View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by DIAL UCLouvain "Commentaries on Ibn Sīnā’s Qaṣīdat al-nafs : an inventory" Bonmariage, Cécile Abstract Commentaries on Ibn Sīnā’s Qaṣīdat al-nafs : an inventory Document type : Article de périodique (Journal article) Référence bibliographique Bonmariage, Cécile. Commentaries on Ibn Sīnā’s Qaṣīdat al-nafs : an inventory. In: Mélanges de l'Université Saint Joseph, Vol. 67, p. 21-125 (2017-2018) Available at: http://hdl.handle.net/2078.1/169918 [Downloaded 2019/04/19 at 01:30:07 ] Volume LXVII – 2017-2018 MÉLANGES de l’Université Saint-Joseph Volume LXVII – 2017-2018 Résumés/Abstracts 11 Commentaries on Avicenna’s Qaṣīdat al-nafs: An Inventory Cécile Bonmariage 21 The Poetic Syllogism in Fakhr al-Dīn al-Rāzī’s Nihāyat al-īǧāz fī dirāyat al-i‘ǧāz Balqis al-Karaki 127 The Reception of Classical Arabic Philosophy in the Ottoman Empire Proceedings of the Workshop Held by the International Associated Laboratory “Philosophie dans l’aire ottomane,” 2-4 November 2014 Introduction Jawdath Jabbour 159 Preamble The Archives of Humanity: Heritage and Patrimony Pierre Caye 161 Copies of the Pseudo-Theology of Aristotle under Mehmed the Conqueror Cristina D’Ancona 171 Le commentaire du Poème de l’âme (al-Qaṣīda al-ʿayniyya) d’Avicenne par l’astronome ottoman ʿAbd al-Wāǧid (m. 838/1434). Édition critique et traduction commentée Nadjet Zouggar 187 Ibn Kemal, Dawānī and the Avicennan Lineage Rosabel P. Ansari 237 Avicenna’s Kitāb al-Šifāʾ (Book of the Cure/Healing): The Manuscripts Preserved in Turkey and Their Significance Amos Bertolacci 265 The Manuscript Istanbul, Süleymaniye Kütüphanesi, Ayasofya 2442: A Thirteenth Century Copy of the Kitāb al-Šifā’ with Syriac and Greek Marginalia Gaia Celli 305 Reading Avicenna’s Kitāb al-Šifā’ in the Ottoman World: The Circulation of the Work within the School of Asʿad al-Yānyawī Silvia Di Vincenzo 327 Al-Yānyawī’s Account of Porphyry Charles Genequand and Teymour Morel 351 Comparisons between al-Ġazālī and Ibn Rušd in the Late Ottoman Period M. Sait Özervarli 363 Index 397 * * * Chapelles doubles inédites du comté de Tripoli Lévon Nordiguian 407 * * * Notules Nouvelles découvertes dans les manuscrits en langue syriaque et arabe Présentation Maroun Aouad 487 Le ms. Arabe 1259 de la Bibliothèque nationale de France : un traité de kalām de la collection de Pierre Séguier Ziad Bou Akl 489 Mélanges de l’Université Saint-Joseph 67 (2017-2018) Traces of ‘Allāma al-Ḥillī’s Copy of Avicenna’s Šifāʾ in Ms. Beirut, Bibliothèque Orientale, 377 Silvia Di Vincenzo 499 Le manuscrit Arabe 202 de la Bibliothèque nationale de France et la découverte d’une nouvelle copie du Bayān al-aẓhar d’al-Rašīd Abū al-Ḫayr Ibn al-Ṭayyib Jawdath Jabbour 505 Anonymous Glosses on Ḫwaǧazāda’s Tahāfut M. Cüneyt Kaya 519 L’original grec du Kitāb fī ṣinā‘at al-faṣāḥa du patriarche Athanase III Dabbās enfin dévoilé Stefano Di Pietrantonio 527 Lorsque Aḥmad Fāris al-Šidyāq copiait un traité de logique arabe chrétien Teymour Morel 533 Auteurs Rosabel P. Ansari, Georgetown University, Department of Arabic and Islamic Studies, Poulton Hall 200, 1437 37th Street, N.W., Washington D.C. 20057, USA. [email protected] Maroun Aouad, CNRS, Centre Jean Pépin (UMR 8230), 