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2208. Amin, Sayed Hassan: ADwal wa afkar-i MulHi HadI
SabzawarI / niwiSta: Sayed Hassan Amin. - [S.l.] 1989.-
/392 S. '
Parallelsacht.: Life and philosophy of Sabzavari. - In arab.
Schr., pers. 31 A 1941
It,d! sabzawi;i Sarl)j gurar
l).ikmat I Haggi MulJiii Hadi
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saratj Danisgab-i TIhran ; ... )
Paralleisacht;:Sharh-i ghurar aHara'id or Sharhj manzU-
mah-i hikmat. - In arab. Schr., arab_, Einl. pers. u. eng!.
". . .... ':,. _, '., .... - . . . . 1 J A 720
2. Fi'Hliihiyat bi'l-ma'na - 1368 h. s. = {J 990). - 4.
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of Plait.,":' port .1973
. os'.I'OI ..;.:.1.. . ;
In Arabic; introduct ) :
450. OOIR English and Per.ian :
Ti tIe on added t . '1'
".k' . p .
.,....za ...arl. 'Sharh-i Han on .,1
Serie. roma . .
nu ...d: sil.ilah . di.n -
For requesting l' br' -'1 iall-i IranI. I
(On Islami only_
. c metsphysics) i
i
: (\IT\ ",..1\0) \TY..f '0 J L ''-c"'R.'r ,"",-,1))--:,--, (5..1 L.c,'JL,C L,"
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v":(lir\'J"t-"1l1...?' tS.;I)j--,<-< lS..IL.. c\..". ..s-"Ir 'foli
r-D
SABZEWARI:
HUART, C.: Hadi Sabziwari. Encycl. Islam lst.ed.
2, pp. 188-9.
IZUTSU, Toshihi:Ko: The Fundamental structure of
Zabzawari's Hetaphysics. HacGill Univ. Inst. of
Islamic stud. Tehran Brauch. (no date).
MUHAQQIQ, H.: Sabzawari, a nineteenth century Per-
sian philosopher. Iqbal 12 iii, 1971, pp.
74-78. .
SABZAWARI, Haggi Mulla Hadi: Sarh-i gurar al-fa-
ra'id or Sarh-i manzuma. Part 1: Hetaphysics.
Ed. by M. Mohaghegh and T. Izutsu. Tehran 1969.
157, 47, 679 p.plates. Silsila-i danis-i
(\'1isdom of Persia series), 1.
SABZAWARI, Hadi: Rasa'il (Persian and Arabic).Ed.
with introd. and notes by Galal al-Dtn
Mashhad 1970.
2452-
2454-
2455-
2456-
MUdarris - - _
hik ,_. S lya'!.I,_ Mahdl: Ta'1i"
Astiyiinf. _ 1 I ta'1i"f.j Miri: man-
]] S .. (Intisiirfti ';a [I?88] = 1367 5 l_Mudarris
ParaIlc]sacht.: (TaT nlsgah'l Tlhran; 2710 =' i9 15,753,
Sharh-j manzumah :ql
ah
) commentary on Sa 4
b
O) "
. n arab. Schrift p zawan's
,ers. 30 A 6199
Brocke I mann , C.,
Oesch. del' arabischen Lit., Supplem.!ntba'
2: 832-3.
Browne, E.G., A lit. hist. of Persia, 4: 436-7.
Huart, C.. "H;di Sabzlwari", Ei, 2: 188-9.
Nasr, S.H., "Renaissance in Iran: H;Jjl MulJa Hadl
A hist. of MUslim philosophy, 2: 1543-56.
Nasr, S.H.. Three Muslim sages: 132, 155.
lzutsu. Toshihiko: Bun 'ad.' ',' _
tyZJ az falsafa.j Ha v } 1 Sabzawari ya
T. lI?J!llku Izlitsu. TargVum .: Hadl Sabzawarl /
. c'") ., - a 1 arSl: Galal-ad-D- M v -
.. - TIJ1r"an. 1990 = 1368 v _ In ugtabawL
(InI I:iJr,HI DJoisgiih-i Tihriin . 30. 146. 152 S. -
EIOhcltsSiJcht, 'rh f d .290) - 2026)
.. c un amental t
.. Parallelsacht. Th s ructure of Sabzawari's
S,lliZd\\Jri's rnc(;Jphysics _ P fundamental structure of
. . ers. In arab. Schrift u. engL .

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i nsan YaYlOlan 61
kaynak cscrler 4/4
ozgiin adl
a history of muslim philosophy
wiesbaden, 1963-1966 (2 cilt)
dizgi
erta yazi merkezi
baskl
eko matbaasl
cilt
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tasllih
salih merean
if; diizell
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imek
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iSLA1vl DDSUNCESi TARiHi
Modem Persiall Poetry, Calcutta, 1943; Suhallvarall-i Irall der 'Asr-i Hadir 2 ci/t
Delhi 1933-37; ikbiil, The Developmelll of Metaphysics ill 'Persia:
L.on.don, 1?08; Mirza Slfiitullah Han Cemali, Maka/tit-i Cemtillye, Tahran, 1312
hlcn-emsl; Ahmed Kesravi, Tarih-i Masntte-i Irall, 3 cilL, Tahran; Nazim e1-is-
lam Bfdari-i irall, 3 cilt, Tahran, 1332 hicri-emsi; George Lenc-
ZOWSkl, TIle M,ddle East ill World Affairs, New York, 1953; Mirza Lutfullah,
Sharlt-i Hal-o Asar-i Seyyid Cemal ai-Din, Berlin, 1926; AC.Millspaugh, 17le
117lericall Task ill Persia, New York, 1925; Habibullah Muhtari, Tarih-i Bidari-i
Ira,!, Sa'id Nelisi, A Gell.eral Survey of &.istillg Situati-
011 Pe;s;all. Ahgarh, 1957; RellIliima-i Irall, Neriye-i Daire-i Cugra-
fiya-l Sitad-I Arlis, Tahran, 1330/1912; Rahlliima-i Sehr-i Taltrall, Tahran
Nuhistln Kungre-i Navisalldagall-i Iroll, Tahran, 1326/1908; AB.
Rajput, Iran Today, Lahore, 1953; Miinib el-Rahman Post-Revolutioll Persian
Verse, Aligarh, 1955; Muhammad Muhid M;cmua-i Asar-i Milza Mal-
kom Hall, Tahran, 1326/1909; E.Denison Ross, 17le Persians, Oxford, 1931;
Rlzazade Iran ez Nazar-i Havar SillaSall, Tahran, 1335/1917; Vincent
Shee.an, 17le New Persia, York, 1927; W.Morgan Shuster, 17ze Strallgling of
PerSia, London, 1912; Oliver Suratgar, I Sing ill the Wilde17less, London, 1951;
Percy Sykes, A History of Persia, 2 cilt., London, 1921; Robert Grant Watson A
History of Persia, London, 1866; Donald N. Wilber, Iran, Past and Present, Pri;ce-
ton, 1958; T. Cuyler Young, Near Easte17l Cullllre alld Society, Princeton, 1951.
330
(
.
Islam Diiiincesi Tarihi
Editor:
CHt 4
Tiirkc;c Baskmm Edi[6ru
MUSTAFA ARMAGAN
(1
.172 j 'j
(;: \
)".1;
tl
insan yaYlnlan
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HACI MOLLA HAni SEBZivARi
A
HA YA TI ve ESERLERi
Molla Sadra'mn vefatmdan sonra onun kurdugu ekol en yorumcu ve
doneminde iranl! hakimlerin en biiyiigii olan Hac! Molla
Hadi Sebzivari'de buldu. Afgan istilasmm neden oldugu ve iran'! manevl ve siya-
SI hayatmm olarak Ylklma ugradlgl doneminden sonra yone-
timi altmda gclenekscl ogretim yeniden tesis edildi vc Haci Molla Hadi ve ogren-
cilerinin clinde Molla Sadra'mn diii.incesi diinyasmda yeniden ii nema
bulmaya baladl. Sebzivarh bu bilge oyle bir ohret kazandl ki, Haci lakab!yla
amlmaya ve bu lakap bugiin bile medreselerde onun kullamlmaya
devam etmektedir.
1
Serh-i Mallzume adh kitab! iran'da hikmet konusunda en yay-
gm olarak kullamlan kitap oldu ve bugiine kadar da bu durumunu muhafaza etti.
Hac! Molla Hadi 1212/1797-98 Ylhnda Horasan yakmlarmdaki Sebzivar'da
dogdu. Sufileri ve gruplanyla Safevi doneminden once bile c;ok iyi bilinen bu
Horasan kentinde Arapc;a gramer ve dili iizerinde ilk egitimini tamamladl.
2
On
1- Sadece islam diiiince hayallfldaki ,ok mumtaz ahsiycUer bu gibi basil lakaplarla anltm.lar.
d.r. iran'da boyle basit lakaplarla amlan sadece birka, kii vanhr. ibn Sina :jeyh, NaSlfuddin
TOsi Haec, Celaleddin Rumi Mol/a, ibn Arabi :jeyhi Ekber, Molla Sadra da Ahllnd lakab'yla
antlmaktad.r. Bu adland.rmalara bakarak iran'da Hacl'ya nc kadar onemli bir mcvki
anlamak zor olmayacakt.r.
2- Hac.'r"n hayall hakkmda kendi yazm. bir metin vard.r. Buradaki bilgilcrin da 0
melindcn ahnm.t.r. Bkz. M.Muderrisi <;:chardihi, Tarih; Feldsijih.; Isldm, ilmi Press, Tahran,
1330-37 c.Il, s.131; Yinc aym yazann Life and Philosoph)' of Haji Malia Hadi Sebziva-
li'si, Tahuri Bookshop, Tahran, 1955. Ckliyle Hac.'mn hayall A Year
Amongst the Persidlls adh eserinde E.G.Browne taraflfldan verilmektedir. Bu bilgiler de giiveni.
Iir kabul edilmektedir. Adam and Charles Black, London, 1950, 5.143--158. Onun hayalt hakkm-
daKISQs et.Ulema, Marla' el:jenlS ve Riyaz et.Arijin gibi malum eserlerde dc bilgiler bulunmak
tad.r. Gobineau iran'. ziyaret Hac. hayattayd. ve iiniiniin . Gobincau'.
nun eserlerinde ondan hiirmetle soz edilir. Bkz. COOlIe de Gobineau, Les roligions et les phi/osa.
hies dalls {'Asic cClIlrale, G.Grcs et Cie, Paris, 191..3, s.113--116. Aynca, A.M.A. Shushtery'nin
OllllillCS of Islamic Cullllre'mda (Bangalore, 1938, c.Il, s.452-454), M.ikbal'in TI.e Developmcm
of Metaphysics in Pcrsia'stnda (Luzac and Co. Londra, 1908, 5.175) Hac.ya gilndermelerde bulu-
nulmaktadtr.
331
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AL-SABZAWARI, AL-HAJJ MULLA HADI
view that Saadiah differentiated these, or any class
of mitzvot, as non-rational.)
Hesche1, A.I (1944) The Quest for Certainty in
Saadia's Philosophy, New York: Feldheim. (Early
study of Saadiah's epistemology.)
Katz, S. (ed.) (1980) Saadiah Gaon, New York: Arno
Press. (A collection of classic papers in English,
French and German, by David Neumark, Georges
Vajda, Alexander Altmann: and others.)
Malter, H. (1969) Saadiah Gaon: His Life and Works,
New York: Hemon Press. (Reprint of the edition of
1926.)
Neuman, A.A. and Zeitlin, S. (eds) (1943) Saadiah
Studies, Philadelphia, PA: DropsieCollege.' (In-
cludes the epistemological studies of Heschel. and
Efros, along with papers by Solomon Skoss, Harry
Wolfson, Louis Ginzburg (on Saadiah's Siddur) and
the two editors.) .
Rosenthal, E.D. (1943) Saadya Studies, repro New
York: Arno Press, 1980. (InCludes papers by
Alexander Altmann, Chaim' Rabin, Simon Raw-
idowicz and the editor, among others.)
* Rosenthal, F. (1968) A History of Muslim Historio-
graphy, Leiden: Brill, 2nd revised edn. (This general
work on the development of Islamic writing about
history contains a brief discussion of Saadiah's lost
work on' history, situating it against the back-
ground of Islarillc works of world histOry and
chronology.)
