff. 283b:21–284a:1):— O   c, , I ̐  ` H ë ? ] `   $ ¥ʐR , c, c    ³ G %G , . . . T L

End (Ragp Pa-a 1481, ff. 289b:20–290a:2):— -, TΧ %G M () G O  µ  G³ Lͷ D]  ŏ :  O O ő
M   c ] TΧ %# F _ ƹ ]
κ O ŏ
] ̐]H ()   Tő E [. . .] c ³ : < @dž
³  : ŏ³
M .] ]   5 F  ] 
M
 `
 Ϟ ]$Ȝ 

schmidtke_F3_58-138.indd 133 7/18/2006 6:39:32 PM 134 CHAPTER TWO

Manuscript

Ragp Pa-a 1481, ff. 283b–290a, copied in the 8th/14th century (cf. Mukhtrt, p. 144; Nawdir, vol. 1, p. 166).

2.4. Kitb f l-man>iq wa-l->ab a wa-m badah (Kitb f l-4ikma) An extensive treatise on philosophy, composed following the request by ba al->alaba al-mustarshid n. The authorship of the work as one by Ibn Kammna is questionable. Neither introduction, colophon nor the text itself contain any indication that it is by Ibn Kammna. All three extant copies of the work are contained in codices with other works by Ibn Kammna. The earliest of the three known manuscript copies (completed in 720/1320) is Ayasofya 2446, which also contains Ibn Kammna’s al- Jad d f l-4ikma (ff. 1–176b) and his Taqr b al-ma4ajja (ff. 293b–308a). On the leaf prior to f. 1a in reference to the contents of the entire majma appears: kitbn li-Ibn Kammna f l-4ikmiyyt al-falsayya . . .). On f. 1b is indicated by a later hand: al-Kshif . . . li-Ibn Kammna, which is correct, as this treatise indeed starts on the same folio. On f. 177a is written in the same later hand: al-bikma al-jad da li-Ibn Kammna, which is correct if it is supposed to refer back to the treatise ending on f. 176b (al-Kshif and al-bikma al-jad da being alternative titles for al-Jad d f l-4ikma). The manuscript contains no indication of the title or the author of the work under consideration.—The other two extant manuscripts of the work, which Ritter tentatively dates to the 9th/15th (Ayasofya 2447) and 11th/ 17th century (Esad Efendi 1933) respectively, have title pages: in Ayasofya 2447 on f. 3a: Kitb f l-4ikma tal f al-faylasf al-kmil al-f il Izz al-Dawla Sad b. Man
r Ibn Kammna . . . and in Esad Efendi 1933 on f. 1a: hdh l- Kitb f l-4ikma tal f al-4ak m al-f il wa-l-faylasf al-kmil Izz al-Dawla Sad b. Man
r b. Kammna. . . . In Esad Efendi 1933, the treatise is also mentioned with Ibn Kammna as author on the table of contents prior to f. 1a. On the basis of a mistake that is to be found in all three manuscripts (cf. Ayasofya 2446/2, f. 214a, Ayasofya 2447/1, f. 25b, Esad Efendi 1933/1, f. 17a where it says al-qida al-rbia instead of al-qida al-sbia, as would be required by the context), it seems safe to assume that all three copies belong to the same textual transmission, although it is unlikely that Esad Efendi 1933/1 and Ayasofya 2447/1 were copied from Ayasofya

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2446/2: two diagrams, included in Esad Efendi 1933/1 and Ayasofya 2447/1, are missing in Ayasofya 2446/2 (ff. 233b, 254b); moreover, each of the three sections of the text—logic, physics, metaphysics—is preceded in Ayasofya 2446/2 by the basmallah—something that is not found in the two other manuscripts. It is thus more likely that all three manuscripts were either copied from the same source or go back to the same archetype. The fact that the earliest of the manuscripts lacks any indication of the title that is found in the later copies, suggests that this was also the case with their respective source or archetype. There are other formal indications arguing against authorship by Ibn Kammna. One of the characteristics of his systematic independent philosophical treatises is that they are arranged in a strictly even manner. Al-Jad d f l-4ikma consists of seven abwb each containing seven fu
l; al- Ma>lib al-muhimma consists of seven fu
l each containing seven ab4th; Kalimt waj za consists of two jumal, each containing two abwb consisting of ve fu
l each; in none of these treatises does he arrange the material according to the tripartite scheme logic-physics-metaphysics. The text structure of the Kitb f l-4ikma is strikingly different; it comprises the three disciplines of knowledge, viz. logic, physics and metaphysics, and even within these the work does not reveal a comparably even division. Al-ilm al-awwal f l-man>iq is subdivided into 6 maqlt; maqla 1 comprises 10 qida, maqla 2: 2 qida, maqla 3: 2 qnn (qnn 1 comprising 8 qida, qnn 2: 4 qida), maqla 4: 14 qida, maqla 5: no further subdivision, maqla 6: 2 fann (fann 1 comprising 5 qida, fann 2: no further subdivision). Al-ilm al-thn wa-huwa al-ilm al->ab  is subdivided into 2 maqlt; maqla 1: no further subdivision, maqla 2 comprises 5 fann, fann 1: 6 qida, fann 2 & 3: no further subdivision, fann 4: 3 qida, fann 5: 3 qida. Al-ilm al- ilh is subdivided into 5 maqlt, maqla 1: 13 qida, maqla 2: 3 qida, maqla 3: 7 qida, maqla 4 & 5: no further subdivision. Moreover, there are doctrinal reasons for assuming that the work is not one of Ibn Kammna’s writings. In his discussion on the soul, the author of the work maintains that the soul has no existence prior to the body; he moreover rejects the notion of tansukh (Ayasofya 2446, ff. 261bff; Ayasofya 2447, ff. 58bff; Esad Efendi 1933, ff. 36bff ). Both doctrines contradict the doctrinal position of Ibn Kammna, who upheld the pre-eternity of the soul in all his authenticated writings and had a more favourable view of metempsychosis.

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M nuw , who inspected one manuscript of the work (Esad Efendi 1933) in 1956, also seriously doubted the authenticity of this treatise as a work by Ibn Kammna. He specically pointed out that the anonymous author refers by way of example to the river Nile, which is a highly unlikely thing for a writer from Baghdad to do. He assumes that the work was written in the 4th/10th century (Mujtab M nuw : “Az khazin-i Turkiyah.” In M nuw bar gustara-yi adabiyyt-i frs . Majma-yi maqlt. Ed. Mhmun r M nuw . Tehran 1381/200, pp. 231–33]. Beginning (Ayasofya 2446/2, f. 177b:1–11):— 4 ]¸B  ^   O ³ M ¥, $ ] $ ] O c 2 Lͷ  >ʍ, H CO ͋ ] O
?, E + A 3 E ¥
B0  Ƹ ¥O OH _H, ͋M ¸ O 4 ő  %G Ϟ  $
¥ Ȝ O ¥G 3 $] ¸µ 3 őë 1H  µ  ƹ ]  BO   U,  > ` M HS O, Ϟ  + U   4  U? _H, ³ O Ϟ , ,  R S  ] . . . ^

End (Ayasofya 2446/2, ff. 293b:8–294a:3):— %G 2 \   + 4 ] O ] ?  U? O,  . . . ¸0 ]ʐ Ϟ O` Ȝ   ͉ T U>³  ]O ͉  "³ \κ   ! ^ O ^ H _O %G O 2 ̐  O ʎc KM³ 4
c5 2 $ 2 : , M  O,  ^¸ O, _O  O   ¥ ³ ' M %G  2 ̐  U  ³ !  c Q ^   ŏcG ] ^őʌ _ 1 M ^ O 2   ^ʐ . ' ¥ ,

Manuscripts

Ayasofya 2446/2, ff. 177b–294a, 12.5 × 18 cm, 13 lines to a page; copy completed on 20 Jumd I 720/28 June 1320 in balab (cat. p. 363).

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Ayasofya 2447/1, ff. 1–77b, 14 × 24.3 cm, 17 lines to a page. The title page has Kitb f l-4ikma tal f al-faylasf al-kmil al-f il Izz al-Dawla Sad b. Man
r Ibn Kammna. Copied in 9th/15th century (Ritter II, p. 58). Esad Efendi 1933/1, ff. 1–49a, 16.3 × 25.2 cm, 19 lines to a page. The title page has Kitb f l-4ikma tal f al-faylasf al-kmil al-f il Izz al- Dawla Sad b. Man
r Ibn Kammna. Above the title on f. 1a is written: Majma min rasil f l-4ikmiyyt f awwalih rislatn li-Ibn Kammna. Copied in 11th/17th century (Ritter II, p. 61; cat. Ritter/Uppsala, p. 65). [Microlm copies: AUB 15/1 (cat. 1985, p. 493); Dnishgh microlm 535 (cat. 1969–84, vol. 1, p. 496); fotograph copy: M nuw 294 (cat. p. 138)].

2.5. al-Kf al-kab r f l-ku4l A work on ophthalmology ascribed to Ibn Kammna by ^adaqa b. Ibrh m al-Mi
r al-banaf al-Shdhil (8th/14th or 9th/15th century) in his al-Umda al-ku4liyya f l-amrd al-ba
ariyya. Shdhil refers to Ibn Kammna as “Sad Ibn Kammna
4ib al-Kf al-kab r”, “Ibn Kammna jmi al-Kitb al-Kf ”, “
4ib al-Kf al-kab r”, “
4ib Kitb al- Kf ”, and “Sad Ibn Kammna”. His quotes from the Kitb al-Kf , which is apparently not extant, show that Ibn Kammna treated a number of cases in balab.14 Whether the author of the Kitb al-Kf was Sad b. Man
r Ibn Kammna cannot be conclusively decided on the sole basis of Shdhil ’s testimony. However, since there is strong evidence that Ibn Kammna spent most of his professional life in Baghdad, it is unlikely that he treated patients in balab at any stage of his life. Moreover, there is no other evidence conrming that Ibn Kammna was indeed

14 The possibility that the Kitb al-Kf is extant yet so far has not been identied should not be ruled out. The numerous quotations by Shdhil from this work might help to identify it. See ^adaqa b. Ibrh m al-Shdhil : al-Umda al-ku4liyya f l-amr al- ba
ariyya. Ms. Munich 834, ff. 34a:16ff, 55b:10ff, 55b:17ff, 59b:2ff, 75a:21ff, 77b:16ff, 80b:10ff, 141b:4ff, 148b:4. For the respective references in the manuscript copy of the text in St. Petersburg, see Victor Rosen: Les manuscrits arabes de l’Institut des Langues Orientales. St. Petersburg 1877 (reprinted Amsterdam 1971), pp. 101–2.

schmidtke_F3_58-138.indd 137 7/18/2006 6:39:34 PM 138 CHAPTER TWO

a physician. On the other hand, there are other likely candidates for the “Ibn Kammna” or “Sad Ibn Kammna” mentioned by Shdhil . One possibility would be Ibn Kammna’s grandfather who was also called “Sad”. Moreover, we know of a contemporary of Ibn Kammna by the name of Abu l-Qsim Sa d b. Mal b. Fut4 Ibn Kammna15 who might also qualify. (Rosen: Manuscrits arabes, p. 101; Steinschneider: Arabische Literatur, p. 239 no. 2; GALS, vol. 1, p. 769; Ullmann: Medizin, pp. 213–14)

2.6. al-Tadhkira f l-K miy The title is included by modern scholars among the works of Ibn Kammna on the basis of the information provided by bjj Khal fa. However, the authenticity of the work as one by Ibn Kammna is doubtful. One of bjj Khal fa’s sources presumably was (directly or indirectly) Shihb al-D n al-Qalqashand ’s (d. 821/1418) ^ub4 al- ash f
inat al-insh, completed in 814/1412. Qalqashand lists the work under the heading amthal kutub al-islmiyy n within the discipline of k miy and does not offer any specics as to the name of its author, “Ibn Kammna”.16 Since it is well known that the names “Kammna” and “Ibn Kammna” were relatively frequent also among Muslims (see above, Section 2.5), it seems likely on the basis of the evidence of Qalqashand that here a different, Muslim, Ibn Kammna is meant. (Kashf al-unn, vol. 1, p. 393; MS, vol. 1, p. 346; Steinschneider: Arabische Literatur, p. 240 no. 6).

15 See Nj Marf: Tr kh ulam al-Mustan
iriyya 1–2. Baghdad 1379/1959, vol. 2, p. 339.—For other possible candidates, see Mu4sin Am n: Ayn al-sh a, vol. 7, pp. 442–3 (Ul Kammna). 16 Shihb al-D n al-Qalqashand : ^ub4 al-ash f
inat al-insh 1–14. Cairo 1913–16, vol. 1, p. 475.

