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Home , Begum, Siddiq Hasan Khan

NAWWAB SIDDIK HASAN — NAYRIZ 1049 honours bestowed on her late husband, including a In his religious writings, Siddlk Hasan repeats a djagir worth Rs. 75,000 a year. A month later, the limited range of topics: e.g. opposition to fikhi taklid British Government conferred upon him the title of (which he regarded as responsible for the Muslims' Nawwdb Walddjdh Amir al-Mulk, with entitlement to a intellectual stagnation), tasawwuf and fikhi rigidness, 17-gun salute within British . necessity of idjtihdd, admonition on wasteful expen- Siddlk Hasan's marriage to the Begum was diture in religious and civil ceremonies, and exposi- resented by a group in the , especially by tion of the conditions preceding the Day of Judge- her daughter and heir-apparent, Djahan ment. Unscrupulous copying from previous works Begum (reigned 1901-26), who feared being bypassed attracted sharp criticism from some contemporary if a male child were to be born of the new marriage. ^ulamd^, e.g. cAbd al-Hayy al-Lakhnawi (Ibrdz al-ghayy The dissident party found the British Political Agent and Tadhkirat al-rdshid, Lucknow 1301/1884). His at Bhopal, Sir Lepel Griffin, more than sympathetic. literary activities were greatly curtailed in the wake of On his advice, the first British accusation of his deposition. His important works nevertheless publishing ''seditious material" was made on 21 include: Path al-baydn (tafsir), Abdjad al-^ulum (on Ci7m), March 1881, which curtailed Siddlk Hasan's powers al- Tddj_ al-mukallal, Tiksdr djuyud al-ahrdr and Ithdf al- as the de facto ruler of the state (the Begum being in nubald^ (biographies), Nashwat al-sakrdn (on love) and ). Being a staunch supporter of the Ahl-i Gul-i ra^na (Persian and diwdn). Hadith, he had alienated ^ulamd^ as well as the Bibliography: Djahan Begum, Tdaj_ al- Shi^is. The British were wary of the movement ikbdl, Kanpur 1289/1872; E. Van Dyke and because of its recent military role in the Frontier al-Biblawi, Iktifd^ al-kanuc, Cairo region. Siddlk Hasan was also accused of a number of 1313/1896, 106 f, 118, 313, 497; Sultan Djahan administrative malpractices, causing rifts in the royal Begum, An account of my life, tr. C.H. Payne, Lon- family and maintaining contacts with foreign per- don 1912; Nawwab Sayyid CA1I Hasan "Tahir", sonalities, including the Mahdi of the . Griffin Ma^dthir-i Siddiki (or Sirat-i Wdlddfihi), Lucknow had originally recommended to the Viceroy, Lord 1924-5, 4 vols.; Brockelmann, S II, 859-61; Sayyid Dufferin, the death sentence for the Nawwab or cAbd al-Hayy and Sayyid Abu '1-Hasan CA1I al- transportation for life. But the Viceroy, perhaps tak- Nadwl, Nuzhat al-khawdtir, Haydarabad, Deccan ing into account the state's traditional loyalty to the 1390/1970, viii, 187-95; Rahman CA1T , Tadhkira-yi British, opted for his deposition, which came into ^ulamd^-i Hind, tr. Muhammad Ayyub Kadiri, effect on 28 August 1885, with all his honours and Karachi 1961, 250 f.; Saeedullah, Life and works of authority revoked. Hence forth, his loyal wife became Siddiq Hasan Khan of Bhopal, 1973; a figurehead, and real power was exercised by her S.M. Idjtiba0 al-NadwT, Musdhama al-Amir Siddlk daughter, Sultan Djahan Begum and the Prime Hasan Khdn fi 'l-ma^drif al-Isldmiyya bi 'I-Hind, Minister henceforth appointed by the British, whilst unpubl. PhD thesis, Aligarh Muslim Univ. 1976; Siddlk Hasan remained under house-arrest in his Shaykh Muhammad Ikram, Mawd^-i Kawthar, private residence, Nur Mahall. He died on 20 Lahore 1979, 66 f.; Radiyya Hamid, Nawwdb Sid- February 1890 at the age of 59 years; the Government dik Hasan Khdn, Bhopal 1983. of India restored his honours posthumously and the (ZAFARUL- KHAN) state was allowed to refer to him in official communi- NAYRIZ, NIRIZ, the name of a mediaeval Islamic cations as the "Late Nawab and Husband of the region and of a town of Fars in southern Persia. Ruler." The Nayrlz plain is essentially a landlocked region SiddTk Hasan was already writing books when he in the southern Zagros mountains, drained by the joined the Bhopal civil service. He is reported to have Kur and Pulwar rivers which rise in the Zagros and sent a copy of his Tuhfa-yifakir (a treatise on coffee and flow southeastwards into the shallow lake known in tea) to the Nawwab of Tonk in 1276/1859. However, mediaeval Islamic times as the Lake of Naynz and in his marriage with the Begum placed enormous funds more recent ones as Lake Bakhtigan [q. v., and also E. at his disposal. He had free access to eight official Ehlers, art. Baktagdn Lake, in EIr]; although the lake printing presses and a team of court ^ulamd^, which itself is salt, the plain forms an agriculturally