7 rue Guy Môquet, BP n°8, 94801 Villejuif Cedex, France. [email protected] Amos Bertolacci, IMT School for Advanced Studies Lucca, Piazza San Francesco 19, Stanza T99, 55100 Lucca, Italia. [email protected] Cécile Bonmariage, Institut supérieur de philosophie, Collège Mercier, Université catholique de Louvain, Pl. Cardinal Mercier, 14, 1348 Louvain-la-Neuve, Belgique. [email protected] Ziad Bou Akl, Centre Jean Pépin (UMR 8230 – CNRS/ENS), 7 rue Guy Môquet, BP N°8, 94801 Villejuif Cedex, France. [email protected] Pierre Caye, CNRS, Centre Jean Pépin (UMR 8230), 7 rue Guy Môquet, BP n°8, 94801 Villejuif Cedex, France. [email protected] Gaia Celli, Scuola Normale Superiore (SNS) di Pisa et École Pratique des Hautes Études (EPHE), Paris ; Scuola Normale Superiore (SNS) di Pisa, Piazza dei Cavalieri 7 – 56125 Pisa, Italia. [email protected] Cristina D’Ancona, Università di Pisa, Dipartimento di Civiltà e forme del sapere, via P. Paoli 15, 56126 Pisa, Italia. [email protected] Stefano Di Pietrantonio, Université catholique de Louvain et École Pratique des Hautes Études (EPHE) Paris ; IMT School for Advanced Studies Lucca, Piazza San Francesco 6, 55100 Lucca, Italia. [email protected] 8 Auteurs Silvia Di Vincenzo, Scuola Normale Superiore (SNS) di Pisa et École Pratique des Hautes Études (EPHE), Paris ; Scuola Normale Superiore (SNS) di Pisa, Piazza dei Cavalieri 7 – 56125 Pisa, Italia. [email protected] Charles Genequand, Université de Genève, Faculté des Lettres, Département des langues et des littératures méditerranéennes, slaves et orientales (MESLO), Unité d’arabe, 22 bvd des Philosophes, 1205 Genève, Suisse. [email protected] Jawdath Jabbour, ENS Lyon, Laboratoire Triangle (UMR 5206), 15, Parvis René Descartes, BP 7000 69342 Lyon, Cedex 07 France. [email protected] Balqis al-Karaki, University of Jordan, Faculty of Arts, Department of Arabic Language and Literature, Amman 11942, Jordan. [email protected] M. Cüneyt Kaya, Istanbul University, Faculty of Letters, Department of Philosophy, Ordu St. no. 6, Laleli 34134 Fatih, Istanbul, Turkey. [email protected] Teymour Morel, Université de Genève (et École Pratique des Hautes Études), Faculté des Lettres, Département des langues et des littératures méditerranéennes, slaves et orientales (MESLO), Unité d’arabe, 22 bvd des Philosophes, 1205 Genève, Suisse. [email protected] Lévon Nordiguian, Université Saint-Joseph, Photothèque, Bibliothèque Orientale, Rue de l’Université Saint-Joseph, BP 16-6775 Achrafieh, Beyrouth, 1100 2150 – Liban. [email protected] M. Sait Özervarli, Yıldız Technical University, Humanities and Social Sciences Dept., Davutpaşa Campus, 34220 Esenler, Istanbul, Turkey. [email protected] Nadjet Zouggar, Aix-Marseille Université, CNRS, IREMAM, Aix-en-Provence, France. [email protected] Mélanges de l’Université Saint-Joseph 67 (2017-2018) Commentaries on Avicenna’s Qaṣīdat al-nafs: An Inventory1 Cécile Bonmariage Introduction The many commentaries on the Poem on the soul attributed to Ibn Sīnā, while listed in modern bibliographies of Avicenna’s works by Anawati and Mahdavi, are still virtually unexplored, save for one or two exceptions.2 Their importance, due among other things to the fact that they are mainly the work of non-philosophers and