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CHAPTER THREE

EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA

Te xt 1

Kalimt waj za mushtamila al nukat la> fa f l-ilm wa-l-amal The following edition is based on the following manuscripts: = Ustn-i Quds 855 = Majlis 593/1, pp. 3–40s = Fâtih 3141/5, ff. 266a–286b = Mishkt 861/16 = Marash 12868, ff. 40a–59b

1

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schmidtke_F4_139-224.indd 169 7/18/2006 7:09:25 PM 170 CHAPTER THREE

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schmidtke_F4_139-224.indd 171 7/18/2006 7:09:26 PM 172 CHAPTER THREE

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schmidtke_F4_139-224.indd 175 7/18/2006 7:09:27 PM 176 CHAPTER THREE

 ,Ō ?, IʐSA ʐ 562A %‘ Ϟ N IM M 08 

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Ϟ LG a]  N ^ N G ¥ʐ N G 580 G 
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schmidtke_F4_139-224.indd 179 7/18/2006 7:09:29 PM 180 CHAPTER THREE


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M  a 5,  704D ] ¥ʐ  aU, &, ʐS a Ϟ [Ʋ

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a] LϚ I707a  706 ]c$ 4N c M¹ G A ^  ^ ͷ ¥5

Ō    N X ^ ` L^ 708 c$ L  I` T L^ ·

709 ? Ϟ ^ ^‘ Ϟ  µ N  Ϟ     ³ ͷ .N

 · KM 711 5 710 I, 3  (Ō U? ¥ L  T  X > I, 5 3X E ] Ϟ 712ʐ> ` I Ζ θ 5

.713̐c,

a ¥ ]ζ  714E`  4N ^ ¥‘   5]    ] I716G  *U  ^ c 7158 `³ X Ia ¸ L  H, G  ] L θ Ϟ \D · IL^ ]ʐ  S X I ¥5 ʐ Ϟ [‘ a`c ̐  ]cő8 ¸ H 0

ʐaŌ ʍ ŏ  ^ a 717  Ϟ Iʐ ·  M³  a ^ [ ‘ ¥5

. IK, :K 699 . I :S 700 . I c : c 701 . I I- :0 702 . I, + : 703 . I^A I^A :D ] 704 . I ] : ] 705 . I : 706 . Ia :a 707 . I- : 708 . I ?  : ? Ϟ 709 . I : 710 . I +: 711 . IΖ :ʐ> 712 . I̐c, T  I̐c, T  :̐c, T  713 . I() ^A :E` 714 . I + : 715 . IG 1 :G  716 . I- :  717

schmidtke_F4_139-224.indd 184 7/18/2006 7:09:31 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 185    718¸Aµ ͷ a]  I]  ^ 3  c I N E ` ³ c Ϟ  D I̐[, U Ʋ  I8 8  I

.719   \H X I̐[, A0 ̐   ̐,   ̐ a, ¸ 4N A ̐, \ ( 

.720ʐŌ 0 . H 0 9 4N : 0 Ϟ 9 , r, ?,  H  \a ^Κ  ¥5 UŌ ` U > ΚM ,X Ϟ ,³  Ϟ  I? ?  1 \Ζ , () ̐ 9 Ta^ ` \ `³  \³ ̐c  ̐  L .`³  Ϟ 6N cŏ : 0 Ϟ .¥, (  a, ]' \ ̐U U ^A > Ϟ ¥  `

. I :¸Aµ 718 . I- :  719 . I- :ʐŌ 0 . . . ^ c I- :ʐŌ 0 I- :ʐŌ . . . ¸A 720

schmidtke_F4_139-224.indd 185 7/18/2006 7:09:31 PM 186 CHAPTER THREE

Te xt 2

Ithbt al-mabda wa-
iftih wa-l-amal al-muqarrib il llh The edition is based on the single known manuscript of the text found in the collection of Mu4ammad Al Raw t in Isfahan. It was available to us on the basis of the microlm copy extant in the Central Library of Tehran University (microlm no. 2712). The manuscript is partly corrupt, but it was possible to make a number of ementions on the basis of a comparison with Ibn Kammna’s Kalimt waj za mushtamila al nukat la> fa f l-ilm wa-l-amal (= Text 1), of which the text presented here is a more concise version.

X \a,   ^A 1, ^ X Ϟ ^Ζ  a   []  3  3X ʐa^  `

:¥0 ¥ c Ϟ M 2 ^M

 I3Ō  [` [$  Ō K [` [$ X  µ :^  ]8$ N Κ ]a .̐a ̐  3X L$ [? ] ]¸0 4N  M³  4N Ʋ X ͷ \] I , ] T aU M  I%‘ L G ,µ M .0   ' 3³  ³   [      Ϟ .µ ¸ ^A 0   , ³ _ ]  A  > · ^ ^Θ , G L E 5 I! ^8  X Ōa    M³ E]  * Ϛ .% [ `G 3X  ` `  $ I% G¸ Ϟ ]³ 4N   ` ¸] _ E, U & Ϟ  _ a & Ϟ SS

U?  I K    aX ]  4* 5 3X M¹ ̐ K 

.A³ IT, :, 1 .A³ I^M : ^M 2 .A³ IŌ :Ō 3 .A³ I :* 4

schmidtke_F4_139-224.indd 186 7/18/2006 7:09:32 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 187 ¥ʐ  µ  Ϟ  I µ ' ʍ \H \c N

‘X 
] . [] 5 `  [ :^  ]    EM Ϟ K   *A   c `  c$   * 5 c  ŏ X r  ¸] %5 M ¸] %, 3X  X I0¸% % 0µ ] %, M SU X , 5 .E]³ ·  ³ % 
] I S `   N  %, 3X T [¹  IaaŌ c  .4N³   ] IM c ³ X     ͋S  .X L$ ] ]  ʐ ³ ʐ c ] ³ I ; ¥ʐ 4N c &,  .X ʐa] ¥N  I ^A Ϟ · ‘ Ϟ · IM 1 T _ ʐ 

T M ͋SU · I0  ¥c$    6 [³ 0 T  ^‘ ³ I_ ._   GŌ ‘ 3X aŌ T  IT Ϟ ._1   · ]cµ aŌ N ^ ‘X I ` T N M \8 · a Ϟ ^  I U^ ^ 3X  a,Ō ·X   > ^ ¸] 

I a Ϟ 7% · ]cő8 &  ³  3X   · , 3X ]cő8   ʐK · ]   I ʐ ` N  ,   S 5] .  · ]cő     Ϟ a X 0¸% ^ ‘  .] 3X  [] ¸] ] 0

8  ·X I ` T aa a, aa   · . a-U a ·   T8Ō  ³ Ȝ : ] * N ‘X .0  9· I a 1  3 `   ]  > N  I· ¥T8$  ‘  ] .^Ō a Ō 4N a  8 N ` ‘ N ` ] I5 N E %‘ I * N c * N . %‘ I‘ ` ] $ : ʚ  ³ IʚȜ : ] : ‘X . : ] Ȝ : ‘X I! · 0  A ¸] · 0  · ‘X .%‘ M 3   _ 1 I8' ·  ·  ‘X ¥ʐ Ϟ  · .:   Ϟ 0 ő  ʐ  ^· ·X   E I Ϟ  Ʋ 100 D ¸] T Ϟ  · ‘X .   ̐  ‘X ·X

.A³ I [` : ` 5 .A³ I³ : [³ 6 .A³ I% :% 7 .A³ I * :  8 .A³ I¸] :· 9 .A³ I· + :0 10

schmidtke_F4_139-224.indd 187 7/18/2006 7:09:32 PM 188 CHAPTER THREE M L ` 
] :^  _ · . ]a Ϟ    Ȝ 0 D ·

3X a] ] ‘ ¥c$  * ·X I  Ʋ · .M   112  . · 0µ %, %‘  5 I% IH 0  ¸] 0 L ] ¥  Ic E · ‘ Ϟ 0 Ζ · , I E ‘X Iʐ · ,  A  E * T8$   .0± ³  2]    LHa  ] I¥ʐ LA M ,  LA ʚ  A 0  a]   5 4N  .c³ ¥ʐ M [ ͋SU    I K c; ʚ 5 I0 MŌ DM 3X ¥$ a] MŌ ¥$ 3X DM 3X E %  H  IH 3X %        ] őθM 5 I 3X E  A > ^ŏ  I [ ^ ,  Ϟ 2? * ] I ¹ ¥$ Lͷ T aU 3X   · . [ , 2? T EM [ ? ʐ [ ? T EM \r   ]ʐ ` ^‘ :^ ,  I N ^ E L^ E 12͋SU I^ ʐ ^  ] ` ^‘ $ X I¥ʐ · 0µ ] ¥ʐ  ̐ ,  ] .a E  E  M [ 13,  * SU· * Ϟ ʐ  ʐc Ϟ ] [ ,    Ϟ ʐcŌ , 0 I  ʐc a 4N  ʐc M ¸H] I [ ,  ¥c$ L]  > ^ ³ ] ] 5 0± Ϟ ʐcŌ 0± Ō     ¸] I̐U> Ϟ ʐc 0  ¸] 0± L^  0 c$ M  U¹ 0   Ϟ 0±   Ϟ ^ ,  I ¥c ] * N  X . 3X cr  c M ]  ] \ I a ‘  c   U Iʐ? ·  · Iʐ · 0 Ζ · * 0
] I¥c ƲX a 14¥c$] 0 .̐Κ, ̐[U?, ^  M 3  aa- IM ^ 0 Ʋ  0¸% % ] Ϟ ]ŏ  ¥5] N   `Ȝ  M *D ̐ _a  . [ >ʍ   \] I` 0 0  4%   ³ ¸  :  µ _1 15Ϟ   

.A³ I2 :2 11 .A³ Ia :͋SU 12 .A³ I], :, 13 .A³ I¥c :¥c$] 14 .A³ I :Ϟ 15

schmidtke_F4_139-224.indd 188 7/18/2006 7:09:32 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 189

 µ _1 Ϟ \] I D ` Ϟ  5  16 M *  · :^ 0 ¸] ' 0  θa    a1 Ϟ K

 [  I U¹ Ϟ     X   I ^  17¥5 ʐ . ʐ :^ ] I ʐ ] ‘    N ` .!

 N ?  19H^   ¹ 8'Ō 188' · ^ ,  c ‘X ¥5   % _a 5 ¹ a¹ a · \E ]? a ʐ [ 5  ‘X I] őΘ ,  Ϟ · ,  > · $  · :^

·X I ʐ Ϟ  , :^   Ʋ · .[0] ` Ʋ 20 a¸  ` ] [  3X ^   I ]³ ^ aU · ʐS c$ c$   ]cµ : a · I]cµŌ ] : a] I [X · [ ]cµ ]a  3X ^  ^aU ‘X IU $ :^ ] ._ a  aM M *D 5 I Ȝ ] ‘ ^ Ȝ . ʍ \c a,  I  ` Ư * Ϟ  

 , M 6 - 21   cUŌ a · :^  Ϟ 5[ H^ _ · I U θ  _ X Ō :^ _ . ' Ϟ ^ 8 :  IT EM³  c ] %5 :^ N a · , EM c ]   ., Ϟ c \ M . U a] a · ± a] IT EM³ ͷ  · ^, M ^ [ ¥5 I¸  U ̐¸ 5    \  

c , 22,   µ   `  3X c, a ] I ‘  a  ?, ^ a, a ^a a`! ̐ Ϟ _ ʐ  $µ  4N .U, % , Ϟ Ȝ  SU>¹ ̐  [X E  H, ¥5  0 ¸] %‘ c Ϛ .4N³ Ō _ 5] I_] H^ N X H, 

.A³ I : M 16 .A³ I5 :¥5 17 .A³ I8' :8' 18 .]ʚ% ^  M *- IA³ IH :H^ 19 .A³ I a¹ : a¸ 20 .A³ I0 :  21 .A³ IT, :, 22

schmidtke_F4_139-224.indd 189 7/18/2006 7:09:33 PM 190 CHAPTER THREE 3X a 4N  a * Ϛ  ³ ]c  a, Ua ] 3X \a,   c T aU E  * I]88 ³ ^ ^> , N 3X A, ^ a, ^c \ SU?   I ¥5 Ϟ ¥‘ T  ·  S] %‘ I ] U I]  A   , ;  % [
] I$ 8  Ϟ ]θ  3³ ]  ` E]  .^ %!Ō ^  * ] Ϟ Ϟ 8 ! Ϟ a I ]c ] Ϟ ^ \ ʐ Ϟ   L^ SU? ]  4N a * 
] . N ¥ N   · I]0± .0 M 4N \ ·Ō I a 3X   L^ ` . a E ¸1µ ]c   N ]  µ 4N > ,  I 3X a   ̐U  5, ] IN 3  ,  X .^ N H  · . a¹ ̐ ^ ` T 3X ·  3X  K ¸] I M 4N ^ I   ‘ G Ϟ   -^ S [3X] ‘c *aU I  a-U 3X K ] `   ^c ‘X .·8  \5 Ȝ ŏ X 5 · .Ō T ] 4N ] , N \ · Iʐ aU ^   8 · I¸ Ϟ ?` ,  24T, 23G I E · θ ·    3  _1  >  · .  [M] 26` 25a %5]  · ^ ¥ʐ \] :  X  Ϟ X ¸] I[] ̐  c ̐ 1 · I¥ʐ  ŏ X  ] T8[U¹ 2 28 . 4N ¥ 27  X , 4N  · 4N θ` ¸ G 4N  .[U?   K^ ] H 8,   %] ^ . HU? c$ θ T EM³ a  LU? 
] LU? c