prospe- included some Yemenis. He dispatched emissaries to rous region, and in ancient times was the heartland of various parts of India and Arab lands to buy rare mss. Achaemenid Persia, where lay Pasargadae and for him. Many Indian and Arab ^ulama^ and poets Persepolis. came to live in Bhopal because of his patronage. He In mediaeval Islamic times, the chef-lieu of the embarked on an unprecedented writing career in region was the town of Khayar (thus in al-Istakhri and , Persian and Urdu on a wide range of Ibn Hawkal, the modern Khfr/Khayr in al- religious, technical and literary subjects. His son lists MukaddasI), whilst Nayrlz lay one stage to the east on 222 titles (74 Arabic, 45 Persian and 103 Urdu) to his the Kirman road. Hamd Allah MustawfT, Nuzha, 138, credit (Ma^dthir-i Siddiki, iv, appendix). These range 240, tr. 138, 232-3, states that both Khayra (sic) and from two-paged treatises to multi-volume works. Naynz had fortified citadels. The geographers place Revenues from his djdgir and the Bhopal treasury Naynz in the sardsir or cold region and mention iron allowed him to print his books in India, Cairo and mines, white clay used like chalk for writing and for for free distribution worldwide. A latter-day bleaching, and black clay used for sealing, as being al-Suyutl, his writings are rarely original. His role found in the vicinity. The mosque which al- hardly goes beyond recompiling, abridgment, MukaddasI mentions at the side of the market is enlargement, interpretation or translation from one presumably the existing Friday mosque, which has an language to another. Moreover, some works inscription dating from 362/973. In more recent attributed to him were authored by a team that times, Nayrlz was the centre of Babi rebellions in 1850 worked for him, and in some of these, like the Riydd and 1853 led by Sayyid Yahya DarabT (Wahid); see al-murtdd and al-Din al-khdlis, he is quoted as a third The Dawn-Breakers, Nabil's narrative of the early days of the person. Indeed, one of his books, Luktat al-^adjldn Bahd^T revelation, Wilmette, 111. 1932, 465-99; M. (Istanbul 1296/1879, 717-20) says that there is no Momen, The Babi and Baha'i religions 1844-1944, Ox- harm on one's ascribing his book to someone else (cf. ford 1981, 106-13, 147-52. Saeedullah, 87 f.). At present, the town (lat. 29° 14' N., long. 54° 18' 1050 NAYRIZ — NAZAR

E., altitude 1,587 m.75,205 feet) is in a district fre- of Proclus, is dealt with among the in the quented by both Khamsa and Kashka3! [q. v. ] already-mentioned Prolegomena prefixed to the Isagoge nomads; it is the chef-lieu of the sub-district of bakhsh of Porphyry [see Mantik in El2]. Nazar is also dis- of the same name in the shahrastdn or district of Fasa, cussed as an activity of the human ^akl [q.v.] in and ca. 1960 had a population of 15,391. psychology, but in this case as a rule under Bibliography: Le Strange, Lands, 289-90; synonymns like fikr, tafakkur, etc.; cf. e.g. cAbd al- Schwarz, Iran, 104-5; A. Godard, Le Masdjid-e Djabbar: see Peters 58 f.; Bernand, Probleme, 202 ff. Djum 1945, 74-6; ten. In the oldest version of Aristotle's logic, a com- Razmara, Farhang-i djughrdfiyd-yi Iran, vii, 237; pendium written by cAbd Allah b. al-Mukaffac Sylvia A. Matheson, Persia, an archaeological guide, (executed 139/756 or later) or his son Muhammad, London_1972, 262. (C.E. BOSWORTH) Him and Carnal are already distinguished as branches of NAYRUZ [s_ee NAWRUZ]. philosophy (hikma), but cilm is defined as a tabassur and AL-NAYRIZI, ABU 'L-CABBAS AL-FADL B. HATIM, tafakkur of the kalb (i.e. of the mind); cf. G. Furlani, Persian geometer and astronomer, about whom Di una presunta versione araba di alcuni scritti di Porfirio e almost nothing is known, though his nisba refers to the diAristotele, in RRAL, ser. VI, vol. vi [1926], 207 = al- town of Nayrlz [q. v. ] in Fars. Because he mentions the Mantik li-Ibn al-Mukaffa^, ed. M. Taki Danishpazhuh, caliph al-Muctadid in several of his works, it is com- Teheran 1977, 2,21 ff. monly assumed that al-Nayrizi flourished around 900 The oldest speculative theologians of Islam were A.D. in Baghdad. perhaps more familiar with the distinction Ci7m Al-Nayrizi is well-known in the history of ^aklt/shar^i than with nazanl^amali. The caklis generally mathematics because he wrote a commentary to the recognised as a "root" of the MuctazilT system. The Arabic translation of al-Hadjdjadj b. Yusuf b. Matar Zaydl al-Kasim mentioned it (beginning of the 3rd [q.v.] of the Elements of Euclid (300 B.C.). The transla- century A.H.) among his usul: ^akl, Kurgan and sunna tion and commentary have been preserved in Arabic (Madelung, 129). Nazar was felt to be an innovation (Books I-VI) and in a mediaeval Latin translation by like ra^y and kiyds in