Skoss, S. (1955) Saadia Gaon, The Earliest Hebtew
Grammarian, Philadelphia, PA: Dropsie College
Press. (A .detailed analysis of Saadiah's pioneering
work in the grammar of the HebreW language.)
Vajda, G. (1967) 'Autour de la Theorie de la
Connaissance chez Saadia' (On Saadiah's Theory
of Knowledge), Revue des Etudes Juives 126:
375-97. (Classic investigation of Saadiah's
mology.)
Ventura, M. (1934) La Philosophie deSaadia Gaon,
Paris: Vrin. (A detailed commentary onthe theses
and arguments of' Saadiah's Book of Critically
Chosen Beliefs and Convictions.)
LE. GOODMAN
AL-SABZAWARI,AL-HAJJ
MULLA HAD I
Al-Sabzawari was. the most influential nineteenth-
century Iranian philosopher. His reputation .rests in
part 01f his Sharh al-manzuma, a commentary on his
own Ghurar al-fara'id (The Blazes of the Gems), a
didactic poem (manzuma) en(:apsuiating in a systema-
440
tic fashion an exposition of the existentialist philosophy
of Mulla Sadra. He was also the most sought-after
teacher of philosophy in his day, and many students
travelled to Sabzavar to be taught by him. Famous for
his saintliness as well as his erudition, he set the tone for
much of twentieth-century Iranian philosophy.
AI-Hajj Mulla Hadi al-Sabzawari, the most famous of
the philosophers of the Qajar period in Iran, was born
in AH 1212/AD 1797-8.in Sabzavar in northeastern
Iran. He studied logic, mathematics, law. and meta- .
physics in Mashhad, where he moved at the age of ten
after completing his preljminary education in Sabza-
var. He pursued his interests in philosophy by moving.
to Isfahan to study .for seven years with, among
others, Mulla 'Ali Nun (d. AH 1246IAn 1830-1), the.
foremost interpreter of his day of the philosophy of
Mulla Sadra. He returned to Mashhad to teach for
five years, and then accomplished the pilgrimage to
Mecca (hajj). On his way back from pilgrilllage he
spent a year in Kinnan, where. he, married, . before
returning to Sabzavar where he spent the rest of his
life devoted to teaching and writing. A remarkable
number of students of philosophy came to study with
him, not only from Iran but from Arab countries and
India as well. So great was his reputation that
Shah, for whom he wrote his Asrar
(Secrets of the Wisdoms ),came tovisifliliri lnAH
1284!AD 1867, but al-Sabzawari's pious and aScetic
way of life (several minor mirac1esare attributed to
him), led him t() refuse direct royal He. died
inAH 1289/AD 1873, having turned Mulla Sadta's
legacy into the predominant philosophical' school of
the nineteenth and twentieth centuries. . .
Al-Sabzawari's fame rests primarilY'Oh"orie work,
his Ghurar al-fara'id (The Blazes of the Gems),a
poem in which he gives a systematic and complete
presentation of the philosophy of the school of Mull a
Sadra, together with the Sharh al-manzuma, his own
commentary on thispoem;whichnecompc,)sed
despairing of the philosophical ignorance of' his
contelllPoraries. The merit 01 this work lies not . so
much in any radically new theories, but in its plan' and
organization, which have made it the standard text for
students of philosophy in Shi'i 'fniidrasasuntil the
present day. The situation is now cllangingand new
teaching texts are appearing, but most of these are
still influenced by the' Sharhal.;.manzumain both
structure and content.
In the centuries after Mulla Sadra; philosophers
were on the whole inclined to write on specific topics,
thus leaving a gap in so faras there was no text that
treated the whole of philosophy in a
systematic and assimilable fashion to which students
could tum. Al-Sabzawari ftl1ed this gap, first with his
I Edit. Craig, Routledge of Philosophy,
I vol. , 1998 London.
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ENCYLOPAEDIA lRAL'fICA, Vol. XI, 2003 NEW YORK. pp.
HADr fj:ASAN-HADI SABZAVARI 437
lranica 16/2. 1963. pp. 102-3. "Wafat-e Hadi !:Iasan."
Rahnema-ye kela/J 6/3.13425./1963. pp. 248.250.
(K. A. JArS!)
HADI SABZAVARI, Shaikh Molla lb. Sabzavar.
1212/1797. d. Sabza\"ar. 28 Qu 'I-l)ejja 1289/26 February
1873). the most famous blamic philosopher of the Qajar
period. as well as an outstanding theologian and a nota-
ble poet.
Life. Haji Molla Hadi b. Mahdi b. !:Iajj Mirza Hadi
Sabzavari. known simply as Haji in traditional Persian
schools (lIIacirasa). was born in Sabzavar. Khorasan. to a
family of land-owning merchants. His serious education
started at a tender age under his cousin. Nl01l:i Hosayn
Sabzavari. and he wrote a small treatise at the age of
seven. His father died when he was seven or eight years
old and he was left in the care of MolIa Hosayn Sab-
zavari. who was a student of the religious sciences. At
the age of ten he was taken by his cousin to '.bshad.
where he resided in the Hajj !:Iasan I1wdrasa near the
mausoleum of Imam Ali al-Reza. where he studied Ara-
bic. jurisprudence. logic. and the principles of religion
and law IOe'III, with \,101]} Hosayn for a period of ten
years. At the age of twent\ he returned to SabZJ\'ar with
the plan to make preparations for the !W)j. and then he set
out in the direction of hfahan in 1232/1816-1- I Sab-
zavari. in Gani. 19-1-+. pp . .+5-46: idem. in '.lawbwi. pp.
424-25: Browne. 1950. pp. 143-4'+)
At that time Isfahan was still the most important intel-
lectual center of Persia. where such masters of philoso-
phy and gnosis as '.Iulla 'Ali Nuri (d. 12.+6/1830-31) and
'.lolla Esmii'il a ,;tudent of 0:uri. taught Islamic
philosophy. mostly of $adr-al-Din Sirazi (Molla $adra)
and his schooL Hajj \lom Hadi became so attracted to
them thaI instead oi continuing his journey to :-'!ecca he
decided to remain in Isfahan and study the intellectual
sciences (al-'olllill <ll-'aq/iya). to which he was deeply
attracted by his inner nature. He remained in Isfahan for
eight or nine years. studying with these two undisputed
masters of Molla $adra's school of philosophy and con-
centrating on careful study of the main works of Mom
$adra. such as the Asftir and al-r,'/JlIhim.
but he paid much less attention to the works of Ebn Sina.
Concurrently Sabzavari also studied Islamic jurispru-
dence (jcqh. q.v.) with A.qa Mol)ammad-'Ali i\ajafi. one
of the major Shi'ite scholars of Isfahan. He led a life of
austerity in Isfahan. despite the substantial inheritance
that he had received. According to Edward Browne. "he
used to take pains to discover which of the students stood
most in need of pecuniary help. and would then secretly
place sums of money in their room during their absence.
without leaving any clue that would lead to the identifi-
cation of the donor. In this way he is said to have ex-
pcmkd no less tlun 100.000 [I/II/(ins (about _;0.(00).
while he was in leaving himself only so much as
he deemed necessary for his own maintenance" (Sab-
zavari. in Gani. pp. 45-46: idem, in \lawlawi. pp. 42'+-
25; Browne, 1950. p. 144l.
Statue of HJdi Sabnd.ri. after .-'\min.
In 1242/1 826-27. Sabnvari returned to '.[ashad and
began to teach in the Hajj Hasan lIlu(iJ\Jsa. but the reli-
gious scholars of '.la;had did not have the same interest
in philosophy as those of Isfahan. and S.lbzavari did not
find the same degree of freedom in pursuing the subject
of the intellectual sciences as he did in Isfahan. Neverthe-
less, he continued to teach there for five years in both the
transmitted lal-'ollllll a i-1!(/qliyaI and intellectual sciences.
using his o\\"n philosophical poem. ([1-.II<II1;lIlIIa. which
he must have composed while he was in Isfahan. as text.
His own commentaries to this n1L'st famow; of his works
were to be L'ompleted. hl1wever. much later in 1261/18.+5
(Sabzavari. Dilan. Amin' 5 imrod .. pp. 128-291.
In 1247/1831-32 Sabzavari set out fL'f Sabzavar and af-
ter making preparations for the hai(. left for Mecca in
1248/1 RJ2-33 .. -'\iter performing the rites of pilgrimage.
he returned to Persia in 1250/lS3.+-35 at the time of the
death of Fatl)-'Ali Shah Qajar. as a result of which trav-
eling within Persi'l had become dangerous. Having lost
his wife during the !ldU. Sabzal'ari settled in Kerman to
await calmer conditions in order to return to Khor.lsan.
He spent a year in Kennan in .lscetic practices. agreeing
to sweep a !lwdrus([ for its keeper on the condition of
being given a fl'om in which tl' lil"e. To be able to be
intimate with the- keepe-r's family. a c(lndition which his
state necessitated. he married the kee-per"s daughter who
was to accompany him later to Sabzavar. During this
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4
6
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starb 1281/1864 In
1. j(. al-Qaq'a' wa.'f .. sah'lidat J\.1esh. - 2. ft. at-Tahara"
Teheran 1292, 1307. - 2. K. al_"afagit eb. J300, 1323, dazu Ga),at a/.
amal v. M. I;I. b. 'AI. al-Mamaqanl, 3 Bcle, NagafabiiQJ II, I41/3. - 4. K. at-
Makasib, dazu a . v. MalIa aJ-U!?ull M. Kli:?im al-Uorast:nf, Teheran
13
1
9. - b. Ta'liqa v. M. Taqf as-Slrazl, Pers. 1333. - ,5. Ie al-Ga;b
Nagafabagf, II, 52. - 6. R. f; Gawiiz at-tasiimu(t fl adil!at as-sunaPt,
Teheran 1305. - 7. K. Teheran 1305. - 8. ArRaJii'il al-arba'a
oder Fara'i al-u{iU, Teheran 1295, rnii Gl.: a. v. Mirza Musn at-TibrIzl. _
b. v. Mirza f.L al-Mugtahid al-AStiyiinl (alIein Teheran 1315). - c. M. Ka?im
aHjorasanI al"Tus! (allein Teheran 1315). - d. v. A. an-Niqrlsl. - e. v. Mir
Fatl}allah h. Abund CA. al-lju'I (Nagafabiigl IV, 35), pel's. Lith. 1313/4. _
Weitere Gl. v. Gulam Riqa b. Rag-ab 'All al-QnmmI, Teheran 13 1 3. _
Cmt.: a. Wasilat al-wasa'i! v. M. Baqir aI-YazdI, Tebriz 1291. - b. Autaq
al'lllasa'il Ii sar!z ar-R. v. MIrza Musa b. Ga'far b. Lutf'ail b. M. $adiq
at-Tibrrz!, Tehr!z 1295. - 9. K. arRigal Mesh. X, 9, 28.
47 Al-ijagg Mirza (gan) iju. b. M. Taqi an-Nuy't
at-Tabarsi.
I. Nafas ar-ra(tman ff farja);l (lIlanaqib) Ru!z al;slam saiyidna Salman,
verf. 1285/1866 xu Kerbela', Teheran 1285. - 2. Pail al-1Ji{iib ff i{btU
ta!zl'if al-kitab, eb. 1298. - 3. Af-!$a!zifa cN'abbiya as-saggadiya, Gebet-
buch, eb. 1312. - 4. af-!$a!zifa at[iiniya al.<Alawiya a!Murtarjawi)a, eb.
13
12
. - 5 Mustadrak al-wasa'il, verf. 1305/1887, 3 Bde, eb. 1318. -
6. Kalima taiyiba, Bombay 1303. - 7. aI-Fair! a!-Qudsi Ii a!zwalat ai-
Maglisi, Nagafabllg! XII, 32. - 8. al-Badr a--musa'sa' Ii !iuniyat Musa
al.Mubarqa', Bombay 1308. - 9. an-Nagm at-tiiq;b fi a1;.walat imamina
'l.ga'ib, Teheran 1304. - 10. Kasf a/-astar 'an wagk al-ga'ib 'an i/-abfar,
eb. 1318. - II. Lu'lu
J
margan dar sm'!i auwa! waduwum i minbari
Raurja1Jwanan, Lucknow 1302. - 12. Dar assalam ff ta'bir ar-ru'ya,
Teheran 1305.