[ ‘r   ^ . Ϟ ^ K 29LU? ʍ %‘ 4N U  ^  S 5] I* 3X [  3X [   % , .] K 

.]ʚ% ^  M *- IA³ IHA :G 23 .]ʚ% ^  M *- IA³ IT, :T, 24 .]ʚ% ^  M *- IA³ I^ :a 25 .A³ Ic :` 26 .A³ I : 27 .A³ I : 28 .]ʚ% ^  M *- IA³ IL :LU? 29

schmidtke_F4_139-224.indd 190 7/18/2006 7:09:33 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 191

IaU ʐ $  ES ]` [Ϛ I30 $¸N ]ʐ] G a ‘ 

S K Ϟ  ‘ ]  ^ ES  L  c MŌ 31Θ  S]

 µ    aa .Θ ¥  ] 32 KM³  IE^ \  a  µ   %¸N I^A 0 Ϟ 3  ( N   ¥ʐ ] ^ 0   I]5` ^H  ]a  ]c   Ϟ 4N³ *   3X aŌ c   `  %  I0 a · ‘ M % 1 ]   $ 

334N '] .   $ ' .T a M 8$ N  I0 %‘ ¥T HMX ' \a 4N 0  ^   > KU ‘X  µ

 >]  ʐS 5 HM :^ a  .34^ · a-U ʐ .  ʐS  3     Ic  ·   I ‘  c M [³ [ '] I0 c M  _ .X Ϟ `  %5  .¥c M M

I¥  35Ϟ ]θ   I(  , c  ¥Tc ITc 2 .0 M \ 
] ¥! ^  X . ,³  \ ] ^?Ō   X 
] a ]  X I^ 3  ( ] A  X ¥! IΚ 4N a ʐ ¥! ʍ   .]c N 0 %‘ A 37 ^ 365  4N ^   ., 4N  N a]  IX  ,Ō A Θ  , 3X  A ³  ,  > ¥   % .µ 38 U  Ϟ ^0 Θ LHŌ Ō  %] µ ^ ^

T¸¹ [U>    ¸, 39^ 4N T¸¹  µ 4N 5 , , .LD ^   [U? ' T U>³ LD M 8' 
] IŌ ͷ 4N  µ 5 I` & ¥2  [ X]   µ 0 2  

.A³ I : 30 .A³ I :Θ 31 .A³ I³ : 32 .A³ I :4N 33 .]ʚ% ^  M *- IA³ I^ · :^ · 34 .A³ I3X :Ϟ 35 .A³ I :5 36  .A³ I ^ : ^ 37 .]ʚ% ^  M *- IA³ IL] : 38 .A³ I^ :^ 39

schmidtke_F4_139-224.indd 191 7/18/2006 7:09:34 PM 192 CHAPTER THREE

aa ] .   · 40[[ `] cH · c¸ 3X A Κ  % L  I0 T a ·  N 
]    G 5, X Ic9  3  3X \a ʐ a ¥  ^ .0 c', % a , ͷ ³  % '  .‘ $ %‘ 4N c G I K  - a1 X I ! ] ^, a ·  .H0  !   [ SU>  I* a] ] ` 4N [ θ` Ϛ .]0± 3X  c

^ ]± KM  .S ] 41a [M   ¸   I& [ a, c ]c Ō `  .ʐ  M ^c Ō  \` Ϟ 8, G  ITő ^ .¥   ¸N %¸N \a I ¥ζ ^ 4N ` [ aM a]

.Tő ¸ ]c T ^0X Ϟ 42¥a, Tő H Ϟ N  ,

 ` \  I\  ʐ 43  ^ [M  :^  _ .  Ϟ [ ^ GŌ Ϟ  ^ ^ IŌ _  3X aG ¸  ES  S L`  .M G N  _ ^  µ K ` .( ES  K ʐS

_G $  I  45[] r, ]c ^  ̐ _G 44 

.], 6 a cU ` Ϟ   46[] `  I\a _G 3X

. 5 %5] a 473X cr  ^  S · I3  ]   48 ] 8 K  5  · ³  
] I͋ \ T % .L, L]c 3  $ a  I¥ 0Ō _    X IS

49ʐ  a ]0 ¥ %  [  M a ] 3X K 

.Ō ca * Ϟ Κ 
] I^Ō 50ca

.]ʚ% ^  M ]cő8 :[ `] 40 .]ʚ% ^  M *- IA³ I :a 41 .A³ I¥, :¥a, 42 .]ʚ% ^  M *- IA³ I :M 43 .A³ IT  :  44 .]ʚ% ^  M ]cő8 :[] 45 .]ʚ% ^  M ]cő8 :[] 46 .A³ I :3X cr 47 .A³ I͋ : 48 .A³ I + :ʐ 49 .A³ I]ca :ca 50

schmidtke_F4_139-224.indd 192 7/18/2006 7:09:34 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 193

M ! . KM a] 53  [] 8Ō M 52Ϛ I518 ! Ϟ 8   a-U ̐aa  .   [ · ]0± ¥  T ! ‘X IT¸  ‘

 ¥ _]  X ]  ¥5 Ϟ a Lͷ .54 ʐ  I

 I¥c  56¥ 55] SH ¸] _], Ϟ . 3X  ̐ Ϟ I^ * a 2   3     N  . K] \ Ϟ ¥ * * X A  Ϟ ¸1c ʐS  aM  .¥, 3  ·X ? %5 &, L` ] I&, I H N L1   I¥> ]  *

.HE 2 [³    3X · a > 3X 57[` ^ , a µ . ;   ; Ư [³ ̐8 ʐ1  I]c [   ? cM   ] . ` 4N  \ I [ U ] ʐ 3X a   .¸, 4N ]c ʐ1 ʐ ] 3X ·   3  c a _a ͷ  .  ¸1µŌ N  ¥K ^ _ Ϟ  ] X I¥ʐ c$ Ϟ  ·  I¥ N ] \ U³  I]  c ,± 0 H * ͷ ¥ 
] IE] EM  µ c Ō  µ X E ‘X  I 4N  aa Ϟ a · ^ , IKM ʐ1   ʐ] a c$ Ϟ K  .Ō a   X  ^ c _a ] I  ¸A Ϟ 0 · ¸A _ 4N 2 * ^ ,  ³ ¸        Ζ :  . _  ]` 5 H   a  Ʋ  IʐS ·  3  U \ U³Ō  \   . [N · a 1 4N ·X  ¸] I3  ]` %‘ Lͷ     U ·  I [  0 $ 3   ] c$ Ϟ T [   $   .  · 3X ,  \ 0 3X ¥ʐ

.A³ Ϟ 5 :8 51 .A³ I 
] :Ϛ 52 .A³ I  M :  [] 8Ō MX 53 .A³ I a : 54 .A³ Ir ] :] 55 .A³ I¥T :¥ 56 .]ʚ% ^  M ]cő8 :[` . . . L` ] 57

schmidtke_F4_139-224.indd 193 7/18/2006 7:09:35 PM 194 CHAPTER THREE \ M ` ‘X I0 -] ¥ʐ 
] I3  ·X  ·  · · [X 4N ; \a ] I E .X  T  ]? [¸% L ] ^0 X I], ]> 4N ]> I ·X  8  , ¥c$ ³ ¸K  * c 
] IT U>³ K     HE ^ ^  Ϟ c³ \ ' ]` ³   ³ ̐   .c a ]aŌ ʍN¹ 3X 3  Ea [  ,Ō  `  Ea   ¸]  

T N Ȝ 58 D :   $ M ] [  2? I Ea [ []  a · I³ H³ a   N! U ] a-U, Ea %µ 
]

·  S I60]ʐ1 ʐ1c Ϟ  I¥ · 59a ` T ] I %µ 0c ‘X ,  , N   `  `³ Ϟ ^ ^, ‘ M ^S I ³ G M ^S A ]ʐ L]  %‘ ^] IM   8M ¥ % [ ,

 * 
] *  · c ^ · 61 ‘X `  I ̐N  64‘r · I  Ϟ ^ , ,   U ] 63]c ^, 62 a] ]c N I^ ¥   ʍ1 .   [   ] I   4N LG %‘  ³ 65^  `  ] IM & ^ Ϟ a

.67 ^ ³ ¥5  , (Ō U?   66 S] Ō 3  c ID 4N  N M ^M ^r , a ¸ ^ 5]

]c  3X A  I]0± ! Ϟ  r  ^ 68  N Ȝ ^ c

.A³ I : D 58 .A³ Ia :a 59 .]ʚ% ^  M *- .A³ I]ʐ :]ʐ1 60 .A³ I : 61 .A³ IM : 62 .A³ I(\H? ) ^, M a] + :]c 63 .A³ I‘r :‘r 64 .A³ I^ :^ 65 .A³ I ] : S] 66 .A³ Ϟ 5 : ^ ³ ¥5  67 .A³ I  :  68

schmidtke_F4_139-224.indd 194 7/18/2006 7:09:35 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 195

ʐ1 4N 4A .^ M, [  ^ʐ 5 X I , ʐ1 69  , Ʋ  I  .  U Iʐ   0 -A ʐ1  -A 0 9 a1 :A 0 Ϟ . . . . M ^M  ő ώ G  , % 

.A³ I  :  , 69

schmidtke_F4_139-224.indd 195 7/18/2006 7:09:35 PM 196 CHAPTER THREE

Te xt 3

Taqr b al-ma4ajja wa-tahdh b al-4ujja The edition is based on the following manuscripts: = Ayasofya 2447/2, ff. 77b–87a = Ayasofya 2446/4, ff. 294b–308a = Esad Efendi 1933/2, ff. 49b–55a

1

2  ! 8M 2U> ŏU ŏ·  ` : S  A a 4N   ] ^θ`  Ʋµ a  S Ϟ 2 5

Lͷ 4N 3̐G, 0³ ] a? ]   ³ ]c Ō ^  G M ^ , 0 ]  ^A 3  (Ō Ō aa T  ̐ͷ [N ^A T ³ N ccʍ    I³Ō ¸ώ   Ϟ c [$¹ $µ 5 c'Ȝ ` N  4N Ʋ :`c] . 5[ a M I r, M ¸E] a Ϟ Ϟ N  M ʚ   X T aa  G ,µ      A ‘X , M³Ō  U I `ŏ  X G ,µ & ʐ T8$ Lͷ    Ϟ ¥a L 0± N A  4N , , IE`   4N Ȝ   _   .   ], , I%5 M 2Ȝ I  I      Ō []    [Ϛ `A \` $, .  I ¹ %‘   I$,  I D, 

  . ¸ I4%5 0 9 ^  X  M³ Ϟ MD c$ 4N  X  ] ·X IA ] Iʐ 4N `A ¥  L  I 8$ D,

. I̐U   + : 1 . I̐ : 2 . I̐G, :̐G, 3 . I% :%5 4

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] .$ 5   ¹ ^  . D,    !  X . ^` X  \$Ō a * X ! ] D,

a 7 ʐ ^Ō   ¹  X I] ] M  , 6^A M ]   X .aH, ] D, \A ^ ` Ϟ ` L  0 []   , [  ., ] \  M   c$ ϞG

%‘ a [ `¸ a, 9 0 8 A a 4N 5   E`    a, A    Ϟ  X I  10 `A ¸  $,  Ϟ 8' ő  ¸[   A     I8  ̐ ʐ E Ϟ   I$,   ̐E` ̐ Ō []   ^, [  .  a] \5 Ϟ  L  a] Ϟ X I  ¸Ō  IA  ̐ ` Ϟ  I  c c M X Iaa  []   .8 ]` Ϟ ¸[   8  ̐ ʐ  Ϟ a], E`  E`  . [ 8$ [ I^  [ Ea \ ƲX    .a  aa $ 4N 0³ Ϟ $ 11 ,X Ϟ Ō ³  A , ʐ $,  A 8 .\5 4N $¹ N  X  0±Ō [ ,   L []G aH 8$ $ .A³ L M! a  Ϟ  a]   A ]  !   A   IA³ `   8 M! a A ·X I5,  L []G . M `  ¸ 5 MD  Ϟ  a]  ]  !  $, - A  A  ., ʐ $, ·  8, D  8, -  a

. I : 5 . I^A :^A 6 . I : 7 . I- : A 8 . I : 9 . I aA¸ : `A ¸ 10 . I [, : ,X 11

schmidtke_F4_139-224.indd 197 7/18/2006 7:09:35 PM 198 CHAPTER THREE E`  ^ Ϟ ^ a,  Ϟ a]  A a, `c $, , ^  Ϟ ̐a] ̐^ A  *  `c A [ a  T   5  Ϟ

a, a  0³ I5  a a, L' 12 ,X [ a  L'  MŌ ̐8 `c aa ^, A  5 

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D  I- 14̐' ̐ a ʍ ` .̐a ^ · ¥N  I³  Ϟ a ^ a, Ϟ   .· 0-  SA³ \H, [] a, ] I0± Ϟ  8$ , Ϟ ^ a,  ? \H,  
] . · []  SA  SA³ :Ō  X I³ ? ]  Ϟ ND  S Ϟ ·9 ³  
]   . ] [] ND   X I ] [] ·9  X IL ]  X IŌ  15 [³ \ ƲµŌ SA ̐]H ND X 8  *θŌ ³ I^  Ϟ ̐ a, :0³   I·    SA³ M Ō  SA 4N `c A !  I ʐ   ³ SA [$   Κ ] :   L  .Ȝ ] ʍ` L ¥ 4N ]  I Ϟ ISA³ MD ] ·X    ³ Ϟ  . K L Ϟ .c  , ]  X IS c  ζ ]  * X   .̐ a, :M M ¸ Ō  I ʍ :M M ¸  : 3X  a D  I\Ō  ³ K ^ 2, a, : X L N ] .0³ a  ^ a,