reflect thus the pervasiveness of Avicenna’s œuvre in a wider audience, has been highlighted by De Smet and Madelung, both writing on an Ismaili commentary by Ibn al-Walīd (d. 612/1215).3 Our aim in this paper is to provide a comprehensive inventory of existing commentaries, update the data provided in previous works and clarify some confusions (while undoubtedly leaving others). But first a quick word on how and why the Qaṣīda met such a success, and on our method in establishing this inventory. 1 This research was made possible by a grant from the FRS/FNRS (Belgium; Crédit aux chercheurs 1.5182.12F “Réception d’Avicenne en Orient: Commentaires du Poème de l’âme”), and is part of the broader project “Avicenna East & West.” Pauline Froissart and Dr Nadjet Zouggar contributed to this inventory at various stages of its elaboration. 2 See Anawati Georges C. (1950), Essai de bibliographie avicennienne, Dar al-Maaref, Cairo, n° 93, and Mahdavī Yaḥyā (1333/1954), Fihrist-i nuskhahʹhā-yi muṣannafāt-i Ibn-i Sīnā (Bibliographie d’Ibn Sina), Dānishgāh-i Tihrān, Tehran, p. 195-196, n° 99. A more recent attempt at listing the commentaries can be found in Aydın Fatih (2006), İbn Sina’nin ruh ile ilgili kasidesi ve yorumları. Yüksek lisans tezi, Marmara Üniversitesi, Istanbul, p. 72-76. The commentary which has drawn the most attention so far is that by the Ismaili Ibn al-Walīd (see references in the inventory under Ibn al-Walīd, n° 9). The text of a commentary attributed to Jurjānī was recently edited by M. Çıfçı (see inventory n° 20, under Samarqandī), as well as Anṭākī’s commentary (see inventory n° 4) and that of ‘Abd al-Wājid (see inventory n° 1). Carra de Vaux edited and translated a commentary found in the BnF (Paris) as early as 1899 (see n° 20, under Samarqandī). 3 De Smet Daniel (2002), “Avicenne et l’ismaélisme post-fatimide, selon la Risāla al-mufīda fī īḍāḥ mulġaz al-qaṣīda de ‘Alī b. Muhammad b. al-Walīd (ob. 1215),” in Janssens Jules and De Smet Daniel (eds.), Avicenna and his Heritage. Acts of the international colloquium, Leuven/Louvain-la-Neuve, Sept. 8-11, 1999, Leuven University Press, Leuven, p. 8-9 (art. p. 1-20); Madelung Wilferd (2005), “An Ismaili Interpretation of Ibn Sīnā’s Qaṣīdat al-Nafs,” in Lawson Todd (ed.), Reason and Inspiration in Islam. Theology, Philosophy and Mysticism in Muslim Thought. Essays in Honour of H. Landolt, I.B. Tauris Publishers and The Institute of Ismaili Studies, New York and London, p. 157-168. 22 Cécile Bonmariage The Qaṣīda and its Popularity The Qaṣīdat al-nafs (a poem in ‘ayn also known as Qaṣīdat al-rūḥ, al-Qaṣīda al-‘aynīya, al-Qaṣīda al-nafsīya, among other titles)4 raises a number of questions, in particular regarding the authenticity of its attribution to Ibn Sīnā. It is not men- tioned in the early lists of his works,5 and its underlying teaching is problematic, —in particular the idea of a descent of the soul expressed already in the first verse, ‘It descended upon thee from the regions above, That exalted and glorious Dove,’ which seems to suggest (as do the hints to the soul’s recollection of its original state throughout the text) the pre-existence of the soul, contrary to Avicenna’s advocacy for its co-appearance with the body in his main works.