48. Molla HadI b. al-MahdI as-Sabzawar't as-SlrazI,
als Dichter mit dem Asrar, geb. ! 2 I 2/1 798
Sa hza war, studiertt
hIoH;] "/-'>.. NurI. I
llh:.lt er sich in
l.-ieimat zurUck lind st
Gobine:w, Leli ReligionM
E. G. .,\ Year among
M. lqkd, Development of .1M,
l. lV,brtis a/-I,udiJ, lI-fanuma i
z. Sa,,!, a!-Asma' al",a'riifa "',
1281, 1322. - 3. al-La'al? a
Zl1SaU1rnen mit Gura'r al-fara'ia
a!-Jl1anriimo:.fi'I.!!i.kma, veTL It
2. Bdt, Teheran 1287. - 5. Urg.
6 .l;taJif''' 'ala 'i-As/a?' al.(l.?b<;
I, 704. - Seine pers. Werke
49 ]'
a 'l'z-Ni1'aq't , gest. 129C
A[tsan a!-wad;Ca I, 82/3. r
2. Anwar at-{oll!zitl Ii ilbat ,
Erganzung des Cmt.s seines Gre
50. A bu'I.Q. b. r,
1 292/ I 875, Professor 1
Nama'i DiiniJwariin I, 472
5 I. I:IabIballah 'At
1877 in Qamt;;ar:
Tallcji!z al-bayan ,Ii tashi! i:
52. M. Ka?im at-r
53 l;I. b. Zain a
1292/1875:
Urguza.fi 'I-falsafa al'aliy"
Mash., Waqf des 'Imad alFihrisI (SI
Brockelmann, Supplement zur GAL II
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408 Literature and Poetry
denigrate or deny the valuable results of progress in science and
technology. Rumi himself did not denigrate the values of scholastic
and religious studies in his time. The main consideration is that the
whole of knowledge, culture and civilization must serve as a ladder
to the achievement of a spiritual and humane elevation, and all
schools, universities and research centers must cooperate in the at-
tainment of such a degree.
Contemporary man cannot, and does not need to close down
schools, universities and research centers. Neither can he live all the
time in a Khdnaqdh or a monastery. He does not need to deprive
himself of worldly pleasures and activities, but he urgently needs to
take some courses in divine love, and to search for a resurrection
which hopefully may lead us towards moral and spiritual stability,
In shd'Alldh.
John Cooper Rlmi and J:likmat 409
Rumi and Hikmat:
Towards a reading of Sabziwari's
Commentary on the Mathnawi
l
John Cooper
I. THE AGE OF RUMI
Ages of great social and political upheaval often seem to provoke
responses of a similiar strength in the world of literature, learning,
philosophy, and spirituality. These responses may be directly related
to the events with which they are coeval, and some of the greatest
histories can be viewed as rewritings and reconstructions in the light
of seismic disturbances in society. In some cases, however, the con-
nection may seem to be rather fortuitous in nature, as when, for
example, a work is produced which sets out for those of a later age
a statement of the sum of a particular aspect of the knowledge of the
time, a time when the face of the world is set to change irrevocably
for its inhaCitants. Such a work is the Mathnawi of JaHil aI-Din
Rum), which became for subsequent generations an eloquent
encyclopaedia of Sufi teaching from which they would mine the
gems of its verses down to the present day. These gems naturally
come to be set in new surroundings, and it is to one aspect of the way
in which Rumi has been read by subsequent generations of Persians,
namely through the metaphysical tradition of 'wisdom', 'philosoph-
ical mysticism' (f:zikmat), that this study is devoted. 1
There has probably been no period in Islamic history (at least un-
til present times) quite so destabilizing as the invasion of its Asian
heartlands in the seventh/thirteenth century by the Mongols: desta-
bilizing, at first, on account of the fear and terror which the
I. I am extremely grateful to Dr. Leonard Lewisohn for his constructive comments
on the first draft of this essay, and for traci ng many of the poetic citations.

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23
I:Iajji MulHi Hadi Sabziwarl *
LIFE AND WORKS
After the death of MulHi the school established by him found its
most famous interpreter and expositor in J:IajjiMullii HadiSabziwiiri who
was the greatest of the qakims of the Qajar period in Persia. After a period
to turmoil caused by the Afghan invasion, in which the spiritual as well
as the political life of Persia was temporarily disturbed, traditional
learning became once again established under the Qajars, and in the hands
of Hajj"i Mullii HadI and his students the wisdom of Mullii began
once again to flourish through the Shi 'ah world. This sage from Sabziwar
gained so much fame that soon he became endowed with the simple title
of fjajjl by which he is still known in the traditional madrasahs, I and his
Shw)z-i mam;,ftllzah became the most widely used book on hJkmatin Persia
and has remained so until today.
HajjIMullaHiidIwas born in 121211797 -98 at Sabziwarin Khurasan,
a city well known for its sufis and also for Shi 'ah tendencies even before
the period, where he completed his early education in Arabic
gammar and language.
2
At the age often he went to Mashhad where he
continued his studies in jurisprudence (fiqh), logic, mathematics, and
hikmat for another ten years. By now, his love for the intellectual sciences
had become so great that the J:Iajji left Mashhad as well and journeyed to
Ispahan, as Mullii had done two hundred and fifty years before him,
to meet the greatest authorities of the day in hikmat. Ispahan in that period
was still the major centre of learning, especially in hikmat. J:IiijjI spent
eight years in this city studying under Mullii Ismii 'il and Mullii
* This essay originally appeared as "Renaissance in lran-!::lajjl Mullii Hadl Sabziwari"
in A History of Muslim Philosophy. Edited by M.M. Sharif. Vol. 2, pp. 1543-56.
304
I
ljajji Mulla Hadi Sabziwar'i 305
'Ali Nun both of whom were the leading authorities in the school of
Akhund.
J:Iiijjl Mullii HiidI, having completed his formal education, left
Ispahan once again for Khurasan from where after five years of teaching
he went on a pilgrimage to Mecca. Upon returning to Persia after three
years of absence, he spent a year in Kirman where he married and then
settled down in Sabziwar where he established a school of his own. His
fame had by then become so great that disciples from all over Persia as
well as from India and the Arab countries came to the small city of
Sabziwar to benefit from his personal contact and to attend his classes.
aI-Din Shah in his visit to Mashhad in 127 4/185 7 -58 came specially
to the city ofJ:IiijjI in order to meet him in person. In Sabziwar, away from
the turmoil of the capital, J:Iajjl spent forty years in teaching, writing, and
training disciples, of whom over a thousand completed the course on
hikmat under his direction.
J:Iiijjl's life was extremely simple and his spiritually resembled more
that of a Sufi master than just of a learned haklm.1t is said that along with
regular students whom he instructed in the madrasah he had also special
disciples whom he taught the mysteries of Sufism and initiated into the
Path.
3
He was not only called the "Plato of his time" and the "seal of the
ljukama' " (Khatam al-hukama'), but was also considered by his
contemporaries to possess the power of performing miracles of which
many have been attributed to him in the various traditional sources. By
the time he passed away in 1289/1878, J:Iiijji had become the most famous
and exalted spiritual and intellectual figure in Persia and has ever since
been considered one of the dominant figures in the intellectual life of the
Persian world.
Unlike Mullii all of whose writings with one exception were
in Arabic, J:Iiijji wrote in Persian as well as in Arabic. Moreover, he
composed a great deal of poetry collected in his Dlwan which consists of
poems in Persian of gnostic inspiration and poems in Arabic on hikmat
and logic. The writings of J:IiijjI, of which a complete list is available, are
as follows: AI-La 'all, Arabic poem on logic; Ghurar al-fara'id or the
Sharl;-i manz;umah, Arabic poem with commentary on hikmat; DTwan in
Persian written under the pen name Asriir; commentary upon the prayer
Du'a-yi kablr;4 commentary upon the prayer Du'a-yi !jabah; Asrar al-
hikam, written at the request of aI-Din on hikmat; commen-
taries upon the Asfor, the Mafotll; al-ghayb, al-Mabda' wa'l-ma 'ad, and
al-Shawiihid al-rububiyyah of Mullii glosses upon the commen-
tary of SuyutI upon the Alfiyyah of Ibn Malik, on grammar; commentary
/
I:
Paradise (Firdaus) and the Pattern Forms of Persian Carpets
10 It is interesting to note that the Persian word abadi means enclosed like
firdaus. For example, the word abadi basically means preserved and
enclosed. The word shahr in Farsi means country but it is used for city.
II Not only the Firdauses but also the cities were build in this fashion,
namely with a very wide big wall. For instance, see Cohen, Sol. Enmerkar
and the Lord of Aratta, Michigan, 1973
12 The experts on Persian carpets believe in a special classification of
Persian carpets. This classification is based on the techniques and designs of
the carpets like eastern carpets, central Iranian carpets and so on. On the
basis of his studies, the writer has striven to make this classification more
exact. On the same basis, the northwest carpets have exactly the same
classification introduced with certain technical features and recognised
designs. One of its designs is the Gulistan design. However, in this sense, the
Northwest carpets include a vaster scope than Caucasus.
13 Ali Husuri, Persian Weaving Tools in the Bronze Age until the Beginning
of the Christian Era, Hands and Designs Magazine, Year 1, no. 1 (1994), p.
5
14 During his long trips in Persia and his studies, the writer found two main
traditions in weaving which he has dealt with entirely in the history of
Persian carpets. The western Iranian tradition is introduced with vertical and
horizontal looms, Turkish knots, one or two warps and more than three
warps in gabbeh and with certain designs like Gulistan carpets.
15 See From Today to Yesterday, Kerman Quarterly, Summer 1991, pp. 22-
24
16 See Xenophon, Cyropaedia, and VII, 6, 7. The Achaemenids princes and
courtiers built private hunting places, w ~ i h were exempt from tax. Ibid.,
VII, 6, 1
17 Pope, Ibid., pp. 2312-2318
18 A gelim of the Ilkhanid period having an inscription. See Folsach, Kjeld
von, Pax Mongolica, An Ilkhanid Tapestry-woven Roundel, in Hali 85,
(March-April 1996) pp. 81-88
19 Sadly, the part within brackets was not legible from the gelim.
128
An Introduction to the Political
Thoughts of Mohaqqeq Sabzevari
NAJAf LAKZAPE
A
midst the Islamic centuries, the eleventh century (Hegira) seems
extremely bright. Great sages lived in this era such as Mirdamad,
Sheikh Bahaie, Mirfenderski, Sadr al-Mota'allehin, Mohammed Taqi
Majlesi, Feiz Kashani, Mohammed Bagher Majlesi, Mohaqqeq
Khansari, and so did politicians such as Shah Abbas I, Khalifeh
Sultan, Sheikh Ali Khan Zangeh, etc. The scientific services rendered
in this era to the Muslim world are not unknown to any people of
erudition. Many of the sages throughout this period are known to the
Shiite and the Muslim world.
Their works have been used by others, but some of them have not
been properly introduced to the outside world.
Mohaqqeq Sabzevari is among the scholars who lived in this
period. He has left many valuable works. Sadly, however, they have
remained unknown and apart from his two books on jurisprudence
used by. the great Muslim scholars, only more than 20 other works
have remained in manuscript forms.
Birth, Education and Scientific Status
Mohammed Bagher Sabzevari, known as Mohaqqeq Sabzevari,
was born in 1628.
1
He was the son of Mohammed Momen Khorassani
and came to Isfahan after his father's death, where he settled down
2
and marked himself as an outstanding scholar; after a time, he was
commissioned by Shah Abbas II to act as the Friday prayer leader and
as Sheikh al Islam.
3
129
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Dr. Mahdi Gulshani
which one made in passing from Bohr's orbits to a quantum mechanics. Some
day a new relativistic quantum mechanics will be discovered in which we
don't have these infinities occurring at all. It might very well be that the
new mechanics will have determinism in the way that Einstein
:wanted. ThIs determinism will be introduced only at the expense of abandon.
mg some other preconceptions which physicists now hold and which it is not
sensible to try to get at now. '
So u?der the conditIons I think it is very likely, or at any rate quite possible
that III the long run Einstein wiII tum out to be correct even though for
time physicists have to accept the Bohr probability interpretation-
espeCIally If they have examinations in front of them."
short, the negation of causality means that nothing could be a
requISIte for another, and anything could be derived from anything so
there be no ro?m scie?ce. Science qua science has to
the prIncIple of causality wIth all Its corollaries.