. I [, : ,X 12 . I [ :  13 . I I I  :̐' 14 . I ³ : [³ 15

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.3  T > X 18 ^³ S r ̐a ¥5  UŌ .$ M 3X $  3X c$   3X a , :` 5   6aM M U ¥5 I«Ϟ» K^ 1 3X  , U c$

Ϟ ,   ·X U   M³ Ϟ  c$ · . [ 19     ]c$ Ϟ  [ N 8] I%5 U  

. I, :, 16 . I :  17 . I - : ^³ 18 . I : 19

schmidtke_F4_139-224.indd 199 7/18/2006 7:09:36 PM 200 CHAPTER THREE

Ȝ 0³ a 20 ,X ̐  ʐ  ͷ  ·X .  Ō ¥5    a Ȝ ]8 4N aG [ `  4N A 
] .¸  ],  ʐS  M Ha $ ·X `    8  `SU & Ȝ M \a ·  Ȝ   ʐ ^ ^A T   Ϟ Ʋ .  Ha ] .$  ¸  ̐¹ \ ,  , I c$ Ϟ ?  , [   ·X Ic$ ^,  S a Ϟ  , ^  ̐ ʍ? ^  4N  N \5 8 M T 4N c$ 8 ·X , ] 3X E a^ ]N  c X ],  , .^c$, 0   ·X I , Ϟ  M³ Ϟ c$ ʍ> Ʋ · .HU ]  21 ³  X . ` ]  ¸] ] ʍ>¹ L` [    ,  X ^Ō , 8 I * X ^Ō   0 ^A  X  A 0 Ϟ ¸ c N 0 .K  N !  L \H, 5 . .%5 : $ I ʐS %‘ I¥ʐ 3X ¥c$ Ϟ a^ , c$ 8 I`  ] ·X  ] T N \` ͷ  X 

c ` ¥A 0 22a]· [M \ ‘X . N [ N   c$  ¸] I Ϟ    ] I*$ ʐ ̐ , , *$  U· 3X ¥ʐ ¥c$ ·X ] ʐc · ‘X I,   Ϟ  L   Ʋ .   [ N  ,  I & Ϟ c$  ,  c$  , r,Ō ^ 
] . [  N LƯ · .T N Ϟ r,  , a N I[ ¸H  Ic$ N ,  4N   X A  X 8 ·X I2?Ō ,  4N  

25N [ N 8 `  24Ϟ . ʍ 23* X  N M , \  0³ ¥c$  X  ] , T8$  
] .¥c$ c$ 8 · , ¥c$ Ϟ ]r  X N ^ X ] ·X .%5  * X c , I^Ō ,  ., c$ ]c$, · N ^ ‘ Ϟ  , T %³  X  S 

. I [, : ,X 20 . I ± : ³ 21 . Ia] · :a]· 22 . I* :* X 23 . IϞ :Ϟ 24 . I- :N 25

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] I  $ M   
] .] ʐc [ T  * X I  X , M ¥A Ϟ  8 ·X c$ Ϟ ʐcŌ ¸aU   * N  `   a  * X .   X M U A Ϟ I HU  .r    ¸] I $¹ ` Ϟ c A   ·X I E [, \$ c N   Ʋ [N , [, %³ $ HU  ] .*$ ʐ $ ` c ¥5 .HU N   ·X I c ,  . 8 [G [G %³   Ʋ c N  IU N  · ,  ͋M I¸  N! .a ¸ Ϟ ¥% * [N ! ̐ L I c ,   I I\H,  $ X N 3X a^]  c$    ·X I $ c$ ·  c ,   ·X I 27 Ư .  ! X 8 [] ¸ c] I 26 . $  ]  N  N 4N ¥c$ \` ·X I  I   ] N 3X a] ]  * ·X I 3X E ·  8$ 3X , a]· U  ³ ] N  X ³    Ʋ * Ϟ ¥ʐc .  ] ],  [ T] ·X I $ ³ Ϟ ¸A ,  X ʐc Ϟ  · ] ·X I

4N    ]c X I [ · 29 283X %5 Ic , N 3X a^] c ,  %  Ϟ ^ , Lͷ T [ 8 .ʐc  _a-]  3X · `   \$ cµ  ]³ M   Ϟ ;     $ 3X .¥ʐS  

. I : 26 . I Ʋ : Ư 27 . I :3X 28 . I- : 29

schmidtke_F4_139-224.indd 201 7/18/2006 7:09:37 PM 202 CHAPTER THREE  a  I ^Ō a Ō [] 30  >  0 ^‘ 3X a^,   
] .·   8 ^ ` ʐ   X  . I ` ʐ   8' ¸ `  
] ·X IU ] ʐS 3X aŌ a 0±   ,³  [ ʍ? , 8$ ̐ ^   
] . ³ ‘  X Ha ] aȜ : T   ^  X  .c ] ·X Ia, ] ,c X  I^ ] 0 ^ 0  X . * X ], LD cU  I$8  D N  I :^³ ^5   I³ :2

‘ ^ M M³ ¥5  .  ^31 ¸  D,  ^¹ 0 ], ] ,  >   ]c$  ], I M³ Ϟ  c$ · .$ 

 I  [ Ha   [ 323X · [N M  Ʋ ^A  %5

\$ 33 ·X I  µ \$  N N Ha T  [ I*H  [

.A, c$ M ^ 0c \$ c$ %‘ M 0c    X   34c$ .¥ʐ 4N 5, aŌ  H^ ‘

Ϟ D^, T8$³ T Ϟ % 35* X I aŌ a ] c$ M    ] [ ,  Ϟ   
] 36% X .] · ,  *  T  I Ϟ ¥N , 1 ¸] I E Ϟ  ,  Ϟ ],  Ϟ , . aŌ a] I E Ϟ  [ ,  Ϟ E X I    Ϟ  `  I¥$ Lͷ ^Ō ]  · Ϟ I  3X    a· ³ Ϟ I0 3X ^  U· \ Ϟ Ϟ ],  · . [  M · ^ 4N ]  LD Ϟ T8$  :  , Ia] M [8$ , IU¹  ³  a  ³ ¥5 Ϟ   θ c '   ³ :^

  . I  ? :  > 30 . I·X : ¸ 31 . I· 3X :3X · 32 . I  µ : ·X 33 . I - :c$ \$  ·X   µ 34 . I* ·X :* X 35 . Ic$ :% 36

schmidtke_F4_139-224.indd 202 7/18/2006 7:09:37 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 203 Ȝ aa %‘ : ] I %  N  [ ]c$, ³ 0  .M  M : a] A, M ^ a IϞ Dµ   M  , ^ %5 ³  · . a ʐS aa 4N 5 IM N  : M  S  a  c ³ 0 Ϟ $ ʐc  \$ 8   ¥5 Ϟ  N , \$  . c ,  3X ³ [ ·  3X 5 I0 T N M $ N , N M  N \$  I c , M * a Ϟ Eµ 5 L M! ¥5 .GŌ ¸ 5 Ic 

.X 37͋aU [ ]  ,Ō  \`  ·  Ō _ ³ ¥ʐS  5 a¹ N -U   ]        _ X ¥8 a ] I [8$c  4N ,

.N    * T8$³ $ M   * 
] .38 T ·   T8 ^  ]  .\H,  a * X  8 A a  ·X   %‘  X ^ , N N ^  ]cµ .^   [N L · 

 *    ]a .39¥U · \S ʐ  L M ¥   IN 4N T U>³Ō , N   .^ M! ʍ ^ ʐS ]c ]X c .X     ¿,  ]³ M   .%‘ 3X a L X HE ·X  ]     c X ?  *    ʚ   X  I^Ō · ^Ō 8' a · [ ,  T8$  Ʋ ·  .c ] 3X , 3X  3X a ¸ M ̐]H L X [ ̐ ̐ ^,  ·X [ · ‘
] .a M $  ¸] Ō T8$³ 1 ·X I0± 3X  .^ a¸  ` %‘ c  ·X , 3X a Ϟ ¥  cN   ·X I^Ō ], ]c ]aŌ  , ʐS ^ a¹ % · ] .c ]cő Ϟ ^ ^ ' ]cő Ϟ ^ ^  ] I, a 4N  [  $   \$ 40¥  3X ¥  U 3X E $³ U 

. IaU :͋aU 37 ./  Ϟ 5 : T · . . .  _ X 38 . I¥ :¥U 39 . I  3X  :¥  3X ¥  40

schmidtke_F4_139-224.indd 203 7/18/2006 7:09:37 PM 204 CHAPTER THREE

$ aa 41 * X  ^Ō ]c$, [8$ U 5 I_H  M ¥1 ` ‘X [  . , ] ·X U ] : Ϟ L H ^ 0  U·  ¿ [  LD I> a    0 ¸] M ¥1 * %‘ I [ T M  1 0  I D³  >³ c a, Lͷ 4N ³  Ϟ , Ϟ 0 M ³ I G ŏ  '   Ʋ · .0 H ̐, ` ^ M .:Ō ³ ] H * X I³ c H ] 0± G X ]c [X [$  U  [G X I¥ʐ · H ] a] , G X

T : ] [ , H * X .*$ ¸ *$ ³ 0± c , 423X  .0 G [

, N Ϟ ^!, 43 ʍ [  .θM [  ] [ HU $³   _µ a Ϟ [ , LD ‘X   I  T T , ³ : LHŌ / H  I G ] G¸0 Ϟ · I  $

^c$ ¥5  ^ & ʐc ! I^ 44$³ ^ ³ ¥5 .  Ʋ «ŏ» X ? c$,   µ :^ . ʐ  c  U>  .%5  A, ] ʐ  I, N [³ HU c; $    Ic Ϟ · I aŌ a 45·X  Ϟ  ¸] I]ʚȜ  ] I ʚ  %5 X Ō θ  ]   I:^ ] 5  Ϟ θ 0  46·X   47 ·  Ʋ HU [ . E :^  ] ¥,  3X ·   N ] - ·   ¸] I , M U A  U· N 
] .a ·X I  I  ·X I   Ʋ . [ a \$

3X %5 ` a %‘ N N   ¸] c$  N  48 _  N $ ` ,  X  c N N  X . $ N 8 

. I : 41 . I3X :3X  42 . I ʍ : ʍ 43 . I$ :$³ 44 . I· :·X 45 . IX + :·X 46 . I : 47 . I : 48

schmidtke_F4_139-224.indd 204 7/18/2006 7:09:38 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 205 N :^ :   I¸  N! ¥5 ̐ . c ,  X a , N ʐ Ϟ [] ¸ H ` . E ʐ U *  [ I [ I .8$, 5 ʐ _  Ϟ ^ HU 4N Ō   ^ , A L ^ cµ A L ,  *³ ] ]^ ]?Ō ]A,  . [  T T 4N cX \$

 ¸0· IT U>³ ¥5  cX 8 , ·X I^ ]a 49]cµ ]¸0 Ϟ ` ʐc c [$¹ Ō   . K A³ [$8 Ϟ  ¸0¹ 5 Ϟ 6A³  .[M  Lͷ [c¸  [ ‘ `¸1 Ϟ ^  .c$  ʍ>  4N  Ō [  Ϟ ^ ¸0

[N 505U ] 5 c ^   M 5 4N³ \  3X [H] Ac  [  .^ % ·X [  · µ ^ ^ ?S] ̐ % L E^  .a 5 N L  \ ·Ō 0 ` L X ]H^Ō %‘  : ¸1µ 3   _ `c Ϟ ]^Ō a  M 8 ^ő ¸AX

51^r, U ,  ³Ō \H, 4N ^ `³ Ϟ U¹ L X % Ϟ

I¥% , 'Ō  %‘ I52  U   , µ ^  Ϟ a .0 U ,  Ō D , N L Ō [ʍ` MŌ  ]c  ` 1  ̐] M K ` [N T ³ T ³ M ],  ^ %‘ M 1 MŌ I^8' .¸ ]¸ E]  0  [Ō N ] ]c$,  _ `c  K   *  3X K     D M 8    ̐ N 53H  .c$  c `   , N :^ Ϟ H, ¥5 ^ X 4N [Mʍ1 ̐Ō  [. . .] ʍ ʚ

54 a 4N c *$ʍ * ·X   ] K  [] ,  ·  S 0 ]

 . Ϟ ŌH? I- :]cµ 49 . I3U ] :5U ] 50 . I^, :^r, 51 . I- :  52 . IH  :H  53 . I a : a 54

schmidtke_F4_139-224.indd 205 7/18/2006 7:09:38 PM 206 CHAPTER THREE

4N *$ʍ * ·X c ]X N  3 ʐS ]c ]X   \$ 55ʐ ·  S 

.56¥ʐ 3X cM a 4N X ] N  ] ʐ  N ^ Ȝ IŌ E  * T8$ ³ , KM % *  ¥ʐ    ,  
]  X % ] I [ , 2> ] . K ¥c $ 0³Ō 0± E  2?Ō ,  4N    N L$