f ikh; the school objected Gerard of Cremona (Books I-X). In his commentary, to the adoption ofnazar (see Laoust, 9, n. 1). Contrary al-NayrlzI preserved extracts of the ancient commen- to it, the theologian [q.v.] admitted taries on the Elements by Hero of Alexandria (ca. A.D. *akl without hesitation—of course the cakl created and 100) and Simplicius (ca. A.D. 500), which are not equipped by God—as a source of knowledge. Not otherwise extant. In particular, al-NayrizI presents a blind belief (taklid) nor deduction from the unknown "proof of Euclid's famous parallel postulate by (kiyds) were to lead it to the acceptance of the Kurgan, Simplicius and another such proof by one Aghanis, sunna and idjmdc, but quite certain knowledge. There who was probably a contemporary of Simplicius. is nothing which Ibn Hazm insists upon so often and In a separate treatise, al-Nayrizi gave his own so emphatically as this; there is no other way to cer- ''proof of the parallel postulate, which is similar to tainty than that of tracing it to sensual perception that of Aghanis, and which is based on the assumption (hiss) and intuition of the intelligence (ca£/). Indeed, that parallel lines are equidistant. Al-NayrlzI wrote sensual perception is so much preferred by him that two other mathematical works: a treatise on an exact comprehension by the reason is called a sixth idrdk method for the numerical determination of the kibla (Kitdb al-Fisal, i, Cairo 1899, 4-7). The philosophical [q.v.], based on four applications of the spherical position of Ibn Hazm recalls Hellenistic eclecticism, theorem of Menelaus, and a hitherto unpublished text according to which all human cognition arises either on an instrument for measuring the height of moun- from sensual perception or intuition or is derived from tains, the width of rivers, the depth of wells etc. these sources through the intermediary of proof. Al-Nayrizi's most important astronomical works, Many, however, emphasise the direct evidence of sen- his commentary on the Almagest and two Zidjs, are sual perception (cf. already sura X, 101 etc.; van Ess, now lost. His treatises on the spherical astrolabe and 239), and regard the method of proof as a difficult and on astrological conjunctions are extant. uncertain one. Hence we have the emphasis laid on Bibliography: Sezgin, GAS v, 283; vi, 191-2; general agreement (A. idjmd*~ and idjtimd*) as a possi- vii, 156, 268-9; B. Rosenfeld, G.P. Matvievskaya, ble, but often doubted (cf. van Ess 308 ff.), criterion Matematiki i astronomy musulmanskogo srednevekovya i of truth. Only where there is no agreement is ikh trudy, Moscow 1983, ii, 116-118 (useful investigation necessary. bibliographies). On al-Nayrizi and the parallel The dualistic epistemology of the eclectics (senses x postulate, see A.I. Sabra, art. al-Naynzt, in Dic- reason) was very greatly modified in Islam by the tionary of Scientific Biography, x, New York 1974, 5-7; penetration of the intellectual monism into Neo- Kh. Jaouiche, La theorie des parallels en pays d'Islam, Platonic mysticism and Aristotelian logic. While dif- Paris 1986, 127-137. (J.P. HOGENDIJK) ferent stages in human knowledge were distinguished, NAZAR (A.), lit. "theory, philosophical true knowledge was only to be attained by rational speculation", probably did not receive until the 9th intuition and the intermediary activity of the mind. century A.D. the meaning of research in the sense of The main thing for the Neo-Platonist was intuition scientific investigation as translation of the Greek (nazar, basar). It is remarkable how in the Neo- Gewpioc. With Aristotle, e.g. Metaph. 1064 b2 Platonic Theology of Aristotle, the latter is made to say (translated by Eustathius/Ustath at the beginning of (Arabic text ed. Fr. Dieterici, Leipzig 1881, 163): the 9th century), and the Greek Prolegomena "Plato recognised all things bi-nazar al-cakl (intuition), (TlpoXsyonevoc -crfe 91X0009^?) to the commentaries on Id bi-mantik wa-kiyds", i.e. Plato as the divine perceives Prophyry's Isagoge, the philosophies were then divided everything at once like God himself and pure cakl. into theoretical (nazariyya) and practical (^amaliyya); Nazar in this sense of direct perception is constructed the latter seek to obtain the useful or the good for with ild, in other cases, however, with^T. For nazar ft, man, the former pure truth, in physics, mathematics transmitted reflection of the human intelligence, the and metaphysics (see Hein, Definition 146 ff.). Theology generally uses fikr and rawiyya and the world Nazar is primarily an epistemological conception of senses, with which our soul is associated, is called and after the example of Ammonius Hermiae, a pupil ^dlam al-fikra wa 'l-rawiyya. Following the Theology, the