NOTES
1. M.ax PI.anck, The New Science, Greenwich Editions (1959), p. 51.
p. Emstem, A Centenary Volume, edited by A.P. French, Heinemann (1979),
3. and Opinions byAlbertEinstein, Trans. Sonja Bargman New York
Crown Pubhshers (1954), pp, 322-23. " ,
4. The Ne
UJ
.Scienc:e, Greenwich Editions (1959), p. 250.
5. Abu Tahafut alfaldsifah, Cairo. ed. (1972) pp. 239.240.
6. Fakhr alDm alRazl, al-Tafsir al-Kabir vol. 2 pp 110111' vol 14 p
193195;voI.30,p.53. "" . , p.
7.1?adr alDin al- 'Asfdr, vol. 6, p. 371. .
8. a.
nd
OPlnzons by Albert Einstein, Trans. Sonja Bargmann New Y k
Crown PubhcatlOns (1954), p. 276. or ,
3
9. Einstein, A Centenary Volume,edited by A.P. French, Heinemann (1979)
p. 10. ,
10. Ibn Rushd, Tuhiifut altaf!d/ut (The Incoherence of the Incoherence)
Trans. by S. Van den Lon?on, Luzac and Co. (1954), pp. 316.319. '
(M
11. !"I.
H
. I, falsafah wa rawish-e riydlism vol 3 p 217
footnote). ' . , .
12. MuJ:tammad Baqir al1?adr, Falsafatunii Dar alTa'3.ruf (Beirut 1980)
305309. " , pp.
13. Some Strangeness in the Proportion edited by Woolf Add' W I
Co., p. 65. " IsDn es ey
28
Sabzawari's Analysis of Being
by Dr. WalJfd Akhtar
Introduction:
ometimes certain false notions are uncritically accepted as facts.
One such notion is that tbe development of the Muslim philoso-
phy SUffered an irremediable set--back after its period of glory,
from which it could never recover and the whole Islamic world could
not produce any philosopher of significance. The Muslims for centuries
have been accustomed to looking towards the West for guidance even in
the matters with regard to their own past achievements. No Muslim
scholar ever challenged the validity of this unfounded belief because
they w--ere indifferent to the academic attainments of their worthy
antestors. Paucity of translated works of later Muslim thinkers was a
just excuse for the orientalists.- But how can we justify our own
ignorance? Of course, there could not be it vacuum suddenly after a
long period of original and creative intellectual activity. What actuaJIy
happened was that the centre of learning graduaUy shifted from the
WMtern part of the Muslim world to Iran and the Indian subcontinent,
where new types of philosophy developed. In India, the cradle of a
piuralistic and synthetic culture, the primary need of the time was to
"'Dr. Wal)id Akhtar is a professor of philosophy at the Muslim
University, Aligarh. He specializes in Muslim philosophy, existentialism
and the philosophy of literature. An eminent Urdu poet and critic, he
has written more than two hundred articles on literature and philos-
ophy in English and Urdu. He has to his credit three colllections
of poetry and two works in prose. His poems have been translated in
several Indian and foreign languages. Four of his books, including a
collection of elegies (mariithi) of the martyrs of Karbala'and a book on
Iqbal, in English, are in press. He is also a member of the Humanities
Panellu'ld the Technical Terminology Committee of the Bureau for
Promotion of Urdu (Govt. of India). At present he is a member of the
editorial board of (English).
29
PROSE WRITERS UNTIL A.D.
18
5
0 [PT JIl
contained in the Riydeju'I-'Artjin
1
and the 1I1ajma'u'l-
Fusahd in both of which the same poem is cited, and the
.. ,
passing reference in the Dabistdn
2
to his association with
the disciples of Kaywan and adoption of sun-worship, I
have been unable to discover any particulars about his life
or doctrines. He appears to have been more of a qalandar
than a philosopher, and probably felt ill at ease in the
atmosphere of Shi'a orthodoxy which prevailed at I!?fahan,
and hence felt impelled to undertake the journey to India.
He must, however, have subsequently returned to Persia if
the statement in the Riydeju'l-'Arifill that his tomb is well
known in I sfahan be correct.
(op. laud., pp. 91-110) enumerates a number of
philosophers who succeeded Mul!;i $adra down to the time
of his own sojourn in Persia, but most of them have little
importance or originality, and \ve need only mention one
more, who was still living when Gobineau wrote, and whom
he describes as "personnage absolument incomparable."
6. lfcfJji' Mulld Hddi of Sabzawdr
It is not, however, necessary to say much about this
celebrated modern thinker, since his philosophical ideas are
somewhat fully discussed by Shaykh Mul:tam-
Hajji Mull:!.
iUdi of mad Iqbal at the end of his Development of
Sabzawar, b f
b.I212/'797-
8
, Metaphysics in Persia
3
, while I 0 tained rom
d. 1295/
18
7
8
one of his pupils with whom I studied in Tihran
during the winter of 1887-8 an authentic account of his life,
of which I published an English translation in my Year
amongst the Persialls
4
According to this account, partly
derived from one of his sons, I:Iajji Mulla Hadf the son of
I:Iajji Mahdf was born in 12I2/1797-8, studied first in his
native town of Sabzawar, then at Mashhad, then at I!?fahan
1 Pp. 165-6.
2 Shea and Troyer's translation (London, 1843), vol. i, pp. 140-1.
3 Pp. 175-95. " Pp. 13
1
-4.
)
' ,
n
CH. IX] UAJJI MULLA HAD! OF SABZAWAR
437
with Mulla 'Alf Nlirl. Having made the pilgrimage to
Mecca, he visited Kirman, where he married a wife, and
then returned to Sabzawar, where the remainder of his life
was chiefly spent until his death in 1295/1878. His best-
His works.
known works, written in Persian, are the
Asrdru'l-lfikam (" Secrets of Philosophy") and
a commentary on difficult words and passages in the
1I1atlmawi; in Arabic he has a versified treatise (Ma1lIfuma)
on Logic; another on Philosophy; commentaries on the
Morning Prayer and the Jawshan-i-Kabir; and numerous
notes on the Slzawdhidu'r-Rububiyya and other works of
Mulla $adra. He also wrote poetry under the pen-name of
Asrar, and a10tice of him is given in the Riydeju'l-'Arifin
(pp. 241-2), where he is spoken of as still living and in the
sixty-third year of his age in 1278/1861-2, the date of
composition. Most of his works have been published in
Persia in lithographed editions.
3. TIlE SCIENCES-MATHEMATICAL. NATURAL
AND OCCULT.
As stated above1, Mathematics (Riydt/iyydt) "the Dis-
ciplinary" and Tabi'iyydt the Natural Sciences, in con-
Evolution of junction with Metaphysics (Md ward or Md
"Arabian" ba'da'!-Tabi'at), constitute the subJ'ect-matter of
Science, and its
connection with the theoretical or speculative branch of Philo-
Philosophy.
sophy, of which, therefore, they form a part.
It is probable that to this manner of regarding them is
partly due the unfortunate tendency noticeable in most
Muslim thinkers to take an a priori view of all natural
phenomena instead of submitting them to direct critical
observation. The so-called" Arabian," i.e. Islamic, Science
was in the main inherited from the Greeks; its Golden Age
was the first century of the 'Abbasid Caliphate (A.D. 750-
1 Pp. 42 3-4 supra.
) I.r.j 01..1.:..:;- 0.::)1
4$ ...:......1 ) O.:l.;-S ,)1
jl )1. h.:l.r.
I
J
-S} 0 ) ) ...:......1 0..J:...S:!1 ,,-:L..
...::,.......1 o.:l ..t.:.;
JI t.i .r. J\.i. J.:l
) i}iw c.y-.!.') J:l 0pl.i 45I
J
)1 J
".) ))"""11) JLA......I
J'lj jl J r .' .. : u,L.,.j Jj-&- J r-! J.:l
J UJ.J J.:l 'LS'-)I -Su......:-::.GI
- \ <L.:..!. b c.r-u. r.?- ) ..;..j I J I I j -S u. oL.!.; J..j I
) J.:l 45_)1 0lz:) jl J u.c...Lt
jI ",,!,I ' .... 4,..0
, ) U:hl d.'al
...::,.......1 J <\.:.....)) -s))).;-u
) ) 0U J.:l 0)";';1 )
.:HI )_.:l).:l '11) -su.oL.!.;J..j1
c.r." -s4- -s4- J.:l )1 IJ u
o...ul t.Sfo J r,sA ,jl d.S t.S.)I.:i.J.".:s
J '-'2''; ,t
l
J .JI Jj. J .)J
.JI '>JJ.)"-'J uli,j&jl
,
'-s))..i-;-" -s.:lu, <:l>
ojl})
01).r.; ) "-,:-l\....:... jl /' oju: ,...::,.......1
) J..:; -s));.:..- il,j
c.y-.!. 45 r--A jl
!J"""J.:l ,-;-,l::S
JLL..\D .r. J.ili.)..u ) ) ...::,.......\ y\....:...
) ,-;-,\;:S ) jl 4...0.;)
jl ,)1 h.:l -s)J jl
) h:. ...... 1 o.:l y. .:lJY .rS ,)1
I
I
I
\
!
I
'I
I
,I
I
I
i
I
I
\
" ,
408 Literature and Poet,-v
denigrate or deny the valuable results of progress in science and
technology. Ruml himself did not denigrate the values of scholastic
and religious studies in his time. The main consideration is that the
whole of knowledge, culture and civilization must serve as a ladder
to the achievement of a spiritual and humane elevation, and all
schools, universities and research centers must cooperate in the at-
tainment of such a degree.
Contemporary man cannot, and does not need to close down
schools, universities and research centers. Neither can he live all the
time in a Khanaqah or a monastery. He does not need to deprive
himself of worldly pleasures and activities, but he urgently needs to
take some courses in divine love, and to search for a resurrection
which hopefully may lead us towards moral and spiritual stability,
111 slla 'Allah.
John Cooper Rami and f:Iikmat 409
Rumi and Hikmat:
Towards a reading of Sabziwari' s
Commentary on the Mathnawz
l
John Cooper
1. THE AGE OF RUMI
Ages of great social and political upheaval often seem to provoke
responses of a similiar strength in the world of literature, learning,
philosophy, and spirituality. These responses may be directly related
to the events with which they are coeval, and some of the greatest
histories can be viewed as rewritings and reconstructions in the light
of seismic disturbances in society. In some cases, however, the con-
nection may seem to be rather fortuitous in nature, as when, for
example, a work is produced which sets out for those of a later age
a statement of the sum of a particular aspect of the knowledge of the
time, a time when the face of the world is set to change irrevocably
for its inhabitants. Such a work is the Mathnawi of Jalm aI-DIn
Ruml, which became for subsequent generations an eloquent
encyclopaedia of Sufi teaching from which they would mine the
gems of its verses down to the present day. These gems naturally
come to be set in new surroundings, and it is to one aspect of the way
in which RumI has been read by subsequent generations of Persians,
namely through the metaphysical tradition of 'wisdom', 'philosoph-
ical mysticism' (bikmat), that this study is devoted. 1
There has probably been no period in Islamic history (at least un-
til pIesent times) quite so destabilizing as the invasion of its Asian
heartlands in the seventh/thirteenth century by the Mongols: desta-
bilizing, at first, on account of the fear and terror which the
I. I am extremely grateful to Dr. Leonard Lewisohn for his constructive comments
on the first draft of this essay, and for tracing many of the poetiC citations.
THE ENCYCLOPAEDIA OF ISLAM (New Edition), VoI.VIII,
SABZA W AR - 695
ministratively the centre of a balsiJJ.h or county within
the province of Khurasan; in ca. 1950 it had a popula-
tion of 28,151 (Razmara, Farhang-i djughrajiyal-i iran-
zamin, ix, 207-8), but 40 years later this had risen to
148,129 (Preliminary results oj the 1991 census, Statistical
Centre of Iran, Population Division).