X I c N [ T Ϟ r   ] .0± 57%³ , a ʐ   Ϟ   5 .̐X ŏ *  T ·    [ ,  * ¥ ¥] 4N LG θ2, 5  0 % 5 4N ¥a Mʍ1 ͋a]  Ϟ ζ X c 3   .8 0  ^·H, Ϟ ¥‘  c

[ N ³ ]c ͋` c ,  Ϟ  aM ͋ r c > 58 .3  T > X  Ȝ c A ώ . : 0 Ϟ  U U 593³ c $ 0± Κ Ϟ % 8M _] θ2,   ̐, \ ( -  LU ΚM . a \   ` H  `

. I¥ʐ :ʐ 55 ./  Ϟ 5 :¥ʐ 3X . . . ̐Ō  56 .I -:%³ , a ʐ  ¥c $ 0³Ō 0± 57 . I : 58 . I³ :3³ 59

schmidtke_F4_139-224.indd 206 7/18/2006 7:09:39 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 207

Te xt 4

Min tal q al-bak m Izz al-Dawla Abi l-Ri  Ibn Kammna The edition is based on the only known manuscript, ms. Esad Efendi 3642/7, ff. 166a–167b

[ ^ ^]  D  ! 8M  _  : ^³ Ua % ³ T  , ]  ^  X ³ I        X ^ . , B ³  aU?, B ³  *^ _G   ,¿   \U  ]  ^  X .%5 :  [ ND ^· ]cʍ [ ¥5 Ϟ K ` X  ¸]    X I8   ] 8$  X  .³  cʍ,  4N · ^  
] ʐ  ^  
] .,  ʐ  ^   ] ͷ [X ^ : ` ‘
] I,¿ H ^ I  0 · ,³  4N 5] [ 3X : ` ‘X Iaa ] [ ³ , 3X : ` ‘X I ?, Ia, ³ ] I·  ` , 4N ·c   X  · ³ I̐` 4N K Ϟ _H  ] . U,  [\166]  I]¸    T ʐU U, I1¯a  c °  Iʐ aa Ϟ N _H, T 4N ND  ^  X .   a IŌ X a ʐ ¥ʐ X .? , -   I   ̐ Iʍ?, ]  I ?, Ϟ 1 · ʍ>¹ M · ^ M  Ϟ  ?    6 ^ ^  X .M  · ^ 3X ` Ϟ  ? ] , ‘X E   Ȝ T 4N · a $   8$ Ϟ 0  
] , , $ 4N c$ I?, ] E Ϟ >   3 E Ϟ  ·

.82:(12) \ ] 1

schmidtke_F4_139-224.indd 207 7/18/2006 7:09:39 PM 208 CHAPTER THREE 4N ]5,  8$ Ϟ 0  X .   4N    I  4N ^  µ 4N  G, ] ?, Ϟ 5,   a, ,Ō T a·Ō S 5X A Ϟ LH ES L  S ES ̐ ^ [ 167] .  \ a^   N S   S ̐ ^ .%‘ c S L  T,   c , S :E  ` .]c ]cʍ  I [ H ^]  :^ IS   µ _- T 8^   8^ ̐ ^ . c , ³ ] ;   S  ̐ ^ .¥c L` ³  ^ ]a 0 2 .N`   µ _- S IN` ` 2,

]a 0 [ ¥Κ .2  a, c  /  M a 8S c ³  T LD T ³ IaG  0 D 2 T  I? ¸ ̐ ʍ? ^ .]Ō ]c , % :`  Ō `  % ^ .D >³Ō _, 8 , cX (\) IK [\167] $ () : N  ̐', M Ha .G  G c aM¹ () I ` 0 ]‘ Ȝ 8 aU 0  .&^ [N  Ha T  M I&^

4\5% I3 ` I . aUŌ  N Ʋ  \S, 3X Κ, TU¹ .\  ca, S N \` ¸ ͷ a, ._U  X K $, ,¸HA : a S .ʐE Ϟ M \, *^ _H,    µ ,¸HA I K   ] K S K . [] ‘cU, ³ Ϟ X .&,  K

.A³ Ϟ 5 :  a, . . . 2 2 .A³ I ` : ` 3 .A³ Ic$ :\5% 4

schmidtke_F4_139-224.indd 208 7/18/2006 7:09:39 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 209

Te xt 5

Correspondence with Na
r al-D n al-0s The edition of 0s ’s reply to Ibn Kammna which is the only extant part of this correspondence is based on the following three manuscripts: = Ukhnd 1187/61, ff. 267a–b [pp. 495–496] = Majlis 2938, ff. 165–166 = Ragp Pa-a 1461, ff. 258b–259a [253b–254a]

In addition, the edition of Abd Allh Nrn (in Collected Texts and Papers on Logic and Language. Eds. M. Mohaghghegh and T. Izutsu. Tehran 1974, pp. 285–86) has been consulted. This edition which is supposedly based on a single manuscript (Majlis 2938) contains only the first part of the text. Possibly due to a technical error, the second part is replaced by a completely different text.

DM ]A Ϟ  ^ X 14N ]5, 4N 2, M!  H0 :5  I [] \ ̐ , T± 4N ^ 8U ·  IL` ^ 8U · ]A Ϟ  : Ϟ 0` :`

  : ` Ō [ S  .2̐ \r IL` ] L` ̐ ^r  & .a :M IL` ^ T ^· ^    8U   ^  L` ^     L` ^  8       :5 %‘ *A X  .*-A ʐ %‘ IHU  Ea :M Ϟ c . ^    .3L` ^ 8U · ]  ]A Ϟ   :5 GΖ  S ]   8U  ·  a 4N L` ^· 8U  * ‘X :0a 4   N  a   Ʋ - D ³ I*-A ʐ 5 .]Ō L` ^·

.NH,  I4N :4N 1 .NH,  I̐ :̐ 2 .NH,  IL`Ō :L` 3 .NH,  I : 4

schmidtke_F4_139-224.indd 209 7/18/2006 7:09:40 PM 210 CHAPTER THREE   · ]A Ϟ 0 * ·   X IN  a  L · D, . a 4N T 8U   $ L - ND  ]A Ϟ  Ʋ

` ‘X * X IL` ^· 8U ] L` ʐ  X :5 [  Ϟ 0a]  

^ A  T8$ $ X 8U¹ 6IGΚ  5 IL` ʐ c : a ‘
] I¥    8   : ` ‘X Ia :M : · IaH Ea  \  I `c A  * I   : ] ¥    8 ·  :M Ϟ `  .L` ] L` ^ Ϟ   : ` :  5 I$ ] 8U¹ Ʋ ]A Ϟ   :5 GΖ a A ¥‘ 4N Ea   ‘X ŏX : I[L` ]] L` ^ 8U ·  IL` ^ 8U · ]   4N M 0 H0 5 .\H, ^ · 5 IL` ]   ]A Ϟ    ő  · I¥] _ 3X ] E  ' cH \ ]   `   .0 -Ȝ ! Ϟ  H  

.NH,  I [ X I: [  5 .NH,  ^ ^   6

schmidtke_F4_139-224.indd 210 7/18/2006 7:09:40 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 211

Te xt 6

Correspondence with Najm al-D n al-Ktib The edition is based on the following ve manuscripts: = Ayasofya 4862, ff. 269b–271a ¥ = Ukhnd 1187/67, ff. 290b–292b = Majlis 630/2, pp. 9–11 = Majlis-i Sin 286/5, ff. 39b–41b = Ragp Pa-a 1461, ff. 276b–278b \ = Pertev Pa-a 617, ff. 173a–176b

As the variations in the manuscripts show, there are two recensions of the text. One is obviously closer to the original version written by Ibn Kammna, as is evident from the way the author is introduced there, which corresponds to the way he usually introduces himself at the beginning of his writings. Manuscripts ¥ and belong to this recension. The other recension, in which the name of Ibn Kammna is mentioned more respectfully, was presumably prepared by a later generation of scholars. Manuscripts \, , and belong to this recension. Manuscripts and were apparently copied by the same hand. In manuscript the scribe left out many words, but in the margin numerous explanatory notes have been added; most of these notes are part of the main text as it appears in manuscript \ ; one of these notes at the end of text is also to be found in manuscript .

]` 4T  & * ¸N ŏ· :; 3 2 2, 1c ^U

  ő c ! , 6 50c, ̐ a, N L % ^ ^ T¸E^

 ` \ Ic ^U ! 8M ^  ` Ic ^U ! 8M ^   ` :c ^U 1 ̐  ! ¸ 3, ̐ $ U A ] ] : U> , Ϟ Ic ^U ! 8M ^ .! 8M _a D ^ . I : 2 . ¥ I- : 3 .¥ IT  :T  4 . \ IT  ` I L % ^ ^ :0c, ̐ a, N L % ^ ^ 5 . I! + : 6

schmidtke_F4_139-224.indd 211 7/18/2006 7:09:41 PM 212 CHAPTER THREE

8 ¸] ^   X  8 ·   µ ^ X :7 H   L   

I^Ō «\» «» A 11  X   µŌ «\» 10«» 9 A 8  8 L,   I^  
    µ ^  ³ ³

` ]c , ¥5 ^] I³ Ϟ 13¥c$ ^  · ³ Ϟ ¥c$   X 12 c ` ` .  Ϟ , `!  Ϟ L, 5 .^  *   µ    µ ] I0 ŏ  X  T 3X ] E  ·X a  ·   µ X : -DU  Θ^U 

%‘ ^  ‘
] . D  ^   X ·X : 14[$, Ea Ϟ 

A 16c ,  \] I15 · ^ %‘  
 a]   µ c c$   X ^  A   $ *  X L,   0±

X ŏ
] I5 :  I20³ Ϟ c$ 19%‘ ^   X 18  17* ³ Ϟ   ŏ   µŌ a 22¥ $ X I21̐ ‘ ŏ c c$ a «³ Ϟ» ` $   µŌ ] a  «³ Ϟ» ` $ ‘X  · ³  X I̐`c A .¥ Mc , a H   * %‘  ͋M ‘X .c c$ ] 

^] ³ Ϟ c c$ 23^  * c c$   X ³ Ϟ  ‘X : a ·

Ϟ 24c ³ A  I^  *   µ  ` ³Ō [M , 

. \ I- : H   L     7 .\ I [ : 8 . I- : 9 . I + : 10 . ¥ I- :  X 11 .¥ I  : 12 . \ I ¥c$ I c$ :¥c$ ^ 13 . ¥ I$, :$ 14 _a T  ^Ō D  ^ 5   µ _a a]   µŌ \ A ‘X ³ + : 15 . Ϟ ] DX \ I^Ō D  ^]     µ ] .¥ \ I :c 16 .¥ I] :* 17 . \ ¥ I- : 18 . I- :%‘ ^ 19 . I- :³ Ϟ . . .  * 20 . Ϟ ] DX \ I³ Ϟ c c$ -U ] ‡ . . . ‡ ³ L c$ ³ + :̐ ‘ 21 . Ϟ  :¥ $ 22 . I- :^ 23 . I :c 24

schmidtke_F4_139-224.indd 212 7/18/2006 7:09:41 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 213

27T   µ ^ A ‘X  M, :26a ŏ³ I, -A K] I25 %‘ ^ A ‘X  M 5 IN  I' Ϟ T %‘ ^   X A

  X A I¥ʐ  29³ 0± %‘ 28 T I0 T Ϟ T   µ  0³   M³ A ŏMc 8 · I0± %‘ Ϟ T %‘ ^     *E 31H  U ŏ· X 30U, ] . ^ K] I `c A

.32¸ [U? ¥5 ,

:¥5 A Ȝ 33\ %c]

 36 c , ϖ ! 8M 35̐aa T  ]` 34θ E] ¸ 3, c ]

«» 37 A 8 ¸] I^   X  8 ·   µ ^ X :` c

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schmidtke_F4_139-224.indd 220 7/18/2006 7:09:44 PM EDITIONS OF SELECTED WRITINGS OF IBN KAMMcNA 221

Te xt 7

Correspondence with Kaml al-D n al-Ba4rn The edition is based on the following manuscripts: = Ragp Pa-a 1461, ff. 346b:7–347a:2 = ^adr al-D n al-Ma4all> 17/6, f. 45a ¥ = Ukhnd 1187/76, ff. 348b:8–349a:1

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T8 N 5] %‘  '   c$ $ 8U  N .ʐS %‘ 

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. I · ] ] : ! 8 ] ] 1 .¥ I : 2 .¥ I5 : 3 .¥ I8 :8 4 .¥ I]ζ :] 5 .¥ I' :- 6

schmidtke_F4_139-224.indd 221 7/18/2006 7:09:45 PM 222 CHAPTER THREE

Te xt 8

Correspondence with Fakhr al-D n al-Ksh The edition is based on the single known manuscript of the cor- respondence: Esad Efendi 3642/8, ff. 168a–169a

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schmidtke_F4_139-224.indd 223 7/18/2006 7:09:45 PM 224 CHAPTER THREE

Te xt 9

Ibn Kammna’s Poetry The edition is based on the following two manuscripts: = Majlis 630/3, p. 20. = Jung-i Mahdaw . Tr kh-i kitbat az 753 qamar be bad. Tehran: Markaz- i Nashr Dnishgh , 1380/2002, p. 193.