Bibliography (in addition to references in the ar-
ticle): Le Strange, The lands oj the Eastern Caliphate,
291; Elr art. Bayhaq (C.E. Bosworth); and see

2. Sabzawar of Harat (thus called to distinguish
it from 1. above), the name by which the early
medieval Islamic town of Isfizar or Asfizar in eastern
Khurasan was more recently called. It lay on the road
connecting Sistan with Harat, and the mediaeval
geographers connected it administratively as much
with Sistan as with Khurasan. There were four small
towns in the district of Isfizar; the region was
agriculturally rich, with its lands irrigated by water
from perennial streams running down from the
mountains of QUill' [q. v. J in central Afghanistan. The
early historians mention it as the scene of violent
Kharidjite activity, and the /:ludiid al-calam (372/982),
tr. 104, 23.29, comm. 327, describes the people of
lslizar as bellicose Kharidjites; however, by the time
of l;Iamd Allah Mustawfi, the region was strongly or-
thodox and ShalicL
Sabzawar of Harat is now known as Shindand, a
town within the Farah province of modern
Afghanistan (1 at. 3318 ' N., long. 6208' E.) and is
on the modern highway connecting Harat with Farah
and
Bibliography: Le Strange, Lands, 412; L.W.
Adamec, Historical and flolitical gazetteer oj Aflfhanistan.
ii. Farah and southwestern Ajghanistan, Graz 1973, 277-
8; Elr art. Asfezar (C.E. Bosworth).
_ _ (C.E. BOSWORTII)
SABZAWARI, l;IADJDJ MULl.A HAJJI b. l;Iiidjdj
Mahdi (1212-95 or 1298/1797-1878 or 1881), Persian
philosopher of the period, best-known for his
commentary on, and revival of the ideas of al-
Din aHiliTrazT, Mullii (d. 1050/1640 [q.v.l).
BOJ'n in SabzawiiJ' to a landowning merchant fami-
Iy, M ullii Hadl studied Arabic lanf,(uage and gramJllar
in his home city alld ji#l, IOf,(ic, mathematics and
ilikma in Matilihad. He then studied in with
such scholars as Mull;i CAli Nlil'l(d. 1246/1H:W-I), the
first r,f' the scholars of, and
Nilri's student Mulla INmiicii. SabzawarT returned to
KhUraNiin, pcrie)nllcd the pilgrillJaf,(e and married in
Kinnan on the h1'llleward journey. He tauf,(ht for
some years in Mashhad and then returned to Sab-
zawar, where he taught until his death.
I Among his most famous works arc his CiJUT!U a/-
lard'i(i or SlJar!J-i maTl:;lima, an Arabic philosophical
poelll on which he wrote his own collllllelltary (the
lir'st part of which, Oil metaphysics, was published by
M. Mohaghegh and T. Izutzu, Tehran 1969); lJrar ai-
(published by H.M. Farziid, Tehran I:Hil),
wriltcn at the request of aI-Din Shah (d.
1313/1896 [q.u.]); a Persian diwan written under the
pen-name of Israr; and commentaries on a/-
114dr ami al-:i!J.awahid al-ruln'ibiY.Y1J (the laller published
tugether with' original by S. 1Jjalal ai-Din
A!ihtiyani, Mashhad 1346, 1360) and on Rilml's
MatiJ.llawi.
Bibliography: In addition to references in the ar-
ticle, see also Cl. Huart, Hadi Sabzewari, in EI';
Mul;isin al-Amln al-l;Iusaynl al-cAmill, Ayan al-
J!li(a, Damascus 1961, I, 48-51; Mirztl Mul.wmmad
CAli Mudarris, al-adab, 1347/1968,
ii, 422-7; S.I-I. NasI', Rmais.wTlce in iran, in M.M.
Sharif (ed.), A history oj Muslim philosophy,
Wiesbaden 1966, ii, 1543-55; T. Izutsu, 11le concept
and reality oj existence, Tokyo 1971; idem and M.
Mohaghegh, The metaphysics of Sabzavari, Delmar,
N.Y. 1977; S.H. Nasr, The metaphysics ojSadral-Din
Shirazi and Islamic philoJophy in Qajar Iran, in E.
Bosworth and C. Hillenbrand (cds.), Qajar iran,
political, social and cultural change, 1800-1925, Edin-
burgh 1983,177-98. (A.]. NEWMAN)
the fourteenth letter of the Arabic
alphabet, transcribed with the numerical value
of 90, according to the eastern order [see ABJ2.lAD]. In
the Maghribi order M takes the place of lsi (thus 60)
and IQI the place of For an explanation of this fact,
similarly attested in a Thamudic abecedary, see
M.e.A. Macdonald (in Bibl.).
Definition: an alveolar sibilant, voiceless and
velarised ("emphatic") in articulation. As a phoneme
is defined by the oppositions -S/'/i -II; it is thus
velarised and sibilant.
In recitation, or elevated style of recita-
tion in general, the following assimilations occur: the
at the end of a word becomes assimilated to the Izl
at the beginning of the followinf,( word (-,I' z- > -:; :;),
but the vclarisation lllay be retained z- > -:; :;-).
Within a word, the /,1'1 is pal'lially assimilated to /zl
before Idl immediately following it > -zd-), but
the velarisation may also be retained (-,Id- > -:;d-). A
hi at the end of a word becomes assimilated to a
at the beginning of the following word (-z > -)' In
the Bth lorm of the verb the sequence becomcs
by assimilation, carried further by Nome to com'
plde coalescence, i.e., (e.g. mu,l/auir and mu,I',lIJbir).
In analrlf,(y to this, initial It I of the perfect surtiX('s,
when following is pronounced It I by some (e,g.
jfl{IIJ)/U); according to STbawayh, it is better Arabic not
to do so, because the It I sl,lflixes of the perfect arc
variables indicating the subject, while the Itl inlix of
the Bth form is stable throughout the paradigm.
An lsi may be velarised to in pronunciation,
when preceding a l\dl/, lJili/, or It I in the same
word (e.g. ,I'ala!si1a lell' salll!si1a, ,I'll/i' le}1' .I'ii/iC). This
assimilation, though beinf,( only regressiv(: and
restricted to the lour trif,(f,(ers, is nonetheless probably
due to the spread oj' "elllphasis" as it
phOlU'lllic e1cment thl'Ouf,(hout tIll' word. That this
phenolllcllOll was lIIore gcneral than the orthocpists
allow is shown by the spelling variants that are listed
in the ibdal works [r[. v. j, d. pail'S like and
but also lir.lllir,I' and li1lan/li1lar, in Abu '1-
Tayyib al-Lu\dlawi, K. al-Iudal, ii, 172-96.
For ai-Khalil, the ,lad, like the other sibilants (sin
and zU-Y) , is pronounced with the point (aJllla) of the
tOIlf,(lIe, i.e., the tapering part of its <'lid
(not th" tip). The survivinf,( do not mention
the other features of articulation. For Sibawayh,
the sibilants sin, and zdj) have their point of ar-
ticulation "between the end of the tongue and
a place slightly abOVl! the incisors (tiJ.arll{Yli)."
In addition, the ,I'ad is characterised as "mumed"
(mahmiis) , "soft" (ri!si1w) , and "covered"
which amounts to saying that it is "voiceless" (?),
"non-occlusive", and "velarised". >.\'iid, like all the
sibilants, is characterised by a whistling sound
Its "elevation" (istiCla
l
) prevents the vowel lal from
inclining (imiila) towards Iii.
Slbawayh mentions two variants (jar
C
) of fad: iad
realised like zay (rnaidar> mazdar, >
and ,I'ad realised like sfrl ()'ibgh > sibgh) , the tirst varia-
tion being the one which is alone considered to be
f,(ood (mustllbJllT/) in the recitation of the and
jJoetry.
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" ... C"<'o:'"? ,","<''''1_,) -<'1 ,-'0 ... ",'r.n r.'l
,.....<J '-I' -".. .'
"'""11J.!'40 1 .. '01[<"1' ""l(' 'II.-'.\. \ !"rS"> I(
<1::2 ,...;.( oj('5"1
_ <1'+'0 -<'1 ;r,i'(' ,
q i'p iO C' J( 'l1 c-r "'1 ('lfr' S'lJP G" I ..s:r
5' '1"'.1 1--='5' :
, 4-<;- -COI'""\'.>' .-0 \(r rq ....1!!"1

J
) -'
II 1 rn
. -_/
(I
188 J:IADD - HAD! SABZAWARI.
according to circumstances, cf. v. 37-38.-
Although the above mentioned breaches of the
law are considered very 5eriolls, the criminal can
nevertheless hope for the mercy of God, because
he has offended against Him. If he denies the
deed and refutes the accusations brought against
him, the judges are recommended not to press
him further, but to give him every possible op-
portunity to clear himself; for further details see
Juynboll, Handbuc1. drs isliimjschm Geselus.
In philosophy [tadd means definition;
the qualities that differentiate an object are called
ta'rifat. The definition is perfect when it gives
the genus proximum and the differentia specific..,
e. g. man is an animal rationale. There is a kind
o(definition, which places the object to be defined
between two limits so that it is the end of one
and the beginning of the other.
Ijudiid is also the name given to the definitions
which stand at the beginning of various sciences,
e. g. at the beginning of Euclid's geometry; the
postulates are called mUfadariil (Codex Leidtnsis
399, I. Euclid;s Elemenla, ed. Besthorn and Hei-
berg, 1893).
In as t ron 0 m y ltadd means certain areas under
each sigu of the zodiac, which are each aUotted
to one of the five planets.
Among the mystics !zadd and particularly the
participle malt-dUd means the finiteness of creatures
in contrast to the infiniteness of God; man is
limited and bounded (ma[tdud) in space and time.
(B. CARRA nE VAUX.)
HADENDOA, a Hamitic tribe in N.E.
Africa belonging to the Bellin (q. v., i. 687b] group
and closely allied to the Bililiiirr, J:Iiilanga and Ban!
'Amir tribes. They live in the country between the
river Atbara and the Red Sea and extend towards
the South as far as the borders of Eritrea and
Abyssinia. Politically nearly the whole tribe be-
iongs to the Red Sea and Ka .. ala provinces of the
Anglo-Egyptian Sudan.
They are a nomadic or semi-nomadic tribe of
camel-owners and caravan-guides; in their general
characteristics and customs they do not differ
materially from the rest of the Bedja tribes
with whom they also share the use of the Begawye
language. Their claim to Arab descent must be
rejected, but there is little doubt that they have
at various times received considerable admixture
of Arab blood. Although they have been Muslims
for centuries their Islam is of the primitive African
type and often only skin-deep. At the same time
there are scholars among them who bave acquired
a certain amount of Islamic learning through in-
tercourse with Egypt and more especi.ally the
J:Iidjaz.
Historically the tribe bas never played an in-
dependent part until the most recent times. Al-
though the Ottoman Turks have held Suiikin since
the time of Sultan Selim I, they seem to have
exercised little authority in the interior and have
left no traces of their influence. During the revolt
of Mu!)ammad A!)mad, the Mahdi of the Sudan,
the Hadendoa took a prominent part in the fight-
ing against the British and Egyptian troops and
won a reputation for reckless courage and fanati-
cism. Their adherence to Mahdism was however
less inspired by religious motives than by the
personal influence of their well-known leader 'Os-
Digna ('Othman Dil>na), a man of semi-Turk-
is h descent. Since the occupation of Suiikin and
T(lk"r hy the Anglo-Egyptian troops and more
especially since the defeat and death of the Kballfa,
the Hadendoa have gradually become reconciled
to the new regime, under which their material
prosperity has increased considerably.
Bibliography: A. E. W. Budge, Tlu
Egyptian Sudan (London 1907); H. Almkvist,
Die Bischari Sprac"e Tu Bujawie in Nordosl
Afrika (Upsala 1881-1885); L. Reinisch, Die
Bt(iauye Sprae/It in Nordost Afrika in Sil!uf1gs-
berichle d. phil. !lisl_ KlasSt d. Kais. Akad. d.
Wiss., vol. 128 (Vienna 1893)-
(S. HILLELSON.)
J:IAJlliF, the act of cutting off, e. g., the
tail of a beast, hair, or part of a garment. Then,
I. as a grammatic"l term, the elision especially
of a weak letter ({rarf al-'illa), t. g., J'altabt,
from 1.vahaba, *um from ya*u11tu"l )Iarmi from
yanni; 2. the omission of part of a sentence; t. g.,
the subject or predicate, protasis or apodosis (Bai-
gliW! on x, 81 and p([<Jim); 3. in prosody,
the cutting off of a final closed syllable (sabab
l!lJ.afif), so that jii'iliilun becomes fifU"n, and
so on.
Bibliography: Yazidj!, Fafl al-KIzi{ab,
Ill, 4; Freytag, Darstellung der arabisc/un Vers-
kunsl, p. 86; Sprenger and Lees' DictiolZaI')'
of Technical Terms, Pt. i., p. 318 el seq.; ruur-
lIianl, Ta'rlfat, ed. Flilgel, p. 88.
('I'. H. WEIR.)
AL-HADI (A.), the guide, one of the names of
God, thence a favourite epithet of S!Jfj rulers,
e. g. of the Imiims of $an'ii' and 0a'da; it was
first adopted by the cAbbiisid Mllsa. The full ex-
pression is ai-Had, i/a 'I-Ija#, the guide to
truth (God).
HADI SABZAWARI (I;IAruruI MULI,A), son
of J:Ilidjdj! Mahd!, a Persian philosopher
and poet, born in 1212 (1797-1798). He was a
pupil of J:Iadjdjf Mul1a J:Iusain and wrote a short
treatise when only twelve years old. He then went
with his teacher to Meshhed and devoted him-
self for five years there study and the practice
of asceticism. He spent the next seven years in
studying under Mulla 'Ali Nur!, then
made the pilgrimage to Mecca and returned via
Kirman to settle in Sahzawar, where his repu-
tation soon assembled a host of students around
him. He delivered two lectures a day, of two
hours each. In 1295 (1875) he died suddenly
while engaged in teaching. The grand vizier had
a mausoleum built over his grave before the gates
of Me&hhed, which is much visited by pilgrims.
According to his teaching, the world is an eman-
ation, manifestation or projection of God; it is a
mirror in which the Deity regards himself, the
scene on which his attributes unfold their activi-
ties. It is a brilliant ray emanating from the
source of light. The farther these emanations go
from their source, the thicker and coarser they
become until they finally form the material world.
This he calls lj:aws-i nu!ul (descending arc); the
human soul is able to re-ascend this ladder again
by the different steps of the kaws-i fU'ud (ascend-
ing arc). He adopted a system of metempsychosis
(tanasuM), but only within the world of the uni-
form eii/am-; mitl!al) in which everyone assumes
the form suitable to his qualities. It was mainly the
teaching of Mul1ii $ndni. that he continued. He laid
down his views in his book Asriir al-f!ikma; he
took the pen-name (taMalluf) of Asrlir and under
J:IADI SABZAWARI - J:IADITH.
it published a collection of poems of which two
lithographed editions exist (1299 and 1300). The
Hritish Museum possesses his autograph (Rieu,
SIIpplem. p_ 258, nO. 31.
Bibliography: E. G. Browne, A Year
among tltt Pt1'sians, p. 130-142; Comte de
de Gobineau, Religions et Philosophies p. 99-
101. _ (CL. HUART.)
AL-J:IADID, i ron. According to the Sural al-
f!lldfd (IviL 25) God sent iron down to earth
for the detriment and advantage of man, for
weapons and tools are alike made from it. Ac-
cording to the belief of the it is al-
lotted to Mars. It is the hardest and strongest of
metals and the most capable of resisting the ef-
fects of fire, but it is the quickest to rust. It is
corroded by acids; for example, with the fresh
rind of a pomegranate it forms a black fluid, with
vinegar a red fluid and with salt a yellow. Col-
lyrium (al-kll!il) burns it and arsenic makes it
smooth and white. distinguishes three
kinds of iron, natural iron, al-siibur/lan - which
can only mean dark iron ores such as micaceous
ore, maguetic ironstone etc. - and that which is
made artificially, which is of two kinds, the weak
(Pers. narm-allan) or female i. e. malleable iron and
hard or male i. e. steel (jUlad!!). According to
aI-KindI, however, the kind of iron called sabu,'-
is identical with male iron; both kinds are
called natura) iron, while steel on the other ha.nd
is not natural. These contradictory statements can-
not be reconciled here. Chinese and Indian iron
are particularly esteemed. The applications of iron
and iron-rust in medicine and magic are fairly
numerous and varied.
Bibliography: ed. Wiistenfeld, i.
207, transl. by Ethe, p. 424; Cosmo-
graph'-e, ed. !'v1ehren, p. 54; E. Wiedemann, Bei-
trage sur Gud. d. Nalurw., xxiv. 114; Ibn
al-Baitar in Leclerc, Notices el extrails, i. 422;
S/einlmch des Aristotdes (ed. Ruska), p. 180.
_ (]. RusKA.)
J:IAJ;>IJ;> (A.), the lowest part, in astronomy, the
perigee or the nearness to the earth of the
sun, moon or a planet; its opposite, the apogee,
or distance from the earth is usuaUy expressed by
the PeT5ian word aw{ij ( q. v., i. 517"] which
corresponds to the Sanskrit ttcca (beight, highest
point). These are the points in the eccentric or-
bit, i. e. the orbit in which the sun, or in the
case of the moon and planets the centre of the
epicycle, 1nove, which are least or most distant
from the earth, tbe termini of the Apsis. In the
later astronomers, al-Bardjandt, al-ruaghm!ni, etc.,
several varieties of [tat/it/ and awdj are distin-
guished.
Bibliography: Cosmograplzie
(ed. Wilstenfeld), i., 17, 22: Mafati[t al-'Ulum
(ed. van Vloten), p. 221; Diclionary of Ihe
Technical terms, etc. (ed. Sprenger etc.), s. v.
Ijaf(i and _ twa;'. (H. SUTER.)
AI.-J:IAJ;>INA, a smaU independent terri tory
in South Arabia, north of the Wal}id!. It is
one of the most interesting and most fertile terri-
tories in South Arabia. The products of the soil,
which is artificially irrigated by canals from the
Wadi cAbadan are llawir (indigo), rfllura (a kind
of maize) and duMn (millet). AI-J:Iagina is inhab-
ited by the tribe al-Kbalifa, which claims des-
cent from the Hilal [q. v.]. On the migration of
the Hilal they remained in South Arabia, whence
their name KbalIfa. They number about 1000
fighting men and are ruled by an cAlj:il whose
residence is in the little town of al-;Qjab!ya. In
case of war they serve under the banner of the
Sul\iin of the Upper'Awiilil.< [q.v., i. 514] in
Biblography: H. v. Reist nach
Siidarabien, p. 248; Comte de Landberg, Ara-
biea, lV, p. 57-60. (J. ScHLEIFER.)
AL-J:IADIRA (AL-J:IUWAIDlRA), a surname of the
pre-Islamic poet B. Aws of the tribe
of Illa'iaba ((ilia\afan). He is said to have flour-
ished about 600 A. D.; Hassan b. llilbit knew
some of his verses. He exchanged lampoons
(/lidja') on several occasions with the poet Zabban
b. Saiynr al-Fazari, who on one occasion had treated
him very contemptuously. His epithet is said to
be taken from a verse of the latter's in which
his form was compared with that of a frog. It
is also related of him that he took part in a
battle between his tribe and the B. cAmir.
His poems, that have survived, are very few
in number; he probably composed very little alto-
gether: it is said that he was mutill. One of his
{la/ida's has been incorporated in the Mufat!a-
liyal (ed. Abu Bakr b_ cUmar DaghislinI aI-Ma-
dan!, Cairo, 1324, 1,10-12 = Engelmann's edition,
p. 5 el seq.). His Diwan was collected and anno-
tated by the philologist AbU cAbd Alliih Mnl}am-
mad b. al-'Abbils al-Yazld! (died 310 A. H.).
Bibliography: Ag/J,il"i
l
, iii., W.
H. Engelmann, Specimm lilerarium exltibtns
al-Hadi,,(U Diwiinu1ll, Leiden Diss. 1858; Broc-
kelmann, Guch. d. arab. Lil., I, 26.
(C. VAN ARENDONK.)
J:IADIl1l (A.) Tradition. The word [tadil!! means
primarily a comm u nic a t ion or n a rrati ve
in general whether religious or profane, it
has the particular meaning of a record of ac-
tious or sayings of the Prophet and his
com pan ion s. In the latter sense the whole
body of the sacred Tradition of the MUl}ammad-
ans is called "the Hadil!!" and its science 'I/m
al-Ijadfl!!.
I. Subject-matter and Character of J:Ia-
d t!h. Even among the heathen Arabs (see I.
Goldziher, Muhamm. Slud_ i. 41, note 8) it was
considered a yirtue to follow the "sunna" of one's
forefathers (sunna is properly the way one is ac-
customed to go, i. e. use and wont, ancient tradi-
tion). But in Isllim the sunna could no longer
consist in following the customs and usages of
heathen ancestors. The Muslim community had to
hold up a new sunna. Every believer had now
to take the conduct of the Prophet and his com-
panions as a model for himself in all the affairs
of life and every endeavour was made to preserve
information regarding it.
At first the (i. e. people who had lived
in the society of the Prophet) were the best
authority for a knowledge of the sunna of Mu-
They had themselves listened to the
Prophet and witnessed his actions with their own
eyes. Later the Muslims had to be content with
the communications of the Tiibz<un (i. e. "success-
ors", people of the first generation after
mad), who had received their information from
the and then, in following generations,
with the accounts of the so-called "successors of
the successors" al- Tiibi'in i. e. people of
the seco!,d generation after Mu!)ammad, who had
mixed with the succes:;ors), and so on.
und TIJrl!n
1. Nag-maddln aI-YazdI
l-Dauwanls, gestorben
1\ (falsch 1019). I. 'a!ii
.2 lzasiyat al-Ifi{a'i 'a!a Mub-/a,al"
fi 'l'man{iq Cawnpore 1291.
15/
1606
.
mit Anhang R . .t1asrat alf/ufll/t!'
16'19'
schrieb 10 I 1/ r 602 ftir
[alia al-cA llama
ging nach dem frtihen
:aha:'j und Mir Dama:d
1 bsdiJuss seiner Studien
.z der Wissenschaft zu
lach Mekka siebenmal
tarb auf der Rtickkehr
ID in Ba-'lra. Bei seinen
hilosophie wegen von
. i an sejne Metaphysik
sekte, Sail} A. Al)sa:'i,
ser fusste wieder die
:ram, Lu'lu'at al-Balp-aill 134,
. Qifa, al-'ulama' 122, Gobineau,
lie Centrale, Faris i 866, 80/91,
!Inr, RAAD IX, 661/80, 723/4 I,
;at a/-Malma
c
al-'ilmi al-'arabi,
; '/-!zikma I) oder al-flikma af-
1mbr. Supp!. 51, Teh. I, 119,
. Browne a. a. O. 430, n. 3, die
:zen, wie die Unterabteilungen
-------------

Zu S. 41 3. 6. Die l'bilor:;ophie
:'lesh. J) ']''}77 Pe;;, 1666, IUunphr L 3791 111 i
&,'cj;, Dlit lijlfh'fl v, Ha:d
1
b, I\lahtl1 'feh. II,,
('IS. 12Z), 1.2.88, s. 'f\'l. Hortc-n,) Die des ::)chira:i:l'f
11')D11 philosuphische SY:Hem \-'on iilJCLi. unci er!, (t,!!.ld\t!(E z.
(iesc!:. u. oes Or.), Be:liD 1913, l\L of lVletaphysks
-ill Lond{,il i 908) S. 175 L -. 2. ).,-, a1-A,laJZi(t'I'<;
sl.\phie. 46;2, Cat. Browne 155, N 5, Kal"o2 I, ;wi, Per,. 1317, in
13I5. - em t.: tl.. v. lsm. tun Rde des fh"ucks
Teheli',n und am VOll :" - h. v_ c.i-A:.15f" (S. 503) Hth. Tehrlz
(J, .1. - c, l)au'J al.l!ui;'tif;ir v, NEd Tell. - d. '111;Lid
v. BacHe alrr:ulk :Mirza 'ImfidudL1r;,ula Du.uln[;uh1
1
eb. IOO. - 3. A.rra1
(7.0a
i
asi>ar al"(la(1'ilt;:Zt) jf taw/Or Rnmpur 378'71 III,
Teheritn 1319. - 4. a!.f;liIUl/lI al-\l1"S1yiT Rampur I, Teheran
1273., zusc.IDmen mit 2. lith. Teher:tn 1315, I322, Ctnt. v.