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] 5

schmidtke_F4_139-224.indd 224 7/18/2006 7:09:45 PM

APPENDICES

Appendix A The Firkovitch/Shapira Codex (Shar4 al-Talw 4t)

The State Library Berlin and the Russian National Library (RNL) St. Petersburg own three fragments that originally belonged to the same copy of Ibn Kammna’s Shar4 al-Talw 4t. With the exception of at least four folios that are missing, the fragments constitute the complete text of parts I and II of the commentary. In the following table, the original order of the text is restored. In the right column reference is given to the available editions of the commentary by Sayyid busayn Sayyid Msaw containing all three parts and by Hossein Ziai & Ahmed Alwishah containing part II only. In the left column the respective portions of the codex as preserved in mss. Berlin Ms. Or. Fol. 1321, RNL II Firk. Yevr.- Arab. I 3137, and RNL II Firk. Yevr.-Arab. I 3138 are indicated.

Part I: Man>iq YA I 3137, f. 124 ed. Msaw , pp. 2:1–3:1 YA I 3137, ff. 1–7 ed. Msaw , pp. 3:1–21:9 Lacuna ed. Msaw , pp. 21:9–23:11 YA I 3137, ff. 8–9 ed. Msaw , pp. 23:11–28:2 YA I 3137, ff. 42–49 ed. Msaw , pp. 28:2–45:18 YA I 3137, f. 19 ed. Msaw , pp. 45:18–48:3 YA I 3137, ff. 10–18 ed. Msaw , pp. 48:3–71:16 Lacuna ed. Msaw , pp. 71:16–73:16 YA I 3137, f. 28 ed. Msaw , pp. 73:16–75:23 YA I 3137, ff. 50–88 ed. Msaw , pp. 75:23–163:7 YA I 3137, f. 114 ed. Msaw , pp. 163:7–165:7 YA I 3137, ff. 20–27 ed. Msaw , pp. 165:7–181:2 YA I 3137, f. 113 ed. Msaw , pp. 181:2–182:23 YA I 3137, ff. 32–41 ed. Msaw , pp. 182:23–204:20 YA I 3137, ff. 99–107 ed. Msaw , pp. 204:20–226:21 YA I 3137, f. 31 ed. Msaw , pp. 226:21–228:19 Ms. Or. Fol. 1321, ff. 1a:1–29b:1 ed. Msaw , pp. 228:19–291:15

schmidtke_F5_225-244.indd 225 7/15/2006 3:46:35 PM 226 APPENDICES

Part II: 0ab iyyt Ms. Or. Fol. 1321, ff. 29b:2–30b ed. Msaw , pp. 293:1–297:4 eds. Ziai & Alwishah, pp. 3:1–9:2 Ms. Or. Fol. 1321, ff. 31–49 ed. Msaw , pp. 298:26–340:25 eds. Ziai & Alwishah, pp. 13:2–88:4 YA I 3137, ff. 89–98 ed. Msaw , pp. 341:1–364:1 eds. Ziai & Alwishah, pp. 88:4–125:3 Ms. Or. Fol. 1321, ff. 50–99 ed. Msaw , pp. 364:1–496:3 eds. Ziai & Alwishah, pp. 125:3–339:6 YA I 3138, f. 1 ed. Msaw , pp. 496:3–499:1 eds. Ziai & Alwishah, pp. 339:6–344:2 YA I 3138, ff. 6–7 ed. Msaw , pp. 499:1–504:21 eds. Ziai & Alwishah, pp. 344:2–353:8 YA I 3138, ff. 2–5 ed. Msaw , pp. 504:21–516:5 eds. Ziai & Alwishah, pp. 353:8–373:4 YA I 3138, ff. 8–9 ed. Msaw , pp. 516:5–521:16 eds. Ziai & Alwishah, pp. 373:4–382:12 YA I 3137, f. 116 ed. Msaw , pp. 521:16–524:12 eds. Ziai & Alwishah, pp. 382:12–387:9 YA I 3137, f. 115 ed. Msaw , pp. 524:12–526:21 eds. Ziai & Alwishah, pp. 387:9–391:11 YA I 3137, f. 30 ed. Msaw , pp. 526:21–529:12 eds. Ziai & Alwishah, pp. 391:11–396:3 YA I 3137, ff. 117–123a ed. Msaw , pp. 529:12–543:2 eds. Ziai & Alwishah, pp. 396:3–418:13 Lacuna ed. Msaw , pp. 543:2–544:8 eds. Ziai & Alwishah, pp. 418:3–420:13 YA I 3137, f. 29 ed. Msaw , pp. 544:8–547:6 eds. Ziai & Alwishah, pp. 420:13–424:12 Lacuna ed. Msaw , pp. 547:6–556:9 eds. Ziai & Alwishah, pp. 424:12–440:9 YA I 3137, f. 111 ed. Msaw , pp. 556:9–559:5 eds. Ziai & Alwishah, pp. 440:9–444:14 YA I 3137, ff. 108–109 ed. Msaw , pp. 559:5–563:15 eds. Ziai & Alwishah, pp. 444:14–451:16 YA I 3137, f. 112 ed. Msaw , pp. 563:15–565:14 eds. Ziai & Alwishah, pp. 451:16–455:5

schmidtke_F5_225-244.indd 226 7/15/2006 3:46:36 PM APPENDICES 227

YA I 3137, f. 110 [lower margin ed. Msaw , pp. 565:14–567 heavily damaged] eds. Ziai & Alwishah, pp. 455:5–458 Lacuna ed. Msaw , p. 568 eds. Ziai & Alwishah, pp. 459–461

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Appendix B Kitb f ithbt al-nubuwwa li-Mu4ammad alayhi al-salm

The following edition is based on the single known manuscript of the text (ms. Hamidiye 1447/3, ff. 81b–84b). Readings from the manuscript that have been emended are indicated as . Readings by Moshe Perlmann1 that disagree with the text of the manuscript are indicated as . Scriptio defectiva has been modernized without notication.

2

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1 Moshe Perlmann: “‘Proving Muhammad’s Prophethood’, A Muslim critique of Ibn Kammuna.” [Hebrew] In Hagut Ivrit Ba’Amerika. Studies on Jewish Themes by Contemporary American Scholars. Eds. Menahem Zohori, Arie Tartakover and Haim Ormian. Vol. III. Tel Aviv 1974, pp. 75–97. . I- : 2 . I : ͬ6 3 . I̐U;a :̐a 4 . IO] :O [] 5 . I ! :! 6 . I( ) R I- :  7 . I I, : 8 . I- : 9 . I^G R I^G :^G 10 . IOHa :LHa 11

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d q. Ed. Mahd Shar at . Qum 1416/[1995–96]. Qu>b al-D n al-Sh rz : Durrat al-tj. Ed. Sayyid Mu4ammad Mishkt. Tehran 1317– 20/1938–41 [ 31369/1990] [containing fti4a, jumla 1, 2, 3, and 5]. —— Durrat al-tj. Ed. Sayyid basan Mishkn 0abas . Tehran 1324/1945 [containing jumla 4]. —— Durrat al-tj. Ed. Mhdukhtbn Hum . Tehran 1369/1991 [containing sections three and four of the khtima]. —— Shar4 bikmat al-ishrq. Lithograph edition by Asad Allh Hart . Tehran 1313–15/ 1895–97 [reprinted without place and date]. —— Shar4 bikmat al-ishrq. Eds. Abd Allh Nrn and Mahd Mu4aqqiq. Tehran 1380/2001. —— Shar4 bikmat al-ishrq. Ms. Turhan Valide 207. Ragp Pa-a = Ragb Pa-a Kütüphanesi (held in the Süleymanie Kütüphanesi), Istanbul Catalogue: 1892. Defter-i Kütüphane-i Râgp Pa-a. Istanbul 1310. Rahman, Fazlur: The Philosophy of Mull ^adra (^adr al-D n al-Sh rz ). Albany 1975. Raw t = Private collection of manuscripts of Mu4ammad Al Raw t , Isfahan. Catalogue: 1958. Mu4ammad Al Raw t : Fihrist-i kutub-i kha>> -yi kitbkhnah-yi I
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schmidtke_F6_245-263.indd 258 7/18/2006 7:12:33 PM ABBREVIATIONS AND BIBLIOGRAPHY 259

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INDEX OF NAMES AND PLACES

This index covers names of persons, locations, groups and institutions. The Arabic denite article (al-/-), the transliteration symbols for the Arabic letters hamza and ayn, and the distinction between different letters transliterated by the same Latin character are ignored for purpose of alphabetization.

Abaqa 17 Bagdad 3, 6, 8, 10, 11, 12, 15, 16, 17, Abd Allh b. Mubrak b. Hadiyya 72 20, 22, 28, 29, 51, 55, 63, 67, 74, 77, Abd Allh Sharafshh 36 83, 91, 109, 117, 136, 137 Abd al-Az z b. Ibrh m b. al-Kh m -Ba4rn , Kaml al-D n Maytham b. al-Mridn (scribe) 20, 91 Maytham 13, 17, 124, 125, 221 Abd al-Ra4mn Ma4md al-Qirim (?) Baneth, Dawid Hartwig 3, 20, 115 (scribe) 68 Barkhwh, Ins yah 7, 101, 102, 105 -Abhar , Ath r al-D n 28 Bsh, bab b @ Bacha, Habib Abu l-Barakt al-Baghdd 22, 25, 72 (Mahd ) Bayn collection 98, 99, Abu l-basan b. Khal l Allh Msaw 120 (scribe) 99 Ben Ezra Genizah 8, 54 (Elkan Nathan) Adler collection 56 Berkeley 55 Ugh Buzurg al-0ihrn 3, 5, 21, 27, Berlin 1, 3, 4, 55, 225 73, 98, 124 Bibliotheca Angelica 4 A4mad (scribe) 67 Bihbahn , Uq Mu4ammad Al 52, Ahmad Tegüder 17 53, 54 Ul Kammna 138 -B rn , Ab Ray4n 9, 84, 85 Alaw , Sayyid A4mad 49 Bodleian Library 4, 55 Aleppo 56 Brockelmann, Carl 5, 19, 20 Alexander 34 Al b. al-basan b. al-Ra al-b Cairo 54 (scribe) 121, 123 Central Library of Tehran Al b. al-Taq (or al-Naq ) al-Muadhdhin University 186 (scribe) 90 Chester Beatty Library 51 Alper, Ömer Mahir 7, 89 Corbin, Henry 5, 30 -Uls , Shihb al-D n Ma4md 42 Alwishah, Ahmed 6, 63, 66, 225 Daiber, Hans 29, 66 Anatolia 11 Dnishpazhh, Mu4ammad Taq 128 Arghun 17 Darw sh Abd al-Ra4mn Ibn Kaml Aristotle 24, 34 al-]thw al-Shm (scribe) 62 Azaryahu ha-Nasi ben Yehalalel ha-Nasi -Dashtak , Ghiyth al-D n 42 (scribe) 117 -Dashtak , ^adr al-D n 41 David ben Joshua Maimonides 56, 57 Bacha, Habib 18, 111, 112, 113, 122 -Dawn , Jall al-D n Mu4ammad 13, Badr al-D n b. al-0abbkh al-Ashar 28, 37, 38, 39, 40, 41, 42, 43, 44, 46, 51, 109 47, 49, 50, 51, 123

schmiddtke_In_264-274.indd 265 7/18/2006 7:25:31 PM 266 INDEX OF NAMES AND PLACES