A. D. ZaiHuddin al-Al)sa'i, Teher1Cn 1271- 'rebriz 1278. - 5. Mafatliz al-iaib,
\'erteidigung der Myslik, TeL I, lQ9, Eth. mit 6 O. O. 1282,
in lIIalmii'a' k. at- Tauf.zid 1319. - 6. !,'ar!1 U{u! al-Kafi I, 320. -
7. R. fi '1-.(IudiiL in Kl7s{i'il _4!;Ii/ld .)'a,(rll .. Teheran 13()2. - S. R. fi
(ta(zqiq ma'lIa) 't-TI7Ja!J!JII, eb. H.ampur J, 390. - 9. R. fi 'tt/{Jf a!-lIIahiya
eb. - 10. R. fl al-'lIugiid eb. - 11. Il. 'l-Qrrrja)
7('ai-qad",. eb., RITmpur I, 30311636'707' - 12. al-1V,'ridiit al-qa!hTya fi
ma'ri/at tl1--1'ubiibiya eb., Hr. Mus. 886'3' Teh. II, 192, 595.3' - 13. lksi,
al-wiiridin ('iiri/in) eb., Teh. I, 183, II, 592. - 14. R. fi 'I-ifa],. eh. -
16. R. fi ljalq al-aema! eb. - 17. Sawiihid ar-nlbiihJy(/ fi mO?lz,hig as-
sulUldya, Vergleich 'des Dogmas mit del' Philosophie, Ber!' Oct. 3163,
Br. Mus. Or. 6420,2, Cambr. Supp!. 818, Teh. II, 98, Mesh. I, 53'174,
Bank. X, 629, Rampur I, 398'26' gedr. mit Cmt. v. HITdi as-Sabzawiiri
Teheran 1286. - 18. R. (Sllblzat) fi 'I-Gid1' a!-{/!aflllll Riimpilr I, 413,26b,
II, 1738'33'43' - 19. R. fi 't- Tafol/Ulltr Ulat-ta-rdiq Rampur I, 449>125'-
20. R. fi '1-I''aUlti'id eb.450. - 21. Tagr,d Maqalat Aristu eb. II, 792-187'-
22. R. fi RUlIluz al-Qor'an Aligarh 94\7' - 23. R. fi llbal "'Iigih al-7v1lgud
Rampilr I, 300'159, mit Gl. v. Yu. Kausag h. M. Ijan al-Mul)ammadsahi
al-Qarabagr Cst. 1030/1621) Riimpur I, 381m. - 24. R. fi Ag7l'ibat al-as'ila
ell. 389,76/9' - 25. R. fi BaM IIlttllilatal al-l1m,-ii,! II, 1746'37'30' -
26. R. fi'l-Kufr Ulal-.miin Rampur I, 303'1fJ.:5' - 2:. AI-1Ifabda' 1IJaf-m"'lid
Mesh. I, 82,255, Bank. XXI, 2391, Teheran 1314. - 28. Sara),ii?l ?lU,' Ululud
al-lzaqq fi '/-?llllugudat Teh. II, 592, in Rasa'il A!Jund Sadrt!. - 29. Ta/si,
surat Yusuf Teh. Sip. I, 1281191/2' - 30, Tafsir Ii),at al-kuni eb. 87,40,
88>149' - 31. Tafsir su,'at Yiis'n Mesh. III, 18'52' - 32. Ta/sir surat
Waqi'a, lith. Teheran o. J. - 33. Tafsit' Fiiti(tat al-Kitab watajsir sura!
a/-Baqa"a Teh. n, 58. - 34. Sa,fr Hidayat al-{tikma I, 840. - 35. (laJiya
'ala ]ar{t as-Samsiya I, 846. - 36- R. fi Adiib al-balz{ wal-munaa,a Kairo,
Qawala II, 303. - Sein zweiter Sohn Ibr. (Rautlal al-gannat 331, QifG{ al-'"lalll(i'
122, NugU1ll as-sama' 88) bekampfte die Lehre seines Vaters als fanatischel' $iifi.


Turkiye OiYllnet Valdl .
I
A Sllrmalan M"rkezi
slam ra.. .
Kutu;Ji1al1esl
!J2(
\ la:;oii No 't S E..J3
i ~ = ______ __ ~ ~
L ~
..
,/'1 ,I 7 "I' y" /'
Bilim ve Felsefe Metinleri 3 I {k;# {(1 U; fIe, (!. C
kt
f )
on the contrary, like a reflection, a shadow, or a similitude' (Kittib ed.
Corbin, p. 4, 4, [Tehran, 1964]).
It will be clear that those who to'1ke the position of the astilat al-wujud, like Mulla
Sadra and Sabzavarf, assert that it is the notion of "existence", not that of "quiddity"
which, has a correspondent in the external world. This means that the external
correspondent to the mental composite ["quiddity" + "existence"] is nothing but
"existence" in its various and variegated phenomenal determinations. These forms,
which the reason considers as independent "quiddities", are in reality nothing other
than so many modalities of "existence". The "quiddities", in this view, are intrinsic
limitations or determinations of "existence". They are merely internal modifications
of the all-pervading "existence". "Existence" itself is found everywhere. It fills up
our world without leaving any intervaL But it is, so to speak, something of an
extremely elastic and plastic nature. It manifests itself under infinitely different from
each other. A miln qua "man" is different from a stone qua "stone". In so far,
however, as they are internal modifications or modalities of one single "reality"
called "existence", they are ultimately the same. The differences observable among
various things are in the last analysis a matter of degrees.
"Existence", thus, is a reality characterized in its basic structure by tashkfk or
"analogical gradation", an ontological gradation comprising an infinite number of
degrees of "more or less". Or, to use the Suhrawardian concept, it is a "light"
comprising infinite shades of and ranging from the
strongest and fullest luminosity, i.e., the Light of all lights, to the weakest which is
ultimately to be reduced to a total lack of luminosity, i.e., Darkness (non-existence).
"Existence" in the sense of a metaphysical reality characterized by this kind of
"analogical gradation", is one. And to hold such a view of "existence" is to hold the
position, mentioned earlier, of the "transcendental unity of existence".
This is, in brief, the theoretical basis of the Sabzavarian metaphysics contained in .
this book.
52
Sebzeviiri'nin Metafizigine Giri$
SEBZEVARI'NiN METAFiZiGiNE GiRiS
Toshihiko Izutsu'
<:;eviren: Recep Duran'i'*
MoUa midi ibn Mehdi Sebzeviiri (1797-1878) genellikle, 19. ytizYll iranh
filozof1;rm en btiytigti kabul edilir. Onun tarihindeki yerini daha iyi
belirleyebilmek ic,;in btittin olarak iran-islam felsefesinin stirecini tic,; ana
evreye bOlmekle iyi olacakttr.
Yunan bilirn ve felsefesinin AbbasJler doneminde Arapc,;a'ya terctimesi faaliyetiyle
ibn Sina (980-1037), Gaziili (1058- 1111) ve ibn (1126-1198) ile sona
eren birinci eyre.
ibn Arabi 1240) ve Slihreverdi (1155-1191) He Safeviler'le devam
eden ve yaygm olarak Molla Sadrii diye bilinen Sadreddin $irazl'nin
ortaya kadarki slire alan ikinci eyre.
Molla Sadrii'dan glinlimlize kadarki slire olan lic,;lincti eyre. felsefesinin
bu lic,;lti bollirnlernesini dikkate aldlglrnlzda Sebzeviirl'yi bu lic,;lti tasnifin son
evresinin en onemli temsilcisi sayabiliriz.
j' 4 MaYls 1914'te Tokyo'da dogdu. Dil bilimi alanmdaki lisans ve lisans iistii 6grenimini
Keio Oniversitesi'nde tamamladl. Bir stire Yunanca ve Latince felsefe metinleriyle dil bilimi
okuttu. 0 slralarda Japonya'da bulunan Musii Carullah Bigi ile 011un vasltaslyla
islam dinine ve kiiltiiriine ilgi duymaya Franslzca, Almanca, Italyanca, ispanyo\ca,
Farsya, Ttirkye, Sanskritye, eski ve yeni <;ince agrendi. 1951' de ilk J aponca Kur' an
yevirisini 1958'de bitirdi. Ltibnan'da altl ay, MlSlf'da bir Yll kalarak ibrahim Medkur, Ahmed
Fuad el-Ehvani ve Kamil Htiseyin gibi ilim adamlanyla Kahire'de
Mecmau'l-lugati'I-Arabiyye'ye Dye oldu.
196J'de Kanada'ya giden ve orada on sekiz Yll kalan Izutsu, McGill Oniversitesi islam
Enstitiisti'nde ibn Sina, Gazall,
el-Maktill ve Muhyiddin ibnii'l-Arabi gibi aIim ve ilgili dersler
verdi. 1969'da, giirev yapttgl Tahran kolunun kUiuculan aras111da yer aId!. Her Yll orada ve
Tahran'daki Felsefe Cemiyeti'nde iylerinde William C. Chittick, Nasrullah Plircevadi, Gulam
Mirza A'vani gibi seykin isimlerin bulundugu 6grenci topluluklanna ibnti'l-Arabi'nin
FU$fct9U'I-l;ikem'i tizerine ders okuttu.
1979'da iilkesine donerek Tokyo'ya Hayat111111 bun dan sonraki klsmll1l biiyiik
alyiide telif geyirdi ve islam felsefesi, tasavvuf ve irfani azellikle
Kur' an semantigi Dzerine eserler yaYlmladl. Izutsu milletleraraSl ilim camiasmda hakh
bir iin kazand!. 7 Ocak 1993'te aldii. (ibrahim Kalin, "IZUTSU, Toshihiko", TUrk Diyanet
Vakfl isldmAnsiklopedisi, istanbul 2001, c. 23, s. 552).
,'* Yakm Dogu Universitesi, Fen-Edebiyat Fakiiltesi Ogretim Uyesi, KKTC.
53
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MOlnfar, Moh. Djafar, Voie d'emergence supreme: Anonyma absolu, sans nom
et indication.. lllustration de Corinne (Afssoun) MO'infar, Teheran,
Universite d'A. Tabiitabii'i, 1370/1991.
___, "Le symbolisme de la huppe", inAux sources de la sagesse, III (Lyon,
1966), n 11, pp .. 57-63; et in Pazhuhesh, A Periodical of the College of
Foreign Languages (Universite de Teheran), IV (1997), 69-81 ..
___, "Simorgh (SImorg) ou Angha ('" Anka
3
) , de l'epopee iranienne au
mysticisme musulman", inAux sources de la sagesse, III (Lyon, 1967), n 12,
pp. 67-73; et in Pazhuhesh, A Periodical of the College of Foreign
Languages (Universite de Teheran), III (1996), 78-90 ..
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.\ Wi 'J.Y. U"fi4.l
1

Wensinck, A .. J .. , Concordance et indices de la tradition musulmane, Leiden, E.
J .. Brill, 1936 ..
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305. RIZVI. Sajjad. Being (w!ljud) and sanctity (wilaya): two poles of
,_ intellectual and mystical enquiry in Qajar Iran , in: Robert Gleave, ed.,
Religion and Society in Qajar Iran. Londres et New York, Routledge Curzon,
113-126.
L' A. etudie les concepts de vojiid et de veIayat dans la pensee de trois philosophes de
l' epoque qajare : 'AlI Modarres Zoniizl, Mol.Jammad Rer;Hi Qomse'I et Ie fameu.x MolHi
',1' HadI Sabzevan. Tous les trois ont notamment developpe la pense
e
du philosophe
'1 safavide MolIa lis ont critique les positions d'ecoles de pensee contemporaines,
notamment Ia seylJiyye. J.C.