Dawlatshh b. Sanjar al-^4ib 11, 12, basan b. Mu4ammad b. basan b. 15, 78, 87 al-Mu>ahhar (scribe) 18, 69 Dwd b. basan (scribe) 71 -basan al-Murta  al-busayn Dietrich, Ernst Ludwig 111 al-Simnn (scribe) 89 Durr I
fahn , _iy al-D n 30, 72 baydar Umul , Sayyid 36 d’Herbelot, Barthélemy 1 Egypt 3, 26 billa 13, 16, 17, 18, 23, 126, 132 Europe 1, 44 -bill , al-Allma basan b. Ysuf b. al-Mu>ahhar 18, 124 Fakhr al-D n Abu l-Fa l Hind b. Sanjar Hirschfeld, Hartwig 1, 114, 115, 118 @ Dawlatshh b. Sanjar al-^4ib Hirschfeld, Leo 1, 4, 18, 20, 111, 113, Fakhr al-D n al-Isfaryin 36 115 Fakhr al-D n al-Ksh 14, 126, 222 Horten, Max 2 Fakhr al-D n al-Rz 10, 11, 25, 26, 27, Hum , Mhdukhtbn 29 77, 79 -busayn , A4mad 6 Falsaf Sharaf al-Mulk (ms. owner) 74 Farmarz Qarmalik , A4ad 28, 44 Ibn Ab Jumhr al-A4s 98 -Fat4 b. Abd Allh b. Mu4ammad Ibn al-Ath r, Majd al-D n 16 al-Bundr (scribe) 69 Ibn al-Fuwa> 3, 11, 14, 15, 18, 23, Fayy , Al Akbar 66 127, 128 Fenton, Paul B. 56 Ibn Kammna, Abu l-Qsim Sa d b. Fink, Christine 92 Mal b. Fut4 138 Firkovitch, Abraham 55, 56 Ibn Kammna, Ab Sahl 8 (Abraham) Firkovitch collection Ibn Kammna, Fakhr al-Kuft 8 (St. Petersburg) 54, 55 Ibn Kammna, basan b. Hibat Allh 8 Fischel, Walter 18 Ibn Kammna, Hibat Allh 8, 21 Fujii, Hideo 6 Ibn Kammna, Man
r b. Sad b. Fustat 8, 54 al-basan b. Hibat Allh 8 Ibn Kammna, Najm al-D n 122 Gharawiyya Library (Najaf ) 3, 5, 73, Ibn Kammna, Sad 137 83, 84, 85, 86, 94, 95, 100, 105 Ibn Kammna, Sad b. al-basan b. -Ghazzl , Ab bmid Mu4ammad Hibat Allh 8 26, 71 Ibn al-Ma4rma, Abu l-basan b. Gobillot, Geneviève 113 Ibrh m 52, 112 Goitein, Shlomo Dov 8 Ibn Mubrakshh al-Bukhr , Shams Goldziher, Ignaz 2, 4, 106 al-D n Mu4ammad 37 Greece 26 Ibn Qutlbugh, Zayn al-D n Qsim 51–52 bab b b. Rasl b. Ibrh m b. Zakariyy Ibn al-St al-Baghdd , Muaffar (scribe) 69 al-D n A4mad b. Al 51, 112 bab b , Najafqul 29 Ibn S n 1, 2, 10, 15, 23, 24, 26, 27, bjj busayn Malik (ms. owner) 74 35, 36, 46, 50, 59, 63, 85, 129, 130 bjj Khal fa 1, 2, 21, 138 Ibn 0aybugha, Al al-D n Abu l-basan -bak m (scribe) 72 Al al-Muwaqqit 56, 57 balab 136, 137 India 73 basan (or Al ?) b. Abd al-Ra4mn b. Iran 2, 3, 4, 6, 12, 49 Abd Allh . . . al-Mlik (scribe) 62 Iraq 2, 3, 4, 8, 16

schmiddtke_In_264-274.indd 266 7/18/2006 7:25:31 PM INDEX OF NAMES AND PLACES 267

Isfahan 12, 28, 69, 76, 186 Khiznat al-Mashhad al-Alaw @ I
fahn , bmid Nj 89 Gharawiyya Library (Najaf ) Ism l b. Ibrh m b. al-Zhid (scribe) Khwnsr , Uq busayn b. Jaml 68, 76 al-D n 50 I
mat Allh b. Kaml al-D n Kirkuk 6 al-Bukhr 44 Kirkuk Museum 6 Istanbul 3, 4, 6, 19 -Kirmn , Tj al-D n Ma4md b. Izzat, Abd al-Az z 7 al-Shar f 35, 90, 97, 109 -K sh , Shams al-D n 11 Jafar al-Astarbd (scribe) 93 Konya 34, 97, 110 Jewish Theological Seminary (New York) 56 -Lh j , Abd al-Razzq 50 Jews 54 (Carlo) Landberg Collection 2, 4 -J ln (G ln ) al-Fman , Al b. Fa l Langermann, Y. Tzvi 7, 92 Allh 49 Judah ha-Levi 9 Madrasa Imdiyya (Nu
ayb n) 97 -Juwayn , Al al-D n A> al-Malik 13 Madrasa Mustan
iriyya 16, 51 -Juwayn , Bah al-D n Mu4ammad 12, Madrasa Nimiyya (Baghdad) 11, 15, 95, 96 28, 63, 67, 74, 75 -Juwayn , Shams al-D n
4ib al-d wn Madrasa Nimiyya (Isfahan) 69 10, 11, 12, 17, 59, 95 Madrasa Nriyya (M
il) 109 -Juwayn , Sharaf al-D n Hrn 11, 59 Magnes Museum (Berkeley) 55 Juwayn family 10, 11, 13, 14 Ma4f, busayn Al 5, 109 Ma4md al-busayn 69 -Kab s , bam d Mar d 6, 89 Maimonides 9, 56, 57 Kad war, Mu4sin 7 Majlis Library 98 Ka44la, Umar Ri  Maktabat Am r al-Mumin n (Najaf ) Kaml al-Dawla Abd al-Khliq b. 86 Ynah 117 -Mala> , Zayn al-D n Sar j b. Kaml al-D n (am r) 67 Mu4ammad 51, 52, 112 Kaml al-D n Ma4md al-Bukhr 44 Maragha 14 Karaites 1, 3, 4, 8, 16, 54, 55, 114 Marash Najaf , Sayyid Ma4md 34 Kar m Zanjn A
l, Mu4ammad 111 Mashhad 28, 73, 90 Kshn 12 Mashhad Al (Najaf ) 77 Ktib Celebi @ bjj Khal fa M nuw , Mujtab 136 -Ktib al-Qazw n , Najm al-D n -Miqdd al-Suyr 36 al-Dab rn 9, 10, 11, 12, 13, 14, 28, M r Dmd, Shams al-D n al-busayn 37, 41, 44, 45, 77, 83, 118, 122, 123, al-Astarbd 45, 46, 47, 49 124, 125, 211 M rz Yad Allh Naar Pk Kajr Kimiyya 109 (scribe) 91 -Khafr , Shams al-D n Mu4ammad b. Mishkn 0abas , Sayyid basan 29 A4mad 43, 44, 46, 47, 49, 50 Mishkt, Sayyid Mu4ammad 29 Khnqh-i A4madiyya (Shiraz) 105, Miskawayh, Ab Al 24 125 Mongols 34 -Kha>>t Ism l al-Margh (scribe) 121 Mudarris Ra aw , Mu4ammad -Khizna al-Gharawiyya @ Gharawiyya Taq 121 Library (Najaf ) Mu4ammad (Prophet) 18, 19, 23

schmiddtke_In_264-274.indd 267 7/18/2006 7:25:32 PM 268 INDEX OF NAMES AND PLACES

Mu4ammad b. Abd al-Ra4 m Nrn , Abd Allh 7, 119, 120, 121, (scribe) 70 209 Mu4ammad b. Ab Ljik al-N l al-Turk Nr , Mu4ammad 7 (scribe) 62 Nu
ayb n 97 Mu4ammad b. al-basan al-Qsh -Nu
ayr , Majd al-D n 93 (or al-Ush ) (scribe) 67 Mu4ammad b. Hindshh 11 Oguchi, Kazumi 6 Mu4ammad b. busayn al-Aq l Oxford 4, 55 al-Astarbd (scribe) 125 Mu4ammad b. busayn al-bjj bjj Paret, Rudi 19, 111 Nd Al (scribe) 97 Paris 27 Mu4ammad b. Mu4ammad b. Barakt People of Illumination (ahl al-ishrq) 40 (ms. owner) 74 Peripatetics 40 Mu4ammad Fti4 (Sul>n) 76 Perlmann, Moshe 4, 9, 17, 19, 21, 22, Mu4ammad Kim (scribe) 72 23, 26, 52, 107, 109, 111, 112, 113, Mu4ammad Na
r b. basan Bulnakb 122, 228 (?) J ln (scribe) 105 Persia 26 Mull ^adr @ ^adr al-D n al-Sh rz Plato 24 Mull Shams G ln 50 Munzaw , Al Naq 21, 109, 111, 113 -Qalqashand , Shihb al-D n 138 Msaw , Ms 27 Qshch , Al 41, 43, 123 Msaw , Sayyid busayn Sayyid 6, 30, Qu>b al-D n al-Rz 28, 36, 37, 48 66, 93, 225 Qu>b al-D n Ma4md al-Sh rz 11, M
il 109 14, 24, 29, 30, 31, 32, 33, 34, 35, 36, Muslims 51 37, 38, 41, 42, 48, 49, 51, 67, 72, 84, Mu
>af b. Sirj al-D n (scribe) 90 89, 97, 110 Muaffar busayn Kshn (scribe) 74 Rabbanites 1, 3, 4, 8, 16, 55, 114 Najaf 3, 5, 18, 28, 77 Rash d al-D n Fa l Allh 22, 105 Nakhjawn 78 (Mu4ammad Al ) Raw t -Nakhjawn , Najm al-D n Ab Bakr collection 98, 99, 186 Mu4ammad 6, 9, 27, 28, 85, 86, Ritter, Hellmut 3, 5 124 Roggema, Barbara 19, 112, 114 Na
r al-D n al-Ksh (or al-Kshn ) Rome 4 al-bill 17, 36, 66, 75 Rosenkranz, Simone 18, 114 Na
r al-D n al-0s 2, 7, 9, 12, 13, 14, Rudolph, Kurt 19, 111 25, 27, 28, 36, 41, 43, 44, 45, 50, 59, Russian National Library (RNL) 225 67, 76, 79, 118, 119, 120, 121, 123, 128 -Sabzawr , Mu4ammad Bqir 2, 91 -Nayr z , Najm al-D n Ma4md 28, ^adr al-D n al-Sh rz (“Mulla 43 ^adr”) 2, 29, 46, 47, 48, 49, 50 Nemoy, Leon 4, 9, 105, 106, 111, ^al4 al-D n b. Dwd al-Tan4m (?) 112, 118 (scribe) 69 Niewöhner, Friedrich 19, 113 -Samarqand , Shams al-D n 124 Nile 136 Samawal al-Maghrib 19, 20, 34, 35, Nimatullh s 52 52 Nim al-D n al-N sbr 90 -Samw , Mu4ammad 93

schmiddtke_In_264-274.indd 268 7/18/2006 7:25:32 PM INDEX OF NAMES AND PLACES 269

Samuel b. Eli (Gaon of Baghdad) 8 State Library Berlin 1, 55, 225 Savage-Smith, Emily 15 Steinschneider, Moritz 3, 19, 114, 115 Sayf al-D n Ma4md 12 Stroumsa, Sarah 19 Sayf al-D n Sanjar 12 Sus 52 Sayyid Islm al-D n (scribe) 72 -Suhraward , Shihb al-D n 2, 3, 5, 6, /e-en, Ramazan @ Sh sh n, Rama n 10, 24, 25, 26, 28, 29, 30, 31, 32, 36, Sezgin, Fuat 5 41, 42, 43, 47, 55, 56, 57, 63, 66, 68, -Shab b , Mu4ammad Ri  5, 27 71, 73, 74, 76 -Shdhil , ^adaqa b. Ibrh m al-Mi
r Süleymaniye Library 19 al-banaf 137, 138 Sul>niyya 121, 123 -Shahrastn , Abu l-Fat4 Mu4ammad b. Abd al-Kar m 34 Tabriz 20, 28, 72 -Shahrazr , Shams al-D n Mu4ammad Tamaskay (am r) 16 b. Ma4md 11, 24, 28, 29, 30, 63 Tehran 4 Shams al-D n al-Uw 121, 123 Tunkbun , M rz Mu4ammad 0hir Shams al-D n al-busayn al-Astarbd (ms. owner) 125 @ M r Dmd Tunkbun , Mu4ammad b. Abd Shams al-D n al-I
fahn 36 al-Fatt4 Sarb 50, 51 Shams al-D n Mu4ammad b. Ab Turkey 2, 4, 6 al-Rab  14, 127 Shams al-D n Mu4ammad b. al-Mumin -Ur , Muayyad al-D n 9, 56, 84 al-Qazw n 12, 95 -Urmaw , Sirj al-D n 124 Shams al-D n Mu4ammad b. Nimat Urvoy, Dominique 17, 114 Allh al-J ln @ Mull Shams G ln Shapira, Moses Wilhelm 55, 56, 70 Vajda, Georges 22 Shihb al-D n A4mad b. Ab l-Qdir b. al-Hd (scribe and ms. owner) 51, Wa4 d Bihbahn 52 109 Waj h al-D n b. Ism l b. Abbs Shiraz 105, 125 al-Muallim al-Makk (scribe) 68 Sh sh n, Rama n 133 Walbridge, John 22, 35, 67 shubhat al-istilzm 45 Wsi> 8 shubhat jadhr al-a
amm 44 shubhat al-taw4 d 41, 44, 46, 49, 50 Zra , Mujtab 130 Spade, Paul Vincent 44 Ziai, Hossein 6, 22, 63, 66, 225 St. Petersburg 54, 137, 225

schmiddtke_In_264-274.indd 269 7/18/2006 7:25:33 PM INDEX OF MANUSCRIPTS

AUSTRIA Ukhnd 1187 105, 120, 125, 209, 211, Flügel 1331 73 221 Dnishkadah 194b 72 EGYPT Mahdaw 591 128 Taymriyya bikma 92 76 Mahdaw 592 50, 51 Majlis 593 34, 52, 97, 108, 110, 111, ENGLAND 139 Bodleian MS Huntington 390 4, 55, Majlis 630 123, 128, 211, 224 109, 111 Majlis 1830 124, 125 British Library (India Ofce) 4545 62 Majlis 1837 105, 106 British Library ADD 7517 79, 82, 83 Majlis 1849 66, 67, 74 British Library OR 6348 70 Majlis 1850 65, 74 British Library OR 7728 70 Majlis 1938 88, 91 British Library Delhi Arabic 2105 70 Majlis 1939 91 John Rylands 340 73 Majlis 2938 209 West. Coll. Ar. II 75 56 Majlis 3814 101, 103 Majlis-i Sin 286 120, 121, 123, 211 GERMANY Majlis-i S n 602 50 Berlin Ms. Or. Fol. 1321 55, 70, 76, Malik 934 63, 66, 67, 74 225, 226 Marash 11619 105 Berlin Ms. Or. Oct. 256 1, 3, 4, 15, 55, Marash 12868 (“Sh rz codex”) 34, 107, 108, 111, 115, 116, 117, 118 35, 52, 97, 108, 110, 139 Munich 834 137 Mishkt 248 91 Mishkt 273 67, 74 INDIA Mishkt 861 97, 139 Bankipore 2356 69 ^adr al-D n al-Ma4all> 17 105, 106, Bankipore 2357 70 125, 221 Bankipore 2358 70 Sh rz 538 51, 110 Rampur 95 Vaz r 2377 128, 132