306. al-SAHRAZORI, Sams al-DIn Mul).ammad. Rasa'it aHajarat
al-ilahiyya fi 'uWm al-1;aqa'iq al-rabbiiniyya. Vol. 1. Be va ba
moqaddame va panevest-ha-ye_ NajafqolI I:IabThI, Tehran, Mo'asese-ye
paZilhesI-ye l).ekmat va faIsafe-ye Iran, 2004, 64+656 p. .
[Les Traites de l' arbre divin dans les sciences de la verite divine. Jeld-e avval]
Cette edition du Rasii'if aI-sajarat aZ:;ilahiyya Ii 'lIZiim aZ-l;aqa'iq aZ-rabballiyya du
philosophe Sams aI-Din Mul)ammad al-Sahraziin, membre de I'ecole de l'iIIumination
a ete etabJie a partir de quatre manuscrits localises a la Bibliotheque du
\, Parlement (KetiiblJane-ye MajZes) , iicelle de Berlin, a l'Universite de Tiibingen et enfin
't une version pubIiee en Turquie par Negib Gurgun. . ,
Rasa'it aZ-sajarat al-ilahiY)ia Ii 'ululIl al-lzaqa'iq al-rabbiiniyya reunit sous forme
d'encyclopedie philosophique cinq traites (resale) dont trois constitu,ent Ie premier ,. ','
volume de la presente edition: 1. Fe'l-moqaddamiit IVa taqasfm aZ- 'ulum (Des premisses
et de classification des ; 2. Ff miihiyat al-sajara wa al- 'lIb711l al-iiliya
a[-l7lall!eqiya (De la Nature de I'arbre et les sciences supremes exhaustives) ; 3. Fe'l-
aoliiq wa'l-tadabfr wa'l-siyiisiit (De 1'ethique et des dispositifs et de la politique).
Le premier traite est une histoire de la classification des sciences en Islam; Le second
traite specifiquement des sciences relevant de l'argumentation et de la logique. II est
largement influence par Ayicenne et par Ie Seyu al-ESra'l. Sahab aI-Din SohravardI. Le
troisieme traite concerne I' ethique et la gestion de la cite. Sh.A.
ABSTRACTA lRANICA: Supplement a la Revue Studia Iranica,
vol..XXVIII, 2005 TAHRAN. pp. \i-q
., .
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--
II. Die nClcbklassische Periode clef islamischen Literatur
C 64 (RSO V11 74), ]} 491, SIb, 55!, H 64, Vnl. V. 10160 -- 2. at-Taql-'I'
s. S. 42. - 3. a!-:iqyJ.nzya \da '/-aJsila GJ-Su/j'?iniyc2 8.n den
fL, h. b. (A'Nfic} 2.s.Sufy;'fnl, liher die Frage, l1EH.l D}lt 5u!1Q
de:;-n verkehren 0:"'1"[1 AlnuI'. F ii'l Vat. 'V. I 2.
B. Die Im9_rniten
I. Hier sei 110ch ein Gelehfter des 4 J ahrh.s
genannt, der dusserordentlich fruchtbare 1V1. b. Mascud
b. NL b. Aiylib al-'Aiwzs[ as-SuJamI as-Samarqandi
./ v
a. 'n-Nac;lr, oer, ehe er sich der Sica an schloss, Bio-
graphien des a. Bekr, CO mar, COtman, MuCavviya und
des Mtyar al-Abbal verfasst hatte.
Fihl';St J 94/6, wo weitere 175 Schriften aufgezahlt simI, Tns), 317/20,
an-Naggasl 247/50, al-Astarabagl, ,Manlzat a!-lllaqiii 319/20. Sein Tajsir ist
in einer Printbibliothek in Nagaf erhalteo.
I a. Du'l-Magdain cA lam al-Hztda as-Sar'll al-
Murtaa a. 'l-Q. cA. b. Di'l-Manaqib a.
cAL al-lju. b. Musa b. M. b. Musa h. Ibr. b. Musa
al-Ka;;:im b. Gacfar b. M. al-Baqir b. 'A.
Zain al-'Abidln b. cA. b_ a. Ta1ib, geb. im Rag-ab
3SS/Juli 967, war NaqIb der cAliden in Bagdad und
starb 436/1044.
At-Ta'alibl, Tatimmat al- Yatima I, 53/6, al-Ba1:Jarzl, Dumya 75, Tusy,
List 218, No. 472, al-l:):a\lb, Ta',.. Bagd. Xl, 402ff, b. I;Iagar, Lisiin al-
Miziin IV, 223ff, b. al-'Ima:d, Sf) III, 256/8, VIT. al-Bal),r1inf, LU'lu'at
al-Ba!zrain, Bombay o. J., 261/6. i. K. al-Gura,. wad-dura,. oder Gurar
al-fawii'id wadu,.ar al-qalii'id bil-mu!;ii!ja,.iit, faschlich al-Amiili genannt, eine
",uch bei nen Isma'iliten (Ivanow, Guide 83), viel gebrauchte Erorterung
religioser Fragen im Sinne der MuCtazila, meist in Anschluss an einen
Qor'anvers oder eine Tradition, mit vie len philologischen Exkursen, voll. 22.
Gum. I, 413/22. 9. 1022, Ber!' 8740/2, Esc.
2
1485, Qilic cA. 787, Murad
Molla 1277, Rag-ib 7II/Z, 1678 (ZDMG 68, 384), Kairo
l
IV, 287,
Teh. Il, 278/9, lith. Teheran 1272 (Kairo2 I, 56, als indo bezeichnet), gedr.
K. 1325, vg!. Goldziher, Abh. z. ar. Phil. II, xxi. - Cmt. V. Had! as-
Sabzawarl (st. 1280/1863) Teheran 1297 (zusammen mit as-Sa,.!; al-mun,,.
<ala't-ta'iil'iq al-munta:;amiit). - Auszug: Gur",,. al-gura,. wadurar ad-du,.ar
v. 'Ar. b. M. b. Ibr. al-'Ala'iql, verr. 766/1365, Teh. II, 292.
Zu S. dOS. 7. Kap.
Zu S,405
z, j,!.i;o.'t'i, (s. 7, 10/16) do
mas:i';; (l]-.{:'arZ/ al,/-':lu. al-lrfu.f,'_
cd, A. 'Alim in Muslim 1..'n, ,!
nnch 877, K:
4 .. D?ZDZill, ge.san1melt v. a.
as-Sabzav:iirl (um 573/ll 77) Mdi
{iir n, 'I-Farag Ya'qIib b. lbr. al-'
Tu,!/:'. Mi-_Va,,'. 13(), - 5. l\'a ..
unLl so n1eist in Yemen
RSO 111, 574) seinem Bruder;
class die Autorschaft des einen OC!
')eWiCEen werdeu konnte
j

gelten soll (gegen Biihar 412,
bel den Ismii.'lliten viel gelJra',
Jl'lanch. 96, Aligarh 127/9, lith.
CIllt. v. 11'1. 'Aoduh (seine Cnarak;
1,196/8), Bairut 1885, K. 1934,
b. HibatrJHih b. M. b. a. 'l-lJadk
S. 497), Hdss. Br. Mus. 1675/1
A 77 (frgIll. RSO Ill, S88), '
Mesh. IV, 44,13617, 96'291/302' J.
1281, Bombay 1304, Meshed I,
b. a. A. al-lJusaini zugeschr.), wi
Annre Commentare: a. v. cImau
JI1iinch. Gl. 104, s. Br. Mus. St:
b. v. Kamaladdln Mltam b. cA
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2
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v. YatJ:,211[h b. Sukrallah aloE
Rieu, Pers. Cat. Ill, I077b,
j;iijilZn watarJki"at al-'iirij'fn 1-
Beng. II, 372, Aaf. II, 1608,IS
Ifu{ba'i saqsaqiya, tiber cAlI's
IX, 958. - h. al-Clqd an-nat;'
I) Auf seinen Wunsch
Sa'a:da eine R. al-cilm, die K,
Brockelmann, Supplement zur GA I
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-
MEKKA UND UMGEBUNG
281
geschrieben. Der Kalii habe ihn kommen lassen und ihm Blittter aus
seiner Schatzkammer in die Hand gegeben. Eines der Bliitter sei in Kufi,
und zwar von 'Ali's Hand, geschrieben gewesen (s. l}ari'a V, IS4-
1
SS).
Vielleicht teilweise identisch mit Sarh manziimat 'Ali b. A bi Tiilib in
(s. Kat. III, 20, No. 266, S I, 7;i2, 47 y und M.
BOUYGES, Chron .... de Al-Ghazali S. 121).
7 - Gebetsammlungen und Gebete: M111liigiit, zahlreiche Hss., mit
Tahtnis udT. al-Cauhara al-wai'a von 'Abdalwahhab b. Ahmad b.
IBN 'ARABSAH (st. 901/1496, s. Br. II, 19), verfa13t
Gotha 4/2 (f. 8-16). a!j-$abifa al-'alawiya wa-t-tubaf al-murta1awiya,
zusammengestellt von 'Abdallah b. SaliJ:l b. Gum 'a as-SAMAHiGi (st. II35/
1723), verfa13t III8/1706, erhalten u. a. in Teheran, Sipahsaliir 105
6
(167 fl., s. Kat. I, 42-43, No. 22). mehrfach gedruckt (s. Mu.siir, a. a. O.
Sil7), mit Kmt. udT. Nur al-anwar ft sarb kalam ljair al-abyar von
Saiyid NI'MATALLAH b. 'Abdallah AL-GAzA'IRI as-5ustari (st. urn II3
0
/
17
18
, s. Br. S II, 586, vgl. KaJ:lJ:liila XIII, lIO). gedr. Teheran I31S/I7 (s.
Musar, a. a. o. 969) Ad'iya, Yale A-325 (22 ft., "or II04 H., mit pers.
Interlinearubers., s. Nemoy No. 734). Causan-i kabir (Gebetsammlung),
Teheran, Sipahsaliir 2160 (53 ft., III3 H., s. Kat. I, 22-23, No. 40).
Du'a' an-nagab, Laleli 151-\il/il (f. 101-103). mit anon. Kmt. udT. Mlflab
an-nagab, Istanbul, Univ. Bib!. A. 2II9 (7 fl., 12. ]h. H.). Du'a' a-abii(l
(s. [)ari'a VIII, 190-192), zahlreiche Hss., mehrfach gedruckt (s. Mu.siir,
a. a. O. 3(2), mit Kmt. von Hiidi b. Mahdi SABZAWARI (st. I2il9/ I873).
verfa13t 1267/1851, mehrere Hss., mehrfach gedruckt (s. Musar, a. a. O.
547), mit Kmt. von FAI}I<ALASR.4.F Zainal'iibidin b. FatJ:l'ali 5arif
gedr. Teheran 1317 (s. eb. 547). Du'a'-i 'alalli-i mi:;r'i, Teheran,
Sipahsalar 985 (IS fl., 13 . .Th. H., s. Kat. I, 26, No. 47). Du'a'-i kumail
(s. l}ari'a VIII, 193), zahlreiche Hss., teils mit pers. Dbers., mit Kmt.
von 'Abdala'lii b. Mul.Jammad SABzAwARI gedr. Teheran 1343 (s. Musar,
a. a. O. 548), mit Kmt. udT. Asriir al-'arifin ft sarb kalam A mfr al-
mu'minin von Saiyid Ga'far b. Mul.Jammad Baqir AL BAI;IR AL-'ULfM
(geb. 1289/1872, s. Kal.Jl.Jala III, 145), verfa13t 1330/19II, gedr. Nagai
1342 (s. Musiir 51). Du'a'-i maslUl, Teheran, Sipahsaliir 988 (26 fl., 1265
H., zusammen mit dem vorherigen Gebet, s. Kat. I, 28, No. 51). Du'ii'
mit pers. Dbers., Saray, Emanet II22 (7. Jh. H.).
il. - Bayan fat!l mamiilik Ifrang, Weissagung in II Versen, \\lien,
Akademie (s. KraHt S. 144, No. 364).
9 - Urgt7za tiber die Mondstationen, s. GAS "I.
Zu den ihm zugeschriebenen Prosa-Werkcn s. Kap. adau-Literatur und
Kunstprosa.
I)IRAH B. AL-lJATTAB AL-Fumi
von den 1\1 uJ:larib b. Fihr (Qurais), Sohn cines saiyid, kampfte als
und mit higa'-Gedichtcn gcgen die MllsIime und konver-