IRAN IRAQ Ustn-i Quds 700 66, 68 Am r al-Mumin n 1515 121 Ustn-i Quds 701 68 Awqf mma 5342 69 Ustn-i Quds 702 68 Awqf mma 6474 62 Ustn-i Quds 703 66, 68 Gharawiyya 49 103 Ustn-i Quds 855 97, 139 Gharawiyya 572 83 Ustn-i Quds 901 17, 93 Gharawiyya 686 85, 97 Ustn-i Quds 11523 69 Gharawiyya 717 93, 99 Ukhnd 591 68, 123 Ma4f 318 109, 111

schmiddtke_In_264-274.indd 270 7/18/2006 7:25:33 PM INDEX OF MANUSCRIPTS 271

IRLAND TURKEY Chester Beatty 3598 65, 71 Adana 177 93, 123 Chester Beatty 4612 71 Ahmed III 3208 67 Chester Beatty 4965 51, 109 Ahmed III 3219 67 Ahmed III 3231 90 ISRAEL Ahmed III 3234 89, 90 Yahuda 201 67, 76 Ahmed III 3243 67 Ahmed III 3244 5, 34, 66, 67 ITALY Ahmed III 3284 68, 76 Biblioteca Angelica 15 4, 109, 111 Atf Efendi 1587 69 Ayasofya 2392 65, 66, 69 THE NETHERLANDS Ayasofya 2423 18, 66, 69 Leiden Or. 137 65, 67, 73 Ayasofya 2424 69 Ayasofya 2446 15, 89, 95, 134, 135, RUSSIA 136, 196 St. Petersburg RNL II Firk. Yevr.-Arab. Ayasofya 2447 15, 90, 95, 134, 135, I 857 55, 75 137, 196 St. Petersburg RNL II Firk. Yevr.-Arab. Ayasofya 3721 27 I 913 55, 117 Ayasofya 4862 14, 78, 123, 211 St. Petersburg RNL II Firk. Yevr.-Arab. Carullah 998 71 I 914 55, 117 Damat brahim Pa-a 817 35 St. Petersburg RNL II Firk. Yevr.-Arab. Damat brahim Pa-a 820 15, 72 I 1416 55, 101 Esad Efendi 1930 90 St. Petersburg RNL II Firk. Yevr.-Arab. Esad Efendi 1932 11, 30, 77, 78 I 1426 57 Esad Efendi 1933 15, 95, 134, 135, St. Petersburg RNL II Firk. Yevr.-Arab. 136, 137, 196 I 1497 56 Esad Efendi 3642 126, 132, 133, 207, St. Petersburg RNL II Firk. Yevr.-Arab. 222 I 1702 55, 110 Fâtih 3141 19, 20, 35, 90, 97, 109, 111, St. Petersburg RNL II Firk. Yevr.-Arab. 139 I 1703 55, 118 Feyzullah Efendi 1194 65, 72 St. Petersburg RNL II Firk. Yevr.-Arab. Feyzullah Efendi 1195 20, 65, 72 I 3137 55, 70, 75–76, 225–227 Hamidiye 1447 22, 52, 113, 228 St. Petersburg RNL II Firk. Yevr.-Arab. Hekimo)lu Ali Pa-a 854 73 I 3138 55, 70, 76, 225, 226 Istanbul University al-qism al-arab St. Petersburg RNL II Firk. Yevr.-Arab. 1458 95 II 73 55, 93 Istanbul University al-qism al-arab St. Petersburg RNL II Firk. Yevr.-Arab. 2775 73 II 490 55, 110 Köprülü 895 90 St. Petersburg RNL II Firk. Yevr.-Arab. Köprülü 1612 20, 89, 91 II 807 55 Lâleli 2516 20, 62 Lâleli 2521 73 SYRIA Lâleli 2522 20, 73 Rhiriyya 7885 77 Lâleli 2487 62 Nuruosmaniye 2661 74 Pertev Pa-a 617 123, 211

schmiddtke_In_264-274.indd 271 7/18/2006 7:25:33 PM 272 INDEX OF MANUSCRIPTS

Ragp Pa-a 845 27, 59, 61, 62–63 Yeni Câmi 765 76 Ragp Pa-a 852 36, 66, 74 Yeni Câmi 766 65, 68, 76 Ragp Pa-a 853 28, 43 Ysuf Agha (Konya) 6624 35 Ragp Pa-a 854 32 Ragp Pa-a 861 35 UNITED STATES Ragp Pa-a 1461 105, 120, 123, 125, Jewish Theological Seminary 5519 133, 134, 209, 211, 221 (ENA 95) 56, 109 /ehid Ali Pa-a 1740 15, 75 Landberg 510 20, 104, 105, 106 Turhan Valide 207 11 Magnes Museum KC 24 55, 108

schmiddtke_In_264-274.indd 272 7/18/2006 7:25:33 PM INDEX OF IBN KAMMcNA’S WORKS

Baq al-nafs @ Maqla f anna wujd al-nafs F l-4ikma @ Ithbt al-mabda wa-
iftih abad wa-baqaah sarmad wa-l-amal al-muqarrib il llh (Risla) f l-kalm 16, 99–100 Correspondence with Fakhr al-D n F l-man>iq wa-l->ab  maa l-4ikma al-jad da al-Ksh 14, 126–127, 222–223 @ al-Jad d f l-4ikma Correspondence with Ibn al-Fuwa> 14, F l-man>iq wa-l->ab iyyt wa-l-4ikma 127 al-jad da @ al-Jad d f l-4ikma Correspondence with Kaml al-D n F l-ilm wa-l-amal @ Kalimt waj za Maytham al-Ba4rn 13, 124–125, mushtamila al nukat la> fa f l-ilm 221 wa-l-amal Correspondence with Najm al-D n al-Ktib I 13, 122–123, 211–220 -bikma al-jad da @ al-Jad d f l-4ikma Correspondence with Najm al-D n al-Ktib II 13, 41, 44, 123–124 Iltiq> al-Uthr al-bqiya @ Fawid min Correspondence with Na
r al-D n al-Uthr al-bqiya al-0s I 12, 13, 45, 118–120, Iltiq> al-Shamsiyya f l-man>iq @ Fawid min 209–210 al-Shamsiyya f l-man>iq Correspondence with Na
r al-D n Iltiq> Kitb al-Haya @ Fawid min Kitb al-0s II 12, 13, 120–121 al-Haya Iltiq> min al-Itir t min Kitb Zubdat Falsafat Ibn Kammna @ al-Jad d f al-naq wa-lubb al-kashf @ Fawid min l-4ikma al-Itir t min Kitb Zubdat al-naq Fawid min al-Uthr al-bqiya 9, 84 wa-lubb al-kashf Fawid min al-Itir t min Kitb Zubdat Iltiq> min al-Qnn al-Masd @ Fawid al-naq wa-lubb al-kashf 9, 27, 85 min al-Qnn al-Masd Fawid min al-Qnn al-Masd 9, 85 Iltiq> min Talkh
al-mu4a

al @ Fawid min Fawid min al-Shamsiyya f l-man>iq 9, 83 Talkh
al-mu4a

al Fawid min Kitb al-Haya 9, 84 Intikhb min Talkh
al-mu4a

al @ Fawid Fawid min Talkh
al-mu4a

al 2, 9, 27, min Talkh
al-mu4a

al 79–83 Ithbt al-mabda wa-
iftih wa-l-amal F abadiyya al-nafs @ Maqla f l-ta
d q al-muqarrib il llh 12, 26, 98–99, bi-anna nafs al-insn bqiya abadan 186–195 F abadiyyat al-nafs wa-baqih wa-bas>atih Itir t al Kitb al-Malim f u
layn @ Maqla f anna wujd al-nafs abad li-Fakhr al-D n al-Rz @ Tal q al wa-baqaah sarmad l-sult al-mrada al l-u
layn min Kitb F azaliyyat al-nafs wa-baqih @ Maqla f al-Malim l-ta
d q bi-anna nafs al-insn bqiya abadan F baq al-nafs wa-abadiyyatih @ Maqla f -Jad d f l-4ikma 2, 6, 7, 11, 15, 20, 28, l-ta
d q bi-anna nafs al-insn bqiya abadan 29, 32, 33, 34, 35, 37, 39, 40, 42, 44, F l-4ikma @ al-Jad d f l-4ikma 56, 84, 87–92, 122, 134, 135

schmiddtke_In_264-274.indd 273 7/18/2006 7:25:33 PM 274 INDEX OF IBN KAMMcNA’S WORKS

Kalimt waj za mushtamila al nukat Multaqa> al-Uthr al-bqiya @ Fawid min la> fa f l-ilm wa-l-amal 12, 15, 23, al-Uthr al-bqiya 25, 26, 34, 35, 95–98, 135, 139–185, Multaqa> al-Shamsiyya f l-man>iq @ Fawid 186 min al-Shamsiyya f l-man>iq -Kshif f l-4ikma al-jad da @ al-Jad d f Multaqa> Kitb al-Haya @ Fawid min l-4ikma Kitb al-Haya -Kshif @ al-Jad d f l-4ikma Multaqa> min al-Qnn al-Masd @ Khul
at m ta ammanathu khul
at al- Fawid min al-Qnn al-Masd 4ikma 86 Multaqa> min Talkh
al-mu4a

al @ Fawid min Talkh
al-mu4a

al -Luma al-juwayniyya f l-4ikma al-ilmiyya Mutlaqa> min al-Itir t min Kitb Zubdat wa-l-amaliyya @ Kalimt waj za al-naq wa-lubb al-kashf @ Fawid min mushtamila al nukat la> fa f l-ilm al-Itir t min Kitb Zubdat al-naq wa-l-amal wa-lubb al-kashf

Maqla f anna l-nafs laysat bi-mizj al-badan Shar4 al-Ishrt @ Shar4 al-u
l wa-l-jumal wa-l kina an mizj al-badan 5, 7, 10, min muhimmt al-ilm wa-l-amal 32, 102–103 Shar4 al-Talw 4t 2, 5, 6, 10, 15, 17, 18, Maqla f anna wujd al-nafs abad wa- 25, 26, 27, 28, 29, 30, 31, 32, 34, 36, baqaah sarmad 2, 4, 7, 10, 20, 102, 37, 41, 42, 43, 48, 49, 55, 56, 63–77, 103–106 225–227 Maqla f azaliyyat al-nafs @ Maqla f anna Shar4 al-u
l wa-l-jumal min muhimmt wujd al-nafs abad wa-baqaah sarmad al-ilm wa-l-amal 1, 2, 10, 15, 27, 28, Maqla f ithbt abadiyyat al-nafs @ Maqla 59–63, 129 f l-ta
d q bi-anna nafs al-insn bqiya abadan Tal q al l-sult al-mrada al l-u
layn Maqla f ithbt abadiyyat nafs al-insn min Kitb al-Malim 10, 11, 27, bi->ar q burhn @ Maqla f l-ta
d q 77–78 bi-anna nafs al-insn bqiya abadan Talkh
al-4ikma @ Taqr b al-ma4ajja Maqla f l-ta
d q bi-anna nafs al-insn bqiya wa-tahdh b al-4ujja abadan 5, 6, 7, 9, 10, 27, 32, 35, Talkh
al-ulm al-4ikmiya @ Taqr b 54–55, 100–101, 102 al-ma4ajja wa-tahdh b al-4ujja Maqla f tanq 4 al-ab4th li-l-milal al- Talkh
Lubb al-man>iq @ Khul
at m thalth 1, 2, 4, 9, 15, 16, 18, 19, 20, ta ammanathu khul
at al-4ikma 21, 22, 23, 27, 34, 35, 51, 52, 53, 54, Tanq 4 al-ab4th li-l-milal al-thalth @ 55, 106–114, 117 Maqla f tanq 4 al-ab4th li-l-milal al- Maqla al mab4ith Najm al-D n thalth al-Ktib al-Qazw n wa- rduhu al -Tanq 4t f Shar4 al-Talw 4t @ Shar4 naway al-ilm @ Tal q al l-sult al-Talw 4t al-mrada al l-u
layn min Kitb Taqr b al-ma4ajja wa-tahdh b al-4ujja 9, 10, al-Malim 15, 39, 94–95, 132, 134, 196–206 -Ma>lib al-muhima min ilm al-kalm 6, “Treatise on the Differences between the 7, 9, 17, 21, 23, 37, 38, 39, 40, 42, 47, Rabbanites and the Karaites” 1, 3, 55, 92–93, 99, 100, 135 4, 8, 16, 55, 108, 114–118

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